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glifologial f eminavg, 
 
 BRINCETON, N. J- 
 The Stephen Collins Donatiou. 
 
 BV 4921 .C46 1859 
 Christian, L. H. 
 The accepted time for 
 securing the gospel 
 

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 y^i?^z>2 
 
THE 
 
 " iCCEPl^EB TIME 
 
 SECUllING THE GOSPEL SALVATION, 
 
 $ 
 
 AND 
 
 FEOM THE ANALOGY 
 
 ^ttlurni (temporal imb ^Spiritirat ^.ffairs, 
 
 ANSWERING 
 
 CERTAIN DOCTRINAL EXCUSES 
 
 SOMETIxMES URGED FOR NEGLECTING IT. 
 BY 
 
 L. H. CHRISTIAN, 
 
 PASTOR OF THE NORTH PRESBYTERIAN CHURCH, PHILADA. 
 AUTHOR OF "FAITH AND WORKS." 
 
 PHILADELPHIA: 
 JOSEPH M. WILSON, 
 
 No. Ill SOUTH TENTH ST., BELOW CHESTNUT ST. 
 
Entered according to the Act of Congress, in the year 1859, by 
 
 JOSEPH M. WILSON, 
 
 In the Clerk's Oillce of the District Court for the Eastern District of 
 
 Pennsylvania. 
 
 JESPKR HARDING & SOX, 
 
 INQUIRER BL'ILDISG, SOUTH THIRD STEEt 
 
PHEFACE 
 
 The message of this little book, is designoil 
 chiefl}' for the impenitent. Its urgent call iii)on 
 them is, no longer to urge excuses for delay, 
 but give immediate attention to their soul's ever- 
 lasting welfare. And if professors of the religion 
 of Christ, find the truth profitably set forth, might 
 it not be a method of doing good, to place the 
 book in the hands of those, for whom it is espe- 
 cially designed ? 
 
 It is true — if the reasoning is correct, and the 
 conclusions fairly drawn from it — the whole will 
 serve equally well, as an argument with those 
 who, though professedly the people of God, do 
 yet, and without doubt conscientiously, reject 
 certain doctrines herein considered, as being 
 aUke dishonourable to God, and ruinous to souls. 
 And if, upon the minds of such, an}^ light may 
 be thrown, the work will not have been in -sain. 
 Still, controversy is not the object. The aim is 
 rather to benefit those, who may be prddicalh/ 
 
 2» ( 17 ) ' 
 
1 S PREFACE. 
 
 wresting these doctrines to their own destruc- 
 tion. 
 
 The fact that God has a well defined time, 
 styled by Him " accepted time" — while multi- 
 tudes, with indifference, or vain pretexts, are per- 
 mitting that time to pass away neglected, is suf- 
 ficient apology for attempting any proper effort to 
 arouse attention, before it is too late. R,eader, the 
 hour of God's promises and grace, is fleeing like the 
 shadows. Soon you will pass beyond the grave — 
 be introduced to other and new scenes — and be in 
 rapture or in woe — because of a destiny which 
 you cannot change if you would, or tvoidd not if 
 3'ou could. What that destiny is to be in your 
 case, your brief career on earth determines — for 
 God has hung 
 
 " The eterual states of all the dead, 
 Upon life's feeble strings." 
 
 Judging from your present condition, both of 
 heart and life, what is the character of the destiny, 
 which you now may properly anticipate ? If 3^ou 
 are among the class contemplated in penning this 
 book, you have no faith in Christ, no repentance 
 tow^ards God, and no renewing of the Holy Ghost. 
 And. more than this, you have been so contented 
 to have it so, that you have urged the most 
 trifling excuses, for daily neglecting interests so 
 
'UEFACK. 
 
 VJ 
 
 vast. This little Aolume is sent on a mission to 
 you. Its message is, that simply to delay for the 
 present moment, is very dangerous, and may end 
 in ruin — and that some of the excuses, at lenst, 
 especiall}^ those arising out of your inability, sin- 
 fulness, or God's sovereign election, which you 
 may have regarded as very strong and sufficient, 
 are really very weak and insufficient. That any 
 force you may attribute to them in spiritual af- 
 fairs, is equally great in temporal — and that if 
 you are sincere and consistent, they would and 
 ought to influence you the same in all your tem- 
 poral, as in your spiritual interests. To present 
 and urge this ihialogy between these two classes 
 of interests, is, indeed, the germ of thought run- 
 ning through the chapters on those several 
 points. 
 
 Will you listen ? Will you receive the trulli 
 it utters, in the name of God ? Will you con- 
 sent to labour and pray for God's salvation, now^ 
 in God's " accepted time ?" 
 
 Read candidly each chai)ter ihrovf/h. For a 
 partial reading, especially of some, might leave 
 an impression, wholl}^ difl'erent from that designed 
 and desired. The design and desire are, that 
 you feel the importance of immediate attention 
 
20 TREFACE. 
 
 to the well being of your soul. Your salvation 
 is my aim — ! let it be your own. 
 
 May God own the book, and bless it, to the 
 conviction and conversion of many a reader. 
 This is now, and ever shall be, the Author's fer- 
 vent prayer. And, to the Divine glory let all 
 the praise be rendered, for any good it may be 
 instrumental in accomplishing. 
 
CONTENTS 
 
 CHAPTER I. 
 
 THE DUTV AND IMPORTANCE OP IM5IEDIATE ATTENTION TO THE 
 soul's SALVATION. 
 
 PAGE 
 
 Sec. 1. — This salvation is absolutely needed by all, , 26-28 
 
 Sec. 2. — All have seasons, when they feel their need of this 
 
 salvation and form purposes concerning it. 28-32 
 
 Sec. 3. — The very same circumstances which rendered this 
 salvation necessary, make it a matter of 
 grace, or undeserved favour, on the part of 
 Him who bestows it, and of those who re- 
 ceive it 32-36 
 
 Sec 4. — If salvation is all of grace, then He who bestows 
 it, is perfectly free in selecting all the con- 
 ditions concerning it. ... . 36-37 
 
 Sec. 5. — The condition of time, thus selected, is what 
 the Bil)le presents, as " The Accepted 
 Time." 37-40 
 
 Sec C. — What has God declared to be with Him an ac- 
 cepted time ? 40-41 
 
 Sec 7. — Noncompliance with the condition of immedi- 
 aie attention to the interests of the soul, ren- 
 ders it more and more probable, that the 
 opportunity of salvation may not be re- 
 peated 44-56 
 
 (21) 
 
22 
 
 CONTENTS. 
 
 CHAPTER ir. 
 
 THE PLEA, " I CANNOT CUANGE MY OWN HEART," AN INSUFFICIENT EX 
 CUSE FOR NEGLECTING GOD'S " ACCEPTED TIME." 
 
 PAGE 
 
 Sec. 1. — The drawing mentioned, implies a person totally 
 
 dependent 58-62 
 
 Sec. 2. — The drawing not onl}^ implies a helpless per- 
 son, but explicitly affirms the application 
 of power to be necessary, in order to the re- 
 sult 62-67 
 
 Sec. .3. — This doctrine of human dependence on God, is 
 no less applicable to temporal, than to spirit- 
 ual affairs. ... ... 67-70 
 
 Sec 4. — The probable reason, why this inability is more 
 
 urged in spiritual, than in temporal affairs. 70-73 
 
 Sec. 5. — Though man, even for his temporal good, is so 
 dependent on God — yet God blesses man in 
 connection with the diligent use of established 
 and acknowledged means. . . . 74-7 9 
 
 Sec 6. — As in temporal, so in securing spiritual interests, 
 
 means are to be employed. . . . 80-88 
 
 Sec 7. — As touching your own helplessness and depend- 
 ence on God, and the use of means, in obtain- 
 ing both temporal and spiritual good, your 
 position is precisely the same. - . 88-105 
 
 CHAPTER HI. 
 
 PLEADING " THE PRAYER OF THE WICKED IS SIN," IS AN INSUFFI. 
 CIENT EXCUSE FOR NEGLECTING GOD's '' ACCEPTED TIME." 
 
 Sec 1. — Preparatory explanations and definitions. . 107-109 
 Sec 2. — Two reasons, why the way of the wicked, thus 
 
 comprehensively considered, is an abomination 
 
 to God 109-114 
 
 Sec. 3. — Two reasons why the way of the wicked does not 
 
 cease to be abominable to the Lord, however . 
 
 correct it may appear unto men. . . 111-122 
 Sec 4 — An inquiry concerning the strong declaration, 
 
 " The sacrifice of the wicked is an abomina- 
 
tion to the Lord" — showinir an aiialnuy Ijc- 
 tweon the temporal and spiritual aspects of 
 
 the case 123-128 
 
 Sec. 5. — Those who oQbr this excuse for uoglecting reli- 
 gious duties, if consistent, should, for the very 
 same reason, neglect any worldly service. 128-135 
 
 CHAPTER IV. 
 
 PLEADING god's SOVEREIGX ELECTION, IS AN INSUFFICIENT EXCUSE 
 FOR NEGLECTING GOD's " ACCEPTED TIME." 
 
 Sec. 1. — The doctrine of election is literally and most 
 
 fully true . 13C-140 
 
 Sec. 2. — God's choice is altogether independent of any 
 thing in the individual elected, cither before or 
 after his conversion : but is wholly and abso- 
 lutely dependent on the good pleasure of God. 140-14G 
 
 Sec. 3. — Showing a strict analogy between God's election 
 of any to spiritual and eternal life, and His 
 purpose concerning physical and temporal life 
 — by a brief examination of Job xiv. 5. 14G-150 
 
 Sec. 4. — The analogy continued. If God's independent 
 and unchangeable purpose includes ray safety 
 — whether for the future or present life — I 
 shall certainly be safe. . . . 150-159 
 
 Sec. 5. — The analogy continued. If God's independent 
 and unchangeable purpose does not include 
 my safety — whether for the future or present 
 life — I cannot possibly change I lis mind in re- 
 gard to either 159-1C8 
 
 Sec. G. — The analogy continued. The cases of natural 
 and spiritual life, as to the election of God, 
 are precisely the same. . . . 1GS-1T2 
 
 Sec. 7. — If what was said in the last section be true, 
 men are guilty of a great inconsistency 
 here. . ' 172-182 
 
 Sec. 8.— This excuse, drawn from the election of God, 
 derives it5 semblance of force, from a wrong 
 application of the doctrine. . . 182-189 
 
THE ACCEPTED TIME 
 
 SECURING THE GOSPEL SALVATION, 
 
 CHAPTER I 
 
 THE DUTY AND IMPORTANCE OF IMMEDIATE ATTENTION 
 TO THE soul's SALVATION. 
 
 '• Behold now is the accepted time ; behold now is the day of sal- 
 vation."' — 2 Cor. vi. 2. 
 
 It is hardly credible, that even the impenitent 
 decide upon a total and final disregard of all, 
 which the}^ know or believe to be essential to 
 their eternal welfare. Varied and urgent as are 
 the excuses which they render, we can easily be- 
 lieve their design to be of a twofold nature 
 
 1. To gain present relief from religious and 
 serious thoughts and duties. 
 
 2. When reminded of the uncertainty of the 
 present life, to derive comfort, if not merit, from 
 their good intentions. 
 
 The design of the present chapter will be, to 
 show the insecurity of a hope, which is wholly 
 
 3 ( -•• ) 
 
26 THE ACCEPTED TIME FOR 
 
 based upon intentions for the future, while the 
 present is neglected. The passage placed at the 
 head of this chapter, by specifying the time of 
 God's willingness to pardon, accept, and save, 
 contains the most powerful argument against the 
 least delay, and in favour of immediate attention 
 to the soul's salvation . 
 
 Let us prayerfully consider it, in several par- 
 ticulars : 
 
 Sect. 1. This salvation is absolutely needed by 
 
 ALL. 
 
 Salvation implies a loss, from which there 
 has been, or is to be, a recovery. That loss 
 has sin, both for its essence, and its cause. This 
 sin, and consequent need of being saved, com- 
 mences with our being, for so we are abundantly 
 taught in the AVord. " That which is born of 
 the flesh, is flesh," that is, all mankind, by ordi- 
 nary descent, are guilty and corrupt. " The 
 heart," that is, the heart of man, or of all man- 
 kind, " is deceitful above all things, and desper- 
 ately wicked." " The wicked go astray as soon 
 as they be born." 
 
 We all are, '' by nature, children of wrath." 
 Such, though sad, is our true condition. 
 
 " Conceived in sin, Oh, wretched state ! 
 Before we draw our breath, 
 The first young pulse begins to beat 
 Iniquity and death." 
 
 This view, alone, presents us as in perishing 
 
SECURING THE GOSPEL SALVATION. 27 
 
 need of this salvation : for, continuing tlius, and 
 the Bible teaching is, we are "condemned al- 
 ready." 
 
 Moreover, if we contemplate the actual life, it 
 only aggravates the alarming picture of our loss. 
 
 The testimony of Scripture, wdiich is but the 
 testimony of God, is that a curse rests upon all 
 who fail of perfect obedience to the divine will. 
 Cursed is every one that continueth not in all 
 things which are written in the book of the law, to 
 do them. Gal. iii. 10. Whosoever keepeth the 
 whole law, and yet offendeth in one point, he is 
 guilty of all. Jas. ii. 10. But the same Scrip- 
 ture declares : That all have failed. There is 
 none that doeth good, no not one. All have sin- 
 ned. Hence, all are under the curse, and this 
 beyond all power in ourselves to remedy. By 
 the deeds of the law, there shall no flesh be justi- 
 fied in His sight. Rom. iii. 12, 23, 20. 
 
 The office of the law is. To secure perfect obe- 
 dience, or the execution of its penalty in case of 
 f{iilure. 
 
 Hence, seeing we all have failed, the unrelent- 
 ing claim upon us is, that the threatened curse 
 should be inflicted. 
 
 " In vain we ask God's righteous law 
 'I'o justify us now ; 
 Since to convince and to condemn, 
 Is all the law can do." > 
 
 This teaching is, at the same time, both stern 
 
28 THE ACCEPTED TIME FOR 
 
 and severe, and yet true — true, because clearly 
 taught and established by the Bible. 
 
 Be the penalty of sin whatsoever, it would be 
 awful, if God had threatened it. For, if Balak 
 could say to Balaam, "I know that he whom 
 thou cursest, is cursed;" much more may this 
 be affirmed of the almighty God. 
 
 But then the curse itself is terrific. The 
 wages of sin is death. Bom. vi. 23. The fear- 
 ful, and the unbelieving, and the abominable, and 
 murderers, and whoremongers, and sorcerers, and 
 idolaters, and all liars, shall have their part in 
 the lake that burns with fire and brimstone : 
 which is the second death. Bev. xxi. 8. De- 
 part ye cursed into everlasting fire. Matt. 
 XXV. 41. 
 
 Hence, to be under the curse, is to be exposed 
 and justly subject to this death. Not temporal 
 death, whose pangs, though keen, are soon passed ; 
 but an everlasting destruction from the presence 
 of the Lord. 2 Thess. i. 9. Not an extinction 
 of vitality, but a torture without remedy or re- 
 lief: 
 
 •■ 'I'o be alwaj's consuming, yet unconsumed, 
 Always dying, yet never dead." 
 
 Sect. 2. All have seasons when tiley feel their 
 
 NEED OF this SALVATION, AND FORM PUR- 
 POSES CONCERNING IT. 
 
 Deliverance from the foregoing threatened 
 evils, the Bible styles salvation : and the name 
 
SECL'llLNG THE GOSPEL SALVATION. 29 
 
 is most expressive and appropriate. In view 
 of the awful evil from which it rescues, and the 
 exalted good to which it introduces, so desira- 
 ble is this salvation that, I doubt not, all, and 
 therefore you, my reader, more or less at times, 
 have thoughts and purposes concerning it. At 
 such times at least, it must seem needful ; for 
 how, otherwise, could 3^ou think of dwelling with 
 devouring fire, with everlasting burnings ? Isa. 
 xxxiii. 14. Though, by others, ranked even 
 among the hardened and sceptical, yet, that there 
 is a possibiiiff/ of danger here, came home to 
 3'our mind and conscience with such power, as 
 almost to demand a full, though constrained ad- 
 mission, both of your danger and your need. 
 
 That admission in your case ma}^ have been 
 but momentary : for you may have quickly rushed 
 forth from the circumstances of loneliness or sol- 
 emnity that compelled you to think ; and think- 
 ing, to be serious ; and thinking seriousl}', to ad- 
 mit the possibility of your danger; and found 
 3'ourself again surrounded b}'' jolly merriment, 
 or crowding cares of life. 
 
 That admission, too, may have been success- 
 fully concealed and kept a secret. Besides your- 
 self, none knew it, other than that Being who 
 can look in and read the tablets of your heart. 
 
 Still it was an admission. And, though so 
 
 concealed as to exist only in "the thought afnr 
 
 ofi"," God knew it, and suddenly stamped a fac 
 
 simile, or real likeness of it, iu the book of re- 
 3 - 
 
so THE ACCEPTCD TDIL; FOR 
 
 membrance treasured for the judgment. Solemn 
 thought ! Of every such season you will then be 
 reminded. Seasons Avhen, if one might have 
 looked in even upon your solitude, 3'our own 
 quakings would have been sufficient proof, that 
 such admission had so recently been treading 
 over your heart, as to leave still in freshness its 
 footprints there. And it never can alter the fact, 
 though on each such occasion, by the pleasures 
 and cares of life, you caused or permitted those 
 footprints to be elfaced, ns the heavings of the 
 ocean would wash a record from the sand Avhich 
 lines its shore. 
 
 And this admission bore so powerfully upon 
 your own personal interests — interests which so 
 very far surpassed all others of which imagination 
 can conceive, and it being so universally the na- 
 ture of our race to esteem and desire that w^hich 
 makes for personal welfare, that it was impossi- 
 ble for you, while harbouring the admission, not 
 to have resolved concerning your relation to those 
 realities in the future. 
 
 And your resolution was not of a general na- 
 ture. It was prompted by the feeling, that 
 yours was a condition of hazard at least ; that 
 such realities were worth}^ your attention ; and 
 accompanied by the secret desire, that all in them 
 of value to 3'ourself, and Avithin 3'our power to 
 attain, might yet be A'ours. 
 
 Reader, does not y(mr conscience bear witness, 
 tliat 1 decide correctly? If so, vou have felt a 
 
SECURlNn THE OOSl'EL SALVATION. 31 
 
 desire for that to which the Bible, by the term 
 salvation, is so often referring you ; a salvation 
 Avhich rescues from sorrow beyond the grave, and 
 secures an eternal possession of unparalleled good. 
 In those lucid intervals, few and momentary 
 perhaps, as has been said, yet intervals of sober 
 thoughts for the future, you did in very fact re- 
 solve concerning your salvation. 
 
 Thus far it was w^ell. Oh ! thitdv of it again, 
 and resolve concerning it. Without doubt, it is 
 a great salvation : for on the left hand is the 
 awful lake, deep, dark, painful, sorrowful, hope- 
 less for ever and ever, the doom and the abode 
 of sinners, and you are a sinner ; but this salva- 
 tion can deliver you from that awful lake. It is 
 a great salvation : for on the right hand is the 
 heavenly kingdom, ample, glorious, peaceful, joy- 
 ful, the everlasting home of those who are saved ; 
 and, if you are ever of that number, this salva- 
 tion will bear 3'ou thither. 
 
 Then think, Oh ! think of it again. Again, 
 most seriously, resolve concerning it ; for, un- 
 doubtedly, your highest, your only real ha[)pi- 
 ness is at stake. 
 
 Determine for 3'ourself, what it is in your 
 jiower to give, or where is aught you can receive, 
 liiat shall prove a satisfactory substitute for sal- 
 vation — so that, if forfeited, you shall still be 
 happy and enjoy. If you are not saved, if your 
 soul is lost, 1 ask, yea Christ the dying, risen 
 
32 THE ACCEPTED TIME FOR 
 
 Saviour asks : What can be given in exchange ? 
 Mark viii. 36, 37. 
 
 But seriously consider : — 
 
 Sect. 3. That the very same circumstances 
 
 WHICH rendered THIS SALVATION NE- 
 CESSARY, MAKE IT A MATTER OF GRACE, 
 OR UNDESERVED FAA'OUR, ON THE PART 
 OF HIM AVHO BESTOWS IT, AND OF THOSE 
 WHO RECEIVE IT. 
 
 This proposition is based upon the following 
 acknowledged principle. In order to claim re- 
 ward, as a matter of rigid, our service according 
 to the conditions agreed upon, Avithout variation 
 or exception, must be entirely finished. 
 
 This holds true of all the varied callings and 
 pursuits among men. To claim the promised 
 sum, it is necessary to meet all the conditions 
 upon which that sum had been pledged. Faith- 
 fully complying with those conditions, you may 
 not only expect, but rightfully demand the re- 
 Avard. But if at all you come short in the ser- 
 vice, and 3^et receive the reward at first proposed, 
 it Avill undoubtedly be an act of favour from him 
 who bestowed it. 
 
 View the application of the same principle, 
 Avith reference to human governments. Let a 
 man pass life, free from all those crimes Avhich 
 the laws regard as capital, or to be punished Avith 
 death, and, by virtue of his obedience and as his 
 right, he may claim his life. But, if he break 
 
SKCUUINCJ THE GOSPEL SALVATION. 33 
 
 only one such law, in only a single instance, he 
 no longer of right can present such a claim. 
 
 Although he may have passed a century of 
 years before the act ; or, though in every other 
 respect he may have perfectly conformed to the 
 laws of the l.-ind; he is now guilty of a crime 
 Avhich forfeits life. And, that act once performed, 
 the time will never, because it can never occur, 
 in which this charge against him will not con- 
 tinue to be true — consequently, can never occur, 
 in which he will not continue to be guilty. Now 
 as the guilt, in the first instance, placed him 
 under condemnation to death ; so long as he is 
 measured by the law alone, so long must he 
 abide under that condemnation. For mere suc- 
 cession of years — yea of ages — yea of ages pro- 
 tracted to eternity, is not obedience, neither is it 
 an alternative, nor an equivalent for the obedience 
 which the law requires. 
 
 Mere justice, therefore, and the measure of 
 that justice being the same law which before was 
 the man's rule of duty, now that he has trans- 
 gressed, as certainly requires his dying, as before 
 it demanded his obedience; and must continue 
 to require it, till the object is realized. 
 
 Every trial and conviction of any capital 
 crime, clearly illustrates this. The inquiry in 
 such cases turns, not upon the man's past course 
 of life, but, whether he has committed the iden- 
 tical act for which he has been arraigned. If so, 
 whatever may have been his previous character. 
 
34 THE ACCEPTED TIME FOR 
 
 the court decides, and the community agree with 
 that decision, that he deserves to die, and that 
 death alone can satisfy the law. If this sentence 
 is not executed upon the transgressor in person, 
 one of two things must be true as a reason. 
 Either, the full requirement of the law ceases to 
 be demanded; or, justice is satisfied with some 
 equivalent, as a substitute for the guilty offender. 
 
 This is applicable, and strictly true, when ap- 
 plied to the government of God. If those who 
 offend against that government, do not in person 
 suffer the penalty, it must be owing either to the 
 relaxation of the law, or sufficiency of a substi- 
 tute. But, with God it is impossible that the 
 former should ever occur; for. His very throne 
 has its habitation in righteousness and judgment. 
 Ps. xcvii. 2. By the Bible, however, we are 
 taught that the latter is not only possible, but 
 has in reality taken place. A substitute has in 
 mercy been provided. This gracious provision ap- 
 pears in the person of our Lord Jesus Christ, 
 "made under the law," and, by '* the cursed 
 death of the cross," "offering up of Himself a 
 sacrifice, to satisfy" the same "Divine justice," 
 that against all sin and every sinner, has threat- 
 ened the penalty of death. Gal. iv. 4, 5. 
 
 It was an act of pure, undeserved mercy ; be- 
 cause the sinner hlmselt was the proper subject 
 for suffering and death. By no possibility could 
 these be inflicted upon, or required of Christ, 
 until he had come forth voluntarily assuming the 
 
SECURING THE GOSPEL SALVATION. o5 
 
 obligation on behalf of the actually guilty. Jno. 
 X. 15, 18. 
 
 This view of salvation by the intervention of 
 Christ, the Bible continually presents. It was 
 all 0^ grace, that the Son was willing to come on 
 such an errand. Jno. i. 17. It was equally of 
 grace, that the Father was willing to acknowledge 
 that death as vicarious, or in the place of others. 
 Rom. V. 8. 
 
 Therefore we find, that the salvation thus se- 
 cured, without limit or exception, is declared to 
 be all of grace ; that is, emphatically, in the Bi- 
 ble use of the term, favour from God to sinners 
 as ill-deserving. By grace ye are saved. Eph. 
 ii. 5, 8. God hath saved us and called us with 
 an holy calling : not according to our works, but 
 according to his own purpose and grace. 2 Tim. 
 i. 9. Being justified freely by his grace, through 
 the redemption that is in Jesus Christ. Rom. 
 iii. 24. In Christ w^e have redemption through 
 His blood, the forgiveness of sins, according to 
 the riches of God's grace. Eph. i. 8. 
 
 " Grace first contrived tlie way, 
 To pave rebellious niun, 
 AiiJ all the steps that grace display, 
 AVhich drew the wondrous plan." 
 
36 the accepted time for 
 
 Sect. 4. If salvation is all of grace, then he 
 WHO bestows it, is perfectly free in 
 
 selecting all THE CONDITIONS CONCERNING 
 IT. 
 
 Without controversy, a favour is altogether in 
 the power and subject to the direction of him 
 who has it to bestow. If a fellow creature sup- 
 plicates your aid, you feel at liberty to give or 
 to refuse. 
 
 And, if you give, you feel at liberty, also, to 
 base your kindness upon any reasonable condi- 
 tions of your own selection, positively requiring 
 compliance, before you bestow the desired and 
 needed aid. Among those conditions might be 
 a limitation of time, within which he must per- 
 form what you require. If he fail to comply, 
 you would feel no longer bound, even by your 
 promise of favour. 
 
 This principle, as truly and as strictlj^ applies 
 to the salvation of the gospel. When God looked 
 down upon our race lying in ruin, and olfered 
 deliverance ; it certainly, as we have seen, was a 
 most undeserved mercy. Hence, Avith the great- 
 est propriety may he present his own conditions, 
 a compliance with v^'hich shall be essential to the 
 reception of the mercy which he oilers. 
 
 This right God has actually exercised ; for 
 with every offer of favour and of life, the condi- 
 tion Q^ faith in the mediation and work of Christ 
 his Son, most prominently appears. "He that 
 
SECURING THE GOSPEL SALVATION. 37 
 
 belicveth on the Son, hath everlasting life ; and 
 he that believeth not the Son, shall not see 
 life ; but the wrath of God abideth on him." 
 Jno. iii. 36. If language possibly can express a 
 condition, surely this does. Endless life is offered 
 to each who believes in Christ. 
 
 But, in case any does not thus believe, he is 
 threatened not onh^ with exclusion from that life, 
 but a continuance under the same wrath of God, 
 which rested upon him, as he came into the world. 
 Eph. ii. 3. Here then, undoubtedly, is the con- 
 dition of faith, God's right in presenting which 
 none can question. 
 
 For the same reason, and just as clearly is it 
 His right, to specif}^ the time, within which He 
 will require us to comply with this condition of 
 accepting His Son. And so definitely may He 
 determine it, that beyond the set time. He may 
 rightfully and properly withhold the offered 
 favour. The very idea of favour, wholly un- 
 merited and undeserved on our part, involves 
 this right. 
 
 Sect. 5. The conditional time thus selected, is 
 
 WHAT the bible PRESENTS AS THE AC- 
 CEPTED TIME. — 2 Cor. vi. 2. 
 
 By ''accepted time" is understood its being 
 acceptable to God, of His selection and approval, 
 and, therefore, which may become a '' day of sal- 
 vation" to us. In any individual case, the 
 time thus referred to is that, in wliich God's 
 
6Q the ACCErXED TIME FOR 
 
 judgments are said to linger, and God himself is 
 represented as waiting to be gracious. Isa. xxx. 
 18. "Waiting — restraining wrath, covering with 
 its sheath His glittering sword, and at the same 
 time declaring, that He takes no pleasure in the 
 death of any. Eze. xviii. 32. Saying to all 
 who have or hear His word, in the language of 
 affectionate entreaty, Turn ye, turn ye, from 
 your evil ways : for why will ye die ? Eze. 
 xxxiii. 11. And, again, as to Israel of old. 
 Come, let us reason together, saith the Lord : 
 though your sins be as scarlet, they shall be as 
 white as snow ; though they be red like crimson, 
 they shall be as wool. Isa. i. 18. Let the 
 wicked forsake his way, and the unrighteous 
 man his thoughts ; and let him return unto the 
 Lord, and He will have mercy upon him; and to 
 our God, for He will abundantly pardon. Isa. 
 Iv. 7. 
 
 Could language be more affectionate, explicit, 
 and earnest, calling upon men to come out fj'om 
 the ways of sin, return to God and holiness, and 
 giving assurances of His favour ? And who can 
 doubt that that is a most important period, when- 
 ever it may be, during which such language is 
 addressed by God to sinning men? Just think 
 of it. God, insulted and hated, entreating even 
 liis rebellious enemies to accept of life and fa- 
 vour; and offering, upon their return to Him, 
 abundantly and freely to pardon them. 
 
 And as this life and favour, this abundant par- 
 
SECURING THE GOSPEL S.\L^'AT10i^•. o9 
 
 don, constitute the salvation to wliich allusion 
 has been made, it is a time in which lie is offer- 
 ing them salvation, and entreating them to accept 
 it. Who would disregard such ofl'er and entrea- 
 ties, so earnestly and aflectionately made ? And 
 knowing that there is a set time, beyond which 
 they have no warrant to hope for a continuance 
 of this offer, who would not desire to hasten, be- 
 fore that time has fully passed ? I know not 
 one, who even momentarily regards the favour 
 and feels the need of it, but will readily admit, 
 that it is desirable thus to hasten — hasten, to re- 
 turn to God, while yet it is a time accepted. 
 
 I know not one who thinks of being too late — 
 too late, to find an open door, to hear the voice 
 of mercy, to receive an abundant pardon. I 
 know not one who would linger in the plain — 
 linger, till the storm is beating, the fire devour- 
 ing, and the fertility changed into barrenness and 
 salt. 
 
 I cannot doubt that this feeling of desire for 
 timely escape and safety, has been experienced 
 by the reader. It is well thus to feel, and I 
 certainly would pray, God speed you as you 
 hasten. I certainly would pray, that you be not 
 too late to escape the descending storm, to find 
 an open door, to hear the voice of mercy, or to 
 receive an abundant pardon. 
 
 And since you thus desire, as one sincerely 
 anxious that you may not fail, let me entreat 
 you carefully to ascertain and bear in mind, that 
 
40 THE ACCEPTED TIME FOR 
 
 which God acknowledges and has revealed as 
 His accepted time. For, if you come then, 
 truly and sincerely come, God's word is pledged 
 that it shall be to you a day of salvation. 
 
 The fiict of your ever planning, and expecting 
 to receive the favour, implies that you do not in- 
 tend to pass this accepted time, this day of sal- 
 vation. But, still you are delaying. Hence, 
 practically, with you the idea must exist, that 
 this time which God styles accepted, is a pro- 
 tracted season, which at your pleasure you may 
 improve. Otherwise, how could you plan sea- 
 sonably to improve it; and yet so long, so con- 
 stantly neglect the matter which is proposed, as 
 appropriate for that time alone ? If this is your 
 lamentable case, prayerfully follow me through 
 the consideration of the next section. 
 
 Sect. 6. What has God declared to be with him 
 
 AN accepted time ? 
 
 That is, how long may one neglect, and yet 
 hope, reasonably hope, certainly and for ever, to 
 secure salvation ? 
 
 This, without doubt, is a most important in- 
 quiry — Because, confessedly, there is nothing so 
 momentous as the salvation of which the Bible 
 speaks. Because God has mentioned the precise 
 time which, for that purpose, He styles accepted. 
 And because multitudes are lingering in the work 
 of striving to secure it. Then what is that time ? 
 
 It is worthy of most serious thought, with 
 
SECURING THE GOSPEL SALVATION. 41 
 
 "what a oneness of voice all Scripture answers 
 this inquiry. Choose ye this day ^Yhom ye will 
 serve. Josh. xxiv. 15. How long halt ye be- 
 tween two ojjinions? 1 Kings xviii. 21. Seek 
 first the kingdom of God and His righteousness. 
 Matt. vi. 33. To-da>/, if ye will hear His voice, 
 harden not your hearts. Heb. iii. 7, 8. Be- 
 hold noio is the accepted time, behold noio is the 
 day of salvation. 2 Cor. vi. 2. 
 
 Could language be more explicit and definite ? 
 And can an}^ who understands the meaning and 
 use of ordinary language, mistake the idea which 
 it designs to convey by the terms, " To-day," 
 " this day," "now ?" If your neighbour speaks 
 to you of some desirable end to be gained, and 
 employs the word noiv as an essential condition, 
 do you not feel that the time actually passing is 
 that now ? That to linger beyond that time then 
 passing, would be a failure to compl}^ with that 
 condition, and a just reason for withholding the 
 proposed good ? If you say to a child that you 
 wish him now to perform a certain service, do you 
 feel satisfied to find him delaying until the mor- 
 row, — indeed, until the next hour? Most cer- 
 tainly not. If 3'ou use the term with determina- 
 tion and definite meaning, you expect him at 
 once, without any delny, to enter upon and per- 
 form the task. Delaf/inf/ to perform that which 
 has been commanded to be done now, is as inihj 
 disohedlencc, as though the service were wholly 
 neglected. And those who have a proper jeal- 
 
 4 * 
 
42 THE ACCEPTED TIME FOR 
 
 oiisy for their authority, and are prompt to claim 
 obedience, always proceed upon this principle ; 
 in the former, as really as in the latter case, in- 
 flicting punishment, or withholding reward. 
 
 Permit me, then, to remind the reader, that 
 the infinite God understands the meaning and 
 force of language chosen and employed by Him- 
 self. He knows full well the idea which any 
 such term, both from its nature and its use, ac- 
 tually conveys. 
 
 Hence, He could be under no liability of 
 mistake on this point. No danger of selecting a 
 word designed by Him to convey an idea, essen- 
 tially different from that received by those to 
 whom that word is addressed. 
 
 That is, if He says noiv, speaking to those with 
 whom that is a familiar term. He means, what 
 they usually and most readily understand, the 
 jmssing moment. And when He uses it, after 
 their own manner, as a condition of securing or 
 receiving good. He regards the neglect of that 
 passing moment, as they regard it, a non-compli- 
 ance with the condition — consequently, a just 
 ground for denying to them the good which had 
 been proposed. This, the more especially, as 
 the offer itself, and allowing of any time w\as all 
 of grace. 
 
 So that if He says "now" is an agreeable, 
 "accepted time". with Him, and thus speaks of 
 no other for securing the great salvation ; then is 
 the salvation of each, in effect and in fiict, staked 
 
SECURING THE GOSPEL SALVATION. 43 
 
 upon the time now actiijilly passing. That is, 
 God, by His promise even, binds Himself to none 
 beyond the present fleeting moment. 
 
 No other than that is mentioned in His Word. 
 Upon no other condition does He permit His ser- 
 vants to encourage any in hope and comfort, at 
 thought of future safety. 
 
 As the whole thing is a matter of grace. He, 
 as He pleases, may or may not, graciously repeat 
 the offer. But, if He does, it \Yill always be on 
 the same condition as to time. Hence, should 
 the reader neglect or resist the present attempt 
 to turn his attention to these great and momen- 
 tous interests, he may not, and from the nature 
 of the condition mentioned, he has no right to 
 hope that the offer will ever afterwards be re- 
 peated, that he will ever again have it in his 
 power to accept of the gospel salvation. 
 
 And should this result, in your case, prove to 
 be a historical as well as possible fact, you could 
 not complain. The offer of salvation now made 
 to you, is the result of merest mercy in God. 
 If 5^ou fail of the salvation thus offered to you, 
 sufficient explanation of that failure will appear 
 in the fact, that while He said, Now accept, you 
 practically replied, When I have a convenient 
 season I will call for thee. Acts xxiv. 25. 
 That is, while 3'ou were wholly dependent on 
 gracious kindness, you yet attempted to dictate 
 the terms upon which you would accept of its 
 needed provisions. What presumption ! And yet 
 
44 THE ACCEPTED TIME FOR 
 
 how common ! But though you presume thus to act, 
 there is an increasing possibility, yea probabihty, 
 that this salvation will soon for the last time be 
 slighted. This, with the reasons for so thinking, 
 shall engage us in the next section. 
 
 Sect. 7. Non coMPLTA^x'E with the condition of 
 
 IMMEDIATE ATTENTION TO THE INTERESTS 
 OP THE SOUL, RENDERS IT MORE AND MORE 
 PROBABLE, THAT THE OPPORTUNITY OF SAL- 
 VATION MAY NOT BE REPEATED. 
 
 The first reason for this remark is, the uncer- 
 tainty of life, which, in theory at least, will be 
 readily granted. Two things may here be no- 
 ticed, as bearing upon this point. 
 
 The first is, that when death does come, it 
 will positively and for ever cut off all possibility 
 of change, either of character or condition. The 
 Bible alone must guide us here. In the place 
 where the tree falleth, there it shall be. Eccl. 
 xi. 3. The time is at hand : he that is unjust, 
 let him be unjust still : and he which is filthy, let 
 him be filthy still : and he that is righteous, let 
 him be righteous still : and he that is holy, let 
 him be holy still. Rev. xxii. 10, 11. Whatso- 
 ever thy hand findeth to do, do it with thy 
 mjght; for there is no work, nor device, nor 
 knowledge, nor wisdom, in the grave whither thou 
 goest. Eccl. ix. 10. 
 
 These are some of the passages, bearing on 
 this point, which are full of meaning, appropriate, 
 
SECURING THE GOSPEL SALVATION. 45 
 
 clear, nnd (leci.^ivc. If so, then, ^vhntcver is de- 
 layed until after that change, must be delayed 
 for ever. Even though it be the happiness and 
 salvation of the immortal soul, it must be delayed 
 for ever. It is an awful thought. Dying with- 
 out our salvation being secure, and yet hence- 
 forth, through etcrnit}^, no other opportunity 
 afforded in which to secure it. 
 
 " Eternity ! williout a bound, 
 
 To guilty souls a dreadful sound." 
 
 But in the next place, no man knows how soon 
 that eventful moment may come. If in cate- 
 chetical language I ask, " Is your life very short, 
 frail, and uncertain?" no one could deny the 
 truthfulness of the answer which that same Cate- 
 chism has furnished for each that lives, ^'Yes, 
 perhaps I may die the next moment." 
 
 So the Bible. Ye know not what shall be on 
 the morrow. Jas. iv. 14. Ye know neither the 
 day nor the hour, wherein the Son of man 
 cometh. Matt. xxv. 13. 
 
 So experience. How many, without the least 
 previous intimation, go hurriedly out of life by 
 diseases of the heart, apoplex}^, "disease un- 
 known," or '' poison taken through mistake ?" 
 
 How many, by frantic horses, coUisions, ex- 
 plosions, wrecks, drowning? How many, by 
 foils from heights above, or to depths below the 
 surface of the earth, by falling bodies, or falling 
 houses? How man}^, by the undesigned dis- 
 
46 THE ACCEPTED TIME FOR - 
 
 charge of loaded fire-arms, by machinery, assas- 
 sination, lightning, fires ? In short, do not 
 
 " Dangers stand thick tbrongli all the ground, 
 To push us to the tomb ?'' 
 
 True, you may not thus die ; yet, as multitudes 
 of others have, perhaps you may. And just here 
 is the point, where appears the great uncertainty 
 which gathers around the subject, as to time. 
 Taught both by the Bible and experience, you 
 necessarily must confess, that at any one moment 
 you have no pledge of living till the next. So 
 that every moment's neglect of your soul, is put- 
 ting off a work, for the performance of which you 
 do not know, and no friend or created intelligence 
 can assure 3^ou, that you will ever have another 
 moment. This is true of all, and, therefore, of 
 you, my reader. 
 
 But God, the same God who says, " No2v is the 
 accepted time," is the One who also has in His 
 own hands the issues of life and death. He 
 alone absolutely controls every providence by 
 which, through process sudden or protracted, life 
 here is terminated. No life by nny providence 
 ceases, till He has ordered it. But, when the 
 time of His purpose has come, No man has power 
 in the day of death, or is able to procure a dis- 
 charge from that war. Eccl. viii. 8. 
 
 When, therefore, the life of one slill impenitent 
 is suddenly cut short, God has done it. But we 
 now see, that there is something more in it than 
 
SECURING THE GOSPEL SALVATION. 47 
 
 a " remarkable death," or occasion for gloom and 
 sorrow. It is one way in which God designs to 
 give fearful testimony to that man, and a solemn 
 warning to all who knew him, that He literally 
 means the passincj moment, Avhen lie says, '• Now 
 is the day of salvation." That is, the time comes 
 in such a case, when there remains not a single 
 moment beyond. Hence, the time comes when 
 only a moment's delay puts it finally beyond his 
 power to secure the proposed good, the salvation 
 of his soul. And this will be none the less true, 
 though millions continue to live in sin, forgetful- 
 ness of God, and neglect of their souls, after he 
 has gone. 
 
 Owing to this uncertainty of the case, who can 
 tell — how can the reader know — that he is not 
 now actually spending that final moment, so criti- 
 cal and eventful ? 
 
 But there is a second reason for fearing the re- 
 sult alluded to, at the beginning of this section. 
 Even though life may be protracted, the day of 
 grace long before may cease. 
 
 That is, because a man is in life, surrounded 
 by its comforts, and in the formal possession of 
 the mccms of grace, it does not follow thence that 
 he has, and will at any time continue to have it 
 in his power, to secure the gospel salvation. 
 
 That he still li^'es, will continually present a 
 reason why the godly should urge him to repent. 
 Because, during the life even of the most vile and 
 abandoned, none can pronounce or know that he is 
 
48 THE ACCEPTED TIME FOll 
 
 past hope and mercy. Much less would we be 
 so disposed, in the case of those who were of 
 fairer exterior, and more regular in outward life. 
 So far as our actions toward others are concerned, 
 all this is freely admitted. 
 
 But, then, as respects the impenitent himself, 
 some portions of the divine word ought to serve 
 for instruction and warning on the point before 
 us. They distinctly warn us of the fact that, 
 even lefore death, men may be given up of God 
 to judicial blindness and abandonment. At the 
 same time, also, they instruct us into the cause 
 of this terrible penalty. 
 
 Our Saviour's plaintive lamentation over Jeru- 
 salem was. Behold your house is left unto you 
 desolate — h left desolate, and therefore years be- 
 fore the time of its full execution had arrived. 
 Matt, xxiii. 37, 38. But what is stated as the 
 cause, leading to so direful a result ? Because 
 when God's prophets called and instructed, while 
 divine mercy patiently waited and invited, and 
 the Saviour Himself offered to gather and wel- 
 come, to protect and love them — they would not. 
 
 Again, concerning the Pharisees, He charges 
 his disciples. Let them alone. Why? Because 
 He had given instruction in their hearing, and 
 they had not only failed of profit, but were ac- 
 tually offended at the tcnching.. Matt xv. 12, 14. 
 
 The apostle speaks of God's giving up the 
 heathen to a reprobate mind. That is, a state 
 of mind in which, by God, they were left to 
 
SECURING THE GOSPEL SALVATION. 49 
 
 themselves. Why? Because they did not like 
 to retain the knowledge of God, and when they 
 knew Him, they did not glorify Him as God. 
 Rom. i. 21, 28. 
 
 Of ancient Israel God declares, I gave them 
 \ip unto their own heart's lusts. Simply removed 
 the restraints of His spirit and grace, and suffered 
 them to live as they pleased. The result was, 
 instead of obedience to the will of God, " they 
 walked in their o?v?i counsels." Ps. Ixxxi. 12. 
 Why ? Because when He taught and reproved, 
 they would not hearken to his voice ; and Israel 
 would none of Him. 
 
 The divine charge to the prophet is. Pray not 
 thou for this people, neither lift up cry nor prayer 
 for them, neither make intercession to me ; for I 
 will not hear thee. Wliy? Because of their 
 wickedness. Though he had spoken to them, 
 rising up early and speaking, they would not 
 hear ; though He had called, they had not an- 
 swered. Jer. vii. 13, 16. 
 
 By Solomon God says. They shall call upon 
 me, but I will not answer : they shall seek me 
 early, but they shall not find me. Why ? Be- 
 cause they hated knowledge, and did not choose 
 the fear of the Lord : they would none of His 
 counsel; they despised all His reproof. Prov. i. 
 28—30. 
 
 All this seems clearly to show, that when God 
 said, My spirit shall not always strive with man, 
 Gen. vi. 3, it was a threatening of fearful im- 
 
50 THE ACCEPTED TIME FOR 
 
 port, and of much more extended npplicntion 
 than to the antediluvians. It is a standinij^ inti- 
 mation to our race, that by each moment's dis- 
 regard of the divine offers and warnings, we in- 
 crease the danger, either of being left at that 
 point, where truth and the means of grace might 
 cease to be employed, or cease their practical 
 effect to subdue and save. Hence, if you, my 
 reader, are now a neglecter of religion, and of the 
 offers of mercy in Christ, how can you know that 
 passing the present moment in this manner, will 
 not place those offers beyond your acceptance 
 and your reach ? ' 
 
 For this is not to be regarded as an idle, un- 
 meaning threatening. Without doubt, it meets 
 with an execution in every instance, where 
 thoughts of a season more favourable in the fu- 
 ture are indulged, but that future, so favourable, 
 never comes. 
 
 One thinks of old age as auspicious, because 
 the gaiety of youth, and business of manhood 
 will no longer urge him. Then it is his purpose, 
 deliberately to hear, read, meditate upon these 
 great concerns, and make his calling sure. 
 
 If you please, pass over the millions who are 
 not permitted to see the old age of which they 
 speak. Grant that some do attain it. Yet by 
 making dull the ear, and sightless the e3'e, and 
 decrepit the frame, and doted the intellect, in 
 how many instances has God frustrated their 
 plans of safety after a life of sinful postpone- 
 
SECURING THE GOSPEL SALVATION. 51 
 
 meiit ? Who has not seen and known the aged 
 impenitent thus deserted and desolate? 
 
 What can be its meaning ? Is it not that in the 
 da}' when God graciously offered to save him, 
 he would not? Therefore, by stopping every 
 avenue through which they might reach his heart, 
 God has positively bidden his servants and mes- 
 sages of mercy to let him alone. 
 
 Another thinks of his final sickness, as a fit time 
 to be serious, pray, and embrace the gospel ; and, 
 with that persuasion, he disregards that part of 
 God's requirement which says to him, " Noiv is 
 the accepted time." 
 
 Not to dwell upon the fact, that vast multi- 
 tudes go out of life without any protracted dis- 
 ease — think through what scenes many others 
 pass. Terrific agony, which banishes deliberate 
 thought ; or burning fever, which rises so high 
 as to start reason, and leave the man a raving 
 maniac. How shall we account for this ? Will 
 it not harmonize with the Scripture teaching al- 
 ready cited, to reply. That it is God, dealing with 
 the man who once and again passed indifferently, 
 if not scornfully, by the auspicious '' now ?" That 
 it is God absolutely requiring his spiritual inter- 
 ests to be let alone, b}^ putting him in such a 
 tumult of disease and agonies, that no call of 
 mercy shall be heard within its awful confusion, 
 or, by driving him to madness, putting it beyond 
 his power to welcome the heavenly calls though 
 heard, and to embrace the offers ? 
 
52 THE ACCEPTED TIME FOR 
 
 Still another thiuks of this urgent business to 
 be completed, or that amount of gain to be secured. 
 
 After all this, when ministers of the gospel 
 and pious friends come around to pra}^ for and 
 counsel him, he expects to welcome their visits, 
 thoughtfully listen to their discourse, and receive 
 an answer to their fervent prayers. In such an- 
 ticipations, he pauses not at the thought, that 
 many lay plans for business and for gain which 
 they never realize — consequently, can never re- 
 alize that which depended upon such success for 
 its condition. How many a providence can and 
 does lead men to complete life and die, where 
 not a single pious relative is at hand, to turn his 
 thoughts to God and heaven ; where no minister 
 appears, to explain the way of salvation ; in 
 Christ's stead, to beseech him to be reconciled to 
 God ; and, in humble, fervent prayer, to bear his 
 case before the mercy seat ! 
 
 And does not every such case, of one who put 
 off to the future, his reception of what God gra- 
 ciously offered now to give, present a fearful ex- 
 hibition of a once neglecting, and still impenitent 
 sinner, being let alone by God — literally, and 
 lamentably, and fatally alone ? Suppose, reader, 
 such circumstances should be your own, could 
 your present planning for being saved prove at 
 all successful ? 
 
 But granting that all these may combine in 
 their fairest light — a calm old age, a tolerable 
 disease, a clear and active mind, and numerous 
 
SECURING THE GOSPEL SALVATION. 53 
 
 anxious, counselling, praying friends. Would 
 even certainty of this, warrant present delay, or 
 deliberate postponement? Suppose just the cir- 
 cumstances you demand, and think your need. 
 But then, fail not to suppose again, that though 
 thus situated, the Divine Spirit may not he there 
 — with His only, all-sufficient power to carry 
 home the truth, and prompt, and guide, and seal 
 the prayer of faith. Think you, that without 
 Ilis convicting, regenerating, and sanctifying 
 work, those counsels and entreaties will reach 
 and renew your heart ? Think you, that with- 
 out His aid, others can cause you to feel your 
 sinfulness, and absolute need of the righteousness 
 of Christ, and originate in yow that ftiith which 
 works by love and secures peace with God ? Or, 
 can you imagine that thus unaided, those prayers 
 of the godly on your behalf, will then be an- 
 swered in your pardon and adoption ? Moreover, 
 is not all this to add insult to sin, by ascribing 
 to human power, that which God claims as being 
 peculiarly His own Spirit's work? Time and 
 again does He most emphatically present that 
 claim. Not by might, nor by power, but by mi/ 
 Spirit, saith the Lord. Zech. iv. 6. Except a 
 man be born of water, and of the Spirit, he can- 
 not enter the kingdom of God. Jno. iii. 5. Or 
 does not your course presume upon your ability, 
 at your pleasure, to invite and win back a Spirit 
 long vexed and grieved, when God is saying to 
 you. My Spirit shall not always strive with man ? 
 
54 THE ACCEPTED TIMK FOR 
 
 Gen. vi. 3, When He is, therefore, thus assur- 
 ing you, that the time possibly may come when, 
 though you should feel the need of help, that 
 Spirit will be withheld ? 
 
 And is this his awful threatening never exe- 
 cuted, so as to awaken fear that — 
 
 " the Spirit of grace, 
 Long grieved and resisted, may take his fad flight ; 
 And leave tliee iu darkness to finish tliy race 
 To sink in the gloom of eternity's night?" 
 
 Then to whom is the reference in His Word, 
 when speaking of some, whose consciences are 
 seared as with a hot iron ? 1 Tim. iv. 2. Of 
 others, Avho are past feehng ? Eph. iv. 19, Or, 
 of others still, who, though they feel their danger, 
 and are lashed by conscience, yet when they 
 call upon God for help, he will not answer ; when 
 they earnestly seek Him, shall not find Him ? 
 Prov. i. 28. Verily, in such cases, His command 
 to His servants and to His Spirit — ''Let them 
 alone," must have been literally obeyed. Other- 
 wise, would there not be times of feeling? Would 
 not the longing, agonizing pra^'cr from a heart 
 and state of sorrow, receive an answer ? To be 
 left thus, whatever else may seem to favour, 
 surely is a most fearful point to reach. 
 
 And, reader, if you continue still to disregard 
 the voice of love and mercy, how can you know 
 that, in some or other of the methods mentioned, 
 you may not judicially be given up of God — let 
 
SECUIIIXG THE GOSPEL SALVATION. 55 
 
 alone by the oilers and messages of Ilis grace, or 
 let alone by Ilis needed Spiril ? 
 
 And surely you cannot wonder if with you, 
 such should be the case ; if, being heedless, pray- 
 erless in the present, whatever your good inten- 
 tions for the future, you should reach that limit, 
 where you shall be deprived of those who might 
 give 3^ou counsel, and present your case to God 
 in prayer ; or, where you yourself shall no longer 
 possess the power of prayer or thought; or, 
 where your despairing thoughts shall thrill with 
 agony, while your beseeching cry is unanswered 
 and unheard. 
 
 Just think of it. The mighty God, with 
 boundless blessings, stooping to you a worm ; and 
 yet that worm, with slimy stroke, dashing them 
 for ever, or passing with indifference by them. 
 Jehovah Himself saying, " Noio is the accepted 
 time ;" while your practical response is, When I 
 have a convenient season I will call for thee. 
 The eternal Judge proclaiming, " Noio is the day 
 of salvation ;" but you replying. In sickness, old 
 age, after business or pleasure, I will be saved. 
 Have you forgotten that this salvation is olfered 
 by God, without any claim or merit, but much 
 ill desert, on your part, and that present time is 
 ever a prominent condition for your accepting it? 
 Do you bear in mind that this God has other in- 
 terests to regard, than thus to continue a slighted 
 offer of His grace, which, being all of grace, Ho 
 
56 THE ACCEPTED TIME. 
 
 may at any time lawfully and consistently "with- 
 hold ? 
 
 The cycles and hosts of eternity are subject to 
 his control, and all are sustained and marshalled 
 •with consummate wisdom and excellent order. 
 And, as every other event, the descent of each 
 rebellious spirit, whose throes are to agitate the 
 surgings of Tophet, is timed by Him — Timed ! 
 did i say ? Ah ! the peals of eternitfj shall knell 
 its loss. Oh ! then, let me urge upon you imme- 
 diate, speedy attention to the call of God, and 
 the interests of yom' soul. Immediate attention 
 is 7/our duty, when God says " Now ;" it is your 
 interest, when He so often refuses any other time 
 than now. Therefore, let nothhig — Oh ! let no- 
 thing cause you to postpone this work. 
 
 But while I thus urge you, I am aware of the 
 tendency of the carnal heart to raise objections, 
 drawn from various sources — some even from 
 Bible truth itself — against making this needful 
 attention immediate. Please follow me, there- 
 fore, with thought and prayer, while in the re- 
 maining chapters, I endeavour to show the in- 
 sufficiencj^ and invalidity of these excuses. Be- 
 cause most anxious do I feel that you should — 
 
 " Hasten, sinner, to be blest, 
 
 And stay not for to-morrow's sun ; 
 For fear the curse should thee arrest, 
 Before the morrow is begun." 
 
CHAPTER II. 
 
 THE PLEA, " I CANNOT CHANGE MY OWN HEART," AN 
 INSUFFICIENT EXCUSE, FOR NEGLECTING God's " AC- 
 CEPTED TIME." 
 
 No mau can come unto nie, except the Father that hath sent 
 me draw him. Jno. vi. 44. 
 
 Except tlie Lord build the house, they labour in vain that 
 build it : except the Lord keep the city, the watchman wakcth 
 but in vain. Ps. cxxvii. 1. 
 
 The two passages at the heading of this chap- 
 ter, present both a scriptural guide to the writer, 
 and a scriptural test for the reader. By the 
 slightest inspection of them it is manifest, that 
 the objection before us can be truly neither re- 
 moved nor answered, by den3'ing the sinner's in- 
 ability to change his own heart. 
 
 Still, with the help of God, I am very anxious 
 to prevent any from wresting truth to their own 
 destruction. In order to this, as plainly and as 
 directly as possible, I shall endeavour to set 
 forth the meaning and force of both these passa- 
 ges. 
 
 The one from John is very strong — Ko man 
 can come unto me, except the Father that hath 
 sent me draw (literally, drag) him. What does 
 this language teach? Very evidently, three 
 
 (57) 
 
58 INABILITY AN INSUFFICIENT EXCUSE 
 
 leading truths : The existence of an effective 
 power; a person totally dependent upon that 
 power; and means of communication between 
 the" person and the power. Fully and candidly 
 contemplating these, I trust, will lead to a satis- 
 factory and scriptural answer to the much urged 
 objection, w^hich it is proposed now to consider. 
 
 Sect. 1. The drawing here mentioned, implies a 
 person totally dependent. 
 
 In the case more immediately before us, that 
 helpless person is the sinner, and every sinner — 
 " No man can come." What language could be 
 stronger than this ? It utterly denies all possi- 
 bility of our coming to Christ, that is, of our re- 
 ceiving the gospel salvation ; unless it be by aid 
 apart from, and without the individual himself. 
 No doubt our physical nature, in all its powers, is 
 very far inferior to what it would have been, had 
 we not fallen. Yet the inability here referred to, 
 relates chiefly to the truth, that it is our moral, 
 spiritual powers which the corruption and de- 
 pravity of the fall effect. But we must neither 
 forget nor deny that it is a real helplessness. 
 This seems to be without controversy, if we give 
 a natural meaning, and full w^eight to the passage 
 before us. And the same equally appears in 
 parallel declarations of Scripture. 
 
 Thus the apostle speaks of men, as chad in 
 trespasses and sins. Eph. ii. 1. Again he says, 
 We thus judge, that if one died for all, then were 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 59 
 
 all dead ; and that He died for all. 2 Cor. v. 14. 
 It is admitted that the full penalty of sin, in- 
 cludes both temporal and eternal death. But, as 
 already observed, and as is confirmed by the 
 qualification "/« trespasses and sins," deadness 
 here chiefly refers to the spiritual nature. Yet 
 it is nevertheless and really a death. 
 
 What evidence have we of such death ? Con- 
 sider its analogy to temporal death. When the 
 hodt/ dies, it is totally insensible to its situation, 
 and to all the objects which surround it. So 
 in spiritual matters. The unchanged sinner is, 
 as he appears, wholly insensible to the urgent 
 claims of God, and to his own situation as exposed 
 and tending to ruin. Pour into the ear of the 
 lifeless corpse, warnings of danger in its present 
 exposed condition, or speak to it of the beauties 
 and grandeur around it; and do you cause a sin- 
 gle effort to be put forth, or awaken the first 
 warm pulsation of the heart? And is it not 
 equally true, that we long and often speak to 
 men of their spiritual danger, while they sit as 
 calmly as though the heavens gathered not a 
 cloud? We present to them something of the 
 attractive greatness, excellence, and loveliness 
 of God, especially as manifested in Jesus 
 Christ ; show him to be " the Chief among ten 
 thousand," " altogether lovely ;" dwell also upon 
 His many exceeding rich and precious promises, 
 while they seem quite as indifterent, as though 
 we pointed them to "a root out of dry ground." 
 
60 INABILITY AN INSUFFICIENT EXCUSE 
 
 All know that this is the case. In many in- 
 stances has this indifference continued from in- 
 fancy to hoary age, and the individuals have 
 gone down to the grave, unmoved by the danger, 
 unallured by the loveliness, which had so often 
 been urged upon their regard. And all this, too, 
 Avhere men are not destitute of corresponding 
 feeling in other matters. Tell them of temporal 
 danger, and they delay not to avoid it. Present 
 an object of nature or of art, sufliciently beauti- 
 ful or grand, and they are enraptured with the 
 view. 
 
 Then why the difference ? Wherefore the in- 
 sensibility in the one case, and not in the other ? 
 The Bible assigns as the reason, that as to their 
 spiritual concerns, men are dead. And death is 
 a reason for insensibility. No spiritual life or 
 love, no spiritual power or vision — and how 
 otherwise could it be, than that objects of a spir- 
 itual nature pass unheeded by ? The pulsations 
 of spiritual life having ceased, is an adequate 
 cause why all the other powers of the spiritual 
 man are unstrung, and why, in the work of re- 
 gaining that life, all are declared to be totally 
 helpless. " No man can come." 
 
 But the helplessness of mankind does not end 
 here. If we carefully compare the two passages 
 at the commencement of this chapter, it must ap- 
 pear evident, that the cases which the}^ present, 
 as to the point before us, are perfectly analogous. 
 In the latter, a house to be built, and a city to 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 61 
 
 be irnanled, are the objects presented. Two 
 very common occnrrences in ordinary life. Yet, 
 common and familiiir as they are, and as much 
 as we find them enlisting the attention and ener- 
 gies of men, notice the language concerning them. 
 Not merel}'- that the house to be built, and the 
 city to be kept, are objects which cannot effect 
 themselves ; but, which makes the language far 
 more striking in its analogy to the leading truth 
 before us, even the men emplo3'ed, of themselves, 
 can accomplish nothing. Unless other power 
 come to their assistance, it will be wholly in vain 
 for them to undertake the task. They labour in 
 vain to build ; the watchman waketh but in vain. 
 This, too, without any reference to qualifications 
 arising from health, riches, or union and co-opera- 
 tion with their fellow-men. 
 
 Hence we are taught the veiy manifest truth, 
 that be their advantages small or great, of them- 
 selves, men are totally unable to effect the most 
 common result in the business of life. 
 
 But this is the identical truth, touching their 
 spiritual matters — and the passages are not in 
 the least more explicit and positive in the latter 
 case, than in the former. True, the one refer- 
 ring to their spiritual concerns says, that not one 
 is able, of himself, to come to Christ, or secure 
 salvation. But, quite as emphatically and une- 
 quivocally, the other, alluding to ordinary and 
 worldly interests, declares that, of himself, mau 
 is not able to build a house or keep a city. 
 
62 INABILITY AN INSUFFICIENT EXCUSE 
 
 According to the Bible, tlierefore, whether 
 things of the present or future life be considered, 
 the sinner's inability is a truth of universal appli- 
 cation. Hence, we can no more consistently 
 plead that inability as a reason for inattention to 
 one class of duties, than to the other. 
 
 Whatever arguments from this source are 
 thought applicable, as palliating neglect of prepa- 
 ration for the life that is to come, have precisehj 
 the same and equal force in reference to the life 
 that is. And whatever is esteemed as without 
 weight and foolish in the latter case, is liable to 
 the same charge of lightness and folly in the former. 
 But additional truths are taught in these passa- 
 ges. That we may intelligently pursue the in- 
 quiry concerning this teaching, let us notice — 
 
 Sect. 2. The drawing not only implies a help- 
 less PERSON, BUT explicitly AFFIRMS 
 THE APPLICATION OF POWER TO BE NECES- 
 SARY, IN ORDER TO THE RESULT. 
 
 In the case before us, that power is of God. 
 " No man can come, except the Father that hath 
 sent me dratv him." This language surely speaks 
 of a real powder, really exerted. It affirms, also, 
 with equal clearness, that the exertion of this 
 power is so absolutely necessary, that without it 
 the desired effect may not be anticipated. With- 
 out it, there will be no coming to Christ, no change, 
 no salvation — No man can come, unless thus hy God 
 enabled. This same truth, under other figures of 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 63 
 
 the new birth, qiiickenincj into spiritual life, en- 
 lightfning, &c., all essential to, and coincident 
 with, this coming to Christ, is frequently and 
 distinctly set forth in the Bible, and that, too, 
 by difl'erent inspired writers. Thus the Inngunge 
 of the apostle Peter, God, according to His abun- 
 dant mercy, hath begotten us again. 1 Pet. i. 3. 
 Of John, Which were horn^ not of blood, nor of 
 the will of the flesh, nor of the will of man, but 
 of God. Jno. i. 13. Of James, Of His own will 
 begat He us. Jas. i. 18. And of Paul, But 
 God who is rich in mercy, even when we were 
 dead in sin, hedh quickened us together with 
 Christ. Eph. ii. 4, 5. 
 
 So that here are four different inspired apos- 
 tles who agree in declaring the conversion, or 
 change of the sinner, to be the work of God. 
 According to them all, the sinner's being " be- 
 gotten," " born again," " quickened together with 
 Christ," is ascribed, without qualification or limit, 
 to God Himself. 
 
 If any difference is to be noted, it consists 
 rather in this — that the language of our Lord, 
 more strongly than that of his apostles, affirms 
 the truth which we now consider. They all 
 clearly teach us, that God is the author of the 
 change from a state of spiritual insensibility and 
 death. But Christ Himself declares, that God 
 alone cnn be the author of such change. No man 
 can come, except the Father draw him. 
 
 Notice, too, how universal and complete this 
 
64 INABILITY AN INSUFFICIENT EXCUSE 
 
 divine operation. By nature, all are said to be 
 without understanding : Horn. iii. 11, but, in 
 the spiritual change, it is tJie same God who at 
 first commanded the light to shine out of dark- 
 ness, that shines into the heart, to give the light of 
 the knoivledge of the glory of God, in the face of 
 Jesus Christ. 2 Cor. iv. 6. By nature, our 
 tvills and practices are opposed to God. The 
 heart of the children of men is fully set in them 
 to do evil. Eccl. viii. 11. Ye will not come 
 unto me, that ye might have life. Jno. v. 40. 
 But, in this spiritual change, it is God who works 
 in us, to will and to do of His good pleasure. 
 Phil. ii. 13. 
 
 So, also, we are naturally opposed to God in 
 our affections. The carnal mind is enmity against 
 God. Rom. viii. 7. But, in this spiritual 
 change, it is the Lord God who circumcises the 
 heart, to love the Lord our God with all the soul, 
 that we may live. Deut. xxx. 6. 
 
 In view of these passages, how can any for a 
 moment doubt, that this operation of God, in 
 order to renew the man, is universal and entire ? 
 For if, as we thus are plainly taught, it is from Him 
 that this new understanding, new will, new affec- 
 tions, and new actions are derived ; then, verily, 
 the new man must be wholly the work of God. 
 Upon Him, therefore, we nuist wholly depend for 
 its performance, or wholly fail of the needful re- 
 sult. 
 
 And here let the reader pause to reflect, if 
 
FOR iXEGLECTING GOD's ACCEPTED TIME. 65 
 
 there is any thing peculiar!}' strange or remark- 
 able ill this truth, as applied to the conversion 
 of a sinner. Who pretends to deny, that the 
 upright and holy walk of all or any after conver- 
 sion, is entirely the result of the Spirit and grace 
 of God ? Does not every child of God feel, that 
 if he at all promotes the divine glory, and follows 
 the road that leads to heaven, it will be because 
 the Spirit of God upholds, sanctifies, and guides 
 him ? Who of the godly does not feel concern- 
 ing that Spirit — 
 
 " lie is the source of every grace, 
 Of ligbt, aud life, aud holiness ?" 
 
 Who of that number does not daily pray, 
 
 " By Him alone may I be tanglit, 
 Aud all my works in Him be wrought ?"' 
 
 Where is the professor of religion that would 
 have the daring, to stake his security upon any 
 other than this divine assistance — being kept by 
 the power of God unto salvation ? 1 Pet. i. 5. 
 And this feeling, thus manifested, most fully ac- 
 cords with Scripture. The holy men whose lives 
 are there recorded and dwelt upon, how freely 
 they acknowledge this! Thus the great apostle, 
 so distinguished for his piety and his zeal, is 
 heard to say, Not that we are sufficient of our- 
 selves to think any thing, n Cor. iii. 5. Mark 
 the expression ! Insufiicient to think any thing as 
 of ourselves : but our svficicncf/ is of God. 
 
66 INABILITY AN INSUFFICIENT EXCUSE 
 
 Hereby he clearly acknowledges the assistance 
 of God to be essential, if he is able to entertain 
 right thoughts even. As to his zeal and success 
 in the work of the gospel he says, that God had 
 made him and his fellow labourers, able ministers 
 of the New Testament. 2 Cor. iii. 5. And, 
 again, I laboured more abundantly than they 
 all : yet not I, hut the grace of God which was with 
 me. 1 Cor. xv. 10. 
 
 The pious David, also, acknowledges this de- 
 pendence ; and that the Source to which he looks 
 for help is the same with that of Paul. For, it 
 is to God he prays, when longing for a clean 
 heart and a right spirit. Ps. li. 10, 12. It is 
 the joys of God's salvation, that he seeks ; and 
 by God's Spirit he pleads to be upheld. 
 
 If then the people of God — those who have 
 been born again, and are truly heirs of happiness 
 and life — are continually constrained to feel and 
 acknowledge their dependence, in order to the 
 maintenance of this new life and new relation, 
 what marvel when we are taught, that this same 
 godlike power is necessary, in order to imparting 
 the life, and constituting the relation? Surely, 
 not more power is requisite to sustain life, than 
 to originate it. Not more is required to hold 
 the breath of a man, and deal it out at each 
 heaving of the lungs, than to create the man with 
 faculties for receiving and using that breath. 
 The Bible teaches, that the same God makes the 
 man and holds the breath. Neither, again, can 
 
FOR NEGLECTING GODS ACCEPTED TIME. 67 
 
 more power be required to sustain a child of God, 
 than from his death of trespasses and sins, to 
 quicken him into life, and constitute him a child. 
 The Bible teaches, that the same God, by His 
 Spirit, both quickens and sustains. 
 
 Hence, when we sometimes behold men, who, 
 under the sound of the gospel, had long appeared 
 as motionless and dry as the bones of Ezekiel's 
 vision, through the instrumentality of the very 
 same truths moved, inquiring, saved, we properly 
 infer that it is because this divine power has 
 been exerted. Never, until its exertion, will 
 such an elTect be produced. Our Saviour affirms 
 that it cannot be. Without it, no man can come. 
 This teaching clearly shows us, to tvhom ive are 
 to look for saving help, and to tvhom all the praise 
 of our salvation entirely belongs. 
 
 Sect. 3. This doctrine of human dependence on 
 God, is no less applicable to temporal, 
 
 THAN to spiritual AFFAIRS. 
 
 In the preceding sections I have set before the 
 reader, in view of his salvation, these ideas of 
 his own inability and entire dependence on God 
 for two reasons : 
 
 1. To bring them distinctly before him, as 
 Bible truths, therefore, important, and neither to 
 be denied nor neglected. This goes upon the 
 assumption, that all Bible teaching is of import- 
 ance to us, and cordially to be welcomed and re- 
 ceived. 
 
68 INABILITY AN INSUFFICIENT EXCUSE 
 
 2. That it may be distinctly understood, that 
 I do not attempt to remove the objection which 
 is derived from the doctrine, by denying the 
 doctrine itself. 
 
 This would be to act the part of a " blind 
 guide," and " miserable comforter" indeed. When 
 salvation is the stake, to turn the attention away 
 from the only power that can secure it. 
 
 But stopping here, the impenitent reader still 
 might feel and be disposed to say, that thus the 
 change is made to depend entirely upon God — 
 therefore the excuse before us is a valid one. 
 
 The premises here most readily may be ad- 
 mitted, but not the conclusioiT. True, we are 
 taught that no man is, and no man can be brought 
 to Christ — can be saved, without the power of 
 God. But did you never read of other works 
 that men cannot perform, without the assistance 
 of this same power? I greatly fear that you 
 have fiiiled thus to read, or, in reading, have 
 failed to attach equal weight to the language. 
 And I thus fear, because in other concerns, with 
 reference to which j^our helplessness and entire 
 dependence on God, the Bible with equal clear- 
 ness and strength affirms, you do not urge the 
 same argument for indifference and inaction. 
 For instance, did you ever find yourself calmly 
 seated, waiting for a house to appear before j^ou 
 — and pleading for this want of effort, that if a 
 house is ever built, God must build it ? And 
 yet the Bible does thus teach, " Except the Lord 
 
FOR NEGLECTING GOd's ACCEPTED TIME. 69 
 
 build the honsc, they Inhoiir in vain that build 
 it." Did you ever know, or could you approve 
 the course of a city, in wliich the corporation left 
 its streets and gates unguarded by a single sen- 
 tinel to oppose, or give the alarm of danger — and 
 urging as their excuse for such neglect, that God 
 only can keep the city? And )^et, concerning 
 this very case, the Bible expressly asserts, " Ex- 
 cept the Lord keep the city, the "watchman 
 waketh but in vain." 
 
 How strong the language, and how explicit 
 the truth which it affirms ! In the one case, and 
 in the other, all the efforts of men are wholly 
 without avail, unless the object be owned, 
 favoured, blessed of God; unless, in fact, God 
 does it. And this, not in any garbled meaning, 
 which would destroy the force of language. But 
 it is in such sense and to such degree, as leaves 
 the Scripture true as well as expressive when it 
 says, God builds the house, and God keeps the 
 city. 
 
 But the doctrine is not to be confined to these 
 objects alone. The house and city are here spe- 
 cified, in order to make more definite and clear 
 the great truth which the passage is designed to 
 teach. What truth ? That in all the business of 
 life, men are at the same time utterly helpless in 
 themselves, and wholly dependent on God. 
 
 So that, what you claim as a warrant for inac- 
 tion in spiritual affairs is not, in the least possi- 
 ble degree, more decisive and clear, than that 
 
70 INABILITY AN INSUFFICIENT EXCUSE 
 
 afforded touching any and every worldly interest. 
 In both cases, the Scripture teaching is precisely 
 the same — namely, the total helplessness of man, 
 and his absolute need of aid from God's almighty 
 power. And it were just as wise — -just as con- 
 sistent with hope for desirable results — to plead 
 this absolute dependence and do nothing, when 
 any worldly interest or pursuit is presented, as 
 to plead and act thus, when the service of God 
 and the welfare of the soul, is the matter urged 
 upon your regard. 
 
 Still, however, often do we hear the plea, re- 
 solutely offered, as though a valid reason for in- 
 action in the latter case — while it is never thus 
 spoken of and applied in the former. 
 
 Sect. 4. The probable reason why this inability 
 is more urged in spiritual than in 
 temporal affairs. 
 
 In the preceding statements, the following re- 
 markable anomaly has appeared. The very 
 same inspired book, in reference to the very 
 same individuals, teaches the same identical 
 truth, as equally applicable to their case in 
 all circumstances and pursuits. And 3'et, labo- 
 riously and anxiously toiling in afikirs of this life, 
 the application of that truth is almost entirely 
 forgotten or disregarded — while in reference to 
 spiritual affairs, it is eagerly seized as sufHcient 
 reason for doing nothing. Why this is the case. 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 71 
 
 each, thus treating Divine truth, should very seri- 
 ously inquire, and endeavour candidly to answer, 
 
 A varied answer might be given. But, for the 
 present, I may assign the following, as a true and 
 sufficient explanation of this difTcrent use, and 
 conseqifent abuse of revealed truth. In ordinary 
 worldly affairs, the affections and desires of men 
 are enlisted ; while, in reference to spiritual and 
 future interests, they are in a state either of en- 
 tire insensibility to Divine things, or of strong 
 and positive hatred. 
 
 Now every thing in that religion which secures 
 the salvation of the soul, is more or le^s directly 
 and necessarily connected with the service of God 
 and yielding obedience to His holy law. That is, 
 it brings thus into connection with the same Being 
 and same government in reference to which the 
 Bible saj's, " The carnal mind is enmity against 
 God : for it is not subject to the law of God, 
 neither indeed can be." 
 
 This, indeed, might sufficiently explain why 
 any thing, having only the shacloiv of plcmsibiW?/, 
 should be seized and urged as an excuse for ne- 
 glecting salvation, if the necessar}'- conditions of 
 receiving it must bring each into the service of 
 God and obedience to his law. 
 
 The natural man hates them both — is enmity 
 against them : and hatred always tends to sepa- 
 ration and neglect at least, if not to actual oppo- 
 sition from him in whom it reigns. Hence, it is 
 not surprising to find persons already predisposed 
 
72 INABILITY AN INSUFFICIENT EXCUSE 
 
 by their own feelings of hatred, Avhen conscience 
 or pious entreaty is demanding prompt attention 
 to personal salvation, laying hold of the idea that 
 they cannot. Evidently the semblance of that plea 
 is furnished by the Bible. And thus, even -with- 
 out pausing to consider, whether what they offer is 
 really the reason, they succeed in excusing them- 
 selves from all effort for the divine glory, and 
 salvation of their own souls. 
 
 But the feelings of the unregenerate are not fully 
 described, when spoken of as alienated from God. 
 The Bible regards and speaks of them, "As men 
 of the world, who have their portion in this 
 life." Ps. xvii. 14. And all experience testifies 
 that they are so of this world and have their portion 
 here, that their plans and efforts, joys and griefs, 
 are for the most part limited by the present. Be- 
 hold an unrenewed man in sorrow, and listen if 
 the reason which he assigns, is not f^xilure in some 
 possessed or hoped for worldly good. See him 
 joyful, and witness if that which inspires his 
 joy, is not altogether of an earthly nature. View 
 him while planning or making effort, and observe 
 how exclusively that which is thus securing his 
 thoughts and energies, pertains to the life that 
 now^ is. What stronger evidence of supreme af- 
 fection could be afforded or required than this ? 
 According as the world smiles or frowns, com- 
 pletely and constantly to be regulated and con- 
 trolled, as to one's joys and sorrows, hopes and 
 fears, plans and efforts. Hence, with their hatred 
 
FOR NEQLECTLNG GOD's ACCEPTED TIME. 73 
 
 of God, on the one hand — and their strong affec- 
 tion for the world, on the other — we see abundant 
 reason why, in spite of truth, worldly objects are 
 so ardently sought, and spiritual interests so re- 
 solutely refused. But the reader will bear in 
 mind that following thus the impulse of passion 
 — and, irrespective of right or wrong, neglecting 
 what you hate, and striving for what you love 
 and desire — while it may and undoubtedly does 
 affect your conduct in relation to these affairs, it 
 does not in the least affect the truth in question. 
 It remains a Bible truth still, that if any thing 
 even in matters strictly pertaining to this life, 
 is accomplished among men, and therefore by you, 
 God is literally and truly the Author of it. And, 
 as already noticed, it is a truth not in the least 
 more plainly and strongly taught in reference to 
 your spiritual, than your temporal, most simple, 
 and every day concerns. 
 
 But, perhaps, another and equal reason for this 
 difference of conduct, touching spiritual and tem- 
 poral interests is, that in the business of the 
 world, even impenitent men both admit and act 
 upon an important principle, which in spiritual 
 affairs they leave entirely out of view. 
 
 This leads to the third general head which was 
 proposed — the intervention of means between the 
 Power, and the needy, dependent creature. 
 7 
 
74 inability an insufficient excuse 
 
 Sect. 5. Though man, even for his temporal good, 
 IS so dependent on God — yet God blesses 
 
 MAN, IN connection WITH THE DILIGENT 
 USE OF ESTABLISHED AND ACKNOWLEDGED 
 
 MEANS. 
 
 In evidence of this, let the reader turn to the 
 second passage which stands at the head of this 
 chapter. Notice has abeady been taken of 
 the fact, that whatever it is, in the varied 
 pursuits of life, to which men may turn their at- 
 tention, that is the object to be gained — but 
 that the power which secures it, is wholly of God. 
 And, so literally is this the case, that if God 
 should not exert His power in furtherance of 
 that object, all human efforts must prove vain 
 and fruitless. 
 
 The universal applicability of this truth ap- 
 pears evident, when the building of a house, and 
 the keeping of a city, are the objects cited for 
 illustration. But the peculiar structure of the 
 passage is worthy of notice — " Except the Lord 
 build the house, the// labour in vain thcd build it." 
 Here it will be observed, two classes of builders 
 are distinctly mentioned — The Lord builds ; and 
 they, that is men the labourers, build it. And 
 we are no more at liberty to exclude one class 
 of builders, than the other. Neither can we 
 make any such exception, without marring the 
 beauty and force of the truth which it is de- 
 signed to convey. What is that truth ? Why, 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 75 
 
 labour they whosoever, and howsoever long, if 
 God docs not build, their labour is but vain — abso- 
 lutely, the house tvill not he built. But, at the same 
 time, though God builds or secures the result, it 
 is tvhik men as builders are laborioushj eiujarjed. 
 
 That is, notwithstanding they are so wholly 
 dependent on God, men are required to be as dili- 
 gent lahonrei's for the end designed, as though all 
 depended upon themselves. If they are not thus 
 employed, ordinarily God does not, and wOl not 
 build the house, or keep the city. How direct 
 and clear the inference, therefore, that for the 
 attainment of those ends which men have in 
 view, and are permitted to secure, the careful, 
 persevering exertion of their own mental and 
 physical powers, is an appointed medium through 
 tvhich God is pleased to exert His power and com- 
 municate His blessings. 
 
 A medium, because of this Divine appoint- 
 ment so essential, that where it is wanting, men 
 may not even hope for the object to be gained. 
 
 Experience, also, unites in the teaching of this 
 and other passages. 
 
 On the one hand we universally find, that 
 though the soul of the sluggard desires, he 
 has nothing. Prov. xiii. 4. That drowsiness 
 clothes a man with rags. Prov. xxiii. 21. 
 That if one neglects to plough and sow and 
 cultivate, when harvest comes, he shall beg 
 and have nothing. Prov. xx. 4. That is, if 
 any refuses or fails to put forth effort for the 
 
76 INABILITY AN INSUFFICIENT EXCUSE 
 
 attainment of any desirable good, though God be 
 its Source and Author, that man may expect most 
 certainly to want. 
 
 So when earthly good is possessed, the care 
 and economy of men are called for, if they pre- 
 serve it. Uniformly wastefulness, in excessive 
 self-indulgence, shows a loss, and presently « tvant 
 of life's ordinary comforts. God does not pre- 
 serve treasures, or worldly support, in opposition 
 to this law. The drunkard and the glutton 
 shall come to poverty. Prov. xxiii. 21. By 
 means of a whorish woman, a man is brought to 
 a piece of bread. Prov. vi. 26. 
 
 On the other hand we see, that it is only 
 the man who tilleth his land, who has plenty of 
 bread. Prov. xii. 11. That the soul of the 
 diligent shall be made fat. Prov. xiii. 4. That 
 it is the man who is diligent in his business 
 who stands before kings — or, attains to positions 
 of honour or trust. Prov. xxii. 29. That is, 
 though worldly advantages come from God, He 
 chooses neither to bestow nor to preserve them, 
 independenUy of care and effort on the part of those 
 who would receive them. This, as a law, expe- 
 rience has fully established. Hence, when men 
 would realize their desires and expectations in 
 matters of this nature, we find that they conform 
 to this unyielding law. And, by a necessity 
 which it imposes, they will plan and toil as if 
 the essential instrumentalities and power were all 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 77 
 
 at their own command — and the object desired, 
 wholly at their bidding. 
 
 In itself considered, such diligence is right — > 
 is perfectly consistent with the Divine Word. 
 Yet, so deeply would the same word impress 
 upon us, that all which man can do is an instru- 
 mmtality only, while God is the true and onhj effi- 
 cacious potvcr in gaining any object, that we have 
 an express warning, and solemn example against 
 a contrary feeling. 
 
 Says Moses to ancient Israel, in reference to 
 this very point, Beware, lest tlwxi say in thy heart, 
 my power and the might of my hand, hath 
 gotten me this wealth. But thou shalt remember 
 the Lord thy God : for it is He that giveth the 
 power to get tvealth. Deut. viii. II — 18. As else- 
 where industry is commanded, it is hereby im- 
 plied and therefore expected, that they will la- 
 bour for this wealth. Otherwise, where would be 
 the ground of the caution ? Where the shadow 
 of a reason for saying, " My power and the might 
 of my hands hath done it," if, in reference to such 
 result, they had been totally inactive ? And 
 yet, in the very putting forth of the need- 
 ful effort, how earnestly are they cautioned against 
 harboring the feeling, that after all, the power for 
 securing it is not entirely from God ! He giveth 
 the power to get wealth — as truly, and with- 
 out doubt in the same sense, as he gives the power 
 that builds a house or keeps a city. 
 
 Notice, too, the case of the king of Babylon. 
 
78 INABILITY AN INSUFFICIENT EXCUSE. 
 
 For a season he was dethroned, driA^en from 
 among men, and had his dwelling and his food 
 with the beasts of the field. What was his 
 fault ? At the end of twelve months, he walked 
 in the palace of the kingdom of Babylon and said, 
 " Is not this great Bab^don, that / have built for 
 the house of the kingdom, by the might of my 
 power, and for the honour of my majesty." Dan. 
 iv. 29 — 33.. The prominent evil here exhibited 
 is, ascribifig' to his own power and might the 
 splendor and comfort of his capital. This was 
 that pride of self, and infidelity towards God, 
 that called for the severe chastisement which he 
 suffered. How long was his punishment to be 
 endured ? Only until the evil for which it had 
 been sent, should be fully corrected. " Seven 
 times shall pass over thee, until thou know that 
 the Most High ruleth in the kingdom of men, mid 
 giveih it to ivhomsoever He will''' That is, though 
 a king with wealth, and power, and grandeur, and 
 multitudes of men apparently at his command — 
 yet he most grievously ofi'ends, when claiming 
 these as absolutel}^ his own, and independently 
 of God Most High. 
 
 From all which it is manifestly to be gathered, 
 that while planning and labouring even in the 
 affairs of this life, any thing short of entire depen- 
 dence on God, is not only contrary to a Bible doc- 
 trine — but it is so highly sinful and displeasing 
 in Ilis sight, as to deserve and loudly to call for 
 punishment at His hands. And the fact that 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 79 
 
 such multitudes labour with this same self- 
 confidence, without any visible manifestation of 
 the displeasure of God, is no more to be regarded 
 as evidence that they are right, than that mul- 
 titudes when breaking the Sabbath, or swear- 
 ing, or stealing, are doing right, if no judgment 
 suddenly overtakes them. On all these points, 
 in common with that before us, by precept and 
 warning, by promise and threatening, God has 
 most plainly stated His mind and purpose. 
 Moreover, at intervals along the history of the 
 world, he has come out in swift displeasure 
 on some, and thereby given warning to others. 
 And it must prove most disastrous to those 
 who infer, that because His judgments are hid, 
 the thing once forbidden and avenged ceases 
 to be wrong. Abundantly are we taught, that 
 this is not the period for p?'o?)ipt find general judg- 
 ment 
 
 But, although God is thus jealous of His 
 honour, and will not give His glory to another — 
 and though the efforts of men, in themselves, 
 are unavailing, and at best are but means — 
 yet, so important are they as a Divine ap- 
 pointment, that unless these means are em- 
 ployed, the object ordinarily is not, and cannot 
 be secured. 
 
 So long as this truth is thus confined to mat- 
 ters of this life, I doubt not that any reader 
 will readily admit it. But I must proceed to 
 show : — 
 
80 inability an msufficient excuse 
 
 Sect. 6. That as in temporal, so in securing 
 
 SPIRITUAL interests, MEANS ARE TO BE 
 EMPLOYED. 
 
 This is clearly implied in the declaration of 
 our Saviour — for the drawing to which He refers 
 evidently supposes means of communication be- 
 tween God and the creature. By this is meant, 
 that as certainly as in the business of the pre- 
 sent life, so certainly as touching the salvation 
 of the soul in the future life, God has appointed 
 means through which, and ordmarihj through tvhich 
 alone, He is pleased to exert His power in saving 
 men, by bringing them to Christ. And these 
 means men can no more neglect with impunity, 
 than those which are appointed for attaining any 
 w^orldly end they may have in view. In their 
 use, moreover, we are to employ them loith a dili- 
 gence, zeal, and perseverance, corresponding to our 
 use of worldlj^ means for worldly ends. 
 
 As to what these means severally are, it would 
 protract this section and chapter beyond the length 
 desired, should I fully dwell upon them all. But 
 it falls within my province to show, that there 
 are such authorized instrumentalities — known and 
 spoken of as '' means of grace' — which every one, 
 hoping for spiritual favours from God, necessa- 
 rily must expect to employ if his hope i« realized. 
 These are the same, so often urged upon profes- 
 sors in the church, who are assured, that to ne- 
 glect the use of them, must prove the cause of 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 81 
 
 spiritual darkness, doubt, ^Yandering from duty, 
 and falling into sin. And the reason given is, 
 that, apart from their use, God gives no encour- 
 agement to hope for spiritual favours at His hand. 
 But, if they are faithfully and rightly improved, 
 as means only, and -with prayerful confidence in 
 Him alone, these blessings may be enjoyed. 
 Precisely thus would we reason with the im- 
 penitent also. Use these means, because God 
 has appointed them as the medium, through 
 which He is pleased to communicate His power 
 for drawing the sinner to Christ, and saving his 
 soul. Because, also, those means neglected, we 
 wait in vain for the exertion of that saving 
 power. 
 
 Do you ask that I be more explicit ? Then 
 you will carefully attend upon the few, out of 
 many, that I may adduce. Says the apostle, 
 It pleased God by the foolishness of preaching, 
 to save them that believe. 1 Cor. i. 21 — 24. 
 Here observe, 1. The end proposed is the same 
 with that we now consider — namely, the salva- 
 tion of the souls of men, or its equivalent, their 
 coming to Christ. Of all human wants, it is that 
 which is supremely desirable. Observe, 2. Who 
 it is that secures this salvation, to every soul that 
 possesses it. In accordance with, and therefore ad- 
 ditional proof of, the teachingin a previous section, 
 the passage cited affirms that it is God who saves. 
 But, 3. Does God thus save, apart from, inde- 
 pendently of, or in opposition to means appointed 
 
82 INABILITY AN INSUFFICIENT EXCUSE 
 
 and known for this purpose ? Whatever God 
 7uight possibl// do in any particular case, the pas- 
 sage cited gives not the least encouragement to ex- 
 pect salvation at Ilis hands, apart from a clearly 
 appointed method for the purpose. It pleased 
 God, hi/ the foolishness of preaching, to save. 
 That is, the preaching of the gospel — though in 
 the estimation of the worldly and unbelieving 
 it be but foolishness — is, nevertheless, that 
 which God is pleased to employ for bringing men 
 to Christ and heaven. Mark ! how explicit ! 
 God saves by the preaching of the gospel. A 
 regular, devout, and earnest attendance upon the 
 preached gospel is here urged, therefore, by 
 other reason than the command, " Reverence my 
 sanctuary" — " Forsake not the assembling of 
 yourselves together." It is to us a channel 
 chosen and prepared, appointed and revealed 
 by God Himself, for the descent of spiritual 
 blessings, and the communication of that power 
 which alone can bring to Christ and endless life. 
 Besides attention to the preaching of the gos- 
 pel, we are also ftiithfully, by reading and medi- 
 tation, to use the written word. Our Saviour in 
 praying to his Father offers this petition, Sanctify 
 them through thy truth : thy w^ord is truth. 
 Jno. xvii. 17. Sanctification is holiness. And 
 as holiness is that, without which no man shall 
 see the Lord, it is in fact salvation that He asks 
 for those, on whose behalf He prays. lieb. xii. 
 14. At the same time, by asking the Father to 
 
FOR NEGLECTINQ GOD's ACCEPTED TIME. 83 
 
 perform it, He teaches, that to secure this holiness 
 in order to this salvation, is the ivorJc of God. 
 But how does God Himself ellbct it ? Is it with 
 or without means ? On this point, the language 
 of our Lord is most clear and instructive — " Sanc- 
 tify them through thy truths That is, the truth 
 of the Divine word is an additional instrumen- 
 tality, through which, when employed, we may 
 hope that God will bestow the blessings of his 
 grace. The nature of the case might lead 
 us to infer, that our imrt is, to strive after ac- 
 quaintance with that word. But hear the direc- 
 tion of Christ himself, to those who desired and 
 anticipated eternal life. Search the Scriptures. 
 Jno. V. 40. So the apostle tells us, that hiotu- 
 ing the Scriptures is essential to being made wise 
 unto salvation, through faith which is in Christ 
 Jesus. 2 Tim. iii. 15, 16. So that faith is to be 
 desired and sought. But what connection is 
 there between faith and the sacred word ? Of 
 the Bereans it is recorded, therefore many of them 
 believed. Acts xvii. 11, 12. Why? Not only 
 because they attended upon the word preached — 
 but because they dailg searched and compared the 
 preaching itself with the ivritten tvord. 
 
 I may here pause to sa}', that the part which 
 the word, both read and preached, is designed as an 
 instrumentality to perform, is to enlighten the mind 
 in the knowledge of God and of His saving truth. 
 And this, in order to our becoming possessed of 
 all the gospel .graces, and brought into confer- 
 
84 INABILITY AND INSUFFICIENT EXCUSE 
 
 mity to the Divine will. Without faith it is im- 
 possible to please God, Heb. xi. 6, — but faith 
 Cometh by hearing the word. Rom. x. 17. God 
 commandeth all men, every where, to repent, 
 Acts xvii. 30, — but it is onl}'- such views of our 
 standing in the sight of God, as His word pre- 
 sents that can cause any to be pricked in the 
 heart and cry out, What shall we do ? Acts ii. 
 37. God is setting forth His Son as a propitia- 
 tion and only ground of hope — but, for this very 
 reason, we are urged to betake ourselves to His 
 sacred revelation. Search the Scriptures ; for 
 these are they which testify of Christ. Jno. v. 39. 
 Naturally we are surrounded by spiritual dark- 
 ness, and greatly exposed to doctrines that are 
 false — but in the Scriptures, we have a sure 
 word of prophecy, a light shining in a dark place, 
 taking heed to which, and we shall do well. 2 Pet. 
 i. 19. And when any would instruct and guide, 
 the duty of each who hears is, by going to the 
 law and the testimony, to see if they speak accord- 
 ing to that word. Isa. viii. 20. God is demand- 
 ing, that as His servants, we should yield up our 
 members as instruments of righteousness unto 
 Him, Rom. vi. 13, — but to guide our service, He 
 has given us His word, that we may be 
 thoroughly furnished unto every good work, 
 2 Tim. iii. 15 — 17 ; that we may have a lamp to 
 our feet and a light to our path. Ps. cxix. 105. 
 In short, whatever be the view of our relation 
 to God, and whatever the feeling and duty be 
 
FOR NEGLECTLNG GOD's ACCEPTED TIME. 85 
 
 requires, we fiiul this Word calculated and de- 
 signed, as an instrument in the hands of the Spirit, 
 to secure the desired result. Eph. vi. 17. 
 
 Whether it be doctrine, reproof, correction, or 
 instruction in righteousness that we need, for 
 each and every purpose and at all times, God's 
 inspired word is profitable. And so essential is 
 it, so highly above all His name does God mag- 
 nify that word, that ordinarily from the one who 
 slights it — and so lonr/ as he sliglds it — does God 
 withold those blessings of His grace which it makes 
 known, which sinful men do need, and which are 
 indispensable in order to salvation. 
 
 Again, by his prophet, God says, I will yet 
 for this be inquired of by the house of Israel to 
 do it for them. Ezek. xxxvi. 37. Says our 
 Saviour, How much more shall your heavenly 
 Father give the Holy Spirit to them that ask 
 him ! Every one that asketh, receiveth ; and he that 
 seeketh, fmdeth. Lu. xi. 10, 13. Here, as be- 
 fore, we have plainly implied both our need and 
 dependence. But, at the same time, comes to 
 view that other truth which now engages us, 
 that the needy, helpless man may hope to receive 
 from God upon whom he depends, only by a 
 Divinely appointed medium. What is that me- 
 dium ? In order to granting any good, especiall}^ 
 the gift of His Spirit, God will be inquired of by 
 those who desire or need it — those who expect 
 to receive, must ask Him for it. In short, for 
 blessings at the hand of God, mm must pnu/. 
 
86 INABILITY AN INSUFFICIENT EXCUSE 
 
 We need not attempt to philosophize upon the 
 connection between praj^er to God, and His be- 
 stowment of any favour. All that is necessary 
 to be known, is His prescribed plan and settled 
 purpose, touching the course we are to pursue. 
 
 He absolutely holds the blessing, deprived of 
 which man must be forever miserable — especially 
 when the blessing specified is the Holy Spirit, 
 unchanged by whom, and none can see the king- 
 dom of God, Jno. iii. 5 ; and then both for warn- 
 ing and encouragement, says to all who would 
 possess and enjoy that heavenly aid, ^' I will be 
 inquired of." " Ask, and it shall be given you." 
 You may speculate upon the fact, that prayer can 
 neither inform God concerning your circum- 
 stances, nor assist Him in imparting the bles- 
 sing. This may serve as mere speculation, and, 
 in itself, undoubtedly is true. Still, if on this 
 or any other account you ftiil to pray, when God 
 has commanded prayer and promised assistance 
 and favour only in answer to it, hi/ reason of that 
 neglect alone, j'ou are left iviihoid the least ivarrant 
 to Jiope for His smile and blessing. And proba- 
 bilities all favour the belief, that so long as this 
 neglect continues, that smile and blessing will not 
 be received by you. 
 
 In all God's word no ground appears for the 
 belief, that any soul was ever saved that did not 
 pray. Before the spiritual sight is given, and the 
 Holy Spirit in full measure bestowed, in each 
 
FOR NEGLECTIKG GODS ACCEPTED TIME. 87 
 
 case it becomes a historical truth, Behokl he 
 pmyeth. Acts ix. 11. 
 
 Even though God's favour he ^vi(•kealy disre- 
 garded, and prayer restrained until the very close 
 of life— yet then, if the desire and hope turn 
 to heaven,and God in His wondrous compassion, 
 [See Chap. I. Sect. G,] at such an hour should 
 notice him, it will be in answer to a prayer, kin- 
 dred to that of the dying thief, Lord, remember 
 me, when thou comest into thy kingdom. Luke 
 xxiii. 42. So that I may safely enumerate 
 prayer as one of the means to be employed— a 
 medium so established and important that, so 
 long as you neglect it, you can have no consis- 
 tent and reasonable hope of God's salvation 
 being bestowed. 
 
 I need not specify other means to be used. It 
 ymcandidli/,anxiousJi/,^xii\faithfuU!/ employ those 
 mentioned, you will surely gain all necessary 
 knowledge on these and other points; if any will 
 do His will, he shall know of the doctrine. Jno. 
 vii 17. And if you will not thus employ the 
 few, it were idle to hope that a greater number 
 in the form of duties, though means for securing 
 grace and eternal salvation, would engage your 
 serious thought and action. 
 
 Enough has been shown, to accomplish the ob- 
 ject of this section. What is that object ? To 
 show that God in His word has made known cer- 
 tain duties, as means to be employed by men in 
 the work of their salvation— has spoken of and 
 
88 INABILITY AN INSUFFICIENT EXCUSE 
 
 promised Ilis saving blessing, in connection Avith 
 the performance of those duties — hut never apart 
 from them. So that, though they are helpless and 
 He must draw them to the only Saviour, it is 
 through these means of His appointment, that 
 they must look for him to operate. And yet, in 
 no instance is the language or connection such, 
 as either to teach or fairly imply, that the man 
 himself performs the needful and saving work. 
 However diligent and laborious man may be in 
 reading or hearing the word, in prayer, or in the 
 performance of any other service made known as 
 a means of grace, the saving result is uniformly 
 ascribed to God. 
 
 But the reader will observe that this is pre- 
 cisely what, in the last section, we found to be 
 the teaching of Scripture, respecting all even the 
 most ordinary engagements of life. 
 
 Thus the way appears prepared for the subject 
 of the next section — 
 
 Sect. 7. As touching your own helplessness, 
 
 YOUR DEPENDENCE ON GOD, AND THE USE 
 OF jMEANS, in OBTAINING BOTH TEMPORAL 
 AND SPIRITUAL GOOD, YOUR POSITION IS 
 PRECISELY THE SAME. 
 
 That is, on the one hand, you have no more 
 right to say or feel that you can, of yourself, 
 build a house, raise a crop, or secure wealth, than 
 to say or feel that you are able to save your soul. 
 On the other hand, you have no more warrant in 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 89 
 
 looking for spiritiial safet}' and happiness, while 
 doing nothing for the [)urpo.sc — than in anticipa- 
 ting the erection of a house, wiiile no appro- 
 priate means are emj)loye(.l. Are 3'oii here dis- 
 posed somewhat to differ — and reply that ficts 
 do not fully bear out this theory ? What theory 
 and facts ? The theory is, that the efforts of 
 men put forth in certain ways, are both appointed 
 and used as means for conveying blessings, either 
 temporal or spiritual, from God to men. The 
 facts supposed to be against it are, that in striving 
 after temporal interests w'e see so many succeed, 
 while in reference to the spiritual so many fail. 
 Therefore, that the same theory or principle 
 cannot be equally applicable to both. 
 
 It has been already shown //w» ^Scri/rlure, that 
 the same theory or principle is equally ap- 
 plicable to both — and with this testimony, we 
 should remain satisfied. But I am anxious that 
 the reader should feel how strictly it applies — 
 how constantly and properly you are called upon 
 to act — and yet, as to success, are helpless and 
 w^holly dependent on God. Let us then examine 
 the case in several aspects, as an objector would 
 naturally suggest. 
 
 1. I need not stop to convince 3'ou of the con- 
 nection in worldly matters, between human ef- 
 forts as means, and the end desired. This 
 already, in the present chapter, has sufficiently 
 engaged us. [See Sect. 5.] All see, know, and 
 admit, that indifference and inaction here, are 
 
 8* 
 
90 INABILITY AN INSUFFICIENT EXCUSE 
 
 certainly followed by want of the oLject, how- 
 ever desirable it may be. 
 
 At the same time, there are some things 
 which they readily acknowledge they cannot do 
 — for instance, to cause grass, or grain, or irra- 
 tional animals either to live or thrive — though, 
 in a great measure, to prosperity in these identi- 
 cal forms they ma}^ be looking forward for sup- 
 port and comfort. 
 
 The Bible throughout, as we have seen, only 
 generalizes this concession, and applies it to every 
 thing — building, guarding a city, or in any 
 method seeking to gain or secure wealth or 
 earthly good. It is affirmed, however, as the 
 point of the objection, that men generally suc- 
 ceed in such matters by these means. Hence, it 
 is reasonable to regard these efforts as the means 
 appointed for attaining the end desired, and equally 
 unreasonable to think of success without them. 
 The intimation here is important, bearing on the 
 case in hand, and therefore deserves briefly to be 
 examined. 
 
 Candidly ask yourself, tvhilc the laiv is miyield- 
 ing, concerning the use of means in order to even 
 temporal good — does not failure so often attend 
 their use, as to prove conclusively that the result 
 is not at human bidding, or within human power ? 
 And it does not destroy the force of this inquiry, 
 though we say that the spiritual being more impor- 
 tant than the temporal, God disappoints in the 
 latter, to impress us the more with our essential 
 
FOR NEOLECTLNCf GOD's ACCEPTED TIME. 91 
 
 need of the ibriner. Even though, at times, the 
 result might iudicate tliat to be llis definite ob- 
 ject — yet tlie fact of disappointing ^Yhen He sees 
 best, shows His absolute control. 
 
 And is it not true in your own case, and have 
 you not often witnessed it in others, that many 
 plans, though carefully laid, have yet failed of 
 completion, or of securing the end desired ? How 
 many days and even years, have ef!brts been 
 diligentl}^ and laboriously put forth for some 
 worldl}^ good, which never came into the posses- 
 sion of him who thus had toiled ? How many 
 have striven for the erection of a house, but for 
 some reason, -wholly beyond their forecast or 
 control, have entirely failed ? With what vigil- 
 ance many a city has been watched, and 3'et its 
 quiet and safety been fearfully disturbed ? How 
 careful the plans, how^ vigorous the eflbrts in 
 order to wealth, and yet that wealth by many 
 such was never secured ? How many, apparently 
 most deserving, and with strong reasons for an- 
 ticipating success, have longed and striven for 
 places of trust and po.wer, and yet, at the very 
 moment of highest hope, have been disappointed ? 
 
 Indeed, where is the profession or pursuit, 
 that has not had sorely disappointed votaries ? 
 Disappointed — not because the individuals were 
 not eagerly desirous, and, with careful plans 
 and toil, did not put forth corresponding and 
 well adapted elfort to secure them — but simply, 
 because, notwithstanding all, God in His provi- 
 
92 INABILITY AN INSUFFICIENT EXCUSE 
 
 dence and for sufficient reasons, did not ac- 
 company their use of means by His efficient 
 and essential blessing. 
 
 It must result from want of observation, reflec- 
 tion, or sincerity, Avhen any either feel or af- 
 firm, that in temporal affiiirs ordinary means iini- 
 versaU// succeed. The ten thousand instances of 
 heart burnings and heart breakings, of sadness 
 and of tears, strongly testify, that in ten thou- 
 sand instances daibj tliey do fail. Hence, all 
 argument or inference, based upon their un- 
 failing success, must be delusive. But, this 
 occasional or frequent failure notwithstanding, 
 none would be disposed to argue thence, that the 
 use of means is vain. All know, and for the 
 most part act upon the knowledge, that he who 
 utterly neglects them, must expect always and cer- 
 tainly to be left destitute. Their success in some 
 or many cases, is altogether owing to the bless- 
 ing and favour of God. The fact that at any 
 time they fail, becomes new proof, that God being 
 absolute and independent in His control, some- 
 times, for wise and sufficient reasons, known cer- 
 tainly to Himself even though hidden from others, 
 sees best to thwart them from the end designed. 
 Hence arises the commonly acknowledged fact, 
 that in commencing the use of even lawful and 
 necessary means for attaining any earthly object, 
 no man is able positively to affirm what result 
 shall follow. Of this only can he he certain, that 
 without the means, the realization of his desires 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 93 
 
 cannot reasonably be anlicipatetl. Therefore, he 
 will diligently and earnestly emplo}^ them. 
 
 Now this last particuhir, more especially, is 
 what is ailirmed and now urged in spiritual mat- 
 ters, and wherein the similarity of the case, as 
 touching temporal and spiritual, most strikingly 
 appears. Note well this point of similarity. 
 That for securing spiritual as well as temporal 
 good, God is pleased to operate through means, 
 which so often as his favour and blessing attend 
 them, result in the hoped for good. And as a 
 liccuUar cncourmjcmcnt in regard to the spiritual, 
 if in " the accepted time," truly, sincerely, ear- 
 nestly, and perseveringly the means are employed, 
 they ahvays receive His favour and blessing and 
 secure the desired result. He never said to the 
 seed of Jacob — nor to any of the race — seek ye 
 me in vain. Isa. xlv. 19. 
 
 But, though He is so independent, that after 
 the utmost that man can do, the efficiency or 
 fruitlessness of means is wholly at his disposal 
 — yet, without the use of the means which He 
 has appointed and made known, as no temporal 
 so no spiritual good may be expected. That is, 
 it will be in vain for an}^ thus to hope for faith 
 and repentance, which shall be followed b}^ par- 
 don and eternal life. This does and alwa3^s will 
 hold good, even in the case of the reader. 
 
 Were 3'ou to compare the two classes of inte- 
 rests, throughout, in the aspect now contemplated, 
 you would find that what is true of one, is true 
 
94 INABILITY AN INSUFFICIENT EXCUSE 
 
 of the other also. Then Avh}^ should not the 
 same truth, in the same ch'cumstances, and in 
 connection with the same individual, be followed 
 by the same result? That is, if you really can 
 say and feel, that with 3^ou this inability and 
 dependence present a practical difficulty in spirit- 
 ual matters, what can lessen the same difficulty 
 in relation to temporal ? And, on the other 
 hand, if you do not regard and plead any such 
 reason for not engaging in the temporal, with 
 what consistency can you so eagerly urge it, 
 as an excuse for not attending to the spiritual ? 
 For, if as a difficulty it is a valid excuse in the 
 one case, it is equalli/ so in the other. So also, 
 if you find that in one case it does not embarrass 
 you and cripple effort, it presents quite as little 
 occasion for embarrassment, and exercises quite 
 as little restraining power in the other. 
 
 2. If, however, you still persist in palliating 
 your spiritual neglect, by urging this doctrinal 
 plea — permit me seriously to inquire, in what 
 form can you present the argument, in which the 
 same ansiver, for both temporal and spiritual 
 considerations, will not be cqiiall// appropriate. 
 
 When urged to "give diligence to make your 
 calHngand election sure" — in other words, to secure 
 your salvation — do you reply, " I cannot ?" Then, 
 as the same answer of inability would contain 
 the same truth and the same propriety, why not 
 urge it when called to attend upon any earthly 
 service ? As already seen, without God please 
 
FOR NEGLECTING GOD's ACCEITED TIME. 95 
 
 and enable you, 3'ou cannot cfTect the latter more 
 than the former. Independently of llim you 
 cannot build a house — associated with a com- 
 pany however great, you cannot keep a city. 
 
 If told that the eternal safety of j^our soul 
 should fill you with the most intense anxiety, do 
 you inquire, Why be concerned, seeing it is God's 
 work to give both grace and glory ? Then why 
 give yourself concern about any worUlhj interest, 
 however ardently desired ? For, it is no less 
 true, that after all you can either plan or do, 
 if that interest is secured, God alone must do it. 
 
 When admonished that you could as wisely 
 hope for worldly support and prosperity while 
 doing nothing, as in the same indolent manner to 
 think of future and spiritual welfare, do you 
 answer, that there are well established means to 
 be employed for the securing of present and 
 worldly good ? Wh}'' not speak thus sensibly 
 and consistently, in reference to your spiritual 
 welfare ? In this case also means, no less im- 
 portant and established, call for earnest and care- 
 ful attention. In this case, also, there are means, 
 the neglect of which renders it just as vain to 
 hope for needed spiritual results, as for the 
 sluggard to hope, though he craves the support 
 and wealth of the life that is. 
 
 When any has endeavoured to encourage and 
 cheer you by the scriptural thought, that if you 
 " believe on the Lord Jesus Christ," your eter- 
 nal life and happiness will be sure — have you 
 
96 
 
 INABILITY AN INSUFFICIENT EXCUSE 
 
 repelled the endeavour by repljnng, " Fuith is 
 the gift of God?" Grunted. But wh}'- did you 
 not, at the same time, remember and repeat, that 
 though fjdth comes from God, it comes from Him 
 by hearing His Avord ? Rom. x. 17. 
 
 When exhorted to " break off your sins by 
 righteousness," because, " without holiness no 
 man shall see the Lord" — have you quickly cited, 
 as a Bible truth, that sanctification or making 
 holy is the work of God ? Why not cite also, 
 equally in accordance with the Bible, that God 
 sanctifies through His truth, which is His word ? 
 Jno. xvii. 17. 
 
 When you may have been rebuked for your 
 indifference to God, no thankfulness for the 
 past, no supplication for the future — has your 
 ready answer been in harmony with the ancient 
 ungodl}^ What profit shall I have if I pray unto 
 Him, seeing I can add neither to His knowledge 
 nor His power? Jobxxi. 15. True. But if, as 
 we have seen, He has promised to do for us only 
 upon our inquiring of Him, to give only upon 
 the condition of our asking — does it not clearly 
 indicate prcsimqitlon on your part to expect from 
 His hand, w^hile, by prayer, you neither inquire 
 nor ask ? 
 
 3. And then, again as to ahiUl?/ merely to use 
 these Divinely appointed means, wherein consists 
 the difference in this ability, whether the aim be 
 for spiritual or temporal benefits ? 
 
 With what greater consistency can you plead, 
 
FOR NEGLECTLNG GOD's ACCEITED TIME. 97 
 
 I cannot pray, or I cannot read, or hear, or medi- 
 tate upon the word of God, than you could urpje 
 the same concerning this book ^Yhich 3'ou now 
 peruse, or any other book ? Attendance on truth, 
 and prayer, and other reh'gious means, is no less 
 within your power, tlian are any of the instru- 
 mentalities designed, and needful for the attain- 
 ment of some worldly end. This the frequent 
 practice of even ungodly men confirms — at times 
 when imminent peril arouses them to a sense of 
 need, and awakens a corresponding and earnest 
 desire. 
 
 For notice cases, in which such have found 
 themselves thus exposed, and see if thoughts of 
 inabilit}^ then deterred them from effort to secure 
 spiritual favours — the smile and blessing of God. 
 If, by some sudden calamit}^ he be threatened 
 with speedy death, docs he, for a moment, think 
 or speak of himself as unable to call mightily 
 upon God, for deliverance from that death, or for 
 pardoning mercy if he must die ? 
 
 I am not speaking of the spirituality or value 
 of such petitions — of the certaint}^ or probabil- 
 ity even of their being heard and answered — if his 
 praying has been till then postponed. For God's 
 '•accepted time," with him, may have already and 
 forever passed. The point at which I aim, is to re- 
 mind the reader, that in such circumstances 
 and at such a time, the excuse of inabilit}- van- 
 ishes. Thus situated, I cannot doubt, that you also 
 would find such excuse most promptly to vanish 
 
98 INABILITY AN INSUFFICIENT EXCUSE 
 
 — and your prayer, too, most earnestly to ascend 
 to God for help and pardon. And are you more 
 unable notv than you would be in a storm, or in 
 a shipwreck, or exposed to any other mode of 
 sudden death ? Surely you know and must con- 
 fess, that though they may arouse you to a sense 
 of your need, there is nothing in these circum- 
 stances to increase your power. Then why will 
 you now delay what must be done, if your 
 happiness is secured, seeing that in yourself you 
 will never be more able than cdfresent — seeing 
 no promise of Divine assistance to enable you is 
 given, while 3^ou neglect the ordinary and estab- 
 lished means, through which that assistance comes 
 — and seeing too that notv^ hut not in the future, 
 all the Divine aid you need, both to employ the 
 means and to secure a blessing from their use, is 
 freely offered'? 
 
 4. But here some reader may reply, I have 
 read and heard the truth of Scripture, and even 
 prayed, yet my experience gives no encourage- 
 ment in using such means as these. Are you 
 sure that you used them as means to an end, or 
 did you regard their use as the end itself ? 
 
 Was not the thought of having read your Bible 
 and said your prayers, &c., the ground of your 
 satisfaction and confidence ? Being thus sat- 
 isfied, the thing at which you aimed is realized. 
 Hence, your expectations for any thing beyond 
 are all unreasonable and all unfounded, because 
 for nothing beyond did you use these only as 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 99 
 
 instrumentiilities. Still reading the Bible, and 
 offering prayers, and other religious duties, though 
 important means, are neither salvation nor its 
 equivalent. And if 3^ou are satisfied with merely 
 performing the former, without aiming at or 
 having particular regard for the latter, you have 
 no reason for disappointment should you fail of the 
 latter. Hitherto this may have been the diffi- 
 culty in your case. 
 
 Or your use of these means has been want- 
 ing in 'perseverance — a quality so essential to 
 the attainment of even worldly ends. Though 
 once you may have seriously read and heard 
 and prayed, have you nov) ceased all, or at least 
 a part ? Have 5'ou not long since ceased ? 
 Then j'ou have fjiiled in that which is not only 
 an essential requisition in using any means, for 
 any end — perseverance, till the end is accom- 
 plished — but a requisition particularly noted in 
 the Bible, as touching the means of grace. Let 
 us not tveari/ in well doing ; for in due season we 
 shall reap if we faint not. Gal. vi. 9. If then 
 you have fainted, that is reason enough why you 
 have not reaped. But you may not thence at- 
 tempt to prove, that even if one should perse- 
 vere without fainting, he would in like manner 
 also fail to reap, or fail of success. That is to 
 deny the Scripture and to make God a liar. A 
 horrid, hardening, damning sin ! 
 
 Perhaps your use of means has been sluggish 
 ov ^i^\]\, at intervals 0VL\y . But this is not con- 
 
100 INABILITY AN INSUFFICIENT EXCUSE 
 
 sistent with the Divine direction — consequently, 
 is not compliance with the condition of His 
 promise. If it is the ^Yord, daihj searching of 
 the Scriptures is the commended example of the 
 Bereans. Acts xvii. 11. If it is prayer, pray 
 tvithout ceasing. 1 Thess. v. 17. If the allusion 
 is summarily to all or any of the means to be 
 employed, Agonize to enter in at the strait 
 gate. Luke xiii. 24. Give diligence to make 
 your calling and election sure. 2 Pet. i. 10. 
 So that if you have not, like one agonizing, 
 been diligent and unifonn in daiJg efforts, you 
 can therein find sufficient explanation of your 
 failure. 
 
 Thus it is possible for your efforts and use of 
 means, in various ways, to be radical!}/ defective. 
 And if, hitherto, you have failed of success, I 
 hesitate not to affirm, that some such serious 
 defect has characterized your attempts. I thus 
 confidently affirm, for two reasons. 1. God has 
 very positively promised to all who truly and 
 sincerely seek. By that promise He designs 
 to encourage effort, as means to an end. And 
 the Strength of Israel will not lie nor repent. 1 
 Sam. XV. 29. 2. The history of the church 
 proves God's fidelity in this respect, and af- 
 fords encouraging examples to warrant hope 
 for success, upon the faithful use of appropriate 
 means. Think of the thousands on the day of 
 Pentecost who, while attending upon the preach- 
 ing of the word, were convicted of their sin and 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 101 
 
 need, and converted to God and holiness. Acts 
 ii. 37. Think of the jailer and his faniil}^ when 
 receiving the truth from the mouth of Paul and 
 Silas, himself and his house believed. Acts xvi. 
 30 — 34. So Lydia was attending unto the 
 things which were spoken of Paul, when her 
 heart opened, and she became a member of the 
 gospel church. Acts xvi. 14, 15. 
 
 In short, the book of Acts abounds in cases 
 illustrating the truth before us. The same is 
 true of pra/jer. Not more certainly do we have 
 recorded the general promise, " Ask, and it shall 
 be given you," than the particular cases for illus- 
 tration, of the Publican and the Thief. The one 
 pleads in prayer, God be merciful to me a sinner, 
 and goes down to his house justified. Lu. xviii. 
 13, 14. The other supplicates, Lord, remember me 
 when thou comest into thy kingdom, and receives 
 the promise of admission into paradise. Lu. xxiii. 
 42, 43. In these and other instances, while they 
 used the means of God's appointment. He was 
 pleased to communicate the grace they sought, 
 and for the securing of which those means were 
 appointed and employed. 
 
 And such is the church's history, still, as to 
 encourage those, and those onhj, to hope, who 
 attend in the manner and spirit already described, 
 upon God's appointed means of grace. And, 
 whatever instances of failure may seem to exist, 
 they must be onltj apparmt ; for the promise of 
 
102 INABILITY AN INSUFFICIENT EXCUSE 
 
 success is very positive, and illustrations of its 
 fulfilment are very numerous and clear. 
 
 So that the reader's case of present failure, 
 cannot be regarded as an exception to the rule, 
 that the proper use of God's appointed means is 
 as truly attended and followed by His blessing in 
 securing spiritual, saving results, as were ever any 
 worldly instrumentalities followed by their ap- 
 propriate worldly good. Your experience, there- 
 fore, does not affect the general argument of this 
 section. Much less is that argument affected if 
 now you have ceased the use of the means of 
 grace, or are one who has hitherto lived in the 
 utter neglect of those means. But stay — this de- 
 claration is too sweeping. It does aflect, but it 
 does not tvcaJcen the argument. Means aban- 
 doned, or utterly neglected, and yet the desirable 
 result not attained, surely tends rather to 
 strengthen the position, that spiritual as any other 
 results, do not come, and are not to be expected, 
 apart from means. 
 
 5. If, therefore, the two sets of interests tem- 
 poral and spiritual, stand in precisely the same 
 relation to this great truth, of man's entire de- 
 pendence on God — if, to secure the needed help 
 which that dependence implies, God has appointed 
 and operates through means — if, in their own ex- 
 perience, men find those means to be essential in 
 temporal afiiiirs; and, in viewing the Bible for 
 authority, and the Church for illustration, they 
 see the same necessary application of means, in 
 
FOR NEGLECTING GUD's ACCEPTED TIME. 103 
 
 order to spiritual favours — and if the plea of in- 
 ability holds just as truly in the use of means 
 for temporal as for spiritual good, and yet they 
 do not urge this want of ability in the former 
 case, while they do in the latter — then, from all, 
 the plain inference must be, that the secret of 
 this excuse is a desire for a subterfuge. It is a 
 mere apology for setting aside unwelcome truths. 
 
 It is a mere pretext for getting rid of unpleasant 
 duties. By this I mean, it is not offered sincerely 
 as the real excuse. Your urging inability, as the 
 reason for neglecting the means of grace, ex- 
 presses rather your dislike of the duty, than the 
 felt existence of any real difficulty. And if your 
 confession were candid, I doubt not that the 
 'practical feeling, proving so efficient in keeping 
 you from God and His service, is, not that you can- 
 not, but that you will not — that you have no relish 
 or desire for those great concerns. Jno. v. 40. 
 
 Think, reader, in what a position you thus are 
 placed. As if to secure the help of God, the 
 pardon of sin, the safety of the soul, and an eter- 
 nal life in heaven, were of so small moment in 
 comparison with worldly good, that while you 
 fail not anxiously to plan and toil for the latter, 
 you at the same time verilj' strive to invent mere 
 pretexts, seize upon and urge the most insincere 
 excuses, for neglecting the former. Persisting 
 thus, how can you think and speak of God an(l 
 heaven with hope ? While thus lightly esteem- 
 ing His favours, and neglectful of His means for 
 
104 INABILITY AN INSUFFICIENT EXCUSE 
 
 securing them, can you think it reasonable for 
 one, pursuing a course so trifling and with it all 
 so insincere, to anticipate spiritual kindness and 
 eternal life at His hands? Is it not rather 
 wonderful, that his wrath does not kindle upon 
 you, and speedily thrust you from His presence, 
 and put you beyond hope forever ? 
 
 Besides, did you ever call to mind how directly 
 the reverse is your use of this doctrine, from the 
 inference which the Bible presents ? 
 
 There, when told of our entire and absolute de- 
 pendence on God, we find that very teaching to 
 be the basis of argument, not for indifference and 
 neglect, but for greater effort on our fart to se- 
 cure the salvation of the soul. Work out your 
 own salvation with fear and trembling : for it is 
 God which worketh in you both to w^ill and to do 
 of His good pleasure. Phil. ii. 12, 13. So would 
 I earnestly urge you. If 3'our salvation is sus- 
 pended upon the mighty power of God, enabling 
 you both to ivill and to do, oh ! instead of tri- 
 fling, with fear and trembling, seek that aid. 
 And if He willingly offers that aid to those who 
 desire and seek, as well as need it, instead of 
 saying that you have nothing to do, and neglect- 
 ing means, begin, oh ! begin note, in an "accepted 
 time," to work out your salvation. Instead of ne- 
 glect, give all diligence to make that salvation sure. 
 Instead of indifference, I beseech you take most 
 earnest heed, lest within you there be an evil 
 heart of unbelief, causing you to depart from the 
 
FOR NEGLECTING GOd's ACCEPTED TIME. 105 
 
 living God — and consequently, from life itself. 
 Instead of longer carelessness in reference to 
 interests so weighty, be afraid, " lest a promise 
 being left of entering into rest, you should seem 
 to come short of it." Henceforth — 
 
 " Be tins your one -rrcat business here, 
 With holy trembling, holy fear, 
 To make your calling sure." 
 
106 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 CHAPTEK III. 
 
 PLEADING " THE PRAYER OF THE WICKED IS SIN/' IS 
 AN INSUFFICIENT EXCUSE FOR NEGLECTING GOD'S 
 *' ACCEPTED TIME." 
 
 Even his prayer shall be abominatiou. The ploughing of the 
 ■wicked is sin. Prov, xxviii. 9 ; xxi. 4. 
 
 The sacrifice of the wicked is an abomination to the Lord. 
 The way of the wicked is an abomination unto the Lord. Prov. 
 XV. 8, 9. 
 
 The object now before us, is to prove the pro- 
 position placed at the head of this chapter, as 
 announcing its subject. To show that when any 
 would venture, as is sometimes the case, to 
 plead his sinfulness, as a reason for present neg- 
 lect of religious duty, or the use of any of the 
 means of grace, such reason cannot be fairly and 
 consistently urged. That it no more suffices to 
 exempt from this class of duties or means, than 
 from those which pertain merely to the life that 
 now is, and its most ordinary and necessary 
 pursuits. That it, really, is no more applicable 
 to the former, than to the latter class of duties. 
 Hence, that there must be a great and radical 
 mistake somewhere, on the part of him who urges 
 it. 
 
 And, because this mistake, either cherished or 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 107 
 
 neglected, may be the occasion of the whole of 
 God's " accepted time" passing, -u^ithout becom- 
 ing to such individual a day of salvation — because 
 I shall aim clearly to point out that mistake, 
 and guard him against such a catastrophe — and 
 because, in so doing, I shall seek to be guided 
 wholly by the word of God, as the only infallible 
 rule of faith and practice — lask the reader's care- 
 ful, candid, and personally applying attention. 
 
 Sect. 1. Preparatory explanations and defini- 
 tions. 
 
 The ordinary Scripture use of the word" wicked" 
 is, to designate all those who are in a state of 
 nature — that is, all who have not yet experienced 
 the change plainly and emphatically styled, being 
 " born again," and by which in Christ Jesus, they 
 are " new creatures." Hence, they are those still 
 in that state, a change from which, our Saviour 
 taught to be absolutely so essential, that unless 
 it takes place a man can neither see nor enter 
 the kingdom of God. Jno. iii. 3, 5. It is in this 
 general and comprehensive sense, that in this chap- 
 ter the term will be employed. And I doubt not, 
 that this is a sense which will prove satisftictory, 
 even to those who most zealously urge the excuse 
 which we are now about to consider. For, I 
 suppose, they themselves admit, that there is a 
 difference between the persons who offer services 
 acceptable to God, and those who do not — that 
 a change is necessary, in any particular case, 
 
108 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 before a man really belongs to the former class — 
 and that the force of this excuse lies in the fact, 
 that they have not experienced that change. 
 The idea which they desire and design to convey 
 is, " I am yet among the wicked — the Bible 
 teaches that the prayer of the wicked is sin — and, 
 therefore, in my present state it is not only use- 
 less, but actual sin, for me to attempt any thing 
 in the service of God, or by way of striving to 
 gain admission to that service." Thence we 
 have their inference, I must first be changed, be- 
 fore I can do any thing acceptable. This is a 
 sufficient concession, that appl3ang the term 
 wicked, to all those who have not experienced a 
 change of heart or nature, will be not only Scrip- 
 tural, but acceptable to those, for whose spiritual 
 benefit I now attempt to write. 
 
 By the " way" of the wicked, I understand the 
 whole course of life. And I believe I am war- 
 ranted by the Bible when I say, that it includes 
 all they think, speak, or do, even in the most 
 common, as truly as in the most important af. 
 fairs of the present life. To indicate this, Sol- 
 omon specifies the very ploughing of such, as 
 being abominable to God. Prov. xxviii. 9. 
 
 This seems to be the sense in which our 
 Saviour, also, employs the identical term, ap- 
 plied to the same class, when He sa^'s. Broad 
 is the ivag that leadeth to destruction. Matt, 
 vii. 13. 
 
 This way of the wicked — bis way in all these 
 
FOR KEGLECTLNG GOD's ACCEPTED TIME. 109 
 
 respects, and to whatever, in either thought, word 
 or deed, that wjiy may tend or refer — is declared 
 to be an abomination to the Lord. That is, it is 
 loathsome and hateful in Ilis sight. Although 
 the '•' way," thus defined, will include spiritual 
 as well as temporal duties — yet, for convenience 
 and clearness, we will separate the two classes. 
 
 First, let us consider those which are temporal 
 or pertaining to this life — ascertaining, if possible, 
 why the wicked man is sinning while thus en- 
 gaged. This will prepare for showing, that the 
 same conditions warrant the same charge against 
 him, while attending to religious duties. And, 
 thence, the inference, that the same character- 
 istics, with all their consequences, apply equally 
 to both classes of services — excusing from or 
 prompting to, as strongly or as little, in the one 
 case as in the other. 
 
 With this object distinctly before the mind, 
 I now proceed to consider two reasons, why the 
 way of the wicked, in the very comprehensive 
 sense that has just been mentioned, is an abomi- 
 nation to the Lord. 
 
 Sect. 2. Two reasons aviiy the way of the wicked, 
 THUS comprehensively considered, is an 
 
 ABOMINATION TO GOD. 
 
 First reason. Every thing done by the unre- 
 generate, is with wrong feelings towards God. 
 In examining this charge, I first remark, that the 
 great leading command of the Bible is. Thou shalt 
 
 10 
 
110 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 love the Lord thy God M'ith all thy heart, and 
 Avith all thy soul, and Avith all thy min , and 
 with all thy strength. Mark xii. 30. This not 
 only shows what on the whole is proper, but pre- 
 sents a claim of binding obligation, an authorita- 
 tive command, obedience to which God regards 
 as absolutely due to Himself. Not only that we 
 love God, but that we love Him above every other 
 object. A love that is to exist and manifest 
 itself, not in emotions, or theory, or sentimen- 
 talism, or outward acts alone ; but in all com- 
 bined, and at all times — with all the powers of 
 heart, soul, mind, and strength. 
 
 Does He regard the unchanged man as meeting 
 this obligation ? His own revealed opinion on 
 this point is. The carnal mind is enmity against 
 God. Ptom. viii. 7. That is, seeing the term 
 carnal or tlcshly merely designates those who 
 have not been born again, all the wicked hate 
 God. And, of them all in another place, by His 
 apostle He says. That they are alienated and ene- 
 mies in their minds, bj^ wicked works. Col. 
 i. 21. 
 
 Now, whatever the unregenerate may think 
 of themselves, such is the estimate which God 
 has formed of them. And surely it furnishes a 
 sufficient explanation, for His looking upon such 
 as abominable. Why? Because with uniform and 
 settled alienation and enmity toward God, all their 
 actions are performed, all their language is uttered, 
 all their feelings are indulged . The wicked does his 
 
FOR NEGLECTING GOD'S ACCEFfED TIME. Ill 
 
 very plotff/hhiff, \\'\[\\ such hos til it}' toward God. 
 By this it is neither atrirmed nor meant, that the 
 name, attributes, or service of God, is continually 
 and prominently before the mind. But, merely 
 that all which may be aliirmed of them, from the 
 very nature of the case, must necessarily be 
 affirmed of a resolute enemy, in a state of settled 
 hostility. IJence, wherever they may be, and 
 in whatever engaged, according to His own decla- 
 ration, the omniscient God can behold and regard 
 them, in no other light than that of bitter, obsti- 
 nate enemies. And, because He has emphatic- 
 ally commanded that all sJioidd love Him, we see 
 sufficient reason why the way, which is pursued 
 with such feelings of hatred, is pronounced an 
 abomination unto God. For, such feelings, and 
 such disregard of authority, are characteristic 
 of a rebel only. And, however a rebel may be 
 employed, he is a rebel still, guilty, offensive, and 
 ill-deserving. 
 
 Second reason. This is also strong, and, if pos- 
 sible, aggravates the one just stated. In the 
 sight of God, their feelings toward the zvoyld are 
 wrong. God has not only commanded that our 
 love be supremely placed upon Himself — but He 
 has just as explicitly forbidden the setting of our 
 affections upon the world. Love not the world, 
 neither the things of the world. 1 Jno. ii. 15. 
 And then He plainly declares, that if we do not 
 obey in this regard, we are disloj'al and unfriend- 
 
112 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 ly to Himself. Whosoever will be a friend of 
 the world, is the enemy of God. Isa. iv. 4. 
 
 Now, whatever the impenitent reader may 
 think of his or her guilt or impropriety in this 
 respect — however he may attempt to palliate, ex- 
 cuse, or even commend his course — 1 imagine 
 that none will deny such to be his course. A 
 pathway pursued with very strong interest and 
 affection, for things present and pertaining to this 
 life. So strong as to command his first, most 
 intense, and longest continued thought, his most 
 careful planning, and his most vigorous effort. 
 So strong, that, solely under its influence, he 
 will till his ground by ploughing — or, drive em- 
 ployment in his shop — or, eagerly watch for suc- 
 cess in trade behind his counter — or, seek some 
 worldly advantage in his office — or, worldly glory, 
 by some marked career. So strong, that worldly 
 success and prosperity awaken his highest joy, 
 while worldly failure and adversity, of all other 
 causes, plunge into deepest grief. 
 
 If this be so, and I beseech the reader to ex- 
 amine himself in this regard, then you love the 
 w^orld. If you love the world, you disobey that 
 Scripture which expressly commands you not to 
 love it. If you knowingly violate a command 
 of God, you are a rebel against God Himself. 
 And, by this rebellious course, you bring yourself 
 under the denunciation of that other passage, 
 already cited, declaring that if any be a friend of 
 the world, he is the enemy of God. 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 113 
 
 And I entreat you to remember, that no pal- 
 liation or gloss thrown in, to make the innocence 
 of your course appear, can be of the least avail. 
 It is one thing for you to say, what the infinite 
 God might and ought to look upon with approba- 
 tion and regard with affection. But it is quite a 
 different thing, for that same God to declare what 
 He will or tvillnot thus regard. And this purpose, 
 as we have seen, he has clearly and strongly de- 
 clared concerning a course of worldliness. He 
 has most unequivocally denounced it, and de- 
 clared the man an enemy who pursues that course. 
 And, seeing that confessedly the impenitent thus 
 are living, additional reason therein appears, why 
 their way should be styled an abomination to the 
 Lord. Whatever they do in that way of supreme 
 worldliness — for the very reason that it is done 
 while running there — it is also and necessarily 
 oflensive to Him. In every such case, they are 
 substituting Mammon in the place of God. 
 
 But some may be ready to inquire, if there is 
 no exception to this charge. Are the acts of 
 justice and mercy even, which the impenitent 
 perform, and because performed by them, all re- 
 garded as offensive and abominable ? I answer, I 
 understand the text as making no exception. 
 Even acts of justice and of mercy, performed by a 
 man while in this course of enmity to God and love 
 to the world — in other words, before being born 
 again, are all thus regarded. So long as it is true 
 of him that he is a wicked man, whether appa- 
 10 - 
 
114 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 rentJy moral or immoral, Avhether ouhvardly good 
 or bad, he is still an abomination unto God. 
 
 It will be observed that / am noi noiv advoca- 
 ting, that it is a matter of indifference whether a 
 man be just or unjust, merciful or hard hearted, 
 sober or intemperate. I cannot advocate this, for 
 it finds no place in the Bible or in my belief. 
 It is not now, however, the inquiry how these 
 opposite courses or practices differ, or why one 
 may be preferable to the other — what may be the 
 beneficial or injurious effects on the individual 
 himself, or on society around, while pursuing one 
 or the other course. The solitary point now be- 
 fore us is, Does an impenitent or unchanged, that 
 is a "wicked" man, upon his commencing, or while 
 pursuing a course of apparent rectitude, cease to 
 be an abomination to the Lord ? According to 
 the broad understanding of the word " way" 
 already noticed, the answer evidently must be, 
 that he does not. Why such do not form an ex- 
 ception, two reasons may be assigned — and the 
 consideration of these shall engage us in the next 
 section. 
 
 Sect. 3. Two reasons why the way of the wicked 
 
 DOES NOT CEASE TO BE AN ABOMINATION TO 
 
 THE Lord, however correct it may ap- 
 pear UNTO MEN. 
 
 First. The excellence of outward conduct, 
 depends upon the motive Avhich i)rompts to it. I 
 need not dwell upon the adoption and operation 
 
FOR NEGLECTING GOD's ACCEI'TED TIME. 115 
 
 of this principle, as fnr us practicable, among men. 
 But that it gauges the Divine decisions, which 
 now chiefly concerns us, may be inferred from 
 such a declaration as the following : Man look- 
 eth on the outward appearance, but the Lord 
 looketh upon the heart. 1 Sam. xvi. 7. The 
 plain teaching of this and kindred passages is, 
 that the very same action, in the very same in- 
 dividual, ma}' appear differently to man and to 
 God. Why? Because God sees what man cannot 
 see, the heart — that is, the motives which origi- 
 nate the action. 
 
 In another passage we are taught what the 
 state of heart or motive must be, in order 
 that an action prove acceptable to God — 
 Whether, therefore, ye eat or drink, or whatso- 
 ever ye do, do all to the glory of God. 1 Cor. 
 X. 31. That is, God's will, b}^ whatever means 
 and so far as made known to us, must be our 
 reason for doing or not doing. Why ? Be- 
 cause the execution of His own will by Him- 
 self and others, is that which promotes His honour 
 and glory. Hence in each case. Will it please 
 and honour Him, if I thus act or refrain from 
 acting? should ever be the understood or open 
 inquiry. 
 
 As the learned commentator, ^IcKnight, says 
 on this ])assage — '• By this precept the apostle 
 hath taught us, that our greatest duty is to pro- 
 mute the glory of God, by regulating all our 
 actions according to His willj that in many par- 
 
116 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 ticular actions, we ought to have God's glory 
 actucdlfj in view, and in all the rest hahitualhj ; and 
 that ly none of our actions we should dishonour 
 God, either by committing sin ourselves, or by 
 leading our weak brethren into sin." 
 
 There are many Bible illustrations, showing 
 how possible it is for actions apparently plausible 
 and right, because of the state of heart with 
 which they are performed, to be by God con- 
 demned. Simon the Sorcerer offered a proper 
 prayer, in itself considered, when he asked for the 
 gift of the Holy Ghost. But upon his offering 
 it, he is not only refused, but told by the in- 
 spired Apostle, that he is in the gall of bitter- 
 ness arid bonds of iniquity. Acts viii. 18 — 23. 
 Why ? The reason assigned is, I perceive that thy 
 heart is not right in the sight of God. In thus 
 speaking of his petition, as proceeding from a 
 wrong state of heart, he means to indicate that 
 wrong motives prompted the prayer. 
 
 So in the case of the Assyrian king. Isa. x. 
 5 — 13. God had threatened the nation of 
 Israel with overthrow and captivity, on account 
 of their idolatry. iSIoreover, He had specifically 
 selected that very king, as the instrument of his 
 righteous displeasure, in executing his threatened 
 vengeance. And yet, when the king thus se- 
 lected had accomplished the Divine purpose, for 
 the very service then rendered, God declared 
 that he himself should be punished. And why ? 
 Note, how ex})licit and definite the reason as- 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 117 
 
 sip:nefl. '^ Ilowbeit he meaneth not so, neither 
 doth his heart think so ; but it is in his heart to 
 destroy and cut oli" nations not a few." That is, 
 although the act, carrying out the design and 
 threatening of God, was apparently good — yet 
 because the heart of this king, so far from de- 
 siring and seeking the glory of God by what he 
 did, sought only self, his course was abominable to 
 God, and he to be punished for pursuing it. 
 
 And here may safely be hazarded the assertion, 
 that all, even the apparently best acts of the im- 
 penitent, are quite as far from having the will of 
 God and His approbation to prompt and control 
 them — and thus the glory of God as their aim — 
 as was the prayer of Simon, or the punishing of 
 Israel by the Assyrian king. And as in these 
 cases, because not thus prompted and controlled, 
 so in those and all other cases where this ob- 
 jection exists, the act, be it what it may and 
 performed by whomsoever, is an abomination 
 upon which God cannot smile. And neglect of 
 Him, is sufficient reason for such Avithholding of 
 His favour. Hence, because this objection exists 
 in connection with all the acts of the unrenewed, 
 no one of those acts, however fair to human view, 
 can be other than offensive to God and by Him 
 rejected. Who could reasonably anticipate any 
 other result ? The course pursued is in direct 
 violation of a specified and positive law, enjoin- 
 ing the glory of God as the constant aim, in all 
 human plans and efforts. At the same time, 
 
118 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 however right the act in itself, the all-glorious 
 God is treated with contempt, either by forget- 
 fulness or neglect. 
 
 Bat here, perhaps, one not professing godli- 
 ness ma}^ be ready to reply, that in his actions 
 he is not always unmindful of God. Indeed, 
 while engaged in the goings, associations, and 
 business of life, he often thinks of God and de- 
 sires His approval. This leads us to consider the 
 second of the reasons to which this section is de- 
 voted. 
 
 Second. No act or course of life, however ex- 
 cellent in itself, can be accepted of God, while 
 Christ and His work are rejected. To have this 
 plainly and practically presented, let it be put to 
 the reader in the form of an inquiry. After all 
 you are doing or expect to do, in order to your 
 final acceptance before God, are you relying 
 upon those personal efforts, or upon the vicarious 
 work of Christ ? Either Christ is, or He is not, 
 the foundation of j^our hope. If He is, then 
 you are not among the impenitent for whom 
 these lines are especially intended. Because, it 
 is the fact of rejecting Christ as the onl}' Saviour 
 and ground of hope, which, under the gospel, still 
 retains the charge of impenitence. So soon as 
 a man accepts of Christ, he is in reality a godly 
 man; when he professes that acceptance, \\q, jwo- 
 fesses to be a godly man. He is one, whose 
 safety the Bible admits, when speaking of the 
 true foundation of human hopes. Other founda- 
 
FOR NEGLECTINU GOD's ACCEPTED TIME. 119 
 
 tion cnn no man lay. than. that is laid, Avhich is 
 Jesus Christ. 1 Cor. iii. 11. Upon this some 
 are actually building hope of acceptance before 
 God, and of eternal life. To them, to them all, 
 assurances are given of admission to God's favour 
 and final welcome to His kingdom. And what 
 is true, and at the same time peculiar of them 
 is, that although to the view of others their lives 
 may seem perfectly correct, they are never found 
 referring to the acts of those lives, as a reason 
 2i'h// thcij Jiope for God's favour. This is equally 
 the case, whatever those acts may be, however 
 excellent in themselves, however useful toothers. 
 So far from any such reference or feeling, with 
 one voice their language is, Not by works of 
 righteousness which we have done, but accord- 
 ing to His mercy He saved us. Titus iii. 5. 
 
 " The best obedience of their hands, 
 
 Dares not appear before God's throne." 
 
 If, at any time, they are heard to make re- 
 ference to those works of theirs, it is only by 
 way of evidence that they are building on Christ, 
 and may hope to be saved by Him. This is on 
 the principle that 
 
 " Faith must oheij her Father's will, 
 As well as trust his grace." 
 
 Such a reference does not set aside Christ ; it 
 does not destroy the great and only Foundation 
 — for, after all their services and duties performed, 
 
120 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 these souls repose their interests^ their eternal 
 interests, upon Him alone. 
 
 But is it so with the impenitent? If among 
 that number, is it so with you, my reader ? Or 
 is it not a truth, that though some of the acts 
 of your life — if you please so to regard it, most 
 of the acts of your life — are apparently useful 
 and right, these, rather than Christ and His 
 mediatorial Avork, are the source of your hope 
 and comfort ? If pointed to Christ as the elect 
 and sure Foundation laid in Zion, do you not 
 uniformly find the tendencj^ of j^our heart to 
 be, quickly to refer to your life in the past — not 
 as evidence that you are receiving Christ and truly 
 resting on Him, as your Saviour — but for proof 
 that you need no such Saviour ? Is it not true^ 
 that an upright and tender course of life in the 
 past and present, itself i'orms the only support of 
 your hopes ? And if so, is it not to 3^ou in the 
 place of every other support, and, therefore, in 
 the place of and supplanting Christ? And then, 
 let me entreat you to notice, how vast the differ- 
 ence here. The hetlever looks to his outward life 
 as proof that he is truly on Christ, as on a founda- 
 tion. You look to your life as the foundation 
 itself. I assure you, this is a difference not to 
 be disregarded. It is as wide as the heaven is 
 from the earth. If continued to the grave, it 
 shall prove as wide as heaven is from hell. 
 
 It seems hardly possible that it should be 
 otherwise, though your life be as correct and 
 
FOR NEGLECTLNQ GOd's ACCEPTED TDrE. 121 
 
 moral as the ancient Pharisees. Indeed, the 
 more correct and moral it is, the greater is your 
 temptation to aggravate this abominable use, 
 Avhich you are disposed to make of it. By so 
 much the more tenaciously, do you cling to it for 
 support and comfort, Avhenever you think of God 
 and the future. 
 
 But while thus depending, it is needful to re- 
 member, that you are setting at nought one of 
 the greatest works of God. A salvation origin- 
 ated, planned, executed, and offered by the 
 Godhead. A salvation secured at the expense 
 of the crucifixion of His dear, only begotten, 
 His well beloved Son. A scheme of such con- 
 centrated excellence, and so dear to Him, that 
 His whole revelation is made more or less di- 
 rectly to refer to it. Time and again is the allu- 
 sion to it, as the highest possible exhibition and 
 proof of His most astonishing love to this world — 
 of guilty men. And, for effecting man's salva- 
 tion, throughout the Sacred Word this is urged 
 upon us, as God's only power and wisdom. 
 
 Hence, either proudly to set this at nought, or 
 even to treat it with neglect, must be of all other 
 sins abominable. Heb. ii. 3 ; x. 28, 29. And 
 3^et, it is an abomination found at the door of 
 every man, who relies upon w^hat is sometimes 
 styled morality^ instead of Christ, as the ground 
 of his hope for safety at the last. 
 
 And from this charge none, not even what 
 you may. regard as your most excellent acts of 
 11 
 
122 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 life, can possibly be excepted. Yonr correctness 
 in nil your dealings Avith mankind, your freedom 
 from all the outwardly gross practices of others, 
 3^our most bountiful gifts of charity, and even 
 your attendance at the sanctuary, reading the 
 Bible and offering prayers, if this is the use you 
 are making of such a life, it is reason enough 
 why God should abhor it, and destroy you. 
 
 Now of all that has been said, in this and the 
 preceding section, this is the sum. The unre- 
 newed live and act, with feelings of settled 
 enmity to God, and supreme love to the world. 
 And even those of their number who are leading 
 outwardly correct or moral lives, before God are 
 radicaUfj urong, because of the motives which ac- 
 tuate them, and the self confidence which they 
 substitute for faith in Christ. 
 
 Such are the reasons which w\arrant the decla- 
 ration that their whole way, including alike ac- 
 tions which in themselves are either right or wrong, 
 is a way that is an abomination to the Lord. 
 And, with such reasons before the mind, who can 
 wonder that it should be so ? The highest excel- 
 lence in the universe despised — a creature idol- 
 ized — " the chief end of man" wholly' disregarded 
 — and the exceeding riches of God's grace, 
 treated as a thing of nought. 
 
 With this view of their " way," let us next 
 consider their " sacrifices" and their " prayer." 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 123 
 
 Sect. 4. Ax inquiry concerning the strong de- 
 claration, " The sacrifice of the 
 wicked is an abomination to the lord," 
 showing an analogy between the 
 
 temporal and SPIRITUAL ASPECTS OF THE 
 CASE. 
 
 By the word " sacrifice/' is to be understood, 
 all the duties and services of religion. They are 
 thus designated, undoubtedly, because of the great 
 prominence and importance of sacrifices in the 
 worship of the ancient church. Whoever went 
 to the temple to pay his devotions to Israel's 
 God, must uniformly take with him some clean 
 beast or fowl, to be offered in sacrifice by the 
 priest. Hence, in time, the word was so accom- 
 modated, as to designate all the religious services 
 which God requires. Thus under the Old Testa- 
 ment the Psalmist sn3's. The sacrifices of God are 
 a broken spirit. Ps. li. 17. Under the New 
 Testament the apostle Peter says to believers, 
 Ye are a holy generation, a royal priesthood, to 
 offer up spiritual sacrifices. 1 Pet. ii. 9. So, very 
 evidently, it is proper to understand the passage 
 now under con^^i(leration. In whatever religious 
 dufy the impenitent man may outwardly eng;ige — 
 at church, Bible reading, or even in the form of 
 prayer, he is still abominable. 
 
 And, indeed, no apology is needed for this 
 broad construction. For, when the excuse be- 
 fore us is urged, the individual would make a 
 
124 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 univerml application of it, to all the services 
 peculiarly enjoined by religion. This, in fact, is 
 his direct design. He is urged to make the sal- 
 vation of his soul the primari/ and pj'esent object 
 of concern. And, in order to secure it, to give 
 most diligent and earnest heed to those Divinely 
 appointed means, by which he may hope to be 
 drawn to Christ, and through which to receive 
 the blessings of the Spirit — No, is his quick re- 
 ply, you must necessarily excuse me from that, 
 for the Bible says, " The prayer of the wicked 
 is sin." 
 
 Now, although this is not a correct quotation 
 from the Bible, yet, being substantially its teaching, 
 and as his design in either form of speech would 
 be the same, I am willing to take the impenitent 
 at his word, and dwell for a little upon the word 
 prai/er, as a representative for ever}^ other reli- 
 gious service and duty. I remark, then, that 
 prayer, as any other act or duty, may be offered 
 with different frames both of mind and heart. 
 Moreover, the acceptableness of prayer, just as 
 that of any other act, must depend upon the 
 state of mind and heart at the time of its being 
 offered. 
 
 There is one state of heart, which presents the 
 man as an humble, penitent, sincere, fervent, 
 persevering petitioner at the throne of grace — 
 one who, while there, feels that if the object of 
 his desire is ever bestowed, it will be all of mercy 
 in the name of Christ, and all the praise due to 
 
FOR NEGLECTING GODS ACCEPTED TIME. 125 
 
 Him who granted it. It is not questioned that 
 such prayer, with all kindred services, so far 
 from being an abomination, is well pleasing to 
 God. It is precisely the kind of prayer, in 
 manner and spirit, which His commands do 
 specify, and to which His promises refer. Upon 
 this, therefore, we need not longer dwell. But 
 there is another state of heart, already noticed, 
 which presents the man. just as he appears in the 
 sight of God while putting forth any other effort. 
 That is, he is one filled with enmity to God, 
 sitpre?ne love to the world, prompted by other 
 motives than the Divine glor}^, and making the 
 very duty which he performs, and not the Lord 
 Jesus Christ, the ground of his hope for accept- 
 ance. The existence of one, or the other, or all 
 of these characteristics, is, as we have seen, pre- 
 cisely that which causes him to be denominated 
 a wicked man. Because, where one is recon- 
 ciled to God and loves Him more than any other 
 object, has His glory for a ruhng motive, and 
 places his hope of salvation solely on Jesus 
 Christ, that is a good man, in the acknowledged 
 sense of Scripture. Such, therefore, is not the 
 one whose case is now considered. It is to the 
 man who admits himself to be among the wicked, 
 in the sense already sufficiently explained, and, 
 in that acknowledged character, urges the plea 
 which forms the subject of this chapter, that 
 these lines are now addressed. 
 
 Now, as alreadj' intimated, if the round of re- 
 11 * 
 
126 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 ligious duties be performed with this state of 
 heart, not only must they, as any other, fail 
 of being acceptable, but prove abominable to 
 God. 
 
 And who will deny that they may be thus per- 
 formed, wholly void of God and Christ, and filled 
 with the world and self ? That it is possible for a 
 man to sit in the very sanctuary, while his car- 
 nal mind is enmity against the God of the sanc- 
 tuary? That it is possible to be under the sound 
 of the gospel, and yet most resolutely refuse the 
 salvation wrought out by Christ, which that gos- 
 pel reveals ? That it is possible to appear as a 
 worshipper of God, while in reality Mammon is 
 most ardently remembered and worshipped ? 
 In honour of Mammon, his plans are laid, his 
 calculations are made, and his business or plea- 
 sure otherwise arranged, for the week or even 
 years to come. Is this worshipping God ? True, 
 he does not forsake the assembling of the church. 
 This is well as far as it goes. It is compliance 
 Avith the letter of God's law, — to refuse which, 
 would be aggravated daring. He is also placing 
 himself in the way of the means, w^hich God's 
 Spirit employs for conversion and sanctification. 
 Still, by bringing a divided heart — yea, at times, 
 almost entirely devoting that heart to other ob- 
 jects — practically disdaining alike both the 
 authority and the grace of God, he pollutes even 
 his best observances of religion. 
 
 So, evidently, is it with all his services of this 
 
FOR ni:gle(jtl\g God's acceptkd time. 127 
 
 nature. He iiiny iiei-form any one of tliem, uith 
 just this frame of mind — supreme love to the 
 world, the very basis of which is hatred to God. 
 Moreover, if indeed they perform them, these 
 of all other duties they select, as best calculated 
 to commend them to God. How many have no 
 better nor other reason to offer, for anticipating 
 the joys of heaven, than their regularity in 
 attendance at the sanctuary and such like duties, 
 which in an external manner they ordinarily 
 perform ! In the whole round of observance, 
 they regard not the Divine glory, and have 
 neither reference to, nor thought of, Christ as the 
 only hope of sinners. 
 
 Now if this be the spirit which prevails, is it 
 not as sufficient to vitiate and render abomin- 
 able these performances, as any other acts or 
 course of life ? And, in all cases when these 
 services are rejected, it is because thus vitiated 
 and rendered abominable unto God. But, with 
 such cause for their rejection, they argue nothing 
 against the law which binds to these duties, nor 
 against God's fidelity to His promises, made to 
 those who sincerely and truly ofier prayer and 
 worship. So, taught by inspiration, the Psalmist 
 understood this subject — " If I regard iniquity 
 in my heart, the Lord will not hear." That is, 
 if we are rejected in our approaches to God and 
 attempts to serve Him, the reason will be, not 
 because we thus attempted or thus approached, 
 but because of our coming with hearts at vari- 
 
128 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 ance with Himself, by being in love with sinful 
 and forbidden objects, and uninfluenced by the 
 great aims and motives which ought ever to 
 characterize religious service. So taught our 
 Lord. When addressing the Pharisees, He speaks 
 of them as so strict that they nppenred right- 
 eous unto men — at the same lime styling them 
 hypocrites, and because of their h3-pocris3', pro- 
 nouncing woe after woe upon them. 
 
 Religious duties, theretbre, stand upon pre- 
 cisely the same footing with other duties, as 
 respects the ground of their acceptableness with 
 God. If performed with wrong feelings, wrong 
 motives, and a wrong and abominable use of the 
 service, they are equally, but no more offensive 
 in the one case than in the other. 
 
 Sect. 5. Those who offer this excuse for neg- 
 lecting RELIGIOUS duties, IF CONSISTENT, 
 should, FOR THE VERY SAME REASON, 
 NEGLECT EVERY WORLDLY SERVICE. 
 
 I can perceive no ftillacy in this statement, or 
 in the process by which this conclusion has been 
 reached. It has been shown that the course of 
 an impenitent man is, for sufficient reasons, offen- 
 sive to God — and that these same reasons apply, 
 with equal force and strictness, to matters of 
 every day life, as to those duties more strictly 
 styled religious. 
 
 If it be true that you, as a " wicked" man, 
 ought not to pray, nor attempt any other reli- 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 129 
 
 gious duty, because it is oflensive to God, the 
 same reason existing, ought to restrain you from 
 ever}' act and service of life. If you can plead con- 
 scientious scruples, as a reason for not engaging in 
 the former class of duties, not less should your 
 conscience trouble you, when attempting the lat- 
 ter. Hence, if you assign this as a reason for 
 neglect of the former, j^ou not only ought to as- 
 sign it as the cause for your neglect of the latter ; 
 but, as a matter of conscience, be careful uni- 
 formly and universally to neglect them. 
 
 And it matters not how these latter may ap- 
 pear, whether innocent or indifferent, in your 
 esteem. It is the character of the individual per- 
 forming it, and not the magnitude or quality of 
 the act, which, in this case, is supposed to 
 originate the charge of sin. Following your own 
 course, the Bible must be the standard on the 
 subject. Professedly citing it, you affirm that, 
 should you attempt any religious duty, you 
 would only be sinning against God — for, " the 
 prayer of the wicked is sin." 
 
 Then, if tempted or urged to any worldly ser- 
 vice, taught by and citing the same Bible, why 
 not make the same reply ? You and your course 
 are no less abominable and sinful in this latter 
 case, than in the former; for ''the ploughing of 
 the wicked is sin." 
 
 On the other hand, you would be no more 
 abominable, when attempting prayer or other re- 
 ligious service, than if engaged in any mechanical 
 
130 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 or mercantile pursuit. For, so long as you re- 
 main a " wicked" man, your tuhoh " way," as well 
 as your " sacrifice" and '' prayer," is abominable 
 to God. 
 
 xind 3'et, does the history of the world present 
 a single case, in which this reasoning has been 
 carried out ? Did you, my reader, ever thus 
 argue concerning any thing loorldhj^ either in the 
 fortn of business, or of pleasure ? 
 
 But, perhaps, you reply, that the Bible makes 
 it your duty, to engage in some worldly pursuit. 
 It commcmds, ihsit we be " not slothful in business." 
 It threatens, that " the idle soul shall suffer hun- 
 ger." But, then, equally clear and positive is the 
 s;ime Bible, in urging to religious duty. This 
 appeared in our last chapter. It declares, that 
 men ou(/hi always to pray, and not to faint. Lu. 
 xviii. I. It promises that if we ask, it shall be 
 given to us. Lu. xi. 9. It involves a threaten- 
 ing, in the declaration, that God will be inquired 
 of to do for us. Ezek. xxxvi. 37. 
 
 As duty, therefore, it is quite as universally 
 binding, as is the duty to be engaged in some 
 worldly pursuit of industry. As to conse- 
 quences, flowing from the two classes of duties, 
 they compare as eternity to time. And j'ct, 
 against compliance in the former case, and not in 
 the latter, the sinfulness of the attempt is urged 
 as a sufficient excuse. With right feelings and 
 motives, the duty is just as acceptable in the 
 former case, as in the latter. With wrong feel- 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 131 
 
 ings and motives, the latter is just as abominable 
 as the former. That is, so far as this one argu- 
 ment is concerned, the cases are perfectly par- 
 allel. 
 
 This very fact throws suspicion upon the ex- 
 cuse, as being a mere pretence, in order the more 
 plausibly to escape from that which, in itself, is 
 irksome. The same godless man will turn both 
 mind and hands to any worldly service that 
 pleases him, not shrinking, in the least, at the 
 thought that God is his enemy while thus en- 
 gaged. But, remind him of his soul to be saved, 
 of God to be served and honoured, and of strictly 
 religious thought and effort, in order to hope for 
 securing either, and then the individual sets up 
 the plea of sin in the sight of God, as a reason 
 for not attending to matters such as these. When 
 an individual never thinks of, or cares for the 
 Divine approval in any of his worldly engage- 
 ments, it is very hard to believe, though he pleads 
 it, that he is troubled ^Yith any such scruple, as 
 the reason for his being deterred from a religious 
 life. We must feel that there is something un- 
 derlying all this, which does not at first appear. 
 And, undoubtedly, there is. It is that " carnal 
 mind at enmity," which would rather stay at a 
 distance and sin under a mask, than by religious 
 duty, to be brought in too close contact with this 
 hated God. And hating God and religion is 
 very different, from fear of dishonouring and 
 
132 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 offending Ilim, as a reason for neglecting any 
 act, or course of action. 
 
 Another reason for doubting its sincerity, ap- 
 pears from the nature of the excuse. To be thus 
 conscientious, supposes a man to be ah'cady and 
 truly a servant of God, ;\'hose leading aim and 
 desire are to please Him. And yet, the very 
 force of this excuse lies in the fact, that he is 
 not a servant of God, but a " wicked" person. 
 That he is, therefore, an enemy, and has no 
 desire to please Him. The very highest style 
 of reasoning, for restraining either saint or angel 
 is, that a course or act is displeasing to God. 
 " How can I do this great wickedness, and sin 
 against God ?" But what cares an unregenerate 
 man for the pleasure of God ? That he is totally 
 indifferent to this, appears from his never allu- 
 ding to or urging it, except when some service 
 of religion is required. 
 
 Finally, if thought of sin w^ere so alarming, 
 we very reasonably might expect to see it evi- 
 denced, in repentance, earnest seeking for pardon- 
 ing mercy, and careful turning to all the means 
 and provisions, by which such mercy is secured 
 and offered to dying men. And yet, the excuse 
 itself has, for its very design, deliverance from 
 being engaged in any, or all of these, though 
 upon their true, faiiliful, persevering, and heUeving 
 use, in God's "•' accepted time," is staked hope of 
 acceptance and eternal life. And this, not be- 
 cause he has no sins, which make his case thus 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 133 
 
 urgent and needy. So fur from this, it is his 
 actual sinfulness which he pleads, as rendering 
 olfensive to God the best religious act he could 
 perforin. If his state be thus alarming, if so 
 polluted as to defile whatever he may touch, why 
 not urgently and earnestly attend to the propo- 
 sitions of God's grace — offering, most freely, sal- 
 vation from his danger and defilement ? Let the 
 reader answer this for himself. Why act so 
 utterly indifferent to your guilt, except when 
 urged to the means of grace? And, when thus 
 urged, why plead that guilt as an apology for 
 not using the very means, in connection with 
 a timely and proper use of w^hich, God has prom- 
 ised His gracious pardon ? Why, on the ground 
 of being a sinner, slight that which is graciously 
 offered to you because you are a sinner ? Reader, 
 this must be no other than an iminccriti/, which 
 before God, brands you as a hypocrite, and 
 greatly increases your guilt. Every such pre- 
 tence, only " heaps up wrath." Such pretended 
 regard for God, only modes Him. And bear in 
 mind, too, that all the while of such trifling, 
 God's " accepted time," the day, as well as the 
 means of grace now urged upon you, is passing 
 rapidly away. Oh ! be not among the number, 
 who — 
 
 " Rather choose ia sin to die, 
 Than turn au car to mercy's voice." 
 
 It is true, very true, alarmingly true, that you 
 
 12 
 
134 SINFULNESS AN INSUFFICIENT EXCUSE 
 
 are a very great sinner. But, what then ? Do 
 you not know, that sin places you under present 
 wrath, and directly tends to death and hell ? Do 
 you not know, that unless Divineli/ aided, you can 
 never be delivered from sin and its tremendous 
 consequences ? Do you not know, that atten- 
 tion to your soul, in the scriptural, earnest, per- 
 severing use of the means of grace is designed 
 to secure to you, just the aid you need — aid of 
 Jesus, as a Divine Ptedeemer, aid of the Holy 
 Ghost, as a Divine Purifier from your sin ? 
 And do you not know, that these blessings of 
 purity and redemption, are entirely in the hand 
 of God, who is able, read}^, wiHing, noiv to be- 
 stow them — but, that His '^accepted time" is 
 rapidly passing — and, that just as rapidly and 
 every hour, your prospects of His favour and of 
 life, are becoming still more dark ? 
 
 If you know all this, with all your sinfulness, 
 why not hasten to Him who alone can pardon 
 it ? With all your crimson guilt, why not hasten 
 to Him who only can redeem ? With all your 
 pollution, why not hasten to Him who only and 
 alone can sanctify and cleanse ? If with this, 
 or any other apology, you stay away from " the 
 grace of God which brings salvation," will you, 
 can you ever become better ? And if j^ou die 
 with the guilt and pollution of sin still upon you, 
 who, then, either can or will redeem and cleanse 
 you ? And if, leyond the grave, you appear un- 
 redeemed and uncleansed, how can you escape, 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 135 
 
 hnvinpr, in 'Mlie nccoptcd time," neglected God's 
 salvation? IIeb.ii.3. Reader, as great and as many 
 as are 3'our sins — so far from being a A'alid apology 
 for neglect — they present the strongest possible 
 argument, why you need jwompilfj to hear and 
 obey, while " the accepted time" continues, and 
 
 '' The voice of free grace cries, Escape to the mountain." 
 
 Oh! will 3^ou believe and receive it, as just the 
 truth you need ? — 
 
 " For Adam's lost race Cliiist lias opened a fountain : 
 For sin and tran?gre?i!ion and every pollution, 
 His blood flows most freely in streams of salvation." 
 
 I entreat you, no longer, by so vain a pretext, 
 to parley, or cavil, or linger. But, without delay, 
 let it be your prayerful resolve, 
 
 " I'll go to Jesus, though my sin 
 Hath like a mountain ros^— 
 For, if I stay away, I know 
 I must forever die," 
 
 Dear reader, notv is God's " accepted time.'' 
 Before that time has passed beyond recall, are 
 you ready to pray, that now He would grant you 
 IJis salvation ? I beseech you, 
 
 " Stay not for to-morrow's sun." 
 
136 ELECTION AN INSUFFICIENT EXCUSE 
 
 CHAPTER IV. 
 
 PLEADING god's SOVEREIGN ELECTION, IS AN INSUFFI- 
 CIENT EXCUSE FOR NEGLECTING GOD's " ACCEPTED 
 TIME." 
 
 " For the children being not yet born, neither having done any 
 good or evil, that the purpose of God according to election might 
 stand, not of works, but of Him that calleth ; it was said unto 
 her, The elder shall serve the younger." Rom. ix. 11. 12. 
 
 " Seeing his days are determined, the number of lis months are 
 with thee, thou hast appointed his bounds that he cannot pass." 
 Job xiv. 5. 
 
 Sect. 1. The doctrine of election is literally 
 and most fully true. 
 
 For the sake of definiteness, and a mutual un- 
 derstanding between the writer and reader, I 
 shall first state the substance of, what is com- 
 monly designated, the Calvinistic view of this 
 doctrine. God, from all eternity, did, by the 
 most wise and holy counsel of His will, freely 
 and unchangeably ordain whatsoever comes to 
 pass ; yet, so as thereby, neither is God the Au- 
 thor of sin, nor is violence offered to the will of 
 the creatures, nor is the liberty or contingency 
 of second causes taken away, but rather estab- 
 lished. Confession of Faith, chap. 3. sect. 1, 3, 7. 
 
 This passage contains the germ of all that is 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 137 
 
 ^'w/^ affirmed concerning the doctrine of election, 
 tcchnkalhj so called and understood. This elec- 
 tion is only the unchangeable and iiniverud q>x^\Vi'\- 
 tion of God, applied to, and definitely and 
 permanentl}^ deciding concerning, angels and men. 
 In accordance with it, some of them " are pre- 
 destinated unto everlasting life" — while others 
 are " passed by," and " ordained to dishonour and 
 wrath for their sin." 
 
 All this, however, so as that God is not the 
 Author of sin ; nor violence offered to the will of 
 these creatures ; nor the use and necemiij of sec- 
 ond causes removed. From this statement of 
 the doctrine, as well as from the heading of this 
 section, the reader will perceive that the answer 
 to his excuse, does not consist in a denial of the 
 doctrine. This may not be, because the doctrine 
 is in accordance with Bible teaching, and, there- 
 fore, must be true. If true, the opposite of it 
 must be error — and error never benefited either 
 individuals or the world. 
 
 In the first passage at the beginning of this 
 chapter, the apostle adduces an instance of God's 
 dealings, with the family of the patriarch Isaac. 
 But, mark the strength of his language, in refer- 
 ence to those dealings. They were thus deter- 
 mined and carried out, in order ilmt, beyond all 
 question, the doctrine before us might be estab- 
 lished. He dealt thus with them, spake thus 
 and at such a time concerning them, that the 
 doctrine of election might stand. Thence, verse 
 
 12* 
 
138 ELECTION AN INSUFFICIENT EXCUSE 
 
 15, he enlarges upon the doctrine. In view of 
 this particular case he teaches, that all the in- 
 stances of Divine compassion and mercy, have 
 their origin in the will, that is the sovereign plea- 
 sure of God — '^ I will have mercy on whom I 
 will have mercy, and I will have compassion on 
 whom I will have compassion." Again, verses 17 
 and 18, he shows that this same truth applies, 
 ivith equal force, to those who are lost — " The 
 Scripture saith unto Pharaoh, Even for this same 
 purpose have I raised thee up, that I might show 
 my power in thee." — '• Whom He tvill He liard- 
 eneth." 
 
 Elsewhere, he shows that all who are " pre- 
 destinated" or elected, are also effectually " called" 
 into His service and favour ; are "justified," or 
 pardoned and accepted as righteous ; and " glori- 
 fied," or saved in heaven. Rom. viii. 29, 30. 
 Again, his language is very strong ; for he there 
 ascribes it wholly to the election of grace, that 
 there is even a remnant found faithful to God, 
 and engaged in His service. Rom. xi. 5 — 7. 
 And then, how free from ambiguity is his mean- 
 ing, when most emphatically he asserts, that all 
 who come short are of the non-elect — " The election 
 hath obtained it, and the rest zvere hlindedJ' 
 
 In his other epistles, he dwells less upon this 
 point, yet very clearly avows it. To the Ephe- 
 sians, i. 4, 5, he thus writes — "According as He 
 hath chosen us in Him, before the foundation of 
 the world — Having predestinated us unto the 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 139 
 
 adoption of children by Jesus Christ to Himself, 
 according to the good pleasure of His will." In 
 his first epistle to the Thessalonians, 1. 4, he speaks, 
 as though by them the doctrine was familiarly 
 understood — " Knowing, brethren beloved, your 
 election of God." 
 
 But the apostle Paul is not alone in this teach- 
 ing. In his first epistle, Peter, i. 2, addressing 
 those to whom he wrote, thus styles them— 
 ^^ Elect according to the foreknowledge of God 
 the Father." The apostle John, also, in his 
 first epistle, iv. 19, thus states the truth which 
 the doctrine involves — " We love Him, because 
 He first loved us." This necessarily implies, that 
 the fact of our loving Him at all, is the mere 
 result of His affectionate, and efiicient choice of 
 us. Again, 2 Jno. 1, 13, he employs the term, 
 as peculiarly distinguishing those, whom he re- 
 gards as the people of God — '*' The elder unto 
 the elect lady and her children." " The children 
 of thy elect sister greet thee." Finally, we find 
 our Saviour Himself, speaking of God as exer- 
 cising this right, both in the absolute and inde- 
 pendent choice of those, upon whom He will be- 
 stow His spiritual favours, and, in His decision 
 concerning those, from whom He will withhold 
 those favours. " Thou hast hid these things from 
 the wise and prudent, and hast revealed them unto 
 babes — even so, Father, /or so it seemed good in 
 thy sight. Matt. xi. 25, 26. 
 
 Enough has now been cited from the Bible to 
 
140 ELECTION AN INSUFFICIENT EXCUSE 
 
 establish the point, that the doctrine of election 
 is literally and most fully true. Denying it, 
 therefore, can be neither a legitimate nor profit- 
 able mode of answering objections raised against 
 it. 
 
 Sect. 2. God's choice is altogether independent 
 of anything in the individual elected ; 
 either before or after his conversion, 
 but is wholly and absolutely depen- 
 dent on the good pleasure of god. 
 
 It cannot be founded upon any thing done by 
 the individual hefore conversion, for two reasons. 
 
 1. We are taught that it takes place before any 
 actions have been performed. Look at the pas- 
 sage, at the heading of this chapter. In the case 
 of Jacob and Esau, that the purpose of God accord- 
 ing to election might stand, the choice of the per- 
 sons w^as before their birth — consequently, could 
 not have been in view, either of what they had al- 
 ready done, or, at the time of their choice, were ac- 
 tually engaged in doing. In writing to the Ephe- 
 sians, as already cited, the apostle affirms the 
 same. His expression is very strong, declaring 
 that the elect are chosen before the foundation 
 of the world. This is usually regarded as equiv- 
 alent to saying, that this electing purpose \^from 
 eternity. It certainly dates far enough in the 
 past, to preclude the idea of its taking place, 
 upon the occasion of something already performed, 
 
FOR NEGLECTING GOD's ACCEPTED TDIE. 141 
 
 or actually in the process of performance, by the 
 individual elected. 
 
 2. All that a man does before conversion, the 
 Bible declares to be sinful. " The luay of the 
 "svicked is an abomination unto the Lord." As 
 shown in the preceding chapter, by the way of 
 the wicked, we are to understand all that he docs, 
 whether regarded by others as moral or immoral, 
 whether apparently useful or injurious. His 
 whole life, up to that hour, is spent without a 
 single right motive, without a single right feel- 
 ing towards either God or the w^orld. Conse- 
 quently, there is nothing, concerning which we 
 could possibly affirm, that it is, or ought to he, the 
 basis of God's electing love. So far from thus 
 deserving to be chosen, to the relation and privi- 
 leges of a child of God, all that he does, being 
 sinful and abominable in the sight of God, calls 
 rather for judgment alone. 
 
 Neither does this choice originate in the view 
 of what the one elected will do in the future, or 
 after conversion. And it is desirable that this 
 be distinctly noticed and understood, because 
 some professedly holding to and advocating this 
 doctrine, have mistaken here. 
 
 The writer well remembers to have heard a 
 member of a Presbyterian Church, strenuous in 
 his belief of this truth, striving to free it from 
 its objectionable features. To this end, thus his 
 views were stated — " This election depends upon 
 the fact of God's foreseeing that the individual 
 
142 ELECTION AN INSUFFICIENT EXCUSE 
 
 chosen will improve the grace to be imparted — 
 and, because of that prospective improvement, 
 chooses him to Himself. 
 
 To pause and give this theory a name, one 
 must needs style it, pure Arminianism. It can- 
 not be a true and Bible theory, for the following 
 reasons : 
 
 1. A man's doing any thing pleasing to God 
 itself originates, as already seen, in God's bestow- 
 ment of a nature which enables him to enter and 
 perform the Divine service — " It is God which 
 worketh in you, both to will and to do of His 
 good pleasure." When God has thus wrought 
 in him, then, and not till then, does the man begin 
 a life of holy service. Hence, most clearly, this 
 service or improving of Divine grace, is the efed, 
 not the cause, of one's election to heavenly favour 
 and eternal life. And to say the least, it must 
 be using language with very great impropriety 
 and confusion, while one thing is only the effect 
 of another, still to speak of it, and base argu- 
 ments upon it, as though it were the cause. 
 Indeed, it is not too strong to pronounce it 
 absurd, to speak of an effect, as though the 
 cause. And it is being guilty of precisely that 
 absurdity to affirm, that the prospective holy love 
 and obedience of a mon, is the moving cause of 
 God's choosing him. Why? Because there would 
 and could be no such holy love and obedience 
 without that choice. Because, moreover, it is 
 the desired and designed result, not cause, of 
 
FOR NEGLECTING GOD's ACCEriED TIME. 143 
 
 God's choosiriir any individual, That he should be 
 holy and without blame. Eph. i. 4. 
 
 2. The oi)posite view Avould make the lan- 
 guage of the apostle very illogical. IJis very 
 object, in citing the case of Jacob and Esau, is 
 to prove, that the choice of any is owing, abso- 
 lutcly and indcpcndcntli/, to the purpose of God. 
 But stating, as he does, that the choice took place 
 before they had done any good or evil, could not 
 tend in the least to establish that point, if at the 
 same time, the good which they afterward were 
 to do, was the moving cause. 
 
 For prospective good, as truly as that already 
 secured, may influence to a certain choice or act. 
 Hence, in such case, so flir from referring that 
 choice absolutely to the purpose of God, as its 
 originating cause, which the apostle decidedly 
 aflirms — the good anticipated, as service from the 
 person elected, must be regarded as the cause, 
 which the apostle seems carefully to deny. 
 
 And here it must be observed, that this view 
 of the passage is not controverted by Eph. i. 4? 
 cited above. There the same apostle adverts to 
 the end, as to the result to be secured by the 
 choice — namely, a blameless and holy life. And 
 this, too, is an important doctrine of the Bible. 
 
 But here he is speaking of that, which moves 
 to the choice itself. This he declares to be, the 
 sovereign pleasure and purpose of God. To 
 make this latter appear, he shows that it was 
 totally independent of any thing, in the individ- 
 
144 ELECTION AN INSUFFICIENT EXCUSE 
 
 ual chosen — and, as proof that it was thus inde- 
 pendent, he declares that it took place, before 
 any thing: good or bad was done. Yet, how could 
 this possibl)^ tend to establish, or even bear upon 
 his argument, if, nevertheless, the choice was 
 p'omjjted by consideration of works or goodness, 
 reserved and treasured in the future ? But a 
 conclusion, strictly illogical, can never safely be 
 aftirmed of one, who is reasoning under the direc- 
 tion of Divine inspiration. And this latter con- 
 sideration forbids the thought that the apostle 
 designed any other, than an open and candid 
 use of the language. It is not a mere play 
 upon terms, when he speaks of their having done 
 neither good nor evil. 
 
 3. The apostle says ver}'- explicitly, that this 
 electing purpose stood '• not of works." This can 
 be true, however, only by having reference to 
 the future, as well as the past. For if God's 
 purpose originated in, or was based upon, what 
 a man in any particular case would hereafter do, 
 how could it be possible that His purpose was 
 not of works ? Hence, if we suppose the apos- 
 tle to mean what he says — and who does not ? — 
 personal election, as to its meritorious cause, is 
 not based upon any thing the individual elected 
 will do, any more than upon what he has already 
 done. Thus, in this whole matter, human 7nerit, 
 whether derived from the past, present, or future, 
 is wliolly excluded. 
 
 The apostle, however, in leading us to the 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 
 
 145 
 
 true cause, not only declares what it is not, but, 
 with equal clearness, what it is. The Divine 
 purpose of election stands, originates and con- 
 tinues to depend, " not of works" in any sense, 
 but wholly " of him that callciU'—\. e. God. This 
 elsewhere and frequently is taught. Rom. viii. 
 28. Eph. i. 5. It is the uniform teaching of all 
 those passages, which speak of God's choosing and 
 calling men, referring their salvation entirely to His 
 purpose and choice. But especial notice should be 
 taken of the language of our Saviour. How 
 explicitly He warrants and teaches this doctrine, 
 when He assigns as the reason of God's favouring 
 and distinguishing choice, that it seemed good in His 
 sight ! Matt. xi. 25, 26. Enough has now been 
 said, to establish the point of this section — 
 election is, altogether, independent of any thing 
 in the individual himself, and wholly owing to 
 the good and sovereign pleasure of God. 
 
 But, in passing, I am constrained to pause 
 upon a thought, not essential to the argument of 
 this chapter. Let the reader note, what a sad 
 reflection is thus cast upon himself, in common 
 with the race. So utterly wretched, that if God 
 looks upon you, and determines to show His 
 favour, the only reason why He thus determines, 
 is to be sought, not in yourself — because no suffi- 
 cient reason there exists — but, simply because He 
 chooses, in kindness and of His good pleasure, to 
 bestow it. All that can be seen in any man, be- 
 tokens need of compassion, without the least 
 
146 ELECTION AN INSUFFICIENT EXCUSE 
 
 compensating good to deserve that compassion. 
 So that if it come at all, it comes from God, 
 merely because it pleases Him gracioxishj to be- 
 stow it. Oh ! how such a view should humble 
 us, and curb our murmuring, while it exalts, 
 in our esteem, this kind, though wholly inde- 
 pendent, God. For even from such a race He 
 has actually chosen a multitude, that no man can 
 number. Rev. vii. 9. And, instead of taking 
 such views of this subject, as only harden and 
 tend to ruin the soul, how we should contem- 
 plate this Divine kindness, this " exceeding 
 riches of His grace," till our hearts are melted 
 into tenderness and love ! 
 
 Sect. 3. Showing a strict analogy between God's 
 election of any to spiritual and eter- 
 nal life, and his purpose concerning 
 physical and temporal life by a brief 
 
 EXAMINATION OF JOB xiv. 5. 
 
 The language is as follows — " Seeing his days 
 are determined, the number of his months is 
 with thee, thou hast appointed his bounds that he 
 cannot pass." As bearing upon our present ob- 
 ject, note several particulars concerning this pas- 
 sage. 
 
 1. It is an allusion simply to physical or 
 natural life. This will be very manifest to any 
 who will carefully read the context. The sacred 
 writer opens the chapter, by reference to the 
 Tewness of the days in the life of man. To nius- 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 147 
 
 tr.'ite it, he speaks of them as flourishing, and 
 being cut down, lilve the flower. And then, 
 plainly and literally, in language which can 
 leave no doubt concerning the meaning of the 
 writer, he says, " Man dieth and wasteth away ; 
 yea, man giveth up the ghost, and where is he ?" 
 
 2. The length of this life, in each case, has 
 been already irrevocably fixed. 
 
 " His days are determined" — " Thou hast ap- 
 pointed his bounds, that he cannot pass." If, 
 then, the howylary of life is appointed, and the 
 numbd' of its days and months is fully determined, 
 the language must be most strangely employed, 
 if we are not to understand, that when that 
 boundary has been reached, it will end our pro- 
 gress — when that number has been spent, there 
 will be no possibihty of increasing it. That it 
 does thus mean, every candid reader must readily 
 admit — from the ver}'' nature of ^ fixed boundary, 
 and a determined number. But, to acknowledge 
 this to be the meaning and consequent teaching, 
 is to admit that, whatever may be the advantages 
 of friends, physicians, climate, or local circum- 
 stances, none will be able to add even a single 
 day to those which have been already allotted. 
 
 We often think, and act upon the feeling, that 
 with tender nursing, skillful physicians, change 
 of air, and faithful application of remedies, we 
 shall certainly recover. And, most assuredly 
 we will recover, provided we have not arrived at 
 the appointed boundary — have not completed the 
 
148 ELECTION AN INSUFFICIENT EXCUSE 
 
 number of our days or months. But, on the 
 other hand, if we have reached that boundar}^, 
 if the number of our months has been fully 
 spent, the employment of all these varied means, 
 however appropriate and excellent, will prove 
 entirely fruitless ; for that boundary we " cannot 
 pass" — beyond it, cannot possibly prolong life, 
 or add a single day. The term " cannot,'' im- 
 plies a desire and anxiety, use of means and 
 effort to pass ; but, at the same time, positively 
 asserts that literally nothing shall be effected. 
 We may reach the appointed limit while in the 
 city or country, in a season of general health or 
 pestilence, among friends or strangers, with or 
 without a physician or medical remedy — all, 
 equally and alike, will prove utterly in vain ; for 
 the bounds of life will not, in the least, be ex- 
 tended, the number of the months will not, for a 
 moment, be increased — and then we shall surely 
 die, and not live. 
 
 3. This fixing the limits of human life, is de- 
 clared to be the work of God — " TJiou hast ap- 
 pointed." 
 
 In the third verse of the previous chapter. 
 Job tells us plainly to whom he speaks — "Surely 
 I would speak to the Almighty, and I desire to 
 reason with God." And we are to understand 
 him as continuing his speech and reasoning, and 
 as still addressing himself to God, when, in the 
 passage before us, he employs the term *' Tlion." 
 So that it would be correct, and show more clearly 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 149 
 
 the reference, to read the clause — " God has ap- 
 pointed the bounds, that he cannot pass." 
 
 Let the reader notice, therefore, that He whose 
 province it is to elect, or determine who shall be 
 saved — and so determines, as we have seen, that 
 the number can be neither increased nor dimin- 
 ished — is the idcniical Being, who appoints the 
 number of the days, in every instance, of himian 
 life — and so appoints and decides them, that that 
 number is absolutely without the least variation. 
 So absolxdely, as to place it entirely beyond the 
 power of human desire, or human effort, to pro- 
 duce the least possible change. 
 
 4. This appointment by God is wholly inde- 
 pendent of men. 
 
 That it is altogether independent of their 
 wishes or circumstances, appears from the use of 
 the term " cannot ;" for this shows, that when 
 men have reached God's appointed hmit to their 
 lives, they will both desire and strive^ but shall 
 find themselves wholly unable to pass beyond that 
 limit. And by what a large proportion of our race, 
 this truth is most strikingly illustrateil ! They 
 die, because thej^ must — because all their desire, 
 anxiety, and care, cannot longer enable them to 
 live. Think, too, how irrespective this is of 
 character or situation in life. Moral or immoral, 
 industrious or indolent, useful or injurious, rich 
 or poor, royal or peasant, with or without a fam- 
 ily, pressed with business or desirous of more — of 
 all alike it is true, that independently of their own 
 
150 ELECTION AN INSUFFICIENT EXCUSE 
 
 or the desires of others, persons sicken and die 
 — or suddenl}^, without lingering disease, are 
 called from earth. 
 
 It is independent of men in another partic- 
 ular also — " The number of his months is with 
 thee." That is, God so completely reserves 
 to Himself the measure of human life, that 
 no7ie hioivs or can Jcno2u, what is the time np- 
 pointed for his continuance here. And all 
 experience shows, that this number is not 
 usually made known to any, until it is just 
 completing. Actually seeing Hs honndnr?/, is the 
 first certain knowledge of the jtrecisc length of 
 the mortal life allotted to any man. 
 
 The thoughts in this section, show God's pur- 
 pose concerning the length of human life in this 
 world, to be both independent and unchangeable. 
 We are now prepared for certain deductions, 
 which necessarily flow from the teaching of these 
 first three sections. 
 
 Sect. 4. The analogy continued. If God's in- 
 dependent AND UNCHANGEABLE PURPOSE 
 
 INCLUDES MY SAFETY WHETHER IN THE 
 
 FUTURE OR PRESENT LIFE 1 SHALL CER- 
 TAINLY BE SAFE. 
 
 I have chosen this strong language, because, so 
 far as it relates to the future, it is the same so 
 often employed by the impenitent, for excusing 
 inaction and lulling conscience — and, because I 
 have not the least doubt of the truth of the state- 
 
FOR NEGLECTING GOd's ACCEPTED TIME. 151 
 
 ment. Wc will first consider it, in reference to 
 tlie spiritual Jind future life. And I beseech the 
 reader to distinguish and notice the true import 
 of this statement. It is, in fact, but a declara- 
 tion, that if God sets His love upon and chooses 
 you, there is no i^oiuer that can possibly prevent 
 His securing the object of that choice, and, conse- 
 quently, the salvation of your soul. That is, 
 God, superior to and uncontrolled by any other, 
 can and will, in every case, certainly perform 
 His purpose. 
 
 This He directly claims — and any thing short 
 of it, would greatly derogate from his exalted 
 nature. My counsel shall stand, and I will do 
 all my pleasure, Isa. xlvi. 10, surely is language 
 very decided and strong. And the evident view 
 of God which it presents, is that of one who not 
 only can plan, but execute, as He pleases, wholly 
 independent of every other being, and every other 
 world. Hence, in the execution of that purpose. 
 He must be wholly unrestrained by any individual 
 of the human family, towards whom that pur- 
 pose might be directed. Consequently, dear rea- 
 der, nothing that you can do will be able to 
 thwart the final accomplishment of His purpose 
 electing you to salvation — provided, He has thus 
 purposed concerning you. 
 
 This is the leading point of the present section. 
 A point, therefore, wholly different from the 
 teaching, that God is totally unmindful of, or 
 indilfcrent to, the nature and the life, when He 
 
152 ELECTION AN INSUFFICIENT EXCUSE 
 
 chooses to secure the salvation of the soul — or, 
 that a man may assume, ivithoiit satisfactory 
 evidence, his own election, and then give license 
 to the life, under the plea that all is unalterably 
 safe. If this latter were the case, then the 
 statement as employed by the impenitent, 
 would certainly contain something like a valid 
 objection. But that the objection, so far from 
 being valid, is unreasonable, it is the design 
 of this chapter to show — and I pray that it may 
 so appear to the reader, by the time he arrives 
 at the close. With this preparation and cau- 
 tion, concerning the theory advanced in this sec- 
 tion, I now proceed to give some reasons for 
 believing it to be correct. 
 
 1. From the teaching of the passage at the 
 heading of this chapter. 
 
 For in it God, by the apostle, has not only 
 announced the theory, but confirmed it by an 
 example, showing that His purpose relating to 
 this one subject — namely and very emphatically, 
 " according to election" — shall certainly stand. 
 If so, then all those upon whom He has set His 
 love and elected to life, shall certainly see, enter, 
 and enjoy that life ; for this is only another form 
 of saying, that His purpose in this, as in every 
 other respect, to the uttermost will be accom- 
 plished. And this, the reader must carefully 
 observe, is not equivalent to saying, that because 
 his salvation mai/ be certain, therefore it is a 
 matter of indifference what kind of a life he leads. 
 
FOR NEGLECTINa GOD's ACCEPTED TIME. 153 
 
 But it is designed to teach, that if God has 
 elected any, He ^Yill so change and protect, re- 
 strain and guide that life, that nothing in or 
 around it, can possibly prevent His securing the 
 object of that election. " His counsel will stand, 
 and He will do all His pleasure." But, in this 
 case, His pleasure and counsel are, to save that 
 soul. Consequently, if the reader, though now im- 
 penitent, is among the number of those who are 
 chosen to salvation, God will not permit that you 
 shall continue to lead such a life, as will forbid 
 your being finally and forever saved. 
 
 Yet this may be saying, that great rcfmmmtory 
 changes must necessarily occur in that life of 
 yours, in order to your realizing the eiulio which 
 this election refers. 
 
 2. Our Saviour Himself taught the same, in 
 language which will scarcely admit of any other 
 construction. 
 
 All that the Father hath given me, shall come 
 unto me. Jno. vi. 37. If this be so, ever?/ such 
 individual will certainly come, and no being or 
 character can possibly be allowed to prevent it. 
 Hence, if in this electing purpose there has been 
 given to Christ, a man who is no2o profane, or a 
 gambler, or a drunkard, or dishonest, or an infi- 
 del, so certainly will he come to Christ, that these 
 courses of life, one or all of them combined, will 
 not he permitted so to interfere as to cause a total 
 failure. Every thing that would cause or threaten 
 that ftiilure, will be removed or overruled. And 
 
154 ELECTION AN INSUFFICIENT EXCUSE 
 
 every thing needful, as an instrumentality, will 
 be made to work for its accomplishment. The 
 thing must be done — because it is God that has 
 purposed it. 
 
 3. This teaching is confirmed by the fact, that 
 any are saved. 
 
 If there were not this fixed purpose in God, 
 setting His love upon some, and certainly, in the 
 face of all opposition, bringing them forth to 
 favour and to life, who would be able to reach that 
 favour and life ? Who could be saved ? With 
 " deceitful" and ^' desperately wicked" hearts 
 within us, with the world alluring, and the powers 
 of hell surrounding — all conspiring to impel on- 
 ward in the course of sin, and to destroy the in- 
 fluence and power of gospel truth — how could 
 ani/ hope to escape ? In circumstances such as 
 these, how could any be encouraged, even to 
 preach to others the everlasting gospel ? The 
 devil is ever ready to catch away the word that 
 is sown in the heart ; Matt. xiii. 19 ; but the 
 purpose of God is, that the word going forth 
 out of his mouth, shall accomplish that which 
 He pleases, and j^rosper in the thing whereto He 
 sent it. The cares of the world and the deceit- 
 fulness of riches, are always ready to choke and 
 render the word unfruitful ; Matt. xiii. 22 ; but 
 then the declaration of God is, that " it shall not 
 return unto Him void," that it shall be as a fire, 
 and like a hammer that breaketh the rock in 
 pieces. Jer. xxiii. 29. 
 
In view of all these considerations — upon 
 which it Avere possible greatly to enlarfre — I am 
 constrained to believe, that the statement at the 
 head of this section, as relating to the future, con- 
 tains a truth. Therefore, that all and each of the 
 elect of God, be they who. and what, and where- 
 soever, will certainly be saved — will certainly 
 be seen coming to Christ, in God's "accepted 
 time." 
 
 But, let us not fail to notice the applicability 
 of the same truth, to the continuance and safety 
 of the present life. In view of the Divine teach- 
 ing already considered, is it not both true and 
 logical to infer, that if God's purpose includes 
 my continuance in hfe, I shall certainly continue 
 to live ? This inference, I am no more permitted 
 to doubt, than that which has just been consid- 
 ered, having reference to the salvation of the 
 soul. I sincerely believe, that every man, with- 
 out exception, reaches that boundary of life which 
 God knew he would reach — and knew it, he- 
 cause He himself had determined and marked that 
 boundary. For this is included in the very idea of 
 a boundary, as fixed ly God — that it designates a 
 point which shall certainly be reached, as truly 
 as one, beyond which it will be impossible to 
 pass. Hence, as the boundary in question is a 
 definitive limit to the extent of human life, it is 
 quite as true that each shall arrive at his own 
 Divinely appointed boundary, as that he shall not 
 go beyond it. That is, no desires, or aims, or 
 
156 ELECTION AN INSUFFICIENT EXCUSE 
 
 practices of any man, shall be permitted to alter 
 or modify this plan of God — God's determined 
 boundary must and shall be reached. 
 
 I would state this case strongly, as men are 
 prone to use strong language in reference to the 
 subject of salvation, which it is the desire and 
 aim to illustrate. If God has fixed those bounds 
 at seventy, no course that the man will \)q permitted 
 to pursue, no means that he or others shall be 
 jm-mitted to employ — whether of intemperance, 
 prodigality, exposure to high way robbers, or the 
 dangers of the battle field — will have the least 
 power to alter or sliorten those limits. The Duke 
 of Wellington lived almost through a century 
 of years — though he once was leading the armies, 
 and exposed to the dangers of the plain of Water- 
 loo, where hundreds fell. 
 
 And here let the reader guard against infer- 
 ring a kind of /«/«//(^ attending human life, wliich 
 renders it a matter of indifference where a per- 
 son is, how or in what employed. That such is 
 not my meaning, hence that such inference is 
 wrong, I hope, before closing this chapter, to be 
 able to show. The simple statement nov) is, that 
 God, with so much wisdom, knowledge, and de- 
 cision, has determined concerning human life, 
 that in no instance will any iinlooJced for emer- 
 gency arise, or an unexpected power assail, or some 
 imhioiun circumstance intervene, which shall be 
 able to modify or defeat that Godlike purpose. 
 That is, when God set the boundary, He did it, 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 157 
 
 having the whole range, and all the incidents of 
 the future, distinctly before Him. And this is 
 precisely the sentiment presented, respecting the 
 salvation of a soul, in relation to that Divine pur- 
 pose. In this regard the cases are one. 
 
 And here a pleasing inference may be allowed. 
 What an encouragement does the unfailing cer- 
 tainty of God's purpose, as touching the salva- 
 tion of men, consequently as touching the use 
 of the means of grace also, afford both to preach- 
 ers and hearers of the gospel ! To preachers — 
 because as they labour to set forth the truth, 
 tiiey may feel that among those who hear them 
 are, probably, some of God's chosen ones, though 
 still impenitent — therefore, that of those who 
 hear them, some are heirs of salvation, and shall 
 not fail. This was the very encouragement which 
 God gave to Paul. Acts xviii. 10. So that, 
 though in some cases they may fear that the 
 instrumentality of their preaching Avill prove "a 
 savour of death unto death" — yet in others they 
 may be cheered by the thought, that it will cer- 
 tainly prove " a savour of life unto life." And 
 all this simply because, whatever may oppose and 
 threaten, God has purposed to make His word 
 efficient when and where He pleases, in the face 
 of all untoward appearances, and every opposing 
 influence. And it may prove an encouragement 
 to the hearers also — because, if elected by God, 
 it is not a choice by one who may fail of the end 
 
 He desires ; but of Him whom no character, no 
 U 
 
158 ELECTION AN INSUFFICIENT EXCUSE 
 
 temptation, no opposition single or combined, can 
 possibly ever defeat. 
 
 If rightly viewed, what a cheering thought 
 would this be to you, dear reader, as you felt how 
 exposed, and yet how helpless and weak you are. 
 Oh ! I entreat you, think of this powerful Friend. 
 Go earnestly beseeching Him, with this as a 
 cherished thought wdthiu your heart — Perhaps, 
 sinfully as I have lived, and unworthy as I am, 
 I am yet among the number of His elected ones, 
 for whom He has thoughts of mercy, and whom 
 He will finally and forever save. Perhaps, though 
 I do not deserve the privilege of styling Him 
 Master, even, yet the time may be at hand when 
 He will own the kindred, as I call Him Father. 
 Perhaps — enrapturing thought ! — perhaps I am 
 yet to dwell in a heavenly mansion, to render un- 
 wearying service in the heavenly temple, and be 
 possessed of the fulness of joy and pleasure for- 
 ever more, at His right hand. Oh ! then, while 
 it is God's ^'accepted time," let this be your 
 prompt resolve — 
 
 " I'll to the gracious King approach, 
 "Whose sceptre pardon gives ; 
 Perhaps He may command my touch, 
 And then the suppliant lives. 
 
 Perhaps He will admit my plea, 
 
 Perhaps will hear my prayer ; 
 But if I perish, I will pray, 
 
 And perish only there. 
 
FOR NEGLECTING GOD'S ACCErTED TIME. 159 
 
 I can but porisli if I go, 
 
 1 am resolved to try ; 
 For, if I stay away, 1 know 
 
 I must forever die." 
 
 But here, I doubt not, will arise in some minds 
 another form of the same objection. Let us con- 
 sider it, in 
 
 Sect. 5. The analogy continued. If God's in- 
 dependent AND UNCHANGEABLE PUEPOSE 
 
 DOES NOT INCLUDE MY SAFETY WHETHER 
 
 FOR THE FUTURE OR PRESENT LIFE 1 
 
 CANNOT POSSIBLY CHANGE HiS MIND IN 
 REGARD TO EITHER. 
 
 As in the preceding section, the langunge is 
 strong, because it seems to be nearly identical 
 with that, so often employed b}'' those who are 
 still impenitent; and, indeed, it would seem to 
 be a natural inference from all that has now been 
 said. Strong as is the language, and often as it 
 is used in opposition to the claims of the gospel, 
 I nevertheless believe that it contains a gospel 
 truth. 
 
 As in the last section, so here also, let the 
 reader carefully note what this language means. 
 You, perhaps, regard and make use of it in the 
 sense of affirming, that however good you might 
 be, and however rightly you might do, though as 
 purely and as excellently as Gabriel himself; yet 
 if you were not among the elect, it would all go 
 for nothing — notwithstanding it all, you would 
 
160 ELECTION AN mSUFFICIENT EXCUSE 
 
 certainly perish. Such, substantially, I suppose 
 to be a common understanding and use of the 
 doctrine which opens this section — and profes- 
 sedl?/, under cover of it, many pass indifferently 
 all the calls of the gospel. But that this is a 
 perversion and aluse of the doctrine, will appear 
 from the following considerations. 
 
 1. It is directly in the face of every Bible as- 
 surance. 
 
 Mark how varied and emphatic these assu- 
 rances are — but always supposing that you heed 
 them in God's " accepted time." If you believe 
 on Jesus Christ — you shall escape the wrath 
 of God, and have everlasting life. Jno. iii. 36. 
 If that faith is associated with genuine love for 
 Him — then shall you certainly receive the end 
 of faith, the salvation of your soul, and be fully 
 and forever possessed of an inheritance which is 
 incorruptible, undefiled, and that fadeth not 
 away. 1 Pet. i. 4 — 9. If you are born of the Holy 
 Spirit, and by Him led in to truth and duty — j^ou 
 will most assuredly be owned as a child and an 
 heir of God, and in heaven enjoy a glory, with which 
 nothing on earth is worthy to be compared. Jno. 
 iii. 5. Bom. viii. 14 — 18. If, withal, 3^ou sepa- 
 rate yourself from the society and sinful practi- 
 ces of those who neglect and dishonour God — you 
 shall be received by the Lord Almighty, as by a 
 Father. 2 Cor. vi. 17, 18. If you live accord- 
 ing to God's counsel here — you cannot fail at 
 last of being received into glory. Ps. Ixxiii. 24. 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 161 
 
 If you do His commnndincnts — 3'ou Avill have 
 right to the tree of life, and shall enter in 
 through the gates into the city. Rev. xxii. 14. 
 
 Thus runs the whole testimony of Scripture. 
 And its uniform assurance is, that if you are a 
 regenerated, sincere believer, and leading a, holy 
 life, you shall certainly be saved ; for salvation, 
 which is eternal life in the presence and favour 
 of God, is held out as the certain portion of all 
 thus prepared. Hence, to speak of a pure and 
 holy being as, after all, perishing from the life 
 and favour of God, is in direct opposition to 
 this Divine testimony, so frequently given and 
 dwelt upon in the Bible, and, therefore, must be 
 false. " Let God be true, but every man a 
 liar." So that j'our perishing — if this prove to 
 be your lamentable portion — can never be the 
 result, nor in spite of, neither can it indirecthj fol- 
 loiv, your regeneration, faith in Christ, and ear- 
 nest, constant, and persevering efforts to do good, 
 and please God. Nothing but failure in these 
 respects, can be followed by such an end. 
 
 2. When this objection is urged by the impen- 
 itent, it is, uniformly, with the deliberate design 
 of giving himself license to remain impure and 
 sinful, and neglect the duties of religion. 
 
 1 may safely appeal to the reader, if this is 
 not ordinarily the true and real reason, which at 
 any time prompted you thus to object to the 
 claims of God. And, if so, does not such lan- 
 guage with such feelings, indicate a decided 
 
 14* 
 
1G2 ELECTION AN INSUFFICIENT EXCUSE 
 
 preference for sin, rather than painful despair of 
 spending eternity in a Iwl^ heaven, praising and 
 serving a hol^ God ? Hence, in every such 
 case, the objection is urged, not from the disheart- 
 ening consideration, that perhaps I am not elected, 
 and then all efforts will prove unavailing — this 
 is the merest pretext. But it is urged, from a 
 strong desire to conceal or palliate the enormity 
 of some sinful course, which, from decided prefer- 
 ence, is pursued — or it is as a licence for the 
 neglect of religious duties, which the native dislike 
 of the individual's own heart impels him to dis- 
 regard. If so, the cause of your continuing in 
 sin, is not to be sought in the doctrine of election, 
 but in that sinful preference reigning within your- 
 self. Alas, for such an exhibition of depravity ! 
 Such horrible trifling ! Boldly endeavouring to 
 sever guilt from one's own sinful preference and 
 practice, to which it ncdwaUy and rightfully belongs, 
 and fasten it to a revealed doctrine from the 
 everlasting and holy God. 
 
 3. By the heading of this section, it is not 
 designed to set forth some particular course of 
 life which one ought to choose and pursue — 
 and then to pronounce, that because an opposing 
 purpose of God is fixed, it will be utterly vain 
 for him thus to choose and pursue. 
 
 I beseech the reader to note this, and may God 
 give him grace to understand it. But the design 
 is to state, as a revealed truth, that where, in the 
 counsel of God, He has determined a thing, no- 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 163 
 
 thing will be able to chnuje that determination, 
 even though in i)arlicular cases painfully un- 
 favourable to some. 
 
 This, in one view of the subject, was shown to 
 be the case in the last section, and appeared 
 rather as ground for encouragement. It is no 
 less true, in the view before us in this section, 
 and is no legitimate ground for discouragement, 
 in putting forth effort and striving after the favour 
 of God. Wh}^ not discouraging ? Because, it 
 is neither stated nor believed, that God has pur- 
 posed in any case to frustrate sincere and pious and 
 timely endeavours to please Him, and make the 
 calling and election sure. Because, also, no man 
 can know concerning himself, except by the fu- 
 ture and sad results, that the purpose of God 
 does not include all needed assistance and grace. 
 That is, he cannot knoio that he is certainly 
 one of those, whom God has not elected to life 
 and happiness. Therefore, he is just as much 
 warranted, and far more tvise, to assume that he 
 is elected, and act accordingly. 
 
 Hence, the affirmation and meaning are not, 
 that although one should tnOy ask, j^et, because 
 he is not elected, he may not hope to receive — 
 though he should seek, he shall not find. 
 
 But it is affirmed and meant, that if the man 
 is not elected, he will be permitted to retain his 
 oivn nature, and pursue his own wnv — conse- 
 quently, that he will he left in sin and hating 
 God. • Therefore, the asking, and seeking, and 
 
164 ELECTION AN INSUFFICIENT EXCUSE 
 
 knocking, Avill be by him altogether neglected — 
 or, if attempte(l, will be of such a nature, spring 
 from such motives, be so perveiied, or so soon 
 abandoned, as to forfeit all claim to the promise 
 of receiving and finding. Or — if you please to 
 frame the language more directly in accordance 
 with the point before us — the course of the indi- 
 vidual thus left, will fail to present such induce- 
 ments, as might seem to render it either necessary 
 or desirable for God, so far to alter his purpose, 
 as that this one, whom in his electing love he 
 had originally passed by, should now be included 
 and received. That is, there will be nothing in 
 the individual, which would seem to deserve 
 such a change in the original purpose. Which 
 desert of being thus elected, already in Section 
 Second, has appeared impossible. 
 
 Besides, non-election is leaving one to his 
 oim heart's lusts, and to the blinding influence 
 of sin and Satan. It is permitting a man unre- 
 strained by grace, and, so far as it is possible for 
 a creature in the government of the Creator, 
 to feel and speak and act as seems to him good. 
 But, as the natural heart is utterly depraved, 
 corrupt, and sinful, the life of such a one, in the 
 sight of God, must necessarily correspond to that 
 heart, and — so far from altering the Divine pur- 
 pose to include his safety — he, for his sin, and 
 sin which he ivillingly chose and ardently loved, 
 must consequently perish. 
 
 This, however, is not sa3ing, nor is it believed. 
 
FOR NEGLECTING GOD's ACCETTED TL^IE. 165 
 
 that if 3' oil, in God^s "accepted time," begin 
 pro})eily, sincerely, prayerfully, and perseve- 
 ringly to use the means of grace, appointed and 
 designed for the soul's salvation, lie will deny 
 to you His blessing upon those means. 
 
 But it is saying, that if you are not included 
 in the number of God's elect, your unaided and 
 unblessed heart, supremely in love with sin, will 
 not incline you thus to use them. That, as a 
 consequence, and necessarily, you will altogether 
 and forever fail of the salvation which those 
 means were designed to secure. And permit me 
 here to add, that so long as you find yourself 
 leading a wholly neglectful, indifferent, and sin- 
 ful life, you are furnishing to yourself fearful 
 cause for trembling, lesi that awful failure be 
 your final and endless perdition. For how can 
 you have aught to cheer you in this regard — 
 while God is not loved, sin with delight and with- 
 out penitence is committed, duty and the means 
 of grace are neglected, and, therefore, salvation 
 by Christ is not earnestly and anxiously sought, 
 as indispensable to the safety of your soul ? 
 
 The views thus fiir expressed, may lead some 
 to conclude, that advocating such a doctrine, it 
 were more consistent to lay aside the work of 
 teaching, and leave men to the election of God. 
 Some there are, who always stand ready to draw 
 such inference, whenever and howsoever this sub- 
 ject is presented. But I must now refer such 
 to what has been already said, on the use of 
 
166 ELECTION AN INSUFFICIENT EXCUSE 
 
 means. (See chap. 2n(l.) Moreover, to draw 
 such inference now, is premature ; for the argu- 
 ment is not yet completed. Besides, it is foreign 
 from my purpose, and I cannot stay, to enter into 
 controversy with those of different name, and 
 established in a different belief. My present 
 work is with the impenitent. With the men who 
 have no time to lose in spreading their sails, and 
 moving onward to the haven of God — but yet 
 find, or think they find, their frail bark is heaving 
 and well nigh dashed, against this immovable 
 rock — God's eternal election. I long to free them 
 from their danger, before the spiritual mariner's 
 polar Star, " the Star of Bethlehem," is set for- 
 ever — before God's " accepted time" is ended. 
 
 In aid of this, I would now call the reader's 
 attention to the fixct, that spiritual affairs are not 
 the only class, concerning which it is beyond his 
 power, to change the plan and purpose of the 
 eternal and unchangeable God. Carefully ob- 
 serve, what perhaps you have been prone to over- 
 look, that the proposition of this section is just 
 as true, touching the 'present, as the future life — 
 the life of the lody^ as of the soul. That the 
 theory, which you are so ready to apply to the 
 latter, it is perfectly scriptural, and therefore 
 true, to apply to the former also. Hence, it 
 would be both scriptural and true, for you to 
 affirm, " If God has purposed to allow me but 
 a few days, or a short life, I cannot by any means 
 change that purpose." Upon this, indeed, I 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 167 
 
 need not dwell, as it has been already noticed 
 in the Third Section, and isahnost a literal decla- 
 ration of the passage in Job, which we have so 
 fully considered. But I make it here an infer- 
 ence, in the form of a distinct proposition, so 
 that the reader may be able, more easily, to trace 
 the analogy between the purpose which defines 
 the length of a man's life in this world, and that 
 which decides concerning his salvation, or life in 
 the future world. 
 
 In the present case, the number of the days 
 of men is appointed as a boundary, which none 
 of them can pass. Utterly useless and vain must 
 be the attempt, either to pass those established 
 bounds, or to change the purpose of God con- 
 cerning them. You may appeal to your extreme 
 youth, unfinished plans, pressing business, de- 
 vised and engaging schemes of usefulness, and, 
 above all, to your rising, helpless, and dependent 
 family. But, if made while standing on the 
 boundary which God has determined for 3'our 
 life, all these appeals will be in vain. Then, if 
 such be your relation, God, with most unfailing 
 certainty, will require that 3^our wife be left a 
 widow, and your children fatherless. How fre- 
 quent are the illustrations of this truth, where a 
 husband and father, whom all would feel and say 
 could not 3^et be spared, as though w^ithout re- 
 gard to the reasons which made his stay still 
 necessary, has been hurried out of life ! You 
 may employ and confide in the most skilful phy- 
 
168 ELECTION AN INSUFFICIENT EXCUSE 
 
 sician ; but, if he be present Avlien the number 
 of your months is just completing, that physi- 
 cian's advice will prove but as fbll}^ and his ap- 
 plications powerless, or as poisons, in the matter 
 of restoring you to life and health. Nothing, 
 absolutely nothing, whether in the form of the 
 strongest bond to earth, or most powerful and ap- 
 propriate remedies, can in the least avail at 
 such an hour. 
 
 In the following sections I wish, by the aid of 
 allusion to the whole as thus far considered, to 
 show the inconsistency of any man's urging the 
 objection which we now consider. 
 
 Sect. G. The analogy continued. The cases of 
 natural and spiritual life, as to the 
 election of God, are precisely the 
 
 SAME. 
 
 By this is meant, that in both cases and alike, 
 His purpose is formed, and absolutely unalter- 
 able. In both cases and alike, it is wholly inde- 
 pendent of any thing found in the individual 
 concerned. Hence, whatever applies to one, as 
 to securing an end differing from that purpose, 
 or as to changing or not changing that purpose, 
 applies with equal force to the other. 
 
 Should the reader be disposed to sa}', '• If God 
 has purposed that I am to be saved, I certainly 
 shall be — " the answer is most appropriate, that 
 as long as He has purposed that you shall live, 
 so long you certainly will continue to live. 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 169 
 
 Should you still urge, " If God has not purposed 
 that I shall be saved, I cannot possibly change 
 that purpose, in order to my salvation," — not less 
 true is it, that if lie has not purposed that you 
 shall continue longer in life, you cannot possibly 
 change that purpose, so that additional days will 
 be allowed. Are you ready to infer and say, 
 '• This Divine purpose being thus unalterably 
 furmed, it is altogether useless for me to be in 
 the least anxious or careful concerning the result?" 
 Very evidently, if such an inference from the 
 purpose of God be correct, touching your spifit- 
 rial life — then, because His purpose concerning 
 your natural life, is also unalterably formed, it 
 is quite as useless for you to be in the least 
 anxious or careful concerning it. Mark, dear 
 reader, I do not say that it is folly, or useless, for 
 you to exercise the least anxiety, or put forth 
 any effort in the one case or the other. So far 
 from this — to urge the very opposite is the object 
 of this whole chapter, and whole volume. I only 
 say, and this I most sincerely mean, that if you 
 may properly offer the fixed purpose of God 
 concerning your salvation, as a reason for indif- 
 ference and want of effort in the matters and duties 
 of religion — the same reason is quite as full of 
 meaning, forms quite as strong and appropriate 
 an apology, should you offer it for doing nothing, 
 and caring nothing, concerning the comfort, sup- 
 port, and prolonging of your natural life. In short, 
 if this Divine purpose cripples action in the one 
 15 
 
170 ELECTION AN INSUFFICIENT EXCUSE 
 
 case, there is the same reason for its crippling 
 action in the other. 
 
 This seems manifest. What is it that is 
 ofiered by the impenitent, as a sufficient reason 
 for disregarding the proposed services which re- 
 ligion enjoins ? His reason which now engages 
 us is, the fact of this whole matter having been 
 already determined by God, and the impossi- 
 bility of modifying or altering what He has once 
 determined. But then this same iinchcmgcaljleness 
 has already appeared, as belonging equally to His 
 determination, concerning the ordinary life of man 
 in this tuorld. 
 
 Then wherein do they differ ? Alike in both 
 cases an unalterable purpose has been formed. 
 And, in causing that purpose to be changed, or 
 in securing a result, differing, in the least, from 
 that to which this purpose looks, all efforts must 
 be alike, but 710 more futile, in the one case than in 
 the other. Do what we will, be or go whitherso- 
 ever, use whatever plans, efforts, means, still the 
 'purpose is the same — as truly the same, whether 
 you consider it as bearing upon the present 
 or future life — upon the life of the body or the 
 soul. 
 
 Notice, it is not affirmed, that it is a matter of 
 total indifference what may be your character, 
 engagements, or situation — that a man is quite 
 as wise to neglect health as to care for it, to spurn 
 the claims of religion as to yield to them. This 
 the writer does not believe. And this the reader 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 171 
 
 himself, Avhen applied to natural health and life, 
 just as little believes and practises. But this 
 is not the point which we now consider. The 
 attempt is not to show the necessary connection 
 between the means and the end, (which was the 
 theme of Chapter 2nd,) or, that God, in forming 
 His purpose, included all the means as well as 
 the end. 
 
 But in this section, the Divine purpose itself 
 engages us — and with this point touching it, we 
 are chiefly concerned — that whatever means 
 you may employ, and whatever end you may 
 secure, the purpose of God has not in the least 
 been affected. In all cases the result will be 
 found the same at the end, that He from the be- 
 ginning had designed. And that this will be 
 quite as true, respecting the end of j^our bodily 
 life — as the condition of your soul in the future. 
 Most ardently do I desire to have the reader 
 both to apprehend the meaning here, and also 
 to beheve and feel the truth. What truth ? 
 
 That whatever difficulty you find growing out 
 of the election of God, so as to be offered as a 
 reason for your impenitence and 3'our sin, is 
 either an imaginary or pretended difficulty. If 
 not, then because a real reason, it is equal/// strong, 
 and bears with the same directness, against your 
 doing any thing to secure a return of health, or 
 a continuance of life. For no more plainly are 
 we taught that "the purpose of God according 
 to election must stand" — than that He hath so 
 
172 ELECTION AN INSUFFICIENT EXCUSE 
 
 numbered the months, and '^ appointed the 
 bounds" of the life of man, that " none can pass." 
 
 Sect. 7. If what was said in the last section be 
 
 SISTENCY HERE. 
 
 In the one case, respecting the present life, not- 
 withstanding God's purpose, we find them anxious, 
 careful, and diligent. In the other, concerning 
 the safety of the soul or i\\Q future Y\^e,thei/ plead 
 that purpose, as a reason for not being anxious, 
 careful, and diligent. And the reason for pro- 
 nouncing this inconsistent is, because, while the 
 purpose in both cases is alike, strong and un- 
 changeable, the course of action is so totally/ dif- 
 ferent. 
 
 View the fact as to seasons of exposure. There 
 are times when, in the providence of God, men 
 are thrown into what are styled dangers — great 
 dangers. And I may properly here observe, 
 the reason why this name has been affixed to 
 them, is because of their great liability to hurry 
 out of life. I say liahilitij, merely ; because men 
 often pass through these so called dangers, un- 
 harmed. For instance, cars, at the rate of 
 thirty miles to the hour, have run from the 
 track. Here is the danger. But while by it 
 some have been killed, hundreds have escaped. 
 In all cases of this nature, between those who 
 are lost and those who escape unharmed, the dis- 
 proportion is exceedingly great. Yet where is 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 173 
 
 the individual \^•ho, because his life was secured hy 
 the purpose of God — even with all the probabil- 
 ities which experience presents of escajting harm 
 and death — would formally agree that the engi- 
 neer, when he had thus increased the speed, or 
 indeed at any speed, designedly run the cars 
 from the appointed track? Nay more. If cir- 
 cumstances clearly indicated that such an occur- 
 rence must certainly take place, would he not, 
 without hesitation, delay his journey, even 
 though at much personal inconvenience ? That 
 is, God's positively formed and unalterable pur- 
 pose, concerning the duration of human life, 
 notwithstanding — yet, if possessed of reason, men 
 do not knowingly, willingly, and deliberately rush 
 into danger, or hazard their lives. The man who 
 would affirm, that God had decided how long he 
 is to live, and then, for that reason, bury the 
 razor's blade within his throat, or the pistol's 
 charge within his brain, would leave behind him 
 evidence strong enough to convince a Coroner's 
 jury, or a court of justice, that he acted thus 
 devoid of reason. 
 
 Hence, we may safely infer, as something 
 which all admit, that there are certain things 
 which are to be regarded as methods by which 
 life is hazarded, and may be destro3'ed. That 
 to rush into these w^illingly and without sufficient 
 cause, is not only negatively unwise, but abso- 
 lute and positive madness — madness, even though 
 one should remember that God had determined 
 
 ]5» 
 
174 ELECTION AN INSUFFICIENT EXCUSE 
 
 concerning the length of his life, and that no 
 being or power could alter that determination. 
 The ready and obvious solution being, the ordi- 
 narily intimate and necessary connection between 
 the use of means, and the very end which God 
 has determined. 
 
 But to the same individual, thus feeling and 
 thus judging, let me speak of certain courses 
 which all acknowledge to be wrong, as spiritual 
 dangers — pursuing which, a man risks the loss 
 of his immortal soul. Let me carefully specify 
 to him some of these, which the Bible designates 
 as dangers of this nature — namel}^, intemperance, 
 lying, profanity, dishonesty, prodigalit3^ Sabbath 
 breaking, scofting, and such like ; or, if you please, 
 being free from practices outwardly enormous, 
 then add to the list of dangers, simple unbelief 
 in the truth and Son of God, " loving pleasure 
 more than God." And, in view of these dangers, 
 let me entreat such a one, as I earnestly desire 
 of all, to turn and escape. Let me assure him, 
 as I most certainly believe, that persisting in his 
 present course he must irrevocably perish. And 
 -what shall be the result of these calls and ef- 
 forts ? Alas ! how often will it be urged, as a 
 sufficient reason for no alarm, and to embolden 
 in the ways of sin, that if God has purposed to 
 save him he will be saved. But wherefore this 
 reply ? Has not God Himself declared concern- 
 ing these and other sinful practices, that they 
 assuredly place the soul in peril — insomuch, that 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 175 
 
 heavenly and eternal life, is not possible to him 
 that continues them ? And // He has thus de- 
 clared, can you, my reader, see any propriety in 
 replying:, that you will nevertheless persist, be- 
 cause if lie has purposed to save you, you will 
 yet be saved ? What unmeaning, and wicked, and 
 daring language ! Why He has purposed just 
 the opposite of salvation, to those who persist in 
 sin. And do you not discover, that so far from 
 any ground of encouragement or peace being 
 thus afforded, so long as you pursue a pathway 
 which God has said certainly ends in ruin, you 
 have presumptive evidence to yourself, that you 
 have not been elected, and therefore have cause 
 for alarm rather than composure ? I cannot 
 possibly discover how this election bears, with 
 the least possible force, more upon the spiritual 
 than natural, temporal dangers. And yet I do 
 see the gross inconsistency of men, urging it in 
 the former case, and not in the latter. The very 
 man who, when urged from the ways of sin, 
 would suppose that, by reference to the election 
 of God, he had presented a famous and unan- 
 swerable reason for non-compliance — would be 
 quite as slow as any other, in quaffing a portion 
 of poison, or discharging a pistol at his vitals, 
 because of the truth that God had determined 
 the length of his life. And yet to urge this 
 purpose would, as we have seen, be urging 
 a truth — and present an objection quite as valid 
 
176 ELECTION AN INSUFFICIENT EXCUSE 
 
 and unanswerable in the latter case as in the 
 former. 
 
 Then why not in the same way employ it ? 
 Why not as readily urge the purpose of God and 
 indulge freely in the use of poison, as to urge 
 His purpose, and indulge freely in the dangerous 
 and ruinous course of sin ? Permit me, in a sin- 
 gle particular, to answer this inquiry. I believe 
 it to be, because in the former case men under- 
 stand, and tacitly at least concede, that whatever 
 may be the purpose of God on one point, it is 
 neither the design nor ordinary tendency of that 
 purpose, to change the nature and constitution 
 of things. For instance, the purpose of God 
 concerning the duration of man's life, has neither 
 the design nor tendency to alter the nature of 
 poison, so that it shall not be poison still — still 
 fatal to the life of him who, to a certain quan- 
 tity, presumes to take it. And so I say on the 
 main subject now before us. This Divine pur- 
 pose is not designed to change the properties of 
 sin so that, by whomsoever committed, it shall 
 not prove to be abominable and fatal still. From 
 its very nature, it is a deadly poison in relation 
 to the life of the soul, as truly as certain drugs 
 are ruinous to the physical life. As such it must 
 be both regarded and treated, or the most deadly 
 evils shall certainly be realized. This the Bible 
 every w^here and most emphatically assures us. 
 
 Then why, dear reader, tell me why, you do 
 not show the same precaution here, as in expo- 
 
FOR KEGLECTIXG GOD's ACCEPTED TIME. 177 
 
 sure of any kind to temporal danger and evil ? 
 Why will you deliberately hazard your im- 
 mortal soul, when 3^ou so tremble and shrink 
 at thoughts of hazard to your bod}^ only ? 
 AVhy, why, will you not use precaution, 
 God's election notwithstanding, w^hen that elec- 
 tion or determining purpose no more exists, and 
 no more applies, in the former case than in the 
 latter ? 
 
 In illustration of the same inconsistency, notice 
 the efforts for recovery from sickness and disease. 
 Let a man be thus afiected, and does he pause a 
 moment to talk about the purpose of God con- 
 cerning the issue of his disease ? Does he not 
 feel, and act as if he felt, that his first business 
 is with those who understand his malady, to hear 
 advice, receive attention, and apply the remedies, 
 that may be found necessary in his case ? And 
 do we not find, that his eagerness thus and ear- 
 nestly to engage is uniformly increased, in exact 
 proportion to his sense of danger ? Why is this ? 
 Why careful to use any means, or apply any 
 remedies, in order to a return of health ? Is it 
 because, in regard to life and health in this 
 world, God has no well defined purpose — but 
 chooses to leave the result entirely in the hands 
 of the individual concerned ? This cannot be : 
 for we have already seen, that God has accu- 
 rately numbered the months, and fixed impassable 
 bounds to human life — all this so unchangeably 
 done, that no care and effort, however earnestly 
 
178 ELECTION AN INSUFFICIENT EXCUSE 
 
 and diligently employed, can ever, in the least, 
 increase that numher, or extend those bounds. 
 And yet, this truth notwithstanding, the in- 
 dividual thus will strive, as if to prolong his life ; 
 and he docs imely thus to strive. 
 
 But is it so, in the matter of religion and the 
 soul ? Say to the impenitent, that they are in 
 such need, and so dependent upon God for adapted 
 help, as to require the renewing of his Holy Spirit, 
 and faith in the vicarious "work of His only Son 
 Jesus Christ, essential preparation to a successful 
 and happy approach unto God Himself. 
 
 Urge, moreover, that in order to a consistent 
 hope of such preparation, they absolutely need 
 a diligent use of prayer, the Sabbath, the word 
 both read and preached, and practical obedience 
 to the Divine law — all, as being regularly ap- 
 pointed, and Divinely established means to such 
 an end. And is this important counsel received, 
 and promptly acted upon ? So far from it, we 
 soon discover, that though in such need, as to 
 be in danger of utterly and finally perishing, by 
 the malady of sin — yet, they can deliberately 
 delay, or refuse the essential effort required of 
 them, in talking about the election of God, and, 
 with apparent gravity, urging it as a reason for 
 their indifference and neglect. But observe — 
 they so plead, while there is no more room for 
 such a plea, nor force of application in it, than 
 there would be, if urged as a reason for neglecting 
 means, in order to recovery from any bodily 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 179 
 
 disease. They so plead, \vhile God's election no 
 more fetters ellbrt for the life of the soul, than 
 for the health and life of the body. 
 
 If you, my reader, are guilty of such an in- 
 consistent and foolish course, let me urge you 
 seriously to consider, why this diil'erence. It is 
 an important point, and one which, in your case, 
 -will finally be tested, as to its validity. If it is 
 trifling with interests which are the dearest — 
 because they are the interests of your soul 
 — you cannot always trifle. God is not de- 
 ceived, and will not be mocked. And when, 
 at last, he undertakes publicly to expose the 
 fallacy of this excuse, and decide your destiny 
 to be the legitimate result of a course so 
 foolish, it will be a solemn and awful moment. 
 Then — God's " accepted time" having fully passed 
 — for you, there will be no more return to the 
 means which, once possessed, 3'ou treated with 
 such trifling and neglect. 
 
 I beseech you, therefore, to remember, and 
 act as if you felt, that as there are means for us 
 all to use, in order to recovery and comfort in 
 the natural life, so equally true is it in the spirit- 
 ual. Bear in mind, how universal is the testi- 
 mony of experience, that in the laitcr case, as 
 truly as in the former, God's purpose concern- 
 ing the end, includes also the use of known and 
 appropriate means. Learn, and forget not, that 
 there are means which a man cannot possibly 
 treat with neglect or indifference — and, at the 
 
180 ELECTION AN INSUFFICIENT EXCUSE 
 
 same time, with impunity — in the latter case, more 
 than in the former. 
 
 A single instance will sufficiently illustrate. 
 The Bible says, " It pleases God, by the fool- 
 ishness of preaching, to save them that believe." 
 Now, 1 entreat you, notice this passage. Here 
 is the election of God, including the salvation of 
 men, and this resting on His good pleasure. But 
 is it their salvation, the end alone, to which His 
 good pleasure refers ? It plea,ses Him to save 
 them, it is true. Still, we are here told that it 
 pleases Him, also, to make use of the preaching 
 of the gospel, as His own instrumentality/, in order 
 to that salvation. If so, then undoubtedly, His 
 election to save, must include also the instru- 
 mentality, not only as being appointed by God, 
 but, to he employed hy men. Hence, to plead in- 
 difference to the means of salvation simply because 
 the salvation itself is determined by God, must 
 be altogether and decidedly vain. For, if His 
 election include the means, in order to salvation as 
 the end, and you are neglecting the means which 
 He has made known, what ever they may be, 
 then where the propriety" of thinking of the end ? 
 If it is proper, as touching your sah'ation, it 
 would be equally proper in the case of bodily 
 disease. But, in this latter case, you neither 
 believe nor act upon that principle, as being either 
 proper, or consistent with common sense. Then 
 let me entreat you, not to hazard the loss of your 
 soul, by a course of inconsistency, which 3^our 
 
FOR NEGLECTING GOD'S ACCEPTED TIME. 181 
 
 daily practice in other matters, continually con- 
 demns. Believe me, it is presumption to speak 
 of your election to the end, when your constant 
 treatment of the means, bears continual witness 
 against you. Be assured, if you are elected to 
 the end, the evidence will and must appear, in a 
 diligent, earnest, anxious, and persevering use of 
 the means. Why ? Because, if such be the 
 good pleasure of God concerning you, lie has 
 elected you to the use of the means of grace, just 
 as certainly as to the salvation by grace, for -which 
 those means were appointed. 
 
 Hence, till that evidence appears, every thing 
 testifies against your being safe. 0, then, use 
 the means for escaping the wrath upon your 
 soul, even more eagerly than you would use the 
 means to be freed from some malignant, deadly 
 disease upon your body — for the end of that wrath 
 unremoved, will be " the second death." Pleading 
 the eternal election of God, will neither deliver 
 nor relieve you then. But casting yourself 
 upon His mercy, in the use of means, will 
 certainly and permanently deliver you noio — 
 while it is God's " accepted time." 0, then, 
 cease from vanity. Henceforth, let the language 
 of both your heart and life be — 
 
 " I would not be mnch concerned, 
 Nor vainly long to see, 
 In volumes of liis deep decrees, 
 What months are writ for me. 
 16 
 
182 ELECTION AN INSUFFICIENT EXCUSE 
 
 "When He reveals the book of life, 
 may I read my name, 
 
 Amongst the chosen of His love, 
 The followers of the Lamb !" 
 
 Sect. 8. This excuse, drawn from the election 
 OF God, derives its semblance of force, 
 
 FROM A WRONG APPLICATION OF THE DOC- 
 TRINE. 
 
 I pray God that my meaning here, and the 
 force of it, may come home to the reader's con 
 science, and his heart. Men are exhorted to at- 
 tend to their souls, and use the means appointed 
 for their salvation. They in turn reply, that the 
 purpose of God is formed, and they cannot 
 change it. Bnt this reply is wholly inappro- 
 priate, because aside from the end proposed. 
 
 Changing the purpose of God, is not the ob- 
 ject for which any are called upon to use these 
 means. This, not only is not, but oii(/ht not, to 
 be the design of any effort. He must be devoid 
 of reason, that would thus urge ; he must be 
 mad, that would thus attempt. A puny creature, 
 with breath in his nostrils which is derived di- 
 rectly from God Himself, and in every other re- 
 spect, wholly dependent upon Him, and yet 
 thinking, presuming, to change His eternal pur- 
 pose. To speak thus, is a great perversion and 
 abuse of language. And yet, jis already inti- 
 mated, this is the common way of speaking, and, 
 perhaps it is a fruitful source of difficulty on this 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 183 
 
 whole subject. And, I may add, not only as 
 employed by the impenitent, but by others, also, 
 of diflerent belief — who, nevertheless, are using 
 the means, and, I fain would believe, are actually 
 included among the elect of God. I am anxious 
 that all and alike, should know and understand 
 this perversion, so that they may avoid the evil. 
 When any preacher of the gospel calls upon 
 men, to use the means Divinely appointed, in 
 order to salvation — let not this call be nullified 
 by saying, that in vioAV of God's purpose being 
 fixed, it is utterly vain to urge men to use the 
 means, because that purpose cannot be changed. 
 Such a reply may be very acceptable to a heart 
 still choosing the wa3's of sin, as afibrding en- 
 couragement and security therein. But it is a 
 reply, however, that does not really bear upon 
 the point, to which the exhortation refers, and is 
 wanting both in common logic, and common 
 reason. If I say to you, my reader, place 
 the lever upon that fulcrum, and thereby at- 
 tempt to move this rock — would it not be like 
 the chattering of an idiot for you to reply. If I 
 use that lever thus, it will not move the world ? 
 You were not asked to move the world, but only 
 the ten thousand, million, millionth part of it — 
 as related to the whole, less than the merest 
 pebble to the mountain. Just so is it in the 
 case of your salvation. If urged to use the ap- 
 propriate means, in the appointed way, and in 
 God's " accepted time," in order to secure that 
 
184 ELECTION AN INSUFFICIENT EXCUSE 
 
 end — is it not equally idle for you to reply, 
 Though I thus should use such means, I cannot 
 change the purpose of God concerning me ? 
 Change the purpose of God ! Why, who ever 
 presumed to call upon you, to undertake a work 
 like that? Who could possibly pray for your 
 success, if you were thus to attempt ? 
 
 What ! change the electing purpose of God — 
 when by it, Gabriel and his fellows are bound to 
 Himself, so that they shall not fall, as Satan and 
 his fellows fell ? Change a purpose — which 
 forms the only guarantee, that from every kin- 
 dred, tribe, and tongue, the redeemed of God 
 shall come, eternally to praise Him ? Change a 
 purpose — effecting which, and you have at once 
 divested the universe of an independent, sover- 
 eign God ? Change a purpose — which consoles 
 the believer with the thought, that though adverse 
 powers assail him, even the gates of hell shall 
 not prevail ? 
 
 Could I feel that ungodly men, by any means, 
 had power to change the purpose of the absolute 
 and mighty God, I certainly should despair of 
 my own, and be discouraged in labouring for 
 their salvation. No, verily — it is because of the 
 belief, that wherever truth is brought to the 
 attention of men, there may be some chosen of 
 God to salvation, that I am encouraged to come 
 in with my feeble instrumentality, in order to 
 the accomphshment of that end. And I use the 
 instrumentality, not presuming, not even hoping, 
 
FOR NEGLECTING GOD's ACCEPTED TIME. 185 
 
 to change the Divine purpose in any case. But 
 solely because, where God elects to salvation, 
 He chooses to do it by the use of means. Hence, 
 the hope, that where He has chosen to aiibrd the 
 means, there are some at least to whom He has 
 purposed to make them effectual. This thought 
 it is, that encourages. This, that fills with zeal 
 and delight, while serving as an instrument 
 in the hand of God, for effecting such re- 
 sults. Thus, you perceive, so far from this 
 purpose hindering effort, it forms the grand in- 
 ducement for putting forth that effort. And the 
 same considerations may properly encourage the 
 impenitent reader also. With such a heart, such 
 an alluring world, such a wily adversary as the 
 devil — depending on yourself, it were impossi- 
 ble to think of safety, in the use of all the means, 
 within the range of human knowledge, or human 
 power. But, in view^ of this subject, you can 
 feel and say, Perhaps God has set His love upon 
 me. If so, then this deceitful heart, this alhir- 
 ing world, and my arch enemy the devil, shall 
 have no power, to keep me separate from that 
 love. For, if God be for me, who can be against 
 me? Rom. viii. 31. Perhaps, also, ////s is the 
 occasion, and tlicse tbe instrumentalities, which 
 He has designed to bless, to breaking the reign 
 of Satan and of sin, and bringing me into the 
 liberty of the sons of God. ! I will 12020 arise 
 and go to my Father, and will say unto Him, 
 Father, I have sinned against heaven, and be- 
 
 16* 
 
186 ELECTION AN INSUFFICIENT EXCUSE 
 
 fore thee, and am no more worthy to be called 
 thy son : make me as one of thy hh"ed servants. 
 Luke XV. 18, 19. 
 
 With something of this feeling, 1 intreat you, 
 " noiv" listen to those who are urging you to at- 
 tend upon the means of grace — because " 7ioiv,'' 
 and noiv onli/, is God's " accepted time." And, 
 while yielding to their persuasion, confidently, 
 yet humbly hope for your own salvation, 
 as the sure and glorious result. But, ! never 
 again so vainly and so inconsistently urge 
 the powerlessness of those means, to change the 
 purpose of God. Surely, you neither think nor 
 speak of changing the Divine mind, when using 
 remedies for sickness. Why ? Because you 
 well understand, that although God has His pur- 
 pose concerning you, unalterably formed, yet He 
 tvorJcs ly means employed hj us, and gives no hope 
 of a favourable result, without them. Hence, 
 though as to what His purpose concerning you 
 may be, you are entirely ignorant, yet, desirous of 
 the end, you earnestly use the means. 
 
 Upon precisely the same principle do I entreat 
 you, earnestly to employ the means, that He has 
 appointed and acknowledged, as means of grace, 
 designed for man's salvation. Thus employ them, 
 never with the thought of disturbing the unalter- 
 able plan of God — but because, " as many as are 
 ordained to eternal life," must, through these means, 
 humbly, zealously, prayerfully, and belie vingly 
 employed, look to '• Jesus, the Author and Fin- 
 
FOR NEGLECTLNG GOD's ACCEPTED TIME. 187 
 
 isher of ftiith," in order to their salvation. And, 
 1 beseech you remember, that touching your own 
 personal salvation, the mystery, which now you 
 plead as in 3'our way, will soon, very soon, be 
 all removed, 
 
 " The day of Jesus Christ," shall certainly and 
 unniistakeably reveal it. But, remember too, 
 that if then you find yourself in a radical mistake, 
 it will be too late to rectify it — for then, God's 
 " accepted time," as a " day of salvation," will 
 have passed away forever. Then, and thence- 
 forward, you will not think of Divine decrees, as 
 forbidding you to pray. But then, and thence- 
 forward, though you call in prayer, He ^vill not 
 answer — though, in agony and imploringly, you 
 stretch out your hands towards Ilim, He will not 
 regard it. Prov. i. 24—33. With the fearful 
 scenes, and the final and unalterable decisions, of 
 that judgment day distinctly before you, ! 
 vainly excuse yourself no longer. But, now in 
 the " accepted time" and day of salvation. Give 
 all diligence, to make your calling and your elec- 
 tion sure. 2 Pet. i. 10. 
 
 See ! though God has an election known to 
 Himself, how He calls upon you to assure yourself 
 of an interest in it. Do so — by a most diligent 
 endeavour, to work out your own salvation, with 
 fear and trembling. Phil. ii. 12. Do so — by 
 earnest attention to Divine truth, both read and 
 preached, that you may the better understand 
 what salvation is — what is implied in being 
 
188 ELECTION AN INSUFFICIENT EXCUSE 
 
 saved— and how salvation can be obtained. Do 
 so — by fervent, persevering prayer. Seek the 
 Lord while He may be found, and call upon Him 
 while He is near — Isa. Iv. 6, 7 — remembering, 
 that He is ever near and may be found, so long 
 as it is His " accepted time," and that " now," 
 now only^ is His accepted time. 
 
 If nolo you feel the first moving of desire to- 
 ward God and heaven — the least alarm or un- 
 easiness on account of sin — look upon that as 
 gracious encouragement ; but do not delay. Had 
 God elected none to salvation, j^ou would have 
 had no encouragement, nor have felt the least 
 disposition, to seek for mercy. Yours, then, 
 would have been a hopeless condition — and, utter 
 hopelessness most effectually closes both heart 
 and lips, against any approach to the throne of 
 grace. But, God has elected from our race, unto 
 salvation, a great multitude that no man can 
 number. Rev. vii. 9. And, if you sincerely de- 
 sire His merc}^, and especially, if you are noio 
 penitently and earnestly seeJcing it, therein you 
 have a most cheering and reliable intimation, of 
 God's purpose to save you. As before remarked, 
 it is only when you are indifferent, and are seek- 
 ing excuses for delay, that you have fearful reason 
 for doubting, whether you are of the number of 
 God's elect, and are yet and forever to be saved. 
 ! while it is an " accepted time," repent and 
 turn to the Lord — and, in His name I assure 
 you. He will make it to you a " day of salvation." 
 
FOR NEGLECTINQ GOD's ACCEPTED TIME. 189 
 
 lie will abundantly pardon, renew, and sanctify, 
 for that is IJis revealed decree Avhich belongs to 
 us. Deut. xxix. 29. 
 
 Thoughts like these, what interest should they 
 awaken ! — to what energetic action should they 
 prompt ! 
 
 " Am I called ? and can it be? 
 Has my Saviour chosen me ? 
 Guilty, wretched as I am, 
 Has He named my worthless name ? 
 Vilest of the vile am I, 
 Dare I raise my hopes so high ? 
 
 " Am I called ? / dare not stay, 
 May not, must not disobey ; 
 Here, I lay me at thy feet, 
 Clinging to the mercy-seat ; 
 Thine I am and thine alone, 
 Lord, with me thy will be done." 
 
 THE END. 
 
DATE DUE 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD #3523PI Printed in USA