If, indeed, these irrational devotees only injure themselves, and deprive society of that assistance which they owe to it, they without doubt do less mischief than those turbulent, zealous fanatics, who, infuriated with their superstitious ideas, believe themselves bound to disturb the world, to commit actual crimes, to sustain the cause of what they denominate the true faith. It not unfrequently happens that in outraging morality, the zealous enthusiast supposes he renders himself agreeable to his God. He makes perfection consist either in tormenting himself, or in rending asunder, in favour of his fanatical ideas, the most sacred ties that connect mortals with each other. Let us, then, acknowledge, that the notions of superstition, are not more suitable to procure the welfare, to establish the content, to confirm the peace of individuals, than they are of the society of which they are members. If some peaceable, honest, inconclusive enthusiasts, find either comfort or consolation in them, there are millions who, more conclusive to their principles, are unhappy during their whole life; who are perpetually assailed by the most melancholy ideas; to whom their disordered imagination shews these notions, as every instant involving them in the most cruel punishments. Under such formidable systems, a tranquil, sociable devotee, is a man who has not reasoned upon them. In short, every thing serves to prove, that superstitious opinions have the strongest influence over men; that they torment them unceasingly, divide them from their dearest connections, inflame their minds, envenom their passions, render them miserable without ever restraining their actions, except when their own temperament proves too feeble to propel them forward: all this holds forth one great lesson, that _superstition is incompatible with liberty, and can never furnish good citizens_. CHAP. IX. _Theological Notions cannot be the Basis of Morality.--Comparison between Theological Ethics and Natural Morality.--Theology prejudicial to the human Mind._ Felicity is the great end of human existence; a supposition therefore, to be actually useful to man, should render him happy. By what parity of reasoning can he flatter himself that an hypothesis, which does not facilitate his happiness in his present duration, may one day conduct him to permanent bliss? If mortals only sigh, tremble, and groan in this world, of which they have a knowledge, upon what foundation is it they expect a more felicitous existence hereafter, in a world of which they know nothing? If man is every where the child of calamity, the victim to necessary evil, the unhappy sufferer under an immutable system, ought he reasonably to indulge a greater confidence in future happiness?