It is evident that Hume is arguing two points. First, if God is the creator of the world and preordained and predetermined everything that happens in it, then the (obvious) existence of moral evil is attributable to him, and thus “we must retract the attribute of perfection” which we ascribe to him. Second, if God is indeed the ultimate author of moral evil, then no individual human being is accountable for the criminal actions he performs. The second claim does not follow from the first. Moreover, it is clearly inconsistent with Hume’s general position on this subject. As has been noted, in this same context, Hume has also argued that no speculative philosophical theory can alter the natural workings of our moral sentiments. The supposition that God is the “ultimate author” of all that takes place in the world will not, on this view of things, change our natural disposition to praise or blame our fellow human beings. Whatever the ultimate causes of a person’s character and conduct, it will (inevitably) arouse a sentiment of praise or blame in other humans who contemplate it. This remains the case even if we suppose that God also deserves blame for the “moral turpitude” we find in the world. In general, then, Hume’s first formulation of the second alternative (i.e., that God must share the blame for those crimes that occur in the world) is more consistent with his naturalistic principles.