the same time, the most innocent enthusiasts that have yet been known; and are perhaps the only sect that have never admitted priests among 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 particulars. In short, this observation is founded in experience; and will also appear to be founded in 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 priests 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.

My second reflection with regard to these species of false religion is, that religions which partake of enthusiasm, are, on their first rise, more furious and violent than those which partake of superstition; but in a little time become 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. Enthusiasm being 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 fanatic with the opinion of Divine illuminations, and with a contempt for the common rules of reason, morality, and prudence.

It is thus enthusiasm produces the most cruel disorders 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. When the first fire of enthusiasm is spent, men naturally, in all fanatical sects, sink into the greatest remissness and coolness in sacred matters; there being no body of men among them endowed with sufficient authority, whose interest is concerned to support the relig ious spirit; no rites, no ceremonies, no holy observances, which may enter into the common train of life, and preserve the sacred principles from oblivion. 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 her acquisition of power! But into what dismal convulsions did she throw all Europe, in order to maintain it! On the other hand, our sectaries, who were formerly such dangerous bigots, are now become very free reasoners; and the Quakers seem to approach nearly the only regular body of Deists in the universe, the literati, or the disciples of Confucius in China.*

My third observation on this head is, that superstition is an enemy to civil liberty, and enthusiasm a friend to it. As

*The Chinese literati have no priests or ecclesiastical establishment.

superstition groans under the dominion of priests, and enthusiasm is destructive of all ecclesiastical power, this sufficiently accounts for the present observation. Not to mention that enthusiasm, being the infirmity of bold and ambitious tempers, is naturally accompanied with a spirit of liberty; as superstition, on the contrary, renders men tame and abject, and fits them for slavery. We learn from English history, that, during the civil wars, the Independents and Deists, though the most opposite in their religious principles, yet were united in their political ones, and were alike passionate for a commonwealth. And since the origin of Whig and Tory, the leaders of the Whigs have either been Deists or professed Latitudinarians in their principles; that is, friends to toleration, and indifferent to any particular sect of Christians: while the sectaries, who have all a strong tincture of enthusiasm, have always, without exception, concurred with that party in defence of civil liberty. The resemblance in their superstitions long united the High-Church Tories and the Roman Catholics, in support of prerogative and kingly power; though experience of the tolerating spirit of the Whigs seems of late to have reconciled the Catholics to that party.

The Molinists and Jansenists in France have a thousand unintelligible disputes, which are not worthy the reflection of a man of sense: but what principally distinguishes these two sects, and alone merits attention, is the different spirit of their religion. The Molinists, conducted by the Jesuits, are great friends to superstition, rigid observers of external forms and ceremonies, and devoted to the authority of the priests, and to tradition. The Jansenists are enthusiasts, and zealous promoters of the passionate devotion, and of the inward life; little influenced by authority; and, in a word, but

half Catholics. The consequences are exactly conformable to the foregoing reasoning. The Jesuits are the tyrants of the people, and the slaves of the court: and the Jansenists preserve alive the small sparks of the love of liberty which are to be found in the French nation.

ESSAY XI.

OF THE DIGNITY OR MEANNESS OF HUMAN NATURE.

THERE are certain sects which secretly form themselves in the learned world, as well as factions in the political; and though sometimes they come not to an open rupture, they give a different turn to the ways of thinking of those who have taken part on either side. The most remarkable of this kind are the sects founded on the different sentiments with regard to the dignity of human nature; which is a point that seems to have divided philosophers and poets, as well as divines, from the beginning of the world to this day. Some exalt our species to the skies, and represent man as a kind of human demigod, who derives his origin from heaven, and retains evident marks of his lineage and descent. Others insist upon the blind sides of human nature, and can discover nothing, except vanity, in which man surpasses the other animals, whom he affects so much to despise. If an author possess the talent of rhetoric and declamation, he commonly takes part with the former: if his turn lie towards irony and ridicule, he naturally throws himself into the other extreme.

I am far from thinking that all those who have depreciated our species have been enemies to virtue, and have