[5] These four Councils were, First, that of Nice, (325) under Constantine and Pope Sylvester: Second, that of Constantinople, 381, under Gratian, Valentinian, Theodosius, and Pope Damasus: Third, that of Ephesus, 431, under Theodosius II, Valentinian, and Pope Celestin: and Fourth, that of Chalcedon, 451, under Valentinian, Marcianus, and Pope Leo I. [↑]
[6] The Talmud informs us that the Rabbis deliberated whether they ought not to strike from the list of Canonical writings the books of Proverbs and Ecclesiastes, and that they only spared them because they made favourable mention of Moses and his law. The prophecies of Ezekiel (which the Jews were not permitted to read until they were thirty years of age) would to a certainty have been expunged from the sacred Catalogue, if a learned Rabbi had not undertaken to reconcile them with the same Law. [↑]
CHAP. III.
ON THE MEANING OF THE WORD RELIGION; HOW, AND FOR WHAT PURPOSE, SO MANY RELIGIONS HAVE BEEN INTRODUCED INTO THE WORLD.
§ 1.
Before the term Religion was introduced into the world, mankind followed the law of Nature, that is, they lived conformably to Reason. Instinct was the only bond by which men were united; and this bond, simple as it is, was so strong that divisions were rare. But after terror led them to suspect that there were Gods and invisible Powers, they built altars to the imaginary beings, and shaking off the yoke of reason and of Nature, they bended themselves by foolish ceremonies, and by a superstitious worship of the idle phantoms which themselves had imagined.
Such was the origin of the word Religion, which has made so much noise in the world. After having admitted the existence of these invisible Agencies, men worshipped them to depreciate their anger, and moreover they believed that nature was under the control of these Powers. Afterwards they came to regard themselves as inert matter, or as slaves who could only act under the commands of these imaginary beings. This false idea having obtained possession of their minds, they began to exhibit more contempt for nature, and more respect for those whom they called their Gods. Hence sprung that ignorance in which so many nations were immersed—an ignorance from which, however profound, the true philosophers might have freed them, if they had not been always thwarted by those who led the blind, and throve by their own impostures.
Now, although there were little appearance of success in our undertaking, we must not forsake the cause of truth. A generous mind will speak of things as they really are, out of regard to those who exhibit symptoms of this malady. The truth, whatever its nature may be, can never be injurious; whereas error, although at the time apparently innocent and even useful, must finally terminate in the most disastrous results.