The corruption of the best things produces the worst, is grown into a maxim, and is commonly proved, among other instances, by the pernicious effects of superstition and enthusiasm, the corruptions of true religion.
These two kinds of false religion are both pernicious, yet very different and even contrary.
But the mind of man is also subject to an unaccountable elevation and presumption, arising from prosperous success, from luxuriant health, from strong spirits, or from a bold and confident disposition.
These two species of false religion might afford occasion to many speculations; but I shall confine myself, at present, to a few reflections concerning their different influence on government and society.
My first reflection is, That superstition is favourable to priestly power, and enthusiasm not less or rather more contrary to it, than sound reason and philosophy.
On the other hand, it may be observed, that all enthusiasts have been free from the yoke of ecclesiastics, and have expressed great independence in their devotion; with a contempt of forms, ceremonies, and traditions.
In short this observation is founded in experience.
My second reflection with regard to these species of false religion is, that religions, which partake of enthusiasm are, on their first rise, more furious and violent than those which partake of superstition; but in a little time become more gentle and moderate. The violence of this species of religion, when excited by novelty, and animated by opposition, appears from numberless  instances; of the anabaptists4 in Germany, the camisars5 in France, the levellers6 and other fanatics in England, and the covenanters7 in Scotland. Enthusiasm being founded on strong spirits, and a presumptuous boldness of character, it naturally begets the most extreme resolutions; especially after it rises to that height as to inspire the deluded fanatic with the opinion of divine illuminations, and with a contempt for the common rules of reason, morality, and prudence.
It is thus enthusiasm produces the most cruel disorders in human society; but its fury is like that of thunder and tempest, which exhaust themselves in a little time, and leave the air more calm and serene than before. When the first fire of enthusiasm is spent, men naturally, in all fanatical sects, sink into the greatest remissness° and coolness in sacred matters; there being no body of men among them, endowed with sufficient authority, whose interest is concerned to support the  religious spirit: No rites, no ceremonies, no holy observances, which may enter into the common train of life, and preserve the sacred principles from oblivion. Superstition, on the contrary, steals in gradually and insensibly; renders men tame and submissive; is acceptable to the magistrate, and seems inoffensive to the people: Till at last the priest, having firmly established his authority, becomes the tyrant and disturber of human society, by his endless contentions, persecutions, and religious wars. How smoothly did the Romish church° advance in her acquisition of power? But into what dismal convulsions did she throw all Europe, in order to maintain it? On the other hand, our sectaries,° who were formerly such dangerous bigots, are now become very free reasoners; and the quakers seem to approach nearly the only regular° body of deists8 in the universe, the literati, or the disciples of Confucius in China.
My third observation on this head is, that superstition is an enemy to civil liberty, and enthusiasm a friend to it. As superstition groans under the dominion of priests, and enthusiasm is destructive of all ecclesiastical power, this sufficiently accounts for the present observation. Not to mention, that enthusiasm, being the infirmity° of bold and ambitious tempers, is naturally accompanied with a spirit of liberty; as superstition, on the contrary, renders men tame and abject,° and fits them for slavery. We learn from English history, that, during the civil wars, the independents and deists, though the most opposite in their religious principles; yet were united in their  political ones, and were alike passionate for a commonwealth. And since the origin of whig and tory, the leaders of the whigs have either been deists or profest latitudinarians in their principles; that is, friends to toleration, and indifferent to any particular sect of christians: While the sectaries, who have all a strong tincture of enthusiasm, have always, without exception, concurred with that party, in defence of civil liberty. The resemblance in their superstitions long united the high-church tories, and the Roman catholics, in support of prerogative° and kingly power; though experience of the tolerating spirit of the whigs seems of late to have reconciled the catholics to that party.
The molinists and jansenists in France have a thousand unintelligible disputes,10 which are not worthy the reflection of a man of sense: But what principally distinguishes these two sects, and alone merits attention, is the different spirit of their religion. The molinists conducted by the jesuits, are great friends to superstition, rigid observers of external forms and ceremonies, and devoted to the authority of the priests, and to tradition. The jansenists are enthusiasts, and zealous promoters of the passionate devotion, and of the inward life; little influenced by authority; and, in a word, but half catholics. The consequences are exactly conformable to the foregoing reasoning. The jesuits are the tyrants of the people, and the slaves of the court: And the jansenists preserve alive the small sparks of the love of liberty, which are to be found in the French nation.