be
well assured, that a writer, conversant with the world, would never have
ventured to expose the gods of his country to public ridicule, had they
not already been the objects of secret contempt among the polished and
enlightened orders of society.

Notwithstanding the fashionable irreligion which prevailed in the age of
the Antonines, both the interest of the priests and the credulity of the
people were sufficiently respected. In their writings and conversation,
the philosophers of antiquity asserted the independent dignity of
reason; but they resigned their actions to the commands of law and of
custom. Viewing, with a smile of pity and indulgence, the various
errors of the vulgar, they diligently practised the ceremonies of their
fathers, devoutly frequented the temples of the gods; and sometimes
condescending to act a part on the theatre of superstition, they
concealed the sentiments of an atheist under the sacerdotal robes.
Reasoners of such a temper were scarcely inclined to wrangle about their
respective modes of faith, or of worship. It was indifferent to them
what shape the folly of the multitude might choose to assume; and
they approached with the same inward contempt, and the same external
reverence, the altars of the Libyan, the Olympian, or the Capitoline
Jupiter.

It is not easy to conceive from what motives a spirit of persecution
could introduce itself into the Roman councils. The magistrates could
not be actuated by a blind, though honest bigotry, since the magistrates
were themselves philosophers; and the schools of Athens had given laws
to the senate. They could not be impelled by ambition or avarice, as the
temporal and ecclesiastical powers were united in the same hands. The
pontiffs were chosen among the most illustrious of the senators; and
the office of Supreme Pontiff was constantly exercised by the emperors
themselves. They knew and valued the advantages of religion, as it is
connected with civil government. They encouraged the public festivals
which humanize the manners of the people. They managed the arts of
divination as a convenient instrument of policy; and they respected, as
the firmest bond of society, the useful persuasion, that, either in this
or in a future life, the crime of perjury is most assuredly punished by
the avenging gods. But whilst they acknowledged the general advantages
of religion, they were convinced that the various modes of worship
contributed alike to the same salu