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God as incapable of knowing any thing but what he determines to bring to pass at all adventures, without leaving his accountable creatures to any choice in the matter, except that which is produced limited and circumscribed by absolute decrees, which is no choice at all, and the plan disannuls all responsibility, as proved in its place. What kind of being must we suppose God to be, if he has so little understanding of the organization, faculties and sensibility of the creatures whom he has formed, and indued with all these things, as not to know, with the utmost precision, what kind of a Gospel would answer the purpose of gaining them to obedience, and what degree of energy must be exercised to overcome them to make their choice; and how to increase the energy of the call and pursuit until his house should be filled? It is indeed a poor conception of God, to suppose or to admit that he can be at any uncertainty how to adapt a Gospel to the state of man, even in his fallen condition. And what is to hinder that God should bring men to trial a second time, even those who have rejected the first, the second being a deeper work? and if that will not do, a third?

Thus, while the obedient before the flood were preserved in safe keeping, ready for a greater day, and the wicked cut off, and so of all the rest in the days of Moses, and after, until the perfect day; what is to hinder God from bringing them all forth, and giving them a trial, in a day when the work would reach deeper into the quick, and save some of them? For so it is written of Jesus Christ, that he was "put to death in the flesh, but quickened in the Spirit; by which also he went and preached to the spirits in prison; who some time were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is eight, souls were saved." And again: "For, for this cause was the Gospel preached also to the dead, that they might be judged according to men in the flesh, but live according to God in the spirit," if they will obey, and so have the same privilege of those in the body. (1 Pet. iii. 18, 19, 20, and iv. 6.) Should God, therefore, in the great love wherewith he loved the world of mankind; in the great mercy and compassion which he feels for their miseries; and in the abundant willingness which he has expressed for their salvation, have given all those people a trial by the ministry of Jesus Christ, in his first appearing-not even excepting Cain who slew his righteous brother; Esau, who sold his birthright, (for when it is said that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears; all this does not imply that he would have come to repentance for his sins but could not get the privilege, but, that he found no room in Isaac to repent of having given that first blessing to Jacob, nor any disposition to recall it,) or Saul the wicked king of Israel, or Absalom the rebellious son of David, or Solomon, who after all his glory, and after the Lord had appeared to him twice, had his heart turned away from the true God after idols, by his attachment to strange women, or Manasseh, Ahab, or Ahaz, or Jezebel, who can gainsay or prove to the contrary? Is there any thing too hard for the LORD? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely

give us all things." (Rom. viii. 32.) For the Gospel was preached to the dead; which signifies those gone out of the body by being contrasted with men in the flesh; which flesh also signifies the animal flesh, or the body, because men in the flesh, meaning men in a carnal nature, would be no contrast with the dead, whether literally or morally understood. To the dead, is the exact rendering of the word which in the common reading is translated to them that are dead. And if Jesus Christ, the charitable and forgiving Saviour, as he comes in his second appearing, (which is already commenced,) while he convinces all of their ungodly deeds, and hard, ungenerous speeches, should give all another trial to bring them to repentance, not even excepting Judas the traitor, or Pilate who basely through fear of the people gave judgment against him, contrary to his own conscience, who can withstand, and say that our Lord and Saviour has done unjustly? And there is nothing to contradict the preaching of the Gospel in the second appearing of Christ more than in the first; for that the time of the last judgment is a time of preaching the Gospel is proved in its place. On this plan the Gospel will have its full effect, God will have his house filled, and no man will be left to perish without first having a fair opportunity to escape.

The Gospel is most liberal; God has revealed himself therein a merciful God, generous, benevolent, and kind to the fallen race ; but he is also just; this ought never to be left out of view. What secu

rity or propriety would be in the government of a prince whose life and institutions were not marked with decided justice in all respects? Many people appear to be highly entertained and delighted with the liberality of the Gospel; they are pleased with hearing the liberal invitations, setting the door of salvation open to all, and making the way and end thereof, eternal life, free to all without respect of persons, in contrast with those contracted and selfish notions of some who believe in a partial election of some to life, with the consequent reprobation of others to perdition, without affording them any fair, or even possible opportunity to escape. But much as they are often gratified with hearing these things, their pleasure appears to be merely sentimental. In many of them no room is found for the least grain of the work of God's power to save the soul from sin; they savour not the inward workings and power of Christ, and have no relish for the holy, self-denied life of a Christian, which is the prelude to eternal life and glory in heaven. It appears as though the more gracious and condescending God reveals himself to men for their salvation, the more confidently many claim to themselves license to treat the messages of grace with neglect or open contempt, and to affront his authority by disobedience: this is the effect with those who receive not the truth in the love of it that they might be saved, whose hearts are not governed by the Spirit of obedience in Christ. people be in greater danger of coming into this condemnation, that 66 even as they did not like to retain God in their knowledge, God gave them up to a reprobate mind to do those things which are not convenient; being filled with all unrighteousness." "Who being past feeling have given themselves over to lasciviousness, to work all uncleanness with greediness." "Oh that they were wise, th they understood this, that they would consider their latter

Can any

Will nothing do short of letting men rule and bringing God into subjection to their will? Will men refuse to submit until the door of heaven is opened wide enough to let them in with all their sins, and their own wills ruling in them? This would agree well with the nature of men; but it is impracticable. It is impossible even with God to effect it: sin cannot unite with holiness. It is unreasonable; man cannot rule the mind of God: he must either become subject or be unhappy for ever. "I have sworn by myself, saith the LORD, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow and every tongue shall swear." (Isa. xlv. 23.)

But the last time is the last. Every former dispensation spake of another to come. The first appearance of Christ bore witness to the second, but not to a third. That second having already commenced, according to the Scriptures, as proved in its place, proclaims the last opportunity for men to be saved. And shall not the goodness of God lead to repentance? Or shall men finally persist in despising the riches of his goodness, and forbearance, and long-suffering! after he has limited a certain time, saying, To-day, after so long a time, as it is said, To-day, if ye will hear his voice, harden not your hearts. Wherefore (as the Holy Ghost saith) To-day, if ye will hear his voice harden not your hearts, as in the provocation, in the day of temptation in the wilderness, when he sware in his wrath, They shall not enter into my rest. For such a closing of the last dispensation, the `last calling and offer of mercy, will be irrecoverable ruin. And let those who have any degree of light and conviction of the work of God which he is doing in these last days, by his Holy Spirit, remember these things, before their day pass and the work come to a close with them for it will be cut short in righteousness. "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgment and fiery indignation, which shall devour the adversaries."" And whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." "There is a sin unto death; I do not say that ye shall

pray for it."

It has been said, that by this plan which leaves every man to make his own choice, God is subjected to his creatures; that every man may have a choice, down to the darkest savage or meanest Hottentot, but God must have no choice. Vain man would be wise; and by professing to be wise above what is revealed, he becomes a fool. Because God will only choose the thing which is good and just, because he has chosen to himself the people who call upon him day and night, and who worship in spirit and in truth, is it therefore true that he has no choice at all? But who ascribes to man a power, or privilege of choosing, which is denied to God? a power to choose one man for good to the injury or neglect of another without any reason found in the men for such distinction? Surely not a friend of that God who judges every man according to his work:— surely not a freeman of America, a republican friend to human happiness. But is this to subjugate God to the will of man that every one may have a choice, according to God's appointment, to submit to

God's plan or to die in his sins and to sink into irrecoverable perdition by rejecting the last offer of his grace? Could man reject God's terms with impunity, that would limit the power of the Holy One and seem to subject God to men. But how many ! O how many make bold strides, and show the fairest prospects to be added to the number of those whose end is destruction, who were of old prescribed to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ, whose judgment now of a long time lingers not, and their damnation slumbereth not?

CHAPTER XIII.

OF THE TIMES AND SEASONS, OR ACCEPTED TIME AND DAY OF SALVATION.

We shall close this subject relating to the decrees of God, with a few sayings on the Times and Seasons which the Father has reserved in his own power. God who is most wise, and knows all his works from the beginning, has the most correct knowledge at what time to introduce a new dispensation, or any new degree of light for the promotion of the great work of redemption. And what belongs to us is to be ready and obedient to his proposals. God never undertook so great a work without considering of his own power to carry it on, and his wisdom to govern in all things. "For he worketh all things according to the counsel of his own will." And no part of his work will ever come out of place: whatever is lacking or wrong will be on our part, and we must sustain the loss.

The principal point then, which ought to occupy the mind and the attention of all men, is to know the times and seasons, so far as to be in readiness to open to every one his duty, and to make a proper use of the seasons as they pass along, without being overly anxious about those which are not yet made known. When the apostles with great anxiety inquired of the Lord Jesus, "saying, Wilt thou at this time restore the kingdom to Israel? He said unto them, It is not for you to know the times and seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you." (Acts i. 6-8.) They were required to be obedient and in subjection, ready for what should come next. For the want of considering the day and attending to the duties of it in the proper time, many are exposed to great loss. This was the case with the Jews, over whose city Jesus wept, "saying, If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace, but now they are hid from thine eyes.' ." (Luke xix. 42.)

What is required therefore of every man, is to keep up with the time, fulfilling the duties as it passes along: in so doing he is justified

and accepted of God. Thus Cornelius was accepted of God, and his prayers and alms went up for a memorial before God, before he knew any thing of the Gospel of Christ or had found the way to be saved. Thus the whole nation of the Jews in being obedient to the ordinances and statutes of God in that day, at all times when they were obedient in all these things, were accepted of God and had prosperity and peace. To keep up with the time is what is required and no more. It was not the duty of the Jews to believe in Christ in his proper character as the Son of God and their Redeemer until he appeared to them and began to make himself known in that character. They had the promises and believed them, and were justified in so doing; but what things were contained in the promises it was not their duty to know, to understand, or even to believe, for eye had not seen nor ear heard, neither had they entered into the heart of man. And, "The prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you. (1 Peter i. 10, &c.) Thus they were left to find their duty and their place in their own day. It was not the duty of Cornelius to believe in Christ until he had heard of him; neither was it the duty of the Eunuch to believe that Jesus Christ was the one of whom the prophet spake, until he had a guide to give him an understanding of what he read. So neither is it the duty of the heathen at this day to believe in Christ who have had no knowledge nor information about him. Neither is it the duty of professed Christians under Antichristian darkness to believe that Christ has made his second appearance, until they hear the testimony opened far enough to carry conviction to their consciences, if found honest. Until then they are justifiable in preaching and praying according to the best light which they can find-eating the bread and drinking the cup, showing forth his death until he come-looking for and hastening to the coming of the day of God. For according to any man's light and his obedience to it is his acceptance. For with God there is no respect of persons; but in every nation he that feareth him and worketh righteousness is accepted of him, on the same principle with Cornelius.

But let it be remembered that ignorance of the truth, or not believing it, will not justify a man in neglect, who shuns the light because it is contrary to his former prejudice, but especially, who avoids the light, or wards off the conviction, because the things testified are contrary to the feelings and propensities of his nature. "The flesh lusteth against the Spirit and the Spirit against the flesh, and these are contrary the one to the other. Because the carnal mind is enmity against God, for it is not subject to the law of God neither indeed can be." (Gal. v. 17; Rom. viii. 7.) The Gospel therefore is necessarily enmity against the carnal mind, which rules in natural men, whatever their profession may be. And it is not to be expected but the Gospel will work in the people who hear it all manner of evil temper against it; as the Apostle saith of that law which was holy, and just, and good; It wrought in me all manner of concupis

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