Common sense teaches, that we cannot, and ought not, to judge of a cause, but by its effects. A cause can be reputed constantly good, only when it constantly produces good. A cause, which produces both good and evil, is sometimes good, and sometimes evil. But the logic of theology destroys all this. According to that, the phenomena of nature, or the effects we behold in this world, prove to us the existence of a cause infinitely good; and this cause is God. Although this world is full of evils; although disorder often reigns in it; although men incessantly repine at their hard fate; we must be convinced, that these effects are owing to a beneficent and immutable cause; and many people believe it, or feign believe.
Every thing that passes in the world, proves to us, in the clearest manner, that it is not governed by an intelligent being. We can judge of the intelligence of a being only by the conformity of the means, which he employs to attain his proposed object. The object of God, is the happiness of a man. Yet, a like necessity governs the fate of all sensible beings, who are born only to suffer much, enjoy little, and die. The cup of man is filled with joy and bitterness; good is every where attended with evil; order gives place to disorder; generation is followed by destruction. If you say, that the designs of God are mysterious and that his ways are impenetrable; I answer, that, in this case, it is impossible to judge whether God be intelligent.
55.
You pretend, that God is immutable! What then produces a continual instability in this world, which you make his empire? Is there a state, subject to more frequent and cruel revolutions, than that of this unknown monarch? How can we attribute to an immutable God, sufficiently powerful to give solidity to his works, a government, in which every thing is in continual vicissitude? If I imagine I see a God of uniform character in all the effects favourable to my species, what kind of a God can I see in their continual misfortunes? You tell me, it is our sins, which compel him to punish. I answer, that God, according to yourselves, is then not immutable, since the sins of men force him to change his conduct towards them. Can a being, who is sometimes provoked, and sometimes appeased, be constantly the same?
56.
The universe can be only what it is; all sensible beings in it enjoy and suffer; that is, are moved sometimes in an agreeable, and sometimes in a disagreeable manner. These effects are necessary; they result necessarily from causes, which act only according to their properties. These effects necessarily please, or displease, by a consequence of nature. This same nature compels me to avoid, avert, and resist some things, and to seek, desire, and procure others. In a world, where every thing is necessary, a God, who remedies nothing, who leaves things to run in their necessary course,—is he any thing but destiny, or necessity personified? It is a deaf and useless God, who can effect no change in general laws, to which he is himself subject. Of what importance is the infinite power of a being, who will do but very little in my favour? Where is the infinite goodness of a being, indifferent to happiness? Of what service is the favour of a being, who, is able to do an infinite good, does not do even a finite one?