This is all I am allowed to discover about the progress of the spirit with relation to that part which is borne by the assembly; but in the methods of the preacher to which I now proceed I shall be more large and particular.

SECTION THE SECOND.

You will read it very gravely remarked in the books of those illustrious and right eloquent penmen, the modern travellers, that the fundamental difference in point of religion between the wild Indians and us, lies in this—that we worship God, and they worship the devil. But there are certain critics who will by no means admit of this distinction, rather believing that all nations whatsoever adore the true God, because they seem to intend their devotions to some invisible power of greatest goodness and ability to help them; which perhaps will take in the brightest attributes ascribed to the Divinity. Others again inform us that those idolators adore two principles—the principle of good, and that of evil; which indeed I am apt to look upon as the most universal notion that mankind, by the mere light of nature, ever entertained of things invisible. How this idea has been managed by the Indians and us, and with what advantage to the understandings of either, may well deserve to be examined. To me the difference appears little more than this, that they are put oftener upon their knees by their fears, and we by our desires; that the former set them a praying, and us a cursing. What I applaud them for is, their discretion in limiting their devotions and their deities to their several districts, nor ever suffering the liturgy of the white God to cross or to interfere with that of the black. Not so with us, who, pretending by the lines and measures of our reason to extend the dominion of one invisible power, and contract that of the other, have discovered a gross ignorance in the natures of good and evil, and most horribly confounded the frontiers of both. After men have lifted up the throne of their divinity to the cœlum empyrœum,56 adorned with all such qualities and accomplishments as themselves seem most to value and possess—after they have sunk their principle of evil to the lowest centre, bound him with chains, loaded him with curses, furnished him with viler dispositions than any rake-hell of the town, accoutred him with tail, and horns, and huge claws, and saucer eyes—I laugh aloud to see these reasoners at the same time engaged in wise dispute, about certain walks and purlieus, whether they are in the verge of God or the devil; seriously debating whether such and such influences come into men’s minds from above or below; whether certain passions and affections are guided by the evil spirit or the good:

Dum fas atque nefas exiguo fine libidinum
Discernunt avidi.57