' by the indulgence of their passions; certain that,
_on the whole_, each sin is better than holiness would have been
in its place. But when Candide begins to suffer the natural
consequences of his vices, he feels it to be but a poor consolation,
that others are now reaping the benefit of his sin. Is it surprising
that such a work induced thousands to disbelieve in the holy
providence of God, and prepared multitudes to 'do evil that good
might come?'" (_Christian Spectator_, vol. i. pp. 378, 9.)

It would be easier, and more reasonable, to believe in a
plurality of gods, than that one God should be capable of such
conflicting counsels. And this would bring us to the verge of
Atheism.

29. This doctrine covers with the wing of its sanction all the
errors that were ever promulgated or conceived. I do not say that
they all grow out of it, but that it justifies them. Why should I
oppose Romanism, or Universalism, or Socinianism, or Puseyism, or
Infidelity, when they are all decreed by Jehovah? Christendom
presents the strange spectacle of men prying into systems,
bringing to the light, condemning, and holding up to public odium
their errors of theory and practice, and, yet, holding as a
fundamental article of their own creed that God from all eternity
freely decreed, whatsoever comes to pass. Let them first reject
and refute the error which vindicates all errors. What right has
a Calvinist to find fault with anything?

30. Again: It clearly follows, from this theory, that any attempt
to prevent the commission of sin in our neighbors, is not only in
opposition to the primary--the original will, the eternal
purposes of God, but is also in opposition to the highest good of
the universe; and that we should, as reasonable beings, rejoice
in every instance of sin--of lying, robbery, uncleanness, and
murder--as in every instance of holiness.

31. I do not identify this doctrine with pagan fatalism, but I
hold that it is akin thereto, and that it tends to the same
practical results. It is, in my opinion, worse than pagan
fatalism. That doctrine represents all events and actions as
strictly necessary, but it binds the gods as well as men. All bow
to that mysterious power called fate. Thus it relieves the gods
of all blame. But Calvinism asserts the freedom of Jehovah, and
then imputes to him the foreordination of whatever occurs in the
whole universe, and thus, by plain logical consequence, fastens
upon him all the just blame