Part 36

If fear created the gods, fear supports their empire over the minds of mortals. So early are men accustomed to shudder at the mere name of the Deity, that they regard him as a spectre, a hobgoblin, a bugbear, which torments and deprives them of courage even to wish relief from their fears. They apprehend, that the invisible spectre, will strike them the moment they cease to be afraid. Bigots are too much in fear of their God to love him sincerely. They serve him like slaves, who, unable to escape his power, resolve to flatter their master, and who, by dint of lying, at length persuade themselves, that they in some measure love him. They make a virtue of necessity. The love of devotees for their God, and of slaves for their despots, is only a feigned homage.

184.

Christian divines have represented their God so terrible and so little worthy of love, that several of them have thought they must dispense with loving him; a blasphemy, shocking to other divines, who were less ingenuous. St. Thomas having maintained, that we are obliged to love God as soon as we attain the use of reason, the Jesuit Sirmond answered him, that is very soon. The Jesuit Vasquez assures us, that it is enough to love God at the point of death. Hurtado, more rigid, says, we must love God very year. Henriquez is contented that we love him every five years; Sotus, every Sunday. Upon what are these opinions grounded? asks father Sirmond; who adds, that Suarez requires us to love God sometimes. But when? He leaves that to us; he knows nothing about it himself. Now, says he, who will be able to know that, of which such a learned divine is ignorant? The same Jesuit Sirmond further observes, that God "does not command us to love him with an affectionate love, nor does he promise us salvation upon condition that we give him our hearts; it is enough to obey and love him with an effective love by executing his orders; this is the only love we owe him; and he has not so much commanded us to love him, as not to hate him." This doctrine appears heretical, impious, and abominable to the Jansenists, who, by the revolting severity they attribute to their God, make him far less amiable, than the Jesuits, their adversaries. The latter, to gain adherents, paint God in colours capable of encouraging the most perverse of mortals. Thus nothing is more undecided with the Christians, than the important question, whether they can, ought, or ought not to love God. Some of their spiritual guides maintain, that it is necessary to love him with all one's heart, notwithstanding all his severity; others, like father Daniel, think that, an act of pure love to God is the most heroic act of Christian virtue, and almost beyond the reach of human weakness. The Jesuit Pintereau goes farther; he says, a deliverance from the grievous yoke of loving God is a privilege of the new covenant.

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The character of the Man always decides that of his God; every body makes one for himself and like himself. The man of gaiety, involved in dissipation and pleasure, does not imagine, that, God can be stern and cross; he wants a good-natured God, with whom he can find reconciliation. The man of a rigid, morose, bilious, sour disposition, must have a God like himself, a God of terror; and he regards, as perverse, those, who admit a placable, indulgent God. As men are constituted, organized, and modified in a manner, which cannot be precisely the same, how can they agree about a chimera, which exists only in their brains?

The cruel and endless disputes between the ministers of the Lord, are not such as to attract the confidence of those, who impartially consider them. How can we avoid complete infidelity, upon viewing principles, about which those who teach them to others are never agreed? How can we help doubting the existence of a God, of whom it is evident that even his ministers can only form very fluctuating ideas? How can we in short avoid totally rejecting a God, who is nothing but a shapeless heap of contradictions? How can we refer the matter to the decision of priests, who are perpetually at war, treating each other as impious and heretical, defaming and persecuting each other without mercy, for differing in the manner of understanding what they announce to the world?

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The existence of a God is the basis of all Religion. Nevertheless, this important truth has not as yet been demonstrated, I do not say so as to convince unbelievers, but in a manner satisfactory to theologians themselves. Profound thinkers have at all times been occupied in inventing new proofs. What are the fruits of their meditations and arguments? They have left the subject in a worse condition; they have demonstrated nothing; they have almost always excited the clamours of their brethren, who have accused them of having poorly defended the best of causes.

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The apologists of religion daily repeat, that the passions alone make unbelievers. "Pride," say they, "and the desire of signalizing themselves, make men Atheists. They endeavour to efface from their minds the idea of God, only because they have reason to fear his terrible judgments." Whatever may be the motives, which incline men to Atheism, it is our business to examine, whether their sentiments are founded in truth. No man acts without motives. Let us first examine the arguments and afterwards the motives. We shall see whether these motives are not legitimate, and more rational than those of many credulous bigots, who suffer themselves to be guided by masters little worthy of the confidence of men.

You say then, Priests of the Lord! that the passions make unbelievers; that they renounce Religion only through interest, or because it contradicts their inordinate propensities; you assert, that they attack your gods only because they fear their severity. But, are you yourselves, in defending Religion and its chimeras, truly exempt from passions and interests? Who reap advantages from this Religion, for which priests display so much zeal? Priests. To whom does Religion procure power, influence, riches, and honours? To Priests. Who wage war, in every country, against reason, science, truth, and philosophy, and render them odious to sovereigns and people? Priests. Who profit by the ignorance and vain prejudices of men? Priests.--Priests! you are rewarded, honoured and paid for deceiving mortals, and you cause those to be punished who undeceive them. The follies of men procure you benefices, offerings, and expiations; while those, who announce the most useful truths, are rewarded only with chains, gibbets and funeral-piles. Let the world judge between us.

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Pride and vanity have been, and ever will be, inherent in the priesthood. Is any thing more capable of rendering men haughty and vain, than the pretence of exercising a power derived from heaven, of bearing a sacred character, of being the messengers and ministers of the Most High? Are not these dispositions perpetually nourished by the credulity of the people, the deference and respect of sovereigns, the immunities, privileges, and distinctions enjoyed by the clergy? In every country, the vulgar are much more devoted to their spiritual guides, whom they regard as divine, than to their temporal superiors, whom they consider as no more than ordinary men. The parson of a village acts a much more conspicuous part, than the lord of the manor or the justice of the peace. Among the Christians, a priest thinks himself far above a king or an emperor. A Spanish grandee having spoken rather haughtily to a monk, the latter arrogantly said, "Learn to respect a man, who daily has your God in his hands, and your Queen at his feet." Have priests then a right to accuse unbelievers of pride? Are they themselves remarkable for uncommon modesty or profound humility? Is it not evident, that the desire of domineering over men is essential to their trade? If the ministers of the Lord were truly modest, should we see them so greedy of respect, so impatient of contradiction, so positive in their decisions, and so unmercifully revengeful to those whose opinions offend them? Has not Science the modesty to acknowledge how difficult it is to discover truth? What other passion but ungovernable pride can make men so savage, revengeful, and void of indulgence and gentleness? What can be more presumptuous, than to arm nations and deluge the world in blood, in order to establish or defend futile conjectures?

You say, that presumption alone makes Atheists. Inform them then what your God is; teach them his essence; speak of him intelligibly; say something about him, which is reasonable, and not contradictory or impossible. If you are unable to satisfy them, if hitherto none of you have been able to demonstrate the existence of a God in a clear and convincing manner; if by your own confession, his essence is completely veiled from you, as from the rest of mortals, forgive those, who cannot admit what they can neither understand nor make consistent with itself; do not tax with presumption and vanity those who are sincere enough to confess their ignorance; do not accuse of folly those who find themselves incapable of believing contradictions; and for once, blush at exciting the hatred and fury of sovereigns and people against men, who think not like you concerning a being, of whom you have no idea. Is any thing more rash and extravagant, than to reason concerning an object, known to be inconceivable? You say, that the corruption of the heart produces Atheism, that men shake off the yoke of the Deity only because they fear his formidable judgments. But, why do you paint your God in colours so shocking, that he becomes insupportable? Why does so powerful a God permit men to be so corrupt? How can we help endeavouring to shake off the yoke of a tyrant, who, able to do as he pleases with men, consents to their perversion, who hardens, and blinds them, and refuses them his grace, that he may have the satisfaction to punish them eternally, for having been hardened, and blinded, and for not having the grace which he refused? Theologians and priests must be very confident of the grace of heaven and a happy futurity, to refrain from detesting a master so capricious as the God they announce. A God, who damns eternally, is the most odious of beings that the human mind can invent.

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No man upon earth is truly interested in the support of error, which is forced sooner or later to yield to truth. The general good must at length open the eyes of mortals: the passions themselves sometimes contribute to break the chains of prejudices. Did not the passions of sovereigns, centuries ago, annihilate in some countries of Europe the tyrannical power, which a too haughty pontiff once exercised over all princes of his sect? In consequence of the progress of political science, the clergy were then stripped of immense riches, which credulity had accumulated upon them. Ought not this memorable example to convince priests, that prejudices triumph but for a time, and that truth alone can insure solid happiness?

By caressing sovereigns, by fabricating divine rights for them, by deifying them, and by abandoning the people, bound hand and foot, to their will, the ministers of the Most High must see, that they are labouring to make them tyrants. Have they not reason to apprehend, that the gigantic idols, which they raised to the clouds, will one day crush them by their enormous weight? Do not a thousand examples remind them that these tyrants, after preying upon the people, may prey upon them in their turn.

We will respect priests, when they become sensible men. Let them, if they please, use the authority of heaven to frighten those princes who are continually desolating the earth; but let them no more adjudge to them the horrid right of being unjust with impunity. Let them acknowledge, that no man is interested in living under tyranny; and let them teach sovereigns, that they themselves are not interested in exercising a despotism, which, by rendering them odious, exposes them to danger, and detracts from their power and greatness. Finally, let priests and kings become so far enlightened as to acknowledge, that no power is secure which is not founded upon truth, reason, and equity.

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By waging war against Reason, which they ought to have protected and developed, the ministers of the gods evidently act against their own interest. What power, influence, and respect might they not have gained among the wisest of men, what gratitude would they not have excited in the people, if, instead of wasting their time about their vain disputes, they had applied themselves to really useful science, and investigated the true principles of philosophy, government, and morals! Who would dare to reproach a body with its opulence or influence, if the members dedicating themselves to the public good, employed their leisure in study, and exercised their authority in enlightening the minds both of sovereigns and subjects?

Priests! Forsake your chimeras, your unintelligible dogmas, your contemptible quarrels! Banish those phantoms which could be useful only in the infancy of nations. Assume, at length, the language of reason. Instead of exciting persecution; instead of entertaining the people with silly disputes; instead of preaching useless and fanatical dogmas, preach human and social morality; preach virtues really useful to the world; become the apostles of reason, the defenders of liberty, and the reformers of abuses.

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Philosophers have every where taken upon themselves a part, which seemed destined to the ministers of Religion. The hatred of the latter for philosophy was only a jealousy of trade. But, instead of endeavouring to injure and decry each other, all men of good sense should unite their efforts to combat error, seek truth, and especially to put to flight the prejudices, that are equally injurious to sovereigns and subjects, and of which the abettors themselves sooner or later become the victims.

In the hands of an enlightened government, the priests would become the most useful of the citizens. Already richly paid by the state, and free from the care of providing for their own subsistence, how could they be better employed than in qualifying themselves for the instruction of others? Would not their minds be better satisfied with discovering luminous truths, than in wandering through the thick darkness of error? Would it be more difficult to discern the clear principles of Morality, than the imaginary principles of a divine and theological Morality? Would men of ordinary capacities find it as difficult to fix in their heads the simple notions of their duties, as to load their memories with mysteries, unintelligible words and obscure definitions, of which they can never form a clear idea? What time and pains are lost in learning and teaching things, which are not of the least real utility! What resources for the encouragement of the sciences, the advancement of knowledge, and the education of youth, well disposed sovereigns might find in the many monasteries, which in several countries live upon the people without in the slightest degree profiting them! But superstition, jealous of its exclusive empire, seems resolved to form only useless beings. To what advantage might we not turn a multitude of cenobites of both sexes, who, in many countries, are amply endowed for doing nothing? Instead of overwhelming them with fasting and austerities; instead of barren contemplations, mechanical prayers, and trifling ceremonies; why should we not excite in them a salutary emulation, which may incline them to seek the means, not of being dead to the world, but of being useful to it? Instead of filling the youthful minds of their pupils with fables, sterile dogmas, and puerilities, why are not priests obliged, or invited to teach them truths, and to render them useful citizens of their country? Under the present system, men are only useful to the clergy who blind them, and to the tyrants who fleece them.

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The partisans of credulity often accuse unbelievers of insincerity, because they sometimes waver in their principles, alter their minds in sickness, and retract at death. When the body is disordered, the faculty of reasoning is commonly disordered with it. At the approach of death, man, weak and decayed, is sometimes himself sensible that Reason abandons him, and that Prejudice returns. There are some diseases, which tend to weaken the brain; to create despondency and pusillanimity; and there are others, which destroy the body, but do not disturb the reason. At any rate, an unbeliever who recants in sickness is not more extraordinary, than a devotee who neglects in health the duties which his religion explicitly enjoins.

Ministers of Religion openly contradict in their daily conduct the rigorous principles, they teach to others; in consequence of which, unbelievers, in their turn, may justly accuse them of insincerity. Is it easy to find many prelates humble, generous, void of ambition, enemies of pomp and grandeur, and friends of poverty? In short, is the conduct of Christian ministers conformable to the austere morality of Christ, their God, and their model?

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