the case, I am afraid they are not in a very good predicament; for if the slightest probability should arise of their doing you any hurt, they may be despatched at once. You can perform the deed logically and in form; for it is only to _direct your intention_ right, and you insure a quiet conscience. What a blessedness for those who can endure injuries to know this charming doctrine! But, on the other hand, how miserable is the condition of the offending party! Really, father, it would be better to have to do with people totally devoid of all religion, than with those who have received instructions so far only as to this point, relative to directing the intention. I am afraid the _intention_ of the murderer is no consolation to the wounded person. He can have no perception of this secret _direction_—poor man! he is conscious only of the _blow_ he receives; and I am not certain whether he would not be less indignant to be cruelly massacred by people in a violent transport of rage, than to be devoutly killed for conscience’ sake.” Now, we submit it to the candid reader, whether the reasoning here ascribed to the Jesuit by Pascal, is not exactly parallel with that on which Edwards justifies the procedure of the Almighty? If God may choose sin and bring it to pass, without contracting the least impurity, because his _intention is directed aright_, to a wise and good end, may we not be permitted to imitate his example? And again, if God thus employs the creature as an instrument to accomplish his wise and holy purposes, why should he pour out the vials of his wrath upon him for having yielded to the dispensations of his almighty power? In order to save his doctrine from reproach, Edwards has invented a distinction, which next demands our attention. “There is no inconsistence,” says he, “in supposing that God may hate a thing as it is in itself, and considered simply as evil, and yet that it may be his will it should come to pass, considering all consequences. I believe there is no person of good understanding who will venture to say, he is certain that it is impossible it should be best, taking in the whole compass and extent of existence, and all consequences in the endless series of events, that there should be such a thing as moral evil in the world. And if so, it will certainly follow, that an infinitely wise Being, who always chooses what is best, must choose that there should be such a thing. And if so, then such a choice is not evil, but a wise and holy choice. And if so, then that Providence which is agreeable to such a choice, is a wise and holy Providence. Men do _will_ sin as sin, and so are the authors and actors of it; they love it as sin, and for evil ends and purposes. God does not will sin as sin, or for the sake of anything evil; though it be his pleasure so to order things that, he permitting, sin will come to pass, for the sake of the great good that by his disposal shall be the consequence.