In this philosophic age, when nature, reason, and the rights of man have resumed their empire; when the genius of a great, generous, and brave people is giving the last blow to superstition and despotism, the publication of a work which has greatly contributed to these glorious events, must be highly acceptable, not only to the literary world, but even to the community at large, who eagerly seek after instruction, the moment they believe it necessary for their happiness. This publication bears a

I receive, Sir, with gratitude, the remarks which you send me upon my work. If I am sensible to the praises you condescend to give it, I am too fond of truth to be displeased with the frankness with which you propose your objections. I find them sufficiently weighty to merit all my attention. He but ill deserves the title of philosopher, who has not the courage to hear his opinions contradicted. We are not divines; our disputes are of a nature to terminate amicably; they in no way resemble those

OF THE NECESSITY OF AN INQUIRY RESPECTING RELIGION, AND THE OBSTACLES WHICH ARE MET IN PURSUING THIS INQUIRY. A reasonable being ought in all his actions to aim at his own happiness and that of his fellow-creatures. Religion, which is held up as an object most important to our temporal and eternal felicity, can be advantageous to us only so far as it renders our existence happy in this world, or as we are assured that it will fulfil the flattering promises which it makes us respecting another. O

In a small country, almost unknown to others, lived a nation, the founders of which having too long been slaves among the Egyptians, were delivered, from their servitude by a priest of Heliopolis, who, by means of his superior genius and knowledge, gained the ascendancy over them.1 This man, known by the name of Diodorus Siculus also relates the history of Moses—Vide translation of Abbe Terrasson. Be this as it may, Moses, by the confession of the Bible itself, began his career by assassinating

In the midst of this nation, thus disposed to feed on hope and chimera, a new prophet arose, whose sectaries in process of time have changed the face of the earth. A poor Jew, who pretended to be descended from the royal house of David,1 after being long unknown in his own country, emerges from obscurity, and goes forth to make proselytes. He succeeded amongst some of the most ignorant part of the populace. To them he preached his doctrines, and taught them that he was the Son of God, the delive

OR THE IDEAS OF GOD, AND HIS CONDUCT, GIVEN US BY THE CHRISTIAN RELIGION. God, by an inconceivable act of his omnipotence, created the universe out of nothing.1 He made the earth for the residence of man, whom he created in his own image. Scarcely had this man, the prime object of the labours of his God, seen the light, when his Creator set a snare for him, into which he undoubtedly knew that he must fall. A serpent, who speaks, seduces a woman, who is not at all surprised at the phenomenon. She

How can we know, without the aid of reason, that God 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

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 God, and pretend to possess an exclusive right to his favours. The Indian asserts, that the Brama himself is the author of his worship. The Scandinavian derives his

To reveal any thing to a man, is to discover to him secrets of which he was before ignorant. If we ask Christians what the secrets were, the importance of which rendered it necessary that they should be revealed by God himself, we shall be told that the greatest of those secrets, and the one most necessary to mankind, is the Unity of the Godhead; a secret which, say they, human wisdom could never have discovered, of itself. But are we not at liberty to doubt the truth of this assertion? Moses, u

Not content with having enveloped their God in mysterious clouds and Judaic fables, the teachers of Christianity seen to be still busied in the multiplication of mysteries, and embarrassing more and more the reason of their disciples. Religion, designed to enlighten mankind, is only a tissue of enigmas; a labyrinth which sound sense can never explore. That which ancient superstitions found most incomprehensible, seems not unaptly to be interwoven with a religious system, which imposes eternal si

If the doctrines of the Christian religion be mysteries inaccessible to reason; if the God it announces be inconceivable, we ought not to be surprised at seeing the rites and ceremonies of this religion mysterious and unintelligible. Concerning a God, who hath revealed himself only to confound human reason, all things must necessarily be incomprehensible and unreasonable. The most important ceremony of the Christian religion is called baptism. Without this, no man, it is held, can be saved. It c

Christians endeavour to prove the divine origin of their religion by certain writings, which they believe to be sacred, and to have been inspired by God himself. Let us then see if these writings do really exhibit marks of that wisdom, omniscience, and perfection which we attribute to the Divinity. The Bible, every word of which Christians believe to have been dictated by inspiration, is composed of an incongruous collection of the sacred writings of the Hebrews, called the Old Testament; to whi

Were we to believe Christians, there could have been no true morality on earth before the coming of the founder of their sect. They represent the world is having been plunged in darkness and vice at all times and places where Christ was unknown. Yet morality was always necessary to mankind; for, without it, no society can exist. We find, that before the time of Christ, there were flourishing and virtuous nations, and enlightened philosophers, who continually reminded mankind of their duties. The

What has been said is sufficient to shew what we ought to think of Christian morality. If we examine the virtues recommended in the Christian religion, we find them but ill calculated for mankind. They lift him above his sphere, are useless to society, and often of dangerous consequence. In the boasted precepts, which Jesus Christ came to give mankind, we find little but extravagant maxims, the practice of which is impossible, and rules which, literally followed, must prove injurious to society.

If the Christian virtues be destitute of solidity, and produce no effect which reason can approve, we shall find nothing more estimable in a multitude of incommodious, useless, and often dangerous practices, which Christians consider as their sacred duties, and by means of which they are confident of obtaining the pardon and favour of God, and an eternal abode with him in unspeakable glory and felicity. The first and most essential duty of Christians is prayer. To continual prayer their religion

After having seen the inutility and even danger of the perfections, virtues, and duties proposed by the Christian religion, let us enquire whether its political influences be more happy, and whether it can in reality promote the welfare of nations among whom it is established and faithfully observed. We at once find, that wherever this religion is admitted, two opposite legislations, ever at variance with each other, establish themselves. Although this religion preaches love and peace, it soon a

There have been, in all ages, men who know how to profit by the errors of mankind. Priests of all religions, have laid the foundations of their greatness, power, and riches, on the fears of the vulgar. No religion has, however, had so many reasons as the Christian, for subjecting people to the priesthood. The first preachers of the gospel, the Apostles, are represented as divine men, inspired by God, and sharing his omnipotence. If each individual among their successors has not enjoyed the same

All which has hitherto been said, demonstrates, in the clearest manner, that the Christian religion is contrary to true policy, and the welfare of mankind. It can be advantageous only to ignorant and vicious princes, who are desirous to reign over slaves, and who, in order to strip and tyrannize over them with impunity, form a league with the priesthood, whose function it has ever been to deceive in the name of heaven. But such imprudent princes should remember, that, in order to succeed in thei