It gives me real concern, that even the hot fire perfecution, did not altogether purify our Reforme clergy from that Satanical fpirit. No fooner were the Diffenters fettled in New England, where they fled to avoid perfecution, then they fet on foot a perfecution against the Quakers, no less furious than what they themfelves had fuffered at home. Nor did the Reformed clergy in Scotland lofe fight of that majesterial authority, which had been affumed by their predeceffors of the Romish church, on the ridiculous pretext, of being ambaffadors to men from Jefus Chrift. Upon a reprefentation, ann. 1646, from the commiffion of the kirk of Scotland, James Bell and Colin Campbell bailies of Glafgow, were committed to prifon by the parliament, merely for having faid, that kirk-men meddled too much in civil matters. Could a defpotic prince have exerted a more arbitrary act? but the church was allpowerful in thofe days *.

I would do juftice to every church, not excepting that of Rome; and it is doing that church no more but juftice to acknowledge, that the fpirit of perfecution was not more eminent in it, than zeal for making converts. The former is retiring out of the world; and I wish it most profound reft, never again to revive. People begin to be ashamed of it, as of a garment long out of fathiLet the other continue for amufement: it is innocent; and if it do no good, it is not productive of fo much harm.

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The defire of making converts proceeds from two different caufes. In fuperftitious zealots, it proceeds from an opinion, that all who differ from them are in the road to damnation: for which reason, there is a rage of making converts among Roman Catholics; who, without ceremony, deliver over to the flames of hell, every person who is not of their communion. The other caufe is more natural: every man thinks himself in the right,

* Toleration in religion, though obvious to common underderstanding, was not however the production of reason, but of commerce. The advantage of toleration for promoting commerce, was discovered long before by the Portuguese. They were too zealous Catholics to venture fo bold a measure in Por tugal; but it was permitted in Goa, and the inquifition in that town was confined to Roman Catholics..

Book III. right, efpecially in matters of confequence; and for that reafon, he is happy to find others of his opinion (a). With refpect to the firft caufe, I beg attention to the following confiderations; not with any hope of converting zealots, but to prevent, if poffible; others from becoming fuch. In none of the works of God is variety more happily blended with uniformity, than in the formation of man. Uniformity prevails in the human face with refpect to eyes, nofe, mouth, and other capital parts: variety prevails in the expreffions of thefe parts, ferving to diftinguish one perfon from another, without hazard of error. In like manner, the minds of men are uniform with respect to their paffions and principles; but the various tones and expreffions of thefe, form different characters without end. A face deftitute of a nofe or of a mouth, is monftrous: a mind deftitute of the moral fenfe, or of a fense of religion, is no less fo. But variety of expreffion in different faces, is agreeable: because we relifh variety; and a fimilar variety in the expreffions or tones of paffion, ought to be equally agreeable. Endlefs differences in temper, in tafte, and in mental faculties, that of reafon in particular, produce neceffarily variety in fentiment and in opinion. Can God be difpleafed with fuch variety, when it is his own work? He requires no uniformity except with respect to an upright mind and clear confcience, which are indifpenfable. Here at the fame time is discovered an illuftrious final caufe. Different countenances in the human race, not only diftinguish one perfon from another, but promote fociety, by aiding us to chufe a friend, an affociate, a partner for life. Differences in opinion and fentiment, have ftill more beneficial effects: they rouse the attention, give exercife to the understanding, and fharpen the reafoning faculty. With refpect to religion in particular, perfect uniformity, which furnisheth no fubject for thinking nor for reafoning, would produce languor in divine worship, and make us fink into cold indifference. How frantic then is the rage of making profelytes? Let every man enjoy his native liberty, of thinking as well as of acting; free to act as he pleases, provided he obey the rules of morality; equal

(4) Elements of Criticism, vol. 2. p. 493. edit. 5.

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ly free to think as he pleases, provided he obey the great God as his maker and mafter, and acknowledge the neceffary connection of religion with morality. Strict uniformity in other matters, may be compared to a springday, calm and ferene; neither fo hot as to make us drop a garment, nor fo cold as to require an addition; no wind to ruffle, nor rain to make shelter neceffary. We enjoy the sweet scene for a moment: we walk, we fit, we mufe: · but foon fall afleep. Agitation is the element of man, and the life of fociety. Let us not attempt to correct the works of God: the attempt will betray us into abfurd errors. This doctrine cannot be better illuftrated than by a converfation, reported by the Jefuit Tachard, between the king of Siam, and a French ambaffador, who, in his master's name, urged that king to embrace the Chriftian religion. "I am furprifed," faid his Majesty of Siam," that the King of France, my good friend, thould interest himself fo warmly in what concerns God only. He hath given to his creatures "different minds and different inclinations, which naturally lead them to differ in opinion. We admire variety in the material world: why not equally ad"mire it in matters of religion? Have we not then "reafon to believe, that God takes pleafure in all the "different forms of worship? Had it been the inten"tion of God to produce uniformity in religion, he "would have formed all men with the fame mind." Bernier introduces fome Gentiles of Hindostan defending their religion much in the fame manner: That "they did not pretend their law to be univerfal; that they did not hold ours to be false, as, for aught they "knew, it might be a good law for us; and that God probably made many roads to heaven."

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With refpect to the other caufe above mentioned, viz. the defire of putting people in the right road. To reafon others into our religious principles, is natural; but it is not always prudent. I wish my neighbour to be of my opinion, because I think my opinion right; but is there no danger of undermining his religious principles, without establishing better in their ftead? Ought I not to reftrain my defire of making converts, when the attempt may poffibly reduce them to abandon religion altogether,

Book III. together, as a matter of utter uncertainty? If a man of clear understanding has by fome unhappy means been led into error, that man may be fet right by fair reasoning: but beware of endeavouring to convert people of low parts, who are indebted for their creed to parents, to education, or to example: it is fafer to let them reft as they are.

At any rate, let us never attempt to gain profelytes by rewards nor by terror: what other effect can fuch motives produce, but diffimulation and lying, parents of every fecret crime? The Emprefs of Ruffia uses a method for converting her Pagan fubjects of Kamfkatka, no less agreeable than effectual; which is, to exempt from taxes for ten years, fuch of them as profess the Chriftian religion. This practice may be political; but it tends not to advance religion, and is deftructive of morality. Terror, on the other hand, may be equally effectual, but is not altogether fo agreeable. The people of Rum, one of the Hebrides, were Papifts till the beginning of the prefent century, when in one day they were all profelyted to the Proteftant faith. Maclean of Coll, their chieftain, went to the ifland with a Protef tant minifter, and ordered all the inhabitants to appear on Sunday at public worship. They came, but refufed to hear a Proteftant minifter. The chieftain reasoned with them but finding that his reafonings made no impreffion, he laid hold of the moft forward; and having nade a deep impreffion on him with his cane, pufhed him into the church. The reft followed like meek lambs; and from that day have continued firm Proteítants. The Proteftantifm of Rum is styled by their Popish neighbours the faith of the yellow flick.

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To apply rewards, terror, or any other means, for making profelytes, except fair reafoning, appears to. me a ftrange perverfion. Can God be pleafed with fuch means, or can any rational man justify them? What then thould move any one to put them in practice? I fhould be utterly at a lofs to answer the question, but for a fact mentioned more than once above, that the rude and illiterate, judge by fight only, and not by reflection, which makes them lay weight on the external vifible act, without thinking of intention, be

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cause it is not vifible. In truth, the bulk of mankind reft upon the external profeffion of religion: they never dip into the heart, nor confider how that ftands affected: What elfe is it but the external a&t merely, that moves the Romish miffionaries to baptize the infants of favages even at the moment of expiring? which they profecute with much pious ardour. Their zeal merits applaufe, but by no means their judgment. Can any rational person seriously believe, that the dipping a favage or an infant in water, will make either of them a Chriftian, or that the want of this ceremony will precipitate them into hell? The Lithuanians, before their converfion to Chriftianity worshipped ferpents, every family entertaining one as a household god. Sigifmundus, in his commentaries of Mufcovy, reports the following incident. A converted Chriftian having perfuaded a neighbour to follow his example, and in token of his converfion to kill his ferpent, was furprised at his next vifit, to find his convert in the deepeft melancholy, bitterly lamenting that he had murdered his god, and that the moft dreadful calamities would befal him. Was this perfon a Chriftian more than nominally? At the end of the last century when Kempfer was in Japan, there remained but about fifty Japan Chriftians, who were locked up in prifon for life. Thefe poor people knew no more of the Chriftian religion, but the names only of our Saviour and of the Virgin Mary ; and yet fo zealous Chriftians were they, as rather to die miferably in jail, than to renounce the name of Christ, and be fet at liberty.

I cannot with fatisfaction conclude this sketch, without congratulating my prefent countrymen of Britain, upon their knowledge of the intimate connection that true religion has with morality. May the importance of that connection, always at heart, excite us to govern every action of our lives by the united principles of morality and religion:- what a happy people would we be !

APPENDIX.