So sociable is polytheism, that the utmost fierceness and antipathy, which it meets with in an opposite reli❤ gion, is scarcely able to disgust it, and keep it at a dis tance. AUGUSTUs praised extremely the reserve of his grandson, CAIUS CÆSAR, when this latter prince, passing by JERUSALEM, deigned not to sacrifice according to the JEWISH law. But for what reason did AUGUSTUS SO much approve of this conduct? Only because that religion was by the PAGANS esteemed ignoble and barba, rous *.

DRID.

I may venture to affirm, that few corruptions of idolatry and polytheism are more pernicious to society than this corruption of theism †, when carried to the utmost height. The human sacrifices of the CARTHAGINIANS, MEXICANS, and many barbarous nations ‡, scarcely exceed the inquisition and persecutions of ROME and MAFor besides, that the effusion of blood may not be so great in the former case as in the latter; besides this, I say, the human victims, being chosen by lot, or by some exterior signs, affect not, in so considerable a degree, the rest of the society. Whereasvirtue, knowledge, love of liberty, are the qualities, which call down the fatal vengeance of inquisitors; and when expelled, leave the society in the most shameful ignorance, corruption, and bondage. The illegal murder of one man by a tyrant is more pernicious than the death of a thousand by pestilence, famine, or any undistinguishing calamity.

In the temple of DIANA at ARICIA near ROME, who ever murdered the present priest, was legally entitled to be installed his successor §. A very singulary institution!

Sueton. in vita Aug. c. 93.

+ Corruptio optimi persima.

See NOTE [BBB.]
Strabo, lib. v. Sueton. in vita Cal,

For, however barbarous and bloody the common superstitions often are to the laity, they usually turn to the advantage of the whole order.

SECT. X. With regard to Courage or Abasement,

FROM the comparison of theism and idolatry, we may form some other observations, which will also confirm the vulgar observation, that the corruption of the best things gives rise to the worst.

Where the Deity is represented as infinitely superior to mankind, this belief, though altogether just, is apt, when joined with superstitious terrors, to sink the human mind into the lowest submission and abasement, and to represent the monkish virtues of mortification, penance, humility, and passive suffering, as the only qua lities which are acceptable to him. But where the gods are conceived to be only a little superior to mankind, and to have been, many of them, advanced from that inferior rank, we are more at our ease in our addresses to them, and may even, without profaneness, aspire sometimes to a rivalship and emulation of them. Hence activity, spirit, courage, magnanimity, love of liberty, and all the virtues which aggrandize a people.

The heroes in paganism correspond exactly to the saints in popery and holy dervises in MAHOMETANISM. The place of HERCULUS, THESEUS, HECTOR, ROMULUS, is now supplied by DOMINIC, FRANCIS, ANTHONY, and BENEDICT. Instead of the destruction of monsters, the subduing of tyrants, the defence of our native country; whippings and fastings, cowardice and humility, abject submission and slavish obedience, are become the means of obtaining celestial honours among mankind.

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 embracedt. 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 CARISTIAN 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 CATHOLIC 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.

Thucyd lib. v.

§ Plut. Apopth.

Discorsi, lib. vi Bayle, Article BELLARMINE.

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 princi ples, 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 uning telligible sophisms.

Ecclesiastical history sufficiently confirms these reflec tions. When a controversy is started, some people always pretend with certainty to foretel the issue. Which ever 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