sentiments. The same infirmity still drags them downwards, from an omnipotent and spiritual Deity to a limited and corporeal one, and from a corporeal and limited deity to a statue or visible representation. The same endeavour at elevation still pushes them upwards, from the statue or material image to the invisible power; and from the invisible power to an infinitely perfect Deity, the Creator and Sovereign of the universe. SECT. IX. COMPARISON OF THESE RELIGIONS, WITH REGARD TO 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 authorised by it; and full scope is given for knavery to impose on credulity, till morals and humanity be expelled the religious systems of mankind. At the same 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 sects and nations to a share of divinity, and renders all the various deities, as well as rites, ceremonies, or traditions, compatible with each other *. Theism is opposite both in its advantages and disadvantages. As that system supposes one sole deity, the perfection of reason and goodness, it should, if justly prosecuted, banish every thing frivolous, unreasonable, or inhuman from religious worship, and set before men the most illustrious example, as well as the most commanding motives, of justice and benevolence. These mighty advantages are not indeed over-balanced (for that is not possible), but somewhat diminished, by inconveniencies, which arise from the vices and prejudices of mankind. While one sole object of devotion is acknowledged, the worship of other deities is regarded as absurd and impious. Nay, this unity of object seems naturally to require the unity of faith and ceremonies, and furnishes designing men with a pretence for representing their adversaries as profane, and the objects of Divine as well as human vengeance. For as each sect is positive that its own faith and worship are entirely acceptable to the Deity, and as no one can conceive, that the same being should be pleased with different and opposite rites and principles; the several sects fall naturally into animosity, and mutually discharge on each other that sacred zeal and rancour, the most furious and implacable of all human passions, The tolerating spirit of idolators, both in ancient and modern times, is very obvious to any one, who is the least conversant in the writings of historians 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 those ages, could, it seems, allow salvation to those of a different communion. The Romans commonly adopted the gods of the conquered people; and never disputed the attributes of those local and national deities, in whose territories they resided. The religious wars and persecutions of the Egyptian idolaters are indeed an exception to this rule; but are accounted for by ancient authors from reasons singular and remarkable. Different species of animals were the deities of the different sects among the Egyptians; and the deities being in continual * Xenoph. Memor. lib. ij. war, engaged their votaries in the same contention. The worshippers of dogs could not long remain in peace with the adorers of cats or wolves. But where that reason took not place, the Egyptian superstition was not so incompatible as is commonly imagined; since we learn from Herodotus †, that very large contributions were given by Amasis 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 polytheists. The implacable narrow spirit of the Jews is well known. Mahometanism set out with still more bloody principles; and even to this day, deals out damnation, though not fire and faggot, to all other sects. And if, among Christians, the English and Dutch have embraced the principles of toleration, this singularity has proceeded from the steady resolution of the civil magistrate, in opposition to the continued efforts of priests and bigots. The disciples of Zoroaster shut the doors of heaven against all but the MAGIANS . Nothing could more obstruct the progress of the Persian conquests, 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 monotheists, had carefully abolished §. Even the blind and devoted attachment of that conquerorto the Greek superstition hindered not but he himself sacrificed according to the Babylonish rites and ceremonies . *Plutarch. de Isid. & Osiride. Hyde de Relig. vet. Persarum, + Lib. ii, sub five. Id. ibid. So sociable is polytheism, that the utmost fierceness and antipathy, which it meets with in an opposite religion, is scarcely able to disgust it, and keep it at a distance. Augustus praised extremely the reserve of his grandson, Caius Cæsar, when this latter prince, passing by Jerusalem, deigned not to sacrifice according to the Jewish law. But for what reason did Augustus so much approve of this conduct? Only because that religion was by the Pagans esteemed ignoble and barbarous *. I may venture to affirm, that few corruptions of idolatry and polytheism, are more pernicious to society than this corruption of theism †, when carried to the utmost height. The human sacrifices of the Carthaginians, Mexicans, and many barbarous nations ‡, scarcely exceed the inquisition and persecutions of Rome and Madrid. For besides, that the effusion of blood may not be so great in the former case as in the latter; besides this, I say, the human victims, being chosen by lot, or by some exterior signs, affect not, in so considerable a degree, the rest of the society. Whereas virtue, knowledge, love of liberty, are the qualities, which call down the fatal vengeance of inquisitors; and, when expelled, leave the society in the most shameful ignorance, corruption, and bondage. The illegal murder of one man by a tyrant is more pernicious than the death of a thousand by pestilence, famine, or any undistinguishing calamity. In the temple of Diana at Aricia near Rome, who ever murdered the present priest, was legally entitled to be installed his successor §. A very singular institution! For, however barbarous and bloody the common superstitions Sueton. in vita. Aug. c. 93. § Strabo, lib. v. Sueton. in vita Cal. + Corruptio optimi pessima. often are to the laity, they usually turn to the advantage of the whole order. SECT. X. WITH REGARD TO COURAGE OR ABASEMENT, FROM the comparison of theism and idolatry, we may form some other observations, which will also confirm the vulgar observation, that the corruption of the best things give rise to the worst. Where the Deity is represented as infinitely superior to mankind, this belief, though altogether just, is apt, when joined with superstitious terrors, to sink the human mind into the lowest submission and abasement, and to represent the monkish virtues of mortification, penance, humility, and passive suffering, as the only qualities which are acceptable to him. But where the gods are conceived to be only a little superior to mankind, and to have been, many of them, advanced from that inferior rank, we are more at our ease in our addresses to them, and may even, without profaneness, aspire sometimes to a rivaiship and emulation of them. Hence activity, spirit, courage, magnanimity, love of liberty, and all the virtues which aggrandize a people. ་ ཀ The heroes in Paganism correspond exactly to the saints in Popery and holy dervises in Mahometanism. The place of HERCULES, THESEUS, HECTOR, ROMULUS, is now supplied by DOMINIC, FRANCIS, ANTHONY, and BENEDICT. Instead of the destruction of monsters, the subduing of tyrants, the defence of our native country; whippings and fastings, cowardice and humility, abject submission and slavish obedience, are become the means of obtaining celestial honours among mankind. |