ple, perfons of fortune and fashion by no means excepted, as ever there was. We shall not wonder at the origin and progress of Heathen fuperftition, and Heathen idolatry, if we reflect upon what paffes under our own eyes.

We shall not wonder at the long continuance of antient fuperftitions, unfupported as they are by facts and experience, if we confider, that whatever becomes generally believed, on whatever ground, continues to be believed; the faith of the father being, in most cafes, easily tranfmitted to the fon, without any examination of his own, from his having feen no reafon to diftruft it. Alfo a fingle fact favourable to an esta

blished opinion will be more talked of, and thereby make more impreffion, than many that are unfavourable to it, which will be accounted for on fome principle or other, fo as not to invalidate the general maxim.

This we fee in various ill-founded prognoftics concerning the weather, from its raining, or not raining, on particular days in the week, at certain feafons of the year; which you will hear recited, and afferted

to

to have been confirmed by the uniform experience of old men, who received them from their fathers, who likewise attested their truth; though you well know that it is impoffible, in the nature of things, that they should have any juft foundation at all. In fact, rules concerning the weather depending on the moon are no better founded, though they retain almost universal credit. Indications of the future fortune of perfons from moles, and other natural marks on their bodies, though laughed at by men of sense, are still regarded by the vulgar. Being of great antiquity, even fuch filly maxims as thefe will not foon be univerfally given up.

Now confidering the fhocking and abominable nature of the practices which are known to have prevailed among the Heathens, as belonging to their religion, which nothing but a deeper knowledge of nature than they had any means of attaining could prevent, was it not wife, and kind, in the univerfal parent of mankind, to interpofe, and forbid fuch hurtful practices, by inftituting a religion that fhould be favourable

to decency and good morals? And fuch was the religion of the patriarchs and of the Jews.

This was the only religion that taught the great doctrine of the unity of God, the maker and immediate governor of all things, that this God is omnipresent and omniscient, poffeffed of infinite power, wisdom, and goodness; and every thing tending to impurity or cruelty was ftrictly forbidden in his worship. Doctrines fo truly fublime, and fo favourable to virtue, we in vain look for in the religion of the Egyptians, Babylonians, Tyrians, or any other antient nations, the most famed for their civilization and knowledge.

These doctrines we are taught in our catechifms. They are confequently among the earliest impreffions on our minds, and therefore we are apt to think them natural, and of eafy acquirement. But the history of all ages and nations proves the contrary. And if we duly reflect upon the fubject, we shall be fenfible that the doctrines of the unity of God, of his immediate univerfal government, and his perfect benevolence,

lence, were far too fublime for the early comprehenfion of mankind. The infinite variety of objects in nature, and of events in life, would naturally fuggeft the idea of various, and variously difpofed, Beings for the authors of them, just as different kinds of productions, and actions, are naturally afcribed to different characters in men.

It is true that there is, in reality, an uniformity, and an unity of defign, in the works of nature and providence; but this is not eafily discovered. The first thing that strikes us is the infinite diverfity of objects, fome affecting us agreeably, and others difagreeably, fome good, and others, as we are apt to think, evil; and hence naturally arifes the doctrine of at least two principles in nature, and these oppofite to one another, And though, fince there is a prevalence of good, it was concluded that the good principle was fuperior to the evil one, yet it would not seem that the good principle could wholly exclude the evil one; and fince men have univerfally thought it more behoved them to conciliate the favour of evil Beings, than that of good ones, who

were

were not difpofed to injure them, hence the great prevalence of rites of a horrid and disgusting nature, in all the Heathen religions.

That mankind, if left to themselves, would ever have attained to the idea of one fupreme, uncontrolled caufe, without whofe appointment or permiffion nothing can ever come to pafs, and that nothing comes to pass but what has the best tendency, being really, though not apparently, fubfervient to good, is highly improbable. Still lefs probable is it, that the moral character of the one caufe of all things fhould have been fo eftablished, as to be the foundation of a rational and useful worship. So far were men, though with every advantage of cultivation in other refpects, from this degree of knowledge, that though it is probable that juft maxims of religion were communicated to the first parents of mankind, appearances in nature were thought to be fo unfavourable to them, that they became extinct, and a monftrous polytheism, the parent of the most abominable licentioufnefs, univerfally prevailed.

So