Upon supposition that God is the author and mover of nature, there could be no disorder with respect to him. Would not all the causes, that he should have made, necessarily act according to the properties, essences, and impulses given them? If God should change the ordinary course of nature, he would not be immutable. If the order of the universe, in which man thinks he sees the most convincing proof of the existence, intelligence, power and goodness of God, should happen to contradict itself, one might suspect his existence, or, at least, accuse him of inconstancy, impotence, want of foresight and wisdom in the arrangement of things; one would have a right to accuse him of an oversight in the choice of the agents and instruments, which he makes, prepares, and puts in action. In short, if the order of nature proves the power and intelligence of the Deity, disorder must prove his weakness, instability, and irrationality. You say, that God is omnipresent, that he fills the universe with his immensity, that nothing is done without him, that matter could not act without his agency. But in this case, you admit, that your God is the author of disorder, that it is he who deranges nature, that he is the father of confusion, that he is in man, and moves him at the moment he sins. If God is every where, he is in me, he acts with me, he is deceived with me, he offends God with me, and combats with me the existence of God! O theologians! you never understand yourselves, when you speak of God. 46. In order to have what we call intelligence, it is necessary to have ideas, thoughts, and wishes; to have ideas, thoughts, and wishes, it is necessary to have organs; to have organs, it is necessary to have a body; to act upon bodies, it is necessary to have a body; to experience disorder, it is necessary to be capable of suffering. Whence it evidently follows, that a pure spirit can neither be intelligent, nor affected by what passes in the universe. Divine intelligence, ideas, and views, have, you say, nothing common with those of men. Very well. How then can men judge, right or wrong, of these views; reason upon these ideas; or admire this intelligence? This would be to judge, admire, and adore that, of which we can have no ideas. To adore the profound views of divine wisdom, is it not to adore that, of which we cannot possibly judge? To admire these views, is it not to admire without knowing why? Admiration is always the daughter of ignorance. Men admire and adore only what they do not comprehend. 47.