PERPETUITY

PERPETUITY

588

On the fact that the Christian religion is not the only religion.—So far is this from being a reason for believing that it is not the true one, that, on the contrary, it makes us see that it is so.

589

Men must be sincere in all religions; true heathens, true Jews, true Christians.

590

591

The falseness of other religions.—They have no witnesses. Jews have. God defies other religions to produce such signs: Isaiah xliii, 9; xliv, 8.

592

History of China.[213]-I believe only the histories, whose witnesses got themselves killed.

[Which is the more credible of the two, Moses or China?]

It is not a question of seeing this summarily. I tell you there is in it something to blind, and something to enlighten.

By this one word I destroy all your reasoning. "But China obscures," say you; and I answer, "China obscures, but there is clearness to be found; seek it."

Thus all that you say makes for one of the views, and not at all against the other. So this serves, and does no harm.

We must then see this in detail; we must put the papers on the table.

593

Against the history of China. The historians of Mexico, the five suns,[214] of which the last is only eight hundred years old.

The difference between a book accepted by a nation, and one which makes a nation.

594

Mahomet was without authority. His reasons then should have been very strong, having only their own force. What does he say then, that we must believe him?

595

The Psalms are chanted throughout the whole world.

Who renders testimony to Mahomet? Himself. Jesus Christ[215] desires His own testimony to be as nothing.

The quality of witnesses necessitates their existence always and everywhere; and he, miserable creature, is alone.

596

Against Mahomet.—The Koran is not more of Mahomet than the Gospel is of Saint Matthew, for it is cited by many authors from age to age. Even its very enemies, Celsus and Porphyry, never denied it.

The Koran says Saint Matthew was an honest man.[216] Therefore Mahomet was a false prophet for calling honest men wicked, or for not agreeing with what they have said of Jesus Christ.

597

It is not by that which is obscure in Mahomet, and which may be interpreted in a mysterious sense, that I would have him judged, but by what is clear, as his paradise and the rest. In that he is ridiculous. And since what is clear is ridiculous, it is not right to take his obscurities for mysteries.

It is not the same with the Scripture. I agree that there are in it obscurities as strange as those of Mahomet; but there are admirably clear passages, and the prophecies are manifestly fulfilled. The cases are therefore not on a par. We must not confound, and put on one level things which only resemble each other in their obscurity, and not in the clearness, which requires us to reverence the obscurities.

598

The difference between Jesus Christ and Mahomet.—Mahomet was not foretold; Jesus Christ was foretold.

Mahomet slew; Jesus Christ caused His own to be slain.

Mahomet forbade reading; the Apostles ordered reading.

In fact the two are so opposed, that if Mahomet took the way to succeed from a worldly point of view, Jesus Christ, from the same point of view, took the way to perish. And instead of concluding that, since Mahomet succeeded, Jesus Christ might well have succeeded, we ought to say that since Mahomet succeeded, Jesus Christ should have failed.

599

Any man can do what Mahomet has done; for he performed no miracles, he was not foretold. No man can do what Christ has done.

600

The heathen religion has no foundation [at the present day. It is said once to have had a foundation by the oracles which spoke. But what are the books which assure us of this? Are they so worthy of belief on account of the virtue of their authors? Have they been preserved with such care that we can be sure that they have not been meddled with?]

The Mahometan religion has for a foundation the Koran and Mahomet. But has this prophet, who was to be the last hope of the world, been foretold? What sign has he that every other man has not, who chooses to call himself a prophet? What miracles does he himself say that he has done? What mysteries has he taught, even according to his own tradition? What was the morality, what the happiness held out by him?

The Jewish religion must be differently regarded in the tradition of the Holy Bible, and in the tradition of the people. Its morality and happiness are absurd in the tradition of the people, but are admirable in that of the Holy Bible. (And all religion is the same; for the Christian religion is very different in the Holy Bible and in the casuists.) The foundation is admirable; it is the most ancient book in the world, and the most authentic; and whereas Mahomet, in order to make his own book continue in existence, forbade men to read it, Moses,[217] for the same reason, ordered every one to read his.

Our religion is so divine that another divine religion has only been the foundation of it.

601

Order.—To see what is clear and indisputable in the whole state of the Jews.

602

The Jewish religion is wholly divine in its authority, its duration, its perpetuity, its morality, its doctrine, and its effects.

603

The only science contrary to common sense and human nature is that alone which has always existed among men.

604

The only religion contrary to nature, to common sense, and to our pleasure, is that alone which has always existed.

605

No religion but our own has taught that man is born in sin. No sect of philosophers has said this. Therefore none have declared the truth.

No sect or religion has always existed on earth, but the Christian religion.

606

Whoever judges of the Jewish religion by its coarser forms will misunderstand it. It is to be seen in the Holy Bible, and in the tradition of the prophets, who have made it plain enough that they did not interpret the law according to the letter. So our religion is divine in the Gospel, in the Apostles, and in tradition; but it is absurd in those who tamper with it.

The Messiah, according to the carnal Jews, was to be a great temporal prince. Jesus Christ, according to carnal Christians,[218] has come to dispense us from the love of God, and to give us sacraments which shall do everything without our help. Such is not the Christian religion, nor the Jewish. True Jews and true Christians have always expected a Messiah who should make them love God, and by that love triumph over their enemies.

607

The carnal Jews hold a midway place between Christians and heathens. The heathens know not God, and love the world only. The Jews know the true God, and love the world only. The Christians know the true God, and love not the world. Jews and heathens love the same good. Jews and Christians know the same God.

The Jews were of two kinds; the first had only heathen affections, the other had Christian affections.

608

There are two kinds of men in each religion: among the heathen, worshippers of beasts, and the worshippers of the one only God of natural religion; among the Jews, the carnal, and the spiritual, who were the Christians of the old law; among Christians, the coarser-minded, who are the Jews of the new law. The carnal Jews looked for a carnal Messiah; the coarser Christians believe that the Messiah has dispensed them from the love of God; true Jews and true Christians worship a Messiah who makes them love God.

609

To show that the true Jews and the true Christians have but the same religion.—The religion of the Jews seemed to consist essentially in the fatherhood of Abraham, in circumcision, in sacrifices, in ceremonies, in the Ark, in the temple, in Jerusalem, and, finally, in the law, and in the covenant with Moses.

I say that it consisted in none of those things, but only in the love of God, and that God disregarded all the other things.

That God did not accept the posterity of Abraham.

That the Jews were to be punished like strangers, if they transgressed. Deut. viii, 19; "If thou do at all forget the Lord thy God, and walk after other gods, I testify against you this day that ye shall surely perish, as the nations which the Lord destroyeth before your face."

That strangers, if they loved God, were to be received by Him as the Jews. Isaiah lvi, 3: "Let not the stranger say, 'The Lord will not receive me.' The strangers who join themselves unto the Lord to serve Him and love Him, will I bring unto my holy mountain, and accept therein sacrifices, for mine house is a house of prayer."

That the true Jews considered their merit to be from God only, and not from Abraham. Isaiah lxiii, 16; "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou art our Father and our Redeemer."

Moses himself told them that God would not accept persons. Deut. x, 17: "God," said he, "regardeth neither persons nor sacrifices."

The Sabbath was only a sign, Exod. xxxi, 13; and in memory of the escape from Egypt, Deut. v, 19. Therefore it is no longer necessary, since Egypt must be forgotten.

Circumcision was only a sign, Gen. xvii, 11. And thence it came to pass that, being in the desert, they were not circumcised because they could not be confounded with other peoples; and after Jesus Christ came, it was no longer necessary.

That the circumcision of the heart is commanded. Deut. x, 16; Jeremiah iv, 4: "Be ye circumcised in heart; take away the superfluities of your heart, and harden yourselves not. For your God is a mighty God, strong and terrible, who accepteth not persons."

That God said He would one day do it. Deut. xxx, 6; "God will circumcise thine heart, and the heart of thy seed, that thou mayest love Him with all thine heart."

That the uncircumcised in heart shall be judged. Jeremiah ix, 26: For God will judge the uncircumcised peoples, and all the people of Israel, because he is "uncircumcised in heart."

That the external is of no avail apart from the internal. Joel ii, 13: Scindite corda vestra, etc.; Isaiah lviii, 3, 4, etc.

The love of God is enjoined in the whole of Deuteronomy. Deut. xxx, 19: "I call heaven and earth to record that I have set before you life and death, that you should choose life, and love God, and obey Him, for God is your life."

That the Jews, for lack of that love, should be rejected for their offences, and the heathen chosen in their stead. Hosea i, 10; Deut. xxxii, 20. "I will hide myself from them in view of their latter sins, for they are a froward generation without faith. They have moved me to jealousy with that which is not God, and I will move them to jealousy with those which are not a people, and with an ignorant and foolish nation." Isaiah lxv, 1.

That temporal goods are false, and that the true good is to be united to God. Psalm cxliii, 15.

That their feasts are displeasing to God. Amos v, 21.

That the sacrifices of the Jews displeased God. Isaiah lxvi. 1-3; i, II; Jer. vi, 20; David, Miserere.—Even on the part of the good, Expectavi. Psalm xlix, 8, 9, 10, 11, 12, 13 and 14.

That He has established them only for their hardness. Micah, admirably, vi; 1 Kings xv, 22; Hosea vi, 6.

That the sacrifices of the Gentiles will be accepted of God, and that God will take no pleasure in the sacrifices of the Jews. Malachi i, II.

That God will make a new covenant with the Messiah, and the old will be annulled. Jer. xxxi, 31. Mandata non bona. Ezek.

That the old things will be forgotten. Isaiah xliii, 18, 19; lxv 17, 10.

That the Ark will no longer be remembered. Jer. iii, 15, 16.

That the temple should be rejected. Jer. vii, 12, 13, 14.

That the sacrifices should be rejected, and other pure sacrifices established. Malachi i, II.

That the order of Aaron's priesthood should be rejected, and that of Melchizedek introduced by the Messiah. Ps. Dixit Dominus.

That this priesthood should be eternal. Ibid.

That Jerusalem should be rejected, and Rome admitted. Ps. Dixit Dominus.

That the name of the Jews should be rejected, and a new name given. Isaiah lxv, 15.

That this last name should be more excellent than that of the Jews, and eternal. Isaiah lvi, 5.

That the Jews should be without prophets (Amos), without a king, without princes, without sacrifice, without an idol.

That the Jews should nevertheless always remain a people. Jer. xxxi, 36.