Th. No. And I once read a book, which represented the great change in regeneration as the work of the Holy Spirit enlightening the understanding, to see the true character of God, upon which the heart was represented as coming right of course. This view of the glory of God must have been the foundation of that scheme of regeneration. For, as soon as any selfish creature views God as seeking his happiness, in a way that is agreeable to him, and doing all he can to promote it, he will love him of course. This was a book professedly Calvinistic. But I saw the same view of the matter, in substance, in a Swedenborgian book, where the atonement was represented as the same with reconciliation, and the design of Christ's coming into the world was represented to be to reconcile men to God, by bringing God so near that they could see him in his true character, when they would love him of

course.

Ard. If all that is wrong in the sinner is his ignorance; if he is only under a mistake, he might be reconciled to God, by having his ignorance removed. But, as the sinner's heart is enmity against God; if he is led to love God by a change in his view of his character, it can be only with a selfish love.

L. S. But, methinks there is something very pleasant in that view of the divine character, which makes the glory of God consist in his promoting the greatest possible happiness of his creatures.

Th. Very pleasant, of course, it must be, to a perfectly selfish heart.

F. W. I should think that you, who pretend to so much disinterestedness, would be ashamed to confess that you are not pleased with that view of the divine goodness.

seen.

Th. You seem to forget that disinterestedness regards all things according to their intrinsic importance, so far as that is If I am disinterested, I cannot regard the happiness of creatures as a supreme object, because it is not the most important object in the universe. The glory of God is a much more important object.

F. W. Yes; but the glory of God consists in goodness.
Th. Certainly; but what then?

F. W. Why, his goodness prompts him to communicate all

the good he can, and make all as happy as he can.

Th. Why does it not lead him to save all, then?

F. W. Because he cannot.

pel him to punish them.

They reject the offer, and com

Th. You think, then, that he wishes to save all; that he wishes all would consent to be saved; and tries to make them willing, but cannot.

F. W. I do; and I think he would be more glorified in saving all, than he is in saving. a part. And, consequently, if you desire his glory above every thing else, you must desire to have all men saved.

Th. When looking at the good of creatures only, benevolence certainly leads to desire their happiness. But we are not at liberty to confine our regards to creatures only. We must extend our regards to God, as well as to creatures.

F. W. A regard to his glory would lead you to desire the salvation of every creature, since his glory would be best promoted by having all saved.

Th. Do you not think he will be glorified in the punishment of the wicked?

F. W. Yes; but less than he would be in their salvation. Th. How does that appear ?

F. W. Mercy and justice are both exercised in the salvation of a sinner, but justice only in his punishment. The justice of God is sufficiently manifested in the atonement; and mercy is manifested in the pardon of a sinner. So that I think it right to say that God is more glorified in the salvation of a sinner, than he is in his destruction.

L. S. And I think God would be most glorified in the salvation of all men; and that if any are lost, it is so much lost from the glory of God.

Th. The greatest glory of God requires the most perfect exercise, exhibition, and gratification, of all his perfections; not one or two alone, but all. And infinite wisdom has devised a plan which is best adapted to secure this, which it is now carrying into effect, in the works of creation, providence, and grace. It is plain that his grace and mercy could have had no opportunity to be exercised, if there had not been guilty and miserable creatures on whom to bestow favors. It is equally plain that his vindictive justice could have had no opportunity to be exercised, if there had been no guilty creatures to be punished according to their deserts. If the highest glory of God consists in the most perfect exercise and display of all his perfections, it is plain, that the highest glory of God required the existence of a world of sinners, of whom some shall be saved and some lost; and his wisdom and sovereignty are exercised in determining how many of each, and who shall compose each class. If all should be lost, mercy would not have its perfect exercise; and if all should be saved, justice would not have its perfect exercise. By the most perfect exercise of the divine perfections, is meant such a harmonious exercise of the whole, as furnishes the most perfect gratification of the whole, and shows their beauty to the best advantage.

L. S. But justice had its perfect exercise in the sufferings of Christ; and there is no need that any should be lost in order to glorify that attribute.

Th. Then all must be saved. For if the glory of the divine justice does not require the destruction of those who are lost, and the highest glory of God will be sacrificed if they are not saved; then, certainly, they will be saved. But it is not true that the sufferings of Christ furnished an exercise of the vindictive justice of God. The Father did not punish the Son. He ever regarded him as his beloved Son, in whom he is well pleased. Vindictive justice is exercised in punishing the guilty. He suffered the just for the unjust. His sufferings, voluntarily endured for sinful men, furnished a sufficient ground for the offer of mercy to them, and a sufficient security that when pardon should be bestowed upon the penitent for the sake of his atonement, none should take encouragement from that to commit sin in the hope of pardon without an atonement. But his sufferings were not the evil threatened in the law to those who transgressed. That evil was eternal death; and he did not suffer eternal death. He did not suffer the punishment which was due to sinful men; that punishment is remitted to such as believe in Christ. His sufferings furnished no exercise of vindictive justice, but only of public justice. By them God secured the honor of his government, and showed how he could be just to himself, while forgiving sin. When he makes the offer of pardon, all reject it. But it is desirable that some should be saved, for the glory of his mercy, and some punished for the glory of his justice. And so he has determined it shall be.

F. W. But is not God more glorified in the salvation of a sinner, than he is in his destruction?

Th. If you mean to ask, whether God is not more glorified in the salvation of Paul, than he would have been in his destruction; I answer, yes: and the reason I have to think so, is, that God has actually saved Paul; and I believe he always does that which is most for his glory. And, on the same ground, I should affirm, that God is more glorified in the destruction of Judas, than he would have been in his salvation, because he has actually destroyed Judas. If the meaning is, whether God is not more glorified in the salvation of Paul than he is in the destruction of Judas, I cannot tell; I have no means of knowing. More things need to be known, in order to answer that, than I have at present the means of knowing. If the meaning is, whether God is not more glorified in the salvation of one, than he is in the destruction of another, whose degree of guilt is the same, and whose capacities for enjoyment

and suffering are the same; I cannot tell; and I can think of nc use it would be to me to know, if I could. If the meaning of your question is, whether, if we take an individual sinner, who is now alive, and unconverted, we have not reason to believe that God would be more glorified in saving than he would be in destroying him; I answer, no; we have no reason to believe So. For, if we had, we should have the same reason to believe that God will save him; since he will certainly do that which is most for his glory; and we have no information beforehand with respect to sinners around us, which it is most for his glory to save, and which it is most for his glory to destroy.

F. W. How can God be glorified in the destruction of a sinner? That is very dark to me.

Th. The highest glory of God requires the most perfect exercise of his justice, as well as of his mercy. Justice is as essential an attribute of God, as mercy is; and it is too much for sinful creatures to say, that it is not, in itself, as glorious an attribute, and that it is not as desirable that it should have its most perfect exercise. Indeed, I can see no reason why any should think it less glorious than mercy, unless it is because they are selfish creatures, and regard their own happiness more than the glory of God. It is perfectly natural that such should be particularly displeased with that part of the divine character which they fear will require the sacrifice of their interest, which is all they value. But holy beings must love the vindictive justice of God. None can be holy who do not. It must appear an amiable attribute in their eyes. For it is the very nature of holiness to hate sin. And the punishments which God inflicts upon the wicked, in the exercise of his vindictive justice, are nothing but the proper tokens of his disapprobation of them for their wicked conduct. If there were but one creature in the universe, and he a sinner, it would be inseparable from the holy nature of God to disapprove of that sinful creature; and the honor of God would require, that he should let that creature know his disapprobation, by proper tokens, that he might not vainly think God was altogether such a one as himself. If holiness is beautiful, then hatred of sin is equally beautiful; and it is beautiful to have it manifested by proper tokens; and all who love holiness must desire to see it done. And as long as holiness shall appear beautiful in the eyes of the holy inhabitants of heaven, it will appear desirable to them to have God continue the tokens of his disapprobation of sin, by the everlasting exercise of his vindictive justice upon the workers of iniquity. And it ought not to be forgotten, that the value which God puts upon the mercy of the Gospel, which sinners reject, will be clearly seen in the punishment

which they endure for that rejection. Nor ought it to be overlooked that there is another good end to be answered by the everlasting punishment of the wicked. It is difficult to conceive how the greatness of the grace and mercy of God towards them that are saved should be seen, in the clearest light, without a living example before the eyes of intelligent beings of what they deserved, and from what divine grace and mercy have delivered them. The endless punishment of the wicked will furnish such an example. And while Il holy beings "shall go forth, and look upon the carcasses of he men that have transgressed against the Lord, while their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all good beings," they will return with higher views of the grace of God towards the redeemed, and be prepared to sing with higher notes the wonders of redeeming love.

L. S. It seems to me a horrible doctrine, to teach that some must be lost forever, for the purpose of making the rest happier.

Th. There is no such doctrine taught, that I know of. It is a gross perversion of the truth, thus to represent it. The doctrine is, that some must be punished for the glory of God, to furnish the most perfect exercise and exhibition of his glorious justice.

L. S. You seem to take pleasure in contemplating the exercise of vindictive justice; but I cannot. I have no heart to delight in it.

Th. I am sorry you have not; for praising God for his justice has made a part of the worship of the scripture saints, and it will form a part of the employments of heaven. And if you have no heart to relish the employments of heaven, how can you expect to be received there? When God destroyed Pharaoh at the Red Sea, "then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. The Lord is a man of war; the Lord is his name. Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red Sea. The depths have covered them: they sank into the bottom as a stone. Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?" The 136th Psalm is similar. "O give thanks unto the Lord; for