resembles the dogmas of their religion; it is obscure, unintelligible, uncertain, and subject to the interpretation of frail creatures. This morality is never fixed, because it is subordinate to a religion which varies incessantly its principles, and which is regulated according to the pleasure of a despotic divinity, and, more especially, according to the pleasure of priests, whose interests are changing daily, whose caprices are as variable as the hours of their existence, and who are, consequently, not always in agreement with one another. The writings which are the sources whence the Christians have drawn their morality, are not only an abyss of obscurity, but demand continual explications from their masters, the priests, who, in explaining, make them still more obscure, still more contradictory. If these oracles of heaven prescribe to us in one place the virtues truly useful, in another part they approve, or prescribe, actions entirely opposed to all the ideas that we have of virtue. The same God who orders us to be good, equitable, and beneficent, who forbids the revenging of injuries, who declares himself to be the God of clemency and of goodness, shows himself to be implacable in his rage; announces himself as bringing _the swords and not peace_; tells us that he is come to set mankind at variance; and, finally, in order to revenge his wrongs, orders rapine, treason, usurpation, and carnage. In a word, it is impossible to find in the Scriptures any certain principles or sure rules of morality. You there see, in one part, a small number of precepts, useful and intelligible, and in another part maxims the most extravagant, and the most destructive to the good and happiness of all society.