Christianity Unveiled Part 3

1 The Barilidians and Corinthians, heretics who lived in the infancy of Christianity, maintained that Jesus was not dead, and that Simon the Cyrenian was crucified in his place. See Epiph. Haer. c. 28. Thus, there were men, from the birth of the church, who doubted the crucifixion, and, consequently, the resurrection of Christ; and yet we are exhorted to believe them at the present day.

Have we not room to accuse the Saviour of the world with want of benevolence, in shewing himself only to his disciples and favourites? It seems that he did not desire that all the world should believe in him.

The Jews, it is said, deserve to be blinded for putting Christ to death. But, if this be the case, why did the apostles preach to them the gospel? Could it be expected that the Jews would believe the report of the apostles, rather than their own eyes?

Miracles appear to have been invented to supply the want of good reasons. Truth and evidence have no need of miracles to ensure their reception. Is it not very astonis.h.i.+ng that G.o.d Almighty should find it easier to derange the order of nature, than to convince mankind of truths the most evident, and calculated to force their a.s.sent? Miracles were made to prove things which it is impossible to believe. There is no need of miracles when we talk of reason. Things incredible are here adduced in proof of incredible things. Almost all impostors who have fabricated religions, have announced incredibilities to mankind. They have afterwards fabricated miracles in proof of those incredibilities.

"You cannot comprehend," said they, "what I tell you; but I will clearly prove to you that I tell the truth, by doing things that you cannot comprehend." People have in all ages been overcome by this brilliant reasoning. A pa.s.sion for the marvellous has prevented enquiry. Mankind have not perceived that miracles could neither prove impossibilities, nor change the essence of truth. Whatever wonders a man, or, if you please, a G.o.d may perform, they can never prove that two and two are not four, or that three are no more than one. They cannot prove that an immaterial being, dest.i.tute of organs, has spoken to man; or that a good, wise, and just Being has commanded the execution of injustice, folly, and cruelty. It appears, therefore, that miracles prove nothing, unless it be the address and impostures of those who are desirous of profiting by the stupid credulity of mankind, and endeavour to seduce them into a belief of the most extravagant falsehoods. Such men have always began by falsely pretending to have an intimate commerce with G.o.d, in order to prove which, they have performed wonders that they attribute to the Being by whom they say they were commissioned. Every man, who performs miracles, endeavours to establish, not truth, but falsehood. Truth is simple and evident; the marvellous is ever to be suspected. Nature is always true to herself; she acts by unvarying laws. To say that G.o.d performs miracles, is to say that he contradicts himself, and violates the laws which he has prescribed to nature. It is to say, that he renders useless human reason, of which he is the author.

Impostors alone can p.r.o.nounce it necessary to discredit experience and reject reason.

Thus, the pretended miracles of the Christian, as well as all other religions, have no foundation, but the ignorance, credulity, and enthusiasm of mankind, and the cunning of impostors. The same may be said of prophecies. Mankind are ever anxious to pry into futurity; and there are always some kind individuals disposed to aid them in the gratification of this desire. There have been enchanters, diviners, and prophets, in all the nations of the earth. The Jews have not been happier, in this respect, than others. Tartars, Negroes, and Indians have their share of impostors, All societies will find deceivers enough, so long as they are willing to pay for deception.

These inspired men have not been ignorant, that their prophecies ought to be extremely vague and ambiguous, in order that they might not, in process of time, appear to have been falsehoods. We need not, therefore, be surprised, that the Jewish prophecies are very dark, and of such a nature, that any thing may be found in them which interpreters think proper to seek. Those which are attributed to Christ, by his followers, are not considered in the same light by the Jews, who still expect the Messiah, whom the former believe to have been on earth eighteen centuries ago. The Jewish prophecies uniformly announce the deliverer of a discontented and oppressed nation. Such a one was also expected by the Romans, and almost all the nations of the earth. All mankind have a natural propensity to hope for a termination of the evils they suffer, and believe that Providence cannot, in justice, fail to render them, one day, happy. The Jews, the most superst.i.tious nation on earth, building upon the supposed promise of their G.o.d, have always expected the coming of a monarch or conqueror, who is to elevate them from disgrace, and crown them with triumph. It was impossible for them to see this deliverer in the person of Jesus, who, instead of being the restorer of the Hebrew nation, was its destroyer; and since whose coming, they seem to have lost all favour with G.o.d.

It is a.s.serted, that the destruction of the Jewish nation, and the dispersion of the Jews, were themselves foretold, and that they furnish a convincing proof of the truth of Christian prophecy. To this I answer, it was easy to foretel the dispersion and destruction of a restless, turbulent, and rebellious people, continually torn and convulsed by intestine divisions. Besides, this people was often conquered and dispersed. The temple destroyed by t.i.tus, had previously suffered the same fate from Nebuchadnezzar, who carried the captive tribes into a.s.syria, and spread them through his territories. The dispersion of the Jews is more perceptible than that of other conquered nations, because they have generally, after a certain time, become confounded with their conquerors; whereas the Jews refuse to intermingle, by domestic connections, with the nations where they reside, and have religiously maintained this distinction. It is not the same with the Cuebres or Parsis, of Persia and Indostan, as well as the Armenians, who dwell in Mahometan countries. The Jews remain dispersed, because they are unsocial, intolerant, and blindly attached to their superst.i.tions.1

Thus Christians have no reason to boast of the prophecies contained in the books of the Jews, nor to make invidious applications of them to that nation, because they detest its religion.

Judea was always subjected to priests, who had great influence over affairs of state. They were always meddling with politics, and undertook to foretel the events, fortunate or unfortunate, which were to befal the nation. No country was ever more fertile in prophets.

This description of men inst.i.tuted schools, where they initiated into the mysteries of their art those who proved themselves worthy of that honour, by discovering a wish to deceive a credulous people, and by such honest means acquire riches and respect.2

The art of prophesying was then an actual profession, or an useful and profitable branch of commerce in that miserable nation, which believed G.o.d to be incessantly busied in their affairs. The great gains resulting from this traffic of imposture must have caused divisions among the Jewish prophets. Accordingly, we find them crying down each other. Each one treated his rivals as false prophets, inspired by evil spirits.

There have always been quarrels among impostors, to decide who should have the exclusive right of deceiving mankind.

1 The Acts of the Apostles evidently prove, that, even before the time of Jesus, the Jews began to be dispersed.

Jews came from Greece, Persia, Arabia, &c. to the feast of Pentecost. Acts, c. ii. 8. So that, after Jesus, the inhabitants of Judea only were dispersed by the Romans.

2 Saint Jerome says, that the Sadducees did not adopt the prophets, but contented themselves with believing the five books of Moses. Dodwell, De Jure Laicorum, a.s.serts, that the prophets prepared themselves to prophesy by drinking wine.

See page 259. It seems they were jugglers, poets, and musicians, who had made themselves masters of their trades, and knew how to exercise them profitably.

If we examine the conduct of the boasted prophets of the Old Testament, we shall find them far from being virtuous persons. We see arrogant priests continually meddling with affairs of state, and interweaving them with religion. We see in them seditious subjects, incessantly caballing against all sovereigns, who were not sufficiently submissive to them. They cross their projects, excite their subjects to rebellion, effect their destruction, and thus accomplish the fatal predictions, which they had before made against them.1 Such is the character of most of the prophets, who have played a part in the history of the Jews.

The studied obscurity of the prophecies is such, that those which are commonly applied to the Messiah, or the deliverer of Israel, are equally applicable to every enthusiast or prophet that appeared in Jerusalem or Judea. Christians, heated with the idea of Christ, think they meet him in all places, and pretend to see him in the darkest pa.s.sages of the Old Testament. Deluding themselves by force of allegories, subtilties, commentaries, and forced interpretations, they have discovered the most formal predictions in all the vague oracles and nonsensical trash of the prophets.2

1 The prophet Samuel, displeased with Saul, who refused to second his cruelty, declared that he had forfeited the crown, and raised up a rival to him in the person of David.

Elias appears to have been a seditious subject, who, finding himself unable to succeed in his rebellious designs, thought proper to escape due punishment by flight. Jeremiah himself gives us to understand that he conspired with the a.s.syrians against his besieged country. He seems to have employed himself in depriving: his fellow-citizens of both the will and the courage to defend themselves. He purchased a field of his relations, at the very time when he informed his countrymen that they were about to be dispersed, and led away in captivity. The king of a.s.syria recommends this prophet to his general, Nebuzaradan, whom he commands to take great care of him.--See Jeremiah.

2 Any thing may be found in the Bible, if it be read with the imagination of Saint Augustine, who pretended to see all the New Testament in the Old. According to him, the death of Abel is a type of that of Christ; the two wives of Abraham are the synagogue and the church; a piece of red cloth held up by an harlot, who betrayed Jericho, signifies the blood of Christ; the lamb, goat, and lion, are figures of Jesus Christ; the brazen serpent represents the sacrifice on the cross. Even the mysteries of the Christian religion are announced in the Old Testament. Manna represents the Eucharist, &c. See S. Aug. Serm. 78. and Ep. 156. How can a man, in his senses, see, in the Immanuel announced by Isaiah, the Messiah, whose name is Jesus? Isaiah c. vii. v.

14. How discover, in an obscure and crucified Jew, a leader who shall govern Israel? How see a royal deliverer and restorer of the Jews, in one, who, far from delivering his nation, came only to destroy their laws; and after whose coming their land was desolated by the Romans? A man must be sharp-sighted indeed to find the Messiah in their predictions. Jesus himself does not seem to have been more clear, or happy, in his prophecies. In the Gospel of Luke, chap. xxi. he speaks of the last judgment: he mentions angels, who, at the sound of the trumpet, a.s.semble mankind together before him. He adds, "Verily I say unto you, this generation shall not pa.s.s away, until these things are accomplished." The world, however, still stands, and Christians have been expecting the last judgment for eighteen hundred years.

Men are not scrupulous respecting things which accord with their desires. When we examine, without prejudice, the prophecies of the Hebrews, we find them to be a mis-shapen ma.s.s of rhapsodies, the offspring of fanaticism and delirium. We find them obscure and enigmatical, like the oracles of the Pagans. In fine, it is evident that these pretended divine oracles are the vagaries and impostures of men, who imposed on the credulity of a superst.i.tious nation which believes in dreams, visions, apparitions, and sorceries, and received with avidity any deception, provided it were sufficiently decorated with the marvellous. Wherever mankind are ignorant, there will be found prophets and workers of miracles, and these two branches of commerce will always decay in the same proportion as mankind become enlightened.

Among the proofs of the authenticity of their religion, Christians enumerate a mult.i.tude of martyrs, who have sealed with their blood their belief of the opinions they had embraced. There is no religion dest.i.tute of ardent defenders, who would sacrifice their lives for the opinions to which they believe their eternal happiness attached. Superst.i.tious and ignorant men are obstinate in their prejudices. Their credulity prevents them from suspecting any deception in their spiritual guides. Their vanity persuades them that they are incapable of wavering; and if, in fine, their imaginations be strong enough to see the heavens open, and a recompense prepared therein for their courage, there is no torment they will not brave and endure. In their intoxication they will despise all torments of short duration; they will smile upon their executioners; and their souls, alienated from earthly things, will become insensible to pain. In such scenes, the hearts of spectators are softened; they admire the astonis.h.i.+ng firmness of the martyr; they catch his enthusiasm, and believe his cause just. His courage appearing to them supernatural and divine, becomes an indubitable proof of the truth of his opinions.

Thus, by a sort of contagion, enthusiasm communicates itself. Men are always interested in the fate of those who shew the greatest firmness; and tyranny always multiplies the friends of those whom it persecutes.

The constancy of the first Christians must, therefore, have produced proselytes, by a natural effect of their conduct. Martyrs prove nothing, unless it be the strength of the enthusiasm, error, and obstinacy produced by superst.i.tion, and the barbarous folly of those who persecute their fellow-creatures for religious opinions.

Every violent pa.s.sion has its martyrs. Pride, vanity, prejudice, love, patriotism, and even vice itself, produces martyrs; or, at least, a contempt of every kind of danger. Is it, then, surprising, that enthusiasm and fanaticism, the strongest pa.s.sions of mankind, have so often enabled men, inspired with the hopes they give, to face and despise death? Besides, if Christians can boast a catalogue of martyrs, Jews can do the same. The unfortunate Jews, condemned to the flames by the Inquisition, were martyrs to their religion; and their fort.i.tude proves as much in its favour, as that of the Christians can do in favour of Christianity. If martyrs demonstrate the truth of a religion, there is no religion or sect which may not be looked upon as true.

In fine, among the perhaps exaggerated number of martyrs, boasted by Christians, many were rather the victims of an inconsiderate zeal, a turbulent and seditious spirit, than a real love of religion. The church itself does not presume to justify some, who, transported by a volcanic zeal, have troubled the peace of the earth, and poured out flaming destruction on all who differed in opinion from themselves; until mankind, consulting their own tranquillity and safety, have destroyed them. If men of this description were to be considered as martyrs, every disturber of society, when punished, would acquire a right to this t.i.tle.

CHAP. VII.--OF THE MYSTERIES OF THE CHRISTIAN RELIGION.

To reveal any thing to a man, is to discover to him secrets of which he was before ignorant. If we ask Christians what the secrets were, the importance of which rendered it necessary that they should be revealed by G.o.d himself, we shall be told that the greatest of those secrets, and the one most necessary to mankind, is the Unity of the G.o.dhead; a secret which, say they, human wisdom could never have discovered, of itself.

But are we not at liberty to doubt the truth of this a.s.sertion? Moses, undoubtedly, declared an only G.o.d to the Hebrews, and did all in his power to render them enemies to the idolatry and polytheism of other surrounding nations, whose belief and whose modes of wors.h.i.+p he represented as abominable in the eyes of the celestial Monarch, who had brought them out of the land of Egypt. But have not many wise men among the heathens discovered, without the a.s.sistance of the Jewish revelation, one supreme G.o.d, superior to all others? Moreover, was not Fate, to which all the other G.o.ds of the heathens were subordinate, an only G.o.d, to whose sovereign law all nature was subject? As to the colours in which Moses paints his G.o.dhead, neither Jews nor Christians have a right to pride themselves therein. He is represented as a capricious and irascible despot, full of cruelty, injustice, partiality, and malignity. What kind of being shall we contemplate, when we add to this the ineffable attributes ascribed to him in the Christian theology? Is the G.o.dhead described when it is said that it is a spirit, an immaterial being, which resembles nothing presented to us by our senses? Is not human understanding confounded with the negative attributes of infinity, immensity, eternity, omnipotence, and omniscience, with which he has been decorated, only to render him still more incomprehensible? How can the wisdom, the goodness, justice, and other moral qualities of this G.o.d, be reconciled with that strange and often atrocious conduct, which are attributed to him in almost every page of the Old and New Testament? Would it not have been better to have left mankind in entire ignorance of the G.o.dhead, than to reveal to him a G.o.d made up of contradictions, which lead to eternal dispute, and serve only to trouble his repose? To reveal such a G.o.d to mankind, is only to discover to them the means to embarra.s.s and render themselves wretched, and quarrel with and injure one another.

But, be this as it may, is it true that Christianity admits but one G.o.d, the same which was revealed by Moses? Do we not see Christians adore a threefold divinity, under the name of the Trinity? The supreme G.o.d begat from all eternity a son equal to himself; from these two proceeds a third equal to the two first; these three G.o.ds, equal in perfection, divinity, and power, form, nevertheless, only one G.o.d. To overturn this system, it seems sufficient only to shew its absurdity. Is it but to reveal such mysteries as these that the G.o.dhead has taken pains to instruct mankind? Have opinions more absurd and contrary to reason ever existed among the most ignorant and savage nations?l In the mean time, however, the writings of Moses contain nothing that could authorise the construction of a system so wild. It is only by having recourse to the most forced explanations, that the doctrine of the Trinity is pretended to be found in the Bible. As to the Jews, contented with the only G.o.d which their legislator has declared to them, they have never attempted to create a threefold one.

1 The dogma of the Trinity is evidently borrowed from the reveries of Plato, or from the allegories under which that romantic philosopher chose to conceal his doctrine. It appears that to him the Christian religion is indebted for the greater part of its dogmas. Plato admitted three Hypostases, or modes of being in the Divinity. The first const.i.tuted the supreme G.o.d; the second the Logos, Word, or divine intelligence proceeding from the first; the third is the Spirit, or Soul of the World. The early teachers of the Christian religion appear to have been Platonics; their enthusiasm probably found in Plato a doctrine a.n.a.logous to their feelings; had they been grateful, they would have recorded him as a prophet, or, at least, as one of the fathers of the church. The Jesuitical missionaries found a Divinity, nearly similar to that of the Christians, at Thibet. Among the Tartars, G.o.d is called Kon-cio-cik, the only G.o.d, and Kon-cio-sum, the threefold G.o.d. They also give him the t.i.tles On, Ha, Hum, intelligence, might, power or words, heart, love. The number three was always revered among the ancients; because Salom, which in the Oriental languages signifies three, signifies also health, safety, salvation.

The second of these G.o.ds, or, according to the Christians, the second person of the Trinity, having clad himself with human nature, and become incarnate in the womb of a virgin, he submitted himself to the infirmities of our species, and even suffered an ignominious death to expiate the sins of the earth. This is what Christians call the mystery of Incarnation. He must be indeed blind, who cannot see these absurd notions are borrowed from the Egyptians, Indians, and Grecians, whose ridiculous mythologies describe G.o.ds as possessing human forms, and subject to infirmities, like mankind.1

1 The Egyptians appear to have been the first who pretended that their G.o.ds had a.s.sumed material bodies. Foe, the G.o.d of the Chinese, was born of a virgin, who was fecundated by a ray of the sun. In Indostan n.o.body doubts the incarnations of Vistnou. It seems that theologists of all nations, despairing to exalt themselves to a level with G.o.d, have endeavoured to debase him to a level with themselves.

Thus, we are commanded by Christianity to believe that a G.o.d having become man without doing injury to his divine nature, has suffered, died, and offered himself a sacrifice to himself; and all this was absolutely and indispensibly necessary to appease his own wrath. This is what Christians denominate the mystery of the redemption of the human race.

This dead G.o.d, however, was resuscitated. Thus the Adonis of the Phenicians, the Osiris of the Egyptians, and the Atys of the Phrygians, are represented as periodically resigning and re-a.s.suming life. The G.o.d of the Christians rises again, re-animated, and bursts the tomb, triumphant.

Such are the wondrous secrets, or sublime mysteries, that the Christian religion unfolds to its disciples. So great, so abject, and so ever incomprehensible are the ideas it gives us of the divine Being. Such is the illumination our minds receive from revelation! A revelation which only serves to render still more impenetrable the clouds which veil the divine essence from human eyes. G.o.d, we are told, is willing to render himself inconsistent and ridiculous, to confound the curiosity of those whom, we are at the same time informed, he desires to enlighten by his special grace. What must we think of a revelation which, far from teaching us any thing, is calculated to darken and puzzle the clearest ideas?

Thus, notwithstanding the boasted revelation of the Christians, they know nothing of that Being whom they make the basis of their religion.

On the contrary, it only serves to obscure all the notions which might otherwise be formed of him. In Holy Writ he is called an hidden G.o.d.

David tells us, that he places his dwelling in darkness, that clouds and troubled waters form the pavilion with which he is covered. In fine, Christians, although enlightened, as they say, by G.o.d himself, have only ridiculous and inconsistent ideas of him, which render his existence doubtful, or even impossible, in the eyes of every man who consults his reason.

What notions, indeed, can we form of a G.o.d, who, after having created the world solely for the happiness of mankind, nevertheless suffers the greater part of the human race to be miserable both in this world and that which is to come? How can a G.o.d, who enjoys a supreme felicity, be offended with the actions of his creatures? This G.o.d is then susceptible of grief; his happiness can be disturbed; he is then dependent on man, who can, at pleasure, delight or afflict him! How can a benevolent G.o.d bestow on his creatures a fatal liberty by the abuse of which they may incur his anger, and their own destruction? How can that Being, who is himself the author of life and nature, suffer death? How can an only G.o.d become triple without injuring his unity? We shall be answered, that all these matters are mysteries; but such mysteries destroy even the existence of G.o.d. It would be more reasonable to admit, with Zoroaster, or Manes, two principles or opposite powers in nature, than to believe, with Christians, that there is an omnipotent G.o.d, who cannot prevent the existence of evil; a G.o.d who is just, and yet partial; a G.o.d all-merciful, and yet so implacable, that he will punish through an eternity the crimes of a moment; an only G.o.d, who is threefold; a G.o.d, the chief of beings, who consents to die, being unable to satisfy by any other means his divine justice. If, in the same subject, contraries cannot subsist at the same time, either the existence of the G.o.d of the Jews, or that of the Christians, must undoubtedly be impossible. Whence we are forced to conclude, that the teachers of Christianity, by means of the attributes with which they have decorated, or rather disfigured their G.o.dhead, have, in fact, annihilated the G.o.d of the Jews, or, at least, so transformed him, that he is no longer the same. Thus, revelation, with all its fables and mysteries, has only embarra.s.sed the reason of mankind, and rendered uncertain the simple notions which they might form to themselves of that necessary Being, who governs the universe with immutable laws. Though the existence of a G.o.d cannot be denied, it is yet certain that reason cannot admit the existence of the one which the Christians adore, and whose conduct, commands, and qualities, their religion pretends to reveal. If they are Atheists, who have no ideas of the Supreme Being, the Christian theology must be looked upon as a project invented to destroy his existence.1

1 Divines have always disagreed among themselves respecting the proofs of the existence of a G.o.d. They mutually style each other Atheists, because their demonstrations have never been the same. Few Christians have written on the existence of G.o.d, without drawing upon themselves an accusation of Atheism. Descartes, Clarke, Pascal, Arnauld; and Nicole, have been considered as Atheists. The reason is plain. It is impossible to prove the existence of a Being so inconsistent as the G.o.d of the Christians. We shall be told that men have no means for judging of the Divinity, and that our understandings are too narrow to form any idea of him. Why then do they dispute incessantly concerning him? Why a.s.sign to him qualities which destroy each other? Why recount fables concerning him? Why quarrel and cut each others throats, because they are differently interpreted by different persons?

CHAP. VIII.--MYSTERIES AND DOGMAS OF CHRISTIANITY.

Not content with having enveloped their G.o.d in mysterious clouds and Judaic fables, the teachers of Christianity seen to be still busied in the multiplication of mysteries, and embarra.s.sing more and more the reason of their disciples. Religion, designed to enlighten mankind, is only a tissue of enigmas; a labyrinth which sound sense can never explore. That which ancient superst.i.tions found most incomprehensible, seems not unaptly to be interwoven with a religious system, which imposes eternal silence on reason. The fatalism of the Grecians has been transformed, in the hands of Christian priests, into predestination.

According to this tyrannic dogma, the G.o.d of mercies has destined the greatest part of mankind to eternal torments. He places them in this world that they, by the abuse of their faculties and liberty, may render themselves worthy of the implacable wrath of their Creator. A benevolent and prescient G.o.d gives to mankind a free will, of which he knows they will make so perverse an use, as to merit eternal d.a.m.nation. Thus, instead of furnis.h.i.+ng them with the propensities necessary to their happiness, he permits them to act, only that he may have the pleasure of plunging them into h.e.l.l. Nothing can be more horrid than the description given us by Christians of this place, destined to be the future residence of almost all mankind. There a merciful G.o.d will, throughout an eternity, bathe himself in the tears of wretches, whom he created for misery. Sinners, shut up in this awful dungeon, will be delivered up for ever to devouring flames. There shall be heard weeping, and wailing, and gnas.h.i.+ng of teeth. The torments of this place shall, at the end of millions of years, have only begun.

The consoling hope of a distant mitigation of pain shall be unknown. In one word, G.o.d, by an act of his omnipotence, shall render man capable of miseries uninterrupted, and interminable. His justice will punish finite crimes, the effects of which are limited by time, by torments infinite in degree and duration. Such is the idea a Christian forms of the G.o.d that demands his love. This tyrant, creates him only to render him miserable; he gives him reason to deceive him, and propensities to lead him astray. He gives him liberty, that he may incur eternal ruin. He gives him advantages above the beasts, that he may be subjected to torments, which beasts, like inanimate substances, are incapable of suffering. The dogma of predestination represents the lot of man as worse than that of brutes and stones.1