One great incitement to the pious Alexander in his warlike expeditions, was his rivalship of Hercules and Bacchus, whom he justly pretended to have excelled *. Brasidas, that generous and noble Spartan, after falling in battle, had heroic honours paid him by the inhabitants of Amphipolis, whose defence he had embraced †. And in general, all founders of states and colonies among the Greeks were raised to this inferior rank of divinity, by those who reaped the benefit of their labours.

This gave rise to the observation of Machiavel, that the doctrines of the Christian religion, meaning the Catholic (for he knew no other), which recommend only passive courage and suffering, had subdued the spirit of mankind, and had fitted them for slavery and subjection. An observation, which would certainly be just, were there not many other circumstances in 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 Catho lic saint,

SECT. XI.

WITH REGARD TO REASON OR ABSURDITY.

Here is another observation to the same purpose, and a new proof that the corruption of the best things begets

* Arrian passim.

§ Plut. Apopth.

†Thucyd. lib. v.

Discorsi, lib. vi.

Bayle, Article BRLLARMINE.

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 dif ficulty 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. And, 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, 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 the polemical 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 a 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 scholastic 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 DOUET 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 so absurd, 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. 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.

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 encou ragement, 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