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me. Then shall he say also unto them on his left hand, depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels." Mat. xxv. 32 to 42. Many other pássages might be taken to prove that rewards and punishments are the manifest doctrines of Jesus Christ, and as certainly as we believe him to be the Son of God, the Lord from heaven, a quickening spirit, the judge of quick and dead, so certainly we profess to believe in and teach this doctrine. But to know the terrors of the Lord for sin, to be humbled under the power of his mighty hand, and really to experience the weight of the dispensation of condemnation, is the most effectual convincement, that the transgressor is absolutely and positively separated from the love and favour of his Lord; and we believe that this has been the humbling dispensation by which many have been brought to believe in the doctrine of rewards and punishments; and to be awfully convinced that if the soul departed out of time in this dark and desperate state, it would be without any qualification for happiness. But though we are satisfied, according to the Scriptures, that if we die in our sins, where our Lord is we cannot come, yet we are also satisfied that his tender mercy

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waits long for transgressing mortals, and his calls of kindness are in many ways communicated to them, to repent, return and live. But if all these are rejected, and men harden the heart and stiffen the neck, and will none of his reproof, then the awful moment we believe will come when it will be said, "depart from me, ye workers of iniquity; and let him that is filthy, be filthy still." Whilst I have been stating the doctrine of Christianity, and the profession of the society on this very serious subject, my soul is moved within me by a re newed remembrance of the wormwood and the gall; by a fresh sense of the awful impression which I have experienced under the righteous judgments of God, for the sins of my youth. And though it may be a digression from the subject, I will here express the tender solicitude I feel, that none may quench the spirit, or evade the holy discipline of the cross of Christ; lest they finally fall, never to rise again into the privilege of salvation. I have before stated, that with the doctrine of rewards and punishments is connected that of the immortality of the soul, and the resurrection both of the just and the unjust. Such a resurrection the society of Friends believe in, according to

the Scriptures. I have often marvelled why any discussion or ground of dispute should exist upon this subject; and yet it is one about which much has been said. Here also

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we resort to the doctrine of the Scriptures, and are satisfied with what we apprehend they teach in the case. Paul has said on this subject, “There are also celestial bodies, and bodies terrestrial, but the glory of the celestial is one, and the glory of the terrestrial is añother. There is one glory of the sun, and ano ther glory of the moon, and another glory of the stars; for one star differeth from another star in glory, so also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body." 1 Cor. xv. 40. to 45. And again, in the same chapter, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." 50. And again, "For this corruptible must put on incorrup tion, and this mortal must put on immortality." 53, 54. One more passage I shall offer from the Scriptures on this subject, and afterwards

leave the reader to his own conclusions. "Then

shall the dust return to the earth as it was,

and

the spirit shall return unto God who gave it." Eccl. xii. 7..

DAYS AND TIMES.

Ir is the practice of Friends to unite with other professors of Christianity in setting apart one day in seven for the purpose of divine worship; and they have no doubt of the propriety of it. Under the legal dispensation we observe that it was a divine ordinance, and that the Jews were strictly enjoined to regard it. But when the Messiah came, it is very evident that he had a view to excite new and more important considerations about the observance of days: and finding the Pharisees and others very particular, and even superstitious on this subject, he saw occasion frequently to put them upon trial; the first circumstance I shall notice of this is the following. "And it came to pass that he went through the corn fields on the Sabbath day, and his disciples began as they went to pluck the ears of

corn." This circumstance it appears did not escape the notice of the Pharisees, who thereupon immediately were willing to find fault with them, and put them in mind of the law. "Behold, why do thy disciples on the Sabbathi day that which is not lawful." Whereupon they were informed, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of man is Lord also of the Sabbath." Mark ii. 23, 24, 27, 28. And as the Saviour did not join the Pharisees in a rebuke of his disciples, we may fairly infer that he had an objection to a superstitious observance of days and times. "One man esteeméth one day above another, another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord, and he that regardeth not the day, to the Lord he doth not regard it." Rom. xiv. 5, 6. Such we observe was the liberality of that eminent minister of Christ, the apostle Paul, on the subject of days and times; but I do not mean from thence to infer that he was opposed to the devotion of a day to sacred purposes. It is doubtless expedient for the professors of Christianity to separate themselves at least one day in seven

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