They are then blind, or indifferent to our interest, who wish to substitute, instead of religious instructions, political and worldly maxims; and in like manner, those are inflexible and unfeeling, who believe they shall be able to conduct men only by terror; and who, in contesting the salutary influence of religious opinions, expect less from them than the axe of the lictors, and the apparatus of execution. What is then this wretched system? For supposing even that the different means of securing public tranquillity were equal in their effect, should we not prefer religious principles, which prevent crimes, to the strict laws which punish them? I understand not besides, how, with the same hand that they repel religious sentiments, they wish to raise every where scaffolds, and multiply, without scruple, those frightful theatres of severity; for if men, hurried onwards to crimes, were only governed by blind necessity, alas! what do they deserve? And if we still determine to destroy them as examples, we should assist at their execution, as at that of beings devoted for the good of society, as Iphigenia was sacrificed at Aulis for the salvation of Greece. Religion is, in another respect, superior to the laws, which are ever armed for vengeance; instead of that, religion, even when threatening, nourishes also the hopes of pardon and felicity; and I believe, contrary to the generally received opinion, that man, by his nature, is more constantly animated by hope, than restrained by fear; the former of these sentiments compose the tenor of our life, whilst the latter is the effect of an extraordinary circumstance, or particular situation; in short, courage, or want of consideration, turns our attention from danger, whilst ideas of happiness are perpetually present, and blended, if I may use the expression, with our whole existence.