LVI.—­EVIL AND GOOD ARE THE NECESSARY EFFECTS OF NATURAL CAUSES.  WHAT IS A GOD WHO CAN CHANGE NOTHING?

The universe is but what it can be; all sentient beings enjoy and suffer here:  that is to say, they are moved sometimes in an agreeable, and at other times in a disagreeable way.  These effects are necessary; they result from causes that act according to their inherent tendencies., These effects necessarily please or displease me, according to my own nature.  This same nature compels me to avoid, to remove, and to combat the one, and to seek, to desire, and to procure the other.  In a world where everything is from necessity, a God who remedies nothing, and allows things to follow their own course, is He anything else but destiny or necessity personified?  It is a deaf God who can effect no change on the general laws to which He is subjected Himself.  What do I care for the infinite power of a being who can do but a very few things to please me?  Where is the infinite kindness of a being who is indifferent to my happiness?  What good to me is the favor of a being who, able to bestow upon me infinite good, does not even give me a finite one?

LVII.—­The vanity of theological consolations in the troubles of this life.  The hope of A heaven, of A future life, is but imaginary.

When we ask why, under a good God, so many are wretched, we are reminded that the present world is but a pass-way, designed to conduct man to a happier sphere; we are assured that our sojourn on the earth, where we live, is for trial; they silence us by saying that God would not impart to His creatures either the indifference to the sufferings of others, or the infinite happiness which He reserved for Himself alone.  How can we be satisfied with these answers?

1.  The existence of another life has no other guaranty than the imagination of men, who, in supposing it, have but manifested their desire to live again, in order to enter upon a purer and more durable state of happiness than that which they enjoy at present.

2.  How can we conceive of a God who, knowing all things, must know to their depths the nature of His creatures, and yet must have so many proofs in order to assure Himself of their proclivities?

3.  According to the calculations of our chronologists, the earth which we inhabit has existed for six or seven thousand years; during this time the nations have, under different forms, experienced many vicissitudes and calamities; history shows us that the human race in all ages has been tormented and devastated by tyrants, conquerors, heroes; by wars, inundations, famines, epidemics, etc.  Is this long catalogue of proofs of such a nature as to inspire us with great confidence in the hidden views of the Divinity?  Do such constant evils give us an exalted idea of the future fate which His kindness is preparing for us?