Good Sense Part 15

151.

If sacerdotal flatteries succeed in perverting princes and making them tyrants; tyrants, on their part, necessarily corrupt both the great and the humble. Under an unjust ruler, void of goodness and virtue, who knows no law but his caprice, a nation must necessarily be depraved. Will this ruler wish to have, about his person, honest, enlightened, and virtuous men? No. He wants none but flatterers, approvers, imitators, slaves, base and servile souls, who conform themselves to his inclinations. His court will propagate the contagion of vice among the lower ranks. All will gradually become corrupted in a state, whose chief is corrupt. It was long since said, that "Princes seem to command others to do whatever they do themselves."

Religion, far from being a restraint upon sovereigns, enables them to indulge without fear or remorse, in acts of licentiousness as injurious to themselves, as to the nations whom they govern. It is never with impunity, that men are deceived. Tell a sovereign, that he is a G.o.d; he will very soon believe that he owes nothing to any one. Provided he is feared, he will care very little about being loved: he will observe neither rules, nor relations with his subjects, nor duties towards them. Tell this prince, that he is _accountable for his actions to G.o.d alone_, and he will soon act as if he were accountable to no one.

152.

An enlightened sovereign is he, who knows his true interests; who knows, that they are connected with the interests of his nation; that a prince cannot be great, powerful, beloved, or respected, while he commands only unhappy slaves; that equity, beneficence, and vigilance will give him more real authority over his people, than the fabulous t.i.tles, said to be derived from heaven. He will see, that Religion is useful only to priests, that it is useless to society and often troubles it, and that it ought to be restrained in order to be prevented from doing injury. Finally, he will perceive, that, to reign with glory, he must have good laws and inculcate virtue, and not found his power upon impostures and fallacies.

153.

The ministers of religion have taken great care to make of their G.o.d, a formidable, capricious, and fickle tyrant. Such a G.o.d was necessary to their variable interests. A G.o.d, who should be just and good, without mixture of caprice or perversity; a G.o.d, who had constantly the qualities of an honest man, or of a kind sovereign, would by no means suit his ministers. It is useful to priests, that men should tremble before their G.o.d, in order that they may apply to them to obtain relief from their fears. "No man is a hero before his valet de chambre." It is not surprising, that a G.o.d, dressed up by his priests so as to be terrible to others, should rarely impose upon them, or should have but very little influence upon their conduct. Hence, in every country, their conduct is very much the same. Under pretext of the glory of their G.o.d, they every where prey upon ignorance, degrade the mind, discourage industry, and sow discord. Ambition and avarice have at all times been the ruling pa.s.sions of the priesthood. The priest every where rises superior to sovereigns and laws; we see him every where occupied with the interests of his pride, of his cupidity, and of his despotic, revengeful humour. In the room of useful and social virtues, he everywhere subst.i.tutes expiations, sacrifices, ceremonies, mysterious practices, in a word, inventions lucrative to himself and ruinous to others.

The mind is confounded and the reason is amazed upon viewing the ridiculous customs and pitiful means, which the ministers of the G.o.ds have invented in every country to purify souls, and render heaven favourable.

Here they cut off part of a child's prepuce, to secure for him divine benevolence; there, they pour water upon his head, to cleanse him of crimes, which he could not as yet have committed. In one place, they command him to plunge into a river, whose waters have the power of was.h.i.+ng away all stains; in another, he is forbidden to eat certain food, the use of which will not fail to excite the celestial wrath; in other countries, they enjoin upon sinful man to come periodically and confess his faults to a priest, who is often a greater sinner than himself, etc., etc., etc.

154.

What should we say of a set of empirics, who, resorting every day to a public place, should extol the goodness of their remedies, and vend them as infallible, while they themselves were full of the infirmities, which they pretend to cure? Should we have much confidence in the recipes of these quacks, though they stun us with crying, "take our remedies, their effects are infallible; they cure every body; except us." What should we afterwards think, should those quacks spend their lives in complaining, that their remedies never produced the desired effect upon the sick, who take them? In fine, what idea should we form of the stupidity of the vulgar, who, notwithstanding these confessions, should not cease to pay dearly for remedies, the inefficacy of which every thing tends to prove?

Priests resemble these alchymists, who boldly tell us, they have the secret of making gold, while they have scarcely clothes to cover their nakedness.

The ministers of religion incessantly declaim against the corruption of the age, and loudly complain of the little effect of their lessons, while at the same time they a.s.sure us, that religion is the _universal remedy_, the true _panacea_ against the wickedness of mankind. These priests are very sick themselves, yet men continue to frequent their shops, and to have faith in their divine antidotes, which, by their own confession, never effect a cure!

155.

Religion, especially with the moderns, has tried to identify itself with Morality, the principles of which it has thereby totally obscured. It has rendered men unsociable by duty, and forced them to be inhuman to everyone who thought differently from themselves. Theological disputes, equally unintelligible to each of the enraged parties, have shaken empires, caused revolutions, been fatal to sovereigns, and desolated all Europe. These contemptible quarrels have not been extinguished even in rivers of blood.

Since the extinction of paganism, the people have made it a religious principle to become outrageous, whenever any opinion is advanced which their priests think contrary to _sound doctrine_. The sectaries of a religion, which preaches, in appearance, nothing but charity, concord, and peace, have proved themselves more ferocious than cannibals or savages, whenever their divines excited them to destroy their brethren. There is no crime, which men have not committed under the idea of pleasing the Divinity, or appeasing his wrath.

The idea of a terrible G.o.d, whom we paint to ourselves as a despot, must necessarily render his subjects wicked. Fear makes only slaves, and slaves are cowardly, base, cruel, and think every thing lawful, in order to gain the favour or escape the chastis.e.m.e.nts of the master whom they fear.

Liberty of thinking alone can give men humanity and greatness of soul.

The notion of a tyrant-G.o.d tends only to make them abject, morose, quarrelsome, intolerant slaves.

Every religion, which supposes a G.o.d easily provoked, jealous, revengeful, punctilious about his rights or the etiquette with which he is treated;--a G.o.d little enough to be hurt by the opinions which men can form of him;--a G.o.d unjust enough to require that we have uniform notions of his conduct; a religion which supposes such a G.o.d necessarily becomes restless, unsociable, and sanguinary; the wors.h.i.+ppers of such a G.o.d would never think, that they could, without offence, forbear hating and even destroying every one, who is pointed out to them, as an adversary of this G.o.d; they would think, that it would be to betray the cause of their celestial Monarch, to live in friendly intercourse with rebellious fellow-citizens. If we love what G.o.d hates, do we not expose ourselves to his implacable hatred?

Infamous persecutors, and devout men-haters! Will you never discern the folly and injustice of your intolerant disposition? Do you not see, that man is no more master of his religious opinions, his belief or unbelief, than of the language, which he learns from infancy? To punish a man for his errors, is it not to punish him for having been educated differently from you? If I am an unbeliever, is it possible for me to banish from my mind the reasons that have shaken my faith? If your G.o.d gives men leave to be d.a.m.ned, what have you to meddle with? Are you more prudent and wise, than this G.o.d, whose rights you would avenge?

156.

There is no devotee, who does not, according to his temperament, hate, despise, or pity the adherents of a sect, different from his own.

The _established_ religion, which is never any other than that of the sovereign and the armies, always makes its superiority felt in a very cruel and injurious manner by the weaker sects. As yet there is no true toleration upon earth; men every where adore a jealous G.o.d, of whom each nation believes itself the friend, to the exclusion of all others.

Every sect boasts of adoring alone the true G.o.d, the universal G.o.d, the Sovereign of all nature. But when we come to examine this Monarch of the world, we find that every society, sect, party, or religious cabal, makes of this powerful G.o.d only a pitiful sovereign, whose care and goodness extend only to a small number of his subjects, who pretend that they alone have the happiness to enjoy his favours, and that he is not at all concerned about the others.

The founders of religions, and the priests who support them, evidently proposed to separate the nations, whom they taught, from the other nations; they wished to separate their own flock by distinguis.h.i.+ng marks; they gave their followers G.o.ds, who were hostile to the other G.o.ds; they taught them modes of wors.h.i.+p, dogmas and ceremonies apart; and above all, they persuaded them, that the religion of others was impious and abominable. By this unworthy artifice, the ambitious knaves established, their usurpation over the minds of their followers, rendered them unsociable, and made them regard with an evil eye all persons who had not the same mode of wors.h.i.+p and the same ideas as they had. Thus it is, that Religion has shut up the heart and for ever banished from it the affection that man ought to have for his fellow-creature. Sociability, indulgence, humanity, those first virtues of all morality, are totally incompatible with religious prejudices.

157.

Every national religion is calculated to make man vain, unsociable, and wicked; the first step towards humanity is to permit every one peaceably to embrace the mode of wors.h.i.+p and opinions, which he judges to be right.

But this conduct cannot be pleasing to the ministers of religion, who wish to have the right of tyrannizing over men even in their thoughts.

Blind and bigoted princes! You hate and persecute heretics, and order them to execution, because you are told, that these wretches displease G.o.d. But do you not say, that your G.o.d is full of goodness? How then can you expect to please him by acts of barbarity, which he must necessarily disapprove?

Besides, who has informed you, that their opinions displease your G.o.d?

Your priests? But, who a.s.sures you, that your priests are not themselves deceived or wish to deceive you? The same priests? Princes! It is then upon the hazardous word of your priests, that you commit the most atrocious crimes, under the idea of pleasing the Divinity!

158.

Pascal says, "that man never does evil so fully and cheerfully, as when he acts from a false principle of conscience." Nothing is more dangerous than a religion, which lets loose the ferocity of the mult.i.tude, and justifies their blackest crimes. They will set no bounds to their wickedness, when they think it authorized by their G.o.d, whose interests, they are told, can make every action legitimate. Is religion in danger?--the most civilized people immediately becomes true savages, and think nothing forbidden. The more cruel they are, the more agreeable they suppose they are to their G.o.d, whose cause they imagine cannot be supported with too much warmth.

All religions have authorized innumerable crimes. The Jews, intoxicated with the promises of their G.o.d, arrogated the rights of exterminating whole nations. Relying on the oracles of their G.o.d, the Romans conquered and ravaged the world. The Arabians, encouraged by their divine prophet, carried fire and sword among the Christians and the idolaters. The CHRISTIANS, under pretext of extending their holy religion, have often deluged both hemispheres in blood.

In all events favourable to their own interest, which they always call _the cause of G.o.d_, priests show us the _finger of G.o.d_. According to these principles, the devout have the happiness to see the _finger of G.o.d_ in revolts, revolutions, ma.s.sacres, regicides, crimes, prost.i.tutions, horrors; and, if these things contribute ever so little to the triumph of religion, we are told, that "G.o.d uses all sorts of means to attain his ends." Is any thing more capable of effacing every idea of morality from the minds of men, than to inform them, that their G.o.d, so powerful and perfect, is often forced to make use of criminal actions in order to accomplish his designs?

159.

No sooner do we complain of the extravagancies and evils, which Religion has so often caused upon the earth, than we are reminded, that these excesses are not owing to Religion; but "that they are the sad effects of the pa.s.sions of men." But I would ask, what has let loose these pa.s.sions?

It is evidently Religion; it is zeal, that renders men inhuman, and serves to conceal the greatest atrocities. Do not these disorders then prove, that religion, far from restraining the pa.s.sions of men, only covers them with a veil, which sanctifies them, and that nothing would be more useful, than to tear away this sacred veil of which men often make such a terrible use? What horrors would be banished from society, if the wicked were deprived of so plausible a pretext for disturbing it!

Instead of being angels of peace among men, priests have been demons of discord. They have pretended to receive from heaven the right of being quarrelsome, turbulent, and rebellious. Do not the ministers of the Lord think themselves aggrieved, and pretend that the divine Majesty is offended, whenever sovereigns have the temerity to prevent them from doing evil? Priests are like the spiteful woman who cried _fire! murder!

a.s.sa.s.sination!_ while her husband held her hands to prevent her from striking him.