The progress of declension from the pure and simple principles of natural theology, which ensued over the whole world, is succinctly traced. Much of the corruption of theology is traced to the origin and character of heathen philosophy ; which is ascribed to the knowledge of divine things lingering in the human heart after the fall, and ex tended by the observation of nature. The first philosophers were generally priests, and their speculations issued in superstition, till in Greece philosophic theories arose having no direct affinity with religious principles, and relating chiefly to ethical and metaphy sical science. The insufficiency of ethics, apart from revealed truth, to engender and promote virtuous affections, and their defect as a mere system of doctrine, are briefly exposed, as well as the crude uncertainties of metaphysical speculation. The attempt to combine scholastic subtilties with theology almost proved the destruction of evange lical truth. And if the first part of natural theology, which has reference to the prin ciples of moral obligation, was injured by this improper admixture, the second part, consisting in the knowledge of God, was not promoted, when the natural sciences, such as astronomy, — so fruitful in illustrations of the divine character and resources, — were not cultivated in a reverential spirit, and with a desire to obtain from them enhanced conceptions of the divine glory Chap. VII. Besides this source of corruption to na tural theology, another existed, in the rudimental traditions, which, as they floated over
ANALYSIS OF THE FOLLOWING WORK. 5
the world, and were transmitted from generation to generation, became more and more impure, and received a strange colouring alike from the licence of poetry and the specu- lations of philosophy, falsely so called. Specimens of these traditional beliefs are given, with quotations from authorities in proof of their existence ; such as the belief in a Crea tor of the world, and of a future state of rewards and punishments. These original ele ments of sacred knowledge becoming corrupted by superstition and polytheism, gave rise to boundless fable, till even the light of nature was threatened with extinction, and the wiser among the Gentiles came to despise and repudiate all the prevailing forms of religion. Instances are given of the extent to which, under the impulse of supersti tion, atrocious rites were carried, in the immolation of human victims ; — a practice which is proved to have obtained among the Greeks, the Romans, the Gauls, the Bri tons, the Tyrians, the Egyptians, the Thracians, and other nations. The foul obsceni ties of heathen mythology are also adduced, and their evil effect upon public morals is exhibited ; poets, legislators, and philosophers, conspiring, in different ways, to effect the same result, — the total extirpation of all right principles in religion from the minds of men. The true cause of the disappearance of all these gross superstitions was the rise of the Sun of Righteousness upon the deep midnight of the moral world. — Chap. VIII.
The efficacy of the gospel in abolishing heathenism is explained. The natural pro pensity of the unsanctified heart to idolatrous rites appears in the reproduction of the ancient heathenism in the form of Romish error. The fifteen notes of the true church, as they are urged by Bellarmine, are shown to apply with equal pertinence to the Paganism out of which Popery grew: — 1. The latter claims to be the catholic or universal church ; similar boastful pretences are common to all superstitious sys tems. 2. Antiquity is another of these notes ; and so when the gospel was proclaimed, " May we know what this new doctrine whereof thou speakest is? " said the philoso phers of Athens. 3. Perpetual and uninterrupted duration ; in which respect Paganism does not suffer under comparison with Popery. 4. The multitude and variety of be lievers; but at one time nearly the whole world was Pagan. 5. The succession of bishops in the see of Rome; and so Mohammedans talked of the caliphate, and Cicero of the heathen pontiffs. 6. Agreement in doctrine with the ancient church ; the very stronghold of Paganism, and because Socrates dissented from it, he was put to death. 7. The union of members among themselves, and with their head, the Roman bishop ; such unity Augus tine describes as existing among the Pagans, — with all their strifes and quarrels ever ready to worship the same gods. 8. and 10. Holiness of doctrine, together with the holiness of its authors; even Paganism had respect for external sanctity, and the sanctity of Rome is nothing more. (The 9th note of Bellarmine, efficacy of doctrine, seems omitted, or perhaps is included by Owen under these two.) 11. Miracles; so in all heathen historians there is constant reference to wonders and prodigies. 12. The light of pro phecy ; let it suffice to urge, as a parallel in this respect, the vaticinations of the Delphic oracle. 13. The confession of adversaries ; but there are men who, with a pro- fession of the Christian name, contend that the salvation of the heathen is possible. 14. The unhappy end of the adversaries of the Romish church; so reasoned the Pagans. Judgment, it was alleged, overtook the sacrilege of the Gauls, so that " The gold of Toulouse" became a proverb; and in later times, if any public disaster ensued, the cry was raised, "Christianos ad leones!" 15. Temporal happiness divinely conferred; so argue the Mohammedans; so argued the Jews of old, Jer.'xliv. 15-18 Chap. IX.