143.
"Let us, at least," it will be said, "cherish the idea of a G.o.d, which alone may serve as a barrier to the pa.s.sions of kings." But, can we sincerely admire the wonderful effects, which the fear of this G.o.d generally produces upon the minds of princes, who are called his images?
What idea shall we form of the original, if we judge of it by the copies!
Sovereigns, it is true, call themselves the representatives of G.o.d, his vicegerents upon earth. But does the fear of a master, more powerful than they are, incline them seriously to study the welfare of the nations, whom Providence has intrusted to their care? Does the pretended terror, which ought to be inspired into them by the idea of an invisible judge, to whom alone they acknowledge themselves accountable for their actions, render them more equitable, more compa.s.sionate, more sparing of blood and treasure of their subjects, more temperate in their pleasures, more attentive to their duties? In fine, does this G.o.d, by whose authority kings reign, deter them from inflicting a thousand evils upon the people to whom they ought to act as guides, protectors, and fathers? Alas! If we survey the whole earth, we shall see men almost every where governed by tyrants, who use religion merely as an instrument to render more stupid the slaves, whom they overwhelm under the weight of their vices, or whom they sacrifice without mercy to their extravagancies.
Far from being a check upon the pa.s.sions of kings, Religion, by its very principles, frees them from all restraint. It transforms them into divinities, whose caprice the people are never permitted to resist. While it gives up the reins to princes, and on their part breaks the bonds of the social compact, it endeavours to chain the minds and hands of their oppressed subjects. Is it then surprising, that the G.o.ds of the earth imagine every thing lawful for them, and regard their subjects only as instruments of their caprice or ambition?
In every country, Religion has represented the Monarch of nature as a cruel, fantastical, partial tyrant, whose caprice is law; the Monarch G.o.d, is but too faithfully imitated by his representatives upon earth. Religion seems every where invented solely to lull the people in the lap of slavery, in order that their masters may easily oppress them, or render them wretched with impunity.
144.
To guard against the enterprises of a haughty pontiff who wished to reign over kings, to shelter their persons from the attempts of credulous nations excited by the priests, several European princes have pretended to hold their crowns and rights from G.o.d alone, and to be accountable only to him for their actions. After a long contest between the civil and spiritual power, the former at length triumphed; and the priests, forced to yield, acknowledged the divine right of kings and preached them to the people, reserving the liberty of changing their minds and of preaching revolt, whenever the divine rights of kings clashed with the divine rights of the clergy. It was always at the expense of nations, that peace was concluded between kings and priests; but the latter, in spite of treaties, always preserved their pretensions.
Tyrants and wicked princes, whose consciences continually reproach them with negligence or perversity, far from fearing their G.o.d, had rather deal with this invisible judge who never opposes any thing, or with his priests who are always condescending to the rulers of the earth, than with their own subjects. The people, reduced to despair, might probably _appeal_ from the divine right of their chiefs. Men when oppressed to the last degree, sometimes become turbulent; and the divine rights of the tyrant are then forced to yield to the natural rights of the subjects.
It is cheaper dealing with G.o.ds than men. Kings are accountable for their actions to G.o.d alone; priests are accountable only to themselves. There is much reason to believe, that both are more confident of the indulgence of heaven, than of that of earth. It is much easier to escape the vengeance of G.o.ds who may be cheaply appeased, than the vengeance of men whose patience is exhausted.
"If you remove the fear of an invisible power, what restraint will you impose upon the pa.s.sions of sovereigns?" Let them learn to reign; let them learn to be just; to respect the rights if the people; and to acknowledge the kindness of the nations, from whom they hold their greatness and power. Let them learn to fear men, and to submit to the laws of equity.
Let n.o.body transgress these laws with impunity; and let them be equally binding upon the powerful and the weak, the great and the small, the sovereign and the subjects.
The fear of G.o.ds, Religion, and the terrors of another life, are the metaphysical and supernatural bulwarks, opposed to the impetuous pa.s.sions of princes! Are these bulwarks effectual? Let experience resolve the question. To oppose Religion to the wickedness of tyrants, is to wish, that vague, uncertain, unintelligible speculations may be stronger than propensities which every thing conspires daily to strengthen.
145.
The immense service of religion to politics is incessantly boasted; but, a little reflection will convince us, that religious opinions equally blind both sovereigns and people, and never enlighten them upon their true duties or interests. Religion but too often forms licentious, immoral despots, obeyed by slaves, whom every thing obliges to conform to their views.
For want of having studied or known the true principles of administration, the objects and rights of social life, the real interests of men and their reciprocal duties, princes, in almost every country, have become licentious, absolute, and perverse; and their subjects abject, wicked, and unhappy. It was to avoid the trouble of studying these important objects, that recourse was had to chimeras, which, far from remedying any thing, have hitherto only multiplied the evils of mankind, and diverted them from whatever is most essential to their happiness.
Does not the unjust and cruel manner in which so many nations are governed, manifestly furnish one of the strongest proofs, not only of the small effect produced by the fear of another life, but also of the non-existence of a Providence, busied with the fate of the human race? If there existed a good G.o.d, should we not be forced to admit, that in this life he strangely neglects the greater part of mankind? It would seem, that this G.o.d has created nations only to be the sport of the pa.s.sions and follies of his representatives upon earth.
146.
By reading history with attention, we shall perceive that Christianity, at first weak and servile, established itself among the savage and free nations of Europe only intimating to their chiefs, that its religious principles favoured despotism and rendered them absolute. Consequently, we see barbarous princes suddenly converted; that is, we see them adopt, without examination, a system so favourable to their ambition, and use every art to induce their subjects to embrace it. If the ministers of this religion have since often derogated from their favourite principles, it is because the theory influences the conduct of the ministers of the Lord, only when it suits their temporal interests.
Christianity boasts of procuring men a happiness unknown to preceding ages. It is true, the Greeks knew not the _divine rights_ of tyrants or of the usurpers of the rights of their country. Under paganism, it never entered the head of any man to suppose, that it was against the will of heaven for a nation to defend themselves against a ferocious beast, who had the audacity to lay waste their possessions. The religion of the Christians was the first that screened tyrants from danger, by laying down as a principle that the people must renounce the legitimate defence of themselves. Thus Christian nations are deprived of the first law of nature, which orders man to resist evil, and to disarm whoever is preparing to destroy him! If the ministers of the church have often permitted the people to revolt for the interest of heaven, they have never permitted them to revolt for their own deliverance from real evils or known violences.
From heaven came the chains, that were used for fettering the minds of mortals. Why is the Mahometan every where a slave? Because his prophet enslaved him in the name of the Deity, as Moses had before subdued the Jews. In all parts of the earth, we see, that the first legislators were the first sovereigns and the first priests of the savages, to whom they gave laws.
Religion seems invented solely to exalt princes above their nations, and rivet the fetters of slavery. As soon as the people are too unhappy here below, priests are ready to silence them by threatening them with the anger of G.o.d. They are made to fix their eyes upon heaven, lest they should perceive the true causes of their misfortunes, and apply the remedies which nature presents.
147.
By dint of repeating to men, that the earth is not their true country; that the present life is only a pa.s.sage; that they are not made to be happy in this world; that their sovereigns hold their authority from G.o.d alone, and are accountable only to him for the abuse of it; that it is not lawful to resist them, etc., priests have eternized the misgovernment of kings and the misery of the people; the interests of nations have been basely sacrificed to their chiefs. The more we consider the dogmas and principles of religion, the more we shall be convinced, that their sole object is the advantage of tyrants and priests, without regard to that of societies.
To mask the impotence of its deaf G.o.ds, religion has persuaded mortals, that iniquities always kindle the wrath of heaven. People impute to themselves alone the disasters that daily befal them. If nations sometimes feel the strokes of convulsed nature, their bad governments are but too often the immediate and permanent causes, from whence proceed the continual calamities which they are forced to endure. Are not the ambition, negligence, vices, and oppressions of kings and n.o.bles, generally the causes of scarcity, beggary, wars, pestilences, corrupt morals, and all the multiplied scourges which desolate the earth?
In fixing men"s eyes continually upon heaven; in persuading them, that all their misfortunes are effects of divine anger; in providing none but ineffectual and futile means to put an end to their sufferings, we might justly conclude, that the only object of priests was to divert nations from thinking about the true sources of their misery, and thus to render it eternal. The ministers of religion conduct themselves almost like those indigent mothers, who, for want of bread, sing their starved children to sleep, or give them playthings to divert their thoughts from afflicting hunger.
Blinded by error from their very infancy, restrained by the invisible bonds of opinion, overcome by panic terrors, their faculties blunted by ignorance, how should the people know the true causes of their wretchedness? They imagine that they can avert it by invoking the G.o.ds.
Alas! do they not see, that it is, in the name of these G.o.ds, that they are ordered to present their throats to the sword of their merciless tyrants, in whom they might find the obvious cause of the evils under which they groan, and for whom they cease not to implore, in vain, the a.s.sistance of heaven?
Ye credulous people! In your misfortunes, redouble your prayers, offerings, and sacrifices; throng to your temples; fast in sack-cloth and ashes; bathe yourselves in your own tears; and above all, completely ruin yourselves to enrich your G.o.ds! You will only enrich their priests. The G.o.ds of heaven will be propitious, only when the G.o.ds of the earth shall acknowledge themselves, men, like you, and shall devote to your welfare the attention you deserve.
148.
Negligent, ambitious, and perverse Princes are the real causes of public misfortunes. Useless, unjust Wars depopulate the earth. Encroaching and despotic Governments absorb the benefits of nature. The rapacity of Courts discourages agriculture, extinguishes industry, produces want, pestilence and misery. Heaven is neither cruel nor propitious to the prayers of the people; it is their proud chiefs, who have almost always hearts of stone.
It is destructive to the morals of princes, to persuade them that they have G.o.d alone to fear, when they injure their subjects, or neglect their happiness. Sovereigns! It is not the G.o.ds, but your people, that you offend, when you do evil. It is your people and yourselves that you injure, when you govern unjustly.
In history, nothing is more common than to see Religious Tyrants; nothing more rare than to find equitable, vigilant, enlightened princes. A monarch may be pious, punctual in a servile discharge of the duties of his religion, very submissive and liberal to his priests, and yet at the same time be dest.i.tute of every virtue and talent necessary for governing. To princes, Religion is only an instrument destined to keep the people more completely under the yoke. By the excellent principles of religious morality, a tyrant who, during a long reign, has done nothing but oppress his subjects, wresting, from them the fruits of their labour, sacrificing them without mercy to his insatiable ambition,--a conqueror, who has usurped the provinces of others, slaughtered whole nations, and who, during his whole life, has been a scourge to mankind,--imagines his conscience may rest, when, to expiate so many crimes, he has wept at the feet of a priest, who generally has the base complaisance to console and encourage a robber, whom the most hideous despair would too lightly punish for the misery he has caused upon earth.
149.
A sovereign, sincerely devout, is commonly dangerous to the state.
Credulity always supposes a contracted mind; devotion generally absorbs the attention, which a prince should pay to the government of his people.
Obsequious to the suggestions of his priests, he becomes the sport of their caprices, the favourer of their quarrels, and the instrument and accomplice of their follies, which he imagines to be of the greatest importance. Among the most fatal presents, which religion has made the world, ought to be reckoned those devout and zealous monarchs, who, under an idea of working for the welfare of their subjects, have made it a sacred duty to torment, persecute, and destroy those, who thought differently from themselves. A bigot, at the head of an empire, is one of the greatest scourges. A single fanatical or knavish priest, listened to by a credulous and powerful prince, suffices to put a state in disorder.
In almost all countries, priests and pious persons are intrusted with forming the minds and hearts of young princes, destined to govern nations.
What qualifications have instructors of this stamp! By what interests can they be animated? Full of prejudices themselves, they will teach their pupil to regard superst.i.tion, as most important and sacred; its chimerical duties, as most indispensable, intolerance and persecution, as the true foundation of his future authority. They will endeavour to make him a party leader, a turbulent fanatic, a tyrant; they will early stifle his reason, and forewarn him against the use of it; they will prevent truth from reaching his ears; they will exasperate him against true talents, and prejudice him in favour of contemptible ones; in short, they will make him a weak devotee, who will have no idea either of justice or injustice, nor of true glory, nor of true greatness, and who will be dest.i.tute of the knowledge and virtues necessary to the government of a great nation. Such is the plan of the education of a child, destined one day to create the happiness or misery of millions of men!
150.
Priests have ever shewn themselves the friends of despotism, and the enemies of public liberty: their trade requires abject and submissive slaves, who have never the audacity to reason. In an absolute government, who ever gains an ascendancy over the mind of a weak and stupid prince, becomes master of the state. Instead of conducting the people to salvation, priests have always conducted them to servitude.
In consideration of the supernatural t.i.tles, which religion has forged for the worst of princes, the latter have commonly united with priests, who, sure of governing by opinion the sovereign himself, have undertaken to bind the hands of the people and to hold them under the yoke. But the tyrant, covered with the shield of religion, in vain flatters himself that he is secure from every stroke of fate; opinion is a weak rampart against the despair of the people. Besides, the priest is a friend of the tyrant only while he finds his account in tyranny; he preaches sedition, and demolishes the idol he has made, when he finds it no longer sufficiently conformable to the interest of G.o.d, whom he makes to speak at his will, and who never speaks except according to his interests.
It will no doubt be said, that sovereigns, knowing all the advantages which religion procures them, are truly interested in supporting it with all their strength. If religious opinions are useful to tyrants, it is very evident, that they are useful to those, who govern by the laws of reason and equity. Is there then any advantage in exercising tyranny? Are princes truly interested in being tyrants? Does not tyranny deprive them of true power, of the love of the people, and of all safety? Ought not every reasonable prince to perceive, that the despot is a madman, and an enemy to himself? Should not every enlightened prince beware of flatterers, whose object is to lull him to sleep upon the brink of the precipice which they form beneath him?