It has been already stated, that ideas to be useful, must be founded upon truth; that experience must at all times demonstrate their justice: if, therefore, as we have proved, the erroneous ideas which man has in almost all ages formed to himself of the Divinity, far from being of utility, are prejudicial to morality, to politics, to the happiness of society, to the welfare of the individuals who compose it, in short, to the progress of the human understanding; reason, and our interest, ought to make us feel the necessity of banishing from our mind these illusive, futile opinions, which can never do more than confound it--which can only disturb the tranquillity of our hearts. In vain should we flatter ourselves with arriving at the correction of theological notions; erroneous in their principles, they are not susceptible of reform. Under whatever shape an error presents itself, as soon as man shall attach an undue importance to it, it will, sooner or later, finish by producing consequences dangerous in proportion to their extent. Besides, the inutility of those researches, which in all ages have been made after the true nature of the Divinity, the notions that have hitherto been entertained, have done little more than throw it into greater obscurity, even to those who have most profoundly meditated on the subject; then, ought not this very inutility to convince us that this subject is not within the reach of our capacity that this being will not be better known to us, or by our descendants, than it hath been to our ancestors, either the most savage or the most ignorant? The object, which of all others man has at all times reasoned upon the most, written upon the most, nevertheless remains the least known; far from progressing in his research, time, with the aid of theological ideas, has only rendered it more impossible to be conceived. If the Divinity be such as dreaming theology depicts, he must himself be a Divinity who is competent to form an idea of him. We know little of man, we hardly know ourselves, or our own faculties, yet we are disposed to reason upon a being inaccessible to our senses. Let us, then, travel in peace over the line described for us by nature, without having a wish to diverge from it, to hunt after vague systems; let us occupy ourselves with our true happiness; let us profit of the benefits spread before us; let us labour to multiply them, by diminishing the number of our errors; let us quietly submit to those evils we cannot avoid, and not augment them by filling our mind with prejudices calculated to lead us astray. When we shall give it serious reflection, every thing will clearly prove that the pretended science of theology is, in truth, nothing but presumptuous ignorance, masked under pompous, unintelligible words. In short, let us terminate unfruitful researches; be content at least to acknowledge our invincible ignorance; it will clearly be more substantively advantageous, than an arrogant