If our Creator is infinitely benevolent, why did he subject man, or create him liable to sin, and the fruits and effects of sin, which are guilt, fear, terror and despair; disease, pain, death and corruption, and many other less evils. If he is infinite in knowledge he certainly foreknew all that would befall man; if he is infinite in wisdom, he knew how to fix his system in the utmost harmony; and if he is infinite in power, he certainly could have prevented these evils, if he had been pleased so to do. Why then did he not create man in such a state that he could not sin, and so have preserved him forever from moral and natural evil.

I answer the foregoing objection thus: When I am very weary or tired, rest is altogether more salutary than if I had not been tired: and when I have been in great distress or pain, and have been suddenly relieved; I have realized the sweets of ease and rest which I thought but little or nothing of, before I was in pain: yea, I will come with this specimen near to the point in hand; 1 have been exercised much in years past, with fears of eternal misery, and considering myself to be as bad as others if not worse. I have many

times been almost in despair; but since the subject has been so cleared to my understanding, that I see from the nature of God's attributes that he will not permit any of his creatures to be eternally ruined. When I am blessed with a refresh ing from the presence of the Lord, this is some of the sweetest parts of my heart's joy and song of praise to God, that I have heretofore been in such distress with tormenting doubts and fears through unbelief, and that "God has shined into my heart to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2. COR JV, 6.

And I conclude that God saw that his creatures could never be so happy in the enjoyment of his

nature while they should remain ignorant of evil as they would be after they were redeemed from it. For this cause God created man such, that he could rebel and depart from his maker, and plunge himself into all the calamities which have followed. And when he shall be restored to his glorious centre from whom he has wandered; then will he receive all those Heavenly satisfying graces, the want of which causes man to be such a self-tormented wretch while he is in rebellion against his maker.

Now, consider the good things of this life which we enjoy, for instance: Would it ever be any satisfaction to our bodies to receive wholesome food, or cold water, if we never had been hungry or thirsty? The answer is, it would not. Then it is hunger, which is the want of food; and thirst, which is the want of cold water; which is the se cond cause of the happiness or pleasure to our bodies in eating and drinking.

From the foregoing specimens it may be seen, that when man is brought to receive the bread of God which comes down from Heaven to give life to the world, to satisfy the pains of his soul's hunger; and the water of life from the wells of salvation, to quench his thirst for happiness. Then will it be known by all who are thus satisfied, that their previous wretchedness is the second cause of their happiness.

And doubtless this satisfaction will be as much greater in eternity than it is in time, as the state to which man will then be raised, is higher than his present state. When he shall consider what depths of distress and calamity, and even death itself he is redeemed from; and view himself with all his fellow creatures beyond the reach of tribulation, or so much as the fear of calamity; how much sweeter will be his joy and consolation, than if he never had known the want of those heavenly graces! How must he be filled with sweet grati

tude to God and the Lamb, in which he will delight himself without any thing to destroy or mar his peace in boundless eternity. The prophet Isaiah saith, Lxiv, 4, "For since the beginning of the world have not heard nor perceived by the ear, neither hath the eye seen, O God, besides thee, he hath prepared for him that waiteth for him." And St. Paul saith, I. Cor. Ii, 9, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." And this same Apostle shows, that in bringing man to those glorious things, it has pleased God to make the abundance of sin, or the offence, the cause of that abundance of grace which man shall receive..

For after he has shown in Rom. V, t2, and 18, leaving out those verses enclosed with a parenthesis: "Wherefore as by one man sin entered into the world and death by sin, and so death passed upon all men, for that all have sinned, and that, as by the offence of one, upon all men to condemnation, even so by the righteousness of one upon men unto justification of life." He then says: verses 20, 21, "Moreover the law entered that the offence might abound; but where sin abounded grace did also much more abound; that as sin hath reigned unto death, even so might grace reign, through righteousness unto eternal life through Jesus Christ our Lord."

Take notice that he does not say, sin reigned unto eternal death; but he says, 'that, even so, that is, as far, to as many as sin hath reigned in, unto death, even so might grace reign, &c. unto eternal life.

And as we know that God gave the law by Moses, so, we are told that it was given to cause the offence to abound. But did God mean to leave man so? No, it is positively said that, where sin abounded: grace did much more abound, so, as to conquer sin completely, and this was the mo

tive, that as sin hath reigned unto death, gracemight reign, &c. unto eternal life.

Is it not therefore obvious that the motive of God in creating man such, that he would sin and fall into calamity, was a benevolent motive, and perfectly consistent with love and goodness? Forasmuch, as it should ultimately issue in man's receiving much more grace than he otherwise could have received.

And that St. Paul meant as he wrote to the Romans, is evident, in that he repeats the same language to the GALATIONS III, 18: "Wherefore then the law? it was added because of transgressions, till the seed should come to whom the promise was made."—He saith also: Rom. Hi, 5, 6, 7, "But if our unrighteousness commend the righteousness of God, what shall we say, God unrighteous, who taketh vengeance, God forbid, for how then shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory." From these expressions it is obvious that St. Paul meant to be understood that God's truth and righteousness, hath more abounded, and was commended by our lying and unrighteousness. Again, he saith: chapter vi, 17, "But God be thanked that ye were the servants of sin."

Now, to understand the subject I am upon in any other manner, it would appear absurd to be thankful that men had been the servants of sin; but, as I have stated the motive of God in it, it is not at all perplexing.

Again, he saith: chapter vi, 20, 21, "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." This passage needs no comment, but shows plainly, that the motive of God in making man subject to vanity, was, that he might be delivered: so, we see that

deliverance, salvation, redemption into a glorious state,which should call forth the sweetest gratitude, was God's motive in giving up man to calamity.

So, that the foregoing objection makes nothing against the idea, that God is infinitely benevolent; but in considering the subject we are led to a further view of the greatness of the knowledge, the wisdom and love of God, which passeth knowledge. I shall now conclude this first part by observing, that we think we see in the clear light of truth, that all the divine attributes of God are in complete union, and hath always been in union in all his works that we have any revelation of. That in love he sought for creatures to enjoy his own happy nature: that in wisdom he devised the whole system of creation from beginning to end; that in knowledge he foresaw all events and consequences; that in power and might he created and preserveth and performeth whatsoever he seeeth best to be done; that in judgment, justice and righteousness he dealeth with his creatures and recompenseth them; and that in goodness and mercy he redeemeth them. And we think we have sufficient evidence from the foregoing view of our Maker, that he will never utterly leave any of his creatures to be eternallyr uined; but will continue his benevolent operations until all things are restored to his own Heavenly nature. I thought I had finished this first part; but there is another objection to Infinite Benevolence, which must be answered in this place, which may be expressed

thus:

If God is love, as in 1. John iv, 7, For love is of God—verse 8, For God is love—verse 16, God is love, and he that dwelleth in love, dwelleth in God, and God in him. Why then is there so much said about the anger of God, and wrath of God in the scriptures of both the Old and New Testaments ?

Now, I am not learned in the Oriental tongues, and have no more knowledge of either Hebrew or