Having considered some of the silly things attributed to G.o.d by our Christ-worshipers, let us look a little further into their mysteries.

They worship one G.o.d in three persons, or three persons in one G.o.d, and they attribute to themselves the power of forming G.o.ds out of dough, and of making as many as they want. For, according to their principles, they have only to say four words over a certain quant.i.ty of wine or over these little images of paste, to make as many G.o.ds of them as they desire. What folly! With all the pretended power of their Christ, they would not be able to make the smallest fly, and yet they claim the ability to produce millions of G.o.ds. One must be struck by a strange blindness to maintain such pitiable things, and that upon such vain foundation as the equivocal words of a fanatic. Do not these blind theologians see that it means opening a wide door to all sorts of idolatries, to adore these paste images under the pretext that the priests have the power of consecrating them and changing them into G.o.ds?

Can not the priests of the idols boast of having a similar ability?

Do they not see, also, that the same reasoning which demonstrates the vanity of the G.o.ds or idols of wood, of stone, etc., which the Pagans worshiped, shows exactly the same vanity of the G.o.ds and idols of paste or of flour which our Christ-worshipers adore? By what right do they deride the falseness of the Pagan G.o.ds? Is it not because they are but the work of human hands, mute and insensible images? And what kind of G.o.ds are those which we preserve in boxes for fear of the mice?

What are these boasted resources of the Christ-worshipers? Their morality? It is the same as in all religions, but their cruel dogmas produced and taught persecution and trouble. Their miracles? But what people has not its own, and what wise men do not disdain these fables?

Their prophecies? Have we not shown their falsity? Their morals? Are they not often infamous? The establishment of their religion? but did not fanaticism begin, and has not intrigue visibly sustained this edifice? The doctrine? but is it not the height of absurdity?

End Of The Abstract By Voltaire.

PUBLISHER'S PREFACE.

By translating into both the English and German languages Le Bon Sens, containing the Last Will and Testament of the French curate JEAN MESLIER, Miss Anna Knoop has performed a most useful and meritorious task, and in issuing a new edition of this work, it is but justice to her memory [Miss Knoop died Jan. 11, 1889.] to state that her translation has received the endors.e.m.e.nt of our most competent critics.

In a letter dated Newburyport, Ma.s.s., Sep. 23, 1878, Mr. James Parton, the celebrated author, commends Miss Knoop for "translating Meslier's book so well," and says that:

"This work of the honest pastor is the most curious and the most powerful thing of the kind which the last century produced. . . . .

Paine and Voltaire had reserves, but Jean Meslier had none. He keeps nothing back; and yet, after all, the wonder is not that there should have been one priest who left that testimony at his death, but that all priests do not. True, there is a great deal more to be said about religion, which I believe to be an eternal necessity of human nature, but no man has uttered the negative side of the matter with so much candor and completeness as Jean Meslier."

The value of the testimony of a catholic priest, who in his last moments recanted the errors of his faith and asked G.o.d's pardon for having taught the catholic religion, was fully appreciated by Voltaire, who highly commended this grand work of Meslier. He voluntarily made every effort to increase its circulation, and even complained to D' Alembert "that there were not as many copies in all Paris as he himself had dispersed throughout the mountains of Switzerland." [See Letter 504, Voltaire to D'Alembert] He earnestly entreats his a.s.sociates to print and distribute in Paris an edition of at least four or five thousand copies, and at the suggestion of D'Alembert, made an abstract or abridgment of The Testament "so small as to cost no more than five pence, and thus to be fitted for the pocket and reading of every workman." [Letter 146, from D'Alembert.]

The Abbe Barruel claims in his Memoirs [See History of Jacobinism by the Abbe Barruel, 4 vols. 8 VO, translated by the Hon. Robert Clifford, F.

R. S., and printed in London in 1798. The learned Abbe defines Jacobinism as "the error of every man who, judging of all things by the standard of his own reason, rejects in religious matters every authority that is not derived from the light of nature. It is the error of every man who denies the possibility of any mystery beyond the limits of his reason, of every one who, discarding revelation in defence of the pretended rights of Reason, Equality, and Liberty, seeks to subvert the whole fabric of the Christian religion." B. 4.] to detect in the writings of Voltaire and of the leading Encyclopedists, a conspiracy not only against the Altar but also against the Throne. He severely denounces the "Last Will of Jean Meslier,--that famous Curate of Etrepigni,--whose apostasy and blasphemies made so strong an impression on the minds of the populace," and he styles the plan of D'Alembert for circulating a few thousand copies of the Abstract of the Will, as a "base project against the doctrines of the Gospel." [Ibid, page 145] He even a.s.serts his belief that:

"The Jacobins will one day declare that all men are free, that all men are equal; and as a consequence of this Equality and Liberty they will conclude that every man must be left to the light of reason. That every religion subjecting man's reason to mysteries, or to the authority of any revelation speaking in G.o.d's name, is a religion of constraint and slavery; that as such it should be annihilated in order to reestablish the indefeasible rights of Equality and Liberty as to the belief or disbelief of all that the reason of man approves or disapproves: and they will call this Equality and Liberty the reign of Reason and the empire of Philosophy." [History of Jacobinism, page 51.]

The results which the Abbe Barruel so clearly foresaw have at length been realized. The labors of the Jacobins have not been in vain, and the Revolution they incited has restored France to the government of the people!

"With ardent hope for the future," says President Carnot in his centennial address, May 5, 1889, "I greet in the palace of the monarchy the representatives of a nation that is now in complete possession of herself, that is mistress of her destinies, and that is in the full splendor and strength of liberty. The first thoughts on this solemn meeting turn to our fathers. The immortal generation of 1789, by dint of courage and many sacrifices, secured for us benefits which we must bequeath to our sons as a most precious inheritance. Never can our grat.i.tude equal the grandeur of the services rendered by our fathers to France and to the human race. . . . The Revolution was based upon the rights of man. It created a new era in history and founded modern society."

This is literally true. The freethinkers of France have taught mankind the doctrines of Liberty, Equality, and Fraternity. They have taught the dignity of human reason, and the sacredness of human rights. They have broken the bondage of the altar, and severed the shackles of the throne; and it is to be regretted that at the centennial celebration held in this city on April 30th, 1889, the appointed orator [See the Centennial Address of the Hon. Chauncey M. Depew.] did not realize the grandeur of the occasion, and did not, like Carnot, pay a just tribute to our allies, the reformers of Europe, as well as to the fathers of the republic. But the people of America will remember what the politician has forgotten. They will remember the names and deeds of their foreign benefactors as well as of the American patriots of '76. When they recall the ill.u.s.trious Europeans who fought for our liberties they will remember the name of Lafayette; when they think of the Declaration of Independence they will not forget the name of Thomas Jefferson; and when they speak of "the times that tried men's souls" they will recall with grat.i.tude the name of Thomas Paine.

Although the ecclesiastical conclave at Rome claims the power of working miracles in defiance of Nature's laws, yet with or without miracles, they have never answered the simple arguments advanced by Jean Meslier; although they claim to hold the keys of Paradise, and bind on earth the souls that are to be bound in heaven, yet year by year their waning power refutes their senseless boast; although they boldly a.s.sert the dogma of popish infallibility, yet the loss of the temporal power once wielded by Rome, and the death of each succeeding pontiff, attest both the Pope's fallibility and the Pope's mortality. Indeed, the successor of St. Peter is but human--the sacred college at Rome is but mortal; and faith and dogma cannot forever resist the influence of light and knowledge. The power of Catholicism is surely declining throughout Europe; and if it has become aggressive in our American cities, is it not because the friends of freedom have forgotten the well-known axiom that "eternal vigilance is the price of liberty"?

PETER ECKLER.

New York, May 21, 1889.

PREFATORY NOTE BY THE TRANSLATOR

Some years ago a copy of John Meslier fell into my hands. I was struck with the simple truthfulness of his arguments, and the thought never left me of the happy change that would be produced all over the world when the religious prejudices should be dispelled, and when all the different nations and sects would unite and lend each other a friendly hand.

Since I had the opportunity of hearing the speeches and lectures of liberal men, it has seemed to me that the time has come for this work of John Meslier to be appreciated, and I concluded to translate it into the language of my adopted country, presuming that many would be happy to study it.

In this faith I offer it now to the public, and I hope that the name of John Meslier will be honored as one of the greatest benefactors of humanity.

ANNA KNOOP.

PREFACE OF THE EDITOR OF THE FRENCH EDITION OF 1830.

It is said that truth is generally revealed by dying lips. When men full of health and enjoying all the pleasures of life, exert themselves without ceasing, to excite minds and to take advantage of their fanaticism by wearing the mask of religion, it will not be without interest or importance to know what other men, invested with the same ministry, have taught under the impulse of a conscience quickened by the approach of the final hour. Their confessions are more valuable because they carry with them the spirit of contrition. It is then that the truth, which is no longer obscured by narrow pa.s.sions and sordid interests, presents itself in all its brilliancy, and imposes upon him who has kept it hidden during his life, the duty, and even the necessity, of unveiling it fully at his death. It is then that human speech, losing in a measure its terrestrial nature, becomes persuasive and convincing.

We know this fact of a celebrated preacher who in the beginning of the Revolution stood in the same pulpit which we are pleased to call the pulpit of truth, and with his hand upon his heart declared that till then he had taught only falsehood. He did more; he implored his parishioners to forgive him for the gross errors in which he had kept them, and congratulated them upon having at last arrived at a period when it was permitted to establish the empire of reason upon the ruins of prejudice. Times have changed very much, it is true; however, so long as the press shall be able to combat the fatal errors of religious fanaticism, and perhaps even to some extent prevent its violence, it will be the duty of every friend of humanity to reproduce continually the full retractions which opposed the sincerity and conscience of the dying to the bad faith and hypocritical avidity of the living. Guided by this intention, and ashamed to see the human race, in a land just freed from the yoke of prejudice, give birth to a disgraceful juggling which will terminate in dominating authority, and a.s.sociate itself with the persecutions of which our incredulous or dissenting ancestors were the sad victims, we believe it useful to reprint the last lessons of a priest--an honest man--bequeathed to his fellow-citizens and to posterity.

The service we render to Philosophy will be so much the greater when we can consider as immutable, perpetual, permanent, and ready to appear in the hour of need, the edition which we are preparing of "COMMON SENSE, BY THE PRIEST JEAN MESLIER, AND HIS DYING CONFESSION."

To do justice to these two works, to which we have added a.n.a.lytical notes, which will greatly facilitate our researches, we will limit ourselves by giving the imposing approbation of two philosophers of the eighteenth century--Voltaire and d'Alembert. They certainly understood much better the sublimity of evangelical morality, and spoke of it in a manner more worthy of its author, than did those who deified it to profit by its divinity, and who abused so cruelly the ignorance and barbarity of the first centuries, to establish, in the interest of their fortunes and power, so many base prejudices, so many puerile and superst.i.tious practices.

Here is what Voltaire and d'Alembert thought of the curate Meslier and of his work. Their letters are presented here in order to excite curiosity and convince the judgment:

VOLTAIRE TO D'ALEMBERT.

FERNEY, February, 1762.

They have printed in Holland the Testament of Jean Meslier. I trembled with horror in reading it. The testimony of a priest, who, in dying, asks G.o.d's pardon for having taught Christianity, must be a great weight in the balance of Liberals. I will send you a copy of this Testament of the anti-Christ, because you desire to refute it. You have but to tell me by what manner it will reach you. It is written with great simplicity, which unfortunately resembles candor.

VOLTAIRE TO THE SAME.

FERNEY, February 25, 1762.

Meslier also has the wisdom of the serpent. He sets an example for you; the good grain was hidden in the chaff of his book. A good Swiss has made a faithful abstract and this abstract can do a great deal of good.

What an answer to the insolent fanatics who treat philosophers like libertines. What an answer to you, wretches that you are, this testimony of a priest, who asks G.o.d's pardon for having been a Christian!

D'ALEMBERT'S ANSWER.

PARIS, March 31, 1762.

A misunderstanding has been the cause, my dear philosopher, that I received but a few days since the work of Jean Meslier, which you had sent almost a month ago. I waited till I received it to write to you. It seems to me that we could inscribe upon the tombstone of this curate: "Here lies a very honest priest, curate of a village in Champagne, who, in dying, asks G.o.d's pardon for having been a Christian, and who has proved by this, that ninety-nine sheep and one native of Champagne do not make a hundred beasts." I suspect that the abstract of his work is written by a Swiss, who understands French very well, though he affects to speak it badly. This is neat, earnest, and concise, and I bless the author of the abstract, whoever he may be. "It is of the Lord to cultivate the vine." After all, my dear philosopher, a little longer, and I do not know whether all these books will be necessary, and whether man will not have enough sense to comprehend by himself that three do not make one, and that bread is not G.o.d. The enemies of reason are playing a very foolish part at this moment, and I believe that we can say as in the song:

"To destroy all these people You should let them alone."

I do not know what will become of the religion of Christ, but its professors are in false garb. What Pascal, Nicole, and Arnaud could not do, there is an appearance that three or four absurd and ignorant fanatics will accomplish. The nation will give this vigorous blow within, while she is doing so little outside, and we will put in the abbreviated chronological pages of the year 1762: "This year France lost all its colonies and expelled the Jesuits." I know nothing but powder, which with so little apparent force, could produce such great results.

VOLTAIRE TO D'ALEMBERT.

DELICES, July 12, 1762.