All the religions in the world are founded upon predestination, and all the pretended revelations among men, as has been already pointed out to you, inculcate this odious dogma, which makes Providence an unjust mother-in-law, who shows a blind preference for some of her children to the prejudice of all the others. They make God a tyrant, who punishes the inevitable faults to which he has impelled them, or into which he has allowed them to be seduced. This dogma, which served as the foundation of Paganism, is now the grand pivot of the Christian religion, whose God should excite no less hatred than the most wicked divinities of idolatrous people. With such notions, is it not astonishing that this God should appear, to those who meditate on his attributes, an object sufficiently terrible to agitate the imagination, and to lead some to indulge in dangerous follies? The dogma of another life serves also to exculpate the Deity from these apparent injustices or aberrations, with which he might naturally be accused. It is pretended that it has pleased him to distinguish his friends on earth, seeing he has amply provided for their future happiness in an abode prepared for their souls. But, as I believe I have already hinted, these proofs that God makes some good, and leaves others wicked, either evince injustice on his part, at least temporary, or they contradict his omnipotence. If God can do all things, if he is privy to all the thoughts and actions of men, what need has he of any proofs? If he has resolved to give them grace necessary to save them, has he not assured them they will not perish? If he is unjust and cruel, this God is not immutable, and belies his character; at least for a time he derogates from the perfections which we should expect to find in him. What would you think of a king, who, during a particular time, would discover to his favorites traits the most frightful, in order that they might incur his disgrace, and who should afterwards insist on their believing him a very good and amiable man, to obtain his favor again? Would not such a prince be pronounced wicked, fanciful, and tyrannical? Nevertheless, this supposed prince might be pardoned by some, if for his own interest, and the better to assure himself of the attachment of his friends, he might give them some smiles of his favor. It is not so with God, who knows all, who can do all, who has nothing to fear from the dispositions of his creatures. From all these reasonings, we may see that the Deity, whom the priests have conjured up, plays a great game, very ridiculous, very unjust, on the supposition that he tries his servants, and that he allows them to suffer in this world, to prepare them for another. The theologians have not failed to discover motives in this conduct of God which they can as readily justify; but these pretended motives are borrowed from the omnipotence of this being, by his absolute power over his creatures, to whom he is not obliged to