When we reject, as too weak, the proofs given of the existence of a God, they instantly oppose to the arguments, which destroy that existence, an inward sense, a deep persuasion, an invincible inclination, born in every man, which holds up to his mind, in spite of himself, the idea of an almighty being, whom he cannot entirely expel from his mind, and whom he is compelled to acknowledge, in spite of the strongest reasons that can be urged. But whoever will analyse this inward sense, upon which such stress is laid, will perceive, that it is only the effect of a rooted habit, which, shutting their eyes against the most demonstrative proofs, subjects the greater part of men, and often even the most enlightened, to the prejudices of childhood. What avails this inward sense, or this deep persuasion, against the evidence, which demonstrates, that whatever implies a contradiction cannot exist?
We are gravely assured, that the non-existence of God is not demonstrated. Yet, by all that men have hitherto said of him, nothing is better demonstrated, than that this God is a chimera, whose existence is totally impossible; since nothing is more evident, than that a being cannot possess qualities so unlike, so contradictory, so irreconcilable, as those, which every religion upon earth attributes to the Divinity. Is not the theologian's God, as well as that of the deist, a cause incompatible with the effects attributed to it? Let them do what they will, it is necessary either to invent another God, or to grant, that he, who, for so many ages, has been held up to the terror of mortals, is at the same time very good and very bad, very powerful and very weak, unchangeable and fickle, perfectly intelligent and perfectly void of reason, of order and permitting disorder, very just and most unjust, very skilful and unskilful. In short, are we not forced to confess, that it is impossible to reconcile the discordant attributes, heaped upon a being, of whom we cannot speak without the most palpable contradictions? Let any one attribute a single quality to the Divinity, and it is universally contradicted by the effects, ascribed to this cause.
110.
Theology might justly be defined the science of contradictions. Every religion is only a system, invented to reconcile irreconcilable notions. By the aid of habit and terror, man becomes obstinate in the greatest absurdities, even after they are exposed in the clearest manner. All religions are easily combated, but with difficulty extirpated. Reason avails nothing against custom, which becomes, says the proverb, a second nature. Many persons, in other respects sensible, even after having examined the rotten foundation of their belief, adhere to it in contempt of the most striking arguments. Whenever we complain of religion, its shocking absurdities, and impossibilities, we are told that we are not made to understand the truths of religion; that reason goes astray, and is capable of leading us to perdition; and moreover, that what is folly in the eyes of man, is wisdom in the eyes of God, to whom nothing is impossible. In short, to surmount, by a single word, the most insurmountable difficulties, presented on all sides by theology, they get rid of them by saying, these are mysteries!
111.
What is a mystery? By examining the thing closely, I soon perceive, that a mystery is nothing but a contradiction, a palpable absurdity, a manifest impossibility, over which theologians would oblige men humbly to shut their eyes. In a word, a mystery is whatever our spiritual guides cannot explain.
It is profitable to the ministers of religion, that people understand nothing of what they teach. It is impossible to examine what we do not comprehend; when we do not see, we must suffer ourselves to be led. If religion were clear, priests would find less business.
Without mysteries there can be no religion; mystery is essential to it; a religion void of mysteries, would be a contradiction in terms. The God, who serves as the foundation of natural religion, or deism, is himself the greatest of mysteries.