absurdity, nor can there be a manifest absurdity in denying the
existence of what there is no difficulty in excluding from the mind.
Yet after all he adds (somewhat inconsistently) that we cannot exclude
the idea of a Deity, if we do not exclude an existent universe. This
Deity he defines to be a most simple Being; simple and infinite; terms
which but ill agree together.

The infinite or boundless existence of this pretended Deity is a
property more insisted upon than any other, and whatever other
properties are given to him they are all in the infinite degree. The
properties alledged to be proved are, eternity, infinite knowledge and
power, unchangeableness, unity, omnipotence, action from all eternity,
and independence. Benevolence and moral government are also ascribed to
him but confessedly with a less degree of certainty, though the most
desireable of all his given properties. Upon the subject of benevolence,
Dr. Priestley only advances, that where it is not proved by the
happiness of his creatures to exist, he would rather chuse to conclude
he mist of his design, that is, he wanted power or knowledge, than that
he wanted benevolence. If he means to argue that it is more rational to
conclude this Deity wanted power and knowledge than that he wanted
benevolence, and because Dr. Priestley fancies himself to have proved
the Deity cannot want the two former, he concludes the Deity cannot
want the latter, as the less probable for him to be deficient in, his
argument is no more a truism. As a wish, that the Deity may not want
benevolence, in that sense let him take it as agreed upon. He allows
that misery in the human species proves malevolence in the Deity, and
happiness the contrary. All the proof adduced in favour of benevolence
is in asserting that throughout the universe, good is more predominant
than evil. The infinite extent of benevolence he will allow incapable
of proof; but then it is said that the evils which mankind endure are
not so great as might be inflicted upon them; that virtue to vice,
happiness to misery, health to sickness bear at least equal proportions.
That lesser evils exist instead of greater is indeed but a poor proof
in the favour of the benevolence of an all-powerful Being. Or grant,
that good is more predominant than evil, this surely is no proof
neither of the benevolence of a kind and all-powerful Being. Yet
Dr. Priestley adds that the general benevolence of the Deity is
unquestionable. H