By offering my reasons against the infinity of sin, I shall open to an easy method of showing it to be finite. The supposition that sin is infinite, is supported, or rather pretended to be supported, on the consideration of its being committed against an infinite law, which is produced by an infinite legislature, who is God himself. I have before observed, and I think justly, that the intention of a legislature, in legislation, must be thwarted, in order for the law, to take cognizance of sin. Now if GOD, in a direct sense of speaking, be the legislator of the law which is thwarted by transgression, in the same direct sense of speaking, his intentions in legislation are thwarted. With eyes open, the reader cannot but see, that if sin be infinite because it is committed against an infinite law, whose author is God, the design of Deity must be abortive; to suppose which, brings a cloud of darkness over the mind, as intense as the supposition is erroneous. It cannot with any propriety be supposed, that any rational being can have an intention contrary to the knowledge which he possesses. Was a resolve brought into the State Legislature to be passed into an act, it would be very unlikely to succeed, providing the legislature knew that the intention of the act would utterly fail. It is possible, and very frequently the case, that imperfect beings desire contrary to their knowledge; but this, in every instance is proof and often the cause of their misery. In such cases, misery rises to an exact proportion to the strength of desire. Now to reason just.y, we must conclude, that if GoD possesses infinite wisdom, he could never intend any thing to take place, or be, that will not take place, or be; nor that which is, or will be, not to be, at the time when it is. And it inust be considered erroneous to suppose that the

Allwise ever desired any thing to take place, which by his prescience, he knew would not; as such a supposition must in effect, suppose a degree of misery in the Eternal Mind equal to the strength of his fruitless desire! Were this the case, all the misery to which mortals are subject, bears not the thousandth part of the proportion to the miseries of the Divine Being, as the smallest imaginable atom does to the weight of the ponderous globe; providing, at the same time, the idea of infinity is attached to Deity! Again, if we admit of a disappointment to the Supreme Being, even in the smallest matter, it follows, that we have no satisfactory evidence whereby to prove that any thing, at present, in the whole universe, is as He intended. All the harmonies of nature, which to the eye of wondering man, are so convincing of the existence of that power, wisdom and goodness which he adores, may have continued their laws in active force much longer than GoD intended; brought into existence millions of beings more than were contemplated_in creation; and by this time become a perfect nuisance to the general plan of the Almighty. The admission of the error refuted, would sink the mind to the nether parts of moral depravity, where darkness reigns with all its horrors.

The above arguments are introduced to show the absurdity of admitting a violation of the intention of the Supreme Legislator.

I now turn on the other side, and admit as a fact, what I have sufficiently refuted, viz. that the intentions of God as a Supreme Legislator are violated by the sin of finite beings; but must beg leave to inform the reader that the proposition will by no means afford the intended consequences; but yields me an argument in favor of the finite nature of sin, which I do not want,

and of which I shall make no other use than to explode the proposition itself. If any intention of Deity were ever thwarted, it proves, without evasion, that he is not infinite; if so, his will, or intention, cannot be infinite; and, therefore, the consequences intended by the proposition are forever lost, as they exist only upon the supposition of his being infinite. If it be argued, that the intentions of Deity, as a legislator, are violated, not strictly in an infinite sense, but in some subordinate degree, it is giving up the ground contended for, to all intents; for if the intention violated, be not infinite, the sin of violating it, cannot be infinite.

Again, if sin be infinite and unlimited, it cannot be superseded by any principle or being in the universe; for goodness cannot be more than infinite, neither is there a degree for Deity to occupy above it. And it may be further argued, that the admission of the error refuted, would be a denial of any Supreme Being in the universe; for, as Deity does not supersede sin, he cannot be superior to that which is equal to himself.

Again, I further inquire, can that be considered as an infinite evil, which is limited in its consequences ? The answer must be in the negative. If sin be an infinite evil, and infinite in its consequences as an evil, not only all created beings must suffer endlessly by it, but God himself can never cease to experience the torment-giving power of that which he is unable to avoid; I say more, if sin be infinite and unlimited, for it must be unlimited, if it be infinite, it follows that there is no such principle in the universe, as any one property which we are wont to attribute to the Almighty; for, if once we admit a principle of divine justice to have an existence, it is granted that sin is bounded by it, and therefore cannot be infinite; and it is a fact

that sin can nowhere exist, only where it can be compared with justice. Again, it ought not to be supposed, that the intentions of Deity were ever violated, it we admit, at the same time, that he had power to avoid such violation. And who, in their senses, will say, that that which is unavoidable by God, is avoidable by man?

Enough, undoubtedly, is said, to show the egregious mistake of supposing sin to be infinite; and more need not be written on the subject were it not by some contended, that Job xxii. 5, is in full proof of the infinity of sin. "Is not thy wickedness great? and thine iniquities infinite?" In answer to this passage, I need only turn the reader to chap. xlii. 7. "And it was so, that after the Lord had spoken these words unto Job, the Lord said unto Eliphaz the Timanite, my wrath is kindled against thee, and against thy two friends, for ye have not spoken of me the thing that is right, as my servant Job hath." Observe, kind reader, the words which are brought to prove the infinity of sin, are neither the words of God, nor of one whom he approved; but they are the words of that Timanite against whom God's anger was kindled, for not speaking the thing that was right.

Once more, and I close this part of my query:If sin be infinite in its nature, there can be no one sin greater than another. The smallest offence against the good of society, is equal to blasphemy against the Holy Ghost. If what we call a small crime, be not infinite, the greatest cannot be, providing there is any proportion between the great and the small. Are not the words of Christ, Matt. xii. 31, where he speaks of sins and blasphemies that should be forgiven unto men, and of blasphemies that should not be for

given men, a sufficient evidence that some sins are

more heinous than others? Again, 1 v. 16, where some sins are said to be and some unto death, &c.

Epistle of John,

not unto death,

Now, admitting the matter proved, that sin is not infinite, it follows, of course, that it is proved to be finite. However we will now attend to the direct evi

dences of the finite nature of sin.

The law which takes cognizance of sin is not infinite, not in the sense in which it is violated, it being produced by the legislature which I have before noticed, viz. a capacity to understand, connected with the causes and means of knowledge. In order for a law to be infinite, the legislature must be so; but man's ability to understand is finite and all the means which are in his power for the acquisition of knowledge are finite; all his knowledge is circumscribed, and the law produced by such causes must be like them, not infinite but finite. An infinite law would be far above the capacity of a finite being, and it would be unreasonable to suppose man amenable to a law above his capacity. All our knowledge of good and evil is obtained by comparison. We call an action evil by comparing it with one which we call good. Were it in our power to embrace all the consequences that are connected with our actions in our intentions, our meanings would seldom be what they now are. Had it been so with the brethren of Joseph, when they sold him to the Ishmaelites, that they then knew all the consequences which would attend the event, they would not have meant it, as they did, for evil, but seeing with perfectly unbeclouded eyes their own salvation, and that of the whole family of promise, they would have meant it for good, as did