5.2 True Saints: Legal religion
Who is on the Lord's side? (Exodus 32:26)
Last Friday evening, you will remember, that in
discoursing from this
text, I mentioned three classes of professors of
religion: those who
truly love God and man, those who are actuated solely
by selfishness
(or at most self-love) in their religious duties, and
those who are
actuated only by a regard for public opinion. I also
mentioned several
characteristics of the first class, by which they may
be known.
This
evening I intend to mention several characteristics of
the second class,
Those professors who are actuated by self-love or by
selfishness.
I design to show how their leading or main design in
religion develops
itself in their conduct. The conduct of men invariably
shows what is
their true and main design. A man's character is as his
supreme object
is. And if you can learn by his conduct what that
leading object is, then
you can know with certainty what his character is. And
I suppose this
may generally be known by us with great certainty, if
we would
candidly and thoroughly observe their conduct.
These three classes of professors agree in many things,
and it would
be impossible to discriminate between them by an
observation of
these things only. But there are certain things in
which they differ, and
by close observation the difference will be seen in
their conduct, from
which we infer a difference in their character. And
those points in
which they differ belong to the very fundamental of
religion.
II. I will now proceed to mention some of the
characteristics of the
second class
those who are actuated by self love, or by selfishness,
in whom
hope and fear are the main springs of all they do in
religion. And the
things that I shall mention are such as, when they are
seen, make it
evident that the individual is actuated by a supreme
regard to his own
good, and that the fear of evil, or the hope of
advantage to himself, is
the foundation of all his conduct.
1. They make religion a subordinate concern.
They show by their conduct that they do not regard
religion as the
principal business of life, but as subordinate to other
things. They
consider religion as something that ought to come in by
the by, as
something that ought to come in and find a place among
other things,
as a sort of Sabbath-day business, or something to be
confined to the
closet and the hour of family prayer, and the Sabbath,
but not as the
grand business of life. They make a distinction between
religious duty
and business, and consider them as entirely separate
concerns.
Whereas, if they had right views of the matter, they
would consider
religion as the only business of life, and nothing else
either lawful or
worth pursuing, any further than as it promotes or
subserves religion.
If they had the right feeling, religion would
characterize all that they do,
and it would be manifest that everything they do is an
act of obedience
to God, or an act of irreligion.
2. Their religious duties are performed as a task, and
are not the result
of the constraining love of God that burns within them.
Such a one does not delight in the exercise of
religious affections; and
as to communion with God, he knows nothing of it. He
performs prayer
as a task.
He betakes himself to religious duties as sick persons
take medicine,
not because they love it, but because they hope to
derive some benefit
from it.
And here let me ask those who are present tonight, Do
you enjoy
religious exercises, or do you perform them because you
hope to
receive benefit by them? Be honest, now, and answer
this question,
just according to the truth, and see where you stand.
3. They manifestly possess a legal spirit, and not a
gospel spirit.
They do rather what they are obliged to do, in
religion, and not what
they love to do. They have an eye to the commands of
God, and yield
obedience to his requirements, in performing religious
duties, but do
not engage in those things because they love them. They
are always
ready to inquire, in regard to duty, not so much how
they can do good,
as how they can be saved. There is just the difference
between them,
that there is between a convinced sinner and a true
convert. The
convinced sinner asks "What must I do to be
saved?" The true convert
asks "Lord, what wilt thou have me to do?" So
this class of professors
are constantly asking, "What must I do to get to
heaven?" and not
"What can I do to get other people there?"
The principal object of such
a professor of religion is not to save the world, but
to save himself.
4. They are actuated by fear much more than by hope.
They perform their religious duties chiefly because
they dare not omit
them. They go to the communion, not because they love
to meet
Christ, or because they love to commune with their
brethren, but
because they dare not stay away. They fear the censures
of the
church, or they are afraid they shall be damned if they
neglect it. They
perform their closet duties not because they enjoy
communion with
God, but because they dare not neglect them. They have
the spirit of
slaves, and go about the service of God, as slaves go
about the
service of their master, feeling that they are obliged
to do about so
much, or be beaten with many stripes. So these
professors feel as if
they were obliged to have about so much religion, and
perform about
so many religious duties, or be lashed by conscience
and lose their
hopes. And therefore they go through, painfully and
laboriously
enough, with about so many religious duties in a year,
and that they
call religion!
5. Their religion is not only produced by the fear of
disgrace or the fear
of hell, but it is mostly of a negative character.
They satisfy themselves, mostly, with doing nothing
that is very bad.
Having no spiritual views, they regard the law of God
chiefly as a
system of prohibitions, just to guard men from certain
sins, and not as
a system of benevolence fulfilled by love. And so, if
they are moral in
their conduct, and tolerably serious and decent in
their general
deportment, and perform the required amount of
religious exercises,
this satisfies them. Their conscience harasses them,
not so much
about sins of omission as sins of commission. They make
a distinction
between neglecting to do what God positively requires,
and doing what
he positively forbids. The most you can say of them is
that they are not
very bad. They seem to think little or nothing of being
useful to the
cause of Christ, so long as they cannot be convicted of
any positive
transgression.
6. This class of persons are more or less strict in
religious duties,
according to the light they have and the sharpness with
which
conscience pursues them.
Where they have enlightened minds and tender
consciences, you
often find them the most rigid of all professors. They
tithe even to mint
and anise. They are stiff even to moroseness. They are
perfect
pharisees, and carry everything to the greatest
extremes, so far as
outward strictness is concerned.
7. They are more or less miserable in proportion to the
tenderness of
their conscience.
With all their strictness, they cannot be sensible that
they are great
sinners after all: and having no just sense of the
gospel justification,
this leaves them very unhappy. And the more enlightened
and tender
their conscience, the more they are unhappy.
Notwithstanding their
strictness, they feel that they come short of their
duty, and not having
any gospel faith, nor any of that holy anointing of the
Holy Spirit that
brings peace to the soul, they are unsatisfied, and
uneasy, and
miserable.
Perhaps many of you have seen such persons. Perhaps
some of you
are such, and you never knew what it was to feel
justified before God,
through the blood of Jesus Christ, and you know not
what it is to feel
that Jesus Christ has accepted and owned you as his.
You never felt
in your minds what that is which is spoken of in the
text, "There is now
no condemnation to them that are in Christ Jesus, who
walk not after
the flesh, but after the Spirit." Does such
language bring home any
warm and practical idea to you, that it is a reality
because you
experience it in your soul? Or do you, after all, still
feel condemned
and guilty, and have no sense of pardoned sin, and no
experimental
peace with God, or confidence in Jesus Christ.
8. This class of persons are encouraged and cheered by
reading the
accounts of ancient saints who fell into great sins.
They feel wonderfully instructed and edified when they
hear the sins
of Gods people set forth in a strong light. Then they
are comforted and
their hopes are wonderfully strengthened. Instead of
feeling humbled
and distressed, and feeling that such conduct is so
contrary to all
religion that they could hardly believe they were
saints if it had not
been found in the Bible, and that they could not
believe at all that
persons who should do such things under the light of
the Christian
dispensation, could be saints; they feel gratified and
strengthened, and
their hopes confirmed, by all these things. I once knew
a man, an elder
too, brought before the session of a church for the
crime of adultery,
and he actually excused himself by this plea: He did
not know, he said,
why he should be expected to be better than David, the
man after
God's own heart.
9. They are always much better pleased, by how much the
lower the
standard of piety is held out from the pulpit.
If the minister adopts a low standard, and is ready
charitably to hope
that almost every body is a Christian, they are
pleased, and
compliment him for his expansive charity, and praise
him as such an
excellent man, so charitable, etc. It is easy to see
why this class of
persons are pleased with such an exhibition of
Christianity. It
subserves their main design. It helps them to maintain
what they call
a "comfortable hope," notwithstanding they do
so little for God. Right
over against this, you will see, is the conduct of the
man whose main
design is to rid the world of sin. He wants all men to
be holy, and
therefore he wants to have the true standard of
holiness held up. He
wants all men to be saved, but he knows they cannot be
saved unless
they are truly holy. And he would as soon think of
Satan's going to
heaven as of getting a man there by frittering away the
Bible standard
of holiness by "charity."
10. They are fond of having "comfortable"
doctrines preached.
Such persons are apt to be fond of having the doctrine
of saints'
perseverance much dwelt on, and the doctrine of
election. Often, they
want nothing else but what they call the doctrines of
grace. And if they
can be preached in such an abstract way, as to afford
them comfort
without galling their consciences too much, they are
fed.
11. They love to have their ministers preach sermons
"to feed
Christians."
Their main object is not to save sinners, but to be
saved themselves,
and therefore they always choose a minister, not for
his ability in
preaching for the confession of sinners, but for his
talents in feeding
the church with mere abstractions.
12. They lay great stress on having "a comfortable
hope."
You will hear them talking very solemnly about the
importance of
having a comfortable hope. If they can only enjoy their
minds, they
show very little solicitude whether anybody else around
them is saved
or not. If they can have only their fears silenced and
their hopes
cherished they have religion enough to satisfy them.
Right over against this, you will find the true friends
of God and man
are thinking mainly of something else: they are trying
to pull sinners
out of the fire, and do not spend their energy in
sustaining a
comfortable hope to themselves.
In their prayers, you will find the class I am now
speaking of, are
praying mainly that their evidences may be brightened,
and that they
may feel assured that they are going to heaven, and
know that they
are accepted of God. Their great object is to secure
their hopes, and
so they pray that their evidences may be brightened,
instead of
praying that their faith may be strengthened, and their
souls full
of the Holy Ghost to pull sinners out of the fire.
13. They live very much on their own frames of mind.
They lay great stress on the particular emotions which
they have from
time to time. If at any time they have some
high-wrought feelings of a
religious nature, they dwell on them, and make this
evidence last a
great while. One such season of excitement will prop up
their hopes
as long as they can distinctly call it up to
remembrance. No matter if
they are not doing anything now, and are conscious they
have no
exercises of love to God now, they recollect the time
when they had
such and such feelings, and that answers to keep alive
their hopes. If
there has been a revival, and they mingled in its
scenes until their
imagination has been wrought up so that they could weep
and pray
and exhort with feeling during a revival, that will
last them a long time,
and they will have a comfortable hope for years on the
strength of it.
Although, after the revival is over, they do nothing to
promote religion,
and their hearts are as hard as adamant, they have a
very comfortable
hope all the while, patiently waiting for a revival to
come and give them
another move.
Are any of you who are here now, propping yourselves up
by your past
frames and feelings, leaning on evidences, not from
what you are NOW doing
but something that you felt last year, or years ago?
Let me tell you, that
if you are thus living on past experience, you will
find it will fail when
you come to need it.
14. They pray almost exclusively for themselves.
If you could listen at the door of their closets, you
would hear eight-tenths
of all their petitions going up for themselves.
It shows how they value their own salvation in
comparison with the
salvation of others. It is as eight to two. And if they
pray in meetings,
very often it will be just the same, and you would not
suppose, from
their prayers, that they knew there was a sinner on
earth traveling the
road to hell. They pray for themselves just as they do
in the closet,
only they couple the rest of the church with them so as
to say "we."
15. Such persons pray to be fitted for death much more
than they pray
to be fitted to live a useful life.
They are more anxious to be prepared to die, than to be
prepared to
save sinners around them. If they ask for the Spirit of
God, they want
it to prepare them to die, more than as the Psalmist
prayed, "Then will
I teach transgressors thy ways, and sinners shall be
converted unto
thee." How many of you are of this character? How
many are there
here, whose prayers are described exactly? An
individual who made
it his great absorbing object to do good and save
sinners, would not
be apt to think so much about when, or where, or how he
shall die, as
how he may do the most good while he lives. And as to
his death, he
leaves that all to God, and he is not afraid to leave
it all with him. He
has long ago given his soul up to him, and now the
great question with
him is not, When shall I die? but, how shall I live so
as to honor God?
16. They are more afraid of punishment than they are of
sin.
Precisely over against this, you will find the true
friends of God and
man more afraid of sin than of punishment. It is not
the question with
them, "If I do this shall I be punished?" or,
"If I do this, will God forgive
me:" But the question is that which Joseph asked,
"How can I do this
great wickedness, and sin against God?" There was
the spirit of a
child of God, afraid of sin more than punishment, and
so much afraid
of sin that he had no thought of punishment.
This class of persons I am speaking of, often indulge
in sin if they can
persuade themselves that God will for give them, or
when they think
they can repent of it afterwards. They often reason in
this way: "Such
a minister does this;" or "Such an elder or
professor does this, and
why may not I do the same?" There was a member of
this church had
a class in the Sabbath school; but seeing that others
did not take a
class, the individual reasoned in this way: "Why
should I do it any
more than they?" and so gave up the class. Here is
the spirit of this
whole description of professors "Others get along
without doing
such and such things, and why should I trouble myself
to be better
than they?" It is not sin that they fear, but
punishment. They sin, they
know, but they hope to escape punishment. Who cannot
see that this
in contrary to the spirit of the true friends of God,
whose absorbing
object it is to get sin, and all sin, out of the world?
Such persons are
not half so much afraid of hell us they are of
committing sin.
17. They feel and manifest greater anxiety about being
saved
themselves, than if all the world was going to hell.
Such a professor, if his hope begins to fail, wants to
have everybody
engaged, to pray for HIM, and make a great ado, and
move all the
church, when he never thinks of doing anything for the
sinners around
him, who are certainly on the road to hell. He shows
that his mind is
absorbed in himself, and that his main design is not to
see how much
good he can do.
18. They are more fond of receiving good than of doing
good.
You may know such persons have not the spirit of the
gospel. They
have never entered into the spirit of Jesus Christ,
when he said, "It is
more blessed to give than to receive."
A person actuated by true love to God and man enjoys
what he does
to benefit others, far more than they do who receive
good at his hand.
He is really benevolent, and it is a gratification to
him to show
kindness, because his heart is set upon it, and when he
can do it, a
holy joy is shed over his mind, and he enjoys it
exquisitely.
The other class are more eager to receive than to
impart. They want
to receive instruction more than to impart it. They
want to receive
comfort, but are never ready to deny themselves to give
the comforts
of the gospel to others. How directly contrary this is
to the diffusive
spirit of the gospel, any one can see at a glance. That
spirit ends its
supreme happiness in communicating happiness to others.
But this
class of persons want to lay everybody under
contribution to impart
happiness to themselves, instead of laying themselves
out to bless
others.
Who does not know these two classes of professor? One
always
seeking out objects to do good to, the other always
trying to gain good
themselves. One anxious to communicate, the other to
receive. One
to do good, the other to get good. These two classes of
character are
just as opposite as light and darkness.
19. If this class of professors are led to pray for the
conversion and
salvation of others, you may observe that they are
actuated by the
same kind of considerations as they are when they pray
for
themselves.
They are chiefly afraid of hell themselves, and when
they are strongly
convicted, they are afraid others will go there too.
They are seeking
happiness for themselves, and when self is not in the
way, they seek
the same for others. They pray for sinners, not because
they have
such a sense of the evil of sin which sinners are
committing, as
because they have such a sense of the terrors of hell
to which sinners
are going. It is not because sinners dishonor God that
they want them
converted, but because they are in danger. Their great
object in
praying is to secure the safety of those they pray for,
as it is their great
object in religion to secure their own safety. They
pity themselves and
they pity others. If there was no danger, they would
have no motive to
pray either for themselves or others.
The true friends of God and man feel compassion for
winners too, but
they feel much more for the honor of God. They are more
distressed
to see God abused and dishonored than to see sinners go
to hell. And
if God must be for ever dishonored or men go to hell
just as
certainly as they love God supremely, they will decide
that sinners
shall sink to endless torments sooner than God fail of
his due honor.
And they manifest their true feelings in their prayers.
You hear them
praying for sinners as rebels against God, as guilty
criminals deserving
of eternal wrath, as the enemies of God and the
universe; and while
they are full of compassion for sinners, they feel also
the enkindlings
of holy indignation against them for their conduct
towards the blessed
God.
20. The class of professors I am speaking of are very
apt to be
distressed with doubts.
They are apt to talk a great deal about their doubts.
This makes up a
great part of their history the detail of their doubts.
The great thing
with them being the enjoyment of a comfortable hope, as
soon as they
begin to doubt, it is all over with them, and so they
make a great ado
with their doubts, and then they are not prepared to do
anything for
religion because they have these doubts. The true
friends of God and
man being engaged in doing good, if the devil at any
time suggests
that they are going to hell, the first answer they
think of is, "What if I
should? Only let me pull sinners out of the fire while
I can." I suppose
real Christians may have doubts.
But they are much less apt to have them, by how much
the more they
are fully bent on saving sinners. It will be very hard
work for Satan to
get a church who is fully engaged in the work to be
much troubled with
doubts. Their attention is not on that, but on
something else, and he
cannot get the advantage over them.
21. They manifest great uneasiness at the increasing
calls for self
denial to do good.
Said an individual, "What will this temperance
reformation come to? At
first they only went against ardent spirit, and I gave
up that, and did
very well without it. Then they called on us to give up
wine; and now
they are calling on us to give up our tea and coffee,
and tobacco;
where will it end?" This class of persons are in
constant distress at
being called on to give up so much. The good that is to
be done does
not enter into their thoughts, because they are all the
while dwelling on
what they have to give up.
It is easily seen why it is that these aggressive
movements on the
kingdom of darkness distress such person. Their object
never was to
search out and banish from this world everything that
is dishonorable
to God or injurious to man. They never entered upon
religion with the
determination to clear out every such thing from the
earth, as far as
they had power, and as fast as they were convinced that
it was
injurious to themselves or others, in soul or body. And
therefore they
are distressed by the movements of those who are truly
engaged to
search out and clear away every evil.
These persons are annoyed by the continually increasing
calls to give
for missions, Bibles, tracts, and the like. The time
was, when a rich
man gave twenty-five dollars a year to such things, he
was thought to
be doing pretty well. But now there are so many calls
for subscriptions
and contributions, that they are in torment all the
time. "I don't like
these contributions, I am opposed to having
contributions taken up in
the congregation, I think they do hurt." They feel
specially sole at these
agents. "I don't know about these beggars that are
going about." They
are obliged to keep giving all the time, in order to
keep up their
character, or to have any hope, but they are much
distressed about it,
and do not know what the world is coming to, things are
in such a
strange pass.
As you raise the general standard of living in the
church, this class of
professors find they have to come up too, lest their
hopes should be
shaken. And the common standard of professors has been
raised
already so much, that I have no doubt it costs this
class of persons
new four times as much of what they call religion, to
keep up a hope,
as it did twenty years ago. And what will become of
them if there are
to be so many new movements and new measures, and so
much
done to save the world? The Lord help them, for they
are in great
distress!
22. When they are called upon to exercise self-denial
for the sake of
doing good, instead of being a pleasant thing, it gives
them unmingled
pain.
Such a one does not know anything about enjoying
self-denial. He
cannot understand how self-denial is pleasant, nor how
anybody can
take pleasure in it, or have joy of heart in denying
himself for the sake
of doing good to others. That, he thinks, is a height
in religion to which
he has not attained. Yet the true friend of God and
man, whose heart
is fully set to do good, never enjoys any money he
expends so well as
that which he gives to promote Christ's kingdom. If he
is really pious,
he knows that is the best disposition he can make of
his money. Nay,
he is sorry to be obliged to use money for anything
else, when there
are so many opportunities to do good with it.
I want you who are here to look at this. It is easy to
see that if an
individual has his heart very much set upon anything,
all the money he
can save for that object is most pleasing to him, and
the more he can
save from other objects for this that his heart is set
on, the better he
is pleased. If an individual find it hard for him to
give money for
religious objects, it is easy to see that his heart is
not set on it. If it
were, he would have given his money with joy. What
would you think
of a man who should set himself against giving money
for the
advancement of religion, and get up an excitement in
the church,
about the missionary cause, and having so many calls
for money,
when he had never given five dollars? It would be
absolute
demonstration that his heart was not truly set on the
cause of Christ;
if it were, he would give his money for it, as free as
water; and the
more he could spare for it, the better he would be
pleased.
23. This class of persons are not forward in promoting
revivals.
This is not their great object. They always have to be
dragged into the
work. When a revival has begun, and gone on, and the
excitement is
great, then they come in and appear to be engaged in
it. But you
never see them taking the lead, or striking out a-head
of the rest, and
saying to the rest of the brethren, Come on and let us
do something
for the Lord.
24. As a matter of fact, they do not convert sinners to
God.
They may be instrumental of good, in various ways, and
so may Satan
be instrumental of good.
But as a general thing, they do not pull sinners out of
the fire. And the
reason is, that this is not their great object. How is
it with you? Do you
absolutely succeed in converting sinners? Is there any
one who will
look to yon as the instrument of his conversion? If you
were truly
engaged for this, you could not rest satisfied without
doing it, and you
would go about it so much in earnest, and with such
agonizing prayer
that you would do it.
25. They do not manifest much distress when they behold
sin.
They do not rebuke it. They love to mingle in scenes
where sin is
committed. They love to be where they can hear vain
conversation,
and even to join in it. They love worldly company and
worldly books.
Their spirit is worldly. Instead of hating even the
garment spotted with
the flesh, they love to hang around the confines of
sin, as if they had
complacency in it.
26. They take but very little interest in published
accounts of revivals,
missions, etc.
If any of the missions are tried severely, they neither
know nor feel it.
If missions prosper, they never know it, they take no
interest in it. Very
likely they do not take any religious paper whatever.
Or if they do,
when they sit down to read it, if they come to a
revival, they pass it
over, to read the secular news, or the controversy, or
something else.
The other class, the true friends of God and man, on
the contrary, love
to learn the progress of revivals. They love to read a
religious paper,
and when they take it up, the first thing they do is to
run their eye over
it to find where there are revivals, and there they
feast their souls, and
give glory to God. And so with missions: their heart
goes forth with the
missionaries, and when they hear that the Lord has
poured forth his
Spirit on a mission, they feel a glow of holy joy
thrill through them.
27. They do not aim at any thing higher than a legal,
painful, negative
religion.
The love of Christ does not constrain them to a
constant warfare
against sin, and a constant watch to do all the good in
their power. But
what they do is done only because they think they must.
And they
maintain a kind of piety that is formal, heartless,
worthless.
28. They come reluctantly into all the special
movements of the church
for doing good.
If a protracted meeting is proposed, you will generally
find this class
of persons hanging back, and making objections, and
raising
difficulties as long as they can. If any other special
effort is proposed,
they come reluctantly, and prefer the good old way.
They feel sore at
being obliged to add so much every year to their
religion in order to
maintain their hope.
29. They do not enjoy secret prayer.
They do not pray in their closets because they LOVE to
pray but
because they think it is their duty, and they dare not
neglect it.
30. They do not enjoy the Bible.
They do not read the Bible because it is sweet to their
souls, sweeter
than honey or the honey-comb. They do not
"enjoy" the reading, as a
person enjoys the most exquisite delights. They read it
because it is
their duty to read it; and it would not do to profess
to be a Christian
and not read the Bible: but in fact they find it a dry
book.
31. They do not enjoy prayer meetings.
Slight excuses keep them away. They never go unless
they find it
necessary for the sake of keeping up appearances, or to
maintain their
hope. And when they do go, instead of having their
souls melted and
fired with love, they are cold, listless, dull, and
glad when it is over.
32. They are very much put to it to understand what is
meant by
disinterestedness.
To serve God because they love him, and not for the
sake of the
reward, is what they do not understand.
33. Their thoughts are not anxiously fixed upon the
question, When
shall the world be converted to God?
Their hearts are not agonized with such thoughts as
this, on, how long
shall wickedness prevail? Oh, when shall this wretched
world be rid of
sin and death? Oh, when shall men cease to sin against
God? They
think much more of the question, When shall I die and
go to heaven,
and get rid of all my trials and cares?
But I find I am again obliged to omit the examination
of the last class
of professors till next Friday evening, when, with the
leave of
Providence, it will be attended to.
REMARKS
1. I believe you will not think me extravagant, when I
say that the
religion I have described, appears to be the religion
of a very large
mass in the church.
To say the least, it is greatly to be feared that a
majority of professing
Christians are of this description. To say this, is
neither uncharitable
nor censorious.
2. This religion is radically defective.
There is nothing of true Christianity in it. It differs
from Christianity as
much as the Pharisees differed from Christ as much as
gospel
religion differs from legal religion.
Now, let me ask you, to which of these classes do you
belong? Or are
you in neither? It may be that because you are
conscious you do not
belong to the second class, you may think you belong to
the first,
when in fact, you will find, when I come to describe
the third class of
professors, that I describe your true character.
How important it is that you know for a certainty what
is your true
character whether you are actuated in religion by true
love to God
and man, or whether you are religious only out of
regard to yourself.
O, what a solemn thought, if this church, of which I
have been the
pastor, have never come to an intelligent decision of
the question,
whether they are the true friends of God and man or
not.
Do settle it,
beloved. Now is the time. Settle this, and then go to
work for God.
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