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though of a very unphilosophical origin； it would probably by
this time have been productive of the most philosophical good
temper and moderation with regard to every sort of religious
principle。 It has been established in Pennsylvania； where； though
the Quakers happen to be the most numerous； the law in reality
favours no one sect more than another； and it is there said to
have been productive of this philosophical good temper and
moderation。
But though this equality of treatment should not be
productive of this good temper and moderation in all； or even in
the greater part of the religious sects of a particular country；
yet provided those sects were sufficiently numerous； and each of
them consequently too small to disturb the public tranquillity；
the excessive zeal of each for its particular tenets could not
well be productive of any very harmful effects； but； on the
contrary； of several good ones： and if the government was
perfectly decided both to let them all alone； and to oblige them
all to let alone one another； there is little danger that they
would not of their own accord subdivide themselves fast enough so
as soon to become sufficiently numerous。
In every civilised society； in every society where the
distinction of ranks has once been completely established； there
have been always two different schemes or systems of morality
current at the same time； of which the one may be called the
strict or austere； the other the liberal； or； if you will； the
loose system。 The former is generally admired and revered by the
common people： the latter is commonly more esteemed and adopted
by what are called people of fashion。 The degree of
disapprobation with which we ought to mark the vices of levity；
the vices which are apt to arise from great prosperity； and from
the excess of gaiety and good humour； seems to constitute the
principal distinction between those two opposite schemes or
systems。 In the liberal or loose system； luxury； wanton and even
disorderly mirth； the pursuit of pleasure to some degree of
intemperance； the breach of chastity； at least in one of the two
sexes； etc。； provided they are not accompanied with gross
indecency； and do not lead to falsehood or injustice； are
generally treated with a good deal of indulgence； and are easily
either excused or pardoned altogether。 In the austere system； on
the contrary； those excesses are regarded with the utmost
abhorrence and detestation。 The vices of levity are always
ruinous to the common people； and a single week's thoughtlessness
and dissipation is often sufficient to undo a poor workman for
ever； and to drive him through despair upon committing the most
enormous crimes。 The wiser and better sort of the common people；
therefore； have always the utmost abhorrence and detestation of
such excesses； which their experience tells them are so
immediately fatal to people of their condition。 The disorder and
extravagance of several years； on the contrary； will not always
ruin a man of fashion； and people of that rank are very apt to
consider the power of indulging in some degree of excess as one
of the advantages of their fortune； and the liberty of doing so
without censure or reproach as one of the privileges which belong
to their station。 In people of their own station； therefore； they
regard such excesses with but a small degree of disapprobation；
and censure them either very slightly or not at all。
Almost all religious sects have begun among the common
people； from whom they have generally drawn their earliest as
well as their most numerous proselytes。 The austere system of
morality has； accordingly； been adopted by those sects almost
constantly； or with very few exceptions； for there have been
some。 It was the system by which they could best recommend
themselves to that order of people to whom they first proposed
their plan of reformation upon what had been before established。
Many of them； perhaps the greater part of them； have even
endeavoured to gain credit by refining upon this austere system；
and by carrying it to some degree of folly and extravagance； and
this excessive rigour has frequently recommended them more than
anything else to the respect and veneration of the common people。
A man of rank and fortune is by his station the
distinguished member of a great society； who attend to every part
of his conduct； and who thereby oblige him to attend to every
part of it himself。 His authority and consideration depend very
much upon the respect which this society bears to him。 He dare
not do anything which would disgrace or discredit him in it； and
he is obliged to a very strict observation of that species of
morals； whether liberal or austere； which the general consent of
this society prescribes to persons of his rank and fortune。 A man
of low condition； on the contrary； is far from being a
distinguished member of any great society。 While he remains in a
country village his conduct may be attended to； and he may be
obliged to attend to it himself。 In this situation； and in this
situation only； he may have what is called a character to lose。
But as soon as he comes into a great city he is sunk in obscurity
and darkness。 His conduct is observed and attended to by nobody；
and he is therefore very likely to neglect it himself； and to
abandon himself to every sort of low profligacy and vice。 He
never emerges so effectually from this obscurity； his conduct
never excites so much the attention of any respectable society；
as by his becoming the member of a small religious sect。 He from
that moment acquires a degree of consideration which he never had
before。 All his brother sectaries are； for the credit of the
sect； interested to observe his conduct； and if he gives occasion
to any scandal； if he deviates very much from those austere
morals which they almost always require of one another； to punish
him by what is always a very severe punishment； even where no
civil effects attend it； expulsion or excommunication from the
sect。 In little religious sects； accordingly； the morals of the
common people have been almost always remarkably regular and
orderly； generally much more so than in the established church。
The morals of those little sects； indeed； have frequently been
rather disagreeably rigorous and unsocial。
There are two very easy and effectual remedies； however； by
whose joint operation the state might； without violence； correct
whatever was unsocial or disagreeably rigorous in the morals of
all the little sects into which the country was divided。
The first of those remedies is the study of science and
philosophy； which the state might render almost universal among
all people of middling or more than middling rank and fortune；
not by giving salaries to teachers in order to make them
negligent and idle； but by instituting some sort of probation；
even in the higher and more difficult sciences； to be undergone
by every person before he was permitted to exercise any liberal
profession； or before he could be received as a candidate for any
honourable office of trust or profit。 If the state imposed upon
this order of men the necessity of learning； it would have no
occasion to give itself any trouble about providing them with
proper teachers。 They would soon find better teachers for
themselves than any whom the state could provide for them。
Science is the great antidote to the poison of enthusiasm and
superstition； and where all the superior ranks of people were
secured from it； the inferior ranks could not be much exposed to
it。
The second of those remedies is the frequency and gaiety of
public diversions。 The state； by encouraging； that is by giving
entire liberty to all those who for their own interest would
attempt without scandal or indecency； to amuse and divert the
people by painting； poetry； music； dancing； by all sorts of
dramatic representations and exhibitions； would