ocial
virtues, the real and the useful, and without which, they assert, a
man cannot please God, Let us examine these vaunted perfections,
and let us see of what utility they can be to society, and whether
they really merit the preference which is given them by their
advocates.

The first of these Christian virtues, which serves as a base for all
the others, is faith. It consists in believing the truth of dogmas, of
absurd fables, which Christianity (according to the catechisms)
orders its disciples to believe--dogmas, as absurd and impossible
as a square circle, or a round triangle--from which we see, that
this virtue exacts an entire renunciation of common sense; an
assent to incredible facts, and a blind credulity in absurd dogmas,
which, yet, every Christian is required to believe, under pain of
damnation.

This virtue, too, though necessary to all men, is, nevertheless, the
gift of heaven! the effect of special grace. It forbids doubt and
examination; it "forbids a man the right to exercise his reason; it
deprives him of the liberty of thinking, and degrades him into a
bearded baby.

This faith vanishes when a man reasons; this virtue cannot sustain
a tranquil scrutiny. And this is the reason why all thorough going
Christians are naturally, and, consequently, the enemies of science.
This miraculous faith, which "believeth all things," is not given to
persons enlightened by science and reflection, and accustomed to
think. It is not given but to those who are afraid to think, lest they
should offend God.

The next Christian virtue which flows from the first, is hope,
founded upon the promises which the New Testament makes to
those who render themselves miserable in this life. It nourishes
their enthusiasm, it makes them "forget the things that are on earth,
and reach forward unto the things" which are in another world. It
renders them useless here below, and makes them firmly believe
that God will recompense in heaven, the pains they have taken to
make themselves miserable on earth. How can a man, occupied
with such expectations of heavenly happiness, concern himself at
all with, or for, the actual and present happiness of those around
him, while he is indifferent as to his own? And how can he help
this, when he believes that "friendship with the world is enmity
with God?"

The third virtue is charity. We have elsewhere said, that if
universal love or charity means only general benevolence, and a
desire to