In the third place, if the philosophy of Edwards be true, no good reason can be assigned why men should restrain themselves from the commission of sin: for, all things considered, God prefers the sin which actually exists, and infallibly brings it to pass. He _prefers_ it on account of the great good he intends to educe from it. Why then should we not also prefer its existence? God is sovereign; he will permit no more sin than he can and will render subservient to the highest good of the 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.