e universe; and
so much as is for the highest good he will bring into existence. Why,
then, should we give ourselves any concern about the matter? Why should we
fear that there may be too much sin in the world, or why should we blame
other men for their crimes and offences?

The inference which we have just mentioned as necessarily flowing from the
doctrine of Edwards, has actually been drawn by some of the most
illustrious advocates of that doctrine. Thus says Hartley, as we have
already seen, "since all men do against us is by the appointment of God,
it is rebellion against him to be offended with them." This is so clearly
the logical inference from the doctrine in question, that it is truly
wonderful how any one can possibly fail to perceive it.

We are told by Leibnitz and Edwards, that we should not presume to act on
the principle of permitting sin in others, or of bringing it to pass, on
account of the good that we may educe from it; because such an affair is
too high for us. But, surely, we need have no weak fears on this ground;
for although it may be too high for us, they do not pretend that it is too
high for God. He will allow no more sin to make its appearance in the
world, say they, than he will cause to redound to the good of the
universe. He prefers it for that reason, and why should we not respond,
amen! to his preference? Why should we give ourselves any concern about
sin? May we not follow our own inclinations, leaving sin to take its
course, and rest quietly in Providence? To this question it will be
replied, as Calvin and Edwards repeatedly reply, that the revealed, and
not the secret, will of God is the rule of our duty. We do not object to
this doctrine; we acknowledge its perfect propriety and correctness: but
it is no reply to the consequence we have deduced from the philosophy of
Edwards. It only shows that his philosophy leads to a conclusion which is
in direct opposition to revelation. So far from objecting that any should
turn from the philosophy of Edwards to revelation, in order to find
reasons why evil should not be committed by us, we sincerely regret that
such a departure from a false philosophy, and return to a true religion,
is not more permanent and universal.

The doctrine of Edwards on this subject destroys the harmony of the divine
attributes. It represents God as having two wills; or, to speak more
correctly, it represents him as having published a holy law for the
government of