oppofite fentiments. The fame infirmity ftill drags them downwards, from an omnipotent and fpiritual deity, to a limited and corporeal one, and from a corporeal and limited deity to a statue or visible reprefentation. The fame endeavour at elevation still pushes them upwards, from the statue or material image to the invifible power; and from the invifible power to an infinitely perfect deity, the creator and fovereign of the universe. SECT. IX. Comparison of thefe Religions, with regard to Perfecution and Toleration. Polytheism or idolatrous worship, being founded entirely in vulgar traditions, is liable to this great inconvenience, that any practice or opinion, however barbarous or corrupted, may be authorized by it; and full fcope is given, for knavery to impofe on credulity, till morals and humanity be expelled the religious fyftem of mankind. At the fame time, idolatry is attended with this evident advantage, that, by limiting the powers and functions of its deities, it naturally admits the gods of other fects and nations to a fhare of divinity, and renders all the various deities, as well as rites, ceremonies, or traditions, compatible with each other *. Theifm is oppofite both in its advantages and difadvantages. As that fyftem fuppofes one fole deity, the perfection of reafon and goodnefs, it fhould, if juftly profecuted, banish every thing frivolous, unreafonable, or inhuman from religious worship, and fet before men the most illuftrious example, as well as the moft commanding motives, of justice and benevolence. These mighty advantages are not indeed over-balanced (for that is not poffible), but fomewhat diminished, See NOTE [AAA]. diminished, by inconveniencies, which arife from the vices and prejudices of mankind. While one fole object of devotion is acknowledged, the worfhip of other deities is regarded as abfurd and impious. Nay, this unity of object feems naturally to require the unity of faith and ceremonies, and furnishes defigning men with a pretence for reprefenting their adverfaries as profane, and the objects of divine as well as human vengeance. For as each fect is pofitive that its own faith and worship are entirely acceptable to the deity, and as no one can conceive, that the fame being fhould be pleased with different and oppofite rites and principles; the feveral fects fall naturally into animofity, and mutually difcharge on each other that facred zeal and rancour, the most furious and implacable of all human paffions. The tolerating spirit of idolaters, both in ancient and modern times, is very obvious to any one, who is the leaft converfant in the writings of hiftorians or travellers. When the oracle of Delphi was asked, what rites or worship was most acceptable to the gods? Those which are legally established in each city, replied the oracle Even priests in thofe ages, could, it seems, allow falvation to thofe of a different communion. The Romans commonly adopted the Gods of the conquered people; and never difputed the attributes of those local and national deities, in whose territories they refided. The religious wars and perfecutions of the Egyptian idolaters are indeed an exception to this rule; but are accounted for by ancient authors from reafons fingular and remarkable. Different fpecies of animals were the deities of the different fects among the Egyptians; and the deities being in continual war, engaged 1 ་ r engaged their votaries in the fame contention. The worshippers of dogs could not long remain in peace with the adorers of cats or wolves. But where that reafon took not place, the Egyptian fuperftition was not fo incompatible as is commonly imagined; fince we learn from Herodotus †, that very large contributions were given by Amafis towards rebuilding the temple of Delphi. The intolerance of almost all religions, which have maintained the unity of God, is as remarkable as the contrary principle of polytheifts. The implacable narrow fpirit of the Jews is well known. Mahometanifm fet out with ftill more bloody principles; and even to this day, deals out damnation, though not fire and faggot, to all other fects. And if, among Chriftians, the English and Dutch have embraced the principles of toleration, this fingularity has proceeded from the fteady refolution of the civil magiftrate, in oppofition to the continued efforts of priests and bigots. The difciples of Zoroafter fhut the doors of heaven against all but the Magians. Nothing could more obftruct the progrefs of the Perfian conquefls, than the furious zeal of that nation against the temples and images of the Greeks. And after the overthrow of that empire we find Alexander, as a polytheist, immediately re-establishing the worship of the Babylonians, which their former princes, as monotheifts, had carefully abolifhed . Even the blind and devoted attachment of that conqueror to the Greek fuperftition hindered not but he himfelf facrificed according to the Babylonifh ceremonies. §. *Plutarch. de Ifid. & Ofiride. + Lib. ii. fub fine. Hyde de Relig. vet. Perfarum.. So So fociable is polytheifm, that the utmost fiercenefs and antipathy, which it meets within an oppofite religion, is fcarcely able to difgut it, and keep it at a distance. Auguftus praised extremely the reserve of his grandfon, Caius Cæfar, when this latter prince, paffing by Jerufalem, deigned not to facrifice according to the Jewish law. But for what reafon did Auguftus fo much approve of this conduct? Only, becaufe that religion was by the Pagans esteemed ignoble and barbarous*. I may venture to affirm, that few corruptions of idolatry and polytheifm are more pernicious to fociety than this corruption of theifmt, when carried to the utmoft height. The human facrifices of the Carthaginians, Mexicans, and many barbarous nations ‡, fcarcely exceed the inquifition and perfecutions of Rome and Madrid. For befides, that the effufion of blood may not be fo great in the former cafe as in the latter; befides this, I fay, the human victims, being chofen by lot,, or by fome exterior figns, affect not, in fo confiderable a degree, the reft of the fociety. Whereas virtue, knowledge, love of liberty, are the qualities, which call down the fatal vengeance of inquifitors; and when expelled, leave the fociety in the moft fhameful ignorance, corruption, and bondage. The illegal murder of one man by a tyrant is more pernicious than the death of a thousand by peftilence, famine, or any undiftinguishing calamity. In the temple of Diana at Aricia near Rome, whoever murdered the prefent priest, was legally entitled to be inftalled his fucceffor . A very fingular inftitution! For, how ever Sueton. in vita Aug. c. 93. + Corruptio optimi pema. ↑ See NOTE [BBB]. || Strabo, lib. v. Sueton. in vita Cal. ever barbarous and bloody the common fuperftitions often are to the laity, they ufually turn to the advantage of the holy order. SECT. X. With regard to courage or abafement From the comparison of theifm and idolatry, we may form fome other obfervations, which will alfo confirm the vulgar obfervation, that the corruption of the best things gives rife to the worst. Where the deity is reprefented as infinitely fuperior to mankind, this belief, though altogether juft, is apt, when joined with fuperftitious terrors, to fink the human mind in the loweft fubmiffion and abafement, and to represent the monkish virtues of mortification, pennace, humility, and paffive fuffering, as the only qualities which are acceptable to him. But where the gods are conceived to be only a little fuperior to mankind, and to have been, many of them, advanced from that inferior rank, we are more at our ease in our addreffes to them, and may even, without profanenefs, afpire fometimes to a rivalfhip and emulation of them. Hence activity, fpirit, courage, magnanimity, love of liberty, and all the virtues which aggrandize a people. The heroes in paganifm correfpond exactly to the faints in popery and holy dervifes in Mahometanifm. The place of Hercules, Thefeus, Hector, Romulus, is now fupplied by Dominic, Francis, Anthony, and Benedict. Inftead of the deftruction of monfters, the fubduing of tyrants, the defence of our native country; whippings and faftings, cowardice and humility, abject fubmiffion and flavih obedience, are become the means of obtaining celestial honours among man One |