more the Divine wisdom, which exhibited Paganism in competition with the faith of Christ, and finally convinced the world, that the success of the Gospel was due to the heavenly power which directed it, and to the solid and ever-growing reason on which it was founded. CHAPTER II. TWO CLASSES OF PAGAN WORSHIPPERS...CLAIM OF TEM- ... EUSEBIUS, FOR our knowledge of the rivalship which Paganism affected to maintain with the Gospel in the promise of happiness to its votaries, we are chiefly indebted to the early Christian writers. In their disputations with the enemies of the Faith, they have stated the claims of idolatry with more fullness and perspicuity than the idolaters themselves. They have given form and consistency to the desultory and uncertain notions of Heathenism; and with that fearlessness which marks the conscious defence of truth, placed the arguments of their opponents in a clearer and more intelligible view, that they might refute them in a more triumphant and convincing manner. The inquiries of the Pagans into the efficacy of their own superstitions were directed principally to the following points;—whether any good was to be expected from the worship of the gods? and, a good being admitted, of what nature it was? The first of these questions needs not to be discussed on the present occasion. We know, indeed, that many of the antients, while they complied with the outward institutions of their country, discarded the belief of the existence, or the providence of any gods, and consequently, the hope of any recompense to be derived from the acknowledgement of them. But it was the profession of the heathen world in general, that to the practice of idolatry some benefit was attached. The great difference took place therefore on the other question,-of what nature this benefit was? On this point, two parties were formed, whose motives are stated, and whose arguments are fully and circumstantially confuted by Augustin. 1. It is probable that the blind and ignorant superstition of the vulgar Pagans excluded nothing from their belief; and that, without thought or inquiry, they expected every kind of good as the result of their adherence to the customary worship of the gods. But into their gross and undistinguishing notions it is not intended to enter. The present question is concerning those who aspired to defend the cause of idolatry by some show of reason and argument. The first of these parties, therefore, sufficiently raised above the vulgar to despise their gross notions of futurity, yet so uninstructed or so sensual as to be fully satisfied with the gratifications which worldly objects could impart, professed to serve their idols with no other view than that of present prosperity.* This comprehended both public and private welfare. Success in war, indulgence in peace, wealth, beauty, genius, honour, fame, and length of life, were therefore the only motives of their prayers. This description is confirmed in each of its branches by the testimony of the Pagan writers. What were the public benefits supposed to be derived to the state from the practice of idolatry, we see in the pleading of Symmachus for the restoration of the ancient rites. He * Res humanas ita prosperari volunt, ut ad hoc multorum Deorum cultum, quos Pagani colere consueverunt, necessarium esse arbitrentur. Aug. Retract. lib. ii. c. 43. argues that, as souls are allotted to the individual bodies of men, separate genii are appointed to preside over civil communities.* On their fostering care therefore depends the welfare of the state; and consequently, the beings, whose care is thus necessary to the existence of empire, are to be rendered propitious by outward acknowledgments of their protection. This argument will by-andby be stated at greater length. At present, it will be sufficient to notice the persuasion, that to the long-continued favour of the deities collectively worshipped by the superstition of Rome, was to be ascribed her possession of the sovereignty of the world.f Again, what were the private advantages aimed at in the prayers of individuals, we are sufficiently informed through the satire of * Ut animæ nascentibus, ita populis fatales genii dividuntur. Pro Sacr. Patr. apud Prudent. + Hic cultus in leges meas orbem redegit. ib. It is Rome that speaks. From Tertullian's refutation, we see how strong was the persuasion in his time, that Roman greatness had arisen from piety to the Roman gods: Romanos pro merito religiositatis diligentissimæ in tantum sublimitatis elatos. Apol. c. 25. Zosimus is rancorously full of this notion. |