In spite of the experience, which every instant gives the lie to that beneficence which men suppose in God, they continue to call him good. When we bewail the miserable victims of those disorders and calamities that so often overwhelm our species, we are confidently told that these ills are but apparent, and that if our short-sighted mind could fathom the depths of divine wisdom, we should always behold the greatest blessings result from what we denominate evil. How despicable is so frivolous an answer! If we can find no good but in such things as affect us in a manner which is agreeable and pleasing to our actual existence, we shall be obliged to confess that those things which affect us, even but for a time, in a painful manner, are as certainly evil to us. To vindicate God's visiting mankind with these evils some tell us, that he is just, and that they are chastisements inflicted on mankind to punish the wrongs he has received from men. Thus a feeble mortal has the power to irritate and injure the almighty and eternal Being who created this world. To offend any one is, to afflict him, to diminish in some degree his happiness, to make him feel a painful sensation. How can man possibly disturb the felicity of the all-powerful sovereign of nature! How can a frail creature, who has received from God his being and his temper, act against the inclinations of an irresistable force which never consents to sin and disorder? Besides justice, according to the only ideas which we can have of it, supposes a fixt desire to render every one his due. But theologians constantly preach that God owes us nothing, that the good things he affords are the voluntary effects of his beneficence, and that without any violence of his equity he can dispose of his creatures as his choice or caprice may impel him. In this doctrine I see not the smallest shadow of justice, but the most hideous tyranny and shocking abuse of power. In fact do we not see virtue and innocence plunged into an abyss of misery, while wickedness rears its triumphant head under the empire of this God whose justice is so much extalled? "This misery, say you, is but for a time." Very well, Sirs, but your God is unjust for a time. "He chastises whom he loves (you will say) for their own benefit." But if he is perfectly good, why will he let them suffer at all? "He does it, perhaps to try them" But, if he knows all things, what occasion is there for him to try any? If he is omnipotent, why need he vex himself about the vain design any one may form against him? Omnipotence ought to be exempt from any such passions, as having neither equals nor rivals. But if this God is jealous of his glory, his titles and prerogative, why does he permit such numbers of men to offend him? Why are any found daring enough to refuse the incense which his pride expects? _Why am I a feeble mortal permitted to attack his titles, his attributes, and even his existence?_ Is this permission of