Christianity Unveiled Part 2

A small number of the just, however, escaped this destructive flood; but the deluged earth, and the destruction of mankind, did not satiate the implacable vengeance of their Creator. A new generation appeared, These, although descended from the friends of G.o.d, whom he had preserved in the general shipwreck of the world, incense him by new crimes. The almighty is represented as having been incapable of rendering his creature such as he desired him. A new torrent of corruption carries away mankind; and wrath is again excited in the bosom of Jehovah.

1 Ex nihilo nihil fit, was considered as an axiom by ancient philosophers. The creation, as admitted by the Christians of the present day, that is to say, the eduction of all things from nothing, is a theological invention, not, indeed, of very remote date. The word Barah, which is used in Genesis, signifies to compote, arranges to dispose matter already existing.

Partial in his affections and his preferences, he, at length, casts his eyes on an idolatrous a.s.syrian. He enters into an alliance with this man, and covenants that his posterity shall be multiplied to the number of the stars of heaven, or the sands of the sea, and that they shall for ever enjoy the favour of G.o.d. To this chosen race he reveals his will; for them, unmindful of his justice, he destroys whole nations.

Nevertheless, this favoured race is not the more happy or the more attached to their G.o.d. They fly to strange G.o.ds, from whom they seek succours, which are refused to them by their own. They frequently insult the G.o.d who is able to exterminate them. Sometimes he punishes, sometimes consoles them; one while he hates them without cause, and another caresses them with as little reason. At last, finding it impossible to reclaim this perverse people, for whom he continues to feel the warmest tenderness, he sends amongst them his own son. To this son they will not listen. What do I say? This beloved son, equal to G.o.d his father, is put to an ignominious death by his favourite nation. His father, at the same time, finds it impossible to save the human race, without the sacrifice of his own son. Thus an innocent G.o.d becomes the victim of a just G.o.d, by whom he is beloved. Both consent to this strange sacrifice, judged necessary by a G.o.d, who knows that it will be useless to an hardened nation, which nothing can reclaim. We should expect that the death of this G.o.d, being useless to Israel, must serve, at least, to expiate the sins of the rest of the human race.

Notwithstanding the eternal alliance with the Hebrews, solemnly sworn to by the Most High, and so many times renewed, that favourite nation find themselves at last deserted by their G.o.d, who could not reduce them to obedience. The merits of the sufferings and death of his Son, are applied to the nations before excluded from his bounty. These are reconciled to heaven, now become more just in regard to them, and return to grace. Yet, in spite of all the efforts of G.o.d, his favours are lavished in vain. Mankind continued to sin, enkindle the divine wrath, and render themselves worthy of the eternal punishments, previously prepared and destined for the greater part of the human race.

Such is the faithful history of the G.o.d, on whom the foundation of the Christian religion is laid. His conduct being so strange, cruel, and opposite to all reason, is it surprising to see the worshippers of this G.o.d ignorant of their duties, dest.i.tute of humanity and justice, and striving to a.s.similate themselves to the model of that barbarous divinity which they adore? What indulgence have mankind a right to expect from a G.o.d, who spared not even his own son? What indulgence can the Christian, who believes this fable, shew to his fellow-creature?

Ought he not to imagine that the surest means of pleasing his G.o.d, is to imitate his ferocity and cruelty? 1

1 The sacrifice of the Son of G.o.d is mentioned as a proof of his benevolence. Is it not rather a proof of his ferocity, cruelty, and implacable vengeance? A good Christian, on his death-bed said, "he had never been able to conceive how a good G.o.d could put an innocent G.o.d to death, to appease a just G.o.d."

It is at least evident, that the sectaries of such a G.o.d must have a precarious morality, founded on principles dest.i.tute of all firmness.

This G.o.d, in fact, is not always unjust and cruel; his conduct varies.

Sometimes he appears to have created all nature for man alone; at others, he seems to have created man only as an object, whereon to exercise his arbitrary rage. Sometimes they are cherished by him, notwithstanding all their faults; at others, the whole species is condemned to eternal misery for an apple. This unchangeable G.o.d is alternately agitated by anger and love, revenge and pity, benevolence and fury. His conduct is continually dest.i.tute of that uniformity which characterises wisdom. Partial in his affections, he makes it the duty of his favourite people to commit deliberately the most atrocious crimes.

He commands them to violate good faith, and contemn the rights of nations. He enjoins upon them the commission of robbery and murder.

On other occasions, we see him forbidding the same crimes, ordaining justice, and prescribing to mankind abstinence from whatever disturbs the good order of society. This G.o.d, who is in turn styled the G.o.d of Vengeance, the G.o.d of Mercies, the G.o.d of Arms, and the G.o.d of Peace, is ever at variance with himself. His subjects are consequently each one at liberty to copy that part of his conduct which he finds most congenial to his humour. Hence their morality becomes arbitrary. It is surprising, that Christians have never yet been able to agree amongst themselves, whether it would be most pleasing to their G.o.d to tolerate the various opinions of mankind, or to exterminate all who differ from themselves.

It is, in fact, a problem with them, whether it be most expedient to persecute and a.s.sa.s.sinate those who think not as they do, or to treat them with humanity, and suffer them to live in peace.

Christians, however, do not fail to justify the strange and often iniquitous conduct attributed to their G.o.d in the Scriptures. This G.o.d, say they, being of right the absolute master of his creatures, can dispose, of them at his pleasure, and for this no one can accuse him of injustice, or demand an account of his conduct. His justice is not the justice of mankind, and they have no right to censure any of his actions. It is easy to perceive the insufficiency of this answer.

Mankind in making justice an attribute of their G.o.d, can have no idea of this virtue, but by supposing that it resembles the justice of their fellow-creatures. If G.o.d have a justice, which in its essence differs from that of man, we know not what it is, and we attribute to him a quality of which we have no idea. If it be said, that G.o.d owes nothing to his creatures, he is supposed to be a tyrant, whose conduct has no rule but his own caprice, and who cannot continue to be a model for us, having no longer any relation with us, seeing all relations must be reciprocal. If nothing be due from G.o.d to his creatures, how can any thing be due from them to him? If, as we are continually told, men are to G.o.d, as the clay in the hands of the potter, no moral relation can exist between them. It is, nevertheless, upon those relations that all religion is founded. Therefore, to say that G.o.d has no duty towards his creatures, and that his justice is different from that of mankind, is to sap the foundations of all religion and justice, which necessarily suppose that punish them for doing evil.

In fine, how can the followers of the Christian system reconcile that barbarous conduct, and those sanguinary commands, attributed to him in the Scriptures, with his goodness or his wisdom? And how can goodness be an attribute of a G.o.d, who has created most of the human race only to d.a.m.n them eternally? G.o.d ought to reward mankind for doing good.

Here we shall be told that the conduct of G.o.d is, to us, an impenetrable mystery, that we have no right to scrutinize it, and that our feeble reason must be lost whenever it attempts to sound the depth of divine wisdom. We are informed that we must adore in silence, and tremblingly submit to the oracles of a G.o.d, who has himself sufficiently made known his will in his holy Scriptures. This is what they call revelation, to which we proceed in the next chapter.

CHAP. V.--OF REVELATION.

How can we know, without the aid of reason, that G.o.d hath spoken? But, on the other side, is not reason proscribed by the Christian religion?

Is not the use of reason forbidden, in the examination of the marvellous dogmas with which we are presented by this religion? Does it not continually exclaim against a profane reason, which it accuses of insufficiency, and often regards as rebellious to heaven? In order to be capable of judging of divine revelation, we must have a just idea of the Divinity. But seeing human reason is too weak and grovelling to exalt itself to an acquaintance with the Supreme Being, from what source shall we derive that idea, beside revelation itself? Thus revelation itself is to become the proof of the authority of revelation.

Let us pa.s.s on from this conjuror's circle, and open the sacred books, destined to enlighten mankind, and before which reason must fall prostrate. Do they exhibit any precise ideas of the G.o.d, whose oracles they announce? Can we draw from them any just conceptions of its attributes? Is not this G.o.d represented as a ma.s.s of extraordinary qualities, which form an inexplicable enigma? If this revelation be, as is supposed, an emanation from G.o.d himself, who can confide in him? Does he not paint himself as false, unjust, deceitful, and Cruel; as setting snares for mankind; seducing, hardening, and leading them astray? 1

1 By the Scriptures and the Fathers of the Church, G.o.d is always represented as a seducer. He permits Eve to be seduced by a serpent. He hardens the heart of Pharaoh.

Christ himself is a stone of stumbling. Such are the points of view under which the Divinity is exhibited to us.

Thus the man, desirous of being a.s.sured of the truth of Christian revelation, finds himself, at the first step of enquiry, plunged into distrust and perplexity, which is increased by the indeterminable disputes of his sacred guides, who have never been able to agree upon the manner of understanding the oracles of a Divinity which they say has revealed itself.

The hesitation and fear of the man who honestly examines the revelation adopted by Christians, must redouble, when he sees their G.o.d represented as revealing himself only to a few favourites of the human race, while he carefully conceals himself from the remainder, to whom, notwithstanding this, revelation is equally necessary. He must be uncertain whether or not he is of the number, to whom this partial G.o.d deigns to make himself known.

Must not his heart be troubled at the sight of a G.o.d, who vouchsafes to discover himself, and announce his decrees, only to a number of men, inconsiderable in comparison with the whole human race? Is he not tempted to accuse this G.o.d of a malevolence too dark, when he finds that for want of revealing himself to so many millions of mankind, he has caused their inevitable misery through an endless succession of ages?

What ideas must he form to himself of a G.o.d who inflicts this punishment upon them for their ignorance of secret laws, which he has published by stealth in an obscure and unknown corner of Asia?

Thus Christians, even when they consult the Scriptures, find all things conspiring to put them on their guard against the G.o.d exhibited therein.

Every thing inspires distrust of his moral character. All things float in an uncertainty. This G.o.d, in concert with the pretended interpreters of his will, seems to have formed the design of redoubling the darkness of his ignorance. He is, however, told, in order to appease his doubts, that the revealed will of G.o.d consists of mysteries; that is to say, things inaccessible to human understanding. In this case what need was there of having spoken? Ought a G.o.d to reveal himself to mankind for the sole purpose of not being comprehended? Is not such conduct as ridiculous as it is unreasonable? To say that G.o.d has revealed himself only to announce mysteries, is to say that he has revealed himself in order to remain unknown, to conceal from us his views, embarra.s.s our understandings, and augment our ignorance and uncertainty.

A true revelation, proceeding from a just and good G.o.d, and necessary to all mankind, ought to be clear enough to be understood by all the human race. But will the revelation, upon which Judaism and Christianity are founded, bear the test of this criterion? The Elements of Euclid are intelligible to all who endeavour to understand them. This work excites no dispute among geometricians. Is it so with the Bible? and do its revealed truths occasion no disputes among divines? By what fatality have writings revealed by G.o.d himself still need of commentaries? and why do they demand additional lights from on high, before they can be believed or understood? Is it not astonishing, that what was intended as a guide for mankind, should be wholly above their comprehending? Is it not cruel, that what is of most importance to them should be least known? All is mystery, darkness, uncertainty, and matter of dispute, in a religion intended by the Most High to enlighten the human race.

Far from contenting themselves with the pretended mysteries contained in the Scriptures, the priests of the Christian religion have, from age to age, invented new ones, which, though never mentioned by their G.o.d, their disciples are forced to believe. No Christian can entertain a doubt concerning the mysteries of the Trinity, the Incarnation, and the efficacy of sacraments; and yet Christ never explained these subjects.

Among Christians every thing seems to be abandoned to the imagination, caprice, and arbitrary decision of priests, who arrogate to themselves the right of fabricating mysteries and articles of faith, as their interests occasionally require. Thus, this revelation perpetuates itself by means of the Church, which pretends to be inspired by G.o.d, and which, far from enlightening the minds of her children, delights to confound, and plunges them in a sea of uncertainty!

Such are the effects of this revelation, which forms the basis of the Christian religion, and of the reality of which we are not permitted to doubt. G.o.d, it is said, has spoken to mankind. But when has he spoken?

Thousands of years ago, by prophets and inspired men, whom he has chosen as organs of communication with mankind. But how can it be proved to have been G.o.d himself who spoke, except by having recourse to the testimony of the very persons who pretend to have received his commands?

These interpreters of the divine will were then men; and are not men liable to be deceived themselves, and p.r.o.ne to deceive others? How then can we discover what confidence is due to the testimony which these organs of heaven give in favour of their own mission? How shall we be made sure that they have not been the dupes of some illusion, or an overheated imagination?

At this remote period, how can we be certain that Moses conversed with G.o.d, and received from him the law which he communicated to the Hebrews? What was the temperament of this Moses? Was he phlegmatic or enthusiastic, honest or knavish, ambitious or disinterested, a practiser of truths or of falsehood? What confidence can be placed in the testimony of a man, who, after pretending to have performed so many miracles, could not convert his people from idolatry; and who, after having caused forty-seven thousand Israelites to perish by the sword, has the effrontery to a.s.sume the t.i.tle of the meekest of mankind? Is it certain that the books which are attributed to Moses, and report so many miraculous circ.u.mstances, are perfectly authentic? In fine, what proof have we of his mission, except the testimony of a number of superst.i.tious, ignorant, and credulous Israelites, who were probably the dupes of a ferocious legislator?

What proofs does the Christian religion give us of the mission of Jesus Christ? Are we acquainted with his character and temperament? What degree of confidence can we place in the testimony of his disciples, who, by their own confession, were ignorant and unlearned men, and, consequently, liable to be imposed upon by the artifices of a dexterous impostor? Ought not the testimony of the most learned in Jerusalem to have greater weight with us, than that of the lowest vulgar, whose ignorance always renders them the dupes of those who endeavour to deceive them? These enquiries bring us to an examination of the proofs which are adduced in support of the Christian religion.

CHAP. VI.--OF THE PROOFS OF THE CHRISTIAN RELIGION.

MIRACLES, PROPHECIES, AND MARTYRS.

We have seen, in the preceding chapters, what just reasons there are to doubt the authenticity of the revelation of the Jews and Christians.

And further, relative to this article, Christianity has no advantage over any other religion.

All the religions on earth, notwithstanding their discordance, declare that they have emanated from G.o.d, and pretend to possess an exclusive right to his favours.

The Indian a.s.serts, that the Brama himself is the author of his worship.

The Scandinavian derives his from the awful Odin. If the Jew and the Christian have received theirs from Jehovah by the ministry of Moses and Jesus, the Mahometan affirms, that he has received his from his prophet, inspired by the same G.o.d. Thus, all religions pretend to a divine origin; and they all interdict the use of reason in the examination of their sacred t.i.tles. Each pretends to be the only true one, to the exclusion of all others. All menace with the wrath of heaven those who refuse to submit to their authority, and all acquire the character of falsehood by the palpable contradictions with which they are filled; by the mis-shapen, obscure, and often odious ideas which they give of the G.o.dhead; by the whimsical laws which they attribute to him, and by the disputes which they generate among their sectaries. In fine, they all appear to be a ma.s.s of impostures and reveries, equally disgusting to reason. Thus, on the score of pretensions, the Christian religion has no advantage over the other superst.i.tions with which the world is infected; and its divine origin is contested by all others with as much propriety as theirs is denied by it.

How then shall we decide in its favour? How prove the validity of its pretensions? Has it any superior qualities, by which it merits the preference? And if so, what are they? Does it, better than any other, make us acquainted with the nature and essence of G.o.d? Alas! it only renders them more incomprehensible. It represents him as a capricious tyrant, whose whimsies are sometimes favourable, but more commonly injurious to mankind. Does it render mankind better? Alas! it arms them against each other, renders them intolerant, and forces them to butcher their brethren. Does it render empires flourishing and powerful?

Wherever it reigns, do we not see the people debased, dest.i.tute of energy, and ignorant of true morality? What then are the proofs which are to establish the superiority of the Christian religion over all others? We are answered, "miracles, prophecies, and martyrs." But these are to be found in all religions of the earth. There are in all nations men, who, being superior to the vulgar in science and cunning, deceive them with imposture, and dazzle them with performances which are judged to be supernatural, by men ignorant of the secrets of nature and the resources of art.

If the Jew cite the miracles of Moses, I see them performed before a people most ignorant, abject, and credulous, whose testimony has no weight with me.

I may, also, suspect that these pretended miracles have been inserted in the sacred books of the Hebrews long after the death of those who might have testified the truth concerning them. If the Christians cite Jerusalem, and the testimony of Gallilee, to prove the miracles of Christ, I see them attested only by an ignorant populace; or I demand how it could be possible that an entire people, who had been witnesses to the miracles of Christ, should consent to his death, and even earnestly demand it? Would the people of London, or Paris, suffer a man who had raised the dead, restored the blind to sight, and healed the lame and paralytic, to be put to death before their eyes? If the Jews demanded the death of Jesus, all his miracles are at once annihilated in the mind of every unprejudiced person.

May not we, also, oppose to the miracles of Moses, and Christ, those performed by Mahomet in presence of all Mecca and Arabia a.s.sembled? The effect of his miracles was, at least, to convince the Arabians that he was a divine person. The miracles of Jesus convinced n.o.body of his mission. Saint Paul himself, who afterwards became the most ardent of his disciples, was not convinced by the miracles, of which, in his time, there existed so many witnesses. A new one was necessary for his conviction. And by what right do they at this day demand belief of miracles; which could not convince even in the time of the Apostles; that is to say, a short time after they were wrought?

Let it not be said that the miracles of Christ are as well attested as any fact in profane history, and that to doubt them is as ridiculous as to doubt the existence, of Scipio or Caesar, which we believe only on the report of the historians by whom they are mentioned. The existence of a man, of the general of an army, or an hero, is not improbable; neither is it a miracle.1 We believe the probable facts, whilst we reject, with contempt, the miracles recounted by t.i.tus Livius. The most stupid credulity is often joined to the most distinguished talents. Of this, the Christian religion furnishes us with innumerable examples. In matters of religion, all testimony is liable to suspicion. The most enlightened men see but ill, when they are intoxicated with enthusiasm, and dazzled by the chimeras of a wild imagination. A miracle is a thing impossible in the order of nature. If this be changed by G.o.d, he is not immutable.

It will probably be said, that, without changing, the order of things, G.o.d and his favourites could not find resources in nature unknown to mankind in general. But then their works would no longer be supernatural, and would have nothing of the marvellous. A miracle is an effect contrary to the established laws of nature. G.o.d himself, therefore, cannot perform miracles without counteracting the inst.i.tutions, of his own wisdom A wise man, having seen a miracle, might with propriety doubt the evidence of his own senses. He ought carefully to examine, whether, the extraordinary effect, which he does not comprehend, proceeds not from some natural cause, whose manner of acting he does not understand.

1 A supernatural event requires, in order to be believed, much stronger proofs than a fact in no-wise contradictory to probability. It is easy to believe, upon the testimony of Philostrates, that Appollonius existed, because his existence has nothing in it that shocks reason; but I will not believe Philostrates, when he tells me, that Appollonius performed miracles. I believe that Jesus Christ died; but I do not believe that he arose from the dead.

But let us suppose, for a moment, that miracles may exist, and that those of Christ were real, or, at least, that they were inserted in the Gospels by persons who imagined they had seen them. Are the witnesses who transmitted, or the Apostles who saw them, extremely deserving of credit? And have we not a right to refuse their testimonies? Were those witnesses very deserving men? By the confession of the Christians themselves they were ignorant men, taken from the dregs of the people, and consequently credulous and incapable of investigation. Were those witnesses disinterested? No; it was, undoubtedly, their chief interest to support those miracles, upon which were suspended the divinity of their master, and the truth of the religion they were endeavouring to establish. Are those miracles confirmed by the testimony of cotemporary historians? Not one of them has mentioned those extraordinary facts. We find not a single Jew or Pagan in the superst.i.tious city of Jerusalem who heard even a word of the most marvellous facts that ever were recorded, and facts which happened in the midst of them. The miracles of Christ were ever attested by Christians only. We are requested to believe that, at the death of the Son of G.o.d, the earth quaked, the sun was darkened, and the dead arose. How does it happen that such extraordinary events have been noticed only by a handful of Christians?

Were they the only persons who perceived them? We are told, also, that Christ arose from the dead; to prove which, they appeal to the testimony of his Apostles and followers. Would not one solemn apparition, in some public place, have been more decisive than all those clandestine ones, made to persons interested in the formation of a new sect? The Christian faith, according to St. Paul, is founded on the resurrection of Christ.

This, then, ought to have been demonstrated to mankind, in the clearest and most indisputable manner.1