as that of men's preferring one religion before another.

How many false religions are defended by whole nations with that zeal as if they were the most assured persons? When the foundations of their belief and adherence are so weak, did they call reason to counsel, they must be convinced of their errors. They are led by vain regards to their progenitors, from whom their religion is derived; and what they receive at first without examination, they never distrust; as if the first instructions were always true. Nay, the Christian religion, though shining with an extraordinary lustre, which justifies it to every one that will but open his eyes to consider it, is yet as injudiciously and carelessly received, as the vainest religion in the world. There are innumerable Christians in name, without any solid conviction in their minds, or divine change in their hearts, the effects of its truth and goodness. They are disciples of Christ, as the Turks are of Mahomet, by the sole impression of example.

In discussing this matter, I shall proceed upon such principles as are evident to the human understanding. It is a common principle acknowledged by all men, That God alone is to prescribe that way and order of service wherein he will be honoured.' For this reason, those who in any nation. introduced a form of religion, always pretended to have divine direction for it. Now that God has signified his will to men in this most important matter, it is most reasonable to believe. An ancient philosopher observes, that such is the providence of nature, that the most necessary arts for

the support of life are easily learned of all. And if the divine providence has such a tender care of man, as to make the knowledge of such things easy as are requisite for the temporal life, it is reasonable to believe he has not left him destitute of those means that are necessary for the obtaining eternal life. Now that the Christian religion alone is true, will fully appear,

I. By comparing it with other religions, that upon trial are proved to be false, or that they are infinitely excelled by the Christian in those things wherein they have any resemblance or degrees of truth and goodness.

II. By considering it directly, as to its intrinsic excellencies, and those external supernatural operations, that are the express characters of God's hand, which afford an infallible testimony of his approving it.

Before the coming of Christ into the world there were two sorts of religions, Gentilism and Judaism. The first is utterly excluded on account of its gross and palpable contrariety to the principles of sound

reason.

1. By a fundamental error in the object of worship. Idolatry then spread through all the regions under both the hemispheres. Now it is evident, by reason, there is but one true God, an infinite being, the Maker and Governor of all things, that has alone divine excellencies in himself, and a divine empire over us, and, consequently, is alone worthy of supreme honour.

And what greater indignity can be offered to him, than the placing of idols in his throne? He is a jealous God, sensible and severe; and will not suffer any partner in his worship. His

honour is eminently concerned to vindicate his despised Deity. It is a pitiful shift to allege that they honoured their inferior gods with a lower and imperfect worship: for all divine worship is supreme, and to be given only to the supreme God. Besides, what more debases man, than to consecrate the flower of his esteem and affections to unworthy objects, and many times to things wherein were no signs of life, much less any ray of divinity? It is evident, therefore, that the numerous sects of superstition were involved in the most wretched ignorance of God and themselves. And it is observable,

that no quarrels were raised amongst the heathens about the several gods they worshipped. For the devil, the irreconcilable enemy to God's glory and man's happiness, was pleased with their deadly errors.' Let them adore the host of heaven or of the earth, it was alike to him: for they all diverted the minds of men from the sole object of divine worship, the true God.

2. Gentilism was equally culpable in the manner of worship. Those who made gods to themselves, ordained their service according to their fancies. But the true God that made man will be worshipped according to his own appointment. Now, if we consider that unintelligible variety of religions amongst the heathens, we shall have reason to conclude, that there is no instance wherein the excess of man's native blindness and depravation is more astonishing, than in the ways he has devised for the serving of God.

The Grecians and Romans had more art and improvement than the rest, yet how frivolous and ex

travagant, nay, how impious were their solemn mysteries? Their most sacred mysteries were a covert for uncleanness, and under the mask of religion the basest villanies were disguised. Now what is more impious than to imagine that God is pleased with the most sordid lusts, that cannot be named without violating modesty, nor thought of without defiling the mind with their infamous ideas? But it is no wonder that such pollutions were esteemed religious rites, for they attributed to their gods such actions as were most unworthy a virtuous man. And what a pernicious influence this kind of belief had upon them, and how dishonourable it was to their gods, the wiser sort then discovered. It was Cicero's just censure of Homer, that whereas he should have raised up earth to heaven, instructing men to live according to the purity of the gods, he forced down heaven to earth, and made the gods to live like men in this region of impurity. It is the highest glory of man to be made in the image of God in moral excellencies, and it is the vilest contumely to God to fashion him to be the image of man's vicious affections.

Add further, that man was a sinner, and under the righteous displeasure of heaven, all were compelled to acknowledge by the stings of conscience. But what miserable work has been made from the ignorance and guilty fears of the heathens, to render the Deity propitious, is manifest in several instances, and especially in their cruel sacrifices of men. This was their practice in extreme dangers, to purge their cities, and avert divine judgments. As if some eminent acts of sin had the virtue of ex

piation. In short, the design of religion is to procure the favour of God, and to sanctify man, both which are necessary in order to his blessedness; but how insufficient Gentilism was for these great objects is manifest. Nay, on the contrary, such a prodigious mixture of folly and wickedness makes it sadly evident, that the variety of religions among the heathens, were but several ways of dishonouring God, and perishing for ever. It is further to be observed, that the philosophers of greatest reputation, who were admired as oracles of more than human wisdom, did not cure these destructive evils. They should have expressed a heroic magnanimity (to which they vainly pretended) in resisting the dreadful torrent of idolatry that overflowed the world. But they basely temporized with the vulgar heathen. It was their declared principle, that a wise man should follow the religion of his country, and conform, in his external practice, with established customs, if he reserved his mind free from philosophy. Thus they extinguished the most radiant beam of the Deity, and robbed him of his most glorious attribute, the unity of his essence. And by this we may judge how unfit they were to instruct and correct the degenerate world, and make it truly better, when they suffered religion, the fountain of all virtues, to be corrupted, and the worship of the only true God, the prime and chief part of piety, to be given not only to inferior objects, but to evil spirits. Miserable physicians! Whose care was applied to redress some lesser evils that concerned society, and neglected this mortal wound in the heart. It is a killing aggravation of their conni