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he Christian religion is a stranger to mere despotic power。 The mildness so frequently recommended in the Gospel is incompatible with the despotic rage with which a prince punishes his subjects； and exercises himself in cruelty。
As this religion forbids the plurality of wives； its princes are less confined； less concealed from their subjects； and consequently have more humanity： they are more disposed to be directed by laws； and more capable of perceiving that they cannot do whatever they please。
While the Mahometan princes incessantly give or receive death； the religion of the Christians renders their princes less timid； and consequently less cruel。 The prince confides in his subjects； and the subjects in the prince。 How admirable the religion which； while it only seems to have in view the felicity of the other life； continues the happiness of this！
It is the Christian religion that； in spite of the extent of the empire and the influence of the climate； has hindered despotic power from being established in Ethiopia； and has carried into the heart of Africa the manners and laws of Europe。
The heir to the empire of Ethiopia＇2＇ enjoys a principality and gives to other subjects an example of love and obedience。 Not far thence may we see the Mahometan shutting up the children of the King of Sennar； at whose death the council sends to murder them； in favour of the prince who mounts the throne。
Let us set before our eyes； on the one hand； the continual massacres of the kings and generals of the Greeks and Romans； and； on the other； the destruction of people and cities by those famous conquerors Timur Beg and Jenghiz Khan； who ravaged Asia； and we shall see that we owe to Christianity； in government； a certain political law； and in war； a certain law of nations benefits which human nature can never sufficiently acknowledge。
It is owing to this law of nations that among us victory leaves these great advantages to the conquered； life； liberty； laws； wealth； and always religion； when the conqueror is not blind to his own interest。
We may truly say that the people of Europe are not at present more disunited than the people and the armies； or even the armies among themselves were； under the Roman empire when it had become a despotic and military government。 On the one hand； the armies engaged in war against each other； and； on the other； they pillaged the cities； and divided or confiscated the lands。
4。 Consequences from the Character of the Christian Religion； and that of the Mahometan。 From the characters of the Christian and Mahometan religions； we ought； without any further examination； to embrace the one and reject the other： for it is much easier to prove that religion ought to humanise the manners of men than that any particular religion is true。
It is a misfortune to human nature when religion is given by a conqueror。 The Mahometan religion； which speaks only by the sword； acts still upon men with that destructive spirit with which it was founded。
The history of Sabbaco；＇3＇ one of the pastoral kings of Egypt； is very extraordinary。 The tutelar god of Thebes； appearing to him in a dream； ordered him to put to death all the priests of Egypt。 He judged that the gods were displeased at his being on the throne； since they commanded him to commit an action contrary to their ordinary pleasure； and therefore he retired into Ethiopia。
5。 That the Catholic Religion is most agreeable to a Monarchy； and the Protestant to a Republic。 When a religion is introduced and fixed in a state； it is commonly such as is most suitable to the plan of government there established； for those who receive it； and those who are the cause of its being received； have scarcely any other idea of policy than that of the state in which they were born。
When the Christian religion； two centuries ago； became unhappily divided into Catholic and Protestant； the people of the north embraced the Protestant； and those of the south adhered still to the Catholic。
The reason is plain： the people of the north have； and will for ever have； a spirit of liberty and independence； which the people of the south have not； and therefore a religion which has no visible head is more agreeable to the independence of the climate than that which has one。
In the countries themselves where the Protestant religion became established； the revolutions were made pursuant to the several plans of political government。 Luther having great princes on his side would never have been able to make them relish an ecclesiastical authority that had no exterior pre…eminence； while Calvin； having to do with people who lived under republican governments； or with obscure citizens in monarchies； might very well avoid establishing dignities and preferments。
Each of these two religions was believed to be perfect； the Calvinist judging his most conformable to what Christ had said； and the Lutheran to what the Apostles had practised。
6。 Another of M。 Bayle's Paradoxes。 M。 Bayle； after having abused all religions； endeavours to sully Christianity： he boldly asserts that true Christians cannot form a government of any duration。 Why not？ Citizens of this profession being infinitely enlightened with respect to the various duties of life； and having the warmest zeal to fulfil them； must be perfectly sensible of the rights of natural defence。 The more they believe themselves indebted to religion； the more they would think due to their country。 The principles of Christianity； deeply engraved on the heart； would be infinitely more powerful than the false honour of monarchies； than the humane virtues of republics； or the servile fear of despotic states。
It is astonishing that this great man should not be able to distinguish between the orders for the establishment of Christianity and Christianity itself； and that he should be liable to be charged with not knowing the spirit of his own religion。 When the legislator； instead of laws； has given counsels； this is because he knew that if these counsels were ordained as laws they would be contrary to the spirit of the laws themselves。
7。 Of the Laws of Perfection in Religion。 Human laws； made to direct the will； ought to give precepts； and not counsels； religion； made to influence the heart； should give many counsels； and few precepts。
When； for instance； it gives rules； not for what is good； but for what is better； not to direct to what is right； but to what is perfect； it is expedient that these should be counsels； and not laws： for perfection can have no relation to the universality of men or things。 Besides； if these were laws； there would be a necessity for an infinite number of others； to make people observe the first。 Celibacy was advised by Christianity； when they made it a law in respect to a certain order of men； it became necessary to make new ones every day； in order to oblige those men to observe it。＇4＇ The legislator wearied himself； and he wearied society； to make men execute by precept what those who love perfection would have executed as counsel。
8。 Of the Connection between the moral Laws and those of Religion。 In a country so unfortunate as to have a religion that God has not revealed； it is necessary for