The Hottentots—­wiser in this particular than other nations, who treat them as barbarians—­refuse, it is said, to adore God, because if He sometimes does good, He as often does harm.  Is not this reasoning more just and more conformed to experience than that of so many men who persist in seeing in their God but kindness, wisdom, and foresight; and who refuse to see that the countless evils, of which the world is the theater, must come from the same Hand which they kiss with transport?

LIV.—­NO!  THE WORLD IS NOT GOVERNED BY AN INTELLIGENT BEING.

The logic of common sense teaches us that we should judge a cause but by its effects.  A cause can not be reputed as constantly good, except when it constantly produces good, useful, and agreeable effects.  A cause which produces good at one time, and evil at another, is a cause which is sometimes good and sometimes bad.  But the logic of Theology destroys all this.  According to it, the phenomena of nature, or the effects which we see in this world, prove to us the existence of an infinitely good Cause, and this Cause is God.  Although this world is full of evils, although disorder reigns here very often, although men groan every moment under the fate which oppresses them, we ought to be convinced that these effects are due to a benevolent and immutable Cause; and many people believe it, or pretend to believe it!

Everything which takes place in the world proves to us in the clearest way that it is not governed by an intelligent being.  We can judge of the intelligence of a being but by the means which he employs to accomplish his proposed design.  The aim of God, it is said, is the happiness of our race; however, the same necessity regulates the fate of all sentient beings—­which are born to suffer much, to enjoy little, and to die.  Man’s cup is full of joy and of bitterness; everywhere good is side by side with evil; order is replaced by disorder; generation is followed by destruction.  If you tell me that the designs of God are mysteries, and that His views are impossible to understand, I will answer, that in this case it is impossible for me to judge whether God is intelligent.

LV.—­GOD CAN NOT BE CALLED IMMUTABLE.

You pretend that God is immutable!  But what is it that occasions the continual instability in this world, which you claim as His empire?  Is any state subject to more frequent and cruel revolutions than that of this unknown monarch?  How can we attribute to an immutable God, powerful enough to give solidity to His works, the government of a world where everything is in a continual vicissitude?  If I think to see a God unchanging in all the effects advantageous to my kind, what God can I discover in the continual misfortunes by which my kind is oppressed?  You tell me that it is our sins that force Him to punish us.  I will answer that God, according to yourselves, is not immutable, because the sins of men compel Him to change His conduct in regard to them.  Can a being who is sometimes irritated, and sometimes appeased, be constantly the same?