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

188.

Pride and vanity have been, and ever will be, inherent in the priesthood.

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

You say, that presumption alone makes Atheists. Inform them then what your G.o.d is; teach them his essence; speak of him intelligibly; say something about him, which is reasonable, and not contradictory or impossible. If you are unable to satisfy them, if hitherto none of you have been able to demonstrate the existence of a G.o.d in a clear and convincing manner; if by your own confession, his essence is completely veiled from you, as from the rest of mortals, forgive those, who cannot admit what they can neither understand nor make consistent with itself; do not tax with presumption and vanity those who are sincere enough to confess their ignorance; do not accuse of folly those who find themselves incapable of believing contradictions; and for once, blush at exciting the hatred and fury of sovereigns and people against men, who think not like you concerning a being, of whom you have no idea. Is any thing more rash and extravagant, than to reason concerning an object, known to be inconceivable? You say, that the corruption of the heart produces Atheism, that men shake off the yoke of the Deity only because they fear his formidable judgments.

But, why do you paint your G.o.d in colours so shocking, that he becomes insupportable? Why does so powerful a G.o.d permit men to be so corrupt? How can we help endeavouring to shake off the yoke of a tyrant, who, able to do as he pleases with men, consents to their perversion, who hardens, and blinds them, and refuses them his grace, that he may have the satisfaction to punish them eternally, for having been hardened, and blinded, and for not having the grace which he refused? Theologians and priests must be very confident of the grace of heaven and a happy futurity, to refrain from detesting a master so capricious as the G.o.d they announce. A G.o.d, who d.a.m.ns eternally, is the most odious of beings that the human mind can invent.

189.

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

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

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

190.

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

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

191.

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

In the hands of an enlightened government, the priests would become the most useful of the citizens. Already richly paid by the state, and free from the care of providing for their own subsistence, how could they be better employed than in qualifying themselves for the instruction of others? Would not their minds be better satisfied with discovering luminous truths, than in wandering through the thick darkness of error?

Would it be more difficult to discern the clear principles of Morality, than the imaginary principles of a divine and theological Morality? Would men of ordinary capacities find it as difficult to fix in their heads the simple notions of their duties, as to load their memories with mysteries, unintelligible words and obscure definitions, of which they can never form a clear idea? What time and pains are lost in learning and teaching things, which are not of the least real utility! What resources for the encouragement of the sciences, the advancement of knowledge, and the education of youth, well disposed sovereigns might find in the many monasteries, which in several countries live upon the people without in the slightest degree profiting them! But superst.i.tion, jealous of its exclusive empire, seems resolved to form only useless beings. To what advantage might we not turn a mult.i.tude of cen.o.bites of both s.e.xes, who, in many countries, are amply endowed for doing nothing? Instead of overwhelming them with fasting and austerities; instead of barren contemplations, mechanical prayers, and trifling ceremonies; why should we not excite in them a salutary emulation, which may incline them to seek the means, not of being _dead_ to the world, but of being _useful_ to it?

Instead of filling the youthful minds of their pupils with fables, sterile dogmas, and puerilities, why are not priests obliged, or invited to teach them truths, and to render them useful citizens of their country? Under the present system, men are only useful to the clergy who blind them, and to the tyrants who fleece them.

192.

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

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

193.

_Atheism_, it is said, _breaks all the ties of society. Without the belief of a G.o.d, what will become of the sacredness of oaths? How shall we oblige a man to speak the truth, who cannot seriously call the Deity to witness what he says?_ But, does an oath strengthen our obligation to fulfil the engagements contracted? Will he, who is not fearful of lying, be less fearful of perjury? He, who is base enough to break his word, or unjust enough to violate his engagements, in contempt of the esteem of men, will not be more faithful therein for having called all the G.o.ds to witness his oaths. Those, who disregard the judgments of men, will soon disregard the judgments of G.o.d. Are not princes, of all men, the most ready to swear, and the most ready to violate their oaths?

194.

_The vulgar_, it is repeatedly said, _must have a Religion. If enlightened persons have no need of the restraint of opinion, it is at least necessary to rude men, whose reason is uncultivated by education_. But, is it indeed a fact, that religion is a restraint upon the vulgar? Do we see, that this religion preserves them from intemperance, drunkenness, brutality, violence, fraud, and every kind of excess? Could a people who have no idea of the Deity conduct themselves in a more detestable manner, than these believing people, among whom we find dissipation and vices, the most unworthy of reasonable beings? Upon going out of the churches, do not the working cla.s.ses, and the populace, plunge without fear into their ordinary irregularities, under the idea, that the periodical homage, which they render to their G.o.d, authorizes them to follow, without remorse, their vicious habits and pernicious propensities? Finally, if the people are so low-minded and unreasonable, is not their stupidity chargeable to the negligence of their princes, who are wholly regardless of public education, or who even oppose the instruction of their subjects? Is not the want of reason in the people evidently the work of the priests, who, instead of instructing men in a rational morality, entertain them with fables, reveries, ceremonies, fallacies, and false virtues which they think of the greatest importance?

To the people, Religion is but a vain display of ceremonies, to which they are attached by habit, which entertains their eyes, and produces a transient emotion in their torpid understandings, without influencing their conduct or reforming their morals. Even by the confession of the ministers of the altars, nothing is more rare than that _internal_ and _spiritual_ Religion, which alone is capable of regulating the life of man and of triumphing over his evil propensities. In the most numerous and devout nation, are there many persons, who are really capable of understanding the principles of their religious system, and who find them powerful enough to stifle their perverse inclinations?

Many persons will say, that _any restraint whatever is better than none._ They will maintain, that _if religion awes not the greater part, it serves at least to restrain some individuals, who would otherwise without remorse abandon themselves to crime_. Men ought undoubtedly to have a restraint, but not an imaginary one. Religion only frightens those whose imbecility of character has already prevented them from being formidable to their fellow-citizens. An equitable government, severe laws, and sound morality have an equal power over all; at least, every person must believe in them, and perceive the danger of not conforming to them.

195.

Perhaps it will be asked, _whether Atheism can be proper for the mult.i.tude?_ I answer, that any system, which requires discussion, is not made for the mult.i.tude. _What purpose then can it serve to preach Atheism?_ It may at least serve to convince all those who reason, that nothing is more extravagant than to fret one's self, and nothing more unjust than to vex others, for mere groundless conjectures. As for the vulgar who never reason, the arguments of an Atheist are no more fit for them than the systems of a natural philosopher, the observations of an astronomer, the experiments of a chemist, the calculations of a geometrician, the researches of a physician, the plans of an architect, or the pleadings of a lawyer, who all labour for the people without their knowledge.

Are the metaphysical reasonings and religious disputes, which have so long engrossed the time and attention of so many profound thinkers, better adapted to the generality of men than the reasoning of an Atheist? Nay, as the principles of Atheism are founded upon plain common sense, are they not more intelligible, than those of a theology, beset with difficulties, which even the persons of the greatest genius cannot explain? In every country, the people have a religion, the principles of which they are totally ignorant, and which they follow from habit without any examination: their priests alone are engaged in theology, which is too dense for vulgar heads. If the people should chance to lose this unknown theology, they mighty easily console themselves for the loss of a thing, not only perfectly useless, but also productive of dangerous commotions.

It would be madness to write for the vulgar, or to attempt to cure their prejudices all at once. We write for those only, who read and reason; the mult.i.tude read but little, and reason still less. Calm and rational persons will require new ideas, and knowledge will be gradually diffused.

196.

If theology is a branch of commerce profitable to theologians, it is evidently not only superfluous, but injurious to the rest of society.

Self-interest will sooner or later open the eyes of men. Sovereigns and subjects will one day adopt the profound indifference and contempt, merited by a futile system, which serves only to make men miserable.

All persons will be sensible of the inutility of the many expensive ceremonies, which contribute nothing to public felicity. Contemptible quarrels will cease to disturb the tranquility of states, when we blush at having considered them important.

Instead of Parliament meddling with the senseless combats of your clergy; instead of foolishly espousing their impertinent quarrels, and attempting to make your subjects adopt uniform opinions--strive to make them happy in this world. Respect their liberty and property, watch over their education, encourage them in their labours, reward their talents and virtues, repress licentiousness; and do not concern yourselves with their manner of thinking. Theological fables are useful only to tyrants and the ignorant.

197.

Does it then require an extraordinary effort of genius to comprehend, that what is above the capacity of man, is not made for him; that things supernatural are not made for natural beings; that impenetrable mysteries are not made for limited minds? If theologians are foolish enough to dispute upon objects, which they acknowledge to be unintelligible even to themselves, ought society to take any part in their silly quarrels? Must the blood of nations flow to enhance the conjectures of a few infatuated dreamers? If it is difficult to cure theologians of their madness and the people of their prejudices, it is at least easy to prevent the extravagancies of one party, and the silliness of the other from producing pernicious effects. Let every one be permitted to think as he pleases; but never let him be permitted to injure others for their manner of thinking.