we must go and learn it among the people. Each sect have their peculiar traditions,—their customs, prejudices, and modes of acceptation, which constitute the peculiar mode of their faith. This should all be taken into consideration when we form a judgment of their religion.
How many considerable nations are there who print no books of their own, and read none of ours? How are they to judge of our opinions, or we of theirs? We laugh at them—they despise us; and though our travelers have turned them into ridicule, they need only to travel among us, to ridicule us in their turn. In what country are there not to be found men of sense and sincerity, friends of humanity, who require only to know truth, in order to embrace it? And yet every one imagines that truth is confined to his own particular system, and thinks that the religion of all other nations in the world is absurd. These foreign modes, therefore, cannot be in reality so very absurd as they appear, or the apparent reasonableness of ours is less real.
We have three principal religions in Europe. One admits only of one revelation, another of two, and the third of three. Each holds the other in detestation, anathematizes its possessors, accuses them of ignorance, obstinacy, and falsehood. What impartial person will presume to decide between them, without having first examined their proofs and heard their reasons? That which admits only of one revelation is the most ancient and seems the least disputable; that which admits of three is the most modern and seems to be the most consistent; that which admits of two and rejects the third, may possibly be the best,
