APPENDIX.

A GENERAL VIEW OF THE PLAN OF GOD'S GRACE IN ALL

1TS 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 seconda ry, 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 omnipotent 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 bill 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 beai 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 fulness; the preparations were already, by the direction of infinite wisdom made in e"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 isted in the eternity of God's plan of grace, but was revealed on that auspicious morn that gave birth to his intelligent offspring.

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Before the stars of the effulgent morning sang togeth. er: 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 eternity of this plan, was as the garden of God, wherein the infinite mind could eternally behold all the glory of his own divine perfections, 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 unaltera. bly 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 inanifestation 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 read er 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

vanity?" I answer, God will one day answer this question better than I can at present; however, I will endeavor to answer according to the measure of grace committed unto me, thus: The tender offspring of God in their infant state, must be too weak and feeble when first born into moral being, to happily endure the rays of God's glory in eternity; therefore, according to the dictates of divine goodness, they were brought forth into time, where they must all remain during their minority; there they must all remain until they arrive, (by a growth in grace) to the perfect stature of a man in Christ Jesus; and then, and not till then, will they partake of all the joys of eternity.

Time appears to be a sort of school house for God's offspring, and Christ is our spiritual school-master. We would not think it prudent to feed a new born infant on strong meet, however healthy for full grown men and women, but on milk warm from the mothers breast, until it arises to sufficient age and experience to be nourished by stronger food Even so has divine wisdom ordained, in a spiritual sense, that we should be fed og temporal things, until we can endure and enjoy that which is eternal and perfect. "Now we see but in part and know but in part, but when that which is perfect is come then that which is in part shall be done away."

Sec. 3. As there is but one infioite God, even so, in the extensive plan of his grace, there is but one mediator appointed, between him and finite man; and this one mediator is the "man Christ Jesus who gave himself a rausom for all to be testified in due time." For as God has

as predestinated the whole family of man, to one and the same end, it seemed only necessary to have but one mediator, through the medium of whom to bring all men to that preappointed end. But had the object of infinite wisdom, in planning, been so far different from what it now really is, that some were ordained to a state of final holiness and happiness and the other part of mankind to a state of endless sin and misery; then in that case, we might have expected to have found two media

tors between the one God and men, if not two Gods. Even the best that could be made of it, if there were but one God, he must possess two distinct natures, in order to will and purpose both endless sin and endless holiness among his creatures. And if not a good and a bad mediator between God and men, the one mediator must be a motly misture of good and bad when in himself considered. For if a righteous mediator between God and the elect, is found absolutely necessary, in order to purify and fit their souls for endiess happiness; by the same parity of reasoning, an unrighteous mediator would be needed between God and the non elect, in order to corrupt their souls so far, as to suitably fit them for an endless burning heli.

Now to suppose any such separate fate of mankind at last, as here brought forward, just to look at, would be building up notions contrary to the foundation of the

gospel plan of divine grace. It therefore plainly appears that one holy infinite God, of boundless goodness has in the rich plan of his free abounding grace, ordained one righteous mediator between himself, the infinite God, and man, the finite creature that through Christ he might by degrees make himself known to all his finite children.

It is only through the medium of the Lord Jesus Christ that any finite being while in time, can hold communion with the infinite father. It is only through á mediator that we can enjoy any thing of divine happihess while we remain, spiritually, in a state of youthful minority, whether in this world or in the spiritual world to come. It is only through Jesus that we can worship God, who is a spirit, acceptably, i. e. in spirit and in truth. For it is only through the medium of the righteousness of Christ, that the infinite father reveals to us that he sees any beauty of holiness in the best services. of his dependant children. It is through the medium of the Lord Jesus Christ, our heavenly father is preparing all his children for a finial state of happiness. Howev er, very many appear to make no advances in this life in their spiritual scholarship: Buch will have the more