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from us, as the objects of his care. In displaying his efficacy in the heart, he pretends not to deal with us as with stocks and stones. It is an excellent sentence of Augustine: "God, who made us without ourselves, will not save us without ourselves." Hence the Scripture commonly joins these two things, the work of God in our conversion, and the correspondent duty of man. "To-day if ye will hear his voice," here is the work of God, "harden not your hearts." Ps. xcv. 8. is the duty of man. "You are sealed by the Holy Spirit." Eph. iv. 30. Here is the work of God. "Grieve not the Holy Spirit." Here is the duty of man. Behold, I stand at the door and knock." Rev. v. 20. Here is the work of God. "If any man hear my voice and open." Here is the duty of man. "God worketh in us to will and to do." Phil. ii. 12. Here is the work of God. "Work out your own salvation with fear and trembling." Here is the duty of man. "I will take away the stony heart out of your flesh, and I will give you a heart of flesh." Ezek. xi. 19. Here is the work of God. "Make you a new heart, and a new spirit." Ezek. xviii. 31. Here, the duty of man. What avail all these expressions, if it were merely the design of Scripture in promising grace to favour our lukewarmness and flatter our delay of conversion? What are the duties it prescribes, except those very duties, the necessity of which we have proved, when speaking of habits? What is this caution, not to harden the heart against the voice of God, if it is not to pay deference to all the commands? What is the precept, "Grieve not the Holy Spirit," but to yield to whatever he deigns to teach? What is it to open to God, who knocks at the door of our heart, if it is not to hear when he speaks, to come when he calls, to yield when he entreats, to tremble when he threatens, and to hope when he promises? What is this "working out our salvation with fear and trembling," if it is not to have this continual vigilance, these salutary cautions, these weighty cares, the necessity of which we have proved?

Our fourth reflection is derived from the threatenings, which God denounces against those who refuse to co-operate with the economy of grace. The Spirit of God, you say, will be stronger than your obstinacy; he will surmount your propensities; he will triumph over your opposition; grace will become victorious, and save you in defiance of nature.Nay, rather this grace shall be withdrawn, if you persist in your contempt of it. Nay, rather this Spirit shall abandon you, after a course of obstinacy to your own way. He resumes the one talent from the unfaithful servant, who neglects to improve it; and, according to the passage already cited, God sends on those, who obey not the truth, strong delusion to believe a lie, 2 Thess. ii. 10, 11. Hence, St. Paul draws this conclusion: "Stand fast, and hold the traditions which ye have been taught, whether by word, or by our epistle." And elsewhere it is said, "That servant who knew his lord's will, and did it not, shall be beaten with many stripes," Luke xii. 47. And the author of the Epistle to the Hebrews affirms, "That it is impossible for those who

were once enlightened, if they fall away, to renew them again unto repentance," Heb. ii. 4 I am aware that the apostle had particularly in view the sin of those Jews who had embraced the gospel, and abjured it through apostacy or prejudice. We ought, however, to deduce this conclusion, that when the Holy Spirit has enabled us to attain a certain degree of light and purity, if we relapse into our courses, we cease to be the objects of his regard.

5. But why this mass of various arguments, to show the absurdity of the sinner, who excuses himself on the ground of weakness, and indolently awaits the operations of grace? We have a shorter way to confound the sinner, and resolve the sophism adduced by his depravity. Let us open the sacred books; let us see what conclusions the Scriptures draw from the doctrine of human weakness, and the promised aids of grace. If these consequences coincide with yours, we give up the cause; but, if they clash, you ought to acknowledge your error. Show us a single passage in the Bible where we find arguments similar to those we refute. Show us one passage, where the Scriptures, having asserted your weakness, and the aids of the Holy Spirit, conclude from these maxims, that you ought to continue in indolence. Is it not evident, on the contrary, that they draw conclusions directly opposite?-Among many passages, I will select two: the one is a caution of Jesus Christ, the other an argument of St. Paul. "Watch and pray, that ye enter not into temptation; for the spirit is willing, but the flesh is weak," Mark xiii. 33. This is the caution of Christ. "Work out your salvation with fear and trembling: for it is God that worketh in you to will and to do," Phil. ii. 12, 13. This is the argument of St. Paul. Had we advanced a sophism, when, after having established the frailty of human nature, and the necessity of grace, we founded, on those very doctrines, the motives which ought to induce you to diligence, and prompt you to vigilance; it was a sophism, for which the Scriptures are responsible. "The spirit is willing, but the flesh is weak:" here is the principle of Jesus Christ. "God worketh in you to will and to do:" here is the principle of St. Paul. "Work out your salvation:" here is the consequence. Are you, therefore, actuated by a spirit of orthodoxy and truth, when you exclaim against our sermons? Are you then more orthodox than the Holy Ghost, or more correct than eternal truth? Or rather, whence is it that you, being orthodox in the first member of the proposition of our authors, become heretics in the second? Why orthodox in the principle, and heretics in the consequence?

Collect now, my brethren, the whole of these five arguments; open your eyes to the light, communicated from all points, in order to correct your prejudice; and see how superficial is the man who draws from human weakness, and the aids of the Spirit, motives to defer conversion. The Holy Spirit works within us, it is true; but he works in concurrence with the word and the ministry, in sending you pastors, in accompanying their word with wisdom, their exhortation with unction, their weakness with power: and you-you who have never

12. Content thyself with adoring the goodness of God, who promises thee assistance, and deigns to surmount by grace the corruptions of nature. But, while thou groanest under a sense of thy corruption, endeavour to surmount and vanquish thyself; draw from God's promises, motives for thy own sanctification and instruction; and even when thou sayest, I am nothing, I can do nothing, act as though the whole depended on thyself, and as though thou couldest "do all things."


read this word, who have absented yourselves from this ministry, who have not wished to hear these discourses, who have paid no deference to these cautions, nor submission to this power, would you have the Holy Spirit to convert you by means unknown, and beyond the limits of his operations? The Holy Spirit works within us, it is true: but he requires that we should seek and ask those aids, making efforts, imperfect efforts, to sanctify ourselves: and would you wish him to convert you, while you neglect to seek, while you disdain to ask; to say the least, while you give up yourselves to inaction and supineness? The Holy Spirit works within us, it is true; but he requires that we act in concert with his grace, that we second his operations, and yield to his entreaties: and would you wish him to convert you, while you harden yourselves against his voice, while you never cease from grieving him? The Holy Spirit works within us, it is true; but he declares that, if we obstinately resist, he will leave us to ourselves; he will refuse the aids he has offered in vain; he will abandon us to our natural stupidity and corruption; and you, already come to the crisis of vengeance, to the epoch for accomplishing his wrath, to Strange argument! Detestable sophism, my the termination of a criminal career, can you brethren! Here is the highest stage of corruppresume that this Spirit will adopt for you a tion, the supreme degree of ingratitude. What new economy, and work a miracle in your do I say? For though a man be ungrateful, favour? The Holy Spirit works within us, it he discovers sensibility and acknowledgement, is true; but thence it is concluded in our Scrip- for the moment at least, on the reception of a tures, that we ought to work, that we ought favour. Forgetfulness and ingratitude are octo labour, that we ought to apply to the con- casioned by other objects, which time and the cerns of salvation our strength of body, our world have presented to the mind, and which facility of conception, our retention of me- have obliterated the recollection of past favours. mory, our presence of mind, our vivacity of But behold, in the argument of the sinner, a genius: and you who devote this mind, this manœuvre of a novel kind; he acquires the ungenius, this memory, this conception, this happy art of embracing, in the bosom of his inhealth, wholly to the world, do you derive gratitude, the present and the future; the fafrom these very sermons sanction for an indo- vours already received, and those which are lence and a delay, which the very idea of those yet to come. "I will be ungrateful beforehand. talents ought to correct? If this be not wrest- I will, from this instant, misuse the favours I ing the Scriptures, if this be not offering vio- have not as yet received. In each of my acts lence to religion, and subverting the design of of vice, I will recollect and anticipate the fathe Spirit in the discovery of our natural weak-vours which God shall one day give; and I ness, and the promised aids of grace, we must will derive, from this consideration, a fresh be proof against the most palpable demonstra- motive to confirm myself in revolt, and to sin tion. with assurance." Is not this extreme of corruption and ingratitude the most detestable?

II. The notion of the aids of the Holy Spirit, was the first source of illusion we have had to attack. The notion of the mercy of God is a second, on which we shall also proceed to reflect. "God is merciful," say they, the covenant he has established with man, is a covenant of grace: we are not come to the darkness, to the devouring fire, and the tempest. A general amnesty is granted to the wicked. Hence, though our conversion be defective, God will receive our dying breath, and yield to our tears. What, then, should deter us from giving free scope to our passions, and deferring the rigorous duties of conversion, till we are nothing worth for the world?”

But it is not sufficient to attack this system by arguments of equity and decency; this would be to make of man a portrait too flattering, by inducing a belief that he is sensible of motives so noble. This would effect the wicked little more than saying, you are very ungrateful if you persist in vice. The author of our religion knew the human heart too well, to leave it unopposed by the strongest banks. Let us extend our hypothesis, and demonstrate, that those who reason thus build upon false principles, on assurance of mercy, to which they have no possible claim. Hence, to find a compassionate God, they must "seek him while he may be found, and call upon him while he is near."

Enough, I think, has been said, to establish our first proposition, that the aids of God's Spirit confirm the necessity of discharging the offices of piety, in order to acquire the habit; and that the difficulties adduced, are all converted into proofs, in favour of what they seemed to destroy. These are also, according to us, the pure divinity, and the truths which ought to resound in our protestant auditories. Happy, indeed, were the doctors, if, instead of multiplying questions and disputations, they had endeavoured to press these important truths. O, my soul, lose not thyself in abstract and knotty speculations; fathom not the mysterious means which God adopts to penetrate the heart. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth: so is every one that is born of the Spirit." John iii. 8. "Pride goeth before destruction, and a haughty spirit before a fall." Prov. xvi. "Before destruction the heart of man is haughty, and before honour is humility," xviii.


Here a scholastic method, and a series of questions discussed in the schools, would perhaps be acceptable, did we address an auditory of learned doctors, ready to oppose us with their arguments and proofs. But we will not disturb the repose of these disputes and con

troversies; we will reduce all we have to advance to terms the most plain, and questions the most simple, and ask two things-Is the mercy of God offered in the gospel, offered absolutely and without conditions? And if it have prescribed conditions, are they of a nature, to which you can instantaneously conform on a death-bed, after having run a criminal career? Here is a second question.

On the idea you may form of these questions, will depend the opinion you ought to have of a man, who claims admission to the throne of mercy, after a dissipated life. For if the gospel is a definitive covenant, requiring nothing of man; or if its requisitions are so easy, that a wish, a tear, a superficial repentance, a slight recourse to piety, is sufficient, your argument is demonstrative, and our morality is too severe. Profit by a religion so accominodating; cease to anticipate an awful futurity; and reduce the whole gospel to mere request for grace. But, if the gospel is a conditional covenant; and if the conditions on which grace is offered, are of a nature that require time, labour and application; and if the conditions become impracticable, when deferred too long, then your argument is false, and your conduct altogether absurd.

Now, my brethren, I appeal to the conscience of the most profligate sinners, and to casuists minutely scrupulous. Can one rationally hesitate to decide on the two questions? And will it be difficult to prove, on the one hand, that the gospel, in offering mercy, imposes certain duties; and, on the other, that we reduce ourselves to an evident incapacity of compliance, when conformity is deferred?

I. Say that the gospel is a definitive covenant, and you save us the trouble of attacking and refuting an assertion which contradicts itself-for the very term covenant, implies a mutual contract between two parties; otherwise it would overturn a thousand express testimonies of Scripture, which we avoid reciting, because we presume they are well known to our audience.

I confess, my brethren, that I discuss these subjects with regret. I fear that those of other communions, who may be present in this assembly, will be offended at this discourse; and publish, to the shame of the reformed churches, that it is still a disputable point with us, whether the renunciation of vice, and adherence to virtue, ought to be included in the notions of faith, and in the conditions we prescribe to penitents. "Tell it not in Gath, publish it not in Askelon," 2 Sam. i. 20. There are ignorant persons in every society: we have them also in our communion. There are members in each denomination, who subvert the most generally received principles of their profession: we also have persons of this description. There are none but captious men; none but fools: none but degenerate protestants, presume to entertain those relaxed notions of faith and repentance.

II. The whole question then is reduced to this, to know what are the stipulated conditions. We are all agreed as to the terms. This condition is a disposition of the soul, which the Scriptures sometimes call faith and sometimes repentance. Not to dwell on terms, we ask what is this faith, and what is this repentance, which opens access to the throne of grace? In what do these virtues consist? Is the whole implied in a simple desire to be saved? In a mere desire to participate in the benefits of the passion of Jesus Christ? Or, if faith and repentance include, in their nature, the renunciation of the world, the forsaking of sin, a total change of life, an inward disposition, inducing us to accept all the benefits procured by the cross of Christ, does it not prompt us sincerely, and with an honest mind, to detest the crimes which nailed him to it? In a word, is it sufficient for the penitent to say on a death-bed, "I desire to be saved; I acknowledge that my Redeemer has died for my sins;" or must he subjoin to these confessions, sentiments proportioned to the sanctity of the salvation which he demands; and eradicate the crimes, for which Jesus Christ has made atonement?

A good protestant believes with our sacred authors, that "he who confesseth and forsaketh his sins, shall find mercy," Prov. xxviii. 13. That with God there is forgiveness, that he may be feared," Ps. cxxx. 4. "That God will speak peace unto his people, and to his saints; but let them not turn again unto folly," Ps. lxxxv. 8. A good protestant believes, that "faith without works is dead; that it worketh by love; and that we are justified by works," Jam. ii. 21-26. A good protestant believes, that "the kingdom of heaven is at hand, in order that men may bring forth fruits meet for repentance," Matt. iii. 3. 8. A good protestant believes, that "there is no condemnation to those who walk not after the flesh, but after the Spirit," Rom. viii. 1, 2. That "sin shall not have dominion over us, because we are not under the law, but under grace,” Rom. vi. 14. A good protestant believes, that "without holiness no man shall see the Lord:" that "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall enter the kingdom of God," 1 Cor. vi. 8, 9.

If this were not the true definition of faith and repentance; if faith and repentance were a mere wish to participate of the merits of Jesus Christ; if, in order to salvation, we had but to ask grace, without subduing the corruptions of the heart, what would the gospel be? I will venture to affirm, it would be the most impure of all religions; it would be a monstrous economy; it would be an invitation to crimes; it would be a subversion of the law of nature. Under this supposition, the basest of men might have claims of mercy: the laws of God might be violated with impunity; Jesus Christ would not have descended from heaven, to save us from our sins, but to console us in the commission of crimes. A heathen, excluded from the covenant of grace, would be checked in his riot by fears of the most tremendous punishment; a Christian, on the contrary, would be the more encouraged to continue in sin, by the notion of a mercy ever ready to receive him. And you, Celsus, you Porphyry, you Zosimus, you Julian, celebrated enemies of the Christian name, who once calumniated the infant church, who so frequently accused the first Christians with authorizing licentiousness, you had reason to complain, and we have nothing to reply. So

many are the reflections, so many the proofs, that the faith and repentance, without which we can find no access to the throne of grace in a dying hour, consist not in a simple desire to be saved, in a superficial recourse to the merits of Jesus Christ; they include, in their notion, the renunciation of the world, the abandoning of our crimes, and the renovation of heart, of which we have just spoken; and, that, without this faith, there is no grace, no mercy, no sal


I know that there are tender conversions; that faith has degrees; that piety has a beginning; that a Christian has his infancy; and that, at the tribunal of a merciful God, the sincerity of our repentance will be a substitute for its perfection. But do you call that a growing conversion, do you denominate that faith, do you take that for repentance, which is the remorse of a conscience alarmed, not by abhorrence of sin, but the fear of punishment; not by a principle of divine love, but a principle of self-love; not by a desire to be united to God, but by horror, excited by the idea of approaching death, and the image of devouring fire? Farther, is it not true, that to what degree soever we may carry evangelical condescension, it is always evident, that faith and repentance include, in their notion, the principles, at least, of detachment from the world, of renunciation of vice, and the renovation of heart, the necessity of which we have pressed.

This being established, it seems to me that truth is triumphant; having proved how little ground a man, who delays conversion, has to rely on the mercy of God, and expect salvation. For, after having lived in negligence, by what unknown secret would you form in the soul the repentance and faith we have described, without which, access to the mercy of God is excluded? Whence would you derive these virtues? From your own strength, or from the operations of the Holy Spirit? Do you say from your own strength? What then becomes of your orthodoxy? What becomes of the doctrine of human weakness, and of the necessity of grace; of which pretext you avail yourselves to defer conversion? Do you not perceive how you destroy your own principles, and sap with one hand, what you build with

the other?

will work the like miracle in your favour? Say rather, how many presumptive arguments are opposed in the first part of our discourse to a hope so preposterous.

Recollect farther what we established in our first discourse on the force of habits. And how can you presume that a habit formed by a thousand acts; a habit in which a man has grovelled and grown old, should be changed in a moment? How can you dream that a man who has wasted so many years in sin; a man accustomed to regard the world as his portion, and virtue not as valuable, except as a final resource; how can you think that such a man should be converted in a moment? Ah! and in what circumstances? in an expiring old age, when the senses are dulled, when the memory fails, when reason is disturbed with reverie, and when the vivacity of nature is extinguished, or indeed, on the approaches of death, when the mere idea of "the king of terrors," agitates, affrights, and confounds him? Nothing then, most assuredly, but the extraordinary grace of the Holy Spirit can convert such a man. But what assurance have you that the Holy Spirit VOL. II.-33

We conclude, that nothing is so doubtful as a tardy repentance; that nothing is so unwise as the delay of conversion. We farther conclude, that, in order to receive the aids of grace, we must live in continual vigilance; in order to become the objects of mercy, we must have both repentance and faith; and the only sure tests of having these virtues, is a long course of pious offices. In the ordinary course of religion, without a miracle of mercy, a man who has wasted his life in sin, whatever sighs he may send to heaven at the hour of death, has cause to fear that all access to mercy will be cut off.

All these things appear very clear, my brethran; nevertheless, the wicked love to deceive themselves; they affect rationally to believe the things of which they are only persuaded by caprice; and they start objections, which it is of importance to resolve; with this view we proceed to apply the whole of this discourse. APPLICATION.

We find people who readily say, that they cannot comprehend these things; that they cannot imagine the justice of God to be so severe as we have insisted; and the conditions of the new covenant to be so rigorous as we have affirmed.

What are the whole of these objections but suppositions without foundation, and frivolous conjectures? "There is but an appearance: I cannot imagine: I cannot conceive." Would you, on suppositions of this nature, risk your reputation, your honour, your fortune, your life? Why, then, risk your salvation?

The justice of God is, perhaps, not so rigorous, you say, as we have affirmed. It is true, that it may be so. If God have, by himself, some covenant of grace not yet revealed; if he should have some new gospel; if God have prepared some other sacrifice, your conjectures may be right. But if "there is no name under heaven whereby we can be saved, but that of our Jesus," Acts iv. 12; if there is no other blood than that shed by this divine Saviour; if "God shall judge the world according to my gospel," Rom. ii. 16; then your arguments fail, and your salvation is hopeless.

Farther, what sort of reasoning is this? "There is but an appearance: I cannot conceive: I cannot imagine." And who are you that reason in this way? Are you Christians? Where then is that faith, which ought to subjugate reason to the decision of revelation, and which admits the most abstract doctrines, and the most sublime mysteries? If you are allowed to talk in this way, to reply when God speaks, to argue when he decides, let us establish a new religion; let us place reason on the throne, and make faith retire. The doctrine of the Trinity obstructs my thought, the atonement confounds me, the incarnation presents precipices to me, in which my reason is absorbed. If you are disposed to doubt of the doctrines we have advanced, under a pretext that you cannot comprehend them, then discard the other doctrines; they are not less incomprehensible.

I will go farther still; I will venture to affirm, that if reason must be consulted on the portrait we have drawn of God's justice, it perfectly accords with revelation. Thou canst not conceive how justice should be so rigorous; and I cannot conceive how it should be so indulgent. I cannot conceive how the Lord of the universe should be clothed with human flesh, should expose himself to an infuriated populace, and expire on a cross; this is the greatest difficulty I find in the gospel. But be thou silent, imperious reason; here is a satisfactory solution. Join the difficulty which thou findest in the administration of justice, with that which proceeds from thy notion of mercy; the one will correct the other. The superabundance of mercy will rectify the severity of justice; for the severity of justice proceeds from the superabundance of mercy.

If the people who talk in this manner; if the people who find the divine justice too severe; if they were a people diligently labouring to promote their own salvation; if they devoted an hour daily to the work, the difficulty would be plausible, and they would have apparent cause of complaint. But who are these complainants? They are people who throw the reins to their passions; who glory in their infamous intrigues; who are implacable in hating their neighbour, and resolved to hate him during life: they are votaries of pleasure, who spend half the night in gaming, in drunkenness, in theatres, and take from the day the part of the night they have devoted to dissipation: they are proud, ambitious men, who, under a pretext of having sumptuous equipage, and dignified titles, fancy themselves authorized to violate the obligations of Christianity with impunity. These are the people, who, when told if they persist in this way of life, that they cannot be saved, reply, that they cannot conceive how the justice of God should treat them with such severity. And I, for my own part, cannot conceive how God should treat you so indulgently; I cannot conceive how he should permit the sun to enlighten thee. I cannot conceive how he, who holds the thunder in his hand, can apparently be an idle spectator of thy sacrileges. I cannot conceive how the earth does not open beneath thy feet, and, by its terrific jaws, anticipate the punishment prepared in hell for thee by the divine vengeance.

thing mercy with you, but that which permits a universal inundation of vice?

You still say, if the conditions of the new covenant are such as you have laid down, it is then an arduous task to become a Christian, and consequently very difficult to obtain salvation. But do you think, my brethren, that we are discouraged at the difficulty? Know you not, that "strait is the gate, and narrow is the way, that leadeth unto life?" Matt. vii. 14. Know you not, that we must "pluck out the eye, and cut off the hand?" ver. 29. Surmount the most dear and delicate propensities; dissolve the ties of flesh and blood, of nature and self-attachment. Know you not, that we must "crucify the old man, and deny ourselves?" xvi. 24. Know you not, that "we must add to our faith virtue, to virtue knowledge, to knowledge patience, to patience brotherly kindness, to brotherly kindness charity, and to charity godliness," 2 Pet. i. 5.

But you add, that few persons will then be saved; another objection we little fear, though, perhaps, it would have been unanswerable, had not Jesus Christ himself taught us to reply.But is this a new gospel? Is it a new doctrine to say, that few shall be saved? Has not Jesus Christ himself declared it? I will address myself, on this subject, to those who understand the elucidation of types. I will adduce one type, a very distinguished type, a type not equivocal but terrific; it is the unhappy multitude of Israel, who murmured against God, after being saved from the land of Egypt.The object of their journey was Canaan. Deut. i. 35, 36. God performed innumerable miracles to give them the land; the sea opened and gave them passage; bread descended from heaven to nourish them; water issued from the deaf rock to quench their thirst. There was but one in which they failed; they never entered into Canaan: there were but two adults, among all these myriads, who found admission. What is the import of this type? The very thing to which you object. The Israelites represent these hearers; the miracles represent the efforts of Providence for your salvation; Canaan is the figure of paradise, for which you hope, and Caleb and Joshua alone were admitted into the land, which so many miracles had apparently promised to the whole nation. What do these shadows adumbrate to the Christian world? My brethren, I do not dare to make the application. I leave with you this object for contemplation; this terrific subject for serious reflection.

But you still ask, "why do you preach to us such awful doctrine? It subverts religion; it drives people to despair." Great risk, indeed, and imminent danger of driving to despair, the men whom I attack! Suppress the poison, remove the dagger, exclude the idea of death from the mind, until the recollection of their sins shall drive them to the last extremity.But why? The characters whom we have described, those nominal men of apathy, those indolent souls, those hearts sold to the world and its pleasures, have they weak and delicate consciences, which we ought to spare, and for whom we ought to fear, lest the displays of divine justice should produce effects too severe

You say again, that this mercy, of which we draw so magnificent a portrait, is consequently very circumscribed. But say rather, how is it that you dare to start difficulties of this nature? God, the blessed God, the Supreme Being, has formed you of nothing; has given you his Son, has offered you his Spirit, has promised to bear with you such as you are, with all your infirmities, with all your corruptions, with all your weakness; has opened to you the gates of heaven; and being desirous to give you himself, he requires no return, but the consecration to him of your few remaining days on earth; he excludes none from paradise, but hardened and impenitent men. How then, can you say that the mercy of God is circumscribed! What! is it imposible for God to be merciful unless he reward your crimes? Is no

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