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punishes the refractory, it is because he takes delight in their happiness, that through such means, they may become partakers of his holiness, and finally be happy. "Say unto them as I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his wicked way and live." This is all the pleasure he has in killing the wicked, that he may make the spirit alive. Therefore he says, again, "I kill, and I make alive, I wound and I heal." So that if there was death in the prophets pot, there is life in spiritual death. O! man of God there is life in having the enmity of the human heart slain. The prophet cast into the pot of death a handful of meal, and then there was no harm in the put, the sons of the prophets did eat, and were nourished in life. See 2 Kings 4. 38, 39, 40, 41. God never decreed the transgression of his own holy law, and then made use of man as an instrument in carrying into effect his purpose, and next when he had obtained his object, damned the instrument he had used to his own purpose, no, this would be cruel. In this there would be duplicity, to charge the breach of the law to the instrument used, to clear the character of the user. Nor would it help the matter to say that God forewarned man, the instrument that he should surely die in the day of transgression, provided God secretly designed that man should be moved, and fooled into the action. The idea would still charge God who cannot lie nor deceive, with deceit. And as much so, as it would to say, that although God has given a common call to all, to look unto him and be saved, yet he has no Salvation in store for only a part. Now an invitation to a feast always presupposes provisions to be prepared for all who are invited to the banquet. If not enough for all, then there is either a want of wisdom in the host or a charge of deceit. Well we will for the sake of the case suppose enough is provided for all and the master knew that only a minor part would partake, I would ask then, in the name of common sense, where is the wisdom in making such a vast overplus of provision. To suppose such a thing of God, would at once reflect dis

honor on the character of the almighty. For we may set it down as a fact that all needless expense is bad economy. However, there is no harm if a few crumbs should be left to fall from the masters table, if the hungry dogs are but allowed to lick them up. But any waste made, is not in the economy of God. Christ said, "Gather ye up the fragments that nothing be lost."God will have no waste made; he has provided eternal salvation for all men, and all shall partake; not a crumb shall be lost, for Jesus will see to this,that all shall be filled, and still there shall be no lack in the Lords house.

APPENDIX.

A GENERAL VIEW OF THE PLAN OF GOD'S GRACE IN ALE ITS PARTS.

Section 1. The original eternity of Jehovah's universal plan of Divine grace.

The rich plan of Deity, in which was eternally designed a full display of himself, in all things, by a conspicuous manifestation of all his infinite perfections of divine goodness, early dwelt in the bosom of God; and was well known and clearly comprehended by all his infinite perfections. A perfect sense and clear understanding of the whole plan of infinite wisdom, in all its parts, must have been eternally realized in the mind of God, through the medium of his infinite knowledge of all causes and effects, whether primogeneal or secondary, in time or eternity. All events were by him clearly seen in one comprehensive view of the great universal whole. Hence the origin of the plan of divine goodness and grace, must be ancient as eternity, boundless as the universe, and as substantial and sure as the omnipstent throne of Jehovah. Yes, before the Almighty hand of the supreme sire of creation, brought forth those stupendous forms of matter which now fill the human eye with wonder, and before his rich fulness gave birth to his intelligent offspring, the glorious plan of universal grace had a perfect being in God's boundless eternity.

O ravishing thought, transcendant view of the wisdom of God! Who shall ascend the hill of Zion in spirit, and there by gospel faith behold thine eternity, O God! in the plan of infinite goodness; and from thence by gentle steps descend and make a fair report to this degenerate world? Lord, to this end enlarge my soul, expand my thoughts and build me up in thee, that I may soar away and see by an eye of true Gospel faith,

the eternity of divine truth, and then be enabled to beat tidings of what I have seen to the world of mankind.

Dear reader, the eternity of God's plan of universal creation, preservation and final salvation is a very interesting and at the same time a very sublime subject. Then we do right to ask wisdom of God in this momentous inquiry, for we find wisdom dwells with prudence. Now let us with silent astonishment pursue the sublime and heavenly theme. While the whole creation of God slept in embryo, wrapt in the soft arms of his universal fulness; while his now intelligent offspring remained yet unborn, although then already begotten in the rich fulness of God's eternity of productive being; yea, while the whole intellectual creation remained inactive in the womb of divine falness; the preparations were already, by the direction of infinite wisdom made in c ternity, to hail their birth into active being, with the eternal Father's blessing; a blessing as durable as the existence of the Father who gave it, and as universal as the birth of intelligent nature. This blessing before existed in the eternity of God's plan of grace, but was revealed on that auspicious morn that gave birth to his intelligent offspring.

Before the stars of the effulgent morning sang together before there were any sons of God to shout for joy; before the blue canopy of the wide heavens was spread abroad; yea, before the stupendous arch bespangled with glory was set up; and before the regulating lines of universal nature were drawn to their centre, the supreme pleasure of the Almighty beamed with delight on the glorious plan of his own infinite wisdom. The eter nity of this plan, was as the garden of God, wherein the infinite mind could eternally behold all the glory of his own divine pertections, sure to produce their fruits in due season.

Sec. 2. The foundation stone on which God's plan of grace is predicated.

It is his own unchangeable goodness, which unalterably wills that which is on the whole, for the best good

of the whole dependent creation. Therefore properly called infinite goodness, because no real evil to any creature can ever flow from God's unbounded goodness. It is that which adorns every perfection of Deity. God's wisdom, justice, knowledge, love, mercy, truth, &c. are all stamped with infinite goodness towards all his dependent creatures; so that whatever means infinite wisdom may have ordained to be used in executing the plan of God, must be for the real good of those who are thereby effected. The omnipotent power of God is exercised in accomplishing all the holy purposes laid out by eternal wisdom; and as infinite wisdom could purpose nothing contrary to the foundation stone, even so also the omnipotent power of God will never be employ ed to work on any contrary foundation from that which is laid.

Therefore, we may readily conclude that when the Almighty God by his power, brought man to his first spiritual birth, he designed his best good. Hence we must infer, that it is good for every man to have a moral active existence. Therefore in the economy of God, no man can, on the whole, be a final loser, by any mode of his existence, but will eventually have good reason to say, "it is good for me that I live, move and have a being." This final happy state of the whole intelligent creation, will be a full manifestation of the divine goodness of all God's attributes; and of course clothe the character of Deity with glory and honor. Therefore, it is plain to be seen, that the plan of God's grace embraces this two-fold object, the declarative glory of God the Father, and the best good of all his offspring.

I would further remark, that the final state of all things must comport with the primeval foundation of God's plan. Therefore all must be built up very good and holy in the glorious end.

Here perhaps the curious reader will be ready to ask, "Why, if God is so very good to man, were we not brought forth to the birth of existence, in eternity, and made immortal and happy at first, rather than to come into time, and here be made subject to so much eviland

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