We do not pretend that they have not, or that they cannot give, more solid reasons for this opposition to what is called “new theology.” We only mean, that an _objection_, which, entirely overlooking the truth or the falsehood of an opinion, appeals to prejudice by the use of an odious name, is unworthy of a serious and candid inquirer after truth, and therefore should be laid aside by all who aspire to such a character. Section II. It may be imagined that the views herein set forth limit the omnipotence of God. This objection has already been sufficiently answered; but it may be well to notice it more distinctly and by itself, as it is one upon which great reliance will be placed. It is not denying the omnipotence of God, as all agree, to say that he cannot work contradictions; but, as we have seen, a necessitated volition is a contradiction in terms. Hence, it does not deny or limit the divine omnipotence, to say, it cannot produce or necessitate our volitions. It is absurd to say, that that is a voluntary exercise of power, which is produced in us by the power of God. Both of these principles are conceded by those who will be among the foremost, in all probability, to deny the conclusion which necessarily flows from them. Thus, the Princeton Review, for example, admits that God cannot work contradictions; and also that “a necessary volition is an absurdity, a thing inconceivable.” But will it say, that God cannot work a volition in the human mind? that omnipotence cannot work this particular absurdity? If that journal should speak on this subject at all, we venture to predict it will be seen that it has enounced a great truth, without perceiving its bearing upon the Princeton school of theology. If this objection has any solidity, it lies with equal force against the scheme of Leibnitz, Edwards, and other philosophers and divines, as well as against the doctrine of the foregoing treatise. For they affirm, that God chooses sin as the necessary means of the greatest good; and that he could not exclude sin from the universe, without causing a greater evil than its permission. This sentiment is repeatedly set forth in the Essais de Théodicée of Leibnitz; and it is also repeatedly avowed by Edwards. Now, here is an inherent impossibility; namely, the prevention of sin without producing a greater evil than its permission, which it is assumed God cannot work. In other words, when it is asserted, that he chooses sin as the necessary means of the greatest good, it is clearly intended that he _cannot_ secure the greatest good without choosing that sin should exist. Hence if the doctrine of this discourse limits the omnipotence of God, no less can be said of that to which it is opposed.