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
punishment on me for the abuse of his grace and favour? He should never
have permitted me to abuse them. Or the grace he bestowed should have
been efficacious and have directed my steps according to his liking.
"But, say you, he makes man free." Alas? why did he present him with a
gift of which he must have foreseen the abuse? Is this faculty of free
agency, which enables me to resist his power, to corrupt and rob him of
his worshippers, and in fine to bring eternal misery on myself, a
present worthy of his infinite goodness? In consequence of the
pretended abuse of this fatal present, which an omniscient and good God
ought not to have bestowed on Beings capable of abusing it,
everlasting, inexpressible torments are reserved for the transitory
crimes of a Being made liable to commit them. Would that father be
called good, reasonable, just and kind, who put a sharp-edged and
dangerous knife into the hand of a playful, and imprudent child, whom
he before knew to be imprudent, and punished him during the remainder
of his life for cutting himself with it? Would that prince be called
just and merciful, who, not regarding any proportion between the
offence and the punishment, should perpetually exercise his power of
vengeance, over one of his subjects who, being drunk, had rashly