Heaven, and he has inserted in the Koran, not only a body of religious
doctrines, but political maxims, civil and criminal laws, and theories
of science. The gospel, on the contrary, only speaks of the general
relations of men to God and to each other--beyond which it inculcates
and imposes no point of faith. This alone, besides a thousand other
reasons, would suffice to prove that the former of these religions will
never long predominate in a cultivated and democratic age, whilst the
latter is destined to retain its sway at these as at all other periods.

But in continuation of this branch of the subject, I find that in
order for religions to maintain their authority, humanly speaking, in
democratic ages, they must not only confine themselves strictly within
the circle of spiritual matters: their power also depends very much
on the nature of the belief they inculcate, on the external forms they
assume, and on the obligations they impose. The preceding observation,
that equality leads men to very general and very extensive notions, is
principally to be understood as applied to the question of religion. Men
living in a similar and equal condition in the world readily conceive
the idea of the one God, governing every man by the same laws, and
granting to every man future happiness on the same conditions. The idea
of the unity of mankind constantly leads them back to the idea of the
unity of the Creator; whilst, on the contrary, in a state of society
where men are broken up into very unequal ranks, they are apt to devise
as many deities as there are nations, castes, classes, or families, and
to trace a thousand private roads to heaven.

It cannot be denied that Christianity itself has felt, to a certain
extent, the influence which social and political conditions exercise
on religious opinions. At the epoch at which the Christian religion
appeared upon earth, Providence, by whom the world was doubtless