n must consent to become an infernal! The statement
of the case is a refutation of the scheme.

But if God's glory requires it, will not this reconcile the good and
gain their consent?

God's glory doth not--cannot require it. "The spirit of the Lord is
not straightened." Human guilt and misery are not necessary to God's
honor.

It is necessary that divine justice should be exercised on those who
refuse divine grace; but not necessary that men should refuse divine
grace. "As I live, saith the Lord God. I have no pleasure in the death
of the wicked; but that the wicked turn from his way and live."

Such is the language of revelation; and the measures which God hath
adopted relative to our guilty race speak the same language. He hath
provided a city of refuge, and urges the guilty to "turn to the strong
hold."--He weeps over obstinate sinners who refuse his grace? "How
shall I give thee up? How shall I deliver thee?" But rejoiceth over
the penitent, as the father rejoiced over the returning prodigal.

God would not have provided a Savior, and made indiscriminate offers
of pardon and peace had he chosen the destruction of sinners, and had
their ruin been necessary to his honor. But God hath done these
things, and manifested his merciful disposition toward mankind.

We have no need to "do evil that good may come. Our unrighteousness is
not necessary to commend the righteousness of God."

How then, are we to understand the prayer of Moses, placed at the head
of this discourse--_blot me, I pray that, out of thy book which than
hast written_?

As this is one of the principal passages of scripture which are
adduced to support the sentiment we have exploded, a few things may be
premised, before we attempt to explain it.

I. Should it be admitted that Moses here imprecated utter destruction
on himself, it could not be alleged as a precept given to direct
others, but only as a solitary incident, in the history of a saint,
who was then compassed with infirmity. And where is the human
character without a shade? This same Moses neglected to circumcise his
children--broke the tables of God's law--spake unadvisedly with his
lips--yea, committed such offences against God, that he was doomed to
die short of Canaan, in common with rebellious Israel.

II. The time--in which it hath been particularly insisted that a
person must be willing to be damned for God's glory, is at his
entrance on a slate of grace; but Moses had been co