Christianity Unveiled Part 7

After having seen the inutility and even danger of the perfections, virtues, and duties proposed by the Christian religion, let us enquire whether its political influences be more happy, and whether it can in reality promote the welfare of nations among whom it is established and faithfully observed. We at once find, that wherever this religion is admitted, two opposite legislations, ever at variance with each other, establish themselves. Although this religion preaches love and peace, it soon annihilates the effects of those precepts by the divisions which it necessarily sows among its sectaries, who unavoidably interpret diversely the ambiguous oracles announced in Holy Writ. We find, that from the infancy of religion the most acrimonious disputes have continually taken place among divines. The successive ages of Christianity have been stained with schisms, heresies, persecutions, and contests, widely discordant from its boasted spirit of peace and concord; which is in fact incompatible with a religion whose precepts are so dark and equivocal. In all religious disputes, each party believes that G.o.d is on its side, and consequently they are obstinate.

Indeed, how can it be otherwise, when they confound the cause of G.o.d with that of their own vanity? Thus, mutually averse to concession, they quarrel and fight until force has decided a contest in which they never appeal to reason, in fact, political authorities have ever been forced to interfere in all the dissensions which have arisen among Christians.

Governments have always taken in the frivolous disputes of priests, and foolishly considered them as objects of the last importance. They have conceived, that in a religion established by G.o.d himself there could be nothing of a trifling nature. Thus, princes have armed themselves against their own subjects, whose opinions differed from theirs. The way of thinking at court has decided the creed and the faith of subjects.

Opinions supported by kings and priests have been the only true ones. Their creatures have been the guardians of orthodoxy, and were commissioned to exterminate all whom they chose to denominate heretics and rebels.

The prejudices of princes or their false policy, have caused them to look upon those of their subjects, who differ from themselves in religious opinions, as bad citizens, dangerous to the state, and enemies to their power. If, leaving to priests the business of finis.h.i.+ng their own impertinent disputes, they had not a.s.sisted their quarrels and persecutions, they would have died away of themselves, and never have disturbed the peace of nations. If those kings had impartially recompensed the good and punished the bad, without regard to their wors.h.i.+p, ceremonies, and speculative opinions, they would not have made many of their subjects such enemies to that power, by which they found themselves oppressed. Christians have always attempted to reclaim heretics by injustice, violence, and persecution. Ought not they to have perceived, that this conduct was calculated only to produce hypocrites and hidden enemies, of open rebellions? But these reflections are not designed for princes, who from their infancy, have been filled with fanaticism and prejudices; They, instead of being actuated by virtuous motives, have formed obstinate attachments to frivolities, and impetuous ardour for doctrines foreign to the welfare of their states, and a boundless wrath against all who refuse to bend to their despotic opinions. Such sovereigns find it a shorter way to destroy mankind than reclaim them by mild means. Their haughty despotism will not condescend to reason. Religion a.s.sures them that tyranny is lawful, and cruelty meritorious when they are employed in the cause of heaven.

The Christian religion, in fact, always makes despots and tyrants of all the sovereigns by whom it is adopted. It represents them as G.o.ds upon earth; it causes their very caprices to be respected as the will of heaven itself. It delivers mankind into their hands as an herd of slaves, of whom they may dispose at their pleasure. In return for their zeal for religion, all the outrages upon justice that they can commit are forgiven, and their subjects are commanded, under pain of the wrath of the Most High, to submit without a murmur to the sword that strikes instead of protecting themselves. It is not, therefore, matter of surprise, that since the establishment of this religion, we see so many nations groaning under devout tyrants, who, although obstinately attached to religion, have been unjust, licentious, and cruel. Whatever were the oppressions and ravages of these religious or hypocritical princes, the priests have not failed to preach submission to their subjects: On the other hand, let us not be surprised to see so many weak and wicked princes, support in their turns the interest of a religion, which their false policy judged necessary to the maintenance of their authority. If kings were enlightened, just and virtuous, and knew and practised their real duties, they would have had no need of the aid of superst.i.tion in governing nations. But as it is more easy to conform to rites than to acquire talents or practise virtue, this religion has, in princes, too often found support for itself, and destruction for its enemies.

The ministers of religion have not had the same complaisance for princes, who refused to make a common cause with them, espouse their quarrels, and become subservient to their pa.s.sions. They have arisen against those who have thwarted their views, punished their excesses, touched their immunities, endeavoured to subject them to reason, or repress their ambitious designs. The priests on such occasions, cry out, Impiety! Sacrilege! Then they pretend that the sovereign puts his hand to the censor, and usurps the rights granted them by G.o.d himself. Then they endeavour to excite nations to rebellion. They arm fanatics against sovereigns, whom they declare tyrants, for having been wanting in submission to the church. Heaven is always ready to revenge any injustice done to its ministers. They are themselves submissive, and preach submission to others, only when they are permitted to share the authority, or are too feeble to resist it. This is the reason why the apostles, in the infancy of Christianity, being dest.i.tute of power, preached subordination. No sooner had this religion gained sufficient strength, than it preached resistance and rebellion; dethroning some kings and a.s.sa.s.sinating others.

In every political body, where this religion is established, there are two rival powers, which, by incessant contention, convulse and wound the state. The citizens divide into opposite parties, each of which fights, or thinks it fights, for G.o.d. These contests at different times terminate differently, but the triumphant party is always in the right.

By attentive examination of such events, we shall escape the dominion of fanaticism. It is by stimulating mankind to enquiry, that they must be freed from the shackles of superst.i.tion. Let mankind think till they have thrown aside their prejudices, and they will think justly. The reign of the priesthood will cease when men cease to be ignorant and credulous. Credulity is the offspring of ignorance, and superst.i.tion is the child of credulity.

But most kings dread that mankind should be enlightened. Accomplices with the priesthood, they have formed a league with them to stifle reason, and persecute all who confide in its guidance. Blind to their own interests, and those of their subjects, they wish only to command slaves, forgetting those slaves are always at the disposal of the priests. Thus we see science neglected, and ignorance triumphant, in those countries where this religion holds the most absolute dominion.

Arts and sciences are the children of liberty, and separated from their parent they languish and die. Among Christian nations, the least superst.i.tious are the most free, powerful, and happy. In countries where spiritual and temporal despotism are leagued, the people grovel in the most shameful ignorance and lethargic inactivity. The European nations, who boast of possessing the purest faith, are not surely the most flouris.h.i.+ng and powerful. Their kings, enslaved themselves by priests, have not energy and courage enough to make a single struggle for their own welfare or that of their subjects. Priests, in such states, are the only order of men who are rich; other citizens languish in' the deepest indigence. But of what importance are the power and happiness of nations to the sectaries of a religion who seek not for happiness in this world, who believe riches injurious, preach a G.o.d of poverty, and recommend abas.e.m.e.nt to the soul, and mortification of the flesh? It is without doubt to oblige people to practise these maxims, that the clergy, in many Christian states, have taken possession of most of the riches, and live in splendour, while their fellow-citizens are set forward in the road to heaven, uninc.u.mbered with any burthen of earthly wealth.

Such are the advantages political society derives from the Christian religion. It forms an independent state within a state. It renders the people slaves.

When sovereigns are obedient to it, it favours their tyranny. When they are disobedient, it renders their subjects fanatic and rebellious. When it accords with political power, it convulses, debases, and impoverishes nations; when not, it makes citizens unsocial, turbulent, intolerant, and mutinous.

If we examine in detail the precepts of this religion, and the maxims which flow from its principles, we shall find it interdicts every thing that can make a nation flourish. We have already seen the ideas of imperfection that it attaches to marriage, and its esteem of celibacy.

These notions are highly unfavourable to population, which is, incontrovertibly, the first source of power in a state.

Commerce is not less contradictory to the spirit of a religion, the founder of which p.r.o.nounced an anathema against riches, and excluded them from his kingdom. All industry is interdicted to perfect Christians; they live a provisory life on earth, and never concern themselves with the morrow.

Must it not be a great temerity and sin for a Christian to serve in war?

Is not the man, who has never the right to believe himself absolutely in a state of grace, extremely rash when he exposes himself to eternal d.a.m.nation? Is not the Christian, who ought to have charity for all men, and love even his enemies, guilty of an enormous crime, when he kills a man of whose dispositions he is ignorant, and whom he, perhaps, precipitates at once into h.e.l.l? A Christian soldier is a monster; unless, indeed, he fights in the cause of religion. Then, if he dies, "he dies a blessed martyr."

The Christian religion has always declared war against science and all human knowledge. These have been looked upon as obstacles to salvation.

Neither reason nor study are necessary to men, who are to submit their reason to the yoke of faith. From the confession of Christians themselves, the founders of their religion were simple and ignorant men.

Their disciples must be as little enlightened as they were to admit the fables and reveries they have received from them. It has always been remarked, that the most enlightened men seldom make the best Christians.

Science is apt to embarra.s.s faith; and it moreover turns the attention from the great work of salvation, which is represented as the only necessary one. If science be serviceable to political society, ignorance is much more so to religion and its ministers.. Those ages, dest.i.tute of science and industry, were the garden age of the church of Christ. Then were kings dutifully submissive to priests; then the coffers of priests held all the riches of society. The priests of a very numerous sect have kept from the eyes of their followers even the sacred pages which contain the laws of their religion. This conduct is, undoubtedly, very discreet. Reading the Bible is the surest of all means to prevent its being respected.

In one word, if the maxims of the Christian religion were rigorously and universally followed, no political society could subsist. If this a.s.sertion be doubted, listen to what was said by the earliest doctors of the church, and it will be acknowledged, that their precepts are wholly incompatible with the power and preservation of states. According to Lactantius, no Christian can become a soldier. According, to St. Justin, no Christian can be a magistrate. According to St. Chrysostom, no Christian can meddle with commerce. And, according to a great number, no man ought to study. In fine, join these maxims to those of Christ, apply them in practice, and the result will be a perfect Christian, useless to his family, his country, and mankind; an idle contemplator, unconcerned in the interests of this world, and occupied entirely with the other, whither it is his most important business to go.

Let us look into Eusebius, and see if the Christian be not a real fanatic, from whom society can derive no advantage. "The manner of life," says he, "in the Christian church, surpa.s.ses our present nature, and the ordinary life of man. There they seek neither marriages, children, nor riches. In fact, it is wholly foreign to the human manner of living. The church is given up to an immense love of heavenly things.

The members, detached from earthly existence, and leaving only their bodies below, transfer their souls to heaven, where they already dwell as pure and celestial intelligences, and despise the life of other men."

A man strongly persuaded of the truth of Christianity cannot, in fact, attach himself to any thing below. Every thing here is to him a cause of stumbling, and calls away his attention from the great work of his salvation. If Christians were not, fortunately, inconsistent with themselves, and wandered not incessantly from their fanatical perfections and sublime speculations, no Christian society could subsist, and the nations illuminated by the gospel would return to their pristine barbarity. We should see only wild beings, broken loose from every social tie, and wandering in solitude through this vale of tears, whose only employment would be to groan, to weep, and pray, and render themselves and others wretched, in order to merit heaven.

In fine, a religion whose maxims tend to render mankind in general intolerant, to make kings persecutors, and their subjects slaves or rebels; a religion, the obscure doctrines of which give birth to eternal disputes; a religion which debases mankind, and turns them aside from their true interests; such a religion, I say, is destructive to every society.

CHAP. XV.--OF THE CHRISTIAN CHURCH, OR PRIESTHOOD.

There have been, in all ages, men who know how to profit by the errors of mankind. Priests of all religions, have laid the foundations of their greatness, power, and riches, on the fears of the vulgar. No religion has, however, had so many reasons as the Christian, for subjecting people to the priesthood. The first preachers of the gospel, the Apostles, are represented as divine men, inspired by G.o.d, and sharing his omnipotence. If each individual among their successors has not enjoyed the same privileges in the opinion of all Christians, yet the body of priests, or Church, is never abandoned by the Holy Ghost, but always illuminated thereby. They collectively, at all times, possess infallibility, and consequently their decisions become perpetual revelations, equally sacred with those of G.o.d himself.

Such being the attributes of the priesthood, this body must in virtue of the prerogatives they hold from Christ himself have a right to unconditional submission from men and nations. The enormous power they have so long exercised is not, therefore, surprising. It should be unlimited, since it is founded on the authority of the Almighty. It should be despotic, because men have no right to resist divine power. It must degenerate into abuse, for the priesthood is exercised by men whom impunity always renders licentious and corrupt.

In the infancy of Christianity, the Apostles, commissioned by Jesus Christ, preached the gospel to Jews and Gentiles. The novelty of their doctrine, as we have already seen, procured them many proselytes among the vulgar. The new Christians, inflamed with ardour for their new opinions, formed in every city particular congregations, under the government of men appointed by the Apostles. The latter having received the faith at first hand, retained the inspection and direction of the different Christian societies they had formed. Such appears to have been the origin of Bishops or inspectors, which are perpetuated in the Church to this day;1 an origin in which the princes of modern Christianity sufficiently pride themselves. It is known that, in this infant sect, the a.s.sociates held, their goods in common. This duty appears to have been rigorously exacted; for, by the command of St. Peter, two new Christians were smitten to death, for having withheld some part of their own property. The funds resulting from this practice, were at the disposal of the Apostles; to this, commission the Bishops, inspectors, or priests succeeded, when they became successors of the Apostles; and as the priests must live by the altar, we may suppose that they paid themselves, and not illiberally, for their instructions, out of the public treasury. Those who attempted new spiritual conquests were, probably, obliged to content themselves with the voluntary contributions of their converts. However this may be, the treasures acc.u.mulated, through the credulous piety of the faithful, became an object of the avarice of priests, and begat discord among them. Each one wished to govern, and have the disposal of the riches of the community. Hence the cabals and factions which we find growing up with the church of G.o.d.

The priests were always first to wander from the principles of their religion. Their own ambition and avarice always contradict the disinterested maxims they teach to others.

1 Saint Jerome highly disapproved the distinction of bishops and priests or curates. He pretends, that priests and bishops were according to St. Paul, the same thing, before, says he, by the instigation of the Devil, there were destinations in religion. At this day, bishops, who do nothing, enjoy great revenues; while innumerable curates, who labour, are dying with hunger.

So long as the Christian: religion was much depressed and persecuted, discordant Bishops and priests combated in secret, and the noise of their quarrels did not spread far abroad. But when Constantine wished to secure to himself a party, the obscurity of which had favoured its increase, until now become very numerous, the face of every thing in the church was changed. Christian leaders, transformed to courtiers; and seduced by authority, fought openly. They engaged sovereigns in their quarrels, and persecuted their rivals. Laden by degrees with riches and honours; they would no longer be recognized as the successors of the poor and humble Apostles, sent by Christ to preach his doctrine.. They became princes, and, supported, by the strongest arms, opinions, they found themselves able to give laws to nations, and put the world in confusion.

Under Constantine the Pontificate had been by a shameful imprudence separated from the empire. The Emperors soon found they had cause to repent this oversight. The Bishop of Rome, that former mistress of the world, whose name still sounded awful in the ears of nations, knew how to make a skilful advantage of the troubles of the empire, invaded by barbarians, and the weakness of Emperors, too remote to watch over his conduct. By dint of plots and intrigues, the Roman pontiff at length seated himself on the throne of the Caesars. It was for him that Emilius and Scipio had fought. He was, in fine, looked upon in the west, as the monarch of the Church, the universal Bishop, the Vicar of Jesus. Christ upon earth, and the infallible organ of G.o.d. Although these haughty t.i.tles were rejected in the East, the Roman, pontiff reigned, without contest, in the greater part of the Christian world. He was a G.o.d upon earth; through the imbecility of kings, he became arbiter of their destinies, and founded a theocracy or divine government, of which himself was chief, and they were his lieutenants. When they had the audacity to become disobedient to him, he dethroned them, or excited their subjects to rebellion. In a word, his spiritual arms were, through a long succession of ages, stronger than the temporal ones of his opponents. Nations had the stupidity to obey him, and the distribution of crowns was in his power. To secure his dominion over princes, he sowed divisions among them; and his empire would still retain its extent and vigour, if a gradual increase of knowledge had not, in spite of religious opposition, made its way among mankind, and kings, acting inconsistently with their religion, listened to ambition rather than duty. If the ministers of the church have received their power from Christ himself, to resist these his representatives is, in feet, to revolt against him. Kings, as well as subjects, cannot throw off allegiance to G.o.d without a crime. The spiritual authority proceeding from G.o.d, must, of right, have jurisdiction over temporal authority proceeding from man. A prince, who is a true Christian, must become a servant of the church, and, at best, the first slave of the clergy.

Let us not, then, be surprized, that, in the ages of ignorance, priests, being most readily obeyed by people, more attached to heavenly than earthly interests, were more powerful than kings. Among superst.i.tious nations the pretended voice of G.o.d and his interests is more listened to than that of duty, justice, and reason. A good Christian, piously submissive to the church, must be blind and unreasonable, whenever the church commands him to be so. The power that has a right to render us absurd, has the right to render us criminal.

Besides, those that derive their power from G.o.d can be subject to no other power. Thus, the independence of the Christian clergy is founded upon the principles of their religion. Of this circ.u.mstance, they have taken care to profit, and impressed with this idea, they, after being enriched by the generosity of kings and people, have always proved ungrateful to the true sources of their own opulence and privileges.

What had been given this body, through surprize or impudence, it was found impossible to recover from their hands. They foresaw, that future generations, breaking loose from the fetters of prejudice, might tear from them the donations they had gained by the extortions of terror, and the evils of imposture. They, therefore, persuaded mankind that they held from G.o.d alone what had been given them by their fellow-mortals: and by a miracle of credulity, they were believed on their word.

Thus the interests of the clergy became separated from those of society.

Men devoted to G.o.d, and chosen to be his ministers, were no longer confounded with the profane. Laws and civil tribunals renounced all power over them. They could be judged only by members of their own body.

Hence the greatest excesses were often committed by them with impunity; and their persons, at the disposal of G.o.d alone, were sacred and inviolable. Their possessions, although they contributed nothing to public charges, or, at least, no more than they pleased; were defended and enlarged by fanatic sovereigns, who hoped thereby to conciliate the favour of Heaven. In fact, those reverend wolves in shepherds' clothing, under pretence of feeding with instruction, devoured with avarice, and, secure in their disguise, fattened on the blood of their flocks, unpunished and unsuspected. From their instructions for eighteen hundred years past, what advantages have nations derived? Have these infallible men found it possible to agree among themselves, on the most essential points of a religion, revealed by G.o.d himself? Strange, indeed, is that revelation, which needs continual commentaries, and interpretations.

What must be thought of these divine writings, which every sect understands so differently? Those who are incessantly fed with the gospel, do not understand these matters better, nor are they more virtuous than others. They are commanded to obey the Church, and the Church is never at accord with itself. She is eternally busied in reforming, explaining, pulling down, and building up her holy doctrines.

Her ministers have, at will, created new doctrines unknown to Christ and the Apostles. Every age has brought forth new mysteries, new ceremonies, and new articles of faith. Notwithstanding the inspirations of the Holy Ghost, this religion has never attained to that clearness, simplicity, and consistency, which are the only indubitable proofs of a good system.

Neither councils, nor canons, nor the ma.s.s of decrees and laws, which form the code of the Church, have ever yet been able to fix the objects of her belief.

Were a sensible heathen desirous of embracing Christianity, he would be, at the first step, thrown into perplexity, at the sight of the numerous variety of sects, each of which pretends to conform precisely to the word of G.o.d, and travel in the only sure road to salvation. When he finds that these different-sects regard each other with horror that they all deal out d.a.m.nation: to all whose opinions differ from their own; that they all unite their efforts to banish peace-from society; that always, when power is in their hands, they persecute and inflict the most refined cruelties on each other, for which shall he determine?

For, let us not be deceived--Christians, not satisfied with enforcing by violence an exterior submission to the ceremonies of their religion, have invented an art unknown to heathen superst.i.tions, that of tormenting the conscience, and exercising a tyranny over the mind itself. The zeal of the ministers of the church is not limited to exteriors; they steal into the foldings of the heart, and insolently violate the most secret sanctuaries of thought.1 And-for this sacrilege, their justification is a pretended interest in the salvation of souls.

1 Spoken of the Romish clergy.

Such are the effects which necessarily result from the principles of a religion, which teaches mankind that involuntary error is a crime that merits the wrath of G.o.d. It is in consequence of such ideas, that in certain countries, priests, with the permission of the civil governments, pretend to a commission for maintaining the faith in its purity. Judges in their own cause, they condemn to the flames all whose opinions appear to them dangerous.1 Served by innumerable spies, they watch the minutest actions of the people, and inhumanly sacrifice all that have the misfortune to give them the smallest umbrage. To excite suspicions in their minds, is to rush upon inevitable destruction. Such are the blessings which the Holy Inquisition, all mild and gentle, pours upon mankind.

1 Civil tribunals, when they are just, have a maxim to look for every thing that can contribute to the defence of the accused. In the Inquisition a method directly opposite has been adopted. The accused is neither told the cause of his detention nor confronted with his accuser. He is ignorant of his crime, yet he is commanded to confess. Such are the maxims of Christian priests. The Inquisition, however, condemns n.o.body to die. Priests cannot themselves shed blood. That function is reserved for the secular arm; and they have even the effrontery to intercede for criminals, sure, however, of not being heard. Indeed, it is probable, they would make no small clamour, should the magistrate take them at their word. This conduct becomes men in whom Almighty interest stifles humanity, sincerity, and modesty.

Such are the principles of this sanguinary tribunal which perpetuates the ignorance and infatuation of the people wherever the false policy of governments permits its horrors to be exercised.

The disputes between Christian priests have been sources of animosity, hatred, and heresy. We find these to have existed from the infancy of the church. A religion founded on wonders, fables, and obscure oracles, could only be a fruitful source of quarrels. Priests attended to ridiculous doctrines instead of useful knowledge; and when they should have studied true morality, and taught mankind their real duties, they only strove to gain adherents. They busied themselves in useless speculations in a barbarous and enigmatical science, which, under the pompous t.i.tle of the science of G.o.d, or theology, excited in the vulgar a reverential awe. They invented a system, bigoted, presumptuous, ridiculous, and as incomprehensible as the G.o.d whom they affected to wors.h.i.+p. Hence arose disputes on disputes concerning puerile subtilties, odious questions, and arbitrary opinions, which far from being useful, only served to poison the peace of society. In these bickerings we find profound geniuses busied; and we are forced to reject the prost.i.tution of talents worthy a better cause. The vulgar, ever fond of riot, entered into quarrels they could not understand. Princes undertook the defence of the priests they wished to favour, and orthodoxy was decided by the longest sword. Their a.s.sistance the church never hesitated to receive in time of danger; for on such occasions the church relies rather on human a.s.sistance than the promise of G.o.d, who declared that the sceptre of the wicked should not rest upon the lot of the righteous. The heroes, found in the annals of the church, have been obstinate fanatics, factious rebels, or furious persecutors. They were monsters of madness, faction, and cruelty.

The world in the days of our ancestors, was depopulated in defence of extravagancies which excite laughter in a posterity, not indeed much wiser than they were.

In almost all ages complaints have been made of abuses in the church, and reformation has been talked of. Notwithstanding this pretended reform, in the head, and in the members of the church, it has always been corrupted. Avaricious, turbulent, and seditious priests have made nations to groan under the weight of their vices, while princes were too weak to reclaim them to reason. The divisions and quarrels which took place among those ecclesiastical tyrants did indeed at length diminish the weight of the yoke they had imposed on kings and nations. The empire of the Roman pontiff, which endured many ages, was at last shaken by irritated enthusiasts, and rebellious subjects, who presumed to examine the rights of this formidable despot. Some princes, weary of their slavery and poverty, readily embraced opinions which would authorise them to enrich themselves with the spoils of the clergy. Thus the unity of the church was destroyed, sects were multiplied, and each fought for the defence of his own system.

These founders of these new sects were treated by the Roman pontiff as innovators, heretics, and blasphemers. They, it is true, renounced some of their old opinions; but content with having made a few steps towards reason, they dared not to shake off entirely the yoke of superst.i.tion.

They continued to respect the sacred writ of the Christian, which they still looked upon as the only faithful guide. Upon them they pretended to found all their opinions. In fine, these books, in which every man may find what he pleases, as they became more common from time to time, produced new sects. Men were lost in a dark labyrinth, where each one groped his way in error, and yet judged all but himself to be wrong.

The leaders of these sects, the pretended reformers of the church, gained but a glimpse at the truth, and attended to nothing but minutiae.

They continued to respect the sacred oracles of the Christians, and believe in their cruel and capricious G.o.d. They admitted their extravagant mythology, and most of their unreasonable doctrines. In fine, although they rejected some mysteries that were incomprehensible, they admitted others not less so. Let us not be surprized, therefore, that, notwithstanding these reforms, fanaticism, controversy, persecution, and war, continued to rage throughout Europe. The reveries of innovators only served to plunge nations into new misfortunes. Blood continued to stream, and people grew neither more reasonable nor more happy. Priests of all sects have ever wished to govern mankind and impose on them their decisions as infallible and sacred. They were always persecutors when in power, involved nations in their fury, and shook the world by their fatal opinions. The spirit of intolerance and persecution will ever be the essence of every sect founded on the Bible.

A mild and humane religion can never belong to a partial and cruel G.o.d?

whom the opinion of men can fill with wrath. Wherever Christian sects exist, priests will exercise a power which may prove fatal to the state, and bodies of fanatical enthusiasts will be formed, always ready to rush to slaughter, when their spiritual guides cry, the church or the cause of G.o.d is in danger.