human society which controul the genius and character of a religion.

Brasidas seized a mouse, and being bit by it, let it go. "There is nothing so contemptible," said he, "but what may be safe, if it has but courage to defend itself."* Bellarmine patiently and humbly allowed the fleas and other odious vermin to prey upon him. "We shall have heaven," said he, "to reward us for our sufferings: But these poor creatures have nothing but the enjoyment of the present life."+ Such difference is there between the maxims of a Greek hero and a Catholic saint.

SECT. XI. With regard to Reason or Absurdity.. HERE is another observation to the same purpose, and new proof that the corruption of the best things begets the worst. If we examine, without prejudice, the ancient heathen mythology, as contained in the poets, we shall not discover in it any such monstrous absurdity as we may at first be apt to apprehend. Where is the difficulty in conceiving, that the same powers or principles, whatever they were, which formed this visible world, men and animals, produced also a species of intelligent creatures, of more refined substance and greater authority than the rest? That these creatures may be capricious, revengeful, passionate, voluptuous, is easily conceived; nor is any circumstance more apt, among ourselves, to engender such vices, than the licence of absolute authority. in short, the whole mythological system is so natural, that, in the vast variety of planets and worlds, contained in this universe, it seems more than probable,

* Plat. Apophth.

+ Bayle, Article BELLARMINE.

And,

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that, somewhere or other, it is really carried into execution.

The chief objection to it with regard to this planet, is, that it is not ascertained by any just reason or authority. The ancient tradition, insisted on by heathen priests and theologers, is but a weak foundation; and transmitted also such a number of contradictory reports, supported, all of them, by equal authority, that it became absolutely impossible to fix a preference amongst them. A few volumes, therefore, must contain all thepolemical writings of pagan priests; and their whole theology must consist more of traditional stories and superstitious practices, than of philosophical argument and controversy.

But where theism forms the fundamental principle of any popular religion, that tenet is so conformable to sound reason, that philosophy is apt to incorporate itself with such a system of theology. And if the other dogmas of that system be contained in a sacred book, such as the Alcoran, or be determined by any visible authority, like that of the Roman pontiff, speculative reasoners naturally carry on their assent, and embrace a theory, which has been instilled into them by their earliest education, and which also possesses some degree of consistence and uniformity. But as these appearances are sure, all of them, to prove deceitful, philosophy will soon find herself very unequally yoked with her new associate; and instead of regulating each principle as they advance together, she is at every turn perverted to serve the purposes of superstition. For besides the unavoidable incoherences, which must be reconciled and adjusted, one may safely affirm, that all popular theology, especially the scholastic, has à kind of appetite for absurdity and contradiction. If

that theology went not beyond reason and common sense, her doctrines would appear too easy and familiar. Amazement must of necessity be raised: Mystery affected: Darkness and obscurity sought after: And a foundation of merit afforded to the devout votaries, who desire an opportunity of subduing their rebellious reason, by the belief of the most unintelligible sophisms.

Ecclesiastical history sufficiently confirms these reflections. When a controversy is started, some people always pretend with certainty to foretel the issue. Whichever opinion, say they, is most contrary to plain sense, is sure to prevail; even where the general interest of the system requires not that decision. Though the reproach of heresy may, for some time, be bandied about among the disputants, it always rests at last on the side of reason. Any one, it is pretended, that has but learning enough of this kind to know the definition of Arian, Pelagian, Erastian, Socinian, Sabellian, Eutychian, Nestorian, Monothelite, &c. not to mention Protestant, whose fate is yet uncertain, will be convinced of the truth of this observation. It is thus a system becomes more absurd in the end, merely from its being reasonable and philosophical in the beginning.

To oppose the torrent of scolastic religion, by such feeble maxims as these, that "it is impossible for the same thing to be and not to be," that "the whole is greater than a part," that "two and three make five;" is pretending to stop the ocean with a bull-rush. Will you set up profane reason against sacred mystery? No punishment is great enough for your impiety. And the same fires which were kindled for heretics, will serve also for the destruction of philosophers.

SECT. XII. With regard to Doubt or Conviction. WE meet every day with people so sceptical with regard to history, that they assert it impossible for any nation ever to believe such absurd principles as those of Greek and Egyptian paganism; and at the same time so dogmatical with regard to religion, that they think the same absurdities are to be found in no other communion. Cambyses entertained, like prejudices; and very impiously ridiculed, and even wounded, Apis, the great god of the Egyptians, who appeared to his profane senses nothing but a large spotted bull. But Herodotus* judiciously ascribes this sally of passion to a real madness or disorder of the brain: Otherwise, says the historian, he never would have openly affronted any established worship. For on that head, continues he, every nation are best satisfied with their own, and think they have the advantage over every other nation.

It must be allowed, that the Roman Catholics are a very learned sect; and that no one communion, but that of the church of England, can dispute their being the most learned of all the Christian churches: Yet Averroes, the famous Arabian, who, no doubt, had heard of the Egyptian superstitions, declares, that, of all religions, the most absurd and nonsensical is that, whose votaries eat, after having created their deity.

I believe, indeed, that there is no tenet in all paganism, which would give so fair a scope to ridicule as this of the real presence; for it is soabsurd, that it eludes the force of all argument. There are even some pleasant stories of that kind, which, though somewhat profane, are commonly told by the Catholics themselves.

* Lib. iii. c. 38.

One day a priest, it is said, gave inadvertently, instead of the sacrament, a counter, which had by accident fallen among the holy wafers. The communicant waited patiently for some time, expecting it would dissolve on his tongue: But finding that it still remained entire, he took it off. "I wish," cried he to the priest, you have not committed some mistake; I wish you have not given me God the Father: He is so hard and tough there is no swallowing him."

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A famous general, at that time in the Muscovite service, having come to Paris for the recovery of his wounds, brought along with him a young Turk, whom he had taken prisoner. Some of the doctors of the Sorbonne (who are altogether as positive as the dervises of Constantinople) thinking it a pity that the poor Turk should be damned for want of instruction, solicited Mustapha very hard to turn Christian, and promised him, for his encouragement, plenty of good wine in this world, and paradise in the next. These allurements were too powerful to be resisted; and therefore, having been well instructed and catechized, he at last agreed to receive the sacraments of baptism and the Lord's supper. The priest, however, to make every thing sure and solid, still continued his instructions; and began the next day with the usual question, "How many Gods are there?" "None at all," replies Benedict; for that was his new name. " How! None at all!" cries the priest. "To be sure," said the honest proselyte: "You have told me all along that there is but one God: And yesterday I eat him."

Such are the doctrines of our brethren the Catholics. But to these doctrines we are so accustomed, that we never wonder at them: Though in a future age, it will probably become difficult to persuade some na