This way of representing the matter, it must be confessed, is exceedingly plausible and taking at first view; but yet, if we examine it closely, we shall find that it does not touch the real knot of the difficulty. The cases are not parallel. The prince is endowed with a foreknowledge of offences, which it is not in his power wholly to prevent. Hence it may be perfectly consistent with his wisdom and sincerity, to use all the means in his power to prevent them, though he may see they will fail in some cases, while they will succeed in others. But God, according to the author, might prevent all sin, or exclude it all from his dominions by “his mighty, irresistible hand.” Hence it may not be consistent with his wisdom and sincerity to use means which he foresees will have only partial success, when he might so easily obtain universal and perfect success. It seems evident, then, that this is a deceptive analogy. It overlooks the root, and grapples with the branches of the difficulty. Let it be seen, that no power can cause the universal, continued moral rectitude of intelligent creatures, and then the two cases will be parallel; and God may well use all possible means to prevent sin and cause holiness, though some of his subjects may resist and perish. Let this principle, which we have laboured to establish, be seen, and then may we entirely dispel the cloud which has so long seemed to hang over the wisdom and sincerity of the Supreme Ruler of the world. We might offer strictures upon other passages of the solution under consideration; but as the same error runs through all of them, the reader may easily unravel its remaining obscurities and embarrassments for himself. If holiness cannot be caused by a _direct_ application of power, it follows that there is no want of wisdom in the use of _indirect_ means, or of sincerity in the use of the most efficacious means the nature of the case will admit: but if universal holiness may be caused to exist by a mere word, then indeed it seems to be clearly inconsistent with wisdom to resort to means which must fail to secure it, and with sincerity to utter the most solemn and vehement asseverations that it is the will of God to secure it; for how obvious is the inquiry, If he so earnestly desire it, and can so easily secure it, why does he not do it?