health, and that happiness is more from intellectual than corporeal feelings. Surely health, if any thing, is corporeal. Another curious fancy about pain and happiness is, that our finite nature not admitting infinite or unlimited happiness we must leave it to the wisdom of the Deity to determine which is best for us (since happiness must be diminished) a little pain to be added to it or somewhat of happiness to be taken away. It hardly requires the skill of a benevolent Deity to determine which is best for the creatures he has made (and whom he wishes to be as happy as their finite nature will admit) to lessen their degree of happiness or mix therein a proportion of misery. To conclude he asks, "how it is possible to teach children caution, but by feeling pain?" It is easy to allow in answer, that it might not perhaps be possible in us. But he is arguing about the benevolence of a Deity. It was possible, he will allow, in him to have given these children knowledge without pain, at least if he continues to him the attribute he allows of omnipotence. Next he observes that parents suspend at times their benefits to their offspring, when persuaded they are not for their good; so does the Deity. But before this argument holds he must therefore say, it is not for the good of man to be made happy now, and that the Deity can be infinitely benevolent without willing either infinite or universal happiness. Take the argument any way, it must go against his benevolence or his power; and the same observations hold as to his love of justice, whilst he is so tardy in punishing offenders.