What is a mystery? By examining the thing closely, I soon perceive, that a mystery is nothing but a contradiction, a palpable absurdity, a manifest impossibility, over which theologians would oblige men humbly to shut their eyes. In a word, a mystery is whatever our spiritual guides cannot explain.
It is profitable to the ministers of religion, that people understand nothing of what they teach. It is impossible to examine what we do not comprehend; when we do not see, we must suffer ourselves to be led. If religion were clear, priests would find less business.
Without mysteries there can be no religion; mystery is essential to it; a religion void of mysteries, would be a contradiction in terms. The God, who serves as the foundation ofnatural religion, ordeism, is himself the greatest of mysteries.
Every revealed religion is filled with mysterious dogmas, unintelligible principles, incredible wonders, astonishing recitals, which appear to have been invented solely to confound reason. Every religion announces a hidden God, whose essence is a mystery; consequently, the conduct, ascribed to him, is no less inconceivable than his essence. The Deity has never spoken only in an enigmatical and mysterious manner, in the various religions, which have been founded in different regions of our globe; he has everywhere revealed himself only to announce mysteries; that is, to inform mortals, that he intended they should believe contradictions, impossibilities, and things to which they were incapable of affixing any clear ideas.
The more mysterious and incredible a religion is, the more power it has to please the imagination of men. The darker a religion is, the more it appears divine, that is, conformable to the nature of a hidden being, of whom they have no ideas. Ignorance prefers the unknown, the hidden, the fabulous, the marvellous, the incredible, or even the terrible, to what is clear, simple, and true. Truth does not operate upon the imagination in so lively a manner as fiction, which, in other respects, everyone is able to arrange in his own way. The vulgar like to listen to fables. Priests and legislators, by inventing religions and forging mysteries have served the vulgar people well. They have thereby gained enthusiasts, women and fools. Beings of this stamp are easily satisfied with things, which they are incapable of examining. The love of simplicity and truth is to be found only among the few, whose imagination is regulated by study and reflection.
The inhabitants of a village are never better pleased with their parson, than when he introduces Latin into his sermon. The ignorant always imagine, that he, who speaks to them of things they do not understand, is a learned man. Such is the true principle of the credulity of the people, and of the authority of those, who pretend to guide nations.
To announce mysteries to men, is to give and withhold; it is to talk in order not to be understood. He, who speaks only obscurely, either seeks to amuse himself by the embarrassment, which he causes, or finds his interest in not explaining himself too clearly. All secrecy indicates distrust, impotence, and fear. Princes and their ministers make a mystery of their projects, for fear their enemies should discover and render them abortive. Can a good God amuse himself by perplexing his creatures? What interest then could he have in commanding his ministers to announce riddles and mysteries?
It is said, that man, by the weakness of his nature, is totally incapable of understanding the divine dispensations, which can be to him only a series of mysteries; God cannot disclose to him secrets, necessarily above his reach. If so, I answer again, that man is not made to attend to the divine dispensations; that these dispensations are to him by no means interesting; that he has no need of mysteries, which he cannot understand; and consequently, that a mysterious religion is no more fit for him, than an eloquent discourse is for a flock of sheep.
The Deity has revealed himself with so little uniformity in the different countries of our globe, that in point of religion, men regard one another with hatred and contempt. The partisans of the different sects think each other very ridiculous and foolish. Mysteries, most revered in one religion, are objects of derision to another. God, in revealing himself to mankind, ought at least, to have spoken the same language to all, and saved their feeble minds the perplexity of inquiring which religion really emanated from him, or what form of worship is most acceptable in his sight.
A universal God ought to have revealed a universal religion. By what fatality then are there so many different religions upon earth? Which is really right, among the great number of those, each of which exclusively pretends to be the true one? There is great reason to believe, that no religion enjoys this advantage. Division and disputes upon opinions are indubitable signs of the uncertainty and obscurity of the principles, upon which they build.
If religion were necessary at all, it ought to be intelligible to all. If this religion were the most important concern of men, the goodness of God would seem to demand, that it should be to them of all things the most clear, evident, and demonstrative. Is it not then astonishing, that this thing so essential to the happiness of mortals, is precisely that, which they understand least, and about which, for so many ages, their teachers have most disputed? Priests have never agreed upon the manner of understanding the will of a God, who has revealed himself.
The world, may be compared to a public fair, in which are several empirics, each of whom endeavours to attract the passengers by decrying the remedies sold by his brothers. Each shop has its customers, who are persuaded, that their quacks possess the only true remedies; and notwithstanding a continual use of them, they perceive not the inefficacy of these remedies, or that they are as infirm as those, who run after the quacks of a different shop.
Devotion is a disorder of the imagination contracted in infancy. The devout man is a hypochondriac, who only augments his malady by the application of remedies. The wise man abstains from them entirely; he pays attention to his diet, and in other respects leaves nature to her course.
To a man of sense, nothing appears more ridiculous, than the opinions, which the partisans of the different religions with equal folly entertain of each other. A Christian regards theKoran, that is, the divine revelation announced by Mahomet, as nothing but a tissue of impertinent reveries, and impostures insulting to the divinity. The Mahometan, on the other hand, treats the Christian as anidolaterand adog. He sees nothing but absurdities in his religion. He imagines he has a right to subdue the Christian, and to force him, sword in hand, to receive the religion of his divine prophet. Finally, he believes, that nothing is more impious and unreasonable, than to worship a man, or to believe in the Trinity. TheprotestantChristian who without scruple worships a man, and firmly believes the inconceivable mystery of thetrinity, ridicules thecatholicChristian for believing in the mystery oftransubstantiation; he considers him mad, impious, and idolatrous, because he kneels to worship some bread, in which he thinks he sees God. Christians of every sect regard, as silly stories, the incarnations ofVishnu, the God of the Indies; they maintain, that the only trueincarnationis that ofJesus, son of a carpenter. The deist, who calls himself the follower of a religion, which he supposes to be that of nature, content with admitting a God, of whom he has no idea, makes a jest of all the mysteries, taught by the various religions in the world.
Is there any thing more contradictory, impossible, or mysterious, than the creation of matter by an immaterial being, who, though immutable, operates continual changes in the world? Is any thing more incompatible with every notion of common sense, than to believe, that a supremely good, wise, equitable and powerful being presides over nature, and by himself directs the movements of a world, full of folly, misery, crimes and disorders, which by a single word, he could have prevented or removed? In fine, whenever we admit a being as contradictory as the God of theology, how can we reject the most improbable fables, astonishing miracles, and profound mysteries.
The Deist exclaims: "Abstain from worshipping the cruel and capricious God of theology; mine is a being infinitely wise and good; he is the father of men, the mildest of sovereigns; it is he who fills the universe with his benefits." But do you not see that every thing in this world contradicts the good qualities, which you ascribe to your God? In the numerous family of this tender father, almost all are unhappy. Under the government of this just sovereign, vice is triumphant, and virtue in distress. Among those blessings you extol, and which only enthusiasm can see, I behold a multitude of evils, against which you obstinately shut your eyes. Forced to acknowledge, that your beneficent God, in contradiction with himself, distributes good and evil with the same hand, for his justification you must, like the priest, refer me to the regions of another life. Invent, therefore, another God; for yours is no less contradictory than that of theologians.
A good God, who does evil, or consents to the commission of evil; a God full of equity, and in whose empire innocence is often oppressed; a perfect God, who produces none but imperfect and miserable works; are not such a God and his conduct as great mysteries, as that of the incarnation?
You blush for your fellow-citizens, who allow themselves to be persuaded, that the God of the universe could change himself into a man, and die upon a cross in a corner of Asia. The mystery of the incarnation appears to you very absurd. You think nothing more ridiculous, than a God, who transforms himself into bread, and causes himself daily to be eaten in a thousand different places. But are all these mysteries more contradictory to reason than a God, the avenger and rewarder of the actions of men? Is man, according to you, free, or not free? In either case, your God, if he has the shadow of equity, can neither punish nor reward him. If man is free, it is God, who has made him free; therefore God is the primitive cause of all his actions; in punishing him for his faults, he would punish him for having executed what he had given him liberty to do. If man is not free to act otherwise than he does, would not God be most unjust, in punishing man for faults, which he could not help committing.
The minor, or secondary, absurdities, with which all religions abound, are to many people truly striking; but they have not the courage to trace the source of these absurdities. They see not, that a God full of contradictions, caprices and inconsistent qualities, has only served to disorder men's imaginations, and to produce an endless succession of chimeras.
The theologian would shut the mouths of those who deny the existence of God, by saying, that all men, in all ages and countries, have acknowledged some divinity or other; that every people have believed in an invisible and powerful being, who has been the object of their worship and veneration; in short, that there is no nation, however savage, who are not persuaded of the existence of some intelligence superior to human nature. But, can an error be changed into truth by the belief of all men? The great philosopher Bayle has justly observed, that "general tradition, or the unanimous consent of mankind, is no criterion of truth."
There was a time, when all men believed that the sun moved round the earth, but this error was detected. There was a time, when nobody believed the existence of the antipodes, and when every one was persecuted, who had temerity enough to maintain it. At present, every informed man firmly believes it. All nations, with the exception of a few men who are less credulous than the rest, still believe in ghosts and spirits. No sensible man now adopts such nonsense. But the most sensible people consider it their duty to believe in a universal spirit!
All the gods, adored by men, are of savage origin. They have evidently been imagined by stupid people, or presented, by ambitious and crafty legislators, to ignorant and uncivilized nations, who had neither capacity nor courage to examine the objects, which through terror they were made to worship.
By closely examining God, we are forced to acknowledge, that he evidently bears marks of a savage nature. To be savage is to acknowledge no right but force; it is to be cruel beyond measure; to follow only one's own caprice; to want foresight, prudence, and reason. Ye nations, who call yourselves civilized! Do you not discern, in this hideous character, the God, on whom you lavish your incense? Are not the descriptions given you of the divinity, visibly borrowed from the implacable, jealous, revengeful, sanguinary, capricious inconsiderate humour of man, who has not cultivated his reason? O men! You adore only a great savage, whom you regard, however, as a model to imitate, as an amiable master, as a sovereign full of perfection.
Religious opinions are ancient monuments of ignorance, credulity, cowardice, and barbarism of their ancestors. Every savage is a child fond of the marvellous, who believes every thing, and examines nothing. Ignorant of nature, he attributes to spirits, enchantments, and to magic, whatever appears to him extraordinary. His priests appear to him sorcerers, in whom he supposes a power purely divine, before whom his confounded reason humbles itself, whose oracles are to him infallible decrees which it would be dangerous to contradict.
In religion, men have, for the most part, remained in their primitive barbarity. Modern religions are only ancient follies revived, or presented under some new form. If the savages of antiquity adored mountains, rivers, serpents, trees, and idols of every kind; if the EGYPTIANS paid homage to crocodiles, rats, and onions, do we not see nations, who think themselves wiser than they, worship bread, into which they imagine, that through the enchantments of their priests, the divinity has descended. Is not the Bread-God the idol of many Christian nations, who, in this respect, are as irrational, as the most savage?
The ferocity, stupidity, and folly of uncivilized man have ever disclosed themselves in religious practices, either cruel or extravagant. A spirit of barbarity still survives, and penetrates the religions even of the most polished nations. Do we not still see human victims offered to the divinity? To appease the anger of a God, who is always supposed as ferocious, jealous and vindictive, as a savage, do not those, whose manner of thinking is supposed to displease him, expire under studied torments, by the command of sanguinary laws? Modern nations, at the instigation of their priests, have perhaps improved upon the atrocious folly of barbarous nations; at least, we find, that it has ever entered the heads of savages to torment for opinions, to search the thoughts, to molest men for the invisible movements of their brains?
When we see learned nations, such as the English, French, German, etc., continue, notwithstanding their knowledge, to kneel before the barbarous God of the Jews; when we see these enlightened nations divide into sects, defame, hate, and despise one another for their equally ridiculous opinions concerning the conduct and intentions of this unreasonable God; when we see men of ability foolishly devote their time to meditate the will of this God, who is full of caprice and folly, we are tempted to cry out: O men, you are still savage!!!
Whoever has formed true ideas of the ignorance, credulity, negligence, and stupidity of the vulgar, will suspect opinions the more, as he finds them generally established. Men, for the most part, examine nothing: they blindly submit to custom and authority. Their religious opinions, above all others, are those which they have the least courage and capacity to examine: as they comprehend nothing about them, they are forced to be silent, or at least are soon destitute of arguments. Ask any man, whether he believes in a God? He will be much surprised that you can doubt it. Ask him again, what he understands by the wordGod. You throw him into the greatest embarrassment; you will perceive immediately, that he is incapable of affixing any real idea to this word, he incessantly repeats. He will tell you, that God is God. He knows neither what he thinks of it, nor his motives for believing in it.
All nations speak of a God; but do they agree upon this God? By no means. But division upon an opinion proves not its evidence; it is rather a sign of uncertainty and obscurity. Does the same man always agree with himself in the notions he forms of his God? No. His idea varies with the changes, which he experiences;—another sign of uncertainty. Men always agree in demonstrative truths. In any situation, except that of insanity, every one knows that two and two make four, that the sun shines, that the whole is greater than its part; that benevolence is necessary to merit the affection of men; that injustice and cruelty are incompatible with goodness. Are they thus agreed when they speak of God? Whatever they think, or say of him, is immediately destroyed by the effects they attribute to him.
Ask several painters to represent a chimera, and each will paint it in a different manner. You will find no resemblance between the features, each has given it a portrait, that has no original. All theologians, in giving us a picture of God, give us one of a great chimera, in whose features they never agree, whom each arranges in his own way, and who exists only in their imaginations. There are not two individuals, who have, or can have, the same ideas of their God.
It might be said with more truth, that men are either skeptics or atheists, than that they are convinced of the existence of God. How can we be assured of the existence of a being, whom we could never examine, and of whom it is impossible to conceive any permanent idea? How can we convince ourselves of the existence of a being, to whom we are every moment forced to attribute conduct, opposed to the ideas, we had endeavoured to form of him? Is it then possible to believe what we cannot conceive? Is not such a belief the opinions of others without having any of our own? Priests govern by faith; but do not priests themselves acknowledge that God is to them incomprehensible? Confess then, that a full and entire conviction of the existence of God is not so general, as is imagined.
Scepticism arises from a want of motives sufficient to form a judgment. Upon examining the proofs which seem to establish, and the arguments which combat, the existence of God, some persons have doubted and withheld their assent. But this uncertainty arises from not having sufficiently examined. Is it possible to doubt any thing evident? Sensible people ridicule an absolute scepticism, and think it even impossible. A man, who doubted his own existence, or that of the sun, would appear ridiculous. Is this more extravagant than to doubt the non-existence of an evidently impossible being? Is it more absurd to doubt one's own existence, than to hesitate upon the impossibility of a being, whose qualities reciprocally destroy one another? Do we find greater probability for believing the existence of a spiritual being, than the existence of a stick without two ends? Is the notion of an infinitely good and powerful being, who causes or permits an infinity of evils, less absurd or impossible, than that of a square triangle? Let us conclude then, that religious scepticism can result only from a superficial examination of theological principles, which are in perpetual contradiction with the most clear and demonstrative principles.
To doubt, is to deliberate. Scepticism is only a state of indetermination, resulting from an insufficient examination of things. Is it possible for any one to be sceptical in matters of religion, who will deign to revert to its principles, and closely examine the notion of God, who serves as its basis? Doubt generally arises either from indolence, weakness, indifference, or incapacity. With many people, to doubt is to fear the trouble of examining things, which are thought uninteresting. But religion being presented to men as their most important concern in this and the future world, skepticism and doubt on this subject must occasion perpetual anxiety and must really constitute a bed of thorns. Every man who has not courage to contemplate, without prejudice, the God upon whom all religion is founded, can never know for what religion to decide: he knows not what he should believe or not believe, admit or reject, hope or fear.
Indifference upon religion must not be confounded with scepticism. This indifference is founded upon the absolute assurance, or at any rate upon the probable belief, that religion is not interesting. A persuasion that a thing which is pretended to be important is not so, or is only indifferent, supposes a sufficient examination of the thing, without which it would be impossible to have this persuasion. Those who call themselves sceptics in the fundamental points of religion, are commonly either indolent or incapable of examining.
In every country, we are assured, that a God has revealed himself. What has he taught men? Has he proved evidently that he exists? Has he informed them where he resides? Has he taught them what he is, or in what his essence consists? Has he clearly explained to them his intentions and plan? Does what he says of this plan correspond with the effects, which we see? No. He informs them solely, thathe is what he is; that he is ahidden God; that his ways are unspeakable; that he is exasperated against all who have the temerity to fathom his decrees, or to consult reason in judging him or his works.
Does the revealed conduct of God answer the magnificent ideas which theologians would give us of his wisdom, goodness, justice, and omnipotence? By no means. In every revelation, this conduct announces a partial and capricious being, the protector of favourite people, and the enemy of all others. If he deigns to appear to some men, he takes care to keep all others in an invincible ignorance of his divine intentions. Every private revelation evidently announces in God, injustice, partiality and malignity.
Do the commands, revealed by any God, astonish us by their sublime reason or wisdom? Do they evidently tend to promote the happiness of the people, to whom the Divinity discloses them? Upon examining the divine commands, one sees in every country, nothing but strange ordinances, ridiculous precepts, impertinent ceremonies, puerile customs, oblations, sacrifices, and expiations, useful indeed to the ministers of God, but very burthensome to the rest of the citizens. I see likewise, that these laws often tend to make men unsociable, disdainful, intolerant, quarrelsome, unjust, and inhuman, to those who have not received the same revelations, the same ordinances, or the same favours from heaven.
Are the precepts of morality, announced by the Deity, really divine, or superior to those which every reasonable man might imagine? They are divine solely because it is impossible for the human mind to discover their utility. They make virtue consist in a total renunciation of nature, in a voluntary forgetfulness of reason, a holy hatred of ourselves. Finally, these sublime precepts often exhibit perfection in a conduct, cruel to ourselves, and perfectly useless to others.
Has a God appeared? Has he himself promulgated his laws? Has he spoken to men with his own mouth? I am told, that God has not appeared to a whole people; but that he has always manifested himself through the medium of some favourite personages, who have been intrusted with the care of announcing and explaining his intentions. The people have never been permitted to enter the sanctuary; the ministers of the gods have alone had the right to relate what passes there.
If in every system of divine revelation, I complain of not seeing either the wisdom, goodness, or equity of God; if I suspect knavery, ambition, or interest; it is replied, that God has confirmed by miracles the mission of those, who speak in his name. But was it not more simple for him to appear in person, to explain his nature and will? Again, if I have the curiosity to examine these miracles, I find, that they are improbable tales, related by suspected people, who had the greatest interest in giving out that they were the messengers of the Most High.
What witnesses are appealed to in order to induce us to believe incredible miracles? Weak people, who existed thousands of years ago, and who, even though they could attest these miracles, may be suspected of being duped by their own imagination, and imposed upon by the tricks of dexterous impostors. But, you will say, these miracles are written in books, which by tradition have been transmitted to us. By whom were these books written? Who are the men who have transmitted them? They are either the founders of religions themselves, or their adherents and assigns. Thus, in religion, the evidence of interested parties becomes irrefragable and incontestable.
God has spoken differently to every people. The Indian believes not a word of what He has revealed to the Chinese; the Mahometan considers as fables what He has said to the Christian; the Jew regards both the Mahometan and Christian as sacrilegious corrupters of the sacred law, which his God had given to his fathers. The Christian, proud of his more modern revelation, indiscriminately damns the Indian, Chinese, Mahometan, and even the Jew, from whom he receives his sacred books. Who is wrong or right? Each exclaims,I am in the right!Each adduces the same proofs: each mentions his miracles, diviners, prophets, and martyrs. The man of sense tells them, they are all delirious; that God has not spoken, if it is true that he is a spirit, and can have neither mouth nor tongue; that without borrowing the organ of mortals, God could inspire his creatures with what he would have them learn; and that, as they are all equally ignorant what to think of God, it is evident that it has not been the will of God to inform them on the subject.
The followers of different forms of worship which are established, accuse one another of superstition and impiety. Christians look with abhorrence upon the Pagan, Chinese, and Mahometan superstition. Roman Catholics treat, as impious, Protestant Christians; and the latter incessantly declaim against the superstition of the Catholics. They are all right. To be impious, is to have opinions offensive to the God adored; to be superstitious, is to have of him false ideas. In accusing one another of superstition, the different religionists resemble humpbacks, who reproach one another with their deformity.
Are the oracles, which the Divinity has revealed by his different messengers, remarkable for clearness? Alas! no two men interpret them alike. Those who explain them to others are not agreed among themselves. To elucidate them, they have recourse to interpretations, to commentaries, to allegories, to explanations: they discovermystical sensevery different from theliteral sense. Men are every where wanted to explain the commands of a God, who could not, or would not, announce himself clearly to those, whom he wished to enlighten.
The founders of religion, have generally proved their missions by miracles. But what is a miracle? It is an operation directly opposite to the laws of nature. But who, according to you, made those laws? God. Thus, your God, who, according to you, foresaw every thing, counteracts the laws, which his wisdom prescribed to nature! These laws were then defective, or at least in certain circumstances they did not accord with the views of the same God, since you inform us that he judged it necessary to suspend or counteract them.
It is said, that a few men, favoured by the Most High, have received power to perform miracles. But to perform a miracle, it is necessary to have ability to create new causes capable of producing effects contrary to those of common causes. Is it easy to conceive, that God can give men the inconceivable power of creating causes out of nothing? Is it credible, that an immutable God can communicate to men power to change or rectify his plan, a power, which by his essence an immutable being cannot save himself? Miracles, far from doing much honour to God, far from proving the divinity of a religion, evidently annihilate the God idea. How can a theologian tell us, that God, who must have embraced the whole of his plan, who could have made none but perfect laws, and who cannot alter them, is forced to employ miracles to accomplish his projects, or can grant his creatures the power of working prodigies to execute his divine will? An omnipotent being, whose will is always fulfilled, who holds in his hand his creatures, has only towill, to make them believe whatever he desires.
What shall we say of religions that prove their divinity by miracles? How can we credit miracles recorded in the sacred books of the Christians, where God boasts of hardening the hearts and blinding those whom he wishes to destroy; where he permits malicious spirits and magicians to work miracles as great as those of his servants; where it is predicted, thatAntichristshall have power to perform prodigies capable of shaking the faith even of the elect? In this case, by what signs shall we know whether God means to instruct or ensnare us? How shall we distinguish whether the wonders, we behold, come from God or devil? To remove our perplexity, Pascal gravely tells us, thatit is necessary to judge the doctrine by the miracles, and the miracles by the doctrine; that the doctrine proves the miracles, and the miracles the doctrine. If there exist a vicious and ridiculous circle, it is undoubtedly in this splendid reasoning of one of the greatest defenders of Christianity. Where is the religion, that does not boast of the most admirable doctrine, and which does not produce numerous miracles for its support?
Is a miracle capable of annihilating the evidence of a demonstrated truth? Although a man should have the secret of healing all the sick, of making all the lame to walk, of raising in all the dead of a city, of ascending into the air, of stopping the course of the sun and moon, can he thereby convince me, that two and two do not make four, that one makes three, and that three make only one; that a God, whose immensity fills the universe, could have been contained in the body of a Jew; that the ETERNAL can die like a man; that a God, who is said to be immutable, provident, and sensible, could have changed his mind upon his religion, and reformed his own work by a new revelation?
According to the very principles either of natural or revealed theology, every new revelation should be regarded as false; every change in a religion emanated from the Deity should be reputed an impiety and blasphemy. Does not all reform suppose, that, in his first effort, God could not give his religion the solidity and perfection required? To say, that God, in giving a first law, conformed to the rude ideas of the people whom he wished to enlighten, is to pretend that God was neither able nor willing to render the people, whom he was enlightening, so reasonable as was necessary in order to please him.
Christianity is an impiety, if it is true that Judaism is a religion which has really emanated from a holy, immutable, omnipotent, and foreseeing God. The religion of Christ supposes either defects in the law which God himself had given by Moses, or impotence or malice in the same God, who was either unable or unwilling to render the Jews such as they ought to have been in order to please him. Every new religion, or reform of ancient religions, is evidently founded upon the impotence, inconstancy, imprudence, or malice of the Divinity.
If history informs me, that the first apostles, the founders or reformers of religions, wrought great miracles; history also informs me, that these reformers and their adherents were commonly buffeted, persecuted, and put to death, as disturbers of the peace of nations. I am therefore tempted to believe, that they did not perform the miracles ascribed to them; indeed, such miracles must have gained them numerous partisans among the eye-witnesses, who ought to have protected the operators from abuse. My incredulity redoubles, when I am told, that the workers of miracles were cruelly tormented, or ignominiously executed. How is it possible to believe, that missionaries, protected by God, invested with his divine power, and enjoying the gift of miracles, could not have wrought such a simple miracle, as to escape the cruelty of their persecutors?
Priests have the art of drawing from the persecutions themselves, a convincing proof in favour of the religion of the persecuted. But a religion, which boasts of having cost the lives of many martyrs, and informs us, that its founders, in order to extend it, have suffered punishments, cannot be the religion of a beneficent, equitable and omnipotent God. A good God would not permit men, intrusted with announcing his commands, to be ill-treated. An all-powerful God, wishing to found a religion, would proceed in a manner more simple and less fatal to the most faithful of his servants. To say that God would have his religion sealed with blood, is to say that he is weak, unjust, ungrateful, and sanguinary; and that he is cruel enough to sacrifice his messengers to the views of his ambition.
To die for religion proves not that the religion is true, or divine; it proves, at most, that it is supposed to be such. An enthusiast proves nothing by his death, unless that religious fanaticism is often stronger than the love of life. An impostor may sometimes die with courage; he then makes, in the language of the proverb,a virtue of necessity.
People are often surprised and affected at sight of the generous courage and disinterested zeal, which has prompted missionaries to preach their doctrine, even at the risk of suffering the most rigorous treatment. From this ardour for the salvation of men, are drawn inferences favourable to the religion they have announced. But in reality, this disinterestedness is only apparent. He, who ventures nothing should gain nothing. A missionary seeks to make his fortune by his doctrine. He knows that, if he is fortunate enough to sell his commodity, he will become absolute master of those who receive him for their guide; he is sure of becoming the object of their attention, respect, and veneration. Such are the true motives, which kindle the zeal and charity of so many preachers and missionaries.
To die for an opinion, proves the truth or goodness of that opinion no more than to die in battle proves the justice of a cause, in which thousands have the folly to devote their lives. The courage of a martyr, elated with the idea of paradise, is not more supernatural, than the courage of a soldier, intoxicated with the idea of glory, or impelled by the fear of disgrace. What is the difference between an Iroquois, who sings while he is burning by inches, and the martyr ST. LAURENCE, who upon the gridiron insults his tyrant?
The preachers of a new doctrine fail, because they are the weakest; apostles generally practise a perilous trade. Their courageous death proves neither the truth of their principles nor their own sincerity, any more than the violent death of the ambitious man, or of the robber, proves, that they were right in disturbing society, or that they thought themselves authorised in so doing. The trade of a missionary was always flattering to ambition, and formed a convenient method of living at the expense of the vulgar. These advantages have often been enough to efface every idea of danger.
You tell us, theologians! thatwhat is folly in the eyes of men, is wisdom before God, who delights to confound the wisdom of the wise. But do you not say, that human wisdom is a gift of heaven? In saying this wisdom displeases God, is but folly in his sight, and that he is pleased to confound it, you declare that your God is the friend only of ignorant people, and that he makes sensible people a fatal present for which this perfidious tyrant promises to punish them cruelly at some future day. Is it not strange, that one can be the friend of your God, only by declaring one's self the enemy of reason and good sense?
According to the divines,faith is an assent without evidence. Whence it follows, that religion requires us firmly to believe inevident things, and propositions often improbable or contrary to reason. But when we reject reason as a judge of faith, do we not confess, that reason is incompatible with faith? As the ministers of religion have resolved to banish reason, they must have felt the impossibility of reconciling it with faith, which is visibly only a blind submission to priests, whose authority seems to many persons more weighty than evidence itself, and preferable to the testimony of the senses.
"Sacrifice your reason; renounce experience; mistrust the testimony of your senses; submit without enquiry to what we announce to you in the name of heaven." Such is the uniform language of priests throughout the world; they agree upon no point, except upon the necessity of never reasoning upon the principles which they present to us as most important to our felicity!
I willnotsacrifice my reason; because this reason alone enables me to distinguish good from evil, truth from falsehood. If, as you say, my reason comes from God, I shall never believe that a God, whom you call good, has given me reason, as a snare, to lead me to perdition. Priests! do you not see, that, by decrying reason, you calumniate your God, from whom you declare it to be a gift.
I willnotrenounce experience; because it is a guide much more sure than the imagination or authority of spiritual guides. Experience teaches me, that enthusiasm and interest may blind and lead them astray themselves; and that the authority of experience ought to have much more influence upon my mind, than the suspicious testimony of many men, who I know are either very liable to be deceived themselves, or otherwise are very much interested in deceiving others.
Iwillmistrust my senses; because I am sensible they sometimes mislead me. But, on the other hand, I know that they will not always deceive me. I well know, that the eye shews me the sun much smaller than it really is; but experience, which is only the repeated application of the senses, informs me, that objects always appear to diminish, as their distance increases; thus I attain to a certainty, that the sun is much larger than the earth; thus my senses suffice to rectify the hasty judgments, which they themselves had caused.
In warning us to mistrust the testimony of our senses, the priests annihilate the proofs of all religion. If men may be dupes of their imagination; if their senses are deceitful, how shall we believe the miracles, which struck the treacherous senses of our ancestors? If my senses are unfaithful guides, I ought not to credit even the miracles wrought before my eyes.