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punishments from causing them to fall into having prevailed with any of thoir nation, who apostacy.

had embraced Christianity to return to Judaism, This design is apparent, from the illustrious were not satisfied with their abusing it; they character he gives of the Lord Christ, to whom required them to utter blasphemies against the they had devoted themselves by embracing the person of Jesus, and against his mysteries, as Christian religion. He is not a mere man, not appears from the ancient forms of abjuration an ordinary prophet, not an angel; but the Lord which the learned have preserved. of men, and of angels. “For God,” says the All these considerations, and many more, of apostle at the commencement of this epistle, which the subject is susceptible, demonstrate, “who spake in time past unto the fathers by that the grand design of St. Paul, in his Epistle the prophets, hath in these last days spoken to the Hebrews, was to prevent apostacy, and unto us by his Son, whom he hath appointed to prompt them to confess the truth amidst the heir of all things, by whom also he made the most cruel torments to which they might be worlds. Who being the brightness of his glory, exposed by the profession. This is the design and the express image of his person, and up- of my text. “Let us run with patience the race holding all things by the word of his power, that is set before us; that is, let neither persewhen he had by himself purged our sins, sat cutions the most severe, nor promises the most down on the right hand of the Majesty on high; specious, be able to induce you to deny Chris being made so much better than the angels, as tianity, nor any consideration deter you from he hath by inheritance obtained a more excel professing it. lent name than they. For unto which of the On this first design of the apostle, we shall angels, said he, at any time, Thou art my Son, merely conjure those, with whom there may this day have I begotten thee?" Heb. i. 1-5. remain some doubt as to the horrors of apos

This design is farther apparent, as the apos- tacy, and the necessity imposed on all Chris tle apprizes the Hebrews concerning the diffi- tians either to leave the places which prohibit culty, and even the impossibility of obtaining the profession of the truth, or endure the semercy after an abjuration accompanied with verest tortures for religion; we shall conjure certain aggravating circumstances, which time them seriously to reflect on what we advance; does not permit me here to enumerate. The not to content themselves with general notions; sense is asserted in these words: “It is impos- to compare the situation of those Hebrews with sible for those, who were once enlightened, and that in which some of the reformed Christians have tasted of the heavenly gift, and were made are placed; to compare the abjurations required partakers of the Holy Ghost, and have tasted of the first, with those required of the latter; the of the good word of God, and the powers of the punishments inflicted on the one, with those world to come, if they fall away to renew them inflicted on the other; and the directions St. again unto repentance,” Heb. vi. 4–6. To Paul gave the faithful of his own time, with "fall away,” here signifies, not the repetition those which are given to us. If, after sober and of a criminal habit we had hoped to reform, serious investigation, we still find casuists who (and who could expect salvation if this were the doubt the doctrine, by affirming, that those of meaning of the apostle?) but professing again our brethren, who still remain in France, ought the errors we had renounced on becoming Chris- to make their choice, between flight and martians, and abjuring Christianity itself.

tyrdom, we will add no more; feeling ourselves This design appears likewise, from the care unable to persuade men, with whom arguments the apostle takes to exalt the Christian econo- so strong are incapable of conviction. my above that of Moses: hence he infers, that Perhaps some of you think, that we insist too if the smallest offences, committed against the often on the same subjects. But we frankly Levitical economy, were punished with rigour, avow, that, so very far from thinking we preach there cannot be punishments too severe for too often, it seems to us we by no means rethose who shall have the baseness to abjure sume them sufficiently. We are also fully reChristianity. “If we sin wilfully after that we solved to insist upon them more powerfully than have received the knowledge of the truth, there we have ever done before. Yes! while we shall remaineth no more sacrifice for sins, but a cer- see the incendiaries of the Christian world, men, tain fearful looking for of judgment, and fiery who under the name of the meek and lowly indignation which shall devour the adversa- Jesus cherish the most ambitious and barbarous ries,” Heb. X. 26, 27. The sin into which we sentiments, holding the reins of government in wilfully fall, does not mean those relapses, of so large a space of Europe, making drunk, if I which we spake just now, as the ancient fathers may use an expression in the Revelation, and believed: whose severity was much more calcu- an expression by no means hyperbolical, lated to precipitate a postates into the abyss king drunk the kings of the earth with the wine from which they wished to save them, than to of their fornication:” while we shall see edicts preserve them from it.

But to sin wilfully, in issued anew, which have so often made to blush this place signifies apostacy; this is the sense of every one who has a vestige of probity in the the words which immediately follow the pas community from which they proceed; while we sage. “He that despised Moses' law, died shall see fresh faggots kindled, new gibbets without mercy, under two or three witnesses; erected, additional galleys equipped against the of how much sorer punishment, suppose ye, Protestants; while we see our unhappy brethren shall he be thought worthy, who hath trodden invariably negligent to the present period in under foot the Son of God, and counted the which they promised to give glory to God, alblood of the covenant, wherewith he was sanc- leging, as an excuse, the severity of the persetified, an unholy thing, and hath done despite cution, and the fury of the persecutors; that unto the Spirit of grace?” Heb. x. 28, 29. The when peace shall be restored to the churches, whole is descriptive of apostacy. The Jews, I they will return to devotion; while we see


million of men bearing the Christian name, IV. We shall point to the different classes contenting themselves to live without temple, of persons who compose this congregation, the without public worship, without sacraments, various consequences they should draw from without hope of having on their death-beds the this doctrine, and the sentiments with which it aids of ministers of the living God to comfort should actuate their minds. them against that terrific period; while we shall I. We shall remove what is equivocal in see fathers and mothers, so very far from send the term perseverance, and in the expression, ing into the land of liberty the children, whom " let us run with patience the race that is set they have had the weakness to retain in the before us.” We may take the term in a double climates of oppression, have even the laxity, sense; or, to express myself more clearly, there shall I say, or the insanity to recall those who are two ways in which we may consider the have had courage to fly; while we shall see ex- course Jesus Christ prescribed to his disciples. iles looking back with regret to the onions of We will call the first, losing the habit of Chris Egypt, envying the condition of those who tianity; and the second, doing actions incomhave sacrificed the dictates of conscience to patible with its design. By the habit of Chris fortune: while we shall see those lamentable tianity, we mean that disposition of a believer, objects, we will still enforce the doctrine of St. in consequence of which, notwithstanding the Paul in the epistle whence we have selected weakness he may feel in virtue;—the defects the text. We will still enforce the expressions with which he may have cause to reproach of the apostle, and in the sense already given. himself;—and the daily warfare between the “Take heed, lest there be in any of you an flesh and the Spirit, or even some victories evil heart of unbelief, in departing from the which the flesh may obtain over the mind;living God. It is impossible for those who all things considered, he gives God the preferwere once enlightened, and have tasted of the ence to the world and the flesh; and has a heavenly gift, and were made partakers of the consciousness in his own breast, that divine Holy Ghost, and have tasted of the good word love prevails in his heart over every other of God, and the powers of the world to come, love.-We may also turn aside from the course if they fall away, to renew them again to re- prescribed by Jesus Christ to his disciples, by pentance, seeing they crucify to themselves doing things incompatible with the design of afresh the Son of God, and put him to an open Christianity. It would discover a defective shame. Let us hold fast the profession of our knowledge of man to conclude, that he has lost faith without wavering; for if we sin wilfully a habit the moment he does any action conafter that we have received the knowledge of trary to it. One act of dissipation no more the truth, there remaineth no more sacrifice constitutes a habit of dissipation, than a single for sins, but a certain fearful looking for of duty of piety constitutes the habit of piety; judgment, and fiery indignation which shall and we have no more reason for inferring, that, devour the adversaries. He that despised because a man has discovered one instance of Moses' law died without mercy under two or attachment to the world, he is really earthly. three witnesses; of how much sorer punish- minded, than we have to say, that, because a ment, suppose ye, shall he be thought worthy, man has discharged a single duty of piety, he who hath trodden under foot the Son of God, is really a pious man. In what sense then, and hath counted the blood of the covenant, does the Holy Spirit exhort us to persevere? wherewith he was sanctified, an unholy thing, Is he wishful to preserve us from doing any and hath done despite unto the Spirit of grace.” | thing incompatible with the design of ChrisAnd in our text, “Seeing we also.”. To what tianity? Is he wishful to preserve us from do these words refer? To what the apostle losing the habit? had said a little before respecting the faithful, Doubtless, my brethren, his design is to prowho, for the sake of religion," had been stoned, serve us from doing any thing contrary to the had been sawn asunder, had been killed with object of Christianity; because it is by a repetithe sword:” after enumerating these, he adds, tion of this sort of actions that we lose what “Seeing we also are compassed about with so is called the habit of Christianity: That disgreat a cloud of witnesses, let us run with pa- position of mind, however, which induces a tience the race that is set before us.

Christian to fortify himself against every tempo 2. Enough having been said concerning the tation, is a mean rather to obtain the virtue first sense of the text which regards but few which our Scriptures called perseverance, than Christians, we shall proceed to the second; perseverance itself. When we say, according which concerns the whole body of Christians, to inspired men, that, in order to be saved, we who are still in a world which endeavours to must endure to the end, we do not mean, that detach them from the communion of Jesus we should never in the course of life have Christ. St. Paul exhorts them to “run with committed a single fault; but that, notwithpatience the race that is set before them;" that standing any fault we have committed, we is, to persevere in fellowship with him. Per- must be in the stato just mentioned; that, all severance is a Christian virtue. On this virtue things being considered, we give God the preshall turn the whole of our discourse, which ference over sensible objects, and feel divine shall be comprised under four classes of obser- love in our hearts predominant over every vations.

other love. Where indeed should we be, if I. We shall remove what is equivocal in the we could not be saved without undeviating term perseverance, or running the race. perseverance, without running with patience II. 'We shall enforce the necessity of perse- the race in the rigorous sense, I would say, so

as never to commit an action incompatible III. We shall remove certain systematical with the design of Christianity? Where should notions which excite confusion in this virtue. we be, were God to scrutinize our life with

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rigour; if he waited only for the firet offence | his righteousness in the day that he sinneth. we commit, to plunge us into the abyss reserved When I say to the righteous, that he shall for the wicked? Where would be the Jobs, surely live: if he trust to his righteousness, and the Moseses, the Davids, and all those distin- commit iniquity, all his righteousness shall not guished offenders, whose memory the Holy be remembered; but for his iniquity that he Spirit has immortalized, to comfort us under hath committed he shall die," Ezek. iii. xviii. our falls: One of the greatest motives to com- xxxiii. 12, 13. Such is the morality of our ply with a law is the lenity of the legislator: I Scriptures. Such is the vocation of the faithwill cite on this subject a passage of Justin ful. It is not enough that we keep, for a few Martyr.* "How could Plato,” says he, "cen- years, the commandments of God; we must sure Homer for ascribing to the Gods placa- continue to keep them. It is not enough that bility by the oblation of victims. Those who we triumph for awhile over the old man, we have this hope, are the very persons who en- must triumph to the end; and if we have wandeavour to recover themselves by repentance dered by weakness for a season, we must steadand reformation: whereas, when they consider fastly return to piety and religion. the Deity as an inexorable being, they abandon 2. Consider on what principle the Scripture the reins to corrupt propensities, having no characters founded their assurance of salvation. expectation of effect from repentance." Was it on some speculative notions? On some

Distinguish then the virtue we enforce from confused systems. No: it has been on the one of the principal means of its acquisition. principle of persevering in the profession of If you ask me what is perseverance? I answer, their religion, and in the practice of virtue. I it is that disposition of mind which enables us, will adduce but one example, which seems to as I have more than once affirmed, and which me above all exception: it is he, who, of all the is still necessary to repeat; it is that disposi- sacred authors, has furnished us with the most tion of mind which enables us, all things con- conclusive arguments on the doctrine of assusidered, to give God the preference over every rance of salvation, and the inamissibility of sensible object, that divine love may predomni- grace; I would say, the example of St. Paul. nate in our heart over every other love. If | He never doubted but that he should always you ask me, what are the surest means of ac- persevere in piety, and in the profession of requiring that disposition? I say, it is to watch ligion. The love of God was so deeply rooted against every temptation to which you may be in the heart of this apostle, as to remove all exposed. I say, in order to preserve the habit scruple on that head. When, however, St. of Christianity, you must use your utmost en- Paul, by abstraction of mind, considered himdeavours never to do any thing incompatible self as having lost the disposition which we with its design.

shall call the habit of Christianity;-when he II. Having removed the ambiguity of the term considered himself as falling under the tempperseverance, we shall prove in the second arti- tations which exposed him to the flesh, to bell, cle that we cannot be saved without this virtue. and the world;—what did he expect consider

1. The passage we have explained is not ing his state in this point of view? What did solitary. It is a passage which coincides with he expect after the acquisition of so much knowmany other texts of Scripture. The truth, re- ledge; after preaching so many excellent sersulting from the sense here given, is not a truth mons; after writing so many excellent and substantiated solely by the text. It is an ex-catholic epistles; after working so many miraplanation which a great number of express cles; after achieving so many labours; after entexts establish beyond the possibility of doubt. countering so many dangers; after enduring so Weigh the following: “Let him that standeth many sufferings to exalt the glory of Christ; take heed lest he fall,” 1 Cor. x. 12. " Thou after setting so high an example to the church standest by faith. Be not high-minded, but What did he expect after all this? Paradise? fear: for if God spared not the natural branches, The crown of righteousness. No: he expected take heed lest he also spare not thee. Behold, hell and damnation. Did he expect that his therefore, the goodness and the sererity of God: past virtues would obtain the remission of his on them which fall severity; but towards thee present defects. No: he expected that his past goodness, if thou continue in his goodness: virtues would aggravato his present faults. "I otherwise thou also shalt be cut off,” Rom. xi. count not myself to have apprehended,” Phil. 20—22. “I have heard the voice of the words iii. 13. “But I keep under my body, and of this people, which they have spoken unto bring it into subjection, lest that by any means, thee: they have well said all that they have when I have preached unto others, I myself spoken. O that there were such a heart in should be a cast-away,” i Cor. ix. 27. In what them, that they would fear me, that it might situation did he place himself to lay hold of be well with them, and their children for ever,” | the crown of righteousness, and to obtain the Deut. v. 28, 29. “He that endureth unto the prize? He placed himself at the close of his end shall be saved,” Matt. x. 22. "Hold that course. It was at the termination of life, that fast which thou hast, that no man take thy this athletic man exclaimed, “I have fought a crown,” Rev. jji. 11. “Thou son of man, say good fight, I have finished my course, I have unto the children of thy people, the righteous- kept the faith; henceforth there is laid up for ness of the righteous shall not deliver him in ine a crown of righteousness,” 2 Tim. iv. 7, 8. the day of his transgression: as for the wicked- 3. Consider what have been the sentiments ness of the wicked, he shall not fall thereby in of the most distinguished Scripture characters, the day that he turneth from his wickedness; when they recollect themselves in those awful neither shall the righteous be able to live for moments, in which, after they had so far of

fended against divine love as to suppose the * Ad Græcos exhort. p. 28. Ed. Colon. habit lost, or when their piety was so far eclipsed as to suppose it was vanished. Did the inamissibility of your faith, and sure pledges they oppose their past virtues to their present of your salvation. But, my brethren, was this faults." Hear those holy men: “O Lord, heal indeed the system of those saints of whom we me; for my bones are vexed: my soul is also have spoken They were not more convinced sore vexed," Ps. vi. 2. “Mine iniquities are of this principle, that a sincerely good man gone over my head, as a heavy burden: they cannot fall from grace, than of this which folare too heavy for me," Ps. xxxviii. “ I ac- lows: that a man who cannot fall from grace, knowledge my transgression, and my sin is cannot fall from piety. They have trembled ever before me," Ps. li. 3-11.

" Make me to

on doing an action contrary to piety; fearing hear joy and gladness, that the bones which lest the habit was lost. thou hast broken may rejoice. Cast me not 5. In a word, our last proof of the necesaway from thy presence; restore me unto the sity of perseverance is founded on the necessity joy of thy salvation. Will tủe Lord cast off of progressive religion. It is a proposition alfor ever? And will he be favourable no more? ready established on other occasions, that there Is his mercy clean gone for ever? Doth his is no precise point of virtue, at which we are promise fail for evermore? Hath God forgot allowed to stop. If a man should take for his ten to be gracious Hath he in anger shut up model one of the faithful, whose piety is least his tender mercies!" Ps. lxx. 8–10. What of all suspected: if a man should propose to ideas do these words excite in your minds? Is himself so fine a model, and there restrict his it the presumptuous confidence which some attainment, saying, I will go so far, and no men, unhappily called Christians, evince after farther: such a one would have mistaken nocommitting the foulest offences? Are these the tions of religion. The Christian model is Jesentiments merely of an individual, who by a sus Christ. Perfection is the sole object of a simple emotion of generosity and gratitude, re- Christian; and, the weaker be feels himself in proaches himself for having insulted his bene- its acquisition, the more should he redouble factor? Or are they sorrows arising in the soul his exertions to approach it. Every period of from the fears of being deprived of those fa- life has its task assigned. The duties of youth vours in future? Magnanimous sentiments, will not dispense with those of riper age; and doubtless are found in the characters of those the duties of riper age will not dispense with distinguished saints. A repentance, founded those of retiring life. “Be ye perfect as your solely on the fear of hell, can never obtain a Father who is in heaven is perfect,” Matt. v. pardon: it may do well enough for a disciple 48. This is the command of Jesus Christ. of Loyola; but not for a disciple of Jesus “ Be perfect,” 2 Cor. xiii. 11. This is the preChrist. It is respect for order; it is the love cept of St. Paul. What do you infer from this of God; it is sorrow for having offended a be- principle! If we are condemned for not having we sincerely love, which is the basis of true ing advanced, what shall we be for having repentance. It is fully apparent that the ex- backslidden? If we are condemned for not pressions you have heard, are the language of having carried virtuous attainments to a more à soul persuaded of this truth, that we cannot eminent degree, what shall we be for having deobtain salvation without persevering till death based them to a degree so far below the standard? in the habit of holiness, which it fears to have III. But a doctrine of our churches seems to lost. They are the language of a soul, which frustrate all our endeavours to prompt you to reproaches itself, not only for a deviation from perseverance, and to warn you that salvation order, but which fears, lest it should have for- is reserved solely for those who do persevere. feited its salvation.

It is this. We fully believe, that the most il4. Consider the absurdities, arising from the lastrious saints were guilty of offences, directopinion we attack. The commencement of a ly opposed to Christianity; but we profess to life,sincerely consecrated to the service of God, I believe, that it was impossible they should lose is a sufficient barrier against all the fears aris- the habit. We conceive indeed the propriety ing from crimes with which it may in the issue of exhorting them not to commit those faults be defiled. The children of God can never which it is impossible they should commit. fall from grace. And none but the children But why exhort them not to lose a habit which of God can be sincerely consecrated to him in they cannot lose? Where is the propriety of the early period of life. On this principle, I alarming them with a destruction on the brink will frame you a system of religion the most of which grace shall make them perfect? This relaxed, accommodating, and easy, even at is the difficulty we wish to solve, and this is the bar of corruption the most obstinate and the design of our third head. inveterate. Consecrate sincerely to God a sin- But I would indeed wish to illustrate the gle hour of life. Distinguish by some virtue subject without reviving the controversies it the sincerity of that carly period. Then write has excited. I would wish conformably to the with a pen of iron on a tablet of marble and views of a Christian (from which especially a brass, that, In such a day, and in such an gospel minister should never deviate.) to assohour, I had the marks of a true child of God. ciate as far as the subject will admit, peace After that, plunge headlong into vice; run un- and truth. If the wish" is not chimerical, we bridled with the children of this world to the cannot, I think, better succeed, than by availsame excess of riot: give yourself no concern ing ourselves of a point unanimously allowed about your passions; if the horrors of this by the divines divided on this subject, in order state should excite any doubts of your salva- to harmonize what seems calculated still to dition, comfort yourself against the anathemas vide them. of legal preachers; comfort yourself against It is a received maxim in every system, I remorse of conscience, by casting your eyes on would say, in every system of those who are this tablet of brass and marble;--monuments of | divided on the doctrine of the inamissibility of per of mind.

grace; that, to preserve the habit of holiness, IV. Three classes of people have consewithout which they unanimously agree, we quences to deduce from the doctrine we have cannot be saved, we must use all the means now advanced. We first address ourselves to prescribed in the sacred Scripture to preserve those who seem least of all interested; I would so valuable a disposition. Divines, whom dif- say, those who have no cause to fear falling ference of opinion has irritated against one from grace; not because they are established, another, reciprocally accuse their brethren of but because they never entertained the sincere weakening this principle; but there is not one resolutions of conversion. If people of this among them who does not sincerely embrace description would pay serious attention to their it, and complain of the reproach, when charged state; if they would read the Scriptures with with having rejected it. Those who exclaim recollection; if they would listen to our seragainst the doctrine of the inamissibility of mons with a real, not a vague and superficial grace, are so far from rejecting it, that they design of reducing them to practice, I think pretend to be the only persons who establish it the doctrine we have delivered would rouse upon a sure foundation; and maintain that it them from their indolence; I think it would cannot exist in systems opposed to the first hinder them from going so intensely into the They say, that the doctrine of the inamissibili- world, on withdrawing from devotion, as not ty of grace is so far from opposing this princi- to hear the voice of their conscience.' What! ple, that it constitutes its foundation. And the people of whom we speak should say, who among the advocates for this doctrine, What! Christians of the first class; what! those ever affirmed that we can preserve the grace distinguished saints who have devoted the of perseverance, if we frequent the haunts of whole of their life to duty; what! those who infarny; if we keep company with persons who have "wrought out their salvation with fear tempt us to adultery and voluptuousness, and and trembling;" can they promise themselves 80 with regard to other virtues? This then is nothing from past efforts? What are all the a principle such as I would seek. It is a prin- sacrifices they have made for Christianity useciple inculcated by every system, that in order less, unless they persevere in piety; and, for to retain the habit of holiness, without which having failed to run only a few steps of their it is impossible to be saved, we must use all course, will they fail of obtaining the prize the means pointed out in the sacred Scriptures promised to those only who finish the whole? for the preservation of such an individual tem- And I, miserable wretch, who am so far from

being the first of saints, that I am the chief of This being granted, it is requisite in every sinners;—1, who am so far from having run system, to represent the calamities we incur the race which Christ has set before his disciby losing the habit of holiness, because it is ples, as to have put it far away;—1, who have the dread of incurring the calamities conse- been so far from working out my salvation, as quent on our fall, which the Scriptures point to have laboured only by slander, by calumny, out as the most usual and powerful preserva- by perjury, by blasphemy, by fornication, by tives from apostacy. Hence they exhort us to adultery, by drunkenness;—1, who have done "work out our salvation with fear and trem- nothing but obstruct the work, yet I am combling.". Hence they make one part of a good posed, I am tranquil! Whence proceeds this man's happiness to consist in fearing always. peace? Does it not proceed solely from this Hence they require us to rejoice with trembling. circumstance, that, my sins having constrained Each of you may collect a variety of parallel the Deity to prepare the sentence of my eterpassages.

nal condemnation, he has (among the calamiOur divines, to illustrate this subject, have ties prepared for me by his justice,) the fatal sometimes employed a comparison, which, in condescension to make me become sensible of my opinion, is well calculated to answer their my misery, lest I should anticipate my condempurpose. It is that of a wise man at the top nation, by the dreadful torments which the of a tower, who has all the necessary means certainty of being damned would excite in my of preserving himself from falling into the soul. Oh, dreadful calm! fatal peace! tranabyss open to his view. We may properly quillity to which despair itself is perferable, if say, it is impossible such a man should fall. there be any thing preferable in despair! Oh! Why? Because, being a prudent man, and rather, thou sword of divine vengeance, branhaving all the necessary means, it is impossi- dish before my eyes all thy terrors! Array ble his prudence should not prompt him to in battle against me all the terrors of the avail himself of their support. But in what mighty God, as in the awful day of judgment; consists one part of this means of safety? It and striking my soul with the greatness of my is the faculty suggested by his prudence, of misery, give me, at least, if there be time, to knowing, and never forgetting the risk he emancipate myself! If there be yet time? And, runs, should he neglect the means of safety. if there be not time, why do you yet breathe Thus fear, so circumstanced, is one part of his Why are there still open to you the gates of safely, and his safety is inseparable from his this temple? Why is the gospel still preached, fear. The application of this comparison is if it is not that you may be recollected; if it easy; every one may make it without difficulty. I is not that you may renounce the principles of It is sufficient, not indeed to remove all the your past folly; if it is not that you may yield difficulties of which the loss of grace is suscepto calls of grace, which publish to you the tible; but to answer the objection I have made consoling declarations of the merciful God? of its being useless, on a supposition of the “When I say unto the wicked, Thou shalt impossibility of falling from grace, to warn a surely die; if he turn from his sin, and do that real Christian of the calamities he may incur, which is lawful and right; if the wicked re should he lose his habit of piety.

store the pledge, give again that he hath

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