A king of Macassar, tired of the idolatry of his fathers, took a notion one day to leave it. The monarch's council deliberated for a long time to know whether they should consult Christian or Mohammedan Doctors. In the impossibility of finding out which was the better of the two religions, it was resolved to send at the same time for the missionaries of both, and to accept the doctrine of those who would have the advantage of arriving first. They did not doubt that God, who disposes of events, would thus Himself explain His will. Mohammed's missionaries having been more diligent, the king with his people submitted to the law which he had imposed upon himself; the missionaries of Christ were dismissed by default of their God, who did not permit them to arrive early enough. God evidently consents that chance should decide the religion of nations.
Those who govern, always decide the religion of the people. The true religion is but the religion of the prince; the true God is the God whom the prince wishes them to worship; the will of the priests who govern the prince, always becomes the will of God. A jester once said, with reason, that "the true faith is always the one which has on its side 'the prince and the executioner.'"
Emperors and executioners for a long time sustained the Gods of Rome against the God of the Christians; the latter having won over to their side the emperors, their soldiers and their executioners succeeded in suppressing the worship of the Roman Gods. Mohammed's God succeeded in expelling the Christian's God from a large part of the countries which He formerly occupied. In the eastern part of Asia, there is a large country which is very flourishing, very productive, thickly populated, and governed by such wise laws, that the most savage conquerors adopted them with respect. It is China! With the exception of Christianity, which was banished as dangerous, they followed their own superstitious ideas; while the mandarins or magistrates, undeceived long ago about the popular religion, do not trouble themselves in regard to it, except to watch over it, that the bonzes or priests do not use this religion to disturb the peace of the State. However, we do not see that Providence withholds its benefactions from a nation whose chiefs take so little interest in the worship which is offered to it. The Chinese enjoy, on the contrary, blessings and a peace worthy of being envied by many nations which religion divides, ravages, and often destroys. We can not reasonably expect to deprive a people of its follies; but we can hope to cure of their follies those who govern the people; these will then prevent the follies of the people from becoming dangerous. Superstition is never to be feared except when it has the support of princes and soldiers; it is only then that it becomes cruel and sanguinary. Every sovereign who assumes the protection of a sect or of a religious faction, usually becomes the tyrant of other sects, and makes himself the must cruel perturbator in his kingdom.
CXL.—RELIGION IS NOT NECESSARY TO MORALITY AND TO VIRTUE.
We are constantly told, and a good many sensible persons come to believe it, that religion is necessary to restrain men; that without it there would be no check upon the people; that morality and virtue are intimately connected with it: "The fear of the Lord is," we are told, "the beginning of wisdom." The terrors of another life are salutary terrors, and calculated to subdue men's passions. To disabuse us in regard to the utility of religious notions, it is sufficient to open the eyes and to consider what are the morals of the most religious people. We see haughty tyrants, oppressive ministers, perfidious courtiers, countless extortioners, unscrupulous magistrates, impostors, adulterers, libertines, prostitutes, thieves, and rogues of all kinds, who have never doubted the existence of a vindictive God, or the punishments of hell, or the joys of Paradise.
Although very useless for the majority of men, the ministers of religion have tried to make death appear terrible to the eyes of their votaries. If the most devoted Christians could be consistent, they would pass their whole lives in tears, and would finally die in the most terrible alarms. What is more frightful than death to those unfortunate ones who are constantly reminded that "it is a fearful thing to fall into the hands of a living God;" that they should "seek salvation with fear and trembling!" However, we are assured that the Christian's death has great consolations, of which the unbeliever is deprived. The good Christian, we are told, dies with the firm hope of enjoying eternal happiness, which he has tried to deserve. But this firm assurance, is it not a punishable presumption in the eyes of a severe God? The greatest saints, are they not to be in doubt whether they are worthy of the love or of the hatred of God Priests who console us with the hope of the joys of Paradise, and close your eyes to the torments of hell, have you then had the advantage of seeing your names and ours inscribed in the book of life?
CXLI.—RELIGION IS THE WEAKEST RESTRAINT THAT CAN BE OPPOSED TO THE PASSIONS.
To oppose to the passions and present interests of men the obscure notions about a metaphysical God whom no one can conceive of; the incredible punishments of another life; the pleasures of Heaven, of which we can not form an idea, is it not combating realities with chimeras? Men have always but confused ideas of their God; they see Him only in the clouds; they never think of Him when they wish to do wrong. Whenever ambition, fortune, or pleasure entices them or leads them away, God, and His menaces, and His promises weigh nothing in the balance. The things of this life have for men a degree of certainty, which the most lively faith can never give to the objects of another life.