that two and two do not make four.

Dr. Priestley says he finds no difficulty in excluding every thing from
the mind except space and duration. He allows then at least, that there
is no manifest absurdity in supposing there is no Deity, for nothing
can be proved by reasoning if the conclusion can be denied without
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