L.—­GOD IS NOT MADE FOR MAN, NOR MAN FOR GOD.

If God is infinite, He is created still less for man, than man is for the ants.  Would the ants of a garden reason pertinently with reference to the gardener, if they should attempt to occupy themselves with his intentions, his desires, and his projects?  Would they reason correctly if they pretended that the park of Versailles was made but for them, and that a fastidious monarch had had as his only object to lodge them superbly?  But according to theology, man in his relation to God is far beneath what the lowest insect is to man.  Thus by the acknowledgment of theology itself, theology, which does but occupy itself with the attributes and views of Divinity, is the most complete of follies.

LI.—­IT IS NOT TRUE THAT THE OBJECT OF THE FORMATION OF THE UNIVERSE WAS TO RENDER MEN HAPPY.

It is pretended, that in forming the universe, God had no object but to render man happy.  But, in a world created expressly for him and governed by an all-mighty God, is man after all very happy?  Are his enjoyments durable?  Are not his pleasures mingled with sufferings?  Are there many people who are contented with their fate?  Is not mankind the continual victim of physical and moral evils?  This human machine, which is shown to us as the masterpiece of the Creator’s industry, has it not a thousand ways of deranging itself?  Would we admire the skill of a mechanic, who should show us a complicated machine, liable to be out of order at any moment, and which would after a while destroy itself?

LII.—­WHAT IS CALLED PROVIDENCE IS BUT A WORD VOID OF SENSE.

We call Providence the generous care which Divinity shows in providing for our needs, and in watching over the happiness of its beloved creatures.  But, as soon as we look around, we find that God provides for nothing.  Providence neglects the greatest part of the inhabitants of this world.  Against a very small number of men, who are supposed to be happy, what a multitude of miserable ones are groaning beneath oppression, and languishing in misery!  Whole nations are compelled to starve in order to indulge the extravagances of a few morose tyrants, who are no happier than the slaves whom they oppress!  At the same time that our philosophers energetically parade the bounties of Providence, and exhort us to place confidence in it, do we not see them cry out at unforeseen catastrophes, by which Providence plays with the vain projects of men; do we not see that it overthrows their designs, laughs at their efforts, and that its profound wisdom pleases itself in misleading mortals?  But how can we place confidence in a malicious Providence which laughs at and sports with mankind?  How can I admire the unknown course of a hidden wisdom whose manner of acting is inexplicable to me?  Judge it by its effects! you will say; it is by these I do judge it, and I find that these effects are sometimes useful and sometimes injurious to me.