The world, it will be said, has all the perfection, of which it is susceptible: since it is not God who made it, it must have great qualities and great defects. But we answer, that, as the world must necessarily have great defects, it would have been more conformable to the nature of a good God, not to have created a world, which he could not make completely happy. If God was supremely happy, before the creation of the world, and could have continued to be supremely happy, without creating the world, why did he not remain at rest? Why must man suffer? Why must man exist? Of what importance is his existence to God? Nothing, or something? If man's existence is not useful or necessary to God, why did God make man? If man's existence is necessary to God's glory, he had need of man; he was deficient in something before man existed. We can pardon an unskilful workman for making an imperfect work; because he must work, well or ill, upon penalty of starving. This workman is excusable, but God is not. According to you, he is self-sufficient; if so, why does he make men? He has, you say, every thing requisite to make man happy. Why then does he not do it? Confess, that your God has more malice than goodness, unless you admit, that God, was necessitated to do what he has done, without being able to do it otherwise. Yet, you assure us, that God is free. You say also, that he is immutable, although it was in Time that he began and ceased to exercise his power, like the inconstant beings of this world. O theologians! Vain are your efforts to free your God from defects. This perfect God has always some human imperfections.