to silence us by claiming that God is the Master; which signifies that God, being the strongest, He is not subjected to ordinary rules. But the right of the strongest is the violation of all rights; it can pass as a right but in the eyes of a savage conqueror, who, in the intoxication of his fury, imagines he has the right to do as he pleases with the unfortunate ones whom he has conquered; this barbarous right can appear legitimate only to slaves, who are blind enough to think that everything is allowed to tyrants, who are too strong for them to resist. By a foolish simplicity, or rather by a plain contradiction of terms, do we not see devotees exclaim, amidst the greatest calamities, that the good Lord is the Master? Well, illogical reasoners, you believe in good faith that the good Lord sends you the pestilence; that your good Lord gives war; that the good Lord is the cause of famine; in a word, that the good Lord, without ceasing to be good, has the will and the right to do you the greatest evils you can endure! Cease to call your Lord good when He does you harm; do not say that He is just; say that He is the strongest, and that it is impossible for you to avert the blows which His caprice inflicts upon you. God, you say, punishes us for our highest good; but what real benefit can result to a nation in being exterminated by contagion, murdered by wars, corrupted by the examples of perverse masters, continually pressed by the iron scepter of merciless tyrants, subjected to the scourge of a bad government, which often for centuries causes nations to suffer its destructive effects? The eyes of faith must be strange eyes, if we see by their means any advantage in the most dreadful miseries and in the most durable evils, in the vices and follies by which our kind is so cruelly afflicted! XC.--REDEMPTION, AND THE CONTINUAL EXTERMINATIONS ATTRIBUTED TO JEHOVAH IN THE BIBLE, ARE SO MANY ABSURD AND RIDICULOUS INVENTIONS WHICH PRESUPPOSE AN UNJUST AND BARBAROUS GOD. What strange ideas of the Divine justice must the Christians have who believe that their God, with the view of reconciling Himself with mankind, guilty without knowledge of the fault of their parents, sacrificed His own innocent and sinless Son! What would we say of a king, whose subjects having revolted against him, in order to appease himself could find no other expedient than to put to death the heir to his crown, who had taken no part in the general rebellion? It is, the Christian will say, through kindness for His subjects, incapable of satisfying themselves of His Divine justice, that God consented to the cruel death of His Son. But the kindness of a father to strangers does not give him the right to be unjust and cruel to his son. All the qualities that theology gives to its God annul each other. The exercise of one of His perfections is always at the expense of another.