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 R/OMAN\ 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 foretell 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 A/RIAN\, P/ELAGIAN\, E/RASTIAN\, S/OCINIAN\,
S/ABELLIAN\, E/UTYCHIAN\, N/ESTORIAN\, M/ONOTHELITE\, etc. not to
mention P/ROTESTANT\, 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.

         S/ECT\. 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 G/REEK\ and E/GYPTIAN\
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. C/AMBYSES\ entertained like prejudices; and very
impiously ridiculed, and even wounded, APIS, the great god of the
E/GYPTIANS\, who appeared to his profane senses nothing but a large
spotted bull. But H/ERODOTUS\ 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 R/OMAN\ Catholics are a very
learned sect; and that no one communion, but that of the church of
E/NGLAND\, can dispute their being the most learned of all the
Christian churches: Yet A/VERROES\, the famous A/RABIAN\, who, no
doubt, had heard of the E/GYPTIAN\ 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. , 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 M/USCOVITE\ service,
having come to P/ARIS\ for the recovery of his wounds, brought along
with him a young T/URK\, whom he had taken prisoner. Some of the
doctors of the S/ORBONNE\ (who are altogether as positive as the
dervises of C/ONSTANTINOPLE\) thinking it a pity, that the poor
T/URK\ should be damned for want of instruction, solicited
M/USTAPHA\ 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