The slaughter of many tribes was perpetrated by Moses and Joshua at the command of God. Even human sacrifice the God of Israel demanded of Abraham, but it was not carried into effect in this remarkable case.
But he could either not have given a command, or Abraham could not have believed that it had been given in earnest, which would have been in itself utterly at variance with the nature of God. Mahomet promises the whole world as the reward offered by his religion, and Christians talk about the universal slaughter of their enemies and the subjugation of the foes of the church, which indeed has not been insignificant, from the fact that the church had the entire control of public affairs.
Was not polygamy also permitted by (Mohammed) Moses, and as some maintain, even in the New Testament, by Christ? Did not the Holy Spirit beget the son of God by a peculiar union with a betrothed virgin?
As for other objections which are made to the pagans about their ridiculous idols, and their misuse of worship, they are not so weighty that similar ones can not be made to the members of other sects; nevertheless it can easily be proved that these abuses have proceeded from the subordinates rather than from the leaders, from the disciples, rather than from the masters of religions.
But to return to the former argument. This being,—since the intellect limits its extent,—is what some call Nature and others God. On these points some agree, others disagree. Some fancy that the worlds have existed from eternity, and call the connection of things God; certain ones call God an individual being, which can be neither seen or known, although among these disputes are not infrequent.
Religion, as far as it concerns worship, some attribute to the fear, some to the love, of invisible powers. But if the invisible powers are false, idolatry is just as the principles of each worshipper demand.
They will have it that love springs from kindness and refer it to gratitude; although nevertheless it chiefly arises from the sympathy of humors. The kind deeds of enemies inspire especially violent hatred although no one of the hypocrites has dared to confess it. But who would suppose that love arises from the kindness of him who gave to man the characteristics of a lion, a bear and other wild beasts that he might assume a nature contrary to the will of the creator? Who, well knowing the weakness of human nature, placed before [our progenitors] a tree, by which he was sure they would bring a fatal sentence upon themselves and their descendants (as some will have it)? And yet the latter are bound to worship and to perform deeds of gratitude, as if for a great favor, Forsooth! So the Ithacan may have it, etc. Take deadly arms, a sword for instance, and if you had the most certain foreknowledge (which some claim for God also in this very case, inasmuch as there can be no chance with God) of the very purpose that he, before whose eyes you place it, will seize it and inflict on himself and all his descendants the most dreadful death. (He who has still one drop of the milk of human kindness will shudder to do such a deed). Take, I say, a sword, you who are a father, for instance, or you who are a friend; and if you are a father, if you are a real friend, present it to your friend, or your children, with the command that they should not run upon it, you foreseeing beyond all doubt, nevertheless, that he will run upon it, and inflict on his children and those hitherto innocent, the most dreadful death. Consider, you who are a father, would you do such a thing? What is it to make a command a mockery, if this is not? And nevertheless God must have given such a command. But they maintain that God should be worshipped for his kindness, saying: If God is, he must be worshipped; just as they make this inference, the Great Mogul is, therefore he must be worshipped. His own people do indeed worship him, but why? assuredly that his unbridled pride and that of all great men may be gratified, and for no other reason. For he is worshipped chiefly on account of the fear of his visible power (hence at his death the worship ceases), and then too on account of the hope of rewards. This same reason exists for the reverence shown parents and other people in power; and since invisible powers are considered more important and greater than visible ones, therefore, they will have it that still more should they be worshipped. And this God should be worshipped on account of his love, they say. And what kind of love is it to expose innocent posterity to infinite suffering on account of the fall of one man, certainly foreseen and therefore foreordained (foreordained as far at least as being permitted). But, you say, they are to be redeemed. But how? The father exposes his only son to extreme suffering, that he may deliver the other man from tortures no greater, because of the redemption offered by the former.
The Barbarians had no such silly idea. But why should God be loved, why worshipped? because he created us? But to what end? that we should fall! because assuredly he had foreknowledge that [our progenitors] would fall, and set before them the medium of the forbidden fruit, without which they could not have fallen. Granted, however, that he should be worshipped because on him all things depend for their creation; some, nevertheless, add, for their continued existence also, and their preservation. Why should God be worshipped? Does he himself delight in worship? Certainly. Parents and benefactors are honored among us. But why is this honor given? Human nature has regard for mutual wants and, the bestowal of honor is due to the idea that we can be aided by a greater and more enduring power. No one wishes to aid another unless his own wants are satisfied in turn. That is called a person’s recognition of kindness and gratitude, which demands a greater recognition of his own kindness; and in order that his reputation may be spread abroad, it demands that the other be ready, as a handmaid, so to speak, to inspire in others an idea of his fame and nobility. Doubtless the idea others may entertain of our ability to be of service to general or individual needs, tickles us, and raises plumes for us like those of a peacock, wherefore generosity is found among the virtues. But who does not see the imperfection of our nature? Who, however, would say that God, the most perfect of all beings, wants anything? Or that he wishes for any such thing if he is perfect and already self-sufficient and honored without any external honors. Who would say that he wants honor except those who persist in honoring him?
The desire for honor is a sign of imperfection and lack of power.
The consensus of opinion among all races on this subject, is urged by those who have talked with scarcely all even of their own friends, or have examined three or four books treating of the testimony of the world, not even carefully considering how far the authors had knowledge of the customs of the world; but those excellent authors were not familiar with all customs. Notice, however, that when one is considering the matter, the objection here arises, that the fundamental reasons for worship are connected with God himself and his works, and not with the elementary constitution of any society. For there is no one who is not aware that worship is due to the custom, prevalent among the ruling and rich classes especially, of maintaining some external form of religion in order to calm the passions of the people.