Such a principle of action likewise, not being any of the
familiar motives of human conduct, acts only by intervals on the
temper; and must be roused by continual efforts, in order to
render the pious zealot satisfied with his own conduct, and make
him fulfil his devotional task. Many religious exercises are
entered into with seeming fervour, where the heart, at the time,
feels cold and languid: A habit of dissimulation is by degrees
contracted; and fraud and falsehood become the predominant
principle. Hence the reason of that vulgar observation, that the
highest zeal in religion and the deepest hypocrisy, so far from
being inconsistent, are often or commonly united in the same
individual character.
The bad effects of such habits, even in common life, are
easily imagined; but where the interests of religion are
concerned, no morality can be forcible enough to bind the
enthusiastic zealot. The sacredness of the cause sanctifies every
measure which can be made use of to promote it.
The steady attention alone to so important an interest as
that of eternal salvation, is apt to extinguish the benevolent
affections, and beget a narrow, contracted selfishness. And when
such a temper is encouraged, it easily eludes all the general
precepts of charity and benevolence.
Thus, the motives of vulgar superstition have no great
influence on general conduct; nor is their operation favourable
to morality, in the instances where they predominate.
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