gratitude and affection for the state to which he is indebted for his education, and of which his parents were members when they gave him birth. But as various lawful reasons may oblige him to chuse another country,—that is, to become a member of another society; so, when we speak in general of the duty to our country, the term is to be understood as meaning the state of which a man is an actual member; since it is the latter, in preference to every other state, that he is bound to serve with his utmost efforts.
§123. How shameful and criminal to injure our country.
If every man is obliged to entertain a sincere love for his country, and to promote its welfare as far as in his power, it is a shameful and detestable crime to injure that very country. He who becomes guilty of it, violates his most sacred engagements, and sinks into base ingratitude: he dishonours himself by the blackest perfidy, since he abuses the confidence of his fellow-citizens, and treats as enemies those who had a right to expect his assistance and services. We see traitors to their country only among those men who are solely sensible to base interest, who only seek their own immediate advantage, and whose hearts are incapable of every sentiment of affection for others. They are therefore justly detested by mankind in general, as the most infamous of all villains.
§124. The glory of good citizens.
On the contrary, those generous citizens are loaded with honour and praise, who, not content with barely avoiding a failure in duty to their country, make noble efforts in her favour, and are capable of making her the greatest sacrifices. The names of Brutus,34 Curtius,35 and the two Decii,36 will live as long as that of Rome. The Swiss will never forget Arnold de Winkelried,37 that hero, whose exploit would have deserved to be transmitted to posterity by the pen of a Livy. He truly devoted his life for his country’s sake: but he devoted it as a general, as an undaunted warrior, not as a superstitious visionary. That nobleman, who was of the country of Underwald, seeing at the battle of Sempach38 that his countrymen could not break through the Austrians, because the latter, armed cap-a-pie, had dismounted, and, forming a close battalion, presented a front covered with steel, and bristling with pikes and lances,—formed the generous design of sacrificing himself for his country. “My friends,” said he to the Swiss, who began to be dispirited, “I will this day give my life to procure you the victory: I only recommend to you my family: follow me, and act in consequence of what <55> you see me do.” At these words he ranged them in that form which the Romans called cuneus, and placing himself in the point of the triangle, marched to the centre of the enemy; when, embracing between his arms as many of the enemy’s pikes as he could compass, he threw himself to the ground, thus opening for his followers a passage to penetrate into the midst of this thick battalion. The Austrians, once broken, were conquered, as the weight of their armour then became fatal to them, and the Swiss obtained a complete victory.*
Piety and religion have an essential influence on the happiness of a nation, and, from their importance, deserve a particular chapter. Nothing is so proper as piety to strengthen virtue, and give it its due extent. By the word piety, I mean a disposition of soul that leads us to direct all our actions towards the Deity, and to endeavour to please him in every thing we do. To the practice of this virtue all mankind are indispensably obliged: it is the purest source of their felicity; and those who unite in civil society, are under still greater obligations to practise it. A nation ought then to be pious. The superiors intrusted with the public affairs should constantly endeavour to deserve the approbation of their divine master; and whatever they do in the name of the state, ought to be regulated by this grand view. The care of forming pious dispositions in all the people should be constantly one of the principal objects of their vigilance, and from this the state will derive very great advantages. A serious attention to merit in all our actions the approbation of an infinitely wise Being, cannot fail of producing excellent citizens. Enlightened piety in the people is the firmest support of a lawful authority; and, in the sovereign’s heart, it is the pledge of the people’s safety, and excites their confidence. Ye lords of the earth, who acknowledge no superior here below, what security can we have for the purity of your intentions, if we do not conceive you to be deeply impressed with respect for the common Father and Lord of men, and animated with a desire to please him?
§126. It ought to be attended with knowledge.
We have already insinuated that piety ought to be attended with knowledge. In vain would we propose to please God, if <56> we know not the means of doing it. But what a deluge of evils arises when men heated by so powerful a motive are prompted to take methods that are equally false and pernicious! A blind piety only produces superstitious bigots, fanatics and persecutors, a thousand times more dangerous and destructive to society than libertines are. There have appeared barbarous tyrants who have talked of nothing but the glory of God, while they crushed the people, and trampled under foot the most sacred laws of nature. It was from a refinement of piety, that the anabaptists of the sixteenth century refused all obedience to the powers of the earth. James Clement and Ravaillac,* those execrable parricides, thought themselves animated by the most sublime devotion.
§127. Of religion internal and external.
Religion consists in the doctrines concerning the Deity and the things of another life, and in the worship appointed to the honour of the supreme Being. So far as it is seated in the heart, it is an affair of conscience, in which every one ought to be directed by his own understanding: but so far as it is external, and publicly established, it is an affair of state.
Every man is obliged to endeavour to obtain just ideas of God, to know his laws, his views with respect to his creatures, and the end for which they were created. Man, doubtless, owes the most pure love, the most profound respect to his Creator; and to keep alive these dispositions, and act in consequence of them, he should honour God in all his actions, and shew, by the most suitable means, the sentiments that fill his mind. This short explanation is sufficient to prove that man is essentially and necessarily free to make use of his own choice in matters of religion. His belief is not to be commanded; and what kind of worship must that be, which is produced by force! Worship consists in certain actions performed with an immediate view to the honour of God; there can then be no worship proper for any man, which he does not believe suitable to that end. The obligation of sincerely endeavouring to know God, of serving him, and adoring him from the bottom of the heart, being imposed on man by his very nature,—it is impossible that, by his engagements with society, he should have exonerated himself from that duty, or deprived himself of the liberty which is absolutely necessary for the performance of it. It must then be concluded, that liberty of conscience is a natural and inviolable right. It is a disgrace to human nature, that a truth of this kind should stand in need of proof.
§129. Public establishment of religion.
Duties and rights of the nation.
But