mistaken Principles upon the common Conduct of Life.

And as the Original of the Term of Superflition is thus uncertain, and no precise Idea can be collected merely from the Word itself, fo neither is the Use of it more determinate amongst Heathen Authors, nor can it be afferted that any one uniform Meaning is affixed to it in their Writings. In fome Places it is ufed as a Word of the fame Signification with Religion itself, in others it means very plainly falfe Religion; and it is highly probable that this ambiguous Signification was sometimes artfully introduced, with the same finister Intention, with which, as I before obferved, the Terms of Superftition and Religion are defignedly confounded in our Days. Piety has in all Times, as well as in ours, had its Enemies in Disguise, who under the plausible Pretence of ridiculing Superftition, have defigned to expofe all Worship of the Deity. To this may in fome Measure be imputed the various Acceptation of this Term in prophane Authors; though Something must be allowed for the indeterminate Meaning of the Word in itself, and the Want of Accuracy in their common Difcourfe on this Subject. And it may be observed of almost all Writers, the Modern as well as the Ancient, that They have been more clear in their Defcriptions

'than in their Definitions, and have fucceeded better in illustrating the Thing than in deriving or explaining the Word.

The Original Words in the Text here emphatically tranflated fuperftitious Vanities are not those by which Superftition is ufually expreffed; but they are Words exactly of the fame Import, and convey the fame Idea to the Mind. In our other Verfion they are rendered lying Vanities, which answers more nearly to the Original Words, which fignify Vanities of Deceit, or according to the full Import of the Hebrew Phrafeology the vainest and most useless Things, which can be imagined. By this Phrase the Nature of Superftition is better described than by aDerivation of the Word. The Pfalmift (peaks of fome unprofitable Practices founded on erroneous Notions with Refpect to the Worship of the Deity, and there can be no clearer Idea given of the Fault under Cenfure. The One of the Terms here us'd implies that the Observances referred to were not founded on Truth, and the Other that they answer'd no Use; the One that they were false, the Other that they were unprofitable and thefe are the very distinguishing Characteristicks of Superftition. These lying Vanities are only a more explicit and determinate Expreffion for the fame Thing; for by this Rule

ny

ftrictly

strictly We

may ftate this Question, and may

adhere to it in all our Determinations. Whatever lays any Pretence to Religion, and is directly or indirectly connected with it; Whatever under this Claim or Connection is advanced from Speculation to Practice, and made a Rule of Action in Life; whatever thus fupported and obferved, is yet really founded on no Authority, and fubfervient to no Purpose, or at least to no good one, This is strictly and properly Superftition: and Nothing is justly chargeable as fuch, which does not answer each Branch of this Defcription. Let us review it a little more particularly.

Superftition is here spoken of as an Object of Deteftation. It is confidered as a Sin, as an Offence incurring the Wrath of God, and the Indignation of all good Men; It must therefore be Something, which either lays a groundless Pretence to Religion, or is directly or indirectly connected with fome real Violation of it. There may be innumerable Errors, and Abfurdities and Follies amongst Men in private Life, which may move our Contempt or Compaffion, but which cannot reasonably be interpreted as a Breach of Duty in them, or a Caufe of Abhorrence in us. This can only be, either when a falfe Religion is profeffedly maintained, or a true one avowedly, or by Implication, applied to fupport Practices

B 2

which

which it has prohibited, or at least has not enjoined, or has not enjoined alone, in Prejudice to Other Duties. In the Cafes of Idolatry or Enthusiasm, where false Pretenfions are openly advanced, where the Worship of any other than the true God is maintained, or where fictitious Claims are directly made to Inspiration from Him, there the Sinfulness of these Errors may be more flagrant and more heinous, but fome Connection with the Belief or Worship of the Deity must be supposed to make any Errors finful; and when fuppofed, will make them so in Proportion to the Light which was afforded, and the Degree of its Inconsistency with that Light.

The Context, and the Antithefis here used, fhew that Superftition is confidered as a Violation or Perversion of Religious Truths, and common Reason will confirm this Sentiment. Lefs important Mistakes, which are not inconfiftent with Religion or Morality, however they may make us ridiculous, yet will not make us wicked; They may reflect on our Understandings, but not on our Confciences; whilst those Opinions only, which fomeway or other pervert the Worship of the Creator, or depreciate the Cause of Virtue amongst our Fellow-Creatures, will render us criminal in the Sight of God, and odious in the Sight of Men.

Again, it must be fome Scheme of Action in Life founded on this erroneous Principle, it must be Somewhat deduced from Speculation into Practice, which alone can juftly be charged as fuperftitious. I doubt not but that speculative Errors may be blameable, if in Doctrines revealed with fufficient Clearness, they are owing to Prejudice or Inattention; but they are not blameable either in the Kind or Degree with that Iniquity now under Confideration. Whilst They rest in the Mind, they cannot be fubject to the Cognizance of Others; and even if communicated in Discourse, yet if they no way affect the Worship of the Deity, nor weaken a due Spirit of Dependance upon Him, nor tend to violate the reciprocal Duties between Man and Man, nor the Restraints of Personal Obligations, whatever Other Character fuch deluded Perfons may deserve, yet certainly They cannot be call'd Superfitious.

a Plutarch diftinguishes in this Cafe, and observes that Atheism is strictly an Error of the Understanding, Superftition an Affection or Paffion of the Mind founded upon an Error. He meant not here (as his whole Discourse fhews) to intimate that the former was involuntary and blameless, but to obferve that tho' the Will had its Share in both, the Affections were more apt to be excited by the latter. Atheism, He remarks, naturally leads to Inactivity and Indifference as to all Events, whereas Superftition, like all other Paffions, prompts to Action, and difpofes Men to purfue with Earneftness the End which their mistaken Principle would

establish