have what we call virtues, and that man cannot
be virtuous with respect to him.

49.

Man, wrapped up in his own merit, imagines the human race to be the sole
object of God in creating the universe. Upon what does he found this
flattering opinion? We are told: that man is the only being endued with
intelligence, which enables him to know the Deity, and to render him
homage. We are assured, that God made the world only for his own glory,
and that it was necessary that the human species should come into this
plan, that there might be some one to admire his works, and glorify him
for them. But, according to these suppositions, has not God evidently
missed his object? 1st. Man, according to yourselves, will always labour
under the completest impossibility of knowing his God, and the most
invincible ignorance of his divine essence. 2ndly. A being, who has no
equal, cannot be susceptible of glory; for glory can result only from the
comparison of one's own excellence with that of others. 3rdly. If God be
infinitely happy, if he be self-sufficient, what need has he of the homage
of his feeble creatures? 4thly. God, notwithstanding all his endeavours,
is not glorified; but, on the contrary, all the religions in the world
represent him as perpetually offended; their sole object is to reconcile
sinful, ungrateful, rebellious man with his angry God.

50.

If God be infinite, he has much less relation with man, than man with
ants. Would the ants reason pertinently concerning the intentions,
desires, and projects of the gardener? Could they justly imagine, that a
park was planted for them alone, by an ostentatious monarch, and that the
sole object of his goodness was to furnish them with a superb residence?
But, according to theology, man is, with respect to God, far below what
the vilest insect is to man. Thus, by theology itself, which is wholly
devoted to the attributes and views of the Divinity, theology appears a
complete folly.

51.

We are told, that, in the formation of the universe, God's only object was
the happiness of man. But, in a world made purposely for him, and governed
by an omnipotent God, is man in reality very happy? Are his enjoyments
durable? Are not his pleasures mixed with pains? Are many persons
satisfied with their fate? Is not man continually the victim of physical
and moral evils? Is not the human machine, which is represented as a
master-piece of the Creator's skill, liable to d