The Philosophy of Voltaire - Collected Works: Treatise On Tolerance, Philosophical Dictionary, Candide, Letters on England, Plato's Dream, Dialogues, The Study of Nature, Ancient Faith and Fable…. Вольтер
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by fire and sword—all were employed to support and to pull down the new ecclesiastical administration; and the cradle of the primitive church was so hidden as to be scarcely discoverable under the blood and bones of the slain.
Of the Primitives called Quakers.
The religious and civil wars of Great Britain having desolated England, Scotland, and Ireland, in the unfortunate reign of Charles I., William Penn, son of a vice-admiral, resolved to go and establish what he called the primitive Church on the shores of North America, in a climate which appeared to him to be mild and congenial to his own manners. His sect went under the denomination of "Quakers," a ludicrous designation, but which they merited, by the trembling of the body which they affected when preaching, and by a nasal pronunciation, such as peculiarly distinguished one species of monks in the Roman Church, the Capuchins. But men may both snuffle and shake, and yet be meek, frugal, modest, just, and charitable. No one denies that this society of Primitives displayed an example of all those virtues.
Penn saw that the English bishops and the Presbyterians had been the cause of a dreadful war on account of a surplice, lawn sleeves, and a liturgy. He would have neither liturgy, lawn, nor surplice. The apostles had none of them. Jesus Christ had baptized none. The associates of Penn declined baptism.
The first believers were equal; these new comers aimed at being so, as far as possible. The first disciples received the spirit, and spoke in the assembly; they had no altars, no temples, no ornaments, no tapers, incense, or ceremonies. Penn and his followers flattered themselves that they received the spirit, and they renounced all pomp and ceremony. Charity was in high esteem with the disciples of the Saviour; those of Penn formed a common purse for assisting the poor. Thus these imitators of the Essenians and first Christians, although in error with respect to doctrines and ceremonies, were an astonishing model of order and morals to every other society of Christians.
At length this singular man went, with five hundred of his followers, to form an establishment in what was at that time the most savage district of America. Queen Christina of Sweden had been desirous of founding a colony there, which, however, had not prospered. The Primitives of Penn were more successful.
It was on the banks of the Delaware, near the fortieth degree of latitude. This country belonged to the king of England only because there were no others who claimed it, and because the people whom we call savages, and who might have cultivated it, had always remained far distant in the recesses of the forests. If England had possessed this country merely by right of conquest, Penn and his Primitives would have held such an asylum in horror. They looked upon the pretended right of conquest only as a violation of the right of nature, and as absolute robbery.
King Charles II. made Penn sovereign of all this wild country by a charter granted March 4, 1681. In the following year Penn promulgated his code of laws. The first was complete civil liberty, in consequence of which every colonist possessing five acres of land became a member of the legislature. The next was an absolute prohibition against advocates and attorneys ever taking fees. The third was the admission of all religions, and even the permission to every inhabitant to worship God in his own house, without ever taking part in public worship.
This is the law last mentioned, in the terms of its enactment: "Liberty of conscience being a right which all men have received from nature with their very being, and which all peaceable persons ought to maintain, it is positively established that no person shall be compelled to join in any public exercise of religion.
"But every one is expressly allowed full power to engage freely in the public or private exercise of his religion, without incurring thereby any trouble or impediment, under any pretext; provided that he acknowledge his belief in one only eternal God Almighty, the creator, preserver, and governor of the universe, and that he fulfil all the duties of civil society which he is bound to perform to his fellow citizens."
This law is even more indulgent, more humane, than that which was given to the people of Carolina by Locke, the Plato of England, so superior to the Plato of Greece. Locke permitted no public religions except such as should be approved by seven fathers of families. This is a different sort of wisdom from Penn's.
But that which reflects immortal honor on both legislators, and which should operate as an eternal example to mankind, is, that this liberty of conscience has not occasioned the least disturbance. It might, on the contrary, be said that God had showered down the most distinguished blessings on the colony of Pennsylvania. It consisted, in 1682, of five hundred persons, and in less than a century its population had increased to nearly three hundred thousand. One half of the colonists are of the primitive religion; twenty different religions comprise the other half. There are twelve fine chapels in Philadelphia, and in other places every house is a chapel. This city has deserved its name: "Brotherly Love." Seven other cities, and innumerable small towns, flourish under this law of concord. Three hundred vessels leave the port in the course of every year.
This state, which seems to deserve perpetual duration, was very nearly destroyed in the fatal war of 1755, when the French, with their savage allies on one side, and the English, with theirs, on the other, began with disputing about some frozen districts of Nova Scotia. The Primitives, faithful to their pacific system of Christianity, declined to take up arms. The savages killed some of their colonists on the frontier; the Primitives made no reprisals. They even refused, for a long time, to pay the troops. They addressed the English general in these words: "Men are like pieces of clay, which are broken to pieces one against another. Why should we aid in breaking one another to pieces?"
At last, in the general assembly of the legislature of Pennsylvania, the other religions prevailed; troops were raised; the Primitives contributed money, but declined being armed. They obtained their object, which was peace with their neighbors. These pretended savages said to them, "Send us a descendant of the great Penn, who never deceived us; with him we will treat." A grandson of that great man was deputed, and peace was concluded. Many of the Primitives had negro slaves to cultivate their estates. But they blushed at having, in this instance, imitated other Christians. They gave liberty to their slaves in 1769.
At present all the other colonists imitate them in liberty of conscience, and although there are among them Presbyterians and persons of the high church party, no one is molested about his creed. It is this which has rendered the English power in America equal to that of Spain, with all its mines of gold and silver. If any method could be devised to enervate the English colonies it would be to establish in them the Inquisition.
The example of the Primitives, called "Quakers," has given rise in Pennsylvania to a new society, in a district which it calls Euphrates. This is the sect of Dunkers or Dumpers, a sect much more secluded from the world than Penn's; a sort of religious hospitallers, all clothed uniformly. Married persons are not permitted to reside in the city of Euphrates: they reside in the country, which they cultivate. The public treasury supplies all their wants in times of scarcity. This society administers baptism only to adults. It rejects the doctrine of original sin as impious, and that of the eternity of punishment as barbarous. The purity of their lives permits them not to imagine that God will torment His creatures cruelly or eternally. Gone astray in a corner of the new world, far from the great flock of the Catholic Church, they are, up to the present hour, notwithstanding this unfortunate error, the most just and most inimitable of men.
Quarrel between the Greek and Latin Churches in Asia and Europe.
It has been a matter of lamentation to all good men for nearly fourteen centuries that the Greek and Latin Churches have always been rivals, and that the robe of Jesus Christ, which was without a seam, has been continually rent asunder. This opposition is perfectly natural. Rome and Constantinople hate each other. When masters cherish a mutual aversion, their dependents entertain no mutual regard. The two communions have disputed on the superiority of language, the antiquity of sees, on learning, eloquence, and power.
It is certain that, for a long time, the Greeks possessed all the advantage. They boasted that they had been the masters of the Latins, and that they had taught them everything. The Gospels were written in Greek. There was not a doctrine, a rite, a mystery, a usage, which was not Greek; from the word "baptism" to the word "eucharist" all was Greek. No fathers