tyrants, conquerors, and heroes; by wars, inundations, famines,
plagues, etc. Are such long trials then likely to inspire us with
very great confidence in the secret views of the Deity? Do such
numerous and constant evils give a very exalted idea of the future
state, his goodness is preparing for us? 4thly. If God is so kindly
disposed, as he is asserted to be, without giving men infinite happiness,
could he not at least have communicated the degree of happiness, of
which finite beings are susceptible here below? To be happy, must
we have an _infinite_ or _divine_ happiness? 5thly. If God could
not make men happier than they are here below, what will become of
the hope of a _paradise_, where it is pretended, that the elect will
for ever enjoy ineffable bliss? If God neither could nor would avert
evil from the earth, the only residence we can know, what reason have
we to presume, that he can or will avert evil from another world,
of which we have no idea? Epicurus observed: "either God would
remove evil out of this world, and cannot; or he can, and will not;
or he has neither the power nor will; or, lastly, he has both the
power and will. If he has the will, and not the power, this shews
weakness, which is contrary to the nature of God. If he has the
power, and not the will, it is malignity; and this is no less contrary
to his nature. If he is neither able nor willing, he is both impotent
and malignant, and consequently cannot be God. If he be both willing
and able (which alone is consonant to the nature of God) whence comes
evil, or why does he not prevent it?" Reflecting minds are still
waiting for a reasonable solution of these difficulties; and our
divines tell us, that they will be removed only in a future life.


58. We are told of a pretended _scale of beings_. It is supposed,
that God has divided his creatures into different classes, in which