the eyes of the almighty Being, who formed him. This surprising
work often becomes so revolting and odious to its author, that he
is obliged to throw it into the fire. But, if the fairest of God's
works is imperfect, how can we judge of the divine perfections?
Can a work, with which the author himself is so little pleased,
induce us to admire the ability of its Maker? Man, considered in a
physical sense, is subject to a thousand infirmities, to numberless
evils, and to death. Man, considered in a moral sense, is full of
faults; yet we are unceasingly told, that he is the most beautiful
work of the most perfect of beings.


69. In creating beings more perfect than men, it appears, that
heretofore God has not better succeeded, nor given stronger proofs
of his perfection. Do we not see, in many religions, that angels,
have even attempted to dethrone him? God proposed the happiness
of angels and men; yet, he has never been able to render happy
either angels or men;--the pride, malice, sins, and imperfections
of the creatures have always opposed the will of the perfect Creator.


70. All religion is obviously founded upon this principle, that
_God does what he can, and man what he will_. Every system of religion
presents to us an unequal combat between the Deity on one part,
and his creatures on the other, in which the former never comes off
to his honour. Notwithstanding his omnipotence, he cannot succeed
in rendering the works of his hands such as he would have them.
To complete the absurdity, there is a religion, which pretends,
that God himself has died to redeem mankind; and yet, men are not
farther from any thing, than they are from what God would have them.