upon the division of it, so as to share mankind between them.

"Pleasure and Pain were no sooner met in their new habitation, but they immediately agreed upon this point, that Pleasure should take possession of the virtuous, and Pain of the vicious part of that species which was given up to them. But upon examining to which of them any individual they met with belonged, they found each of them had a right to him: for that, contrary to what they had seen in their old places of residence, there was no person so vicious who had not some good in him, nor any person so virtuous who had not in him some evil, The truth of it is, they generally found upon search, that in the most vicious man Pleasure might lay claim to a hundredth part, and that in the most virtuous man Pain might come in for at least twothirds. This they saw would occasion endless disputes between them, unless they could come to some accommodation. To this end there was a marriage proposed between them, and at length concluded. By this means it is that we find Pleasure and Pain are such constant yoke-fellows; and that they either make their visits together, or are never far asunder. If Pain comes into a heart, he is quickly followed by Pleasure; and if Pleasure enters, you may be sure Pain is not far off.

"But notwithstanding this marriage was very convenient for the two parties, it did not seem to answer the intention of Jupiter in sending them among mankind. To remedy, therefore, this inconvenience, it was stipulated between them by article, and confirmed by the consent of each family, that notwithstanding they here possessed the species indifferently, upon the death of every single person, if he was found to have in him a certain proportion of evil, he

should be despatched into the infernal regions by a passport from Pain, there to dwell with Misery, Vice, and the Furies. Or, on the contrary, if he had in him a certain proportion of good, he should be despatched into heaven by a passport from Pleasure, there to dwell with Happiness, Virtue, and the gods."

THE DANGER OF MISTAKEN ZEAL.

HERE is nothing in which men more deceive themselves than in what the world calls zeal.

There

are so many passions which hide themselves under it, and so many mischiefs arising from it, that some have gone so far as to say it would have been for the benefit of mankind if it had never been reckoned in the catalogue of virtues. It is certain, where it is once laudable and prudential, it is a hundred times criminal and erroneous: nor can it be otherwise, if we consider that it operates with equal violence in all religions, however opposite they may be to one another, and in all the subdivisions of each religion in particular.

We are told by some of the Jewish rabbins that the first murder was occasioned by a religious controversy; and if we had the whole history of zeal from the days of Cain to our own times, we should see it filled with so many scenes of slaughter and bloodshed, as would make a wise man very careful how he suffers himself to be actuated by such a principle when it only regards matters of opinion and speculation.

I would have every zealous man examine his heart thoroughly, and I believe he will often find that what he calls a zeal for his religion, is either pride, interest, or illA man who differs from another in opinion, sets himself above him in his own judgment, and in several par

nature.

ticulars pretends to be the wiser person. This is a great provocation to the proud man, and gives a very keen edge to what he calls his zeal. And that this is the case very often, we may observe from the behaviour of some of the most zealous for orthodoxy, who have often great friendships and intimacies with vicious and immoral men, provided they do but agree with them in the same scheme of belief. The reason is, because the vicious believer gives the precedency to the virtuous man, and allows the good Christian to be the worthier person, at the same time that he cannot come up to his perfection. This we find exemplified in that trite passage which we see quoted in almost every system of ethics, though upon another occasion :—

"I see the right, and I approve it too;

Condemn the wrong, and yet the wrong pursue.”

TAIT'S OVID.

On the contrary, it is certain if our zeal were true and genuine, we should be much more angry with a sinner than a heretic, since there are several cases which may excuse the latter before his great Judge, but none which can excuse the former.

Interest is likewise a great inflamer, and sets a man on persecution under the colour of zeal. For this reason we find none are so forward to promote the true worship by fire and sword as those who find their present account in it. But I shall extend the word interest to a larger meaning than what is generally given it, as it relates to our spiritual safety and welfare, as well as to our temporal. A man is glad to gain numbers on his side, as they serve to strengthen him in his private opinions. Every proselyte is like a new argument for the establishment of his faith. It makes him believe that his principles carry conviction with them, and

are the more likely to be true, when he finds they are con formable to the reason of others, as well as to his own. And that this temper of mind deludes a man very often into an opinion of his zeal, may appear from the common behaviour of the atheist, who maintains and spreads his opinions with as much heat as those who believe they do it only out of a passion for God's glory.

Ill-nature is another dreadful imitator of zeal.--Many a good man may have a natural rancour and malice in his heart, which has been in some measure quelled and subdued by religion: but if it finds pretence of breaking out, which does not seem to him inconsistent with the duties of a Christian, it throws off all restraint, and rages in full fury. Zeal is, therefore, a great ease to a malicious man, by making him believe he does God service, whilst he is gratifying the bent of a perverse, revengeful temper. For this reason we find that most of the massacres and devastations which have been in the world, have taken their rise from a furious pretended zeal.

I love to see a man zealous in a good matter, and especially when his zeal shews itself for advancing morality, and promoting the happiness of mankind. But when I find the instruments he works with are racks and gibbets, galleys and dungeons: when he imprisons men's persons, confiscates their estates, ruins their families, and burns the body to save the soul, I cannot stick to pronounce of such a one, that (whatever he may think of his faith and religion) his faith is vain, and his religion unprofitable.

After having treated of these false zealots in religion, I cannot forbear mentioning a monstrous species of men, who one would not think had any existence in nature, were they not to be met with in ordinary conversation-I mean the