nary behaviour and deportment; and accordingly, we may obferve, that this being the fole principle, by which a man could elevate himself above his fellows, it acquired a mighty afcendant over many, and produced great fingularities of maxims and of conduct. At present, when philofophy has loft the allurement of novelty, it has no fuch extenfive influence; but feems to confine itself moftly to fpeculations in the closet ; in the fame manner as the ancient religion was limited to facrifices in the temple. Its place is now fupplied by the modern religion, which infpects our whole conduct, and prescribes an univerfal rule to our actions, to our words, to our very thoughts and inclinations; a rule fo much the more auftere, as it is guarded by infinite, though diftant, rewards and punishments; and no infraction of it can ever be concealed or difguised.

Diogenes is the most celebrated model of extravagant philofophy. Let us feek a parallel to him in modern times. We fhall not difgrace any philosophic name by a comparison with the Dominics or Loyolas, or any canonized monk or friar. Let us compare him to Pascal, a man of parts and genius as well as Diogenes himself; and perhaps, too, a man of virtue, had he allowed his virtuous inclinations to have exerted and displayed themselves.

The foundation of Diogenes's conduct was an endeavour to render himself an independent being, as much as poffible, and to confine all his wants, and defires, and pleasures, within himself and his own mind: The aim of Pascal was to keep a perpetual fenfe of his dependence before his eyes, and never to forget his numberless wants and infirmities. The ancient fupported himself by magnanimity, oftentation, pride,

and

and the idea of his own fuperiority above his fellowcreatures. The modern made conftant profeffion of humility and abafement, of the contempt and hatred of himfelf; and endeavoured to attain thefe fuppofed virtues, as far as they are attainable. The aufterities of the Greck were in order to inure himfelf to hardships, and prevent his ever fuffering: Thofe of the Frenchman were embraced merely for their own fake, and in order to fuffer as much as poffible. The philofopher indulged himfelf in the moft beaftly pleasures, even in public: The faint refufed himfelf the moft innocent, even in private. The former thought it his duty to love his friends, and to rail at them, and reprove them, and fcold them: The latter endeavoured to be abfolutely indifferent towards his nearest relations, and to love and speak well of his enemies. The great object of Diogenes's wit was every kind of fuperftition; that is, every kind of religion known in his time. The mortality of the foul was his ftandard principle; and even his fentiments of a divine providence feem to have been licentious. The moft ridiculous fuperftitions directed Pafcal's faith and practice; and an extreme contempt of this life, in comparifon of the future, was the chief foundation of his conduct.

In fuch a remarkable contraft do these two men ftand Yet both of them have met with general admiration in their different ages, and have been propofed as models of imitation. Where then is the univerfal ftandard of morals which you talk of? And what rule fhall we establish for the many different, nay contrary, fentiments of mankind?

An experiment, faid I, which fucceeds in the air, will not always fucceed in a vacuum. When men depart from the maxims of common reafon, and affect

thefe

thefe artificial lives, as you call them, no one can anfwer for what will please or difplease them. They are in a different element from the reft of mankind; and the natural principles of their mind play not with the fame regularity, as if left to themselves, free from the illufions of religious fuperftition, or philofophical en

thufiafm.

THE

THE

NATURAL HISTORY

OF

RELIGIO N.

INTRODUCTION.

S every inquiry which regards religion is of the utmost importance, there are two questions in particular which challenge our attention, to wit, that concerning its foundation in reason, and that concerning its origin in human nature. Happily, the first queftion, which is the most important, admits of the most obvious, at least, the cleareft folution. The whole frame of nature befpeaks an Intelligent Author; and no rational inquirer can, after ferious reflection, fufpend his belief a moment with regard to the primary principles of genuine Theifm and Religion. But the other question, concerning the origin of religion in human nature, is expofed to fome more difficulty.

The

The belief of invifible, intelligent power, has been very generally diffused over the human race, in all places, and in all ages; but it has neither, perhaps, been fo univerfal as to admit of no exception, nor has it been, in any degree, uniform in the ideas which it has fuggested. Some nations have been discovered, who entertained no fentiments of Religion, if travellers and hiftorians may be credited; and no two nations, and scarce any two men, have ever agreed precifely in the fame sentiments. It would appear, therefore, that this preconception springs not from an original instinct or primary impreffion of nature, fuch as gives rife to felflove, affection between the fexes, love of progeny, gratitude, refentment; fince every instinct of this kind has been found abfolutely univerfal in all nations and ages, and has always a precife determinate object which it inflexibly purfues: The first religious principles must be fecondary, fuch as may easily be perverted by various accidents and causes, and whose ope ration, too, in fome cafes, may, by an extraordinary concurrence of circumftances, be altogether prevented. What those principles are which give rife to the origi nal belief, and what thofe accidents and causes are which direct its operation, is the fubject of our present inquiry.

SECT. I. That Polytheism was the primary Religion of

Men.

It appears to me, that if we confider the improve ment of human fociety, from rude beginnings to a state of greater perfection, polytheifm, or idolatry was, and neceffarily must have been, the firft and moft ancient VOL. II. 2 C religion