Chapter 1: About Religions in General

Just as one may judge among darknesses those which are least thick and among chasms those which are least profound, thus may one seek among false religions those which are most consistent with the good of the society; those which, though they do not have the result of leading men to the felicity of the next life, are most able to contribute to their happiness in this one.

Therefore I will examine the world's diverse religions only in relation to the good which folk in the civil state derive from them, whether I should speak of that whose roots are in heaven or, indeed, of those whose roots are on the earth.

Since, in this work, I am no theologian, but a political writer, there could be here some things that should be entirely true only in a human way of thinking, not having been considered in relation to more sublime truths.

In regard to true religion, it requires but very little fairness to see that I have never presumed to make its interests yield to political interests, but to unite them. Now, in order to unite them it is required to know them.

The Christian religion, which commands men to love one another, doubtlessly intends that each people would have the best political laws and the best civil laws, for they are, after it, the greatest good which men would be able to give and receive.

Chapter 2: Bayle's Paradox

Mr. Bayle has presumed to prove that it were worth more to be an atheist than an idolater (a); which is to say, in other terms, that it is less dangerous to have no religion at all than to have one of the bad. “I would prefer,” says he, “that one might say about me that I do not exist, rather than if one said that I am a wicked man.” That is only a sophism, based on the idea that it is of no utility to humankind whether one believe that a certain man exists, whereas it is most useful that one believe that god is. From the idea that it is not, the idea of our independence follows; or, if we are unable to hold that idea, that of our revolt.