Of the importance of religious opinions

The surface of the earth represents to us about the two hundred and fortieth part of the surperfice of the different opaque bodies which revolve round the sun.

The fixed stars are so many suns, which, according to all appearance, serve equally to enlighten and fertilize planets similar to those we are acquainted with.

A famous astronomer^[7] has lately discovered fifty thousand new stars in a zone fifteen degrees in length and two in breadth, a space which corresponds with the thirteen hundred and sixty-fourth part of the celestial sphere.

Thus, supposing that we perceive an equal number of stars in every other parallel section of the firmament, the quantity we should be acquainted with would rise to near sixty-nine millions.

And if each of these stars were the centre of a planetary system, resembling the one we inhabit, we should have an idea of the existence of a number of habitable globes, whose extent would be sixteen or seventeen millions of times more considerable than the surface of the earth^[8].

However, the ingenious invention which assists us to explore the vaulted firmament is susceptible of new improvement; and even at the period when it may arrive at the greatest perfection, the space which our astronomic knowledge may have taken possession of, will only be a point in the vast extent which our imagination can conceive.

This imagination itself, like all our intellectual faculties, is perhaps only a simple degree of infinite powers; and the images that it presents are but an imperfect sketch of universal existence.

What then becomes of our earth, in the midst of that immensity which the human mind vainly tries to grasp? What is it even now, compared with that number of terrestrial bodies we can calculate or suppose?

Is it then the inhabitants of this grain of sand, is it only a few of them, that have discovered the true mode of worshipping the Creator of so many wonders? Their dwelling is a point in infinite space; the life which they enjoy is but one of the moments which compose eternity; they pass away like a flash of lightning in that course of ages, in which generations after generations are lost. How then dare any of them announce to the present age, and to those to come, that men cannot escape the vengeance of Heaven if they alter one tittle of the Ritual? What an idea they give of the relation established between the God of the universe and the atoms dispersed throughout nature? Let them then raise one of the extremities of that veil which covers so many mysteries, let them consider a moment the wonders on every side, the starry firmament, and the inconceivably dreary immensity which their imagination cannot embrace; and let them judge, if it is by the exterior form of their adoration, the vain pomp of their ceremonies, that this Omnipotent God can distinguish their homage. Is it then, by the pride of our opinions, that we think to reach the Supreme Being? It is more comfortable, more reasonable to believe, that all the inhabitants of the earth have access to His throne, and that we are permitted to raise ourselves to it by a profound sentiment of love and gratitude, as the most sure and intimate relation between man and his Creator.

Undoubtedly it is necessary that public worship should be constantly regulated, and that distinct symbols should be respected, whose essential character ought not to vary, that the sentiments of the generality, so promptly affected by exterior objects, may not be exposed to any alteration; it is necessary that weak minds easily find their way, and that they are not embarrassed with doubt and uncertainty; in short, it is to be desired, that the citizens, united by the same laws and political interests, should be so by the same worship, in order that the sacred band of religion may take them all in; and that principles of education should be maintained and fortified by example. But as morality is the first law of princes, and that always clear and distinct in its motives and instructions, it ought to precede the uncertain combinations of the politician. A government is never permitted to aim at any end by unjust means, let it be ever so desirable; and I believe that this rule is equally adapted to the opinions of men and their rights. It would be possible to conceive a system of distribution, with respect to the fortunes of men, more convenient than any other for the increase of public wealth and the power of the state; but though this knowledge should influence the general conduct of government, it receives no right from its discernment, to arrange according to its will, the situation of every citizen. The same principle has greater force applied to opinions: it is reasonable to seek to direct their course by slow and mild means; but the system of unity, which is certainly most conducive to the happiness of a state, would cease to be good, if, in order to establish that system, violence, or merely constraint, was had recourse to: liberty of thought is the first of rights, and the most respectable dominion is that of conscience.

Some now talk of the union of civil tolerance and religious intolerance; the one protects Protestants in Catholic countries, and Catholics in Protestant countries; and the other would forbid every kind of worship which is not conformable to the institutions of the predominant religion: but upon this plan, if the number of Dissenters was to become considerable, an important part of the nation would be without worship; and the government should not appear indifferent to this, since it is of great importance to mankind to maintain carefully every support of morality.

There is nothing more to be said on intolerance when we consider it in its excess. We all now know what we ought to think of the severities and persecutions which history has transmitted an account of, and we know the opinion we should form of many acts of intolerance and inhumanity which some have for a long time gloried in; and we cannot stifle our indignation at the sight of the faggots that are still lighted round those unhappy wretches scattered over the face of the earth, of whom Jesus Christ himself said, with so much goodness, in the midst of his agonies; Father forgive them, for they know not what they do. It is time to abolish for ever those dreadful customs, ignominious remembrance of our ancient phrensies! O God, are these Thy creatures that they dare to torment in Thy name! Is it the work of Thy hand that they sacrifice to Thy glory?—Petty tyrants! ferocious inquisitors! do you expect to obtain the favour of Heaven, with a heart hardened, after mutilating the members and tearing the bosoms of those whom you can only draw to you by a sentiment of pity? whose emotions you are not acquainted with? The God of goodness rejects such offerings—He cannot away with them. Who then will pardon errors, if not men who are continually deceived! Alas! if exactness of judgment, or the perfection of reason, were the only title to divine benevolence, there is not any one who might not cast down his eyes devoid of all hope.

Those who proudly flatter themselves, that they alone know the worship agreeable to the Supreme Being, lose all their claim to our confidence, when, guided by a spirit of intolerance, they depart so visibly from the character which ought to inspire the idea of a God, protector of human weakness. But the absurd attempt to inspire faith by acts of rigour and severity, has been so often and so ably combated, that I shall not dwell on a principle, the truth of which common sense will discover. I shall only make one observation sufficient to intimidate the conscience of inquisitors, and all those who adopt their maxims. The operations of the mind can only be influenced by reasoning, all the designs formed to attain this end by violence are attempts to subvert the belief of the spirituality of the soul, and indirect associations with materialists; for we must believe in the identity of matter and thought to have a right of presuming, that the empire exercised on us by rigorous treatment can have an influence on our opinions; and then we must consider man as a being governed by mechanical laws, to be able to imagine, that with instruments of torture we can excite a sensation, which, by an unknown conduit, might act instead of judgment and the sentiment of persuasion.

It is because, the indignant emotions of a worthy heart are more powerful than the cool arguments of offended reason, that we rise with warmth against intolerance; for without this motive it would only deserve our contempt, as indicating a singular littleness of soul. Who can remember without pity, those dissensions so long maintained, in which men, both weak and blind, united in the name of devotion, actuated by self-love, unintelligible decrees, to some important controversy? All these disputes appear foolish when we coolly examine them; and we have only to consider, abstractedly, those quarrels, to discover all their absurdity.

But as it is only by spreading knowledge and diffusing wholesome precepts that we can hope to cure enthusiasm and intolerance; we ought to be on our guard against the dangerous spirit of indifference, otherwise one evil will be removed only to introduce another equally fatal; when trying to divert men from fanaticism, we destroy the ideas which served as a foundation for religion. There could not subsist any sound opinion or estimable principle, if the different errors which creep round them were torn away by an awkward or violent hand; and is the evil, which continually mixes with the good, became the subject of blind proscription.

Let us loudly acknowledge the benefits which we have received from distinguished writers, who have defended with zeal and energy the cause of toleration; it is an obligation, added to many others, which it is just to acknowledge, that we have received from genius and talents united: but permit us also to observe, that several of those writers have lost a part of the applause due to them, by seeking to depress religion, in order to succeed in their attempt; such a proceeding was unworthy of enlightened philosophers, who more than others ought to assign limits to reason, and never despair of its influence. What should we think, if, amongst those who justly attack the tyranny exercised over conscience, there were some intolerant in the defence of toleration; and if we had reason to reproach them with despising, and sometimes hating those who do not concur with them; and by an inconsiderate imputation of pusillanimity or hypocrisy, make the characters and intentions of those who do not adopt their sentiments appear suspicious? What a strange inconsistency, in a different way, do they not exhibit; forgetting, sometimes, their own opinions, and contradicting, without thinking, their acknowledged incredulity, they raise a clamour about the miseries to which mankind are subject, and display the pretended disorders of the universe, in order, afterwards, to throw an odium on the God whose existence they contest, to ridicule a Providence they do not rely on! One would think, that after having overturned the empire of the Deity, that they might remain the only legislators of the world; they regretted not having any longer a rival, and wished to rebuild the temple they have destroyed, to have again a vain idol to insult. Another inconsistency appears in their asperity against those who resist their dogmas, whilst, in the system of fate, reason does not preserve its empire, and the master, as well as the disciple, are equally subject to the laws of necessity.

To exercise an authority over the mind by the power of eloquence is a great advantage; for such an authority is not confined to any place or time; but to have a right to such an extensive reign, we must renounce fashionable opinions, the counsels of vanity and the instigations of self-love; and be only actuated by that universal and durable interest, the happiness of mankind.

I would not wish to prohibit the wise man or philosopher from treating any subject proper to direct our judgment; for there are abuses and prejudices every where, which we cannot destroy without making a step towards reason and truth; but as there is a philosophy for the thoughts, there is one also for the actions. I indeed wish that men of an enlarged turn of mind, who perceive at a glance the moral order of things, would attack with more caution and moderation, and at a proper season, that which directly relates to the opinions most essential to our happiness; and that a respect for these opinions should be manifest, even when they censure fanaticism and superstition.

Such a wish is far from being realized; and I cannot help lamenting, when I consider the design of the greater part, who have written for some time past on religious subjects: some seek artfully to destroy, or, at least, relax the band which unites men to the idea of a Supreme Being; and others shut up in some mystic idea, as in a dark den, blindly level their anathemas against every kind of doubt and uncertainty; and confound, in their rigorous censures, the accessary ideas with the principal opinions.

However, in taking a course so opposite, they unfortunately have an equal interest in ranking the essential principles of religion with the most insignificant symbols: but influenced by very different motives; the former act with a view of making religious zeal serve to defend every part of the worship of which they are the ministers; the latter, guided by a motive of self-love, readily admit confusion, that they may have an opportunity of undermining religion when they attack its outworks.

We have need, more than ever, to be directed to religion by wise and moderate discourses, by a happy mixture of reason and sensibility, the true characteristic of evangelical morality. It is only by these means that the authority of salutary truths can be strengthened: we are easily hurried beyond the just line, when the human mind is not in a state to mark any limits; but the daily progress of knowledge obliges us to use more exactness: it is necessary then to rein in the imagination, and to allow reason to take place of it: yet it is still allowed us to animate reason, and even useful to do so, but we must absolutely avoid disguising it. False notions only have need of the assistance of exaggeration; it seems that some are very fond of extremes, that common sense may not investigate them.

I will make another observation. Those who, to free us from superstition, endeavour to relax religious restrictions; and those who, to strengthen them, have recourse to intolerance, equally miss their aim. The hatred so naturally excited by every kind of violence and constraint, in matters of opinion, creates a repugnance in those persons to religion who are insensibly led to consider this excellent system as the motive or excuse for a blind spirit of persecution. And the direct attacks against religious opinions engage well-disposed minds to adhere more strenuously to every custom which appears a form of respect or adoration; as we redouble our zeal for a friend in the midst of those who neglect or slight him.

Let us unite, and it is certainly time, to render to the Supreme Being sincere worship; and let that worship always be worthy of the dignity of our Creator: let us banish severity and superstition; but let us equally dread that culpable indifference, the cause of so many misfortunes; and when we shall have strengthened the influence of sound reason, let us adhere more closely to the useful opinions which have been refined from errors, and with all our force repulse those who wish us to bury our hopes to free ourselves from the wanderings of the imagination. Yes, a religion, disengaged from the passions of men, in its native beauty, ought to dwell with us; public order and private happiness equally claim it, and all our reflections lead us to elevate our hearts towards an Omnipotent Being, of whose existence all nature reminds us: religion well understood, far from being the necessary principle of rigour or violence, should be the foundation of every social virtue, and of every mild and indulgent sentiment. We are not called to tyrannize over the opinions of others, or to give despotic laws to the mind; we must observe, that a moderate and rational religion only will guide us to the path of happiness and virtue, by addressing equally our hearts and minds.