Part 34

It is urged, that many learned men, many men of genius have been strongly attached to Religion. This proves, that men of genius may have prejudices, be pusillanimous, and have an imagination, which misleads them and prevents them from examining subjects coolly. Pascal proves nothing in favour of Religion, unless that a man of genius may be foolish on some subjects, and is but a child, when he is weak enough to listen to his prejudices. Pascal himself tells us, that the mind may be strong and contracted, enlarged and weak. He previously observes, that a man may have a sound mind, and not understand every subject equally well; for there are some, who, having a sound judgment in a certain order of things, are bewildered in others.

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What is virtue according to theology? It is, we are told, the conformity of the actions of man to the will of God. But, what is God? A being, of whom nobody has the least conception, and whom every one consequently modifies in his own way. What is the will of God? It is what men, who have seen God, or whom God has inspired, have declared to be the will of God. Who are those, who have seen God? They are either fanatics, or rogues, or ambitious men, whom we cannot believe.

To found Morality upon a God, whom every man paints to himself differently, composes in his way, and arranges according to his own temperament and interest, is evidently to found Morality upon the caprice and imagination of men; it is to found it upon the whims of a sect, a faction, a party, who believe they have the advantage to adore a true God to the exclusion of all others.

To establish Morality or the duties of man upon the divine will, is to found it upon the will, the reveries and the interests of those, who make God speak, without ever fearing that he will contradict them. In every Religion, priests alone have a right to decide what is pleasing or displeasing to their God, and we are certain they will always decide, that it is what pleases or displeases themselves. The dogmas, the ceremonies, the morals, and the virtues, prescribed by every Religion, are visibly calculated only to extend the power or augment the emoluments of the founders and ministers of these Religions. The dogmas are obscure, inconceivable, frightful, and are therefore well calculated to bewilder the imagination and to render the vulgar more obsequious to the will of those who wish to domineer over them. The ceremonies and practices procure the priests, riches or respect. Religion consists in a submissive faith, which prohibits the exercise of reason; in a devout humility, which insures priests the submission of their slaves; in an ardent zeal, when Religion, that is, when the interest of these priests, is in danger. The only object of all religions is evidently the advantage of its ministers.

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When we reproach theologians with the barrenness of their divine virtues, they emphatically extol charity, that tender love of one's neighbour, which Christianity makes an essential duty of its disciples. But, alas! what becomes of this pretended charity, when we examine the conduct of the ministers of the Lord? Ask them, whether we must love or do good to our neighbour, if he be an impious man, a heretic, or an infidel, that is, if he do not think like them? Ask them, whether we must tolerate opinions contrary to those of the religion, they profess? Ask them, whether the sovereign can show indulgence to those who are in error? Their charity instantly disappears, and the established clergy will tell you, that the prince bears the sword only to support the cause of the Most High: they will tell you that, through love for our neighbour, we must prosecute, imprison, exile, and burn him. You will find no toleration except among a few priests, persecuted themselves, who will lay aside Christian charity the instant they have power to persecute in their turn.

The Christian religion, in its origin preached by beggars and miserable men, under the name of charity, strongly recommends alms. The religion of Mahomet also enjoins it as an indispensable duty. Nothing undoubtedly is more conformable to humanity, than to succour the unfortunate, to clothe the naked, to extend the hand of beneficence to every one in distress. But would it not be more humane and charitable to prevent the source of misery and poverty? If Religion, instead of deifying princes, had taught them to respect the property of their subjects, to be just, to exercise only their lawful rights, we should not be shocked by the sight of such a multitude of beggars. A rapacious, unjust, tyrannical government multiplies misery; heavy taxes produce discouragement, sloth, and poverty, which in their turn beget robberies, assassinations, and crimes of every description. Had sovereigns more humanity, charity, and equity, their dominions would not be peopled by so many wretches, whose misery it becomes impossible to alleviate.

Christian and Mahometan states are full of large hospitals, richly endowed, in which we admire the pious charity of the kings and sultans, who erected them. But would it not have been more humane to govern the people justly, to render them happy, to excite and favour industry and commerce, and to let men enjoy in safety the fruit of their labours, than to crush them under a despotic yoke, to impoverish them by foolish wars, to reduce them to beggary, in order that luxury may be satisfied, and then to erect splendid buildings, which can contain but a very small portion of those, who have been rendered miserable? Religion has only deluded men; instead of preventing evils, it always applies ineffectual remedies.

The ministers of heaven have always known how to profit by the calamities of others. Public misery is their element. They have every where become administrators of the property of the poor, distributors of alms, depositaries of charitable donations; and thereby they have at all times extended and supported their power over the unhappy, who generally compose the most numerous, restless, and seditious part of society. Thus the greatest evils turn to the profit of the ministers of the Lord. Christian priests tell us, that the property they possess is the property of the poor, and that it is therefore sacred. Consequently they have eagerly accumulated lands, revenues, and treasures. Under colour of charity, spiritual guides have become extremely opulent, and in the face of impoverished nations enjoy wealth, which was destined solely for the unfortunate; while the latter, far from murmuring, applaud a pious generosity, which enriches the church, but rarely contributes to the relief of the poor.

According to the principles of Christianity, poverty itself is a virtue; indeed, it is the virtue, which sovereigns and priests oblige their slaves to observe most rigorously. With this idea, many pious Christians have of their own accord renounced riches, distributed their patrimony among the poor, and retired into deserts, there to live in voluntary indigence. But this enthusiasm, this supernatural taste for misery, has been soon forced to yield to nature. The successors of these volunteers in poverty sold to the devout people their prayers, and their intercessions with the Deity. They became rich and powerful. Thus monks and hermits lived in indolence, and under colour of charity, impudently devoured the substance of the poor.

The species of poverty, most esteemed by Religion, is poverty of mind. The fundamental virtue of every Religion, most useful to its ministers, is faith. It consists in unbounded credulity, which admits, without enquiry, whatever the interpreters of the Deity are interested in making men believe. By the aid of this wonderful virtue, priests became the arbiters of right and wrong, of good and evil: they could easily cause the commission of crimes to advance their interest. Implicit faith has been the source of the greatest outrages that have been committed.

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He, who first taught nations, that, when we wrong Man, we must ask pardon of God, appease him by presents, and offer him sacrifices, evidently destroyed the true principles of Morality. According to such ideas, many persons imagine that they may obtain of the king of heaven, as of kings of the earth, permission to be unjust and wicked, or may at least obtain pardon for the evil they may commit.

Morality is founded upon the relations, wants, and constant interests of mankind; the relations, which subsist between God and Men, are either perfectly unknown, or imaginary. Religion, by associating God with Man, has wisely weakened, or destroyed, the bonds, which unite them. Mortals imagine, they may injure one another with impunity, by making suitable satisfaction to the almighty being, who is supposed to have the right of remitting all offences committed against his creatures.

Is any thing better calculated to encourage the wicked or harden them in crimes, than to persuade them that there exists an invisible being, who has a right to forgive acts of injustice, rapine, and outrage committed against society? By these destructive ideas, perverse men perpetrate the most horrid crimes, and believe they make reparation by imploring divine mercy; their conscience is at rest, when a priest assures them that heaven is disarmed by a repentance, which, though sincere, is very useless to the world.

In the mind of a devout man, God must be regarded more than his creatures; it is better to obey him, than men. The interests of the celestial monarch must prevail over those of weak mortals. But the interests of heaven are obviously those of its ministers; whence it evidently follows, that in every religion, priests, under pretext of the interests of heaven or the glory of God, can dispense with the duties of human Morality, when they clash with the duties, which God has a right to impose. Besides, must not he, who has power to pardon crimes, have a right to encourage the commission of crimes?

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We are perpetually told, that, without a God there would be no moral obligation; that the people and even the sovereigns require a legislator powerful enough to constrain them. Moral constraint supposes a law; but this law arises from the eternal and necessary relations of things with one another; relations, which have nothing common with the existence of a God. The rules of Man's conduct are derived from his own nature which he is capable of knowing, and not from the Divine nature of which he has no idea. These rules constrain or oblige us; that is, we render ourselves estimable or contemptible, amiable or detestable, worthy of reward or of punishment, happy or unhappy, accordingly as we conform to, or deviate from these rules. The law, which obliges man not to hurt himself, is founded upon the nature of a sensible being, who, in whatever way he came into this world, is forced by his actual essence to seek good and shun evil, to love pleasure and fear pain. The law, which obliges man not to injure, and even to do good to others, is founded upon the nature of sensible beings, living in society, whose essence compels them to despise those who are useless, and to detest those who oppose their felicity.

Whether there exists a God or not, whether this God has spoken or not, the moral duties of men will be always the same, so long as they are sensible beings. Have men then need of a God whom they know not, of an invisible legislator, of a mysterious religion and of chimerical fears, in order to learn that every excess evidently tends to destroy them, that to preserve health they must be temperate; that to gain the love of others it is necessary to do them good, that to do them evil is a sure means to incur their vengeance and hatred? "Before the law there was no sin." Nothing is more false than this maxim. It suffices that man is what he is, or that he is a sensible being, in order to distinguish what gives him pleasure or displeasure. It suffices that one man knows that another man is a sensible being like himself, to perceive what is useful or hurtful to him. It suffices that man needs his fellow-creature, in order to know that he must fear to excite sentiments unfavourable to himself. Thus the feeling and thinking being has only to feel and think, in order to discover what he must do for himself and others. I feel, and another feels like me; this is the foundation of all morals.

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We can judge of the goodness of a system of Morals, only by its conformity to the nature of man. By this comparison, we have a right to reject it, if contrary to the welfare of our species. Whoever has seriously meditated Religion; whoever has carefully weighed its advantages and disadvantages, will be fully convinced, that both are injurious to the interests of Man, or directly opposite to his nature.

"To arms! the cause of your God is at stake! Heaven is outraged! The faith is in danger! Impiety! blasphemy! heresy!" The magical power of these formidable words, the real value of which the people never understand, have at all times enabled priests to excite revolts, to dethrone kings, to kindle civil wars, and to lay waste. If we examine the important objects, which have produced so many ravages upon earth, it appears, that either the foolish reveries and whimsical conjectures of some theologian who did not understand himself, or else the pretensions of the clergy, have broken every social bond and deluged mankind with blood and tears.

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The sovereigns of this world, by associating the Divinity in the government of their dominions, by proclaiming themselves his vicegerents and representatives upon earth, and by acknowledging they hold their power from him, have necessarily constituted his ministers their own rivals or masters. Is it then astonishing, that priests have often made kings feel the superiority of the Celestial Monarch? Have they not more than once convinced temporal princes, that even the greatest power is compelled to yield to the spiritual power of opinion? Nothing is more difficult than to serve two masters, especially when they are not agreed upon what they require.

The association of Religion with Politics necessarily introduced double legislation. The law of God, interpreted by his priests, was often repugnant to the law of the sovereign, or the interest of the state. When princes have firmness and are confident of the love of their subjects, the law of God is sometimes forced to yield to the wise intentions of the temporal sovereign; but generally the sovereign authority is obliged to give way to the divine authority, that is, to the interests of the clergy. Nothing is more dangerous to a prince, than to encroach upon the authority of the Church, that is, to attempt to reform abuses consecrated by religion. God is never more angry than when we touch the divine rights, privileges, possessions, or immunities of his priests.

The metaphysical speculations or religious opinions of men influence their conduct, only when they judge them conformable to their interest. Nothing proves this truth more clearly, than the conduct of many princes with respect to the spiritual power, which they often resist. Ought not a sovereign, persuaded of the importance and rights of Religion, to believe himself in conscience bound to receive respectfully the orders of its priests, and to regard them as the orders of the Divinity? There was a time, when kings and people, more consistent in their conduct, were convinced of the rights of spiritual power, and becoming its slaves, yielded to it upon every occasion, and were but docile instruments in its hands. That happy time is passed. By a strange inconsistency the most devout monarchs are sometimes seen to oppose the enterprises of those, whom they yet regard as the ministers of God. A sovereign, deeply religious, ought to remain prostrate at the feet of his ministers, and regard them as true sovereigns. Is there upon earth a power which has a right to put itself in competition with that of the Most High?

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