THE NATURAL HISTORY OF RELIGION. INTRODUCTION. As every inquiry, which regards religion, is of the utmost importance, there are two questions in par ticular, which challenge our attention, to wit, that concerning its foundation in reason, and that concerning its origin in human nature. Happily, the first question, which is the most important, admits of the most obvious, at least, the clearest solution. The whole frame of nature bespeaks an Intelligent Author; and no rational inquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. But the other question, concerning the origin of religion in human nature, is exposed to some more difficulty. The belief of invisible, intelligent power has been very generally diffused over the human race, in all places and in all ages; but it has neither perhaps been so universal as to admit of no exceptions, VOL. II. Dd nor has it been, in any degree, uniform in the ideas, which it has suggested. Some nations have been discovered, who entertained no sentiments of Religion, if travellers and historians may be credited; and no two nations, and scarce any two men, have ever agreed precisely in the same sentiments. It would appear, therefore, that this preconception springs not from an original instinct of primary impression of nature, such as gives rise to self-love, affection between the sexes, love of progeny, gratitude, resentment; since every instinct of this kind has been found absolutely universal in all nations and ages, and has always a precise determinate object, which it inflexibly pursues. The first religious principles must be secondary; such as may easily be perverted by various accidents and causes, and whose operation too, in some cases, may, by an extraordinary concurrence of circumstances, be altogether prevented. What those principles are, which give rise to the original belief, and what those accidents and causes are, which direct its operation, the subject of our present inquiry. SECT. I. That Polytheism was the primary Religion of Men. Ir appears to me, that, if we consider the improvement of human society, from rade beginnings to a state of greater perfection, polytheism or idolatry was, and necessarily must have been, the first and most ancient religion of mankind. This opinion I shall endeavour to confirm by the following arguments. It is a matter of fact incontestible, that about 1700 years ago all mankind were polytheists. The doubtful and sceptical principles of a few philosophers, or the theism, and that too not entirely pure, of one or two nations, form no objection worth regarding. Behold then the clear testimony of history. The farther we mount up into antiquity, the more do we find mankind plunged into polytheism. No marks, no symptoms of any more perfect religion. The most ancient records of human race still present us with that system as the po pular and established creed. The north, the south, thể east, the west, give their unânimous testimony to the same fact. What can be opposed to so full an evidence? As far as writing or history reaches, mankind, in ancient times, appear universally to have been polytheists. Shall we assert, that, in more ancient times, before the knowledge of letters, or the discovery of any art or science, men entertained the principles of pure theism? That is, while they were ignorant and barbarous, they discovered truth: But fell into error, as soon as they acquired learning and politeness. But in this assertion you not only contradict all ap pearance of probability, but also our present experience concerning the principles and opinions of barbarous nations. The savage tribes of AMERICA, AFRICA, and ASIA are all idolaters. Not a single exception to this rule. Insomuch, that, were a traveller to transport himself into any unknown region; if he found inhabitants culti vated with arts and science, though even upon that sup position there are odds against their being theists, yet could he not safely, till farther inquiry, pronounce any thing on that head: But if he found them ignorant and barbarous, he might beforehand declare them idolaters; and there scarcely is a possibility of his being mistaken. It seems certain, that, according to the natural pro gress of human thought, the ignorant multitude must first entertain some groveling and familiar notion of superior powers, before they stretch their conception to that perfect Being, who bestowed order on the whole Dd a |