great Nation, because he knew him, that he would teach his Children after him to keep the Commandments of the Lord: Which Precept to inftruct Children betimes, and which Declaration on God's Part, in relation to Abraham, cannot ftand with a Suppofition that true Religion is the worse for the Support it has from Example and Education. But to confider this Matter a little farther: If we know any thing with Certainty of Mankind, it is this; That their Principles, Opinions, and Practices are strongly influenced by Custom and Education. I will afk any Man, whether he thinks it poffible to alter this State of Things, and to make all Men as much Philofophers, and as much above Prejudices, as fome pretend to be? I believe no Man in his Senfes ever thought this poffible. If then Men are, and ever will be as long as they continue Men, greatly governed by Custom and Education, the fingle Question is, Whether it was an Act beneficent to Mankind, and becoming the Wisdom of God, to direct this Influence to the Side of Virtue and true Religion in order to make Men happy, rather than to leave. them to be miferable under the ftrong Influence to Vice, Superftition, and Idolatry, which had Poffeffion of the World?

The true End of Religion is to make Men better, to lead them to a due Discharge of their Duty to God and to Man. True Principles and right and just Notions of God will lead Men to a juft Performance of their Duty, independently of this Confideration, Whether their Principles are the Result of their own Reafoning, or inftilled into them by Education. If this be fo, the common People, whofe Religion is always treated as their Prejudices, are as capable of performing the Duties of Religion, and as acceptably in the Sight of God, as the greatest Reasoners and Philofophers.

Let us fuppofe, That fome wife Man had fully convinced himself by Reason of the Being of God, of the Holiness of his Nature, and that he is a Rewarder of all those who diligently feek him: Suppofe too, That a plain Countryman, not able to make Deductions in a Courfe of Reasoning, was yet fully perfuaded of the fame Truths from his Bible, or the Inftruction of his Parish-Priest: I fay, in this Cafe, That the Countryman's Principles are as good a Foundation for all the Duties and Purposes of Religion as the Philofopher's; that they will be as beneficial to the World in making a good Father, Husband, or Master, and as beneficial to the

Man

Man in making him happy here and hereafter: And, though his Inftruction, compared with the Philofopher's deep Knowledge, may, in the Language of St. Paul, be called the Foolishness of Preaching, yet will it, if duly attended to, make him wife unto Salvation.

I am not placing Religion upon Prejudice as its proper Foundation: No; the Gospel was at first introduced by the strongest Appeal to Reafon, when it was introduced by the Hand of God in Signs and Wonders and mighty Works, which the Apoftle calls the Demonftration of the Spirit, and opposes it to the Wisdom of the World: And the Gospel ftands upon the fame Reafon ftill. But this is a Reafon which, the wife ones of the World think, can produce nothing but Prejudice, or fuch Faith as differs but little from it. This then I fay, That it was worthy of God, by a strong Hand and outstretched Arm, in Signs and Wonders to beat down. Superftition and Idolatry, and the corrupt Notions of the World; and to plant in the room of them, not by the Arts of Man's Wisdom, but by these Demonstrations of the Spirit, true Principles of Reafon and Religion; to give them Poffeffion in the World, that they might be delivered down from Generation

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Generation to Generation, and maintained under the natural Influence which Cuftom and Education have, and always will have, upon Mankind.

And, if we confider Revelation in this Light only, as removing false Principles of Error and Superftition, and introducing just ones of Truth and Religion, independently of the Reafon and Evidence on which the Gospel stands, it must appear to be an Act of divine Love and Goodnefs, which we ought to receive with Thankfulness. If Men were supposed to be quite incapable of entering at all into the Reason of Things, and to be wholly guided by Prejudice and Custom, yet furely even then it would be an Act of Love to draw out of their Minds Principles full of Mischief to themselves and others, and place in their room Principles of Love and Benevolence to make themselves and others happy. And surely this at least must be allowed to the Gofpel, That it did in fact expel the falfe and pernicious Notions of Heathenism, and introduce Principles upon which Men may be at Peace and in Friendship with God and with each other. And from hence perhaps we may fee the Reason why Miracles were fo frequent in the Beginning of the Gofpel, and why they'

ceafed

ceased afterwards. They were necessary till Truth had Poffeffion of the World; but Truth, throughly established, was left to be propagated by the natural Means of Inftruction and Education.

Every body fees what Mifchief and Wickedness are often produced by false and corrupt Opinions and Principles; which owe not their Strength to Reason, for with Reason they have no Alliance, but to the Poffeffion they have of the Mind. Good Principles, with the fame Advantage of Poffeffion, will be as powerful to good Purposes, though the Mind difcerns not the Reason from whence they flow. There are but few Workmen, perhaps, who know the Reason, and can demonftrate the mechanic Powers of the Inftruments they ufe; but, being perfect in the Use and Application of these Powers, they are able Workmen and Master-builders; which is all that is required of them. In like manner, if true Religion is fo introduced into the Mind, as to work in the Heart of Man, and make him upright and honeft, the End and Purpose of Religion is answered.

To answer this End of Religion were the Preachers of the Gospel sent into the World: The Errand was worthy of Him who fent them; whofe Goodness and Mercy inclined