Nonfiction > Harvard Classics > Jean Jacques Rousseau > Profession of Faith of a Savoyard Vicar
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Jean Jacques Rousseau (1712–1778).  Profession of Faith of a Savoyard Vicar.
The Harvard Classics.  1909–14.
 
Paras. 100–149
 
 
  To this end you need only to distinguish between our acquired ideas and our natural sentiments, for we are sensible before we are intelligent; and as we do not learn to desire our own good and to avoid what is evil, but possess this desire immediately from nature so the love of virtue and hatred of vice are as natural as the love of ourselves. The operations of conscience are not intellectual, but sentimental; for though all our ideas are acquired from without, the sentiments which estimate them arise from within; and it is by these alone that we know the agreement or disagreement which exists between us and those things which we ought to seek or shun.  100
  To exist is, with us, to be sensible. Our sensibility is incontestably prior to our intelligence, and we were possessed of sentiment before we formed ideas. Whatever was the cause of our being, it hath provided for our preservation in furnishing us with sentiments agreeable to our constitution, nor can it possibly be denied that these at least are innate.  101
  These sentiments are, in the individual,—the love of himself, aversion to pain, dread of death, and the desire of happiness. But if, as it cannot be doubted, man is by nature a social being, or at least formed to become such, his sociability absolutely requires that he should be furnished with other innate sentiments relative to his species; for to consider only the physical wants of men, it would certainly be better for them to be dispersed than assembled.  102
  Now it is from this moral system,—formed by its duplicate relation to himself and his fellow creatures, that the impulse of conscience arises. To know what is virtuous is not to love virtue. Man has no innate knowledge of virtue; but no sooner is it made known to him by reason, than conscience induces him to love and admire it. This is the innate sentiment I mean.  103
  I cannot think it impossible therefore to explain, from natural consequences, the immediate principle of conscience independent of reason; and, though it were impossible, it is not at all necessary; since those who reject this principle (admitted, however, and acknowledged in general by all mankind) do not prove its nonexistence, but content themselves with affirming it only. When we affirm that it doth exist, we stand at least on as good a footing as they, and have besides that internal testimony for us,—the voice of conscience deposing in behalf of itself. If the first glimmerings of the understanding dazzle our sight, and make objects appear at first obscure or confused, let us wait but a little while till our eyes recover themselves and gather strength, and we shall presently see, by the light of reason, those same objects to be such as nature first presented them: or rather, let us be more simple and less vain; let us confine ourselves to the sentiments we first discovered, as it is to these our well-regulated studies must always recur.  104
  O Conscience! Conscience! thou divine instinct, thou certain guide of an ignorant and confined, though intelligent and free being;—thou infallible judge of good and evil, who makest man to resemble the Deity. In thee consist the excellence of our nature and the morality of our actions. Without thee I perceive nothing in myself that should elevate me above the brutes, except the melancholy privilege of wandering from error to error by the assistance of an ill-regulated understanding and undisciplined reason.  105
  Thank heaven, we are delivered from this formidable apparatus of philosophy. We can be men without being sages. Without spending our days in the study of morality, we possess at a cheaper rate a more certain guide through the immense and perplexing labyrinth of human opinions. It is not enough, however, that such a guide exists,—it is necessary to know and follow her. If she speaks to all hearts, it may be said, how comes it that so few understand her? It is, alas! because she speaks to us the language of nature, which every thing conspires to make us forget. Conscience is timid,—she loves peace and retirement. The world and its noises terrify her. The prejudices she has been compelled to give rise to are her most cruel enemies, before whom she is silent or avoids their presence. Their louder voice entirely overpowers her’s, and prevents her being heard. Fanaticism counterfeits her nature, and dictates in her name the greatest of crimes. Thus, from being often rejected, she at length ceases to speak to us, and answers not our inquiries after being long held in contempt; it also costs us as much trouble to recall, as it did at first to banish her from our bosoms.  106
  How often in my researches have I found myself fatigued from my indifference! How often hath uneasiness and disgust, poisoning my meditations, rendered them insupportable! My insensible heart was susceptible only of a luke-warm and languishing zeal for truth. I said to myself, why should I take the trouble to seek after things that have no existence? Virtue is a mere chimera, nor is there any thing desirable but the pleasures of sense. When a man hath once lost a taste for the pleasures of the mind, how difficult to recover it! How much more difficult it also is for one to acquire such a taste who never possessed it! If there be in the world a man so miserable as never in his life to have done an action the remembrance of which must make him satisfied with himself, that man must be ever incapable of such a taste; and for want of being able to perceive that goodness which is conformable to his nature, must of necessity remain wicked as he is, and eternally miserable. But can you believe there exists on earth a human creature so depraved as never to have given up his heart to the inclination of doing good? The temptation is so natural and seductive, that it is impossible always to resist it, and the remembrance of the pleasure it hath once given us is sufficient to commend it to us ever afterwards. Unhappily, this propensity is at first difficult to gratify. There are a thousand reasons for our not complying with the dictates of our hearts. The false prudence of the world confines our good inclinations to ourselves, and all our fortitude is necessary to cast off the yoke. To take a pleasure in virtue is the reward of having been virtuous, nor is this prize to be obtained till it be merited.  107
  Nothing is more amiable than virtue, but we must possess it, in order to find it such. When we court at first it embraces, it assumes, like Proteus in the fable, a thousand terrifying forms, and displays at last its own only to those who are tenacious of their hold.  108
  Wavering perpetually between my natural sentiments, tending to the general good of mankind, and my reason, confining everything to my own, I should have remained all my life in this continual dilemma, doing evil yet loving good, in constant contradiction with myself, had not new knowledge enlightened my heart; had not the truth, which determined my opinions, directed also my conduct and rendered me consistent.  109
  It is in vain to attempt the establishment of virtue on the foundation of reason alone. What solidity is there in such a base? Virtue, it is said, is the love of order; but can or ought this love of order to prevail over that of my own happiness? Let there be given me a clear and sufficient reason for my giving it the preference. This pretended principle is at the bottom only a mere play upon words; as I may as well say that vice also consists in the love of order taken in a different sense. There is some kind of moral order in every thing that has sentiment and intelligence. The difference is that a good being regulates himself according to the general order of things, and a wicked being regulates things agreeably to his own private interest: the latter makes himself the centre of all things, and the former measures his radius and disposes himself in the circumference. Here he is arranged, with respect to the common centre, as God, and with respect to all concentric circles, as his fellow creatures. If there be no God, the wicked man only reasons right—the good man is a mere fool.  110
  O my child! may you be one day sensible how great a weight we are relieved from, when, having exhausted the vanity of human opinion and tasted of the bitterness of the passions, we see ourselves at last so near the path to wisdom,—the reward of our good actions, and the source of that happiness we had despaired of obtaining.  111
  Every duty prescribed by the laws of nature, though almost effaced from my heart by the injustice of mankind, again revived at the name of that eternal justice which imposed them, and was a witness to my discharged of them. I see in myself nothing more than the work and instrument of a superior being desirous of and doing good, desirous also of effecting mine by the concurrence of my will to his own, and by my making a right use of my liberty. I acquiesce in the regularity and order he hath established, being certain of enjoying one day or other that order in myself, and of finding my happiness therein: for what can afford greater felicity than to perceive one’s self making a part of a system where every thing is constructed aright? On every occasion of pain or sorrow I support them with patience, reflecting that they are transitory and that they are derived from a body that is detached from myself. If I do a good action in secret, I know that it is nevertheless see, and make the consideration of another life the rule of my conduct in this. If I am ever dealt with unjustly I say to myself, that just Being, who governs all things, knows how to indemnify me. My corporeal necessities and the miseries inseparable from this mortal life, make the apprehensions of death more supportable. I have hence so many chains the less to break when I am obliged to quit this mortal scene.  112
  For what reason my soul is thus subjected to the organs of sense and chained to a body which lays it under so much restraint, I know not, nor presume to enter into the decrees of the Almighty. But I may, without temerity, form a modest conjecture or two on this subject. I reflect that, if the mind of man had remained perfectly free and pure, what merit could he have pretended to in admiring and pursuing that order which he saw already established, and which he would lie under no temptation to disturb? It is true he would have been happy, but he could not have attained that most sublime degree of felicity—the glory of virtue and the testimony of a good conscience. We should in such a case have been no better than the angels, and without doubt a virtuous man will be one day much superior. Being united on earth to a mortal body by ties not less powerful than incomprehensible, the preservation of that body becomes the great concern of the soul, and makes its present apparent interests contrary to the general order of things, which it is nevertheless capable of seeing and admiring. It is in this situation that by making a good use of his liberty, it becomes at once his merit and his reward; and that he prepares for himself eternal happiness in combating his earthly passions, and preserving the primitive purity of his will.  113
  But even supposing that in our present state of depravity our primitive propensities were such as they ought to be, yet if all our vices are derived from ourselves, why do we complain that we are subjected by them? Why do we impute to the Creator those evils which we bring on ourselves, and those enemies we arm against our own happiness? Ah! let us not spoil the man of nature, and he will always be virtuous without constraint, and happy without remorse. The criminals who pretend they are compelled to sin, are as false as they are wicked. Is it possible for them not to see that the weakness they complain of is their own work; that their first depravation was owing to their own will; that by their willfully yielding at first to temptations, they at length find them irresistible? It is true they now cannot held their being weak and wicked; but it is their fault that they at first become so. How easily might men preserve the mastery over themselves and their passions even during life if, before their vicious habits are acquired, when the faculties of the mind are just beginning to be displayed, they should employ themselves on those objects which it is necessary for them to know in order to judge of those which are unknown; if they were sincerely desirous of acquiring knowledge, not with a view of making a parade in the eyes of other, but in order to render themselves wise, good, and happy in the practice of their natural duties! This study appears difficult because we only apply to it after being already corrupted by vice, and made slaves to our passions. We place our judgment and esteem on objects before we arrive at the knowledge of good and evil, and then referring every thing to that false standard, we hold nothing in its due estimation.  114
  The heart, at a certain age, while it is yet free, eager, restless, and anxious for happiness, is ever seeking it with an impatient and uncertain curiosity; when deceived by the senses, if fixes on the shadow of it, and imagines it to be found where it doth not exist. This illusion hath prevailed too long with me. I discovered it, alas! too late; and have not been able entirely to remove it: no, it will remain with me as long as this mortal body, which gave rise to it. It may prove as seductive, however, as it will, it can no longer deceive me. I know it for what it is, and even while I am misled by it, despise it. So far from esteeming it an object of happiness, I see it is an obstacle to it. Hence I long for that moment when I shall shake off this incumbrance of body and be myself, without inconsistency or participation with matter, and shall depend on myself only to be happy. In the mean time I make myself happy in this life, because I hold the evils of life as trifling in themselves; as almost foreign to my being; and conceive at the same time that all the real good which may thence be deduced depends on myself.  115
  To anticipate as much as possible that desirable state of happiness, power and liberty, I exercise my mind in sublime contemplations. I meditate on the order of the universe, not indeed with a view to explain it by vain systems, but to admire it perpetually and to adore its all-wise Creator, whose features I trace in his workmanship. With him I am thus enabled to converse, and to exert my faculties in the contemplation of his divine essence. I am affected by his beneficence, I praise him for his mercies, but never so far forget myself as to pray. For what should I ask of him? That he should for my sake pervert the order of things, and work miracles in my favor? Shall I, who ought to love and admire above all things that order which is established by his wisdom and maintained by his providence, desire that such order should be broken for me? No! such a rash petition would rather merit punishment than acceptance. Nor can I pray to him for the power of acting aright: for why should I petition for what he hath already given me? Hath he not given me conscience to love virtue, reason to know what it is, and liberty to make it my choice? If I do evil, I have no excuse: I do it because I will. To desire him to change my will, is to require that of him which he requires of me. This would be to desire him to do my work, while I receive the reward. Not to be content with my situation in the order of things, is to desire to be no longer a man; it is to wish that things were otherwise constituted than they are,—to wish for evil and disorder. No, thou source of justice and truth, God! merciful and just! placing my confidence in thee, the chief desire of my heart is that they will be done. By rendering my will conformable to thine, I act as thou dost,—I acquiesce in thy goodness, and conceive myself already a partaker of that supreme felicity which is its reward.  116
  The only thing which, under a just diffidence of myself, I request of him, or rather expect from his justice, is that he will correct my errors when I go astray. To be sincere, however, I do not think my judgment infallible: such of my opinions as seem to be the best founded may, nevertheless, be false; for what man hath not his opinions, and how few are there who agree in every thing? It is to no purpose that the illusions by which I am misled arise from myself; it is he alone who can dissipate them. I have done every thing in my power to arrive at truth; but its source is elevated beyond my reach. If my faculties fail me, in what am I culpable? Is it not then necessary for truth to stoop to my capacity?  117
  The good priest spoke with much earnestness: he was deeply moved, and I was also greatly affected. I imagined myself attending to the divine Orpheus singing his hymns and teaching mankind the worship of the gods. A number of objections, however, to what he had said, suggested themselves; though I did not urge one, as they were less solid than perplexing; and though not convinced, I was nevertheless persuaded he was in the right. In proportion as he spoke to me from the conviction of his own conscience, mine confirmed me in the truth of what he said.  118
  The sentiments you have been delivering, said I to him, appear newer to me in what you confess yourself ignorant of, than in what you profess to believe. I see in the latter a resemblance to that theism or natural religion which Christians affect to confound with atheism and impiety, though in fact diametrically opposite. In the present condition of my mind I find it difficult to adopt precisely your opinions and to be as wise as you. To be at least as sincere, however, I will consult my own conscience on these points. It is that internal sentiment which, according to your example, ought to be my monitor; and you have yourself taught me that, after having imposed silence on it for a long time, it is not to be awakened again in a moment. I will treasure up your discourse in my heart and meditate thereon. If I am as much convinced as you are, after I have duly weighed it, I will trust you as my apostle and will be your proselyte till death. Go on, however, to instruct me. You have only informed me of half I ought to know. Give me your thoughts on revelation, the scriptures, and those mysterious doctrines concerning which I have been in the dark from my infancy, without being able to conceive or believe them, and yet not knowing how to either admit or reject them.  119
 
  Yes, my dear child, (said he), I will proceed to tell you what I think further. I meant not to open my heart to you by halves: but the desire which you express to be informed in these particulars, was necessary to authorize me to be totally without reserve. I have hitherto told you nothing but what I thought might be useful to you, and in the truth of which I am most firmly persuaded. The examination which I am now going to make is very different; presenting to my view nothing but perplexity, mysteriousness, and obscurity. I enter on it, therefore, with distrust and uncertainty. I almost tremble to determine about any thing, and shall, therefore, rather inform you of my doubts than of my opinions. Were your own sentiments more confirmed. I should hesitate to acquaint you with mine; but in your present skeptical situation, you will be a gainer by thinking as I do. Let my discourse, however, carry with it no greater authority than that of reason, for I frankly confess myself ignorant as to whether I am in the right or wrong. It is difficult, indeed, in all discussions, not to assume sometimes an affirmative tone; but remember that all my affirmations, in treating these matters, are only so many rational doubts. I leave you to investigate the truth of them. On my part, I can only promise to be sincere.  120
  You will find that my exposition treats of nothing more than natural religion. It is very strange that we should stand in need of any other! By what means can I find out such necessity? In what respect can I be culpable for serving God agreeably to the dictates of the understanding he hath given me, and the sentiments he hath implanted in my heart? What purity of morals, what system of faith useful to man, or honorable to his Creator, can I deduce from any positive doctrines, that I cannot deduce equally as well from a good use of my natural faculties? Let any one show me what can be added, either for the glory of God, the good of society, or my own advantage, to the obligations we are laid under by nature. Let him show me what virtue can be produced from any new worship, which is not also the consequence of mine. The most sublime ideas of the Deity are inculcated by reason alone. Take a view of the works of nature, listen to the voice within, and then tell me what God hath omitted to say to your sight, your conscience, your understanding? Where are the men who can tell us more of him than he thus tells us of himself? Their revelations only debase the Deity, in ascribing to him human passions. So far from giving us enlightened notions of the Supreme Being, their particular tenets, in my opinion, give us the most obscure and confused ideas. To the inconceivable mysteries by which the Deity is hid from our view, they add the most absurb contradictions. They serve to make man proud, persecuting, and cruel. Instead of establishing peace on earth, they bring fire and sword. I ask myself what good purpose all this contention serves without being able to resolve the question. Artificial religion presents to my view only the wickedness and miseries of mankind.  121
  I am told, indeed, that revelation is necessary to teach mankind the manner in which God should be served. As a proof of this, they bring the diversity of whimsical modes of worship which prevail in the world; and that without remarking that this very diversity arises from the practice of adopting revelations. Ever since men have taken it into their heads to make the Deity speak, every people make him speak in their own way, and say what they like best. Had they listened only to what the Deity hath said to their hearts, there would have been but one religion on earth.  122
  It is necessary that the worship of God should be uniform; I would have it so: but is this a point so very important that the whole apparatus of divine power was necessary to establish it? Let us not confound the ceremonials of religion with religion itself. The worship of God demands that of the heart; and this, when it is sincere, is ever uniform. Men must entertain very ridiculous notions of the Deity, indeed, if they imagine he can interest himself in the gown or cassock of a priest,—in the order of words he pronounces, or in the gestures and genuflexions he makes at the altar. Alas! my friend, where is the use of kneeling? Stand as upright as you may, you will always be near enough to the earth. God requires to be worshipped in spirit and in truth. This is a duty incumbent on men of all religions and countries. With regard to exterior forms, if their uniformity be expedient for the sake of peace and good order, it is merely an affair of government; the administration of which surely requires not the aid of revelation.  123
  I did not set out at first with these reflections. Hurried on by the prejudices of education, and by that dangerous self-conceit which ever elates mankind above their sphere, as I could not raise my feeble conceptions to the Supreme Being, I foolishly endeavored to debase him to my ideas. Thus I connected relations infinitely distant from each other, comparing the incomprehensible nature of the deity with my own. I require still further a more immediate communication with the Divinity, and more particular instructions concerning his will. Not content with reducing God to a similitude with man, I wanted to be further distinguished by his favor, and to enjoy supernatural lights. I longed for an exclusive and peculiar privilege of adoration, and that God should have revealed to me what he had kept secret from others, or that others should not understand his revelations so well as myself.  124
  Looking on the point at which I had arrived,—at that whence all believers set out in order to reach an enlightened mode of worship, I regarded natural religion only as the elements of all religion. I took a survey of that variety of sects which are scattered over the face of the earth, and who mutually accuse each other of falsehood and error. I asked which of them was right?  125
  Every one of them in their turn answered theirs. I and my partisans only think truly; all the rest are mistaken.  126
  But, how do you know that your sect is in the right?  127
  Because God hath declared so.  128
  And who tells you that God hath so declared!  129
  My spiritual guide, who knows it well. My pastor tells me to believe so and so, and accordingly I believe it; he assures me that everyone who says to the contrary speaks falsely; and, therefore, I listen to nobody who controverts his doctrine. 1  130
  How, thought I, is not the truth every where the same? Is it possible that what is true with one person can be false with another? If the method taken by him who is in the right, and by him who is in the wrong, be the same, what merit or demerit hath the one more than the other? Their choice is the effect of accident, and to impute it to them is unjust:—it is to reward or punish them for being born in this or that country. To say that the Deity can judge us in this manner is the highest impeachment of his justice.  131
  Now, either all religions are good and agreeable to God, or if there be one which he hath dictated to man, and will punish him for rejecting, he hath certainly distinguished it by manifest signs and tokens as the only true one. These signs are common to all times and places, and are equally obvious to all mankind—to the young and old, the learned and ignorant, to Europeans, Indians, Africans, and Savages.  132
  If there be only one religion in the world that can prevent our suffering eternal damnation, and there be on any part of the earth a single mortal who is sincere, and is not convinced by its evidence, the God of that religion must be the most iniquitous and cruel of tyrants. Would we seek the truth therefore in sincerity, we must lay no stress on the place or circumstance of our birth, nor on the authority of fathers and teachers; but appeal to the dictates of reason and conscience concerning every thing is that taught us in our youth. It is to no purpose to bid me subject my reason to the truth of things of which it is incapable of judging. The man who would impose on me a falsehood, may bid me do the same. It is necessary, therefore, I should employ my reason even to know when it ought to submit.  133
  All the theology I am myself capable of acquiring, by taking a prospect of the universe and by the proper use of my faculties, is confined to what I have here laid down. To know more, we must have recourse to extraordinary means. These means cannot depend on the authority of men: for as all men are of the same species as myself, whatever another can by natural means come to the knowledge of, I can do the same; and another man is as liable to be deceived as I am. When I believe, therefore, what he says, it is not because he says it, but because he proves it. The testimony of mankind, therefore, is really that of my reason, and adds nothing to the natural means God hath given me for the discovery of the truth.  134
  What then can even the apostle of truth have to tell me, of which I am not still to judge?  135
  But God himself hath spoken; listen to the voice of revelation.  136
  That, indeed, is another thing. God hath spoken! This is saying a great deal: but to whom hath he spoken?  137
  He hath spoken to man.  138
  How comes it then that I heard nothing of it?  139
  He hath appointed others to teach you his word.  140
  I understand you. There are certain men who are to tell me what God hath said. I had much rather have heard it from himself. This, had he so pleased, he could easily have done; and I should then have run no risk of deception. Will it be said I am secured from that by his manifesting the mission of his messengers by miracles? Where are those miracles to be seen? Are they related only in books? Pray, who wrote those books?  141
  Men.  142
  Who were witnesses to these miracles?  143
  Men.  144
  Always human testimony! It is always men who tell me what other men have told them. What a number of those are constantly between me and the Deity! We are always reduced to the necessity of examining, comparing, and verifying such evidence. O! that God had deigned to have saved me all this anxiety! Should I in that case have served him with a less willing heart?  145
  Consider, my friend, in what a terrible discussion I am already engaged; what immense erudition I stand in need of to recur back to the earliest antiquity—to examine, to weigh, to confront prophecies, revelations, facts, with all the monuments of faith that have made their appearance in all the countries of the world; to ascertain their time, place, authors, and occasions. How great the critical sagacity which is requisite to enable me to distinguish between pieces that are suppositious, and those which are authentic; to compare objections with their replies, translations with their originals; to judge of the impartiality of witnesses, of their good sense, of their capacity; to know if nothing be suppressed or added to their testimony, if nothing be changed, transposed, or falsified; to obviate the contradictions that remain, to judge what weight we ought to ascribe to the silence of our opponents in regard to facts alleged against them; to discover whether such allegations were known to them; whether they did not disdain them too much to make any reply; whether books were common enough for ours to reach them; or, if we were honest enough to let them have free circulation among us, and to leave their strongest objections in full force.  146
  Again, supposing that all these monuments of faith are acknowledged to be incontestable, we must proceed to examine the proofs of the mission of their authors. It would be necessary for us to be perfectly acquainted with the laws of chance and the doctrine of probabilities, to judge correctly what prediction could not be accomplished without a miracle; to know the genius of the original languages, in order to distinguish what is predictive in these languages and what is only figurative. It would be requisite for us to know what facts are agreeable to the established order of nature, and what are not so; to be able to say how far an artful man may not fascinate the eyes of the simple, and even astonish the most enlightened spectators; to know of what kind a miracle should be, and the authenticity it ought to bear, not only to claim our belief, but to make it criminal to doubt it; to compare the proofs of false and true miracles, and discover the certain means of distinguishing them; and after all to tell why the Deity should choose, in order to confirm the truth of his word, to make use of means which in their turn require confirmation, as if he took delight in playing upon the credulity of mankind, and had purposely avoided the direct means to persuade them.  147
  Suppose that the divine majesty hath really condescended to make man the organ of promulgating its sacred will, is it reasonable, is it just, to require all mankind to obey the voice of such a minister, without his making himself known to be such? Where is the equity or propriety in furnishing him, for universal credentials, with only a few particular tokens displayed before a handful of obscure persons, and of which all the rest of mankind know nothing but by hearsay? In every country in the world, if we should believe all the prodigies to be true which the common people and the ignorant affirm to have seen, every sect would be in the right; there would be more miraculous events than natural ones; and the greatest miracle of all would be to find that no miracles had happened where fanaticism had been persecuted.  148
  The Supreme Being is best displayed by the fixed and unalterable order of nature. If there should happen many exceptions to such general laws, I should no longer know what to think; and for my part, I must confess I believe too much in God to believe in so many miracles so little worthy of him.  149
 
Note 1. All of them, says a certain wise and good priest, pretend that they derive their doctrines not from men, nor from any created being, but from God. But to say truth, without flattery or disguise, there is nothing in such pretentions: however they may talk, they owe their religion to human means. Witness the manner in which they first adopt it. The nation, country and place where they are born and bred determine it. Are we not circumcised or baptized,—made Jews, Jews, or Christians before we are men? Our religion is not the effect of choice; witness our lives and manners so little accordant to it: witness how we act contrary to the tenets of it on the most trifling occasions.—Charron, on Wisdom.back]
 

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