from the two already considered. A bigot is he who is so devoted to any opinion or party which he has embraced, so blindly attached to either, and so violently desirous of their predominance, that he cannot endure the smallest opposition to the one, or contradiction of the other, and regards it as a crime to entertain the slightest difference of sentiment on the subject in question. A bigot in philosophy proscribes all further inquiry and improvement in knowledge. He supposes that his theory comprehends the whole compass of attainable science, and never reflects that some obscurities shade every discovery of man, and that investigation and experiment are the only sources of solid information, and are daily adding to what has been already attained.

The political bigot is completely subdued by a spirit of party, ascribes all wisdom to that to which he has devoted himself, regards those who belong to another as the enemies of the state, brands them as such with the most opprobrious epithets; and if his personal interest concur in the support of his own faction, will persecute his opponents by every means in his power. It is this very spirit which has been the prime mover of all the religious persecutions that have ever existed in the world.

When the principle, however, is chiefly religious, it assumes an aspect of peculiar ferocity. A person may not be addicted to superstition,

nor inflamed with a fanatical spirit, nay, may believe and profess the doctrines of true religion, and yet be a complete bigot. It is peculiar to this character to assume that the opinions adopted by the person to whom it belongs are exclusively true, and, as such, must be maintained by every possible means, and without toleration of others of a different complexion. No person should, or, if he is sincere, can embrace any opinion without an adequate conception of its truth, and, if it relates to the fundamentals of religion, without the deepest sense of its importance. What is more, every sincere professor of religious principles will be zealous for their diffusion by every means consistent with their nature.

But the bigot never reflects on three most important considerations ;-that different minds may view the same objects in very different lights; that every human being has an undisputed and unalienable right to the free exercise of his judgment, in religious matters; and that religion can operate on the mind alone, which may be convinced, and moved, but never can. be compelled to believe. So far, then, he is ignorant of the very essence of that which kindles his zeal, and prompts his conduct; and his zeal, in his own particular manner, must always keep pace with his ignorance of this highly important point. Whatever knowledge, therefore, he may

possess, in regard to other essential articles, he manifests complete infatuation in relation to this which is closely connected with every other. If, in matters of speculation and doctrine, he proceeds to treat with violence, or to load with opprobrious imputations, those who honestly differ from him, he proves that he has no regard to the morality of religion.

It is astonishing that the real nature of religious principle and opinion, as solely directed to influence the mind, and as residing entirely there, should be so little understood. The superstitious person places religion in external rites and ceremonies; the fanatic, in rapturous emotions and fervours of the imagination; the bigot, in the adoption of a peculiar system, the use of an appropriate phraseology, and in the practice of prescribed ceremonies. It is true that sound religious principles are the spring of salutary practice. But how are these to be introduced into the mind, but by argument and persuasion? I readily grant that our prejudices, passions, and tempers, have a great influence on the formation of our speculative opinions; but the exact proportion in which they possess this influence, is not so easily determined. The bigot, however, uniformly ascribes to vicious inclinations, what he denounces as erroneous doctrine, and, placed in this light, reprobates it as a crime, He never considers the right of every

human being, who honestly inquires, to form and settle his own judgment in religious matters; and assumes to himself that power of decision which belongs to God. He is not aware that he is thus equally guilty of rebellion against the searcher of hearts, and of tyranny in regard to mankind.

I mean not here to insinuate either that all religious opinions are to be viewed in the same light, or that we are precluded from defending and propagating those of whose truth we are intimately convinced. The former of these suppositions is sufficiently repelled by what has been already stated in the preceding chapter. The latter, as I have observed above, I hold to be a sacred duty incumbent, according to his talents and opportunities, on every friend to true piety, and to the best interests of mankind. Not only are we bound to maintain and illustrate true religious doctrine, but also to point out the pernicious consequences of that which we deem to be fundamentally erroneous. But this is to be done with that candour, mildness, and charity, which pure religion prescribes and inspires, and in that manner which is consistent with its nature; not by dictatorial arrogance and violence, but by fair argument and legitimate persuasion. If these are unsuccessful, the ultimate decision must be left to him, who, being omniscient, can alone ascertain the secret springs which have in

fluenced the judgment. Bigotry, however, precludes such a rational and equitable procedure, and never fails to injure the cause of genuine piety, and to place it on the same footing with the grossest superstition and fanatical frenzy.

IV. The forms of false and perverted religion, already considered, are consistent with sincerity, however ill informed. But religious imposture or hypocrisy absolutely precludes it. As religion seems to imply, in its nature, a certain persuasion of its reality, I know not whether I ought to include imposture under the category of false religious principles. But as it has acted so conspicuous and mischievous a part on the stage of religion, and really rendered the whole sphere of this noble principle a mere stage, some observations on this detestable perversion cannot be useless.

Religious imposture, or hypocrisy, bears the strongest testimony to the influence which piety, in some form or other, possesses over the minds. of the generality of mankind, and even to that which, when pure, it is entitled to claim. By assuming its appearance, though totally destitute of its reality, the hypocrite addresses himself to the best principles of the human breast, and wears that livery which is the mark of the most honourable service. No man ever assumes a semblance which can contribute neither to his