the fall of our first parent, since herefrom we may derive such
unspeakable advantages, both in time and eternity. See how small
pretense there is for questioning the mercy of God in permitting
that event to take place, since therein, mercy, by infinite degrees,
rejoices over judgment! Where, then, is the man that presumes to blame
God for not preventing Adam's sin? Should we not rather bless Him from
the ground of the heart, for therein laying the grand scheme of man's
redemption, and making way for that glorious manifestation of His
wisdom, holiness, justice, and mercy? If indeed God had decreed before
the foundation of the world that millions of men should dwell in
everlasting burnings, because Adam sinned, hundreds or thousands of
yours before they had a being, I know not who could thank him for
this, unless the devil and his angels: seeing, on this supposition,
all those millions of unhappy spirits would be plunged into hell by
Adam's sin, without any possible advantage from it. But, blest be God,
this is not the case. Such a decree never existed. On the contrary,
every one born of a woman may be an unspeakable gainer thereby; and
none ever was or can be a loser, but by his own choice.

We see here a full answer to that plausible account "of the origin of
evil," published to the world some years since, and supposed to be
unanswerable: that it "necessarily resulted from the nature of
matter, which God was not able to alter." It is very kind in this
sweet-tongued orator to make an excuse for God! But there is really no
occasion for it: God hath answered for Himself. He made man in His own
image, a spirit endued with understanding and liberty. Man abusing
that liberty, produced evil, brought sin and pain into the world.
This God permitted, in order to a fuller manifestation of His wisdom,
justice, and mercy, by bestowing on all who would receive it an
infinitely greater happiness than they could possibly have attained if