and punishments of this life with those of a future; even though the case does not concern themselves, and there is no violent passion to disturb their judgment.  The Roman Clatholicks are certainly the most zealous of any sect in the Christian world; and yet you’ll find few among the more sensible people of that communion who do not blame the Gunpowder-treason, and the massacre of St. Bartholomew, as cruel and barbarous, though projected or executed against those very people, whom without any scruple they condemn to eternal and infinite punishments.  All we can say in excuse for this inconsistency is, that they really do not believe what they affirm concerning a future state; nor is there any better proof of it than the very inconsistency.

We may add to this a remark; that in matters of religion men take a pleasure in being terrifyed, and that no preachers are so popular, as those who excite the most dismal and gloomy passions.  In the common affairs of life, where we feel and are penetrated with the solidity of the subject, nothing can be more disagreeable than fear and terror; and it is only in dramatic performances and in religious discourses, that they ever give pleasure.  In these latter cases the imagination reposes itself indolently on the idea; and the passion, being softened by the want of belief in the subject, has no more than the agreeable effect of enlivening the mind, and fixing the attention.

The present hypothesis will receive additional confirmation, if we examine the effects of other kinds of custom, as well as of other relations.  To understand this we must consider, that custom, to which I attribute all belief and reasoning, may operate upon the mind in invigorating an idea after two several ways.  For supposing that in all past experience we have found two objects to have been always conjoined together, it is evident, that upon the appearance of one of these objects in an impression, we must from custom make an easy transition to the idea of that object, which usually attends it; and by means of the present impression and easy transition must conceive that idea in a stronger and more lively manner, than we do any loose floating image of the fancy.  But let us next suppose, that a mere idea alone, without any of this curious and almost artificial preparation, should frequently make its appearance in the mind, this idea must by degrees acquire a facility and force; and both by its firm hold and easy introduction distinguish itself from any new and unusual idea.  This is the only particular, in which these two kinds of custom agree; and if it appear, that their effects on the judgment, are similar and proportionable, we may certainly conclude, that the foregoing explication of that faculty is satisfactory.  But can we doubt of this agreement in their influence on the judgment, when we consider the nature and effects Of education?