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objections which have any show or colour of remarks, let us observe, that obscurity in regard
argument My brethren, either we must deny to God affords powerful arguments against the
the wisdom of the Creator, or we must infer rash divine, the indiscreet zealot, the timorous
this consequence, that what is most necessary Christian, and the worldly man attached to
to be known, what will be most fatal to man sensible objects.
to neglect, what we ought most inviolably to This subject addresses itself to you rash di-
preserve, is practical religion. Let us apply vines, you who perplex your mind by trying
this general reflection to the deep decrees of to comprehend incomprehensible truths, to you
God. If the “foundation of God stands sure," whose audacious disposition obliges you to run
you can have no true joy or solid content, till into one of these two extremes, either to em-
you have each of you decided this great ques- brace error or to render truth doubtful by the
tion; am I one of the “vessels of mercy de- manner of explaining it. For understand, my
creed unto glory?" Or am I one of the “ves- brethren, the man who rejects a truth because
sels of wrath fitting to destruction?” But how he cannot comprehend it, and he who would **
can I satisfy myself on this question at the same fully comprehend it before he receives it, both
time so obscure and sc important? The decree sin from the same principles, neither under-
is impenetrable. The book of life is sealed. stands the limits of the human mind. These
We have told you a thousand times, that there two extremes are alike dangerous. Certainly
is no other way than by examining whether you on the one hand we must be very rash, we
bear the marks of election, and your whole must entertain very diminutive ideas of an in-
vocation is to endeavour to acquire them. finite God, we must be very little versed in
These characters, you know, are patience, science to admit only principles which have
gentleness, charity, humility, detachment from no difficulty, and to regard the depth of a sub-
the world, and all other Christian virtues. It ject as a character of falsehood. What! A
belongs to you to exercise them. A little less miserable creature, an ignorant creature, a
speculation and more practice. Let us become creature that does not know itself, would know
less curious, and try to be more holy. Let us the decrees of God, and reject them if they be
leave God to arrange his own decrees, and for unfathomable! But on the other hand, we
our parts let us arrange our actions, and regu- must have very narrow views, we must have
late our lives. Do not say, if I be predesti- a very weak mind, we must know very little
nated to salvation I shall be saved without en- of the designs of God, not to feel any difficulty,
deavouring. You would be wicked to make to find every thing clear, not to suspend our
this objection, for although you are persuaded judgment upon any thing, to pretend not only
that your days are numbered, yet you do not io perceive the truth of a mystery, but to go to
omit to eat, and drink, and take care of your the bottom of it. Insignificant man, feel thy
health. In this manner you should act in re- diminutiveness. Cover thyself with dust, and
gard to your salvation.

learn of the greatest of divines to stop where
And we, ministers of Jesus Christ, what is you ought to stop, and to cry on the brink of
our duty? Why are we sent to this people? Is the ocean, “O the depth!”.
it to fathom the decrees of predestination and The deep things of God ought to confound
reprobation? As the Spirit of God has reveal the indiscreet zealot, who decries and reviles
ed these mysteries, it is right to treat of them all opinions different from his own, though in
in the course of our ministry, and we should matters in themselves dark and obscure. Here
“think more highly of ourselves than we ought we pour our tears into the bosoms of our bre-
to think," were we to suppress this part of re-thren of Augsburgh, some of whose teachers
ligion. But after all, must we stop here? Must describe us in the most odious colours, dip their
this be the principal subject of our sermons? pen in gall when they write against us, tax us
God forbid we should so ill understand the end with making of the Deity a God cruel and
of our ministry! I would as willingly see a barbarous, a God who is the author of sin, and
physician, when he is consulted in a dangerous who by his decrees, countenances the depravity
illness, employ himself in discoursing on the and immorality of mankind. You see, whether
term of human life, haranguing his patient, this be our doctrine. You see, we join our
telling him that his days are numbered, and voices with those of seraphims, and make our
that a hair of his head could not fall without assemblies resound with “Holy, holy, holy is
the will of God. Unseasonable orator, leave the Lord of hosts." You see, we exhort our
talking, and go to work, consult the symptoms people to “enter in at the strait gate," and
of my illness, call art and nature to my assist- to "work out their salvation with fear and
ance, leave God to execute his own decrees, trembling.” But, say you, do not the conse-
prescribe the remedies I must take, and the quences we impute to you follow from your
regimen I must follow, endeavour to strengthen principles? To grant for a moment that they
this tottering body, and to retain my breath do follow, is it not sufficient that we disown
just ready to evaporate. Let us apply this and condemn them? Does not such an answer
image. Let us think of the account we must from you concerning another doctrine satisfy
give to the master who sent us. Let us take us? Accuse us of being bad reasoners: but do
care that he does not say to us in the great day not accuse us of being wicked men.

Accuse of judgment, Get ye behind me ye refractory us of reasoning inconclusively; but do not acservants! I sent you to make the church holý, cuse us of exercising a faithless ministry. But, and not render it disputatious: to confirm my say you, you have divines among you who elect, and not to engage them in attempts to poison controversy, who refute with bitterness, penetrate the mysteries of election, to announce who excommunicate such as are not of their my laws, and not to fathom my decrees. sentiments on predestination, and who, had

But not to confine ourselves to these general they power equal to their will, would establish

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every opinion with fire and blood. Have we than a hundred thousand enemies are either such divines? Ah! may God deliver us from buried in the waves, or killed by our troops, them! They follow their own spirit, and not or trodden to death by our horse, or taken the spirit of our churches. Our churches never prisoners. Behold! whole provinces yield to separated any person from their communion our arms. Behold! our noble army covered for not believing predestination. You know with more laurels than we had ever seen bethis by experience. Do we not open our arms fore. Behold the fatal power that was just to you? Do we not receive you into our com- now exalted to heaven, shaking, falling, and munion? Have we not a sincere and ardent about to be cast down to hell. My brethren,

desire to be in union with you? O that God let these events make us wise. Let us not • would hear our prayers! Spouse of Jesus judge of the conduct of God by our own ideas,

Christ! O that God would put an end to the but let us learn to respect the depths of his
intestine wars that tear thee asunder! Chil-Providence.
dren of the Reformation! O that you had but' But what! shall we always live in shades
the wisdom to unite all your efforts against the and darkness! Will there always be a veil

be real enemy of the Reformation, and of the re- tween the porch and the sanctuary? Will God formed! This is our wish, and these shall in- always lead us among chasms and gulfs? Ah! cessantly be our prayers.

my brethren, these are precisely the ejaculaThe depths of the ways of God may serve tions, these are the desires with which we to reprove the timid and revolting Christian; would inspire you; and this we affirm, that a character too common among us. Our faith the deep ihings of God expose the folly of a forsakes us in our necessities; we lose the sure worldly man, who immoderately loves the preanchor of hope in a storm; we usually dash sent life. Presently this night, this dark night, Against rocks of adversity; we are confounded shall be at an end; presently we shall enter when we see those projects vanish, on the suc- into that temple, “where there is no need of cess of which we rested our happiness, and the the sun, because the Lamb is the light thereprosperity of the church. My brethren, let of," Rev. xxi. 23. Presently we shall arrive us be more firm in our principles. Christian at that blessed period, when that which is in prudence indeed will oblige us to put our hand part shall be done away. In heaven we shall io every good work. We must be vigilant, know all things. In heaven we shall underassiduous, exact in our own affairs. In like stand nature, providence, grace, and glory. In manner in public dangers, we must assemble heaven, Jesus Christ will solve all our diffiwise men, raise armies, and every one must culties and objections. In heaven we shall see endeavour to do what is in his power, and carry God face to face. O how will this knowledge a stone towards the building of the temple: but fill us with joy! O how delightful will it be to when our designs fail, let us be steady, im- derive knowledge and truth from their source! moveable, unchangeable. Let us remember My soul, quit thy dust! Anticipate these pethat we are only little children in comparison riods of felicity, and say with Moses, “Lord, with the Intelligence at the helm of the world; show me thy glory!" O Lord, dissipate the that God often allows us to use just and clouds and darkness that are around thy throne! rational means, and at length frustrates all O Lord shorten the time that separates us! ... our designs in order to deliver us by unexpected “No man can see my face and live.” Well! methods, and to save us with more conspicuous Let us die then. Let us die to become impower and glory.

mortal. Let us die to know God. Let us When I am to penetrate this truth, I fix my die to be made partakers of the divine nature. eyes on the great enemy of religion. I see Happy to form such elevated wishes! Happier him at first equalling, yea surpassing the most still to see them accomplished! Amen. superb potentates, risen to a point of elevation astonishing to the whole world. His family numerous, his armies victorious, his territories

SERMON LXVI. extended far and wide, at home and abroad. I see places conquered, battles won, and every THE SENTENCE PASSED UPON JUDAS blow aimed at his throne, serving only to establish it. I see a servile idolatrous court ele

BY JESUS CHRIST. vating him above men, above heroes, and likening him to God himself. I see all parts

MATTHEW xxvi. 24. of the world overwhelmed with his troops, your frontiers threatened, religion trembling, The Son of man goeth as it is written of him: and the Protestant world at the brink of ruin. but wo unto that man by whom the Son of man At the sight of this tempest, I expect every

is betrayed: it had been good for that man, if he moment to see the church expire, and I exclaim, had not been born. O thou little boat, driven with the wind, and This verse is part of a period beginning at battered in the storm! Are the waves going the seventeenth, and ending with the twentyto swallow thee up? O church of Jesus Christ! fifth verse, in which the evangelist narrates against which the gates of hell were never to two events, the last passover of Jesus Christ, prevail

, are all my hopes come to this!-Be- and the treason of Judas. One of my colhold Almighty God makes bare his holy arm, leagues will explain the other parts of this pasdiscovers himself amidst all this chaos, and sage of sacred history, and I shall confine myoverwhelms us with miracles of love, after self to this sentence of our Saviour against Juhaving humbled us by the darkness of his Pro- das, “ It had been good for that man, if he had vidence. Behold! In two campaigns,* more not been born." * Of Hochstet and Ramillies.

This oracle is unequivocal. It conveys a

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most melancholy idea of the condition of the How like are their dispositions! How sad sounhappy criminal. It should seem, Jesus Christ ever the examination may be, there is at least enveloped in qualified terms a truth the most one confortable consideration, at least one difdreadful imaginable. These words, “It had ference between them and this traitor, that is, been good for that man, if he had not been Jesus Christ has pronounced the decree of his born," are equivalent to these, Judas is for ever condemnation, whereas he has not yet proexcluded from the happiness of heaven; Judas nounced the sentence on my hearers; the door is for ever condemned to the punishment of of mercy is yet open to them, the time of their hell. It is the same truth, which the apostles visitation is not yet quite expired. Othat expressed, after the example of their master, they would avail themselves of the few inestiin milder terms, “ Thou Lord, which knowest mable moments that remain! Othat they the hearts of all men, show whether thou hast would throw themselves at the feet of that chosen Justus or Matthias, that he may take Jesus whom they have so often betrayed! O part of this apostleship, from which Judas by that they may be washed in that blood which transgression fell, that he might go to his own they have so unworthily trodden under foot! place,” Acts i. 24—28. What is this place? God Almighty grant, for his great mercy's The answer is easy, though some ancient here- sake, that this may be the effect of this distics affirm extravagant things about it. It is course! Grant, o God, that such of us as are the place reserved for those against whom the best established in piety may be filled with door of mercy is shut: it is the place reserved holy fear, by seeing to what excess self-interest for those who must for ever serve for victims may be carried! * O Lord, incline my heart of divine justice.

unto thy testimonies, and not unto covetousIf you recall to mind all the most guilty ness.”

." Amen. persons, and those whose condition is the most “ It had been good for that man if he had desperate, you will not find one of whom that not been born," or what is the same thing in can be said without rashness which is here af- this place, “ If he had never existed, and were firmed of Judas, Judas is the only person, lite- not to exist any longer.” Let us first explain rally the only person, whom we are allowed the meaning of Jesus Christ by a few reflecwith certainty to declare is in the torments of tions, and justify the idea I have given you of hell. Certainly we cannot help forming la- the words. mentable ideas of the condition of some sin- 1. Existence is the foundation of happiness ners, who died in perpetrating their crimes; as and misery. Nothing has no properties. Not of some who were less men than monsters of to exist is to be neither happy nor miserable. humanity, and who died blaspheming God, To exist is to be capable of one or the other, and attacking religion and morality, as Pha- or both together. Existence considered in itraoh, Belshazzar, Julian, and others; but after self, is indifferent to the being existing; it is all, it is not for us to set limits to the mercy of the happiness or the misery with which it is God. The Holy Spirit has ways unknown to accompanied, which determines the value of us to convert the hearts of men. Judas is the it. If it were possible for a man to exist withonly one without exception, of whom I dare out being either happy or miserable, his existventure to affirm, he is irrecoverably lost. And ence would be in some sort useless and indifwhen I form this judgment of his destiny, I do ferent, and it would be true in regard to him, not ground it merely on his betraying Jesus that it would be neither good nor evil to him Christ; for it is not impossible that after he to be born or not to be born. If the existence had committed that crime he might have ob- of a man be accompanied with equal degrees tained forgiveness by repentance. I do not of happiness and misery, we must form the ground it on the manner of his death, for he same judgment; misery is compensated by was distracted, and madness is sometimes happiness, and happiness by misery, the bacaused by trouble, and in such a case reason lance is equal, and preponderates neither way. has no share, and divine justice does not im- If there be more happiness than misery in his pute sin to a man deprived of his senses. I existence, it is true in regard to him, that it is ground my judgment of the punishment of better for him to be than not to be; on the Judas on the words of my text, “ It had been contrary, if misery exceed happiness, good for that man, if he had not been born;" finish this proposition yourselves, and apply it words never denounced by the Spirit of God to the subject in hand. “It had been good for against any other wretch that ever was. Thus Judas if he had not been born." So Jesus the object which I exhibit to your view to-day, Christ declares. The existence of Judas then is not only a particular object, but is even an must be attended with more misery than hapunique, a sole, a single object.

piness. This is our first reflection. But perhaps, because it is a singular case, 2. To judge whether a man be happy, or you think it does not regard you, and that you miserable, whether it would be better for him need not make any inferences concerning your to exist or not to exist, we must not consider own eternal destiny from it. And does not this him in regard to a few moments, but in the object regard you: Alas! My brethren, I dare whole of his existence; we must examine not ..... but however hear me; condescend whether all things considered good be greater to accompany me in this mortifying and (I than evil, or evil greater than good. The must tell you, how improper soever it may good and ills of past life generally leave no imseem to reconcile your attention) deign to ac- pression on our minds, they contribute only company us in this alarming meditation to our present happiness or misery, and there Come and examine what a melancholy like- remains nothing but a remembrance of them. ness there is between the features of some of If you can judge of the happiness or misery of our hearers, and those of the miserable Judas. man by his actual condition, you will say in

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each moment of his happiness, it is better for life, mankind prefer life before annihilation. him to be than not to be; and during every Whether their taste be good or bad, we do not moment of his misery, you will say, it is better inquire now, we speak of a fact, and the fact is for him not to exist. But, as I said before, it indisputable. Jesus Christ speaks to men, he is not in regard to a single instant that a man supposes their ideas to be what they are, and ought to be considered to determine whether he speaks according to these ideas. When he he be happy or miserable; it is in the whole says, "it had been good for Judas, if he had of his existence.

not been born,” he means that his misery I make this reflection to prevent your sup- would be greater after death than it had been posing that when Jesus Christ said, “It had during his life; for how disgusting soever life been good for Judas if he had not been born,” may be, mankind prefer it before annihilation;

he meant Judas should be annihilated. Had and if Judas had no other punishment to saffont Judas been annihilated after death, it must be fer for his perfidy than such as belonged to the

said, according to our first proposition, that present state, Jesus Christ would not have
Judas after death would not be either happy said, “it had been good for that man if he had
or miserable; that it would not have been not been born.” He intended we should un-
either good or evil for him to be born or not to derstand that Judas would be more miserable
be born. In this case, to form a just idea of in a future economy, than we are in this life,
the value of the existence of Judas, it would in spite of the maladies to which our frailty
be necessary to compare the misery of his end exposes us, in spite of the vicissitudes we ex- .
with the happiness of his life, and as we have perience, and in spite of the sacrifices, which
no reason to think he had been more miserable we are daily required to make.
than happy in his life, as we have reason to 4. If, as we said at first, the sentence of
presume, on the contrary, that having been in Jesus Christ against Judas be expresssed in
à middling state of life, he had enjoyed the inild terms, we must, in order fully to compre-
gifts of nature with some kind of tranquillity, hend the sense, lay aside the soft language,
it could not be affirmed, strictly speaking, that and advert to the terrible subject. But can we
because he died a violent death, "it had been without rashness change the terms of a sen-
good for him if he had not been born.” The tence which the Saviour pronounced, and give
death of Judas separated from its consequences the whole of what he spoke only in part? Yes,
was not more miserable than that of a man provided the part we add be taken not from
who dies in his bed after lying ill some days; our own systems, but from that of Jesus Christ,
and as we cannot affirm of a man, who after who only can fill up the space which sufficient
enjoying a tranquil life dies by an illness of reasons induced him to leave vacant when he
some days, that "it had been good for that gave out this sentence. Now we find two
man if he had not been born,” so neither can things in the system of Jesus Christ on this
we affirm of Judas, if he had been annihilated subject. First, that the misery denounced
after death. When Jesus Christ says, “it had against Judas is of the most dreadful kind.
been good for that man if he had not been | And secondly, that Jesus Christ denounces
born," he supposes he would subsist after against him the greatest degree of misery of
death. He compares the condition he would this kind. Or to express myself more clearly,
be in after death with all the good he had en- my first proposition is, that every place in hell
joyed, and would enjoy during life; and by is intolerable. My second proposition is, that
thus forming his judgment on the whole of Jesus Christ doomed Judas to the most intole-
existence, he determines that the existence of rable place in hell.
this traitor would be accompanied with more Does our first proposition need proving? I
evil than good, and he pronounces, “it would lay aside what the Scriptur tells us of the
have been good for that man if he had not been “ lake,” the “bottomless pit,” the “brim-
born,” that is to say, if he never had existed, stone,” the "smoke,” the “darkness,” the
and if he never were to exist any longer. This “chains of darkness,” the “worm that never
is our second reflection.

dies, and the fire that is never quenched.”
3. Whatever misfortunes attend the present Frightful objects! I have no need to recollect
life, there are few men, who, all things consi- you to form gloomy images of the state of the
dered, would not rather choose to live for ever, damned. My idea of heaven is sufficient to
as we live in this world, than to be annihilated give me a horrible image of hell. “Pleasures
after living a few years. I do not inquire at God's right hand for evermore;" joy of an in-
whether their choice be good; I only say it is telligent creature finding his knowledge for ever
their choice, the fact is incontestable. If few on the increase; calm of a conscience washed
men be of the mind of Mæcenas, who said, in the blood of the Lamb; freedom from all
“Let me suffer, let me be despised, and mise- the maladies that afflict poor mortals, from all
rable, yet I would rather exist than not exist,” the inquietudes of doubt, and from all the
if there be, I say, few men of the opinion of tạrbulence of the passions: society of angels,
this favourite of Augustus, there are few also archangels, cherubim, and all that multitude
who adopt the sentiment of the Wise Man, or of intelligences, which God has associated
shall I say of the fool? (for there is some rea- both in rectitude and glory: close communion
son to doubt, whether it be the language of with the happy God; felicity of heaven: it is
Solomon or the fool introduced in the book,") you that makes me conceive the horrible state
“I praised the dead which are already dead, of hell! To be for ever deprived of your
more than the living which are yet alive: yea, charms, this alone is enough to make me trem-
better is he than both they, which hath not yet ble at the idea of hell.
been,” Eccles. iv. 2, 3. To consider things as But if every place in hell be intolerable,
they usually are, whatever misfortunes attend some are more so than others. When, by foli

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BY JESUS CHRIST. lowing the genius of the gospel, you examine | an irreligious man be not to have the power of for whom divine justice reserves the most dread- getting rid of the troubles of a few years by ful punishments, you easily conceive it is for destroying himself, what will be the state of such men as Judas, and you will agree (with the damned to see themselves under a fatal neout our staying now to prove it) that as Jesus cessity of existing for ever, and of not having Christ denounced the worst kind of punish- the power of terminating their existence, and ment against him, so he doomed him to suffer of sinking into nothing? What despairing and the greatest degree of that kind of punishment. cruel complaints will this necessity of existing

In fine, our last remark on the words of Je-cause? In vain will they seek refuge in "dens" sus Christ is

, that when he said, "it had been and chasms of the earth! In vain will they good for that man if he had not been born” or implore "mountains and rocks to fall on them had he never existed,” he supposed not only and hide them!" In vain will they “curse the that the punishment of Judas did not exist in day,” and execrate" the night of their birth!" annihilation, but that it would not be in his They will be obliged to exist, because Alpower not to exist. He supposed that Judas mighty God will refuse them that act of omwas not master of his own existence, and that nipotence, without which they cannot be anit did not depend on him to continue or to put nihilated. an end to it, as he should think proper. Ex- Such will be the misery of the damned, and istence considered in itself is indifferent. We such is the extreme misery to which Jesus have explained in what sense, and we have Christ adjudges Judas. But this man, you proved that it is the happiness or misery, which will say, had a dark perfidious soul, he was a attends it, that determines the worth of it.- traitor, he had the infamy to betray his Saviour, Now, whatever the pain of hell may be, it need and to sell him for thirty pieces of silver; thig not alarm us, if the Creator when he caused man was such a monster as nature hardly prous to exist gave us the power of remaining induces in many centuries. My brethren, I am

it or quitting it. In this case it would always come now to the most odious but most necesdepend on us to get rid of punishment, because sary part of my discourse. I must enter on it would depend on us to cease to exist, and we the mortifying task of examining whether there might enter into that state of annihilation be any resemblance between some of this aswhich we said was neither happy or misera- sembly and the unhappy Judas. What a task ble, but we have not this power over ourselves. to perform in such an auditory as this! What As an act of omnipotence was necessary to a gospel to preach to Christians! What murgive us existence, so is it to deprive us of it; murs are we going to excite in this assembly! and as it belongs to none but Almighty God to " The word of the Lord was made a reproach perform the first of these acts, so it belongs unto me, and a derision daily. Then I said, I only to him to effect the second; so absolute, will not make mention of him, nor speak any so entire is our dependence upon him! more in his name. But his word was in mine

I do not know what is intended by the "star" heart as a burning fire shut up in my bones, mentioned in the ninth chapter of Revelation. and I was weary with forbearing, and I could St. John represents it as "falling from heaven not stay,” Jer. xx. 8, 9. unto the earth,” as having " the key of the Do not think that I intend to conclude my bottomless pit," as causing a “smoke to arise," discourse by abusing the liberty given me of by which the "sun and the air were darkened,” speaking in this pulpit, by attempting to make and out of which came “locusts upon the an ingenious essay on a subject the most grave earth.” But I am persuaded, that in a system and solemn; be not afraid of my extenuating of irreligion nothing can be imagined more the crimes of Judas, and exaggerating yours. dreadful than the miseries which the Holy How is it possible to extenuate the crimes of Spirit here says these infernal locusts inflict Judas? When I represent to myself a man upon mankind. These were commanded “not whom the Saviour distinguished in a manner to kill,” but to “torment five months” such so remarkable, a man who travelled with him, men as “had not the seal of God in their a man to whom he had not only revealed the foreheads.” And “in those days shall men mysteries of his kingdom, but whom he assoseek death, and shall not find it, and shall de- ciated with himself to teach them to the world, sire to die, and death shall flee from them. It to subvert the empire of Satan and set his capis a miserable relief, I grant, to destroy one's tives free, and to preach this gospel, “lay not self to avoid divine punishment. But does up for yourselves treasures upon earth, but lay death put an end to our existence? Is a sinner up for yourselves treasures in heaven, for where less in the hand of God in the grave, than he your treasure is there will your heart be also. is during this life? “Whither shall I go from Sell that you have, and give alms, provide thy spirit? Or whither shall I flee from thy yourselves bags that wax not old, a treasure in presence?” Ps. cxxxix. 7.

the heavens that faileth not,” Matt. vi. 19, &c. What misery in the eyes of an irreligious Luke xii. 33. When I consider this man freely man to be tormented through life, and to be opening his heart to the demon of avarice, pardeprived of a relief which the wretched almost leying with the most obstinate enemies of his always have in view, I mean death! For how divine master, proposing to deliver him up to many ways are there of getting rid of life? their barbarity, agreeing on the price of treaAnd to what degree of impotence must he be son, executing the horrible stipulation, coming reduced who is not able by any means to put at the head of the most vile and infamous mob an end to life? “In those days shall men seek that ever was, giving the fatal signal to his undeath, and shall not find it, and shall desire to worthy companions, kissing Jesus Christ, and die, and death shall flee from them.”'

saying while he saluted him, “hail master;" But if the greatest misery in the account of when I consider this abominable man, far from

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