perfections, and universal concurrence of all the nations under heaven in the great article of adoration, plainly shew that devotion or religious worship must be the effect of tradition from some first founder of mankind, or that it is conformable to the natural light of reason, or that it proceeds from an instinct implanted in the soul itself. For my part, I look upon all these to be the concurrent causes : but whichever of them shall be assigned as the principle of divine worship, it manifestly points to a Supreme Being as the first author of it. Ι I may take some other opportunity of considering those particular forms and methods of devotion which are taught us by Christianity; but shall here observe into what errors even this divine principle may sometimes lead us, when it is not moderated by that right reason which was given us as the guide of all our actions. The two great errors into which a mistaken devotion may betray us, are, enthusiasm and superstition. " There is not a more melancholy object than a man who has his head turned with a religious enthusiasm. A person that is crazed, though with pride or malice, is a sight very mortifying to human nature; but when the distemper arises from any indiscreet fervours of devotion, or too intense an application of the mind to its mistaken duties, it deserves our compassion in a more particular manner. We may, however, learn this lesson from it, that since devotion itself (which one would be apt to think could not be too warm) may disorder the mind, unless its heats are tempered with caution and prudence, we should be particularly careful to keep our reason as cool as possible, and to guard ourselves in all parts of life against the influence of passion, imagination, and constitution. Devotion, when it does not lie under the check of reason, is very apt to degenerate into enthusiasm. When the mind finds herself very much inflamed with her devotions, she is too much inclined to think they are not of her own kindling, but blown up by something divine within her. If she indulges this thought too far, and humours the growing passion, she at last flings herself into imaginary raptures and ecstacies; and when once she fancies herself under the influence of a divine impulse, it is no wonder if she slights human ordinances, and refuses to comply with any established form of religion, as thinking herself directed by a much superior guide. 6 As enthusiasm is a kind of excess in devotion, superstition is the excess not only of devotion, but of religion in general, according to an old heathen saying, quoted by Aulus Gellius, Religentem esse oportet, religiosum nefas; A man should be religious, not superstitious.'. For, as the author tells us, Nigidius observed upon this passage, that the Latin words which terminate in osus generally imply vicious characters, and the having of any quality to an excess. An enthusiast in religion is like an obstinate clown, a superstitious man like an insipid courtier. Enthusiasm has something in it of madness, superstition of folly. Most of the sects that fall short of the Church of England have in them strong tinctures of enthusiasm, as the Roman catholic religion is one huge overgrown body of childish and idle supersti tions. The Roman catholic church seems indeed irrecoverably lost in this particular. If an absurd dress or behaviour be introduced in the world, it will soon be found out and discarded. On the contrary, a habit or ceremony, though never so ridiculous, which has taken sanctuary in the church, sticks in it for ever. A Gothic bishop perhaps thought it proper to repeat such a form in such particular shoes or slippers; another fancied it would be very decent if such a part of public devotions were performed with a mitre on his head, and a crosier in his hand. Tothis a brother Vandal, as wise as the others, adds an antic dress, which he conceived would allude very aptly to such and such mysteries, till by degrees the whole office has degenerated into an empty show. Their successors see the vanity and inconvenience of the ceremonies; but, instead of reforming, perhaps add others, which they think more significant, and which take possession in the same manner, and are never to be driven out after they have been once admitted. I have seen the Pope officiate at St. Peter's, where, for two hours together, he was busied in putting on or off his different accoutrements, according to the different parts he was to act in them. Nothing is so glorious in the eyes of mankind, and ornamental to human nature, setting aside the infinite advantages which arise from it, as a strong, steady, masculine piety; but enthusiasm and superstition are the weaknesses of human reason, that expose us to the scorn and derision of infidels, and sink us even below the beasts that perish. Idolatry may be looked upon as another error aris ing from mistaken devotion; but because reflections on that subject would be of no use to an English reader, I shall not enlarge upon it. ADDISON. L. No 202. MONDAY, OCTOBER 22, 1711. Sæpe decem vitiis instructior odit et horret. HOR. Ep. 18. 1. i. ver. 23. Many, tho' faultier much themselves, pretend THE HE other day, as I passed along the street, I saw a sturdy 'prentice boy disputing with a Hackneycoachman; and in an instant, upon some word of prevocation, throw off his hat and periwig, clench his fist, and strike the fellow a slap on the face; at the same time calling him a rascal, and telling him he was a gentleman's son. The young gentleman was, it seems bound to a blacksmith; and the debate arose about payment for some work done about a coach, near which they fought. His master, during the combat, was full of his boy's praises; and as he called to him to play with his hands and foot, and throw in his head, he made all us who stood round him of his party, by declaring the boy had very good friends, and he could trust him with untold gold. As I am generally in the theory of mankind, I could not but make my reflections upon the sudden popularity which was raised about the lad; and perhaps, with my friend Tacitus, fell into observations upon it, which were too great for the occasion; or ascribed this general favour to causes which had nothing to do towards it. But the young blacksmith's being a gentleman was, methought, what created him goodwill from his present equality with the mob about him. Add to this, that he was not so much a gentleman, as not, at the same time that he called himself such, to use as rough methods for his defence as his antagonist. The advantage of his having good friends, as his master expressed it, was not lazily urged; but he shewed himself superior to the coachman in the personal qualities of courage and activity, to confirm that of his being well allied, before his birth was of any service to him, If one might moralize from this silly story, a man would say, that whatever advantages of fortune, birth, or any other good, people possess above the rest of the world, they should shew collateral eminencies besides those distinctions; or those distinctions will avail only to keep up common decencies and ceremonies, and not to preserve a real place of favour or esteem in the opinion and common sense of their fellow-creatures. The folly of people's procedure, in imagining that nothing more is necessary than property and superior circumstances to support them in distinction, appears in no way so much as in the domestic part of life. It is ordinary to feed their humours into unnatural excrescences, if I may so speak, and make their whole being a wayward and uneasy condition, for want of the obvious reflection that all parts of human life is a commerce. It is not only paying wages, and giving commands, that constitutes a master of a family; but prudence, equal behaviour, with readiness to protect and cherish them, is what intitles a man to that character in their very hearts and sentiments. It is pleasant enough to observe, that men expect from their dependents, from their sole motive of fear, all the good effects which a liberal education, and affluent fortune, and every other advantage cannot produce in themselves. Ă A man will have his servant just, diligent, sober and chaste, for no other reasons but the terror of losing his master's favour; when all the laws divine and hurman cannot keep him whom he serves within bounds, with relation to any one of those virtues. But both in great and ordinary affairs, all superiority, which is not founded on merit and virtue, is supported only by artifice and stratagem. Thus you see flatterers are the agents in families of humourists, and those who govern themselves by any thing but reason. Make-bates, distant relations, poor kinsmen, and indigent followers, are the fry which support the economy of a humoursome rich man. is eternally whispered with intelligence of who are true or false to him in matters of no consequence, and he maintains twenty friends to defend him against the insinuations of one who would perhaps cheat him of an old coat. He I shall not enter into farther speculation upon this subject at present, but think the following letters and petition are made up of proper sentiments on this occasion. 6 MR. SPECTATOR, I AM a servant to an old lady who is governed by one she calls her friend; who is so familiar an one, that she takes upon her to advise her without being called to it, and makes her uneasy with all about her. Pray, Sir, be pleased to give us some remarks upon voluntary counsellors; and let these people know that to give any body advice, is to say to that |