However, the Expreffion in the Text is decifive, that the Superftition here condemned was such as is practical; 1 have hated them, fays the Pfal

establish. When the fame Author afterwards speaks of Indolence as one natural Effect of Superftition, to clear Him from Inconsistency We must suppose that He had turned his View from the general Tendency of this Paffion to fome particular Species of it, but Experience certainly confirms his former Obfervation that Superstition is active, and busy to promote the End it pursues and the Principle it profeffes. Clemens Alex. makes the fame Obfervation in some very emphatical Words. Strom. L. II. C. VIII. Vol. I. P. 450. Ed. Potter.

It may not be improper in this Place to found another Diftinction upon that above mentioned, and to observe that We ought to distinguish between Superftition, as a Paffion or wrong Turn of Mind, and as it is feen in the practical Errors which flow from this Paffion. Some Confufion feems to have arifen for Want of this Obfervation. Fear as relative to the Author of our Beings, is the Paffion under View, which when misdirected is called superftitious and this has given Occafion to many to reprefent it as an Extreme of that Fear; whereas this depends on the Nature of the Error by which it is misdirected, and may either increase or leffen that Fear, or only misapply it. The frequent Perversions of it to Excess generally led the Writers on this Subject to confine their Thoughts to that View, yet fometimes They could fcarce avoid obferving fome Inftances, which were merely a Mifapplication of the Fear due to God: and this has left fome Appearance of Inconfiftency in their Writings. It feemed therefore the clearest Method to confider it as exemplified in those erroneous Practices, which flow from that wrong Turn and Paffion of Mind, and which by Custom have now appropriated that Title. For as a very difcerning Writer obferves, "A dreadful Appprehenfion "of the Deity is rather the Foundation of Superftition, than the "Definition of it." Stillingfleet's Sermons, 8vo. Vol. II. P. 469.

mift, that hold of, that retain or observe fuperftitious Vanities. He spoke of such as practiced idolatrous Rites and Ceremonies; Their Obfervances were open and publick, and therefore juftly fubject to the Censure of those who were better enlightned. It is not within our Province or our Power to judge of the Hearts of Others, but when their Follies are drawn out of Idea into Conduct, and appear in the Irregularity of their Lives, then falling under our View, they fall properly under our Judgment likewise.

The next neceffary and indeed the very principal Ingredient in Superftition is that of Falfhood. It must not only relate to Religion, and affect Conduct, but it must also be founded on Error. Whether this happen thro' wilful Imposture, or blind Self-Deceit, tho' the Degrees of Guilt may be different, yet the Practice will equally fall under this Charge; for whatever pretends to be Religion, and is not fupported by Truth, is no other than direct Superftition. This the Pfalmift here expreffes by Vanities, which is elsewhere rendred by Lies, Idols, and every Species of Falfhood.. Whether again this groundless Claim to the Discharge of Duty confifts in Additions to, or Alterations of, or Diminutions of that which is really fuch, is not material to the Nature of the Sin, tho' it may be fo to the Aggravation of it. There

may

may undoubtedly be different Degrees in, and more or less pernicious Kinds of Superftition, but the Effence of it as fuch, confifts in its being a falfe Notion of Duty reduced to Practice.

It is neceffary to obferve this, because Some having represented Superftition as the Excess of true Religion, have feemed to think that it always implies fomething being added to that which was indeed commanded. 'Tis true, the Opinion on which a wrong Obfervance is founded, having, according to the Suppofition, no real Authority, this is a new and uncommanded Inftitution; but then by fuch a Practice more and more valuable Obfervances may be fet afide; fo that this cannot properly be esteemed an Addition to, but is rather a Diminution of our real Duty. Superftition in itself may be either an Excess or a Defect, or it may be both in different Respects; or it may be neither the one, nor the other, but merely an Alteration of the Inftances in which our Duty should be expreffed. Additions are indeed the most common, and fometimes the most pernicious Species of this Error, but they are not the only ones. Examples may perhaps best illuftrate this Obfervation.

When the Children of Ifrael did, as it appears by the Hiftory of the Old Teftament that they frequently did, together with the Worship of

the

the true God, admit also that of fome falfe ones, not neglecting their Application to the Supreme Being, who prefided over them, but paying farther Application to Idols of their neighbouring Nations; When again Some Profeffors of Chrif tianity, who admit all the Articles of the Apoftles Creed, and practice all the Obfervances of Apoftolical Institution, have together with these framed a new Creed, antifcriptural in most and unfcriptural in all its Articles, and have of their own Authority appointed many new Institutions, fome, inconfiftent with, and more, burdensome to true Piety; These are gross and scandalous Additions to the true Religion, and are amongst the highest and worst Forms of Superftition.

Again, when We confider the Mifapplication of Devotion to a wrong Object, When any Creature is fubftituted in the Place of the Creator, and receives the Homage due only to the Maker of all Things, here Superftition is chargeable in a very high Degree, and yet there is properly no Excess in the Service, no Addition to the Rules of Duty. The Object of Worship may not be multiplied, nor the Method of it carried into any Extravagance, and yet the Imputation of this Error may ftand in its full Force. Let us look on the Practice of the American Worshippers of the Sun, or the Afiatick Worshippers of the Fire, C

and

and if their History is to be credited, We shall find Instances, wherein this Iniquity confists merely in the Change of the Object of their Addreffes. This excepted, their Devotion, as far as appears, is in itself rational, and confifts of thankful Acknowledgments of Bleffings received, and of humble Supplications for the Continuance or Encrease of them. Neither do They admit of any other Deities either coequal or fubordinate, but confine their Adoration to that One Object which They confider as the Author of all the Mercies bestowed on them. Now tho' the Duty be no more than what should be paid to the true God, yet being not paid to Him, but in his Stead to that which has no Right to it, This tho' no Excefs, yet being an Offence against Right Reason, and the Truth of the Divine Attributes, is on that Account alone a criminal Species of Superftition.

Once more, Superftition may confift in that which is not only no Excess, but is very plainly a Defect in Religion. Religion confifts of two Parts external and internal, the outward Obfervance of the Institutions appointed, and the inward Dedication of the Heart to God. Now if Men lay the whole Stress on either of these in Oppofition or Derogation to the Other, here they are evidently defective in one material Branch

of