posed for neglect of it. These there will be, and also, as obedience is disagreeable and requires abstinence from various indulgences, there will be contrivances by which the indulgences can be secured and no harm come of it. By the side of the moral law there grows up a law of ceremonial observance, to which is attached a notion of superior sanctity and especial obligation. Morality, though not at first disowned, is slighted as comparatively trivial. Duty in the high sense comes to mean religious duty, that is to say, the attentive observance of certain forms and ceremonies, and these forms and ceremonies come into collision little or not at all with ordinary life, and ultimately have a tendency to resolve themselves into payments of money.
Thus rises what is called idolatry. I do not mean by idolatry the mere worship of manufactured images. I mean the separation between practical obligation, and new moons and sabbaths, outward acts of devotion, or formulas of particular opinions. It is a state of things perpetually recurring; for there is nothing, if it would only act, more agreeable to all parties concerned. Priests find their office magnified and their consequence increased. Laymen can be in favour with God and man, so priests tell them, while their enjoyments or occupations are in no way interfered with. The mischief is that the laws of nature remain meanwhile unsuspended; and all the functions of society become poisoned through neglect of them. Religion, which ought to have been a restraint, becomes a fresh instrument of evil—to the B
