Confequence of this was, that the State as well as Particulars, was the Subject of Religion. So that it could not but be that this Religion would become national and established; that is, protected and encouraged by the Civil Power. For how could that Religion, which was paid to the national God, be other than national? Or how could that, to which the State, as an artificial Man, was the Subject, and paid its Devotions, not be protected by it?

II. But then these very things, which fo much promoted an established Religion, prevented the Union's receiving a dueForm, or being made upon a just and equitable Footing. 1. By giving a wrong Idea of Civil Society. 2. By not giving a right Form to the Religious.

1. That the Ancients fhould have a wrong Ilea of Civil Society, and believe it ordained for the Cognizance of Religious, as well as Civil Matters, was nothing Strange; while they believed in a local tutelary Deity, by whofe Direction they were formed into Society; and that Society, as fuch, was the Subject of Religion. But we have fhewn above, that the Civil Society's offer of a voluntary Alliance with the Religious, upon Conditions, proceeded from its having no power in itself to inforce the Influence of Religion to the Service of the State, which it wanted; and that this Incapacity proceeded from its not having any Jurifdiction in Religious Matters. The Acting then as if it had, would prevent a voluntary Alliance.

2. As to their Religion: If it conftituted a proper Society, it was yet of Course a Society dependent on the State; because the State affumed the Cognizance of Religious Matters: It was therefore not Sovereign. But, by what has been faid above, it appears that no voluntary Alliance can be made, put between two fovereign independent Societies.

But

But in reality, Pagan Religion did not conftitute any Society at all. For it is to be observed, that the Unity of the Object of Faith, and Conformity to a Formulary of dogmatic Theology, as the Terms of Communion, are the great Foundation and Bond of a Religious Society. Now thefe the feveral national Religions of Paganism wanted: in which there was only a Conformity in public Ceremonies. The national Pagan Religion therefore did not properly compofe a Society; nor do we find throughout all the Writings of Antiquity, that it was ever confidered under that Idea; but only as Part of the State; and fo indeed, had its particular Societies and Companies: Such as their Colleges of Priefts and Augurs.

These were fuch Errors and Defects as prevented a good deal of the Utility, which results from Religious Establishments, placed upon a legitimate Foundation. But yet Religious Establishments they were; and notwithstanding all their Imperfections, ferved for many great Purposes: Such as preferving the Being of Religion:- beftowing additional Veneration on the Perfon of the Magistrate, and on the Laws of the State: giving the Magiftrate the Right of applying the Civil Efficacy of Religion:and giving Religion a coalive Power for the Reformation of Manners. And thus much for Establishments.

SECT. VI.

HE laft Inftance we fhall affign of the Magiftrate's Care for the Support of Religion, fhall be that univerfal Practice in the ancient World of Religious TOLERATION; or the permitting the free Exercise of all Religions, different from the national and established. For though the very Nature and Terms of an established Religion implied

the

the Magiftrate's peculiar Favour and Protection; and though in Fact, they had for its Support, their Test Laws, wherever there was diverfity of Worfhip; yet it was ancient Policy to allow a full and large Toleration.

Two Caufes principally induced the Legiflators to this fage and reafonable Conduct.

I. They confidered that Religion feldom or never makes a real Impreffion on the Minds of those, who are forced into a Profeffion of it. And yet, that all the Service Religion can do to the State, is by working that real Impreffion. They therefore concluded, that the Profeffion of Religion fhould be free.

Hence may be seen the ftrange Blindness of thofe modern Politicians, who expect to benefit the State by forcing to outward Conformity; which only making Men Hypocrites and Atheists, deftroys the fole Means a Church has of ferving the State. But here, by a common Fate of Politicians, they fell from one Blunder to another. For having first, in a tyrannical Humour, or fuperftitious Fondness for their own Scheme of Worfhip, infringed upon religious Liberty; and then beginning to find, that Diversity of Sects was hurtful to the State, as it always will be, while the Rights of Religion are violated; instead of repairing the Miftake, and reftoring Religious Liberty, which would have ftifled this pullulating Evil in the Seed, by affording it no farther Nourishment; they took the other Course, and endeavoured by a thorough Difcipline of Conformity, violently to rend it away: And fo with it, they unrooted and destroyed all that good to Society, which fo naturally fprings up from Religion.

II. This was the moft legitimate Principle they went upon: Their other, which was the keeping up the Warmth and Vigour of religious Impreffions,

by

by the Introduction and Toleration of new Religions and foreign Worship, was more immediate in their Practice. For they confidered that (as Tully obferves in the Words of Pythagoras, the most celebrated of Pagan Legislators) then chiefly Piety and Virtue influence the Mind of Man, when he is bufied in the Offices of Religion. Now vulgar Paganifm being not only falfe, but highly abfurd, having its Foundation folely in the Fancy and the Paffions, Variety of Worships was neceffary to hit every one's Tafte and Humour. The Genius of it making its Followers inconftant, capricious, and fond of Novelties; weary of long worn Ceremonies, and immoderately fond of new Ones. And in effect we see amongst the fame People, notwithstanding that univerfal Notion of tutelary Deities, that, in one Age, one God or Mode of Worship, in another, another had the Vogue. And every new God, or new Ceremony, rekindled the languid Fire of Superftition. Juft as in the modern Church of Rome, every laft Saint gains the Devotees: And on this very Account, as Diodorus Siculus expressly tells us, the Egyptians brought in and tolerated foreign Worship'.

For here it is to be observed, that in the Pagan World, a tolerated Religion did not imply Diffention from the established, according to our modern Ideas of Toleration. Nor indeed could it (as we fhall fee presently) from the general Nature and Genius of ancient Idolatry. Tolerated Religions were there rather fubfervient to the established, or fupernumeraries of it, than in Oppofition to it.

9- Siquidem et illud bene dictum eft à Pythagora, doEtiflimo viro, tum maximè et pietatem & religionem verfari in animis, cum rebus divinis operam daremus. De Leg. 1. 2.

C. 11.

: L. 1. Bib.

Sometimes

Sometimes indeed, it was otherwife, but generally fpeaking this was the Cafe.

But then they were far from being on a Footing with the established, or partaking of its Privileges, as hath been in part feen already, and will prefently be made more manifeft.

But Men, going into Antiquity under the Impreffions of modern Ideas, muft needs form very inaccurate Judgments of things. So here, few tolerated Religions (for fome there are) being to be met with in Paganifm, according to our Notion of Toleration, which is a Religion in oppofition to the national; and confequently, no one guarded against with that Vigilance that ours are, but all used with more Indulgence, than a Religion, difavowing the established, could pretend to; a falfe Opinion hath commonly prevailed, that, in the Pagan World, all kinds of Religion were upon an equal Footing with regard to the State. Hence we hear our Adverfaries perpetually applauding wife Antiquity, for the full and free Liberty in Matters of Religion, fo agreeable to the Principles of Truth and public Utility: And arraigning the UNSOCIABLE HUMOUR (as they call it) of CHRISTIANITY for the contrary Practice; which, therefore, they would infinuate to be built on contrary Principles.

f

On this account, it will not be improper to confider a little the Genius of Paganifm, as it is opposed to what we call true Religion. Which will Thew us how eafily the Civil Magistrate brought about that Toleration, which he had fo great Reafons of State to promote: And at the fame Time, teach these Objectors to know, that the good Effect of this general Tolerance, as far as the Genius of

See the Characteristics, fassim.

Religion