Good Sense Part 16

160.

Notwithstanding the b.l.o.o.d.y tragedies, which Religion often acts, it is insisted, that, without Religion, there can be no Morality. If we judge theological opinions by their effects, we may confidently a.s.sert, that all Morality is perfectly incompatible with men's religious opinions.

"Imitate G.o.d," exclaim the pious. But, what would be our Morality, should we imitate this G.o.d! and what G.o.d ought we to imitate? The G.o.d of the Deist? But even this G.o.d cannot serve us as a very constant model of goodness. If he is the author of all things, he is the author both of good and evil. If he is the author of order, he is also the author of disorder, which could not take place without his permission. If he produces, he destroys; if he gives life, he takes it away; if he grants abundance, riches, prosperity, and peace, he permits or sends scarcity, poverty, calamities, and wars. How then can we receive as a model of permanent beneficence, the G.o.d of Deism or natural religion, whose favourable dispositions are every instant contradicted by all the effects we behold?

Morality must have a basis less tottering than the example of a G.o.d, whose conduct varies, and who cannot be called good, unless we obstinately shut our eyes against the evil which he causes or permits in this world.

Shall we imitate the _beneficent, mighty Jupiter_ of heathen antiquity? To imitate such a G.o.d, is to admit as a model, a rebellious son, who ravishes the throne from his father. It is to imitate a debauchee, an adulterer, one guilty of incest and of base pa.s.sions, at whose conduct every reasonable mortal would blush. What would have been the condition of men under paganism, had they imagined, like Plato, that virtue consisted in imitating the G.o.ds!

Must we imitate the G.o.d of the Jews! Shall we find in _Jehovah_ a model for our conduct? This is a truly savage G.o.d, made for a stupid, cruel, and immoral people; he is always furious, breathes nothing but vengeance, commands carnage, theft, and unsociability. The conduct of this G.o.d cannot serve as a model to that of an honest man, and can be imitated only by a chief of robbers.

Shall we then imitate the _Jesus_ of the Christians? Does this G.o.d, who died to appease the implacable fury of his father, furnish us an example which men ought to follow? Alas! we shall see in him only a G.o.d, or rather a fanatic, a misanthrope, who, himself plunged in wretchedness and preaching to wretches, will advise them to be poor, to combat with and stifle nature, to hate pleasure, seek grief, and detest themselves. He will tell them to leave father, mother, relations, friends, etc., to follow him. "Fine morality!" you say. It is, undoubtedly, admirable: it must be divine, for it is impracticable to men. But is not such sublime morality calculated to render virtue odious? According to the so much boasted morality of the _man_-G.o.d of the Christians, a disciple of his in this world must be like _Tantalus_, tormented with a burning thirst, which he is not allowed to quench. Does not such morality give us a wonderful idea of the author of nature? If, as we are a.s.sured, he has created all things for his creatures, by what strange whim does he forbid them the use of the goods he has created for them? Is pleasure then, which man continually desires, only a snare, which G.o.d has maliciously laid to surprise his weakness?

161.

The followers of Christ would have us regard, as a miracle, the establishment of their Religion, which is totally repugnant to nature, opposite to all the propensities of the heart, and inimical to sensual pleasures. But the austerity of a doctrine renders it the more marvellous in the eyes of the vulgar. The same disposition, which respects inconceivable mysteries as divine and supernatural, admires, as divine and supernatural, a Morality, that is impracticable, and beyond the powers of man.

To admire a system of Morality, and to put it in practice, are two very different things. All Christians admire and extol the Morality of the gospel; which they do not practise.

The whole world is more or less infected with a Religious morality, founded upon the opinion, that to please the Divinity, it is absolutely necessary to render ourselves unhappy upon earth. In all parts of our globe, we see penitents, fakirs, and fanatics, who seem to have profoundly studied the means of tormenting themselves, in honour of a being whose goodness all agree in celebrating. Religion, by its essence, is an enemy to the joy and happiness of men. "Blessed are the poor, blessed are they, who weep; blessed are they, who suffer; misery to those, who are in abundance and joy." Such are the rare discoveries, announced by Christianity!

162.

What is a Saint in every religion? A man, who prays, and fasts, who torments himself, and shuns the world; who like an owl, delights only in solitude, abstains from all pleasure, and seems frightened of every object, which may divert him from his fanatical meditations. Is this virtue? Is a being of this type, kind to himself, or useful to others?

Would not society be dissolved, and man return to a savage state, if every one were fool enough to be a Saint?

It is evident, that the literal and rigorous practice of the divine Morality of the Christians would prove the infallible ruin of nations. A Christian, aiming at perfection, ought to free his mind from whatever can divert it from heaven, his true country. Upon earth, he sees nothing but temptations, snares, and rocks of perdition. He must fear science, as hurtful to faith; he must avoid industry, as a means of obtaining riches, too fatal to salvation; he must renounce offices and honours, as capable of exciting his pride, and calling off his attention from the care of his soul. In a word, the sublime Morality of Christ, were it practicable, would break all the bonds of society.

A Saint in society is as useless, as a Saint in the desert; his humour is morose, discontented, and often turbulent; his zeal sometimes obliges him in conscience to trouble society by opinions or dreams, which his vanity makes him consider as inspirations from on high. The annals of every religion are full of restless Saints, intractable Saints, and seditious Saints, who have become famous by the ravages, with which, _for the greater glory of G.o.d_, they have desolated the universe. If Saints, who live in retirement, are useless, those who live in the world, are often very dangerous.

The vanity of acting, the desire of appearing ill.u.s.trious and peculiar in conduct, commonly const.i.tute the distinguis.h.i.+ng character of Saints. Pride persuades them, that they are extraordinary men far above human nature, beings much more perfect than others, favourites whom G.o.d regards with much more complaisance than the rest of mortals. Humility, in a Saint, is commonly only a more refined pride than that of the generality of men.

Nothing but the most ridiculous vanity can induce man to wage continual war against his own nature.

163.

A morality, which contradicts the nature of man, is not made for man.

"But," say you, "the nature of man is depraved." In what consists this pretended depravity? In having pa.s.sions? But, are not pa.s.sions essential to man? Is he not obliged to seek, desire, and love what is, or what he thinks is, conducive to his happiness? Is he not forced to fear and avoid what he judges disagreeable or fatal? Kindle his pa.s.sions for useful objects; connect his welfare with those objects; divert him, by sensible and known motives, from what may injure either him or others, and you will make him a reasonable and virtuous being. A man without pa.s.sions would be equally indifferent to vice and to virtue.

Holy Doctors! you are always repeating to us that the nature of man is perverted; you exclaim, "that _all flesh has corrupted its way_, that all the propensities of nature have become inordinate." In this case, you accuse your G.o.d; who was either unable, or unwilling, that this nature should preserve its primitive perfection. If this nature is corrupted, why has not G.o.d repaired it? The Christian immediately a.s.sures me, "that human nature is repaired; that the death of his G.o.d has restored its integrity."

How then, I would ask, do you pretend that human nature, notwithstanding the death of a G.o.d, is still depraved? Is then the death of your G.o.d wholly fruitless? What becomes of his omnipotence and of his victory over the Devil, if it is true that the Devil still preserves the empire, which, according to you, he has always exercised in the world?

According to Christian theology, Death is the _wages of sin_. This opinion is conformable to that of some negro and savage nations, who imagine that the Death of a man is always the supernatural effect of the anger of the G.o.ds. Christians firmly believe, that Christ has delivered them from sin; though they see, that, in their Religion, as in others, man is subject to Death. To say that Jesus Christ has delivered us from sin, is it not to say, that a judge has pardoned a criminal, while we see that he leaves him for execution?

164.

If shutting our eyes upon whatever pa.s.ses in the world, we would credit the partisans of the Christian Religion, we should believe, that the coming of their divine Saviour produced the most wonderful and complete reform in the morals of nations.

If we examine the Morals of Christian nations, and listen to the clamours of their priests, we shall be forced to conclude, that Jesus Christ, their G.o.d, preached and died, in vain; his omnipotent will still finds in men, a resistance, over which he cannot, or will not triumph. The Morality of this divine Teacher, which his disciples so much admire and so little practise, is followed, in a whole century only by half a dozen obscure saints, and fanatics, and unknown monks, who alone will have the glory of s.h.i.+ning in the celestial court, while all the rest of mortals, though redeemed by the blood of this G.o.d, will be the prey of eternal flames.

165.

When a man is strongly inclined to sin, he thinks very little about his G.o.d. Nay more, whatever crimes he has committed, he always flatters himself, that this G.o.d will soften, in his favour, the rigour of his decrees. No mortal seriously believes, that his conduct can d.a.m.n him.

Though he fears a terrible G.o.d, who often makes him tremble, yet, whenever he is strongly tempted, he yields; and he afterwards sees only the G.o.d of _mercies_, the idea of whom calms his apprehensions. If a man commits evil, he hopes, he shall have time to reform, and promises to repent at a future day.

In religious pharmacy, there are infallible prescriptions to quiet consciences: priests, in every country, possess sovereign secrets to disarm the anger of heaven. Yet, if it be true that the Deity is appeased by prayers, offerings, sacrifices, and penances, it can no longer be said, that Religion is a check to the irregularities of men; they will first sin, and then seek the means to appease G.o.d. Every Religion, which expiates crime and promises a remission of them, if it restrain some persons, encourages the majority to commit evil. Notwithstanding his immutability, G.o.d, in every Religion, is a true _Proteus_. His priests represent him at one time armed with severity, at another full of clemency and mildness; sometimes cruel and unmerciful, and sometimes easily melted by the sorrow and tears of sinners. Consequently, men see the Divinity only on the side most conformable to their present interests. A G.o.d always angry would discourage his wors.h.i.+ppers, or throw them into despair.

Men must have a G.o.d, who is both irritable, and placable. If his anger frightens some timorous souls, his clemency encourages the resolutely wicked, who depend upon recurring, sooner or later, to the means of accommodation. If the judgments of G.o.d terrify some faint-hearted pious persons, who by const.i.tution and habit are not p.r.o.ne to evil, _the treasures of divine mercy_ encourage the greatest criminals, who have reason to hope they partic.i.p.ate therein equally with the others.

166.

Most men seldom think of G.o.d, or, at least, bestow on him serious attention. The only ideas we can form of him are so devoid of object, and are at the same time so afflicting, that the only imaginations they can arrest are those of melancholy hypochondriacs, who do not const.i.tute the majority of the inhabitants of this world. The vulgar have no conception of G.o.d; their weak brains are confused, whenever they think of him.

The man of business thinks only of his business; the courtier of his intrigues; men of fas.h.i.+on, women, and young people of their pleasures; dissipation soon effaces in them all the fatiguing notions of Religion.

The ambitious man, the miser and the debauchee carefully avoid speculations too feeble to counterbalance their various pa.s.sions.

Who is awed by the idea of a G.o.d? A few enfeebled men, morose and disgusted with the world; a few, in whom the pa.s.sions are already deadened by age, by infirmity, or by the strokes of fortune. Religion is a check, to those alone who by their state of mind and body, or by fortuitous circ.u.mstances, have been already brought to reason. The fear of G.o.d hinders from sin only those, who are not much inclined to it, or else those who are no longer able to commit it. To tell men, that the Deity punishes crimes in this world, is to advance an a.s.sertion, which experience every moment contradicts. The worst of men are commonly the arbiters of the world, and are those whom fortune loads with her favours.

To refer us to another life, in order to convince us of the judgments of G.o.d, is to refer us to conjectures, in order to destroy facts, which cannot be doubted.

167.

n.o.body thinks of the life to come, when he is strongly smitten with the objects he finds here below. In the eyes of a pa.s.sionate lover, the presence of his mistress extinguishes the flames of h.e.l.l, and her charms efface all the pleasures of paradise. Woman! you leave, say you, your lover for your G.o.d. This is either because your lover is no longer the same in your eyes, or because he leaves you.

Nothing is more common, than to see ambitious, perverse, corrupt, and immoral men, who have some ideas of Religion, and sometimes appear even zealous for its interest. If they do not practise it at present, they hope to in the future. They lay it up, as a remedy, which will be necessary to salve the conscience for the evil they intend to commit. Besides, the party of devotees and priests being very numerous, active, and powerful, is it not astonis.h.i.+ng, that rogues and knaves seek its support to attain their ends? It will undoubtedly be said, that many honest people are sincerely religious, and that without profit; but is uprightness of heart always accompanied with knowledge?

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_.