按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
Many of them； perhaps the greater part of them； have even
endeavoured to gain credit by refining upon this austere system；
and by carrying it to some degree of folly and extravagance； and
this excessive rigour has frequently recommended them more than
anything else to the respect and veneration of the common people。
A man of rank and fortune is by his station the
distinguished member of a great society； who attend to every part
of his conduct； and who thereby oblige him to attend to every
part of it himself。 His authority and consideration depend very
much upon the respect which this society bears to him。 He dare
not do anything which would disgrace or discredit him in it； and
he is obliged to a very strict observation of that species of
morals； whether liberal or austere； which the general consent of
this society prescribes to persons of his rank and fortune。 A man
of low condition； on the contrary； is far from being a
distinguished member of any great society。 While he remains in a
country village his conduct may be attended to； and he may be
obliged to attend to it himself。 In this situation； and in this
situation only； he may have what is called a character to lose。
But as soon as he comes into a great city he is sunk in obscurity
and darkness。 His conduct is observed and attended to by nobody；
and he is therefore very likely to neglect it himself； and to
abandon himself to every sort of low profligacy and vice。 He
never emerges so effectually from this obscurity； his conduct
never excites so much the attention of any respectable society；
as by his becoming the member of a small religious sect。 He from
that moment acquires a degree of consideration which he never had
before。 All his brother sectaries are； for the credit of the
sect； interested to observe his conduct； and if he gives occasion
to any scandal； if he deviates very much from those austere
morals which they almost always require of one another； to punish
him by what is always a very severe punishment； even where no
civil effects attend it； expulsion or excommunication from the
sect。 In little religious sects； accordingly； the morals of the
common people have been almost always remarkably regular and
orderly； generally much more so than in the established church。
The morals of those little sects； indeed； have frequently been
rather disagreeably rigorous and unsocial。
There are two very easy and effectual remedies； however； by
whose joint operation the state might； without violence； correct
whatever was unsocial or disagreeably rigorous in the morals of
all the little sects into which the country was divided。
The first of those remedies is the study of science and
philosophy； which the state might render almost universal among
all people of middling or more than middling rank and fortune；
not by giving salaries to teachers in order to make them
negligent and idle； but by instituting some sort of probation；
even in the higher and more difficult sciences； to be undergone
by every person before he was permitted to exercise any liberal
profession； or before he could be received as a candidate for any
honourable office of trust or profit。 If the state imposed upon
this order of men the necessity of learning； it would have no
occasion to give itself any trouble about providing them with
proper teachers。 They would soon find better teachers for
themselves than any whom the state could provide for them。
Science is the great antidote to the poison of enthusiasm and
superstition； and where all the superior ranks of people were
secured from it； the inferior ranks could not be much exposed to
it。
The second of those remedies is the frequency and gaiety of
public diversions。 The state； by encouraging； that is by giving
entire liberty to all those who for their own interest would
attempt without scandal or indecency； to amuse and divert the
people by painting； poetry； music； dancing； by all sorts of
dramatic representations and exhibitions； would easily dissipate；
in the greater part of them； that melancholy and gloomy humour
which is almost always the nurse of popular superstition and
enthusiasm。 Public diversions have always been the objects of
dread and hatred to all the fanatical promoters of those popular
frenzies。 The gaiety and good humour which those diversions
inspire were altogether inconsistent with that temper of mind
which was fittest for their purpose； or which they could best
work upon。 Dramatic representations； besides； frequently exposing
their artifices to public ridicule； and sometimes even to public
execration； were upon that account； more than all other
diversions； the objects of their peculiar abhorrence。
In a country where the law favoured the teachers of no one
religion more than those of another； it would not be necessary
that any of them should have any particular or immediate
dependency upon the sovereign or executive power； or that he
should have anything to do either in appointing or in dismissing
them from their offices。 In such a situation he would have no
occasion to give himself any concern about them； further than to
keep the peace among them in the same manner as among the rest of
his subjects； that is； to hinder them from persecuting； abusing；
or oppressing one another。 But it is quite otherwise in countries
where there is an established or governing religion。 The
sovereign can in this case never be secure unless he has the
means of influencing in a considerable degree the greater part of
the teachers of that religion。
The clergy of every established church constitute a great
incorporation。 They can act in concert； and pursue their interest
upon one plan and with one spirit； as much as if they were under
the direction of one man； and they are frequently； too； under
such direction。 Their interest as an incorporated body is never
the same with that of the sovereign； and is sometimes directly
opposite to it。 Their great interest is to maintain their
authority with the people； and this authority depends upon the
supposed certainty and importance of the whole doctrine which
they inculcate； and upon the supposed necessity of adopting every
part of it with the most implicit faith； in order to avoid
eternal misery。 Should the sovereign have the imprudence to
appear either to deride or doubt himself of the most trifling
part of their doctrine； or from humanity attempt to protect those
who did either the one or the other； the punctilious honour of a
clergy who have no sort of dependency upon him is immediately
provoked to proscribe him as a profane person； and to employ all
the terrors of religion in order to oblige the people to transfer
their allegiance to some more orthodox and obedient prince。
Should he oppose any of their pretensions or usurpations； the
danger is equally great。 The princes who have dared in this
manner to rebel against the church； over and above this crime of
rebellion have