Could not God, at least, have communicated to all men that kind of perfection, of which their nature is susceptible? If some men are good, or render themselves agreeable to their God, why has not that God done the same favour, or given the same dispositions to all beings of our species? Why does the number of the wicked so much exceed the number of the good? Why, for one friend, has God ten thousand enemies, in a world, which it depended entirely upon him to people with honest men? If it be true, that, in heaven, God designs to form a court of saints, of elect, or of men who shall have lived upon earth conformably to his views, would he not have had a more numerous, brilliant, and honourable assembly, had he composed it of all men, to whom, in creating them, he could grant the degree of goodness, necessary to attain eternal happiness? Finally, would it not have been shorter not to have made man, than to have created him a being full of faults, rebellious to his creator, perpetually exposed to cause his own destruction by a fatal abuse of his liberty? Instead of creating men, a perfect God ought to have created only angels very docile and submissive. Angels, it is said, are free; some have sinned; but, at any rate, all have not abused their liberty by revolting against their master. Could not God have created only angels of the good kind? If God has created angels, who have not sinned, could he not have created impeccable men, or men who should never abuse their liberty? If the elect are incapable of sinning in heaven, could not God have made impeccable men upon earth? 77.