a commonwealth: a passionate lover of liberty is apt to think that every part of the government ought to be subordinate to the interests of liberty.

Some, who will not venture to assert that the real dif ference between Whig and Tory was lost at the Revolution, seem inclined to think, that the difference is now abolished, and that affairs are so far returned to their natural state, that there are at present no other parties among us but Court and Country; that is, men who, by interest or principle, are attached either to monarchy or liberty. The Tories have been so long obliged to talk in the republican style, that they seem to have made converts of themselves by their hypocrisy, and to have embraced the sentiments, as well as language of their adversaries. There are, however, very considerable remains of that party in England, with all their old prejudices; and a proof that Court and Country are not our only parties, is, that almost all the dissenters side with the court, and the lower clergy, at least of the church of England, with the opposition. This may convince us, that some bias still hangs upon our constitution, some extrinsic weight, which turns it from its natural course, and causes a confusion in our parties.

converted to true principles, by time and experience. The middling rank of men have curiosity and knowledge enough to form principles, but not enough to form true ones, or correct any prejudices that they may have imbibed: and it is among the middling rank of people that Tory principles do at present prevail most in England.]†

* Some of the opinions delivered in these Essays, with regard to the public transactions in the last century, the Author, on more accurate examination, found reason to retract in his History of Great Britain. And as he would not enslave himself to the systems of either party, neither would he fetter his judgment by his own preconceived opinions and principles; nor is he ashamed to acknowledge his mistakes. These mistakes were indeed, at that time, almost universal in this kingdom.

The passage within brackets is found in A and C, not in D and N.

ESSAY X.

OF SUPERSTITION AND ENTHUSIASM.

THAT the corruption of the best of things produces the worst, is grown into a maxim, and is commonly proved, among other instances, by the pernicious effects of superstition and enthusiasm, the corruptions of true religion.

These two species of false religion, though both pernicious, are yet of a very different, and even of a contrary nature. The mind of man is subject to certain unaccountable terrors and apprehensions, proceeding either from the unhappy situation of private or public affairs, from ill health, from a gloomy and melancholy disposition, or from the concurrence of all these circumstances. In such a state of mind, infinite unknown evils are dreaded from unknown agents; and where real objects of terror are wanting, the soul, active to its own prejudice, and fostering its predominant inclination, finds imaginary ones, to whose power and malevolence it sets no limits. As these enemies are entirely invisible and unknown, the methods taken to appease them are equally unaccountable, and consist in ceremonies, observances, mortifications, sacrifices, presents, or in any practice, however absurd or frivolous,

which either folly or knavery recommends to a blind and terrified credulity. Weakness, fear, melancholy, together with ignorance, are, therefore, the true sources of Superstition.

But the mind of man is also subject to an unaccountable elevation and presumption, arising from prosperous success, from luxuriant health, from strong spirits, or from a bold and confident disposition. In such a state of mind, the imagination swells with great, but confused conceptions, to which no sublunary beauties or enjoyments can correspond. Every thing mortal and perishable vanishes as unworthy of attention; and a full range is given to the fancy in the invisible regions, or world of Spirits, where the soul is at liberty to indulge itself in every imagination, which may best suit its present taste and disposition. Hence arise raptures, transports, and surprising flights of fancy; and, confidence and presumption still increasing, these raptures, being altogether unaccountable, and seeming quite beyond the reach of our ordinary faculties, are attributed to the immediate inspiration of that Divine Being who is the object of devotion. In a little time, the inspired person comes to regard himself as a distinguished favorite of the Divinity; and when this phrensy once takes place, which is the summit of enthusiasm, every whimsey is consecrated human reason, and even morality, are rejected as fallacious guides; and the fanatic madman delivers himself over, blindly and without reserve, to the supposed illapses of the Spirit, and to inspiration from above.-Hope, pride, presumption, a warm imagination, together with ignorance, are therefore the true sources of Enthusiasm.

These two species of false religion might afford occasion to many speculations; but I shall confine myself,

at present, to a few reflections concerning their different influence on government and society.

*My first reflection is, that superstition is favorable to

My first reflection is, that religions which partake of enthusiasm are, on their first rise, much more furious and violent than those which partake of superstition; but in a little time become much more gentle and moderate. The violence of this species of religion, when excited by novelty, and animated by opposition, appears from numberless instances; of the Anabaptists in Germany, the Camisars in France, the Levellers, and other fanatics in England, and the Covenanters in Scotland. As enthusiasm is founded on strong spirits and a presumptuous boldness of character, it naturally begets the most extreme resolutions; especially after it rises to that height as to inspire the deluded fanatics with the opinion of Divine illuminations, and with a contempt of the common rules of reason, morality, and prudence.

It is thus enthusiasm produces the most cruel desolation in human society: but its fury is like that of thunder and tempest, which exhaust themselves in a little time, and leave the air more calm and serene than before. The reason of this will appear evidently, by comparing enthusiasm to superstition, the other species of false religion, and tracing the natural consequences of each. As superstition is founded on fear, sorrow, and a depression of spirits, it represents the person to himself in such despicable colors, that he appears unworthy, in his own eyes, of approaching the Divine presence, and naturally has recourse to any other person whose sanctity of life, or perhaps impudence and cunning, have made him be supposed to be more favored by the Divinity. To him they intrust their devotions: to his care they recommend their prayers, petitions, and sacrifices: and by his means hope to render their addresses acceptable to their incensed Deity. Hence the origin of Priests, who may justly be regarded as proceeding from one of the grossest inventions of a timorous and abject superstition, which, ever diffident of itself, dares not offer up its own devotions, but ignorantly thinks to recommend itself to the Divinity by the mediation of his supposed friends and servants. As superstition is a considerable ingredient of almost all religions, even the most fanatical, there being nothing but philosophy able to conquer entirely these unaccountable terrors; hence it proceeds, that in almost every sect of religion there are priests to be found. But the stronger mixture there is of superstition, the higher is the authority of the priesthood. Modern Judaism and Popery, especially the latter, being the most barbarous and absurd superstitions that have yet been known in the world, are the most enslaved by their priests.

† By priest, I understand only the pretenders to power and dominion, and to a superior sanctity of character, distinct from virtue and good morals. These are very different from clergymen, who are set apart to the care of sacred matters, and the conducting our public devotions with greater decency and order. There is no rank of men more to be respected than the latter.

priestly power, and enthusiasm not less, or rather more contrary to it, than sound reason and philosophy. As supersti

As the church of England has a strong mixture of Popish superstition, it partakes also, in its original constitution, of a propensity to priestly power and dominion, particularly in the respect it exacts to the priest. And though, according to the sentiments of that church, the prayers of the priest must be accompanied with those of the laity, yet is he the mouth of the congregation; his person is sacred, and without his presence few would think their public devotions, or the sacraments and other rites, acceptable to the Divinity.

On the other hand, it may be observed, that all enthusiasts have been free from the yoke of Ecclesiastics, and have expressed a great independence in their devotion; with a contempt of forms, traditions, and authorities. The Quakers are the most egregious, though at the same time the most innocent enthusiasts that have been yet known; and are, perhaps, the only sect that have never admitted priests amongst them. The Independents, of all the English sectaries, approach nearest to the Quakers in fanaticism, and in their freedom from priestly bondage. The Presbyterians follow after at an equal distance in both these particulars. In short, this observation is founded on the most certain experience; and will also appear to be founded on reason, if we consider, that as enthusiasm arises from a presumptuous pride and confidence, it thinks itself sufficiently qualified to approach the Divinity without any human mediator. Its rapturous devotions are so fervent, that it even imagines itself actually to approach him by the way of contemplation and inward converse, which makes it neglect all those outward ceremonies and observances, to which the assistance of the priest appears so requisite in the eyes of their superstitious votaries. The fanatic consecrates himself, and bestows on his own person a sacred character, much superior to what forms and ceremonious institutions can confer on any other.

It is therefore an infallible rule that superstition is favorable to priestly power, and enthusiasm as much, or rather more, contrary to it, than sound reason and philosophy. The consequences are evident. When the first fire of enthusiasm is spent, man naturally, in such fanatical sects, sinks into the greatest remissness and coolness in sacred matters; there being no body of men amongst them endowed with sufficient authority, whose interest is concerned, to support the religious spirit. Superstition, on the contrary, steals in gradually and insensibly; renders men tame and submissive; is acceptable to the magistrate, and seems inoffensive to the people: till at last the priest, having firmly established his authority, becomes the tyrant and disturber of human society, by his endless contentions, persecutions, and religious wars. How smoothly did the Romish church advance in their acquisition of power! But into what dismal convulsions did they throw all Europe, in order to maintain it! On the other hand, our sectaries, who were formerly such dangerous bigots, are now become our greatest freethinkers; and the