OFPRI 
 
 ^C% 
 
 ?^f-0'n^.p,, 3^^\^. 
 
 Ryan, Edward 
 
 The history of the effects 
 
 of religion on mankind 
 
 SCjC 
 
7 
 
 T H E 
 
 HISTORY 
 
 OF THE 
 
 EFFECTS OF RELIGION 
 
 O N 
 
 MANKIND; 
 
 IN COUNTRIES, ANCIENT AND MODERN, 
 B A R B A R O U.S AND CIVILIZED. 
 
 CONTAINING, 
 
 Seel. I. The Expediency of true Religion in civilized States, with tlie 
 Origin and EfFefts of Pagan Superftitions. 
 
 Sedl. II. The Effsfts of Judaifm on the Hebrews themfelves, and on 
 the Sentiments of Pagans. 
 
 Sea. III. Tendency and real Effefts of the Chriftian Code. 
 
 Se£l. IV. Origin, Progrefs, and Effefts of Mahometanifm, 
 
 By the Rev. E D W A R D "R Y A N, B. D. 
 
 HAUD SCIO, AN PIETATE ADVERSUS DECS SUBLATA, TIDES ETIAM, 
 ET SOCIETAS HUMANI GENERIS, ET UNA EXC E L L EN TI S S I M A 
 VjaruS, JUSTITIA TOLLATUR. 
 
 Tully de Nat. Deer. Lib. I. Cap. ij. 
 
 LONDON: 
 
 PRINTED FOR J, F. AND C. RIVINGTON, N^ 62, 
 
 ST. Paul's church yard. 
 
 voce LXXXVIi I, 
 
TO THE 
 
 Right Rev. ROBERT FOWLER, D.D. 
 
 Lord Archbifhop of D U B L I N. 
 
 MY LORD, 
 
 'T^O whom could this work be fo properly 
 dedicated as to the friend and protestor 
 of its author ? Acce])t it then, my Lord, as 
 the offering of refpeft, efteem, and gratitude. 
 It is the only return I can make, for the 
 many favours and marks cf attention with 
 which I have been honoured by your grace ; 
 £ivours not a little enhanced by the free and 
 generous manner in which tiiey were con- 
 ferred. Excluf.ve of thefe conli.ierations, 
 the rectitude with which you, my Lord, 
 diicharge the duties of archbifl^op, fhould 
 in itfelf be a fufficient inducement to fubmit 
 this work to your grace's protection ; nor can 
 I doubt the patronage of him, whofe conduct 
 has ever evinced the fmcerefl: wifhes for the 
 advancem.ent of religion. You, my Lord, 
 have at all times difplayed a defire of difliii- 
 guifhing merit, hy your approbation and pro- 
 A 2 tedion ; 
 
( iv ) 
 
 te£llon ; and have laudably encouraged your 
 clergy to the faithful dlfcharge of their duty, 
 by various marks of attention and regard. 
 Were I fkilled in panegyric, I could point 
 out many virtues in your grace's private 
 character of huiband, father, friend, &c. &c. 
 but the virtues which you fo eminently 
 praflife in your public ftation, more peculiarly 
 demand a public acknowledgment ; which 
 cannot, in juftice, be withheld by him, who 
 has the honour to fubfcribe himfelf 
 
 Your Grace's mofl dutiful, 
 Moil obliged. 
 And mofl devoted Servant, 
 
 Edward Ryan, 
 
PREFACE, 
 
 •^ I ^ H E fubjecl of this work originated 
 from a queflion propofed, in the Uni- 
 verfity of Dublin, by the Provoft and Fel- 
 lows in the year 1775, entitled ** A DiiTer- 
 tation on the Influence of Religion on Civil 
 Society." Four months were allowed for 
 the difquifition ; and a premium was offered 
 to the author of the befl diflertation. The 
 right honourable John Hely Hutchinfon, the 
 Provoft, has attended more than any of his 
 predeceflbrs, to this mode of encouraging li- 
 terary compolitions ; and we have reafon 
 fliortly to exped: excellent works, from men 
 who have been taught early to arrange their 
 ideas, to write corredlly, and to diredt their 
 ftudies to important fubjedls. The author's 
 diflertation, on that queftion, was honoured 
 with a premium by that learned Society ; 
 and, in the year 1780, he was encouraged, 
 and prevailed on by the late Dr. Forefayth, 
 who was eminent for erudition, to enlarge 
 on the fubje6:. The author often lamented 
 A 3 thdt 
 
PREFACE. 
 
 that fbme of the moft learned and Ingenious 
 Fellows of that Univeililj, did not under- 
 take the tafk ; and ailures his readers, that 
 if he had forefeen the difficulties which were 
 to be encountered, and the degree of judg- 
 ment and inform, tion ^vhich would be ne- 
 ceflary m this dif^uifition, he would not 
 have engaged in this work, from a defpair 
 of doing juftice to lo important an enquiry. 
 Confcious that a treatife, which elucidates 
 theology by hiflory, will be more read than 
 dry diflertations on religion and morality; 
 the Author has blended theology with po- 
 licy, and the dodrines of all religions with 
 hiilory, both ancient and modern, civil and 
 eccleliaftical. in order to reduce this work 
 to a moderate uzq, fentences fhort and deem- 
 ed expreffive, have been preferred to well 
 turned periods; and thofe religious tenets 
 are feledted, which had an influence on po- 
 licy and morals, on the condition of indivi- 
 duals, and the welfare of barbarous, as well 
 as civilized ftates. By this feledlion many 
 important queftions are difcufl'ed in three 
 odavos ; the firft of which exhibits the effe^s 
 of JSlaturaly Pagan, ycwi/b, Chrijiian^ and 
 Mahometan religions. The next two volumes 
 
 will. 
 
PREFACE. 
 
 will, doubtlefs, be more interefling to many 
 readers, as they contain the hiftory of events 
 lefs remote. This hiftory, in fome cafes, 
 detedls, without controverfy, falfe fyflems 
 of religion ; and fliews that do6lrines, which 
 tend to the detriment of fociety, and have 
 operated according to their tendency, could 
 not have been dictated, by a wife and good 
 God. On the contrary, the real and folid 
 advantages, which have refulted from the 
 Gofpel ; and the many evils which arofe from 
 breaches of its precepts, fhould attach men 
 to it, and induce the enemies of religion to 
 give it a fair hearing. Candidates for the 
 clerical profeffion might derive much ufeful 
 and neceffary information from a treatife of 
 this kind, which refers to fome of the befl 
 avithors on each fubject ; and comprifes, 
 within a narrow compafs, the fruits of many 
 years clofe fludy and refearch. Yet they 
 who read for the purpofe of cenfure will, 
 doubtlefs, be gratified, in perufing this 
 work ; for though it is fupported by hiflory, 
 and, in general, by arguments which can- 
 not be controverted ; ** yet it is not armed 
 at all points for battle, nor capable of land- 
 ing the teft of a captious controverfy." Can- 
 
 A 4 did 
 
PREFACE. 
 
 did and learned readers will readily excu^ 
 trifling impel fe6lions, in a work ufeful in 
 its tendency, and extenfr/e in its informa- 
 tion ; but feverity is chiefly to be appre- 
 hended from men of fuperficial knowledge, 
 who poffefs, or think they poffefs fome tafte 
 ill compolition ; while they want judgment, 
 and information for a work of this nature. 
 The author of this trad has pointed out 
 errors, in writers far fuperior to him in un- 
 derftanding and knowledge ; and mull: ex- 
 pe6l the fime treatment, from fome who 
 are, perhaps, inferior to him in both thefe 
 refpeds. But he has not animadverted on 
 any writers, except thofe who held erroneous 
 opinions, which clafhed with his fyftem ; 
 or who held tenets fubverfive of morality 
 and detrimental to fociety. If he has, like 
 other writers, maintained fuch do6lrines ; 
 or voluntarily perverted the books which he 
 confulted ; he neither deicrves, nor dtfires 
 the Indulgence of his readers. If Criticks 
 fhould attack him, he has determined not 
 to fuffer an anfvver to interrupt the progrefs 
 of his two fucceeding volumes ; but will 
 poftpone his defence to the conclufion of the 
 Third. The Author could not conclude 
 
 this 
 
PREFACE. 
 
 this Preface, withonr exprefling his acknow- 
 ledgments to feveral men of learning, who 
 have each read one or more Sedions of this 
 volume, and favoured him with their re- 
 marks. He is much indebted to Dr. Agar, 
 Lord Archbifhop of Cafliel, for his judi- 
 cious obiervations refpe'ting the arrange- 
 ment ; and to Dr. Woodward, Lord Bifhop 
 of Cloyne, for perufing this entire volume, 
 and fugg^fting many inportant ideas in the 
 courle of this treatife. He is alfo indebted 
 to Dr. Bathurft, Canon of Chrift Church, 
 Oxford; and to Dr. Dobbin, Dr. Dabzac, 
 Dr. J. Kearney, Dr. Young, MefTrs. Bar- 
 rat, Burro wes, Elrington, Graves, (Fel- 
 lows of the Univerfity of Dublin) and other 
 learned men, who have each read particular 
 Sections of it, and honoured him with their 
 obfervations. 
 
 CON- 
 
CONTENTS. 
 
 SECTION I. 
 
 Expediency of true Religion to civilized 
 States, with the Origin and Effects of 
 Pagan Superstitions. 
 
 The origin and ejlablijliment of ciiil fociely. — T'le 
 expediency and defers of human laws. — Human 
 
 fanBions imperjcci. — Pagan legijlaiors employed re^ 
 ligion to remedy the defeats of human laws. — Ten- 
 dency of natural religion to prevent crimes and 
 enforce oaths. — Its tendency with rejpcB to judges 
 and loitnejfesy princes and their [uh]e^s. — Source 
 of religious knoivledge among fome ancient nations, 
 —Effe5is of that religion, u/ually called naturaf 
 on the ancient Chinefe. — Effects of it on the ancient 
 Perfians. — E^eBs of it on the ancient Indians. — 
 Qiiejlion relative to the origin and effects of pa- 
 ganifm. — Anubis and Sphinx, Egyptian fymhols, 
 not real beings. — Ofiris and Neptune, fymbols, not 
 real beings. — Ifis, Ceres, Diana, and Venus. — 
 Mars, Hercules, Vulcan, Apollo, taken from Horus 
 an Egyptian Jymbol. — Mu/es, Graces, Pallas, Pales 
 taken from the figures of Ijn. — Symbols and fu- 
 neral ceremonies of the Egyptians the fource of 
 
 fables. — Fable of the Giants and Proferpine. — Mer- 
 
 cury^ 
 
CONTENTS. 
 
 cury, Mem7ton and Bacchus. — Origin of the wor- 
 JJiip of animals ^ of augury and other fuperjlitions, 
 —"Origin of idolatry and the workup of falfe 
 Gods. — Brucker's opinion examined. — Caufes of 
 ohfcurity in Heathen Mythology. — Cicero's opinion 
 examined. — Effe^s of paganifm in Egypt. — Po- 
 pular religion of other Pagan nations. — Paganifm 
 prodiiHive of impurity^ adultery and drmikennefs, 
 — Paganifm a fnurce of cruelty. The fame fub- 
 jcH continued. — Pagan priefls and players did not 
 refrain vice in the Roman empire. — Philo/opbers 
 did not refirain vice by precept or examiple. — Pa- 
 gan lawgivers inculcated fom.e virtues. — Pagan^ 
 ifm a mere political contrivance. — Heathen ora- 
 cles. — Some particular effeBs of paganifm in Hea- 
 then gov ernmenls. — Effects of various Pagan fu- 
 perfitions. — Paganifm afffled the Pomans in ex- 
 tending their conquefs. — Superfiition contributed 
 to the deflrul^ion of the Roman empire. — The fi ale 
 of religion among Pagans ^ proves the necefUy of 
 Jupernatural affjlance. Page i. 
 
 SECTION II, 
 
 Effects of Judaism on the Hebrews them- 
 selves, AND ON THE SENTIMENTS OF PaGANS. 
 
 T>fign of the miracles of Mofes and of his whole law. 
 '^Intention and efcHs of the fabhath, — Of the 
 
 Hebrew 
 
CONTENTS. 
 
 Hebrew fejliv ah. — Of the fahhatical year, juhilee 
 and laws of ujury. — Of clean and unclean beajls 
 and the place of worfiip. — Means employed to pro- 
 cure refpe5i for God. — Of the tabernacle and tem- 
 ple. — Of Jacnfices and lujlrations. — Tendency of 
 the theocracy and of temporal Jan£f ions. — Effects of 
 thofe fanSfions in the time cf judges. — Effects of 
 them in the time of kings. — Intention cf particular 
 laws and rites of Jitdaifm. — 'The fame fubjeEl con- 
 tinued. — The fame fubjecl continued. — General ten- 
 dency of the Mofaic riieSy preceptSy and prohibitions. 
 — The Mofaic rites and injlitutions local and iem- 
 porajy. — Laws of Mofes preferable to thofe of 
 Pagan lawgivers. — His writings of divine autho- 
 rity,, — Temporal fanBions prove his divine com- 
 mijfion. — The truth of his account confrmed by 
 Bryant. — fudaifm imperJeB. — Judaifm prepared 
 men for the gofpel. — Hebrew writings vfeful in 
 chronology and hifiory. — Mofaic account of the crea- 
 tion tends to remove feme errors of naturalijls. — 
 Jews and their tenets known to ancient Pagans. — 
 Hebrews and Heathens relate the fame faBs.— Plato 
 borrowed from the Hebrezvs. — OrpheuSj Horner^ 
 Solon and others bo7'rowed from them. — Greeks in- 
 debted to them by the teflimony of the learned.-— 
 Ancient philofophers borrowed their theology. — 
 Greek philofophers were plagiaries. — Their abfiir- 
 dities prove that they borrowed their theology. — Di- 
 vine attributes not invefligatcd by reafon. — Brucker 
 errs in denying that Heathens borrowed from He- 
 brews* 
 
CONTENTS. 
 
 brews* The fame fubjeSl continued, — He errs in 
 denying that Plato borrowed from them. He errs 
 •with refpeH to the Jimilitude of Jewifi and Pagan 
 dogmas. — Whether the law allowed cf human facri- 
 fccs. — How far it was lawful to ejed and dejlroy 
 the Canaanites. — The election cf the Hebrews no 
 argument cf divine partiality. Page 89 
 
 SECTION III. 
 
 Tendency and Effects of the Christian 
 
 REcLIGION. 
 
 DoUrines rnd motives of the gofpel. — Lord Kaims's 
 idea of univerfal benevole7Jce. — His opinion of the 
 malignant afeBions. — Bolingbroke approves of the 
 moral fyjlem of Chrijiians.— Gofpel motives to obe- 
 dience preferable to any other. — 'The praBices of 
 barbarous fates prove the expediency of the Chrijiian 
 fyfem. — The gofpel tends to abolifi the evils of re- 
 venge among Barbarians. — Cruelty and murder 
 among uncivilized fates. — Excellence of the gofpel 
 proved front the bad effecls of violating its precepts 
 in PeriL and other places. — Bad effc^s of violating 
 it in the Englifi colonies of the Wejl and Eaf In- 
 dies. — EJfeds of violating it in Denmark^ Irela?id, 
 Poland and Rvjfia. — Effeds of modern Paganifm 
 prove the excellent tendency of the gofpel.— The 
 
 gofpel 
 
CONTENT S. 
 
 gofpel tends to revici'e the bad ejFccts ofjalfe ideas 
 of futurity. — It tends to aholifi auflerities and other 
 effe^s of fdperfiition. — Effects ofFaganifm at Ma- 
 labar, Narfinga, and other places. — Effects of Fa- 
 ganfhi in North and South America. — Some fuper- 
 flitions produHive of genilenefs among Indians and 
 Peruvians. — Frauds in Chma, ArrakaUy and other 
 places. — Frauds in Peru, Congo, Loango, and other 
 places. — Frauds in Whidah,Guinea^and other places, 
 — Frauds in Japan and other places.-- Frauds of 
 priefls marks of falfe religion — Dijfcult to a/cer^ 
 tain the actual effe5is of the gofpel. — The gofpel 
 aboViflied divorce and polygamy. — It mitigated thz 
 rigours offervitude. — Its teachers prcfervedjufiicc 
 and checked warriors. — Gofpel abolifhed barbarous 
 practices. — It aholijlied the fights of gladiators.' — 
 — // rendered Britons, Scots, Gauls and Irifli hfs 
 barbarous. — It checked cruelty in China and Japan, 
 — It abolifJied human facrifices and other cruelties 
 in many places. — Aljo idolatry and cruelty in Ger- 
 many, Paraguay, and Canary if ands. — It diffufed 
 knowledge and aboUfoed feme bad effeEis of fuper- 
 fliiion. — Its teachers pre ferved learning. — The ex- 
 ample of Chriflians taught Pagans kindnefs to the 
 diflreffed. — Gofpel rendered its frf profelytes true 
 and honefi ; — patient, confant and chafe. — Cor- 
 re^ed pride and vanity. — Improved the old Roman 
 laws. — Calumnies agaivfl Chriflians and the gofpel 
 ferviceable to both. — Chrijlians falfely accufed of 
 inceft and devouring infants.— Of being atheifls 
 2 and 
 
CONTENTS. 
 
 and authors of public calamities, — Of turhuknde,'^ 
 Of being poor and ignorant, — And ujtiefs member i 
 of fociety. — TeriuUiafi and Jufiin Manyr -provt 
 mankind refor?ned by the gofpel.— The fame proved 
 by other authors. — Julian and Pliny adiyiit the vir- 
 tues oj Chrijlians. — An affertion of Mr. Gibbon eX' 
 amined, — Animadverfions on Dr, Prief ley's ^6th 
 ■tenure. Page [84 
 
 SECTION IV. 
 
 On the Origin, Progress, and Effects of 
 Mahometanism. 
 
 Enquiry into the origin of Mahometanifm^ ufeful and. 
 curious. — State of religion in Arabia^ and the dif 
 putes of Chrifiian churches favoured Mahomet's 
 deftgns. — Imbecility of neighbouring nations, and 
 the political Jiate of Arabia contributed to his fuC' 
 cefs. — Means employed in propagating his religion. 
 •—The famejubje5f continued. — Parts of the Koran 
 defgned to extricate him from fame difficiUty or 
 gratify fome paffion. — CharaBer of Mahomet.—' 
 He abolif led fome fuperjlitious and barbarous prac^ 
 tices of Pagan Arabs. — Many of his doBrines bor- 
 rowed, and irferior to ihofe in the originals. — His 
 unborrowed opinions falje, contradictory and ridi- 
 culous, — His paradife and hell. — Paradife and 
 other doctrines contributed to his fucceffts. — Death 
 of Mahomet, and ejiablifiment of the Caliphat. — .- 
 
 Maho" 
 
CONTENTS. 
 
 Mahometanifm affjled Cakd in reducing Perjia 
 and other places. — It afhfted him in red'.icwo; Da- 
 mafcus. — It ajfiflrd Ok-idah in redvnng HeviSy 
 Jerufalemy and other places. — All Syria, Eo;ypt, 
 and part of Perjia^ jubmit to the Saracens in the 
 Caliphat of Omar. — -Other places fuhmitted to 
 them in his Caliphat.-^-Other caufes concurred with 
 Mahometanifm in promoting the conquejls of the 
 Saracens. — Comparifon of Chrijtianitv and Maho- 
 metanifm in the tendency and effcHs of their doc- 
 trines. — Comparifon of the lives and doBrines of 
 Chrifl and Mahomet. — Difftculty of making apoj- 
 tatesfrom Mahometanifm. — Dcfpotifm an effeB of 
 the conquejis of the Saracens. — The Koran fccures 
 private property to individuals.'— Ignorance an ef- 
 fe£l of Mahometanifm. — Revenge^ illibcrality, and 
 extortion effe£}s of it. — EffeBs of the doctrine of 
 Fredejiination. — EffcBs of Mahometan devotions 
 on individuals and communities,^— Excels of Ma- 
 hometanifm prove the excclknt tendency of Chrifl 
 tianity. Page 297 
 
 THE 
 
TH K 
 
 HISTORY 
 
 OF THE 
 
 EFFECTS OF RELIGION 
 
 O N 
 
 MANKIND. 
 
 SECT. L 
 
 Expediency of true Religicn to chilizcd States^ with 
 the Origin and Effe^s of Pagan Superflitions. 
 
 SOME moralifts, enquiring into the origin and sect. 
 advantages of civil inftitutions, have exhi- ,^ J^ , 
 
 bited a pi6ture of a (late of nature, which never The origin 
 exiltedi except in their own tertile imaginations, buiiimentof 
 In this ftate, they have fuppofed a confiderable "^'^ '''^'^^^' 
 number of men deftitute of every juft notion of 
 property, maiming, murdering^ and plundering 
 each other. Thefe men, by exaggerated defcrip- 
 tions of the evils of this fantaftic ftate, probably 
 B intended 
 
^he Uifiory of the Effctfs 
 
 intended to compliment Icginators and founders 
 of ftates. But the hypothefis of thefc moralifts 
 is repugnant to reafon, and to the moft ancient 
 account of the origin of mankind. The hiftory 
 of the Hebrew lawgiver affures us, that mankind 
 fprung from a fingle pair, who mud have kept 
 their children fubje8; to parental government, and 
 inculcated both moral and focial duties. As 
 mankind multiplied, the ties of blood were gradu- 
 ally loofened, men's private interefts were feparated, 
 and, as we may reafonably fuppofe, feveral fmall 
 focieties were formed independent of each other. 
 But thefe focieties, being refpe61ively in the con- 
 dition afcribed to individuals in a ftate of nature, 
 muft have been fubject to the evils refulting from 
 that ftate. Should any difpute arife between two 
 families, or between two members of different 
 families, we may guefs the confcquences : for 
 want of a common judge, prejudice and felf-love 
 muft render men obftinate, warp the judgment, 
 and magnify offences to fuch a degree, that the 
 conteft naturally terminates in riot and bloodftied. 
 To avoid thefc inconveniences, and to obtain all 
 the advantages of a focial ftate, individuals and 
 tribes judged it expedient to unite in Ibciety. 
 Before fuch union they enjoyed uncontroled li- 
 berty, and were fubjc6t to no earthly jurifdi6lion 
 but parental. However, as this liberty was un- 
 certain in its duration, and liable to encroach- 
 ments : it is reafonable to fuppofe, that men 
 
 would 
 
of Religion on Mankind, 3 
 
 would clieerfully refign part of it ; in order to S E c t. 
 preferve the remainder inviolate. This refigna- s— v — -*, 
 tion was made by the eftablifhment of civil polity, 
 which deprived man of his original independence, 
 and of all right of avenging himfelf ; and fub- 
 je6led him to fuch laws, as were enacted by gene- 
 ral confent for the common intereft. Nor was it 
 difficult to prevail on men to affociate together, 
 and unite in focieties. Their weaknefs, their 
 wants, and the many evils, to which they were 
 expofed, required it; while a propenfity to pro- 
 pagation and a love of their offspring made fuch 
 focieties defirable and ufeful. The Roman ora- 
 tor {a) acquaints us, that even mifanthropes feek 
 for the fociety of men, to whom they might 
 communicate their thoughts, and difcharge their 
 malice on the reft of mankind. The diverfity of 
 talents produced a reciprocal dependence amongft 
 men, the faculty of fpeech, which is ufelefs out 
 of fociety, fitted them for it ; a denre of praife 
 prompted them to it {h') ; and all thefe circum- 
 ftances concur in proclaiming it to be the divine 
 will, that men fliould enter into a focial ftate ; 
 for, what reafon and human neceffities di6late, we 
 may be fully perfuaded is the divine will. A 
 late ingenious writer maintains, that man is a 
 compound of unfocial afic£lions as well as focial; 
 
 {a) De Araicitia, cap. 23. {b) See Tyckcx's Treatif* 
 
 on Government, Part II. e. 1. 
 
 B 3 and 
 
4 ^e Hijlory of the EffeEis 
 
 SECT, and that the former are as natural to man as^.the 
 V — V — ' latter. That averfion to ftrangers makes a branch 
 of our nature, exiRs among individuals in private 
 life, flames high beiv^^een neighbouring^ tribes, and 
 is vifibie even in infancy. That favage nations 
 who are gentle, juft, -good-natured and grateful to 
 thofe of their own tribe are' falfe and faithicfs to 
 ftrangers and foreigners. " T-hat Europeans, who 
 vifited fome iflands of the South-Sea, found the 
 natives with arms in their hands, ref'olute to pre- 
 vent their landing. That among the Koriacks, 
 bordering on Kamfcatka, murder within the tribe 
 is feverely punidied; while the murder of a 
 flranger is not minded." But, might not the 
 averfion fubfifting among neighbouring tribes be 
 afcribed to quarrels, which are unavoidable, where 
 property is undetermined, and no written laws to 
 terminate difputes ? It fhould not be confidered 
 as a proof of unfocial affections, that favages arm 
 themfelves to repel Europeans, who were gene- 
 rally known to vifit their coafts, not to gratify 
 curiofity, but to difturb their tranquility and 
 ftrip them of their pofleffions. Nor is it fair to 
 judge of human nature from favages, who acl 
 more from example and felf-defence, than from 
 the refinements of reafon. Had this writer pe- 
 rufed the works of the benevoient Cumberland, 
 he could not have maintained, the malignant af- 
 feftions to be natural to man, without attempting 
 to refute him j cfpecially, as the argument from 
 
 favages. 
 
of Religion on Mankind. 5 
 
 favages, who are as narrow in their afFeBions, as sec t, 
 
 in their education ; cannot overthrow the reafon- * ^ — ' 
 
 ings of that prelate, which are founded on the 
 nature of man and on his obh'gations to virtue. 
 Even Lord Kaims pro;duceb inflances, in the fame 
 Sketch, of difinterefted benevolence among nations 
 and tribes, who poffibly were flrangers to the vio- 
 lence of invaders. This writer afferts, that " the 
 inhabitants of fonie fouthern iflands appear to 
 have little or no averfion to flrangers ; and that 
 among the Celtas it was capital to kill a ftrangcr, 
 whereas the killing a citizen was but banilh- 
 ment (c). 
 
 Both reafon and refpeQable authorities (c?) Expediency 
 
 1 • n • and defefts 
 
 evince, that human laws were inltituted to pre- of human 
 vent injuftice, to protedl the weak, to reflrain the 
 t-urbulent, to encourage virtue, and to promote 
 the peace and intereft of fociety. If human laws 
 do not uniformly produce thofe falutary effefts, 
 the original intention of entering into fociety is 
 fo fa fruflrated, as thcjfe laws are defettive. But 
 the toUowing obfervatlons, borrowed chiefly from 
 the writings of a learned bifhop (^), fully prove 
 that human laws are-not fufFiciently coercive, nor 
 produftive of all the advantages, which they were 
 intended to produce. Human laws, being the 
 Gomi^ofitions of weak, prejudiced or interefted 
 
 (r) Book 11. Sketch I. [d] Hor. Lib. I. Sat. ili. 
 
 Jir. Tu'ily de Leg. Lib. L cap. 22. and Lib. IL cap. 5. 
 (f) Warburton's Divine Legation, Book L fed. 2. 
 
 ' B 3 men. 
 
6 The ITifiory of the Effects 
 
 s t c T. men, are not always juft, and when juft, cannot 
 "^■i , I f provide againlt all diforders in a ftate : many 
 grievances necefTarily efcaping the for.; fight of the 
 wifeft legiflators. They are frequently ambigu- 
 ous, equivocal and liable to milinterpretation, and 
 the plained and mofl; fimple are often wrefted 
 from their obvious meaning and intention. Po- 
 litical laws, ever attentive to the external anions 
 of men, forbid only fuch enormities as are evi- 
 dently pernicious to fociety, and plainly defiruc- 
 tive of human happinefs. They take no cogni- 
 zance of trifling errors, which fometimes lead to, 
 or terminate in, ferious mifchiefs : do not pro- 
 hibit ingratitude, detraftion, and a breach of pro- 
 mife ; nor reprefs pride, avarice, ambition, envy, 
 malice and revenge fo deftruQive of the peace 
 and welfare of fociety. There are feveral vir- 
 tues, which the civil magill:rate cannot enforce 
 by penal laws ; without confiderabie inconveni- 
 ence. Were men conftrained to hofpitality, libe- 
 rality, truth, beneficence, gratitude, fincerity and 
 other duties, it muft deftroy the merit of thofe 
 many virtues, the free exercife of which confli- 
 tiites the good and amiable charafter. In a word 
 human laws do not compel men to the praftice of 
 thofe virtues; a man may omit the duties of im^ 
 perfe£l obligation, without dread of the civil 
 magilirate; though they contribute to the happi- 
 Jiefs and ornament of fociety. Civil inftitutions 
 cannot reflrain fuch irregularities^ as refuk from 
 
 our 
 
of Religion on Mankind. ^ 
 
 our natural appetites ; and are fo far from efFefb- sect. 
 ing this important and defirable end, that civil v — ^ — -* 
 polity rather inflames and quickens than controls 
 the paflions. In a laborious ftate of unimproved 
 nature, mens wants are few, and their appetites 
 moderate ; while improved civil fociety creates 
 artificial wants, and numberlefs contefts arife from 
 avarice and luxury. Upon the whole, it is evi- 
 dent, that human laws, confidered as a fyftem of 
 rules for the benefit of fociety, are not always 
 juft, univerfal, and determinate ; do not reftrain 
 intemperance, regulate the thoughts, meliorate the 
 heart nor promote the general pra6lice of virtue. 
 
 The inluflBciency of human laws will more fully Haman 
 appear, from a confideration of their fandtions. imperfea. 
 So ufeful are rewards and punifliments in enforcing 
 obedience to laws, and fo neceflary for the fup- 
 port of governments ; that it has been a queftion 
 among moralills, whether rewards or punifhments 
 are the mod cogent motives to an obfervance of 
 them. The controverfy points out the neceffity 
 of uniting them ; and we find that legiflators in 
 their fpecuiative fchemes have really done fo. 
 But that laws rnult be imperfetl, with refpcd: to 
 revv'ards and punifhments, will appear evident from 
 the following obfervatjons. The civil magiftrate 
 cannot always clearly prove the crime againil of- 
 fenders, who frequently evade the law and efcape 
 its penalties. Should an offender even be con- 
 vided, he ftill hopes for impunity from the lenity 
 B 4 or 
 
8 The Hipry of the Effe5is 
 
 SECT, or corruption of the civil magiftrate: and fhould 
 he be punillied, the penalty is frequently too fe- 
 vere for the oflFence. Were penal laws lefs fevere, 
 .delinquents of the fecond clafs, fuch as thieves, 
 jobbers, &c. who often efcape the punifhment 
 juftly merited by their crimes, might be encou- 
 raged to the perpetration of offences, ftill more 
 heinous and dangerous to fociety. For this rea- 
 fon capital punilhments are wifely denounced, 
 againft fuch as are convided ; as the feverity of 
 punifhments fliould more than balance the hope of 
 impunity and the uncertainty of deteftion. As to 
 the fan8.ion of laws by rewards, it is obvious that 
 it could not be eftablifhed in any government ; 
 becaufe, according to an eminent Englifh law- 
 yer {f)i " were the exercife of every virtue to 
 be enforced by the propofal of particular rewards, 
 it would be impoflible for any ftate, to furnifh 
 ilock for fo profufe a bounty." The payment of 
 fuch rewards, by taxes levied on the people, 
 would be impoffible ; po nation being able to 
 bribe every member to an obfervance of its laws. 
 Since then rewards and punifliments are the bafis 
 of human laws, and " the very hinges upon which 
 all government turns;" and fince civil inftitutions 
 are, in numberlefs inftances, deftitute of thofe 
 fupports ; it is evident, that without fome other 
 t»rop, the fabric of human laws myft, in fome 
 
 {/) Blackdone's Commentari< ;, Introd. feft. 2. 
 
 degree J 
 
of Religion on Mankind. ^ 
 
 degree, be unfupported, and fo far fail oF the sect. 
 
 end which they propofe. "^ — ^ — ' 
 
 Having taken a curfory view of the defe6ts of i-agan i^gir- 
 
 , , • Ml 1 rr • r lators, aflut- 
 
 penal laws, it will be necellary to point out lome ed by their 
 remedy, for thofe defe8s and imperfections. Hif- Jeafowedw 
 tory acquaints us, that founders of dates have em- JeS of* 
 ployed religion, as the moft effeaual means of^^""^^"'***' 
 fupplying the defefts of laws, and weaknefs of 
 their authority. No regular government has ever 
 been eftablifhed without fome form of religion; 
 as if the former was defe6live without the latter, 
 and the one was a neceffary appendage to the 
 other. Thefeus (g) committed the care of reli- 
 gion and the interpretation of facred matters to 
 the nobility: Lycurgus (A) confulted Apollo, pre- 
 vious to his political inftitutions ; and Solon (z), and 
 the laws of the twelve tables, were not inattentive 
 to religion. Thefe and other lawgivers inculcated 
 a notion of fome fuperior beings, vvho were to 
 influence men's a£lions, by the powerful motives 
 of hope and fear. Thefe men did not take a 
 fuperficial view of human nature, like many an- 
 cient and modern unbelievers ; but were ac- 
 quainted with the tempers and capacities of man- 
 kind, from experience and intercourfe with the 
 world. The legiflators of every flate, confcious 
 of their own infufficiency in conducting their po- 
 litical plans, and finding the minds of their fub- 
 
 ig) Plutarch's Lives. (/&) Ibid. (/) Ibid. 
 
 je6ts 
 
lo The Hijiory of the Effe5fs 
 
 SECT, jefts imprefifed with fome ideas of religion, judged 
 »■ V ■ ^ it expedient, to give the religious principle fuch 
 a dire6lion, as might advance their defigns. For 
 this purpofe they eftabliflied a mode of worfhip 
 calculated to fupport the civil magiftrate in his 
 office, and to infpire a refpe6l for laws, fuppofed 
 to be di<ftated by fome deity, whom the people 
 were taught to reverence. In order to accom- 
 plifli this end they pretended to an intercourfe 
 with forae deity, from whom they profcfled to 
 have received their laws and ordinances. The 
 Egyptian legifiators pretended to have received 
 their laws from Amafis and Mnemes: Zoroafter 
 the Baftrian from Vefta ; the Cretans, Minos and 
 Rhadamanthus from Jupiter; Lycurgus from 
 Apollo; Romulus from Confus, and Numa from 
 Egeria. To perpetuate thofe laws, and procure 
 an unfeigned obedience to them, they kept this 
 perfuafion alive, by the pompous parade of rites 
 and ceremonies, which never fail to have a pow- 
 erful effeft on the minds of the multitude. Games 
 were celebrated, temples ere6led, folemn rites in- 
 ftituted in honour of thofe gods, under whofe 
 proteBion they affefted to place their civil as well 
 as religious rights, and to whom, as their guardi- 
 ans, they had recourfe in all emergencies. 
 Tendencyof Having poitttcd out the defetls of human laws, 
 
 natural reli- 
 
 gion to pre- and thc means employed by legifiators to re6tify 
 
 'them; I fliall in the courfe of this feclion con- 
 
 fider the influence of thofe means on human kind, 
 
 2 and 
 
of Religion on Mankind, j i 
 
 find proceed immediately to fhew, what efFe6l true s £ c t. 
 religion is calculated to produce, on the morals * 
 
 of men in polifhed and barbarous dates, and how 
 it remedies the imperfeQions of civil eftablifh- 
 ments. By true religion I mean, a fenfe of the 
 being and attributes of God, difcovered by rea- 
 fon, revelation, tradition, or by all of them to- 
 gether. Refined ideas of the deity have been de- 
 rived, with fome probability, from ancient tradi- 
 tion ; with certainty, from the Mofaic and pro- 
 phetic writings; and obfcurely, if at all, from the 
 dedu6lions of reafon, as will appear in the fecond 
 feftion. Thofe three kinds of religion, according 
 as we judge them to be borrowed from reafon, 
 revelation and patriarchal religion, I call natural, 
 revealed, and Noachian ; and fhall confider, in 
 the courfe of this work, the tendency and efFeBs 
 of thefe, on the morals of individuals, and on the 
 welfare of communities. It is evident, that a 
 lively fenfe of the divine attributes, as undcrHood 
 by the patriarchs and prophets, and afterwards 
 taught by the wifeil and moll ancient fages, mufl 
 enforce morality and remedy the defedts already 
 pointed out in the laws of every country. The 
 mod important human laws are founded on natu- 
 ral ; and denounce civil penalties, on crimes al- 
 ready prohibited by the laws of nature or of God. 
 For this reafon, though a criminal fhould efcape 
 here the punifhment due to his offences; yet, if 
 polIeiTed of the religious principle, he cannot ex- 
 pert 
 
1 2 ^he Hijhry of the EffeSfs 
 
 SECT, pedt to efcape the all-feeing eye of the Supreme 
 V — ^ — r' Being whofe juftice requires him to punifh of- 
 fenders. 
 Its tendency The Validity of oaths IS foundcd on a fenfe of 
 
 with relped , -r i-n- r^, 11 
 
 tojuages the omnipreience and juftice of God; and the 
 
 and witnefl- ,. r ^ r r \ 1 -ii 
 
 e?, fove- expediency or thole loiemn appeals will appear, 
 E^fub- ^^om confidering their influence upon judges and 
 jcfti, witneffes, upon fovereigns and their fubjects. Civil 
 laws being often ambiguous, fometimes obfcure, 
 and feldom univerfal ; in all ihefe cafes, the deci- 
 fion depends much on the integrity of the judge, 
 whofe duty and oath require him to fupply defici- 
 ences, and elucidate obfcuritics, by a fair and 
 fimple interpretation ; by an impartial application 
 of laws to particular cafes; and by attending to 
 the original intention and fpirit of the legiflator. 
 The veracity of witnefles, cited in courts of 
 juftice, alfo depends much upon their fentiments 
 of religion : the more diiintereffed men are, the 
 more credible ; and none furely are more difin- 
 terefted, than the truly religious , who confider a 
 prefent unjuft advantage as trifling and mean, 
 compared with that, which is future and eternal. 
 Hence it appears, that religion is a powerful pre- 
 ventive of corruption in judges, and the molt 
 cfie6fual means, which the civil magiftrate has 
 ever devifed, for the advancement of truth, in 
 matters relative to life and property. Nor is re- 
 ligion lefs ufefnl to prince? and their fubjects: 
 v;hat can add more weiglit to the authority of a 
 4 fiipreme 
 
cf Religioyi en Mankind. I3 
 
 fupreme magiftrate, or more dignity to his office; s E.c t. 
 than a full affurance of his piety and impartiality «^ / , ^ 
 in difpenfmg juflice, and enforcing the laws ? 
 " So natural, fays Hooker (/), is the union of re- 
 ligion with juftice, that we may. boldly deem 
 there is neither, where both are not." The 
 faithful execution of laws depends, in fome mea- 
 fure, upon the facred oath, whereby the prince is 
 bound to adminiller them with equity, and to acl. 
 according to the trufi; repofed in him by his peo- 
 ple. ■ A fupreme magiftrate might perhaps, by the 
 dread of his power, compel his fubjefts to an ob- 
 feryance of his laws ; but without a confcientious 
 concurrence of the will, no fincere obedience is 
 to be expeded. The religious principle tends to 
 render fovereigns mild and juft in their admini- 
 ftration ; and fubjects loyal and obedient to their 
 prince. *' Such is the force which religion hath, 
 to qualify all forts of men, and to render them in 
 public affairs the more ferviceable j governors the 
 apter to rule with confcience, inferiors, for con- 
 fcience fake, the more willing to obey (7/z)." 
 " A prince who loves and fears religion, fays 
 Montefquieu («), is a lioa who floops to the hand 
 that ftrokes, or to the voice that appeafes him ; 
 he, who fears and hates religion, is like the wild 
 bead that growls and bites the chain which pre- 
 vents his flying on the paffenger : he, who has 
 
 (/) Eccl. Polity, Book V. Sea. I. [m) Ibid. 
 
 [n) Spirit of Laws, Book XXIV. Chap. II. ' 
 
 no 
 
.J 4 ^^ Hiftory of the Effects 
 
 no religion at all, is that terrible animal who 
 perceives his liberty only, when he tears to pieces 
 and devours." Since then religion is fo ufeful 
 in ftates, where prince and people are dire6led by 
 Handing laws ; how much more ufeful muft it be 
 in defpotic governments, where the fovereign is 
 abfolute ; and where the people have no fecurity 
 from oppreffion, but in the humanity of the 
 prince ? What can fo humanize the defpot's heart, 
 or fo efFeftually reftrain him from exchanging his 
 fcepter for an iron rod ; as a ftrong fenfe of a 
 being, to whom he muft account for his aBions, 
 and who will reward or punifh him according to 
 his works ? 
 Source of If we take a view of the opinions entertained of 
 kno^.viejge God, by fome ancient nations, and examine their 
 aSL"un™/ effe6ts; we fhall find their ideas of the deity tole- 
 rably refined, and their moral praBice fuch, as 
 might naturally be expe6led from a ftri(ft adhe- 
 rence to the precepts of true religion. It is uni- 
 verfally acknowledged, that Ham, one of Noah's 
 fons, had fettled in Egypt after the deluge. Be- 
 ing about one hundred years old, he v.'as acquaint- 
 ed v;ith religion, morality, agriculture and arts of 
 the antediluvian world; and well qualified to in- 
 ftrutl his family, and defcendants in the know- 
 ledge and praftice of them. It is natural to fup- 
 pofe, that Noah, the fccond father of mankind, 
 had imprefied on the minds of his children, a 
 llrong lenfe of tiie attributes of God and the ne- 
 
 cefTitv 
 
cf Religion on Mankind, ig 
 
 ceffity of morality. His efcape, from the general sect. 
 deltruftion, mull have made him contemplate the * 
 
 goodnefs and forbearance of God, with pleafure 
 and gratitude ; and his power, wifdom and good- 
 nefs, with awe, wonder, and dread of offending. 
 He mufl; have told his family, that the antedilu- 
 vian world was incorrigibly wicked, and deftroy- 
 ed, not only for the punifhment of their crimes, 
 but for an example to pofterity. The pride of be- 
 ing a favourite of heaven muft have made this 
 miraculous flood, the vices of mankind, and the 
 attributes of God, his favourite theme and fubje6l 
 of converfation : fo that his difciples muft have 
 been well inftrudled in religious and moral pre- 
 cepts, and have conveyed each of them, tlie fame 
 inftruQ-ion to his children and defcendants. We 
 are not fufficiently acquainted with the hiftory of 
 nations thus inftru6lcd, to point out accurately 
 the influence of pure religion on the lives of in- 
 dividuals and the ftate of fociety. But it is high- 
 ly probable, that different nations obferved dif- 
 ferently the precepts of religion, and that fome 
 obferved them flriflly, while others degenerated 
 into vice, fupcrftition and idolatry. We find 
 veftiges of Noachian or perhaps revealed religion 
 an.ong fome ancient nations, and fuch morals as 
 might be expetled from men whofe minds were 
 imprelTed witii true ideas of a deity. 
 
 It 
 
SECT. 
 I. 
 
 "The Eifiory of the EffeBs 
 
 It appears from the teftimony of Numenius (o), 
 quoted by Enfebius, that the Bramins, Jews, Magi, 
 EffL-asof and Egyptians, he might have alfo faid the Chi- 
 gion, ufuai- nefe, had nearly the fame notions of a Supreme 
 tur"au ^nthe Being. Nor is it improbable; fince all fprung 
 Chi'nefe. ^""^"^ ^^^ hvs\Q ftock, and the Noachian traditions 
 were uncorrupted in all nations, for fome time 
 after the deluge. The primitive Chinefe had re- 
 fined ideas of the attributes of God ; and worfhip- 
 ed him, under the title of Shangti or Tyen. They 
 confidered him as eternal, and always aftive, the 
 fovereign emperor, intelligent, incomprehenfible, 
 omnipotent; the felf-exiftent unity, which pro- 
 duced all things by his power, juft, good and 
 merciful ; who rewards or punifhes either here, 
 or hereafter; whofe juftice is love, and whofe 
 punifhments are mercies [p). This people con- 
 tinued a long time pure, in their religious fyftemj 
 and moral praftice ; moil of their emperors were 
 pious, learned, juft and generous; and one of 
 them was fo exemplary in his manners, that he 
 permitted his fubjeQs, to write on a table, ex- 
 pofed to public vrew, any thing reprehenfible in 
 his condu6l. As the religion of China lafted 
 longer pure than in other countries; fo they ex- 
 celled other nations, in wifdom, virtue and dura- 
 tion of their monarchy [q). The Chinefe, in pro* 
 
 (o) Ramfay's Philofophical Principles of Religion, Vol. II. 
 Chap. I. (/) Ibid. 
 
 [q) Mod. Univ. Hift. Vol. III. folio, Introd. to Hift. of China. 
 
 cefs 
 
of Religion on Mankind. 1 7 
 
 cefs of time, degenerated into fuperftition and sect. 
 vice, notwithftanding the endeavours of Confu- '— .y— *?. 
 cius to reftore the purity of the original worfhip. 
 After the death of this reformer, the idolatry of 
 Fo was fpread over a confiderable part of India, 
 Tartary, and China ; and the Chinefe became 
 falfe and fraudulent, whether from a decay of re- 
 ligion, or fome other caufe, I fliall not pretend 
 to determine. 
 
 According to the fame author, extant in Eufe-Effeasofie 
 bius's time, the Perfian Magi confidered the Su-dentPer- 
 preme Being eternal, uncreated, incorruptible, 
 incorporeal and uncompounded, the greateft and 
 beft of beings, creator of foul and body, of light 
 and darknefs, and prior to both (r). The Medes 
 and Perfians who were fprung from Shem, Noah's 
 fon, probably retained, for fome time, the an- 
 cient patriarchial religion and cuftoms without 
 any confiderable alteration. Zoroafler reformed 
 the religion of the Perfians from any corruptions 
 that had crept into it> and might have been ena- 
 bled to do fo from his acquaintance with the 
 Hebrews, during the Babylonifh captivity, and 
 from his knowledge of the Old Teftament (5). 
 The learned Hyde affirms, that the ancient Per^ 
 fians are the only nation upon earth, except thq 
 Jews and their anceftors, who retained from the 
 deluge, to his own time, the knowledge and wor- 
 
 (r) Ramfay's Plillof. Principles of Religion, Vol.11. Chap, i, 
 (jj Hyde's Hift. Rdig. Veterum Perratum, Cap. i. and xxiu 
 
 C Ihip 
 
1 8 The Hi/iory of the Effe5fs 
 
 SECT, fliip of the true God ; with fome flight mixtures 
 V V > of idolatry and fuperftition. They have been ac- 
 cufed by Chriftians and Mahometans of ignorance 
 of God, and the worfliip of fire ; Hyde, though 
 he admits they paid great homage to this element, 
 yet denies they prayed to it ; and maintains, that 
 they always worfhipped the true God with fince- 
 rity and ardour [t). The moral fyflem and man- 
 ners of Perfians were fuch as might be expe6led 
 from perfons, who had formed true ideas of the 
 divine attributes. Their Saddtr (t/), or facred 
 book, abounds with excellent moral precepts, 
 blended indeed with falfc opinions; and requires 
 them to begin the day with prayer, praifes and 
 thankfgivings unto God ; to be chafte in their 
 bodies, honeft in their dealings, and to fliun plea- 
 fure, pride, robbery, and revenge [u). This peo- 
 ple were temperate in their feftivals, grave and 
 auftere in their deportment ; it was deemed cri- 
 minal in a plebeian to commit fornication, and 
 even the monarch was not allowed to get drunk, 
 more than once a year (w). 
 Effeasof The ancient Indians held an opinion, that the 
 
 natural re- r i i i i • r » i 
 
 ligion on the governor ot ine world pervades it as a loul; that 
 
 Sir^" he is immortal and bountiful, and knoweth, ruleth 
 
 and preferveth all things ; that the human foul is 
 
 a particle of the divine, furvives the body, and re- 
 
 {t) Hyde, Cap. viii. {-v) Ibid, prope finem. 
 
 {u Bruckeri Hiit. Critvca de Philofophia Perfaruni, Lib. II, 
 Cap. XV. {fw) Hyde, Cap. xxxiv, 
 
 turns 
 
of Religion on Mankind* 19 
 
 turns to God to be rewarded or punifhed (jc). sect. 
 From the Verdam, or Sacred Book of the Indians 
 it appears, that they believed in a fupreme being, 
 who protefts all things by viceroys or inferior 
 deities j is fimple, invifible, immutable, eternal, 
 wife, holy, true, good, juft and merciful (jv). The 
 morality of the Indians was fofublime and pure,and 
 had fuch a tendency to fubdue the paffions, and 
 induce men to the pra6lice of many virtues ; that 
 Brucker (z), from a partiality for the Greek phi- 
 lofophy, feems to fufpeft; that the do6lines af- 
 cribed to them, were borrowed from the Greek 
 fchools and the precepts of the Gofpel. The In- 
 dian philofophy required men to extirpate evil 
 defires and criminal indulgences, and to lead lives 
 of innocence and aufterity. Their practice was, 
 in general, conformable to their principles ; the 
 Indians were fo auftere, that fome fecluded them- 
 felves from fociety, to fhun occafions of fin, and 
 to praftife virtue retired from the world. Others 
 abftained from wine, and animal food, and per- 
 formed feveral a6ls of patience and felf denial; 
 while fome defpifed even death, though admini- 
 ftered in torments. The ancient Bramins, or 
 priefts, were remarkably rigid ; and acquired great 
 influence with prince and people, not only for 
 
 [x) Bruckeri de philofophia Indorum, Lib. II. Cap. iv. 
 Seft. 6. 
 
 (j) Ramfay, Ch. i. of God's Exigence and Attributes, 
 (z) Bruckeri, Lib. II, Cap. iv. Seft, 4. and 7. 
 
 C 2 their 
 
so Vbe Hipry of the Effects 
 
 SECT, their continence and hardinefs : but for their fkill 
 I. 
 
 ■L, ^,- ' in prophefy, and interceding with the Gods in 
 time of public calamity. Being fent for by Alex- 
 ander the Great, who had conquered their coun- 
 try ; they treated him with contempt, difobcyed 
 his fumraons, and defired he would come to them, 
 if an interview was necefTary {a). From what 
 has been faid it appears, that the ancient Chinefe, 
 Perfians and Indians, who entertained fublime 
 ideas of God though blended with falfe opinions, 
 were virtuous in pra6lice, and that fome of them 
 w^ere moral, even to a degree of aufterity. With 
 refped to the Egyptians, we know little of their 
 religion and morality, in the early ages of that 
 nation : but we may judge from analogy, that they 
 continued for fome time religious and virtuous; 
 and know to ^ certainty, that in the time of Mofes 
 they were actually funk in fuperftition and vice. 
 
 Queftionre. Having marked the tendency of true religion, 
 
 oVgin and and its falutary effe6ts in fome ancient kingdoms ; 
 
 plgtSi^m. ^ proceed to point out the mifchiefs that have 
 arifen, from ignorance or corruptions of the pre- 
 cepts which it enjoins. The hiftory of thefe mif- 
 chiefs, when exhibited, will furnifh an argument 
 of the excellence of that religion, which would 
 prevent or remove them. True religion naturally 
 prevents falfe opinions, and the various inconve- 
 niences which flow from them to individuals and 
 communities : did men pradife its precepts, thefe 
 
 [a) Briickeri, %td(.. 7. 
 
 incon* 
 
of Religion on Mcinkind. 2t 
 
 inconveniences would have been removed : and sect. 
 
 I. 
 
 many of them a6lually were abolifhed, in coun- 
 tries enlightened by the Jewifh and Chriftian re- 
 velations. It might be expe6led, in point of or- 
 der, that I Ihould exhibit the effefts of the pa- 
 triarchal religion, and of that fyftem of fuperfti- 
 tion which prevailed in the world, before the pro- 
 mulgation of the law. But, as hiftory is not fuf- 
 ficiently clear on either of thefe points, I am 
 obliged to confine myfelf to the efFe6ts of true and 
 falfe religion, fubfequent to that period. It ap- 
 pears from the hiftory of almoft all nations, that 
 men entertain fome ideas of divine worfhip ; and 
 that the human mind, unlefs properly direfted, 
 has generally attached itfelf to unworthy objeBs; 
 the worfliip of which has been detrimental to fo- 
 ciety. Before I defcribe the effedls of Pagan fu- 
 perftitions, it will be neceffary to enquire into the 
 origin of idolatry, and into the motives which 
 prompted men to fo abominable a praftice. This 
 enquiry, while it gratifies the curiofity of many 
 readers, will enable them to underftand, more 
 thoroughly, the rife of Heathen fuperftitions ; 
 and the eifefts which they produced, on the con- 
 dud: of the Gentiles, It is not ealy to determine 
 this queftion, in a fatisfa6lory manner ; as both 
 ancient and modern authors are confufed on the 
 fubjeft. Herodotus, Diodorus Siculus and Plu- 
 tarch, differ from each other, and are obfcure in 
 explaining the rife of heathenifm : while no mo- 
 C 3 dern 
 
it the Bpry of the Efe^s 
 
 SECT, dern mythologifl: has, in my opinion, treated it 
 with fo much clearnefs and appearance of proba- 
 bility, as Abbe Le Pluche i from whofe writings 
 I have extraBed, what feems to me the moft na- 
 tural account of the origin of idolatry. I do not 
 affirm, that this author's hypothefis is every where 
 well founded ; nay, it is admitted, that he fome 
 times pufhes his argument too far, like all fyfte- 
 matic writers ; yet does his general hiftory of the 
 rife and progrefs of idolatry appear more natural, 
 than that of any other writer, who has treated on 
 this fubjeft. But, as I have made only a lliort 
 extraft from his hiftory of the Heavens ; I refer 
 my readers for a more ample account to Le 
 Pluche's work or to Lilius Gyraldus, to whom he 
 is chiefly indebted for information on this fubjeO:. 
 A late author [b) juftly celebrated for erudition, 
 adopts Plutarch's opinion of the Egyptian Mytho- 
 logy, which Le Pluche had condemned as fabu- 
 lous and groundlefs: had the learned Brucker read 
 the hiftory of the Heavens, he could not have dif- 
 fered from the ingenious Abbe, without attempt- 
 ing to refute him. They who defire further in- 
 formation on this fubjeO:, fhould alfo confult Ba- 
 nier, Bryant, and other writers, who are learned 
 on this topic, though not fo clear, upon die whole, 
 as the author whofe fyftem I have adopted. 
 
 [I) Bruckeri Hift» Crit, de philofophia Egypiiorum, Cap. 
 vii, 5fd,. 14, 
 
 All 
 
of Religion on Mankind, 23 
 
 All Mythologifts are agreed, that we arc to feek sect. 
 in Egypt for the origin of idolatry ; and that in v— v"^-! 
 this fertile foil, it was nurtured and matured. But, ^'^^-.^^ e" 
 though agreed in the foil and parents, which gave ^^^''^"[y^j 
 birth to the monfler; yet they differ, in account- ''*'"'i^' 
 ing for the manner of its produQion, and in trac- 
 ing its ftrides, through fo many nations of the 
 earth. Le Pluche proves, that the Egyptians had 
 feveral figures expofed to public view, which were 
 intended, as an almanack or calendar, to divide 
 the year, regulate the feafons, mark the times of 
 fowing, the inundation or retreat of the Nile, and 
 other important concerns. Thefe figures were 
 called fymbols or hieroglyphics; and ferved as a 
 language to exprefs their wants, to retain the me- 
 mory of paft events, and to convey, in a fhort 
 and popular way, various kinds of inflru6lion. 
 The primitive intention of them was, to remind 
 men to glorify God ; to acquaint them with the 
 progrefs of the fun, the approach of the dog-days, 
 and many particulars relative to hufbandry. The 
 fafety of the Egyptians, and their fuccefs in agri- 
 culture, depended on the direction of the winds, 
 the blight of terraces, and the rifing of the dog- 
 ftar ; and all thefe things were denoted by figures 
 of birds and beafts, and of men, women and chil- 
 dren in different dreffes and attitudes, according 
 to different circumftances. It was a general ob- 
 fervation in Egypt, that the hawk flew -from North 
 to South, at the approach of mild weather; and 
 C 4 there- 
 
M "the Uijhry of the Effe5fs 
 
 ^ E e T. therefore the figure of that bird was thought a 
 I proper emblem of EteQan winds, which blew in 
 that direction, about the furamer folftice [c). The 
 whoop was a bird which followed the courfeof the 
 Nile, as it retired within its banks; and fed on 
 new-born infetls, that were generated from its 
 mud. The figure of this bird, exhibited in pub- 
 lic, was looked upon as a notice, that the waters 
 were fubfiding, and proclaimed the time of fur- 
 veying and fowing their lands {d'). The Nile over- 
 flowed foon after the fun had entered into Syrius ; 
 and the Egyptians called that ftar the dog-ftar, for 
 its vigilance, and exhibited a fymbol to give warn- 
 ing of the inundation. This figure, called Anubis, 
 had the head of a dog, a vigilant animal, to guard 
 them againft the flood ; a pot on his arms, to de- 
 note provifions ; wings on his feet, that they may 
 fly to their terraces ; and this fymbol was accom- 
 panied with a tortoife or duck, an amphibious 
 bird, that lives by the water fide ; to exprefs the 
 fituation of the Egyptians during the flood (g). 
 The Sphinx was a public fign, which acquainted 
 them, how high they were to raife their terraces, 
 to efcape the inundation : this figure had the face 
 of a virgin, and the body of a lion couching ; 
 to exprefs the inaftivity which prevailed during 
 the flood, and the lime that elapfcd, while the fun 
 was pafling through Leo and Virgo {/). 
 
 (r) Hift. of Heavens, Book I. Ch. i. N' 8. [J) Ibid. 
 
 (f) Ibid, N° 7. (/) Ibid. N° 8. 
 
 All 
 
t)f ReligiCn on Mankind. 25 
 
 All ancient nations, by a common cuftom, met sect. 
 at the New-moons, to offer up their praifes and r 
 
 thankfgivings to God for his goodnefs and benefi- ^T^p^^^j^^^g"^ 
 cence. The Egyptians did To, and filled the [^^^''^^^^^ 
 places where they met, with fignificant figures ex- 
 preflive of an intelligence which gives heat and 
 fplendour to the fun, fertility to the earth, and 
 fuccefs to induftry. The principal of thefe figures 
 were, at firft, employed to exprefs the attributes 
 of the Deity, and the regulations of hufbandry ; 
 but were afterwards made inftruments of fuper- 
 ftition and idolatry. The Egyptians made the 
 fun, the grandeft vifible object, the emblem of 
 the Almighty ; reprefented it by a circle in their 
 religious affemblies ; proftrated themfelves before 
 it ; and called that figure, which was only the 
 fymbol of God, the Eternal, the Father of Life, 
 the Mighty, the moft High. But the mind being, 
 in all public a6ts of devotion, intent on the fun 
 and on that circle which was its emblem ; they 
 foon forgot God, afcribed to the fun thofe attri- 
 butes, and at length confounded the creature with 
 the creator. They alfo reprefented the governor 
 of the world, by the figure of a man bearing a 
 fceptre ; fometimes by that of a coachman with a 
 whip ; and called thofe different figures Ofiris ; a 
 word which, in the original, fignifies infpe6tor, 
 leader, king, foul of the world and governor of 
 the ftars: all of which being attributes of the 
 Deity j thofe figures mult have been intended as 
 
 emblems 
 
26 ^he Hijlcry of the Effects 
 
 emblems of them (j-). The Egyptians, in pro- 
 cefs of time, miftook their moft diftinguifhed figure 
 for the father of their nation; and afcribed to 
 him feveral particulars of the hiftory of Ham. 
 Finding the circle, the fymbol of God and of the 
 fun, on the forehead of Ofiris, they confounded 
 him with them ; and afcribed divinity to Ham or 
 Ammon, the father and founder of the kingdom 
 of Egypt. Thofe figures had different appen- 
 dages, to exprefs the attributes of the deity ; fer- 
 pents or eels, which were fymbols of life and 
 health in Egypt, denoted that God was the author 
 of thofe advantages; and figures of fruitful plants 
 were annexed to the circle or fphere, to mark 
 the bounties of Providence. They had a figure 
 of Ofiris, exhibited in public, to denote the an- 
 nual return of trading fliips and merchandife; and 
 called this figure Pofeidon or Neptune ; words 
 which fignify the provifion of maritime countries, 
 and the arrival of fleets : this fymbol was after- 
 wards fuppofed to be the figure of a god who de- 
 lighted in the fea (A), 
 ifis, Ceres, The Egyptians had feveral female figures, each 
 vinlfs. ^"'^ of which was called Ifis: one of them, with a 
 fickle in her hand, denoted harveft; another, in 
 a different drefs, was exhibited, when they met 
 at their feafts, to return thanks to God for the 
 
 ig) Hift. of Heavens, Book L ch. ii, N" i. {h) Ibid. 
 
 Book T. ch. i. N° 5. 
 
 fruits 
 
 ;<?»• 
 
of Religion on Mankind. ' 27 
 
 fruits of the earth. At the feafts of new or full sect. 
 moons, they placed a crefcent or full moon over 
 the head of the fymbol ; they proclaimed a plen- 
 tiful year, by an Ifis furrounded with a multitude 
 of breafts; and, on a year of fcarcity, expofed 
 an Ifis with a fingle breaft, which probably gave 
 rHe, to the fable of the Amazons {i). The Egyp- 
 tian Ifis was the fame with the Phenician and 
 Sicilian Ceres, the Demeter of the Greeks and 
 Diana of the Ephefians. A figure of Ifis, which 
 marked the produdions of the earth, was called 
 Diana, and looked on as a terreflrial deity; fome- 
 times, Diana was confidered as the moon, from 
 the crefcent (he wore ; and fometimes, as the 
 queen of hell i becaufe, being for fome time invi- 
 fible about new moon, Ihe was fuppofed to have 
 then vifited the regions of the dead. The poets 
 have reprefented Diana as chafle ; and yet are fo 
 incojififtent, as to mention her nightly vifits to 
 the fhepherd Endymion ; the origin of which ca- 
 lumny was as follows. It was ufual to celebrate 
 the ancient flate of mankind, before the flood, 
 near fome beautiful grotto or fountain, called 
 Endymion ; and to place an Ifis there, together 
 with another figure, called Horus, the fymbol of 
 work. Endymion was the place where the figure 
 of Diana was depofited ; and the poets have re- 
 prefented it as a man, whom Diana was accufed 
 
 {»■) Hift. of Heavens, Book I, ch, i, N' i o. 
 
 of 
 
$8 the Hijlory of the EffeSfs 
 
 SECT, of vifiting in the night (^). There was a figure 
 *u— V— ' of Ids, with a child in its lap, which was con - 
 fidered as the fymbol of a fruitful woman ; this 
 figure was afterwards metamorphofed into a god- 
 defs, wholly employed, in difpofing men and 
 animals to propagation. This goddefs was after- 
 wards called Venus, from the girls who proftituted 
 themfelves in her temple, and who were called 
 Venoth, in the language of the Phenicians (/). 
 Mars, Her. The Egyptians had feveral figures, exhibited to 
 can? ApoHo public vicw, cxprefiive of the fucceffive opera- 
 Horis *aT tioHs of induftry, and the ftate of agriculture j 
 f/mboi? and they called each of them Horus, a word 
 which fignifies, in the original, hufbandry or fkill 
 in agriculture. Sometimes they exhibited the 
 fymbol of a full grown man, at other times that 
 of a child, and fometimes that of a youth. The 
 different drefies of the fame figure taught them 
 when to begin, and when to end their annual 
 works ; and fuggefted every precaution that was 
 neceffary to accomplifli them. Horus, with his 
 hands and feet encumbered, and as it were fwathed 
 up, marked the inaftivity which prevailed during 
 ihie inundation; the figures were exhibited more 
 free and difengaged in their limbs, as the waters 
 fubfided; and Horus afleep was the emblem of 
 repofe and reft from labour (w). When the 
 
 (k) Hift. of Heavens, Book I. ch. ii. N" 12. 
 
 (/) Ibid. N° 14. («) Ibid, Book I. ch. i. N' ic 
 
 a EgyP" 
 
tf Religion on Mankind. 29 
 
 Egyptians were preparin^^ ^:>r war, they dreffed sect. 
 Horus in a military garb, and entitled hiir. the 
 formidable: this fymbol was afterwards confiderea 
 as the figure of a warrior, and afTumed different 
 names in diverfe countries; Afis among the Syri- 
 ans, Horus among the Gauls, Ares among the 
 Greeks, and Mars among the Latins. The Thra- 
 cians, and other warlike nations took him for an 
 ancient worthy of their country, who aflifted 
 them in war (w,. The figure of Horus armed 
 with a club, and exhibited in public, gave notice, 
 that the valiant were going to engage in an expe- 
 dition, againft fome wild beaft or notorious robber. 
 This public fign, called Hercules, fignified the 
 eminent in war; but was afterwards miftaken for 
 the ftatue of an hero, who was employed in the 
 deftrudion of robbers and monfters {0). Horus, 
 dreffed like a blackfmith, was the emblem of me- 
 chanic arts, and called Vulcan, a word fignifying 
 work difpatched. When war was proclaimed, 
 they feparated the fymbol of Vulcan from that of 
 Ifis, and Tubftituted in its room that of Mars; 
 which gave rife to the fable of Vulcan's jealoufy, 
 and the criminal correfpondence of Venus and 
 Mars {p). The figure of Horus armed with ar- 
 rows and vanquifhing the monfter Python, ex- 
 prefled the retreat of the Nile, and the vi6lory 
 
 («) Hia. of Heavens, Book I. ch. ii. N° 20. 
 {o) Ibid. [p) Ibid. N° 22. 
 
 of 
 
The Hiflory of the Effe5fs 
 
 of hufbandry, in fpite of the inundation. When 
 this fymbol was tranfported into the ifland Delos, it 
 gave occafion to the fable of Apollo killing Py- 
 thon, and to the Pythian games afterwards cele- 
 brated in this and other places {q). Some figures 
 of Horus were expreffive of the works that were 
 to be done in each feafon ; and therefore Apollo 
 was reported to have pronounced oracles, to have 
 been acquainted with, and to have foretold future 
 events (r). 
 „^j. Egypt was free from inundation for nine 
 
 Graces.Pai- months, and overflowed for three ; and the Egyp- 
 
 l3Sy i. 3lCSy 
 
 taken from tians had nine different figures of Ifis, to mark 
 
 the figures 
 
 of liis. the firfl: days of the nine, and three other figures 
 to denote the three months of inundation. The 
 nine figures gave rife to the fable of the Nine 
 Mufes, and the other three to the ftory of the 
 Three Graces. We cannot entertain a doubt of 
 the truth of this opinion ; when we confider, that 
 the original words tranflated Mufes and Graces 
 fignify refpe6lively fafe from waters, and divorce 
 or interruption of the correfpondence between the 
 cities, during the flood. The figure of Apollo, 
 with his harp, was taken from that of Horus or 
 huflDandry, delighting himfelf with mufic, at the 
 retreat of the waters; and we find the Nine Mufes 
 under the direction of Apollo, as thofe nine months 
 
 (q) Hift. of Heavens, Book I. ch. "• N° ig. 
 (?) Ibid. No. 29. 
 
 wero, 
 
cf Religion on Mankind. 71 
 
 were employed in works of induflry (5). It ap- sect, 
 pears from the names and funiflions of the Athe- v— .J~> 
 nian Pallas and the Sabine Pales, that they were 
 taken from the Ifis of the Egyptians. Pales gave 
 laws to the hufbandmen of Italy ; Pallas taught 
 the Athenians agriculture : and both thefe names 
 fignify public order; in allufion to the fundions 
 of Ifis, who regulated the feafons by various 
 figns peculiar to each. At Sais in Egypt a figure 
 of Ifis vvas exhibited, as a public fign ; to pro- 
 claim the marching of troops and levying of fol- 
 diers. The Athenians, who were a colony from 
 Egypt, armed their Pallas in imitation of this 
 figure; and borrowed the manufa6lure of linen 
 from the inhabitants of Sais. The Egyptian Ifis 
 bore in her hand a weaver's beam ; and therefore 
 the Athenians imagined that their goddefs taught 
 them the manufa6lure of linen, the making of 
 fluffs, and the invention of arts {{). 
 
 The Egyptians had a figure, called Saturn, the Symbols and 
 fymbol of juftice, which was afterwards confidered mon'ST/' 
 as a real pcrfon by the Greeks, Romans and other ^n" fn?'"''' 
 nations. Homer fpeaks of him as quick-fighted [^"^" "''"*" 
 in punifliing criminals, and he has been repie- 
 fented as fond of being worfhipped, by the effu- 
 fion of human blood. To mark the end of the 
 old and beginning of the new year, they painted 
 an old man who feemed to bite off the head of 
 
 (^) Hift. of Heavens, Book I. cb. ii. N** 29. 
 (?) Ibid, N« J5. 
 
 4 his 
 
yz The Hijiory of the Effects 
 
 SECT, his fon; which gave rife to the fable of Saturn's 
 ^ ->, — -> devouring his own children (ii). The funeral 
 ceremonies of the Egyptians, and the fymbols 
 employed on the occafion, at firfl: conveyed ufe- 
 ful inftruftions relative to the ftate of the dead : 
 but thefe fymbols were afterwards confidered as 
 piflures of the treatment of the deceafed in the 
 next world. There was a burial ground near 
 Memphis, on the borders of the lake Ackerufia, 
 at the fhore of which, certain judges enquired 
 into the conduft of the deceafed. If a man had 
 not paid his debts, or had violated the laws, his 
 body was left unburied, or probably was thrown 
 into a fink called Tartarus (w). If no accufer 
 appeared, or only a falfe accufer, his friends 
 praifed his refpe6t for religion, equity, chaftity 
 and other virtues ; conveyed his corpfe over the 
 lake into a plain called Elyfium, embeliifhed with 
 brooks, groves and other rural ornaments, thrice 
 fprinkled fand over it, gave three cries, and bid 
 adieu to the dead. To exprefs this in fymbolic 
 ■ language they had a figure called Charon, which 
 reprefented an incorruptible waterman who ferried 
 over fuch only, as could (land the teft. At the 
 entrance of Elyfium, they placed the figure of 
 a dog with three heads, called Cerberus j a word 
 fignifying the cries of the grave : and they had 
 
 [a] Hill, of Heavens, Book I. ch. ii. N« 39. 
 (au) ibid. Book I. ch. i. N" 17. 
 
 jmoiher 
 
bf Religion oH MarMnd, ^^ 
 
 another called Pluto, a fymbol of the deliverance sect. 
 
 I. 
 of the juft; which was afterwards tranyFnrmpH ,_ , .-..i^ 
 
 into a god, who prefided over hell {x). At places 
 where carcalTes were thrown, they exhibited a 
 leaking veffel, into v;hich water was inceflantly 
 poured, and many other figures frightful to be- 
 hold; that of a man tied to a wheel which con- 
 flantly turned ; of another whofe heart was per- 
 petually gnawed by a vuhure ; and of one who 
 rolled a ftone up a hill without intermiihon, 
 which returned immediately to furnifh him with 
 employment [y), Thefe were probably fymbols 
 of inceffant and endlefs tortures, to which the 
 wicked were expofed ; while the virtuous were 
 conveyed into the manfions of the happy. 
 
 The defcendants of Noah reprefenrcd the Fabieofthe 
 dreadful efl'e(:ts refulting from the flood by fym- Proicrpineo 
 boli ; and their principal feafls related to the 
 difmal alteration experienced after the deluge. 
 They denoted this event, by the figure of a water- 
 monfter, which rofc from under ground ; and by 
 figures of monftrous giants that fprung out of 
 the earth, to dethrone Oiiris; whofe names were 
 Briareus, Othus, Ephialtes, Enceladus, Mimas, 
 Porphyrion, and Rhccus. Thefe figures marked 
 the diforders that followed the flood, and the un- 
 happy ftate of mankind after that period. Their 
 names, tranflated in the order in which they are 
 
 [x] Hift. of Heavens, Book I. Chap. iL N* 2. 
 [j] Ibid. Book I. Chap. i. N* 17. 
 
 D written, 
 
34 'fhe Hijiory of the Effe^s 
 
 written, fignify lofs of ferenity, diverfity of Tea- 
 fons, gatherings of clouds unknown before, the 
 havocks occalioncd by inundations, earthquakes, 
 great rains and ftorms. According to the fabie, 
 Ofiris defeated thofe giants ; and his fon Horus, 
 the fymbol of induftry, affumed the head and 
 claws of a lion, to refill Rhecus, or the wind, 
 which deftroyed his hopes. This part of the fa- 
 ble intimated, that they could not avoid the 
 dreadful effefts of Rhecus, or the wind, but by 
 watching the fun's entrance into the fign Leo (z). 
 The Egyptians had a figure of Ifis, which repre- 
 fcnted the ancient flate of the earth difordered by 
 the flood ; this fymbol regretted the lofs of her 
 former fecundity, the want of food to nourifb, 
 and of fire to warm and light the people. This 
 figure, afterwards called Ceres, gave rife to the 
 fable of that goddefs lighting torches, and with 
 grief and diligence feeking her daughter Profer- 
 pine ; a word which fignifies corn loft among a 
 crowd of weeds (a). 
 Mercury, The obfcrvance of the dog-ftar procured the 
 ^dTac- Egyptians an abundance of corn ; and this people 
 €hus. enriched themfelves by felling to foreigners. For 
 this rcafon, the figure of Anubis was often accom- 
 panied with a full purfe j and men ftyled it the 
 dealer, the cunning, or only commerce. This 
 fymbol was called Camillus among the Hetrurians, 
 
 {z) Hift. of Heavens, Book I. Ch. i. N° 14. 
 (a) Ibid, Book I. Ch. ii. N° 45. 
 
 Janus, 
 
cf Religion on Mankind, 5^ 
 
 janus, among the Latins, Hermes, among the sect. 
 Greeks, and Mercury, among the Phenicians. 
 This figure, from being a public fign, was con- 
 verted into the god of commerce and intrigue : 
 holding in its hand a long pole to meafure the 
 rifing of the waters ; it was afterwards taken for a 
 leader, an ambafTador or an orator. The wings 
 on his feet, at firft intended to remind them to 
 fly to their terraces, made them miftake him for a 
 melTenger. The fable of the Statue of Memnon, 
 daily uttering a found at Ainrife, arofe from the 
 fymbol of Horus, exhibited in public, which di- 
 re6led the hufbandrnan, what works were to be 
 done every day in the year (b). When the 
 Egyptians commemorated the infancy of hufl:)andry 
 after the flood, they reprefented it by the fymbol 
 of Horus or a child : and the Greeks, who imi- 
 tated the Egyptians in their reprefentations, took 
 this fymbolic child for a real one, the fon of 
 Semele, and called Bacchus in Italy, and Diony- 
 fus in Greece, from the expreflions of forrow made 
 ufe of at this folemnity. That Horus and Bac- 
 chus were the fame, appears from the writings of 
 the poets, who afcribe to Bacchus all the attributes 
 of Horus, and the operations of induftry. It was 
 hufbandry, and not any man that ever exifted, 
 which guarded againfl inundations of rivers and 
 tides (c) J extra6ted rivers of wine, milk and ho- 
 
 (b) HiiL of Heavens, Book I. Ch. ii. N° 26, 
 {c) Hor;-Lib. II. Ode xix. 
 
 D 2 |iey 
 
^6 ^e Uijlory of the Effe^s 
 
 ney from barren foil, and vanquifhed Rhecus, or 
 the wind, by obferving the fun's entrance into the 
 fign Leo (c?). 
 Origin of We fliall find, that animal worfliip, aujrury and 
 
 the worfhip _ _ tr^ O J 
 
 of animals, Qthcr fupcrftitions, had a fimilar foundation. It 
 
 of augury ^ . , , . 
 
 and other was ufual With the ancient Egyptians to lead about, 
 tions. at their feafts, certain animals of the fame name 
 with the fign, into which the fun entered at that 
 feafon. The harveft was ended at Thebes, when 
 the fun entered Aries; at Memphis, when he en- 
 tered Taurus; and at Mendes, when he entered 
 into the Kids. They led about, at their refpec- 
 tive feafts, thefe animals ; and in procefs of time 
 worfhipped the ram at Thebes, the ox at iMemphis, 
 and goats at Mendes. At the great feaft of Ifis, 
 a living dog walked foremoft in the proceffion as 
 the emblem of the dog-ftar; which gave rife to 
 the reverence paid to dogs in many parts of 
 Egypt. Every beaftufed in their ceremonies, in 
 time became objeds of adoration, as the ram, 
 kids, bulls, goats, fiflies, ferpents, crocodiles, 
 wolves, and feveral others; and even plants were 
 worfhipped, whofe foliage was added to the figures 
 of thofe animals (e). The ancient Egyptians, ne- 
 ver embarked, fowed or planted, without confult- 
 ing the figures of birds, which ferved as weather- 
 cocks, to mark the direction of winds and changes 
 of the weather. The hawk, whoop, Nuraidian 
 
 {d) Le Pluche, Book I. Ch. ii. N" 4;. 
 {e) Ibid. Boojc I, Ch. ii, N° 41, 4*. 
 
 hen 
 
of Religion m Mankind, yf 
 
 hen and Ibis, were public fymbols which reprefent- sect. 
 ed certain winds and gave intelligence about the 
 weather, the fuccefs of hufbandry, navigation, 
 trade, war and other undertakings. In procefs 
 of time they forgot the original import of thofe 
 figures j and confulted real chickens and other 
 birds at Rome and other places about future events. 
 The hufbandman or traveller no longer obferved 
 the fymbols, in order to know how the winds 
 blew ; but waited until fome bird appeared, to 
 give the wi(hed-for information; and imagined 
 that birds, which accidentally crofled the air, were 
 meffengers of the gods to acquaint them of their 
 intentions. Even the appendages of the princi- 
 pal figures were converted into indruments of 
 idolatry : the fymbols Ofiris, Ifis, Horus and Anu- 
 bis fometimes held a fcepter; at other times an 
 horn to call the people together; fometimes a pre- 
 fident's crook to denote a feaft where he prefided; 
 fometimes a pole to meafure the Nile ; a reed to 
 fignify the fupport of the vine ; and a diftafF to 
 mark the helps afforded by the loom. The im- 
 port of thefe fymbols was in time forgotten ; and 
 the fcepter, hook and other appendages of the 
 principal figures, were confidered as inftruments in 
 prognodicating events. Even flutes, lyres, and 
 other mufical inftruments, employed in their fealts, 
 were miftaken for inftruments of divination ; va- 
 rious drefles of the fame figure gave birth to a 
 new god j and gods were multiplied as much as 
 D 3 fymbols. 
 
3^ 'The Hi/iory cf the Efe5ts 
 
 SECT, fymbols, by the interpretation of philofopherls and 
 
 <.—■ y .u.^ embellifliment of poets (/"). 
 
 Origin of Le Pluche proves, with a tolerable degree of 
 
 )do:acry and y r -k 
 
 theworihip clearnefs, that other figures had a fimilar inten- 
 
 of talfe . 7 
 
 gods. tion J and that the entire group of heathen gods 
 and goddefTes originated in Egypt from the ufe 
 of fymbols. That, the Cretans and other nations 
 adopted them, with fome variations in attire, name 
 or attributes ; that the Phenicians and others, who 
 came to Egypt for corn, introduced them into 
 Europe and Afia ; and that the Greeks and Ro- 
 mans transformed them into fo many gods and 
 goddeffes, demigods and heroes, to whom they 
 afcribed genealogies and hiftorical events. At 
 firft, there was nothing myfterious in fymbols ; 
 they were fignificant and expreflive of their wants, 
 and like a language which every perfon under» 
 flood. After the invention of letters, the fymbo- 
 he language became obfolete, and priefls and 
 Jearned men retained the ufe of fymbols at feafts, 
 burials, and in the outward ceremonies of religion. 
 But in general the original intention of them was 
 forgotten, and men flupidly gazed at them, with- 
 out underRanding their meaning. Interpreters 
 explained them varioufly, as bed fuited their fan- 
 cies or interefts ; and to ihcfe men we may afcribe 
 the extravagant ftories of heroes and demigods, 
 v;hich never exifted except in the imaginations of 
 men. Had they any foundation in nature, the 
 
 (/) Le Pluche, Book I. Ch. iii. N° i. 
 
 heathen 
 
cf Religion on Mankind. 39 
 
 heathen mythology could not have fo abounded sect. 
 with errors, fables and contradidtions of expofitors. u ■■^■^ ,i 
 Symbols were the alphabet of the ancients ; and 
 it is as abfurd to feek in nature for any creature 
 like the Sphinx or Anubis, as to enquire into the 
 genealogy of any letter in the alphabet. It may 
 feem extraordinary, that the Egyptians fhould 
 miftake the original meaning of the fymbol of the 
 feafons, which annually returned and was fre- 
 quently renewed. But it is obvious, that as the 
 old Egyptian year ccnfifled of three hundred and 
 fixty-five days, without intercalation ; the feafts 
 and feafons muffc have been gradually difplaced. 
 When the fymbols no longer exprefied the fea- 
 fons, or the works and feafts proper to them ; 
 men naturally forgot that they related to them, or 
 were intended to regulate them (^), The author 
 of the Philofophical Principles of Religion is of 
 opinion, that the defcendants of Noah engraved 
 on ftone, in hieroglyphics, the doftrines of reli- 
 gion and other important truths j dreading ano- 
 ther deluge, and thinking this a furer method, 
 than oral tradition, to convey information to pof- 
 terity. This writer maintains, that in time men 
 forgot the true import of thofe facred fymbols, 
 and gradually fell into idolatry and fuperftition (A). 
 
 A learned author affirms, that the firfl founder B^u(.jjg^,g 
 of Egyptian erudition engraved on pillars his laws ; ""^^l "' 
 
 (^) Le Pluche, Book I. Ch. i. N« 8, 
 {/^) Ramfay, Vol. 11. Introd. 
 
 D 4 and 
 
SEC 
 I. 
 
 40 The llijiory cf the Efe^s 
 
 and expreffed them by figures of animals and other 
 ; parts of nature, that they might not be loft or for- 
 gotten. That fynibols were at firft invented to 
 elucidate and not to obfcure doftrines; not to make 
 religion myfierious, but to render its fublime and 
 intelle£lual ideas fiimiliar to the vulgar. So far 
 Erucker and Ramfay concur in opinion with the 
 ingenious Abbe ; but the former differs from Le 
 Pluche, with refpeO: to the foundation of Egyp- 
 tian theology, and the origin of idolatry in other 
 nations. Brucker adopts Plutarch's opinion, that 
 the mod ancient gods of Egypt were men deifi,ed 
 for the benefits conferred by them on mankind. 
 He denies that the Egyptians fuppofcd mere men 
 to be gods, but fays they believed a divine energy 
 to have pervaded the univerfe, fome effluvia or 
 particles of which refide in men, v/ho furpaffed 
 themfelves in genius and ufeful inventions. Ke 
 alfo contends, that Egyptians worfliipped the fun, 
 ftars and planets as ufeful to men, animated by 
 fome divine influence, and the chief refidence of 
 the deity. He owns that the ignorant worffiipped 
 the ftars and fun without referve, while the wife 
 confidered them on^y as his throne and refi- 
 dence (/). I have rejeBed the opinion of this 
 very learned writer as founded on hypothefjs, and 
 unfupported by a fingle conclufive or even proba- 
 ble argument, Onris, Ifis ar.d others, whom Le 
 
 (/) Brucker 4e p'nilofophia iEgyptioruro, Cap, vii. Sedl. 8 
 and 14. 
 
 Pluche 
 
of Religion on Mankind. 4t 
 
 Pluche proves to have never exifted, Brucl:er fup- sect. 
 pofes to be real perfons, who flouriflied in Egypt, i^ ^ ■. i J 
 He denies that Egyptians worfhipped mere men, 
 and yet admits that wife, good aijd ufeful men 
 were objefts of their veneration. This author, 
 confcioiis of his own inability to explain the fig- 
 nification of fymbols, afligns feveral caufes of diffi- 
 culty and obfcurity in them. He afferts, that 
 Egypt underwent feveral changes from inunda- 
 tions, which ohl'ged the ancient inhabitants to 
 migrate ; and from the invafions of foreigners, 
 who introduced new cuftoms and new doQrines 
 into that country. The Egyptians bci-g ridiculed 
 by foreigners, for the worfliip of the fun, ftars, 
 heroes and animals ; the ingenious attempts to ex- 
 plain their fupetflitions have added to the obfcu- 
 rity i^k). Priefts alfo contributed to render hiero- 
 glyphics obfure, by explaining them in a manner 
 which was calculated to impofe on an ignorant 
 and fervile people, and to promote their own in- 
 tereft and that of their rulers (/). Poets too con- 
 tributed to render the heathen mythology obfcure, 
 by celebrating the fame of heroes in hyperbolic 
 language; and by afcribing to them the attributes 
 of the Supreme Being. To thefe herocfs, the di- 
 vines, wlio were poets, fung praifes in vcrfe, with 
 which fort of compofition, among the ancients, 
 fable and fidlion were always found united. 
 
 {/•) Brucker de philofophia -^pyptiorum. Cap. vii. Sefl. r2. 
 {/) Ibid. Sett. 2. 
 
 When 
 
4'i "^he Hijlory of the Effe5fs 
 
 SECT. When once the fabulous age of the poets began^ 
 t_ ^- J the fenfe of ancient fymbols was disfigured ; the 
 Caufesof moft fublimc truths were turned into extravagant 
 
 obfcHfity in . ^ ^ ... . 
 
 heathen vifions ; and in time, the original import of hiero- 
 
 mythology. ^ . \ 
 
 glypnics was lolt or forgotten, m the numerous 
 interpretations of expofitors. Hiftorical inter- 
 preters imagined, that the fidlions of poets con- 
 tained the genuine hiflory of kings and generals; 
 and applied to thefe, as to real perfonages, what 
 had been related of kings and heroes in the fables 
 of poets. Phyfiologifts interpreted fymbols, in a 
 phyfical way, by the different parts and operations 
 of nature, of which they thought them emblems 
 or reprefentations. The Stoics, fays Seneca (w), 
 reprefent the feveral fundlions of the Supreme 
 Being, under different names; fometimes they 
 call him Bacchus, the father and fountain of all 
 beings; Hercules, becaufe indefatigable and in- 
 vincible ; and Mercury, from the reafon, order 
 and wifdom of his proceedings. St. Auguftine (ji) 
 affures us, that the true God alfumed different 
 names, according to the effedts which he pro- 
 duced. " In the ethereal fpaces he is called Ju- 
 piter, in the air Juno, in the fea Neptune, in the 
 earth Pluto, in hell Proferpine, in the element of 
 fire Vulcan, in the fun Phoebus, in divination 
 Apollo, in war Mars, in the forefl Diana, and in 
 ' the fciences Minerva ; all that crowd of gods and 
 
 [m) De Beneficiis, Cap. xii, («) De Civ. Dei, Lib. 
 
 IV. Cap. X. 
 
 3 go^- 
 
cf Refigicn on Mankind. 4^ 
 
 goddeffes are only the fame Jupiter whofe dIfFe- sect. 
 rent powers and attributes are differently expreff- 
 ed." Anaximander, Democritus, Epicurus, Lu- 
 cretius, and all the materialiiis thus underftood 
 fymbols, contrary to the fpirit of thofe ancient 
 hieroglyphics. Thefe men confidered the com- 
 bats of the gods, with the Titans, as allegories 
 expreffive of the different changes and difcord of 
 the elements i and the effects of thofe explana- 
 tions were fable and impiety (0). Some refined 
 philofophers as Zoroafter, Pythagoras, Socrates 
 and Plato, explained the fymbols and fables of the 
 poets in a theological way, and maintained, that 
 they reprefented things fpiritual and divine. Cer- 
 tain Jews and Chriftians held, that heathen my- 
 thology was founded upon the writings of the 
 Hebrews, and on the hillory of that people ; that 
 Ofiris and Jupiter were Adam ; Ifis and Juno, 
 Eve; Tub?lcain, Vulcan; Bacchus, Noah; that 
 Apollo, Adonis, Mythras, Mars, Mercury and 
 Hercules were Abraham, Mofes, Jofhua ; and, 
 in (hort, that all the Jewifh heroes were gods of the 
 Gentiles. This fyftem, though defended by the 
 learned Bochart, VolTius, Huet, Thomafin, Gale 
 and other writers, is improbable and ill-founded 
 for m my reafons ; but for one efpecially, that 
 Heathens, who hated the Hebrews, were unlikely 
 
 {0) Ramfay, Vol.11. Introd. 
 
 to 
 
44 ^he HiJIory of the EffeBs 
 
 s ■£ c T. to deify their legiflators, or pay divine honours to 
 
 i,..^^^ I the worthies of that nation {p), 
 
 ci ero'sopi- Somc havc imagined that poets, who give life 
 
 nion exa- , .... , „ , 
 
 mined. and energy to thmgs inanimate, have encrealed 
 the number of popular deities, by giving the name 
 of fome god to things falutary and ufeful to man- 
 kind : to the earth Ceres, to the fea Neptune, 
 and to the air Juno. Cicero [q) affirms that the 
 Egyptians worfliipped no beaft, except for the ad- 
 vantages derived from it to fociety ; as the Ibis, 
 for preferving the country from the plague, and 
 devouring winged ferpents brought thither from 
 the defarts of Lybia. And as poets, by magnify- 
 ing the achievements of heroes, and afcribing di- 
 vine attributes to them, caufed men to ereft altars 
 and monuments in honour of them j fo painters 
 and fculptors feconded the fiftion, and contri- 
 buted, not a little, to the etiablifhment of thofe 
 errors. Tully (r) affures us, that men formed 
 ideas of Jupiter, Juno and the reft of the gods, 
 from images and ftatues prefented to their fenfes 
 by painters and ftatuaries. I admit that poets, 
 painters and fculptors, by their fables and repre- 
 fentations, have confirmed and riveted the errors 
 of the people : but the Roman orator does not 
 explain the origin of idolatry, nor fliew what 
 gave rife to poetical fables and reprefentations of 
 
 {p) Ramfay, Vol. II. Introd. Seft. 12. 
 f ^) De Nat. Deorum, Lib. I. Cap. xxxvi. 
 {r) ibid. Cap. xxix. 
 
 their 
 
cf Religion 07i Mcin^ind. ^^ 
 
 their gods. He fliews indeed, that the people sec t. 
 vere miflcd by poets and arliits ; but gives no ,_ _ ' , _, 
 hint of the fource of error in thofe men them- 
 felves. It is admitted, that poets and painters are 
 apt to indulge their fancies, and accuftomed to 
 exaggerate; but ufually borrow from nature or 
 hiftory the outhnes of their work : what founda- 
 tion then was there in nature for the Sphinx or 
 Chimera, or in hiUory for the fabulous account 
 of Jupiter and Juno ? Le Pluche has cleared up 
 the difficulty, told us what fuggefted thofe ideas 
 to poets and painters, and explained the origin of 
 Pagan fuperititions. 
 
 Havinsj enquired into the orit^in and pro^refs ofr^fi'e'^'! of 
 idolatry, I proceed to examine the efteCls of the Egypt. 
 fuperftitious opinions entertained in Egypt, Greece, 
 Italy, and other Gentile nations Icfs poliflied and 
 civilized. In treating this fubjedl:, I Ihall not 
 trouble my readers with the fables and genealogies 
 of the Heathen gods and goddefles, which arc 
 known to every fchool-boy ; but lliall make fuch 
 obfervations on the popular religion of the Pagans, 
 as may enable men to perceive its tendency and 
 efFe£ls, and the neceffity of revelation to abolitli 
 or prevent its pernicious influence. The ancient 
 Egyptians celebrated feveral feafts, in honour of 
 their gods; at which were exhibited many fccnes 
 of cruelty and diforder. In the feaft of Ifis, they 
 tumbled an afs down a precipice ; in that of Mars, 
 they fought furioufly with clubs ; and in the feafls 
 
 of 
 
q.6 ^he Hi/lory of the Effe^s 
 
 s E c T. of BacchuSj they indulged freely in riot and de- 
 bauchery (5). Nothing could be more abfurd 
 than the worfhip paid by the Egyptians to cats, 
 dogs, wolves, crocodiles, and feveral kinds of 
 beads. They had lands fet apart for their main- 
 tenance; and perfons of diftinftion attended them^ 
 who were refpe8ed for being engaged in that fa- 
 cred office. If any of thefe animals was killed 
 with defign, the offender was inftantly put to 
 death ; if involuntarily, he was puniflied at the 
 difcretion of the priefts; when dead they were 
 lamented, and their funerals celebrated with great 
 expence and folemnity. The ancient Egyptians 
 had fo fuperftitious a veneration for a cat, that 
 the killing this animal undefignedly was punifhed 
 with death (t), Diodorus Siculus affures us, that 
 the populace were fo enraged at a Roman, who 
 accidentally killed a cat, that neither the autho- 
 rity of the king, nor refpeft for the Roman name, 
 could fave him from deftru6lion: they even chofe 
 to eat each other, in a feafon of famine, rather 
 than kill one of thofe facred animals (u). There: 
 was a fpotted calf kept at Memphis, in beautiful 
 fields; all whofe motions were judged ominous 
 and prophetical; and to which offerings were 
 made under the title of Apis. This idol was 
 
 (s) Rofs's Religion of all Nations, Sedl. 2. 
 
 (/) Ancient L'niv. Hift. Vol.1, folio. Book I. Ch, iii. 
 
 {a} Brougnton's DiiTi. Art, ^lurus. 
 
 con- 
 
of Religion on Mankind. ^-^ 
 
 confulted, bv obferving into which of two cham- s e c t« 
 bers, prepared for him, he entered ; and procr- 
 noftics were drawn from his accepting or de- 
 clining food that was offered him. They pre- 
 vented the indecency of his death, by drowning 
 him J interred him with devotion mixed with for- 
 row ; and then fought for a calf with fimilar fpots. 
 They had alfo a facred ox, at Heliopolis, which 
 brought crowds thither, to. offer up their devoti- 
 ons ; and priefts encouraged thofe frauds from 
 motives of intereft (zv). The principal gods of 
 Egypt were worfliipped all over the kingdom; 
 "while the worfliip of inferior deities was not uni- 
 verfal, but confined to particular cities and pro- 
 vinces. Several cities were denominated from 
 the gods or animals worfliipped in them, as Diof^ 
 polls, Heliopolis, and Cynopolis ; almofl; every 
 city worfliipp.:d a different idol, and the inhabi- 
 tants of fome eat the animals reverenced by others, 
 Diodorus Siculus affirms, that this diverfity of 
 worfhip was a fource of difturbances; and that 
 thofe diffenfions were fomented by kings, in order 
 to divide the turbulent into adverfe feQs, to keep 
 them employed in religious contention, and thus 
 to prevent confpiracies againfl: them (x). Cam- 
 byfes the Perfian monarch, in his war againft 
 Egypt, laid fiege to Pelufium; and, finding his 
 
 (njo) Hift. of the Heavens, Book I. Ch. ii. N° 42. 
 [x) Ancient Univ, Hift. Vol. I. folio. Book I. Ch. iil. 
 Sea u 
 
 troops 
 
4^ ne mory of the Efc^s 
 
 SECT, troops galled by the enemies arrows, ir.ade life of 
 a ftratagera which fucceeded admirably. He 
 placed in the front of his army a multitude of 
 cats, doge!, (lieep, and other facred animals : pro* 
 tefted by thefe, he advanced with fafety to the 
 garrifon, and made h.imfelf mader of it^ the 
 Egyptians being afraid, even to throw a dart (j). 
 Plence it is evident, that the fuperftitions of Egypt 
 had a confiderabie influence on the policy of 
 that country, and the teinpcr of its inhabitants ; 
 while they did not in the lead improve the morals 
 of the people. Juvenal (z) thus defcribcs the 
 fuperftitions of Egypt and the effects of them, in 
 his fifteenth fatirc : 
 
 Quis nefcit, Volufi Blthynicc, qualia demens 
 jEgyptus portenta colat ? Crocodiloa adorat 
 Pars hEC : ilia pavet faturam ferpentibus Ibim. 
 lUic cffiruleos, hie pifcem fluminis, illic 
 Cppida tota cancm vencraiitur, ncrriO Dianam. 
 Porrum et cspe nefas violare, ac frangere morfu. 
 O Sancfas gentes, quibus hsec nafcuntur in bonis 
 Kumina ! Lanatis animalibus abflinet omnis 
 Menfa. Nefas illic fastum jugulare capells ; 
 Carnibus hunianis vei'ci licet. 
 
 Fifh-gods you'll meet with fins and fcales o'ergrown 
 
 Diana's dogs adoiM in ev'ry town ; 
 
 Ker dogs have temples, but the goddefs none. 
 
 'Tis mortal fin an onion to devour ; 
 
 Each clove of gariick. has a facred povv'r : 
 
 [j) Polysnus Strategematum, Lib. VII. Cap. ix. 
 [z) Beginning of Satire, and Dryden's Tranllatioa. 
 
 Reli^ 
 
latiom. 
 
 of Religion on Mankind, 4^ 
 
 Religious nations fure and blefs'd abodes. 
 Where ev'ry orchard is o'ergrown with gods. 
 To kill, is murder, facrilege to eat 
 A kid or lamb — man's flefh is lawful meat I 
 
 Heathen nations attributed to their gods anger, popular re. 
 fear, grief, jealoufy, and feveral paffions and im- ofhw Pag»ft 
 perfections unworthy of the divine nature. Ter- "' 
 tullian {a) afks the Gentiles the following quefti- 
 ons : is there any of your deities equal in wifdom 
 to Socrates, in juftice to Ariftides, in war to The- 
 rniftocles, in greatnefs to Alexander, in profperity 
 to Polycrates, in eloquence to Demofthenes ? 
 which of them is fo grave or wife as Cato, fo 
 excellent a foldier as Scipio, fo mighty as Pom- 
 pey, fo rich as Craffus, or fo eloquent as Cicero ? 
 The Heathen religion did not promote the ho- 
 nour of God, or the good of his creatures ; the 
 gods of the Gentiles were rather branded for their 
 vices, than diftinguiflied for their virtues; and 
 patronized impurity by their lives and anions. 
 They were guilty of adultery and inceft, flole, 
 murdered, and committed the moft unnatural 
 crimes : according to the popular religion. Mer- 
 cury was a thief, Venus a proftitute, Bacchus a 
 drunkard, and Jove dethroned his father Saturn, 
 who had murdered his own offspring, and who 
 was delighted with facrifices of little children. 
 Homer, though he calls Jupiter father and king 
 
 (a) Apolog, Cap, X, >:i, 
 
 E of 
 
50 1'he Uijlory of the Effe^s 
 
 of gods, counfellor, deliverer, defender of houfes 
 and cities; yet makes him guilty of incefl with 
 his filler Juno and his daughter Minerva; of 
 pederafty with Ganymede, and of ravifning Eu- 
 ropa and fcvcral others. According to the theo- 
 logy of this poet, the father of men and gods is 
 the author of ftrife(^); encourages the Trojans 
 to perjury by his daughter Venus ; loyes Sarpedon 
 and Heflor and grieves for them (f). The other 
 gods confpired againft Jupiter and would have 
 bound him with chains had they not dreaded 
 Briareus ((i). Mars and Venus are wounded by 
 Diomede j gods and goddelTes are armed againft 
 each other ; and Jupiter exprelTes a more ardent 
 paffion for his wife Juno, than he ever did 
 for any of his wives or miftreffes before (^). 
 This god lay with Alcmena in the fliape of her 
 hufband: and Minerva affilled Ulyfles to hide 
 his money in a cave, and to wreftle with a 
 beggar (_/). So unworthy were the ideas which 
 the Tyri^ins entertained of their gods, that they 
 chained the ftatue of Hercules, that he might 
 not defert to Alexander the Great who befieged 
 them (^) : while the Perfians adored Arimanius 
 the author of evil ; the Greeks their Cacode- 
 mons, and the Latins the ir Vejoves (A). Hea- 
 
 [b) Iliad IV. 34. {c) Iliad XVI. 433, and XXII. 
 
 168. (d) iliad I. 399. [e) Iliad XIV. 315. 
 
 {/) Odyff. Lib. Xlll. {g) Quin. Curt. Lib. IV. 
 
 cap. xiv, (/j) De Nat. Decrura, Lib. III. Sect, xxiv. 
 
 thens 
 
of Religion on Mankind. g ■% 
 
 ihens made offerings to a fever, winds, and to s e c t. 
 every thing that could hurt them ; and Thefeus ^ j>^ 
 and Alexander the Great facrificed to fear, that 
 their troops might not be terrified on the y of 
 battle. Titus Tatius worfhipped the goddefs 
 Cloacina, and both Greeks and Romans ere6led 
 temples to contumely, impudence, and licentiouf- 
 nefs {V). The gods of the Gentiles were fo im- 
 pure, obfcene and deteftable, that Julius Africanus 
 advifed their votaries, to convert their temples 
 into theatres, and their players into priefts ; that 
 they might fing the amours and impieties of their 
 gods. Plato condemned the Pagan theology, and 
 the genealogies of the gods, by Hefiod and 
 Homer, as falfe and impolitic ; and maintained 
 that, though true, they ought not to be pub- 
 lifhed; as tending to debauch the morals of youth, 
 and encouraging revenge, murder, rapes, druken- 
 hefs, theft, and rebellion againft parents. This 
 philofopher condemns Homer, for reprefenting 
 the Gods as conftandy engaged in feuds and con- 
 tention \ and afferts, that poetical fables ought to 
 ferve the wife purpofes of policy or morals {K). 
 Cicero applauds Plato for banifhing Homer and 
 other poets from his imaginary republic; " Since 
 even their abfurdities do mifchief by the pleafant- 
 nefs of the ftile in which they are written : thefe 
 men introduced gods inflamed with anger and 
 
 {/■) TuUy de Leg. Lib. IL cap. xi. and xvii. 
 [k] Eufebii Pr^p. Evang. Lib. XIII, ch. ii. 
 
 E 1 luft^ 
 
52 1'he tUjtory of the EffcLls 
 
 lull} and exhibited their wars^ wotinds, hatred^ 
 diflenfions, birtlis, deaths, complaints, lamenta-* 
 tions, their exceflivc intemperance, adulteries, fet- 
 ters, copulations with mortals, and men fprung 
 from immortal gods (/)." Such was part of " the 
 beautiful mythology which, according to Mr. 
 Gibbon, pervades and animates the compofitions 
 of Homer, Virgil, and other poets," though the 
 moft impure and deformed that fancy could de- 
 vife ! This hiflorian reprcfents Pagan worfliip as 
 conlilling of facrifices, proceflTions, fpeftaclcs, 
 feafts, good humour and elegant arts, and omits 
 every circumllance which proves it a fyftem of 
 lull, cruelty, and immorality. Had the hiflorian 
 of the Roman empire known, that Plato and 
 Cicero had condemned this fyllem, he might per- 
 haps have had fome deference for their authority, 
 and not have ccnfured the fathers for reprehend- 
 ing the poets. I cannot fiip;)ofe this writer fo 
 depraved in taftc and morals, as to be enamoured 
 of paganifm, and to call its rites elegant ceremo- 
 nies and innocent • devotions, had he examined 
 its deformity or the ellbcls which it produced. It 
 will prefcntly appear, that thefe effects were fuch 
 as might naturally have been expeBed from their 
 opinions of their gods. The author of the Jewifli 
 letters (?«) briefly fums up thefe effe6ts in the fol- 
 
 .(/) De Nat. Dcorum, Lib. I. Seft. x\ i. and Tufculan Queft. 
 Lib. II. ch. xi. {m) Parr lU. Letter L Sed. iii. 
 
 I lowing 
 
cf Religion on Mankind. 53 
 
 lowinff words : " Here behold a facrifice of female sect. 
 
 ^ I. 
 
 modefly ; there human blood flows upon the aV- '^ — v — ^ 
 
 tars, and the deareft viftims expire in thofe flames 
 which fuperilition has lighted up. A little further 
 violence is offered to nature, by brutal love; 
 every where the people live in fliocking igno- 
 rance, and the philofopher in error and uncer- 
 tainty." It will now appear that thefe and other 
 crimes were the genuine fruits of Pleathen fupcr- 
 flitions. 
 
 An univerfal corruption of manners was the na- impurity, 
 
 adultery and 
 
 tural confequence of Heathen theology ; the mo- drunken- 
 rals of Heathens were fuch, as might reafonably of pagan- 
 be expected from the conceptions which they ' 
 formed of adulterous, incefluous, and impure 
 gods ; whom they thought it laudable to imitate 
 in all their abominations. The Pagan gods being 
 guilty of enormous crimes, their votaries fuited 
 their worfliip and practice to the ideas which they 
 entertained of them. He who wiflied to commit 
 adultery was encouraged by the example of Ju- 
 piter, he that was delighted with unnatural love, 
 viewed Ganymede in Jove's embraces, or Hia- 
 cinthus in Apollo's ; and the horror of inceft was 
 extenuated, if not excufed, by the marriage of 
 Jupiter to his fifler Juno. Venus, the patronefs 
 of trumpets, promoted numberlefs adulteries, 
 r^pes and inceits by her example and fuggedions : 
 fhe had a fon by her brother Mercury (;z), and 
 ^u) Tooke's Pantheon, Part \\. Ch. vij. Se«^. z. 
 
 •t^ 3 incitccl 
 
54 ^he Eiftory of ihe Effects 
 
 SECT, incited and aflifted Niftimene (o) and Myrrha (^) 
 ^— -V — ' to commit inceft with their fathers. The Romans, 
 who boafted a defcent from her fon Eneas, ereft- 
 ed temples in honour of her, and fhe was the 
 chief goddefs worfhipped at Rome, by all females. 
 Harlots worfliipped her for gain, pure virgins for 
 beauty, matrons for concord with their hufbands, 
 widows for hufbands, and all for fecundity (^). 
 The Athenians, Chians, Thracians and others, 
 originally worfhipped Cotytto, the goddefs of 
 wantonnefs, with the moft lewd and immodeft 
 rites ; and her priefts, called Baptae, celebrated 
 her myfteries, in the night, with dancing and all 
 manner of obfcenities. Eupolis wrote a play on 
 the impure pra£lices of the Bapt^, and thefe men, 
 in revenge, flung him into the fea (r). The 
 Phenician women ufed annually to (have their 
 heads in token of grief, for the death of Adonis 
 the favourite of Venus. They who refufed to 
 comply, were bound to proftitute themfelves for 
 an entn-e day, to all Itrangers that defired it ; and 
 the money was prefented to her temple, where 
 lewdnefs and the moft impure commerce was prac- 
 tifed, to mitigate the forrows of the mournful god- 
 defs (5). Heathens had feveral lafcivious figures 
 of Jupiter, by one of which Terence's Cherea (J) 
 was encouraged to a rape. Example is more pre- 
 
 (0) Ovid. Met. Lib. 11. (/) Ibid. Lib. X. [q) Rofs, 
 Seft. 4. [r] Broughton, Art. Baptse. [s] Anc. 
 
 Univ. HiiL Vol. L folio. Chap, vi, Sed/i, (/} Eunuch. 
 
 valent 
 
of Religion on Mankind. jg 
 
 valent than precept, and men, difpofed to gratify sect. 
 their pallions, were more influenced by the ac- > 
 
 tions of Jupiter, than by the doctrines of Plato, 
 or the maxims of Cato ; and never wanted the 
 example of a God to juftify adultery, fornication, 
 and the moft unnatural pollutions («). Even the 
 public worlhip of Pagans exhibited, in fome cafes, 
 fcenes of lewdnefs and impurity. Priefts almoft 
 naked, celebrated the Lupercalia in honour of 
 Pan (ty) ; and the learded Potter affirms, that 
 fome rites employed in the Greek fcftivals were 
 impure; though confidered by fome as innocent 
 devotions. The Locrenfes vowed, that if vi£lo- 
 rious in a war in which they were engaged, they 
 would proftitute their virgins on the feftivals of 
 Venus {x). The Aphrodifia, in honour of Ve- 
 nus, were celebrated in different parts of Greece 
 with impure rites ; and in her temple at Byblus 
 in Syria, women proltituted themfelves to ftrangers 
 on a certain day, and the hire of impurity was 
 confecrated to that Goddefs (jv). Such were the 
 unhappy effeQs of Mr. Gibbon's innocent devo- 
 tions, and of ignorance of the worfhip of the one 
 true God ! But thefe were not the only fruits of 
 his elegant mythology ; the ancient Greeks cele- 
 rated night feltivals, called Ny£lelia, in honour 
 of Bacchus, with lighted torches, drinking, and 
 
 («) De Civ, Dei, Lib. II. Cap. vii. (w) Kennet. 
 
 {x] Juttin, Lib. XXI. Cap. iii. (;■) Lelanci'i Chrift. 
 
 Revelation, Part I. Chap. vii. 
 
 E 4 the 
 
5^ '^he Hiflory of the Effe^s 
 
 SECT, tlie worfl of impurities; and the Romans after- 
 ^^ — V — ' wards celebrated them in Italy (z). Such fcenes 
 of licentioufnefs were exhibited on the fellivals of 
 Bacchus, that matrons were warned not to be 
 prefent at them ; and Ariftippus, fpeaking of a 
 chafte woman, fays, fhe will not be corrupted, 
 even at the Bacchanalia (<2). So abominable were 
 the rapes, poifons, and murders in Rome and 
 other places on thofe feafts, that they were abo- 
 liflied in Rome by the Roman fenate; and at 
 Thebes by Diagondus, as Cicero (b) aflures us. 
 Piganifma We iiave already oroved, that Pagan fuperfti- 
 
 ji)urce of ^ -' - . . 
 
 cruelty. tions produccd the natural effefts in fome inftances ; 
 and the fame will appear from the following fadts, 
 with which hiftory acquaints us. In Sparta boys 
 were feverely fcourged in honour of Diana Or- 
 thia, and the cruel ceremony was performed fo ri- 
 goroufly, that they often died on the occafion (c). 
 The Romans, in the beginning of a war with the 
 Gauls, buried alive two males and two females, 
 in obedience to an oracle {d) ; and Porphyry af- 
 firms, that in his own tim.e a man was (lain at the 
 feaft of Jupiter Latiaris (e). The priefts of Bel- 
 lona offered facrifice to that goddefs, in their own 
 blood (^f) ; held in each hand naked fwords, with 
 
 (z) Broughton, Art. Nyiftelia, {a) Sext. Emp, 
 
 Pyrrhoniarum, Lib. III. Cap. xxiv. (b) De Leg. Lib. II. 
 Cap, XV. (f) Potter's Antiq. [d) Plutarch's 
 
 Life of Marcellus. (<?} Leland, Part I. Chap. 7 . 
 
 (/} Tooke, Part II. Chap. ix. 
 
 which 
 
of Religion on Mankind. e~, 
 
 which they cut themfelves, and wildly ran up and sect. 
 down like men mad or polTefled [g). In time of > 
 public calamities, governors offered up children 
 to avenging fpirits, to avert the evils which they 
 felt, ot with which they were threatened. The 
 Carthaginians attempted to remove a peftilencc 
 by facrificing innocent children on the altars of 
 their gods (A), and Agamemnon put his daughter 
 iphigenia to death, to appeafe the anger of Diana 
 whofe flag he had flain. The Phenicians were 
 obliged to offer annual facrifices of infants to Sa- 
 turn, and the ancient Carthaginians to Moloch. 
 Among the latter people, mothers were required 
 to attend the facrifices of their own children, to 
 ftifle their feelings, and even to affeft joy at the 
 cries of their infants : if a tear or groan efcaped, 
 the offering was fuppofed to lofe its merit, with 
 thofe blood-thirfly deities. The bloody facrifices, 
 which prevailed among the Carthaginians, had a 
 confiderable influence on the manners of that peo- 
 ple i they were cruel and inhuman both to friends 
 and enemies, and callous to every fentiment of 
 tendernefs and pity. The Druids facrificed hu- 
 man vidims to their gods; fome they pierced 
 with darts ; others they crucified ; and laid fome 
 on piles and burned them to death. Thofe bar- 
 barous praQices induced Auguftus to prohibit the 
 religion of the Druids, and thofe cruel rites were 
 
 ig) Laft. Lib V. Cap. X. and Lib. L Cap. xxi. (h) Juf- 
 tin, Lib. XVIIL Cap. vi. 
 
 quite 
 
5 8 The Uifiory of the Effects 
 
 SECT, quite abolifhed by Tiberius and Claudius {i). On 
 
 \ , I this and other crimes of Heathens, La6tantius {K) 
 
 makes the following'very pertinent obfervations : 
 How could they abftain from blood who worfhipped 
 fuch bloody gods as Mars and Bellona ? How 
 fhould they fpare their parents, who worfhipped 
 Jupiter that banifhed his father out of heaven ? 
 Or fpare their children, who adored Saturn that 
 devoured his own children ? How fhould they pre- 
 ferve chaflity who worfhipped a naked and adul- 
 terous goddefs and common proftitute ? How fhall 
 they abflain from robbery and fraud, who are ac- 
 quainted with the thefts of Mercury, and teach 
 that to deceive, is not fraud, but cunning ? How 
 fhall they bridle their lufts who adore Jupiter, 
 Hercules, Bacchus, Apollo and others, whofe 
 adulteries and impieties are afted and fung on 
 theatres that they might be known to all ? How 
 fhall they be juft who are encouraged in injuftice 
 by the example of their gods." Thefe crimes were 
 the fruits of that fyflem, from which Mr. Gibbon 
 has ingenioufly feleded, what he calls elegant rites 
 and innocent devotions. Strange, that he fhould 
 extol a fyflem blended with rites fo deteftable and 
 hideous ; while he faps the foundation of that pure 
 and benevolent code, which tends to abolifh thofe 
 
 (V) Suet. inClaudIo, Cap. xxv. Broughton, Art. Druids, and 
 Strabo, Lib. IV. edit. Araftelod. 1 707, p. 308. (k) Lib. V, 
 de Juftitia. 
 
 crimes. 
 
cf Religion en Mankind. r g 
 
 crimes, and a6lually has aboliflied them in all coun- s b c t. 
 tries, where it has been promulgated 1 v ^ > 
 
 Befides the a£ls of cruelty already afcribed to The fame 
 Paganifm, there are feveral others, equally {hock- tmied." " 
 ing, which have originated from that fource. The 
 ancient Germans, Gauls and Britons worfhipped 
 the fun, ftars and planets, and fometimes facrificed 
 men to their idols. The Scythians and Thracians 
 offered every hundredth captive to Mars ; the 
 Germans paid the fame compliment to Mercury; 
 and the Cimbrian priefteffes ufed to cut the throats 
 of captives, that they might foretel the event of 
 war by infpefting their bowels. The Lithuanians 
 ripped open mens bowels, for the fame purpofe ; 
 and imagined they did not pleafe the devil, un- 
 lefs they tortured captives before they facrificed 
 them (/). We find inftances of human facrifices, 
 not only in barbarous countries, but even in Greece 
 and other civilized nations. Themiftocles (w), in 
 order to procure the affiftance of the gods againft 
 the Perfians, facrificed fome captives of that na- 
 tion ; and Bacchus (n) had an altar, in Arcadia, 
 upon which young damfels were beaten to death 
 with rods. Achilles butchered twelve Trojan cap- 
 tives at the funeral of Patroclus (o) ; and Eneas, 
 fo famed for piety, offered up eight perfons as 
 facrifices to Pallas (/>). The inhuman facrifices 
 
 (/) Rofs, Sea. V. {m) Plutarch's Life. {») Brough- 
 
 ton, Art.Sacriiices. (o) Homer "s Iliad, xxiii. 175. (/) Vir- 
 gil's iEneis, x. 520, 
 
 offered 
 
So T'he Hijlory of ihc liffcth 
 
 SECT. ofTercd to Moloch, Saturn, and Pagan idols ; and 
 V ^ ../ the deteftable praQices in the fervice of Baal- 
 Berith, Cybele, Venus, and other deities, fliould 
 infpire an horror of thofe fuperftitions, and in- 
 duce us to admire that rehgious fyftem which is 
 free from them ; and which has aboliflied fimilar 
 praftices in all countries, where it has been in- 
 troduced. The poet was prompted by bloody of- 
 ferings, fo common in ancient times ; and by ig- 
 norance of true religion, to confound fuperftition 
 and rational worfhip, and to impute to the latter 
 the fruits of the former. The facrifice o£ Iphi- 
 genia, at the port of Aulis, occafioned Lucre- 
 tius (^) to make this confufion, and to afcribe to 
 religion the fruits of fuperftition. 
 
 •Scvphis oVtm 
 
 Rel'tgio peperit fcelcrofa atque hnp'ia faSia, 
 
 Confider that religion did, and will 
 Contrive, promote, and a6l the greateft ill. 
 
 And again, 
 
 Tantwn religlo potu'it fuadere malorum. 
 
 So died this innocent, this royal maid. 
 Such devilifti ads religion could perfuade. 
 
 Heathens have been guilty of many other crimes % 
 but I have confined myfelf, in this place, to thofe 
 only which were committed, in compliance with 
 their fuperftitions. The crimes perpetrated in 
 
 (y) Lucretius, Book L v, 84 and 102, Crcech'5 trannation. 
 
 con for- 
 
ef Religion on Mankind. 6i 
 
 conformity with the prejudices of the Gentiles, s f. c t. 
 furnifh an argument in fupport of that religion, v»»_J — / 
 which tends to remove thole prejudices. The 
 bad effefls, refulting from falfe religion or from 
 corruptions of the true, prove the excellence of 
 the latter, and point out to rulers the duty of 
 direfting the minds of their fubje6ls, to the pro- 
 per objed of worfiiip, if not to obtain the advan- 
 tages which naturally flow from true religion, at 
 leaft to prevent the inconveniences which have 
 arifen from falfe. If the land be not fowed with 
 good feed, it will be overgrown with noxious weeds ; 
 fuperftition or enthufiafm will occupy the place of 
 true religion, and be made infhuments in pro- 
 motincr the fchemes of the wicked and defisnin'J-. 
 This has been the cafe in Pagan countries, and 
 even in countries, where true religion has been 
 perverted or milunderftoud ; as will fully appear 
 in the courfe of this hiftory. 
 
 Perhaps it may be expefted that the bad effefl:s Pagan 
 
 r T oil- • Tt pricfts an.!- 
 
 of Paganifm were counteracted by its miniltcrs, by players did 
 theatrical performers, by the wifdom of philofo- vice in th= 
 phers and the policy of itatcfmen. We fhall find, Ji°e?^"'^"" 
 that this laft was Ibm'e barrier againfl vice and im- 
 morality ; while the other three were but feeble 
 reliraints, and, in fome inftances, rather encou- 
 raged men in vice than deterred them from it. 
 The heathen gods neither furnifl;ed their votaries 
 with moral precepts, nor offered motives to the 
 
 practice 
 
62 ^he Hijfory of the EffeSls 
 
 SECT, practice of them : Auguftine (r) denies, that Pa- 
 gans ever delivered moral precepts, in the name 
 of thofe gods ; and challenges gainfayers to point 
 out the places, where fuch precepts were read or 
 heard by the people. The duty of Gentile priefts 
 did not require them to inculcate fobriety, purity, 
 juftice, and the focial virtues; the pe ; le, on pain 
 of difpleafing the gods, frequented the temples, 
 and attended the facrifices and other rites ; but 
 the priefts made it not their bufmefs to teach them 
 virtue, as Locke (5) exprefles it. Paganifm was a 
 compound of fable and fraud, and its priefts di- 
 rected mens attention to the moft unworthy ob- 
 je8s ; the ghofts of perfons remarkable for lewd- 
 nefs, bloodftied, rapine, and even to the beafts 
 that perifti. Thefe men were fo folemn in the 
 celebration of the moft ridiculous rites, and affect- 
 ed fuch gravity in the performance of the moft 
 barefaced tricks, that Cato expreffed his furprife, 
 that an harufpex, or foothfayer, could look his fel- 
 low-juggler in the face, without burfting into 
 laughter (^). Nor did fome theatrical exhibitions 
 of the Romans, encourage modefty and pUrity of 
 manners, on the decline of their republic {iC), 
 ABors worftiipped Berecynthia, the mother of the 
 gods, in the moft indelicate language, and obfcene 
 geftures; and exhibited to crowded aflemblies 
 
 [r) De Civ. Dei, Lib. II. Cap. v. and vi. (/) Reafon- 
 
 ablenefsof Chriftianity. (/] De Divin. Lib. III. Cap. xxiv. 
 
 (k) De Civ. Dei, ibid. 
 
 4 fcenes 
 
cf Religion on Mankind. 6^ 
 
 (cenes fhoclcing to the eyes and ears of the virtu- 
 ous and chafte. Yet thefe impure exhibitions were 
 thought agreeable to the gods, and fometimes in- 
 (lituted for the purpofe of appeafing them, in time 
 of peftilence or other public calamity (w). It 
 .could not be expeded that men fhould praftife 
 purity of morals, from a fenfe of religion, when 
 the mother of the gods was fuppofed to be delight- 
 ed with the impure rites of fuch filthy fpedacles. 
 Their theatres were fchools of lewdnefs, where 
 the lafcivious aftor recited adulteries or exhibited 
 them, and kindled in others the palTion which he 
 reprefented (x). In Rome they devoutly cele- 
 brated plays, once a year, in honour of Flora; 
 and harlots ran up and down the ftreets, by day 
 and night, naked ; exprefTing the moft obfcene 
 geflures aad filthy fongs : nor were thefe exhi- 
 bitions difcountenanced, but encouraged by the 
 magi Urates of that city (jv). Their youth were 
 admitted to thofe impure paftimes ; nay the fageft 
 fenators, graveft matrons, and the moft rigid ma- 
 giftrates, were prefent at them. In a word, their 
 theatrical entertainments were, in fome cafes, fo 
 abominable, that the ears muft be defiled by hear- 
 ing filthy fpeeches, and the eyes by feeing the 
 lewd geftures of a6tors ; and yet thefe men were 
 rewarded, as if they had contributed largely to 
 the lervice of the republic (z). 
 
 (w) De Civ. Dei, Cap. vii. [x) Mln. Felix, Sed. 37. 
 
 {y] Ken.Anticj. (z) Hackwell's Apol, Book IV. Chap. vi. 
 Sea. 1. 
 
 Nor 
 
64 The Hiftory of the Effects 
 
 SECT. Nor were philofophers themfelves always pure 
 ^ — „ — / in their doQrines, and exemplary in their lives; 
 Phiiofo- on the contrary, feme of the principal fages re- 
 
 phersdidnot A ■ a' c. a c • • u 
 
 reitrainvice commendea and jaltined lornication by precept 
 •rifxamjie. and cxamplc. Ariftotle {a) thought' it lawful, to 
 procure abortion ; and Plato (Z*), to expofe chil- 
 dren. Democritus and Epicurus condemned mar- 
 riage (c) ; Plato (^/) the Epicureans and Stoics (e), 
 nay Socrates andCato (y), allowed fornication and 
 a community of wives. Ariftippus (^) permitted 
 pederafty, Epicurus (A), Zeno and the Stoics (?'), 
 tolerate inceft ; and unnatural love is authorifed 
 by the Cynics, who were fliamelefs in their amours. 
 EpiBetus was furprifed at the felf-denial of Socra- 
 tes, who flighted the youth and beauty of Alci- 
 biades ; and Maximus Tyrius applauds Agefilaus 
 for only looking at, and admiring a beautiful boy. 
 Solon allowed the love of boys, and prohibited it 
 to flaves as too great an indulgence {K) \ and the 
 Cretans encouraged mafculine love by law, to 
 prevent a numerous offspring (/). Unnatural crimes 
 were committed in Juno's temples, in the time of 
 
 {(,) Polit. Lib. VII. Cap. xvi. {h) De Rep. Lib. V. 
 
 Edit. Steph. 1587, p. 461. (f) Clem. Alex. Strom. Lib. 
 
 II. Cap.^xiii. Vol. I. Edit. Oxon. 1725, p. 503. {d) Dc 
 
 Rep. Lib. VIII. * (.) Sext. Empir. Pyrrh. Lib. III. Cap. 
 xxiv. Edit. Antwerp, p. 526. {/) Tert. Apolog. Cap. 
 
 xxxix. [g] l^iog. Laert. (/') Thcoph. Antioch. 
 
 Lib. III. ad Autolych. Edit. Paris, 1636, p. 120. (/} Sext. 
 Emp. ibid. p. 529. (i) Leland's Chrift. Revel. Part I< 
 
 Chap. vii. {/) Arift. Polit. Lib. II. Cap. x. 
 
 5 Julius 
 
of Religion on Mankind. 65 
 
 Julius Firmicus {m) ; and Cicero's Cotta, a man ^ ^ ^ '^• 
 of rank and refinement, acknowledges himfelf^ — /— ^ 
 guilty of the crime againft nature; andjuftifies 
 the deed by the authority of philofophers (n). 
 This offence was committed in Rome in a bare- 
 faced manner, in Seneca's time ; and the Scanti- 
 nian law prohibited the public marriages of men 
 to men ; which were fo common in that city, and 
 fo familiar to the fatirift (0) ; that he fpeaks of 
 them with lefs horror, than of the fights o^ 
 gladiators, 
 
 Vicit et hoc monjirum tunicati fvjcina Gracchi. 
 
 Yet Gracchus, thou degenerate fon of fame. 
 Thy pranks are fligmatis'J with greater blame. 
 
 Even fome illuftrious characters among the an- 
 cients have been guilty of fuicide, and other crimes 
 which tarnifh the luflre of their brightefl virtues. 
 Brutus put himfelf to death ; Timoleon murdered 
 his brother upon principle ; and Cato of Utica put 
 an end to his exiftence ; being unable to fupport 
 the weight of his calamities. Cleanthes, Chry- 
 fippus, ZenoCleombrotus andMenippus, were alfo 
 guilty of fuicide ; the three firfl maintained, that 
 the crime againfl nature is as allowable as forni- 
 cation ; while Zeno and Cleanthes held, that chil- 
 dren may eat the flefh of parents. The Cynics 
 
 {m) De errore profanarum religionum. (?/) De Nat. Deor, 
 Lib. I. Cap. xxviii. (0) Juy. Sat. ii. 143, and Dryden's 
 
 troaflation, 
 
 F contended 
 
66 ^e Hiftory of the FffeSfs 
 
 contended that parents have a right to facrificer 
 and devour their children, and that there is no- 
 fhame in committing publicly any aQ of lewdness. 
 The founder of this fed: convinced the world, that 
 he was true to his principles, by exhibiting him- 
 felf in the ftreets in the arms of a profiitute. 
 Ariftippus, though rich, refufed to maintain his 
 children, confidering them as fpittle or vermin 
 produced by his body ; kept a feraglio of boys 
 and courtezans ; and maintained that a man might 
 lawfully commit theft, facrilcge, or adultery, as 
 a means of gratifying his brutal appetites. Xeno- 
 phon praftifed the mod unnatural pollutions with 
 Clinias; Crates, and the female philofopher Hip- 
 parchia, cohabited publicly, and Socrates and Plato 
 have been accufed of crimes with perfons of their 
 own fex (j&). Such were the doBrines and lives 
 of public teachers among the Heathens 1 Such 
 were the fruits of ignorance of the doOrines and 
 motives of true religion ! Philofophers, it mufl be 
 admitted, enjoined a love of their country and 
 friends, in elegant and fublime language ; but 
 their benevolence feldom went further,' they rare- 
 ly extended their kindnefs to the reft of mankind. 
 Socrates declared it lawful to rejoice at the mis- 
 fortunes of enemies ; and one of the feven wife 
 men fays, be kind to your friends, and revenge 
 yourfelf on your enemies (j). Zeno contended, 
 
 (/} Skclton's Deifm revealed. Dial. IL [q) Young *s 
 
 Idolatrous Corruptions, Vol. IL Chap. iv.. 
 
 ihat 
 
of Religion on Mankind. ^f 
 
 tliat a man fhould not pardon thofe who offended sect. 
 him ; and even the amiable Germanicus exhorted ._ ,^..,,j 
 his friends to be revenged of thofe who poifoned 
 or bewitched him (r). Cicero (5) reckons it the 
 chief duty of juftice that no man fhall injure ano- 
 ther unprovoked ; and, in another part of his Of- 
 fices, affirms, that a good man offends no perfoii 
 unlefs inftigated by ill-ufage. Even the gods of 
 the Heathens were vindidive as well as immoral ; 
 Juno perfecuted Eneas even after he had fettled 
 in Italy, and the goddefs of wifdom applauds 
 Ulyffes for ungeneroufly exulting over his van- 
 quifhed rival'in his madnefs and diftrefs (^)* 
 
 Ouxoui/ *y£Awj nJ'iro? £»? £>c9^ouj yfAav. 
 
 Is it not the higheft fport to laugh at enemies ? 
 
 I do not deny that Plato, Epi6letus, Marcus An-* 
 toninus, and few others, argued againft the return 
 of injuries ; but a learned writer proves their ar- 
 guments for forgivenefs to be falfe in fome re- 
 fpefts ; and that their motives to this virtue, were 
 far inferior to thofe which were offered by the 
 gofpel (m). 
 
 It cannot be denied that Greeks, Romans, and Pagan law* 
 
 givers in« 
 
 Other nations, pradtifed fome virtues highly ufeful cuicated 
 to the purpofes of government. Lawgivers in- tues. 
 cuicated reverence for an oath, deified truth, 
 
 (r) Deifm revealed. Dial. II. (;) De OfEciis, Lib. I. 
 
 Cap. vii, and Lib. IIL Cap. xix. (/) Sophocles* Ajax 
 
 Maftig. Aa I. Scene i, (a) Leland, Part il. Chap. x. 
 
 F % juftice. 
 
68 the Hijiory of the EffeBs 
 
 juftlce, concord, fidelity, and ereded temples to 
 them. No perfon acquainted with Roman hiftory 
 can be ignorant, how ftrift that people were in 
 the obfervance of oaths, and how avcrfe from 
 breaches of them. We fiiould not be furprifed, 
 that they held oaths facred and inviolable, who 
 were taught, that the violation of an oath brought 
 down the wrath of heaven upon the perjured, and 
 branded them with infamy and difgrace on earth(ty). 
 That a veneration even for the falfe gods of the 
 Heathens, contributed to make oaths binding, 
 leagues obligatory, and compafts inviolable, ap- 
 pears 'from a paflage of Cicero in his fecond book 
 of laws. This author fpeaking of religion, thus 
 cxprelTes himfelf^ who can deny the utility of 
 thefe opinions, that knows how many things de- 
 rive ftrength from the obligation of an oath, and 
 what advantage the religious obfervance of trea- 
 ties produces {x) ? The laws of the twelve tables, 
 as an encouragement to valour, enjoined honour, 
 not only to thofe gods who have always been 
 dfteemed fach ; but alfo to Hercules, Efculapius, 
 Romulus, Caitor and Pollux, who have been 
 deified for their merits. Thofe laws prohibited 
 inen to worfhip any vice, and required them to 
 rank among the gods thofe commendable qualities 
 by which heroes obtained heaven, as underftand- 
 ing, virtue, piety and fidelity (j)>). When the 
 
 {njj] LaH's of Twelve Ta;)!es. [x) De Leg. Lib. II. 
 
 Cap. vii. {)' ) Laws of Twelve Tables. 
 
 I Romans 
 
of Religion on Mankind. 6^ 
 
 Romans would imprefs a fenfe of any virtue, or s E c t. 
 abhorrence of any vice, on the minds of the peo- 
 ple, they dedicated a temple to it. They erefted 
 temples to vittory, concord and fidelity, built one 
 to liberty, and poured out their fupplications be- 
 fore the altar of fear, that their troops might not 
 be difmayed in the hour of danger. A celebrated 
 hiftorian (z) alfures us, that Numa, in order to 
 render private contracls obligatory, deified Fide- 
 lity ; built a temple to it, and infiituted facrificcs 
 in honour of it at the public expence. He ex- 
 pe6led that a regard for this virtue, diflFufed 
 through the ftate, would gradually be communi- 
 cated to every individual ; and was not miilaken. 
 Faith became fo rcfpefted, that fhe had more 
 weight than witnefies and oaths ; and the civil ma- 
 giftrate, in cafes of difficulty, fometimes refted 
 the determination of a caufe on the faith of the 
 contending parties. Another eminent hiftorian (a), 
 fpeaking of the Romans, fincerely regrets the de- 
 generacy of his own countrymen, who were then 
 on the decline ; while the Romans were making 
 large ftrides towards univerfal empire. He de- 
 clares, thai the ancients introduced thofe potions 
 of the gods and of a future (late wifely ; and that 
 the prefent generation betrayed great weakncfs in 
 rejecting them, and appeals to fafts for a proof of 
 his affertion. " In Greece, fays he, they who 
 
 (») Dion. Halicarn. Cap. Ixxv. page 75, Edit. Oxon. 1714. 
 («) Polybius, Lib. VI. Cap. xxxiv, 
 
 F ^ aro 
 
fo ' The Biftory of the EffeSfs 
 
 SECT, are entrufted with the public money, though it be 
 \_,r-.^. , _■ bat one talent ; and though they fliould give a 
 tenfold fecurity, before twenty witnefles ; yet can- 
 not be prevailed on to keep their faith : while; 
 among the Romans, it is as rare to find any per*, 
 fon offending in this way." It is however to be? 
 obferved, that Pagan lawgivers allowed temples to 
 Bacchus, Venus, &c. inculcated moral and focial 
 duties but imperfeftly ; and that thefe duties were 
 not the natural effefts of paganifm and inftru8ion 
 of priefts, but of political wifdom, which employ- 
 ed falfe religion in enforcing thofe virtues. Statef- 
 men enjoined fuch virtues as were abfolutely ne- 
 ceffary to the well being of communities ; politi- 
 cal expediency engaged them, to encourage mo- 
 rality aniong thofe who were fubjeft to their au- 
 thority : but virtue requires a firmer bafis than 
 mere political wifdom ; a fupport entirely inde- 
 pendent of human inftitutions. When civil efta- 
 blifhments were overturned, and the Roman go- 
 vernment was transferred from the wife, to thq 
 vileft tyrants ; then the foundation of morality 
 was fubverted, and the Romans became the mod 
 vicious,.and diifolute of all people of the earth. 
 Pagan'ifm xhc wifcft of thc aucicnt Heathens employed 
 
 a mere po- . ^ _ 
 
 liticai en- fupcrltition to purpofes merely civil, and made it 
 fubfervient to their political defigns. Aided by 
 falfe religion, they enforced the praflice of par- 
 ticular virtues ; were enabled to foften the man- 
 ners of a rugged people, to elude the claims of 
 
 faftious 
 
cf Rellgkn on Mankind, 7 \ 
 
 fa(flious demagogues, and ufed it as an inftru- sect. 
 ment in extending their conquells. For thefe 
 purpofes ftatefmen, who were ignorant of true re- 
 ligion, encouraged fuperftition annong their fub- 
 jcfis, built temples, raifed altars, offered facri- 
 fices, and celebrated games in honour of their 
 gods. They did not attempt to remove yulgar 
 errors and popular credulity; but carefully incul- 
 cated them, in order to obtain the advantages al- 
 ready hinted at. To excite men to great exploits, 
 and enforce obedience to the laws and magiftrates, 
 they taught, that fome Pagan gods had been he- 
 roes, legiflators and benefa6lors of mankind, who 
 were exalted to heaven for their virtuous exerti- 
 ons. It appears from feveral paffages of CicerOj 
 that the popular deities of the Heathens were but 
 kings, and men who contributed largely to the 
 benefit of their country. That falfe religion was 
 cultivated in different countries to ferve purpofes 
 of government and policy, appears from this, that 
 the chief men generally affumed the direQion of 
 all matters relative to their fuperftitions. The 
 dignity of the prielUy office ufually devolved upon 
 kings, and perfons of the firft diftinQionj Am- 
 philochus and Mopfus were kings of the Argives, 
 and alfo Augurs {h)\ and the Spartan princes, on 
 ^heir acceffion to the throne, were obliged to af- 
 fume ^he facerdotal fundion. Anius was a tem- 
 
 [h] De Divin. Lib. I. Ch. xL and xli, 
 
 ^ 4 poial 
 
7 2 ^he Hijlory of the EffcSls 
 
 SECT, poral prince and prieft of Apollo (c) ; and Priam 
 
 K — ^ i had his fon Helenus and his daughter Caflandra 
 
 inftrufted, the former in augury, and the latter 
 in prophefy. Tally (d) affirms that no perfon 
 could be king of Perfia who was not previoufly 
 acquainted with the difcipline and wifdom of the 
 Magi. The emperor of China pofleffed the pon- 
 tifical funftion, as the raoft exalted perfon to do 
 homage to Shangti. The fifih emperor prohibited 
 any, except emperors, to facrifice to the deity ; 
 and, in cafe of ficknefs, he commanded fome 
 mandarin to perform that office {t). Formerly, 
 the Japanefe emperors were dairos or fovereign 
 pontiff's, and their perfons were fo facred, that 
 an oppofition to their religious or civil decrees, 
 was detelled as a crime againft God himfelf : they 
 affiimed blafphcmous titles, and admitted of ho- 
 mage bordering on idolatry (/). The Egyptian 
 kings had their magi ; the Britifli, Gallic and Irifli 
 ftates their druids : the Spartan kings their augurs; 
 and the Athenian kings and magiftrates their 
 manteis. The more honourable the miniffers of 
 religion, the greater influence they were fuppofed 
 to have with the deity; to derive bleflings upon 
 
 (f) Virg. ^neid. Lib. III. So. 
 (</) De Divin. Lib. L Cap. xli. 
 
 (f) Mod. Univ. Hiilory, Vol. IIL Folio. Introd. to Hiftor|r 
 cf China. 
 
 (/) Ibid. Vol. III. and Refnal's Settl. Vol. L Book I. 
 
 the 
 
of Religicn en Mankind. 73 
 
 the people, to deprecate the vengeance of the s e c t. 
 
 gods, and to avert public and private calamities, t.*-^^....^ 
 
 Vandale proves, that Heathen oracles originated ""thea 
 
 ^ . . oracles. 
 
 in the craft of priefts, and in the credulity of 
 men, who paid a blind veneration to thofe fup- 
 pofed interpreters of the will of the gods. That 
 thefe oracles ferved as political contrivances, ap- 
 pears from the learned treatile of that writer, and 
 from the anfwers which were ufually retained to 
 the queries of the inquifitive. The Athenians, 
 having confulted the oracle of Apollo relative to 
 the mode of worfhip that fhould be adopted 
 among them, the oracle commanded them to ad- 
 here to the religion of their anceftors {g). Am- 
 biguity and obfcurity were their general chara6le- 
 riftics ; and priefts returned fuch anfwers, as gra- 
 tified the confultors, and fuited their own purpofes, 
 and thofe of their rulers. In cafes where the 
 refponfes were more explicit, if the event did not 
 correfpond v/ith theprediflion, the priefts afcribed 
 the failure to fome error in the interpretation, or 
 to fome defeft in the mode of confulting the ora- 
 cle. In the tenth year of the fiege of Veil, the 
 Roman foldiers, dcfpairing of fuccefs, importu- 
 nately defired to return home : but the Alban 
 lake having overflowed, they were eafily prevailed 
 on to perfift i;i the fiege ; as an oracle declared, 
 that the city of Veii would be taken, the very 
 
 {g) Cicero de Leg. ^,ib. 11, Cap. xvi. 
 
 year 
 
74 ^^^ ^>0' of th& Effects 
 
 SECT, year in which the lake overflowed (Jo). In all 
 cafes priefts, initiated in religious myfteries, cb- 
 ferved the profoundell fecrecy j and encouraged 
 errors, which were beneficial to the ftate, anc} 
 profitable to themfelves. We cannot entertain a 
 doubt, that thefe jugglers turned to their own ufe, 
 large fhares of the donations made to the temple? 
 in which they prefided. When the Romans con- 
 fulted the oraclcj about the overflowing of the 
 Alban lake, we find, toy/ards the conclufion of the 
 Delphic anfwer, quoted at large by Livy, that the 
 intereft of the temple and priefl;s was not forgotten 
 nor difregarded, " When you have ended the 
 war," fays the god, " and vanquiflied your ene« 
 niies, bring ample offerings and (donations to my 
 temples (/).'* Vandale {k) affirms, that cities, 
 where oracles were confulted, were chiefly inha- 
 bited by inn-keepers, by fellers of frankincenfe, 
 fpjces, and beafts for facrifice ; and by augurs, 
 arufpices, priefl:s, poets, and other miniflers of 
 religion, who derived a fubfiflence from the lucra- 
 tive traffic. Thefe impoftors difpatched emifla- 
 ries to diftant regions, to propagate the fame of 
 oracles; and employed fpies at Rome, and other 
 places, to obtain intelligence of the bufinefs of 
 confultors (/). An extraordinary impolture was 
 
 {h) Livy, Lib. V. Cap. xv. and xvi. (;) Ibid. 
 
 {k) Differt. L de Oracularum Ethnicorum Origine & Aut 
 thoribus. Cap. v. 
 (/j Ibid. Cap. u 
 
 pra6lifc4 
 
€f Religion en Mankind. f^ 
 
 .praftifed by the oracle of Trophonius, on tliofe sect. 
 5vho confulted it; he who defcended into the cave \^ ^' mj 
 of this god, to confult his oracle, was required 
 to drink inebriating waters; and jugglers pra£lifed 
 deceptions on hini when he was thu^ intoxicated. 
 While the confultor was befide himfelf, or other- 
 wife unguarded ; or by overhearing his prayers to 
 Tropbonius, or by intelligence of his domefticSj 
 ihe priefts difcovered his buiinefs, and were pre- 
 pared in their refponfes (m). Thefe men fome- 
 times protra6led the time, by prayers, facrifices, 
 ablutions and infpeftion of the bowels of animals; 
 that they might, in the interval, obtain fome hint 
 of the errand of confultors. Thofe who defire 
 further information with refpe6l to oracles, I fhall 
 refer to this eminent writer, who is fo learned on 
 the fubjeft. 
 
 Let us now take a view of the political effeSs Some par- 
 
 • n ^ 11 • n ticular eft 
 
 of paganifm, when employed, as an mltrument, feftsof Pa- 
 in the hands of legiflators and rulers of flates. HeatiTen '" 
 Finding the people rough and fuperftitious, and ^^l"^^' 
 themfelves, for the moft part, ftrangers to true re- 
 ligion and its genuine effefls, lawgivers and chief 
 magiftrates took advantage of the prejudices of 
 their fubje61s, and converted falfe religion to the 
 ufeful purpofe of civilization, and retraining the 
 ferocity of rude and uncultivated focieties^ 
 J-.ivy(») affures us, that this was the obje6l of 
 
 (m) Difleit. I. de Oraculorum Ethnicorum Origlne 8c Au-» 
 thoiibusj Cap. viii. (»} Lib. 1^ Cap. xix. 
 
 Numa 
 
7 6 The Hiftory of the Effe^s 
 
 SECT. Nurna in inflituting religious rites in his infant re- 
 V — „ — f public. O. Curtius (o) affirms, that nothing go- 
 verns barbarians more effeclually than falfe reli- 
 gion ; that, when under its influence, they are 
 more obedient to priefts than to generals; while 
 they are cruel, fickle, and ungovernable, uninflu- 
 enced by that principle. As to the influence of 
 paganifai in the Roman empire, I fliall be more 
 particular, and point out its political efFetts in 
 "Vvar and peace, in eleclions of kings and afTem- 
 blies of the people. It was an eftablifhed cuftomi 
 of the Romans, in almoft every enterprize civil 
 or military, to draw prefages of the event from 
 the flight or chirping of birds, the entrails of 
 beafls, the anfwers of oracles, the interpretation 
 pf dreams, and prodigies (^p). In all thefc cafes, 
 the priefls were interpreters, and explained every 
 thing, as beft fuited their political convenience, 
 Magiftrates were depofed, and public affemblies 
 were adjourned or diffolved, when thunder and 
 lightning came from the left. Tully (^) afiureg 
 us, that it was unlawful to hold affemblies, while 
 there was thunder and lightning; and infinuates, 
 that for the fervice of the republic, they fought 
 pretexts for difbanding the people. Livy ac- 
 
 {a) Lib. IV. Cap. xxxix. 
 
 (/) De Nat. Deor. Lib. U. Cap. Ixv. 
 
 {q) De Divin. Lib. II. Cap. xviii. 
 
 c^uaints 
 
of Religion on Mankind. yj 
 
 quaints us, that the augur, at the eleQion of s E c t. 
 Numa, having marked out the divifions of the 
 heavens with his curved ftafF, and laying his right 
 hand on Numa's head, thus addrefled a prayer to 
 Jupiter: *' We pray you, father Jove, if you 
 approve of this Numa, whofe head I hold, for 
 king of Rome, to give fome fign of your appro- 
 bation within thofe limits which 1 have marked 
 out with my ftafF (r)." Among the Romans, fa- 
 perflition and ignorance were the bulwarks of the 
 Patrician prerogatives, againfl the encroachments 
 of the Plebeians, This latter clafs were perpetu- 
 ally inftigated by feditious tribes, to extort from 
 the nobles a fhare in the public offices, which had 
 been monopolized by the Patricians. Of all their 
 various artifices to counterafl, and defeat the de- 
 figns of the Plebeians ^ fuperilition was the chief; 
 by its influence they depofed magiftrates, and pro- 
 rogued affemblies, which were met to enaft popu- 
 lar laws ; and by the means of this inflrument 
 they were enabled to enlarge their own authority, 
 and abridge that of the people. In the year of 
 Rome 356, the military tribunes were all, except 
 one, eletled from the Plebeians : the fame year 
 a plague and famine having raged at Rome, the 
 Patricians took advantage of the terrors and cre- 
 dulity of the people, to inveigh againfl the inno- 
 vation, as the caufe of thofe difafters. They 
 
 {r) Lib. I. Cap. xviii. 
 
 maintained^ 
 
^je Hijlory of the Effem 
 
 maintained, that the gods were angry at the ad- 
 miffion of plebeians to the confalar dignity ; and, 
 hy this artifice, prevailed on the people to redore 
 the ancient mode of eleftion, and to choofe mili- 
 tary tribunes of the fubfequent year out of their 
 own body (5). After Rome had been burned by 
 the Gauls, the people, urged on by their tribunes, 
 were with difficulty prevented from removing to 
 Veii, and making that city the feat of empire. 
 Camillus diverted them from their purpofe by a 
 fpeech, the conclufion of which was a pathetic 
 addrefs to the prejudices of a fuperflitious people. 
 " Here, in this city, fays that general, have been 
 preferved the facred fires of Vefta ; here the 
 fliields, fent down from heaven, have been de- 
 pofited ; while we remain in this city we may be 
 certain of the prote6lion of the gods (/)." 
 ipeftsof Many of the prodigies related by Livy and 
 
 ■various Pa- . _ /> i r j • r 
 
 ganTuper- Diouyfius wcrc fo ablurd, as to impofe on the 
 credulous vulgar only. Other phenomena, fuch 
 as eclipfes, comets, meteors, fhowers of blood and 
 flones, or monftrous births, were accounted prog- 
 noftics of direful events, and have terrified whole 
 Roman legions who were ignorant of the caufes of 
 thofe appearances. Few generals would hazard 
 an engagement, or undertake any expedition, 
 without confulting the minifiers of religion, wha 
 judged of the event from the eafe or difficulty with 
 
 (*) Livy, Lib* V, Cap, xir, (/} Ijjid. Cap, iiv. 
 
 3 which 
 
cf Religion on Mankind, yg 
 
 -^'hich a viflim was led to the altar. If it ftrug- sect. 
 gled on receiving the blow ; if it ran away ; if the " 
 
 entrails fell out of the prieft's hands ; or if certain 
 animals croffed the way to the left ; in all thefe 
 cafes it was reckoned a certain (ign of the difplea- 
 fure of the gods. When an ox, led to be facri- 
 ficed, advanced with an eafy air, in a right line^ 
 and without refiftance, it was accounted a good 
 omen and luckly prognoftic : whereas, his refift- 
 ance, his windings, and manner of falling, gave 
 rife to feveral interpretations. Arufpices examin- 
 ed the entrails of vi6iims, and concluded the gods 
 approved of a projeft, if they were fouitd ; and 
 condemned it, if they were defeftive. The Ro- 
 mans imagined, that the facred chickens were ne- 
 ver neglected without iofs ; nor attended to with- 
 out fuccefs (li) : and fuppofed that thefe birds 
 could tell better when to engage, than an ex- 
 perienced general (zy). In confequence of this 
 opinion, the generals of thofe days were fo atten- 
 tive to fuperflitious rites, that they ufually fuf- 
 pended an enterprife, until they confulted the 
 chickens, and their keeper, about the event. 
 Upon their feeding greedily, or only fcattering 
 their food, was thought to depend the fuccefs of 
 a battle ; often the fate of a kingdom or ftate. 
 Hiftory acquaints us, that the commander who 
 treated them with difrefpect, was certain of being 
 
 iu) Minucius Foelix, Se^, xxvi, (w) Bayle's Obfer- 
 
 ▼ations, 
 
 cenfurei 
 
go ^^e tiiftory of the Effe^s 
 
 cenfured as impious, and the author of public ca- 
 lamities. In t'iC firfl Punic war, the chickens be- 
 ing confulted by offcrring them food, and the birds 
 having declined it, Claudius Pulcher flung them, 
 in anger, into a pool of water, that they might 
 drink, as he exprefTed it, fince they refufed to 
 eat. Tully (a;\ in the charafter of Lucilius, re- 
 lates this inftance of impiety, affirms that this ridi- 
 cule of the gods was the caufe of a defeat at fea, 
 and of great grief to himfelf and country ; and 
 that the mattention of his c- -league Junius to the 
 aufpices, was fuppofed t*^ ha^'e occafioned the lofs 
 of a fleet in a ftorm : therefore, fays Lucilius, 
 Claudius Pulcher was condemned by the people 
 and Junius put himfelf to death. Cicero obferves, 
 on the death of thefe two men, that the republic 
 was enlarged, during the command of men who 
 had been attentive to religion. We are told of a 
 Jew who was prefent, when an augur commanded 
 the army to halt, until he obferved the flight of 
 a bird, and drew a prefage from the direcftion 
 which it took. The Jew, who was but a private 
 foldier, fliot at the bird and killed it with an ar- 
 row, to convince them of the folly and abfurdity 
 of their fuperftitions. The augur and others, en- 
 raged at the impiety of the Jew, poured out curfes 
 and malediftions upon his head ; in anfwer to 
 which the Jew exclaimed, " What infatuation, to 
 fuppofe that this bird, which forefaw nothing of its 
 
 (.v) De Nat. Dcoium, Lib. U, Cap. iii. 
 
 own 
 
of Religion on Mankind, 8 1 
 
 own death, fhould foretel any thing of the event sect. 
 of our journey (jk). ^— v — ' 
 
 The hiftorv of the Romans allures us, that their Paganifm 
 
 ^ J • 1 • aflifted the 
 
 fuperftitions affided them m extending their con- Romans ia 
 
 1 1 I • 1 extending 
 
 quefts. They rarely ventured a battle, without a their con- 
 ftrong perfuafion of the approbation of the gods, ^''^'"" 
 fignified to them, by the various means ah-eady 
 defcribcd. Certain of the divine proteftion, fol- 
 diers marched into the field of batde, infpired 
 with religious confidence; and fought with that 
 intrepidity, which commonly enfures fuccefs. 
 Nothing could more forcibly exeiie foldiers to 
 martial achievements, than to fee their generals 
 animated by the fame cnthufiafm ; nor fo ftrike 
 terror and confternation into foes, as to fee ad- 
 verfc leaders, confident of the immediate protec- 
 tion of the gods, rufh forward unawed by danger, 
 unterrificd by death. So great was the influence 
 of fupcrftition on the minds of Roman officers and 
 foldiers, that Cicero {z) afcribes to it the extra- 
 ordinary fjrtitude, with which they encountered 
 dangers : generals often expofing themfelves to 
 certain death, rufhing blindfold among their ene- 
 mies, and devoting themfelv^es to the immortal 
 gods, for the fervice of the republic. The fame 
 author {a) afferts, that the inftruments, to which 
 die Romans were chiefly indebted for the conquefl 
 
 \y) Eufebii Pra?p. Evang. Lib. IX. Cap. ii. 
 (z) De Nat. Deor. Lib, IL Cap. iii. 
 { « ) Be Arufpicum refponfis, 
 
 G of 
 
8i lie J-iytory of thi Effects 
 
 5 E c T. of the world were not ftrength and policy, but 
 ■■ - -^ ipipfy and religion. Horace (^) afcribes vi6lory 
 and extent of empire to the religious principle ; 
 and in the fame ode, attributes all the miferies. 
 which Italy endured to a difregard of that princi- 
 ple. Here I cannot avoid pointing out one very 
 extraordinary effeft of Pagan fuperftitions \ name- 
 ly, that by extending the Roman conquefls they 
 contributed to difleminate the Chriftian religion. 
 The knowledge of the gofpel was more rapidly 
 diffufed through one great empire, where a gene- 
 ral communication muft neceflarily have fubfifted, 
 than it could pofTibly have been propagated through 
 fo many diflinft and independent republics (c). 
 Superftition It is a curious obfervation, that as fuperftition 
 trth" de- was inftrumental in the growth of the Roman em» 
 SieRomrl pi"*^* ^^ ^^ contributed to fubvert and dellroy it, 
 empire. 'jj^g truth'of this obfervation appears, from the 
 following fads, with which hiflory acquaints us, 
 Woden, a great warrior, being banifhed from 
 Afia by Pompey, retired with his followers to the 
 TiOrthern kingdoms ; and conquered Norway, Swe- 
 den and Denmark. Finding his end approach- 
 ing, he alTembled his friends together, gave him- 
 felf nine wounds in a circular form in their pre- 
 fence, and declared he was going to be enrolled 
 with the other gods of Scythia, and would reward 
 $3.11 who died intrepidly, with arms in their hands, 
 
 {h) Carm. Book III. Ode VI. v. 5. 
 
 (f) BofTuet's tjift, of the World, Part III- 
 
 5 By 
 
cf Religion on Mankind. S3 
 
 By, his bravery, artifices, and felf-murder, he was sect. 
 deified after his death by a fuperflitious people; 
 and his do6trines contributed to the deftrudlion of 
 the Roman empire (J). His followers called him, 
 by way of honour, the god of armies, the father 
 of flaughter, the depopulator, the incendiary. 
 Warriors promifed to devote a certain number of 
 perfons to him who was fuppofed to proteft the 
 valiant ; or to choofe vidlims to follow him to ihc 
 other world, where they were to be happy. The 
 effccl of this dodrine was to render men fierce, 
 defperate and enterprifing, and to infpire an en- 
 thufiaftic and facred thiril for blood (e). The 
 revenge of injuries offered to their country or pa- 
 rents, the Scythians confidered as a facred duty ; 
 Woden adopted this bloody dotlrine and recom- 
 mended it to the Cimbri, Germans and other 
 northern nations; in order to fpirit them up againft 
 the Romans, who baniflied him from his country. 
 This vindiBive fpirit continued, a long time, 
 rankling in their breads, before they were enabled 
 to gratify it by their aftions : but when they had 
 recovered the lofTes which they had fuftained, in 
 their wars againft the Romans, they invaded the 
 weftern empire, deftroyed the Roman ftate,and fully 
 revenged the fuflferings of their anceftors(y^). Thus 
 the Roman empire, which owed much of its gran- 
 
 [d] Williams's Hift. of Northern Kingdoms, Book II. 
 {e) Refnal's Settl. Vol.11. Book I. 
 (y] Williams, ibid. 
 
 G 2 deur 
 
§4 ^^ Hijlory of the EffeBs 
 
 SECT, deur to the artifices of priefts, and to rigid virtue, 
 *_ — ,r— It' was utterly deftroyed by the vices of the Romans, 
 and the do6lrines of this impoftor. Montefquieu(^) 
 afligns feveral caufes of the decline of the Roman 
 empire, and the depravity of its inhabitants ; 
 while Montagu {li) confiders the " atheiflical doc- 
 trines of the fe6l of Epicurus as the real caufe of 
 the rapid depravity of the Roman manners 3 as 
 long," fays this ingenious writer, " as the religious 
 principle remained, it controled manners and 
 checked the progrefs of luxury in proportion to its 
 influence ; but when atheifm had corrupted this 
 principle, the great bar to corruption was removed, 
 and the paffions were left without check or con- 
 trol." I admit, that the immoral principles of 
 Epicurus tended to corrupt the manners of the Ro- 
 mans ; and that the fuperflitions of this people at- 
 tached them to their country, and rendered them 
 valiant. But to fupport his opinion he ought to 
 have proved, that the gods of the Heathens en- 
 joined morality, and forbade luxury and diflolute- 
 iiefs of manner^. If the fuperftition of the Ro- 
 mans was not a fyftem of pure morality, I cannot 
 comprehend, how atheifm, or a difbelief of falfe 
 gods, could pofTibly have led to vice, or depravity 
 of manners. 
 Theftateof I havc now exhibited a few of the moft flriking 
 Imfng^Pa- inftajices of the influence of ancient Heathenifm^ 
 
 s;ans proves 
 
 the neceflity {g) Rife and Decline of the Roman Empire. 
 
 fuV7aTd?' i^) Montagu's Rife and Fall of ancient Republics. 
 
cf Religion on Mankind. 8^ 
 
 in fome Pagan countries ; and the hiftory of every sect. 
 other Gentile nation will furnifh numerous in- _ ^ _<■ 
 fiances of fimilar eiFe6ls. But as modern Paganifm 
 is lefs known to moft readers than ancient, 1 (hall, 
 in my third feclion, point out its fruits; and con- 
 clude with a few general observations on the con- 
 tents of this fe6lion. From what has been deliver- 
 ed, the Pagan religion appears, in many inftances, 
 to have been a fyflem of cruelty, fraud and im- 
 purity, blended with fome innocent devotions af- 
 cribed to it by Mr. Gibbon. Priefts were not 
 required by their duty, to inftruQ: men in mora- 
 lity; and philofophers were infufEcient to incite 
 men to virtue, by precept or example. Some 
 philofophers, it muft be admitted, condemned the 
 popular religion and idle fables of the poets ; and 
 entertained exalted ideas of God and his attributes : 
 but thefe ideas were blended with vulgar errors 
 and fuperftitious pra6lices. The wifeft fages vifit- 
 ed the temples, whofe rites and ceremonies they 
 affefted to defpife ; and encouraged divination and 
 all the other artifices of ftatefmen. Socrates be- 
 ing accufed of not acknowleding the gods of the 
 republic, Xenophon (z) appeals to his condu6t, 
 for a refutation of the charge ; fince he was often 
 feen to facrifice in his own houfe, and in the 
 temple. Befides, no perfon can deny that he 
 believed in divination ; fince he declared, he re- 
 
 (/} Memorab. Defence of Socrates. 
 
 G J ceived 
 
S6 The Hijlory of the Effe^s 
 
 SEC T. celved counfcl from his guardian demon, and fa- 
 crificed a cock to Efculapius, at the hour of his 
 death. Plato (^) obferves, that the Delphic oracle 
 ought to direft, what gods the ftate fliould wor- 
 Ihip ; and prefciibe the mode of adoration. Ci- 
 cero (/) affirms that a wife man fhould adhere to 
 the facred rites of his anceflors ; and Epiftetus {in) 
 recommends offering up libations, facrifices and 
 firll fruits ; after the cuffom of his country. Since 
 then the luminaries of the Pagan world did not 
 oppofe, but encourage the popular religion, and 
 conformed thcmfelves to the eflablifhed worfhip ; 
 fince, in many infl;ances, they were ignorant of 
 true religion, and bound by the laws to fupporl 
 the falfc ; and fince they wanted information to 
 diffipate error, and authority to enfore the pre- 
 cepts of morality ; how deplorable was the condi- 
 tion of the Heathen world, unaffifted by fome ex- 
 traordinary illumination ; how infuperable their 
 ignorance, and how neceffary the divine intcrpo- 
 fition ? The infufficicncy of philofophers, to pre- 
 fcribe a rational mode of worfhip, and to enforce 
 their precepts by proper fandlions, proves the e.t- 
 pedience of fupernatural affiftancc, to extricate 
 men from fuperftition and its direful effe8s. I 
 now proceed to fliew, that the Hebrew lawgiver 
 delivered his people from the idolatries prevalent 
 
 \Jk) Laws, Book VIII. ipfo initio. 
 {/)■ DeNat. Deor. Lib. III. Cap. lu 
 {rn) Enchiridion, Cap. xxxi. 
 
 in 
 
tf Religion on Mankind, 87 
 
 in his time ; and that the law, the prophets, and sect. 
 the judgments of God, afterwards preferved thei 
 Jews from thefe and other fuperftitions, which 
 have already been defcribed ; while Chriflianity 
 banilhed Paganifm from many Countries, and ex- 
 tended the benign influence of the gofpel to all 
 nations where it has been eftablifiied, as will ap- 
 pear in the third fe6lion, t 
 
 O 4 w> E C Td 
 
S3 
 
 the llijiory of the liffecls 
 
 S^E4P T. IL 
 
 
 
 Effects of Judaism on the Hebrews them- 
 selves, AND ON T^E SENTIMENTS OF pAGANS. 
 
 Defign of the mhades of Mofes and of his whole law, 
 -—Intention and effeBs of the fahbath. — Of the 
 Hebrew fejlivals, — Of the fabbatical yeaVy jubilee 
 and laws of u/ury. — Of clean a7id unclean beajis 
 and the place of worfliip. — Means employed toproA 
 cure refpe^for God, — Of the tabernacle and tern- 
 pie. — Of facrifices and lujlrations. — Tendency of 
 the theocracy and of temporal fan^ions. — EffeBs of 
 thoje fan^ions in the time of judges. — Effe^s of 
 them in the time of kings. — Intention cf par tic alar 
 laws and rites of Judaijm. — The fame fubjeH con- 
 tinned. — The fame fubjcB continued. — General ten- 
 dency of the Mojaic rites^ preceptSy and prohibitions, 
 "—The Mofaic rites and injliiutions local and iem- 
 porary. — Laws of Mofes prferable to thofe of 
 Pagan lawgivers. — His writings of divine autho- 
 rity — Temporal fanElions prove his divine com- 
 mijfion. — the truth of his account confirmed by 
 B ryant . — Judaifm imperfcH. — Judaifm prepared 
 men for the go [pel. — Hebrew writings ufeful in 
 chronology and hiflory. — M.ofaic account of the crea- 
 tion tends to remove fom^e errors of naturalijls. — 
 
 Jews 
 
cf Religicn en Mankind. %^ 
 
 Jeius and their tenets known to ancient Pagans.-^ 
 Hebrews and Heathens relate the fame faUs.—^ 
 Plato borrowed from Hebrews. — Orpheus j HomeVy 
 Solon and others borrowed from them. — Greeks in- 
 debted to them by the ttfimony of the learned.—^ 
 Anient philofophers borrowed their theology. - 
 Greek philofophers were plagiaries. — Their abfur- 
 dities prove that they borrowed their theology. — D/- 
 vine attributes not invefigated by reafon. — Brucker 
 errs in denying that Heathens borrowed from He- 
 brews. — The fame fubje£f continued, — He errs in 
 denying that Plato borrowed from them. — He errs 
 with refpccl to the fmilitude of JezvifJi and Pagan 
 dogmas. — Whether the law allowed of human facri- 
 fees. — How far it was lawful to ejeEl and defroy 
 the Canaanites. — The ele^ion of the Hebrews no 
 argupient of divine partiality. 
 
 OF all people of the earth, there are none to s e c t. 
 whom the attributes of God have been fo , J l^j 
 clearly exhibited, as to the Hebrew nation : they Defignof 
 were convinced of his power, by his miracles in oj-^j^J^s'^'^* 
 Egypt, and by their deliverance from fervitude ; ^"A°^,*!^! 
 of his goodnefs and wifdom, by his compliance 
 with their infirmities, and employing the mod 
 likely means to render them mora] ^ and of his 
 juftice, by his rewarding the obfcrvance and 
 punifhing the violation of his laws, even in this 
 life. In the early ages of the world, when mens 
 underftandings were unaccuftomed to abftrufe rea- 
 
 1 fonings, ,1 
 
go ^^he Hijlory of the Effects 
 
 SECT, fonings, fuch extraordinary exertions of the divine 
 « — ^v — ' attributes were abfolutely necefiary ; fince even 
 in refined ages, it requires attention and labour to 
 deduce thefe attributes either from caufes or ef- 
 fe6ls. God fufFercd Pharaoh's heart to be harden- 
 ed that he fhould not let the Ifraelites go ; in or- 
 der to difplay his power to both Ifraelites and 
 Egyptians, and that the former of thefe people 
 fliould be fenfiblc of this and other attributes, 
 when exhibited to their fenfes, and felt by them 
 experimentally. Mofes diftated fome laws, which 
 were applicable to all nations, and of perpetual 
 obligation ; while others were local, and adapted 
 to their particular circumftances, in the land of 
 Canaan. The decalogue, though peculiarly ad- 
 dreffed to the Ifraelites, is applicable to all na- 
 tions, as men and citizens ; while God authorifed 
 Mofes to enad feveral political and ceremonial 
 laws, well fuited to the exigencies of his people. 
 We are not to confider the Jewifh inftitution, as 
 a complete fyftem of religion ; even Mofes knew 
 it to be defe8ive, and would have furnifhed a 
 more perfect one, were it not for the hardnefs of 
 their hearts. It appears from feveral paffages of 
 Exodus, which were prior to the Levitical law, 
 that he wiflied to revive the old patriarchal fyf- 
 tem {a) ; the Hebrew do6lors {h) maintain, that 
 his chief defign was to inculcate reverence towards 
 
 [a) Exod. Ch. xix. and xxv. {h) Thomas Burnet de 
 
 iide & officio Chriftiaoorum. 
 
 God 
 
bf Religion on Mankind. ^t 
 
 God and good-will to man j but finding their sect. 
 pronenefs to idolatry, on his return from the - , _ ' ,,,1 
 mount, he indulged them with numerous rites ; 
 for the purpofe of diverting them from the wor- 
 fliip of idols. When they defpifed the covenant 
 and decalogue, and manifefted an attachment to 
 the worfliip of calves ; then did the lawgiver give 
 them a multitude of rites ; in order to wean them 
 from idolatry \ and we find thefe rites condemned ' 
 by the prophets as defpicable and ufelefs, when 
 unaccompanied by juftice, mercy, and integrity of ' 
 
 heart (c). To form a juft idea of the influence 
 of the Jewifh code, let us take a fliort view of the 
 feafls, rites, cufloms, precepts and prohibitions of 
 Mofes : fuch a view will readily convince the rea- 
 der, that each and all of them tended to one 
 great end, to promote morality ; to extirpate or 
 prevent idolatry ; and to preferve a knowledge of 
 the one true God. In treating on this fubje6l I 
 fhall confider the efFe6ts of the Jewifh ordinances 
 in the Hebrew government ; and alfo the influ- 
 ence of the Mofaic and prophetic writings on the 
 theology of the mod celebrated Pagan philofo- 
 phers. 
 
 The greater part of mankind in the early ages intention 
 of the world, believed the flars, fun, moon and ot the fab- 
 other planets, to be eternal ; and confiSered thefe 
 and other parts of the vifiblc world as chief ob- 
 jects of adoration. To remove the opinion of the 
 
 {() Pfalm V. Ifai, i. Jer. vi. 20. Hofea vi. 6. Micah vi. 8. 
 
 eternity 
 
5« "The Hijlory of the Kjfe5fs 
 
 SECT, eternity of the world, Mofes afTures the Ifraelitei 
 that God created thofe things which Gentile na- 
 tions deemed eternal and divine ; and that the 
 fabbath was inftituted to commemorate the crea- 
 tion, and to induce men to look upon created 
 things as unworthy of their worfhip ((i). That 
 the prevention of idolatry was the primary end of 
 its inftitution, appears from feveral pafTagcs of the 
 Old Tcftament : men are exhorted to fhun idols 
 in the lame paffages of fcripture which enjoin an 
 obfervancc of the fabbaih ; and the worfhip of 
 idols and breach of the fabbath are frequently 
 joined together in holy v^rit (<?). But befides the 
 original intention of fabbatical reft, this feftival re- 
 tnindrd them of their deliverance from bondage ; 
 contributed to infpire them with humanity to 
 ftrangers and domeftics j and to mitigate the ri- 
 gours of fcrvitude in defpotic governments, where 
 mens bodies might be worn with inceffant toil 
 without a day of recreation (/). After the re- 
 turn of the Jews from the Babylonifh captivity 
 they obferved the fabbath fo ftritlly, that they 
 thought it unlawful to travel beyond a certain 
 diftance, to kindle a fire, or drefs meat on that 
 day ; and v;ere fo fuperdiLioufly rigid in this re- 
 fped:, that they decHned even felf-defence when 
 
 (</) Spencer de legibus Hqbrasorum, Lib. I. Cap. iv. 
 [e) Exod. XX. 1 6. Exod. xxiii. 12. Lev. xxvi. i. Ezek. 
 XX. 18. Ezek. xxii. 8. Ez.k. xxiii. 57. Malachi i. 44. 
 (/) Fiddes's Body of Divinity, Vol. IL p. 85. 
 
 attacked 
 
of Religion on Mank'md. ^j 
 
 attacked on the fabbath. Having experienced s e c t. 
 the inconvenience of their abfurd rigour, they ^ ^- / 
 decreed it lawful to fight in defence of life on this 
 day ; but this decree not fuffcring them to defrroy 
 the enemies works, or prevent their defigos until 
 they came to execute them, Pompey forbade his 
 foldiers to attack the Jews on the fabbath, but to 
 employ all diligence in erefting their engines and 
 advancing their works; by which ftratagem they 
 foon poflefTed themfelves of the temple and city 
 of Jerufalem {g). 
 
 The Ifraelites who fettled in Egypt during Jo- ofthcHk, 
 
 ri> ^ ' • n • I'-i -ii ii* brew fclli« 
 
 leph s admmiitration multiplied quickly, and their vais. 
 defcendants, a little before the time of Mofes, were 
 a warlike, rich and well-united people, indefati- 
 gable in trade, agriculture, and feeding numerous 
 herds. The Egyptians, alarmed at their growing 
 power, obliged them to carry heavy burdens, in 
 order to enervate their bodies, and prevent their 
 encreafe. Pharaoh, finding thi:: m.ethcd unfuc- 
 cefsful, dire6led the midwives to dedroy al! the 
 males; and, when they evaded that orier, com- 
 manded even the parents to drown their male 
 children in the river Nile. About this period, 
 Mofes was fent by God, to remonftrate with Piia- 
 raoh, about his cruelty and injuPace ; to condaft 
 his people from this land of fcrvitude ; to con-r 
 vince that prince of bis divine commiffionj by 
 feveral miracles wrought in his prefence, and ov 
 
 {^) Levd^'s Hebrew Autiquliics, Booklv\ Chap, xvi. 
 
 feveral 
 
04 ^'-^^ Hifloty of the EffeSfs 
 
 SECT, feveral fuccelTive plagues infli6led on his people. 
 Thefe miracles, however tremendous, did not 
 prevail on the king to let them go ; until God 
 fent an angel to deftroy the firfl-born of Egypt 
 both of man and beaft ; while he pafTed over the 
 houfes of the Ifraelites. In confequence of this 
 judgment, they were permitted to depart, and the 
 Jewifh lawgiver inftituted the pafTover, to com- 
 memorate this deliverance ; to remind them of 
 the miraculous power by which it was accomplifh- 
 ed i and of the goodnefs of God which they were 
 fo apt to miftruft (A). The feaft of Pcntecoft ce- 
 lebrated the delivery of the law by Mofes in fifty 
 days after the feaft of PalTover: the Ifraelites met 
 ^^nnually on that feftival, to return thanks to God 
 for their harveft, and to commemorate his mercies, 
 by facrifices and public rejoicings (7). On the 
 feaft of Tabernacles they returned thanks, for the 
 fruits which they gathered in, and for the happi- 
 nefs which they enjoyed in commodious habita- 
 tions, who formerly wandered about in the wilder- 
 nefs without any certain abode {k). The feaft of 
 New-moons, as it determined the times of the other 
 feftivals, was celebrated by the found of trumpets; 
 by extraordinary facrifices (/) ; by abftin&nce from 
 fervile works (???) ; by attendance on divine fer- 
 vice (n), and by offering the firft fruits of every 
 
 [h] Fiddes, Vol. II. p. 86. (/) Exod. xxiii. Lev. ix. g« 
 
 (i^) Lewis, Book IV. Chap. xx. (/) Numb, xxviii. 11, 
 
 (;/r) Amx)s viii. 5. (?/) 2 Kings iv. 23. 
 
 Kionib 
 
cf Religion on Mankind. g^ 
 
 month to the giver of all things. Mofes limited sect. 
 his feafts to three, while Heathens devoted a great <^ -y ,^ 
 part of every year to the celebration of theirs ; 
 his feftivals commemorated fome fignal benefits, 
 while theirs were celebrated on frivolous and often 
 on ridiculous occafions : the former were dedi- 
 cated to exercifes of piety as well as mirth ; while 
 thofe of the latter were chiefly devoted to idlcnefs 
 and debauchery. 
 
 Befides thofe annual feafts, the Hebrews had or the fab. 
 
 batical vear. 
 
 Other folemn times of devotion, and obferved every jubilee,' and 
 feventh year, as a year of reft and ceflation from ufury. 
 labour. They were forbade to plow, fow or 
 prune ; and what the earth produced fpontane- 
 oufly that year, belonged as much to flrangers, 
 orphans, and poor, as to the proprietors of the 
 ground (o). The fabbatical year infpired Ifraelites 
 with humanity to ftrangers and ftaves, and taught 
 them their dependance on that God, who pro- 
 vided for them fo abundantly. On this year, in- 
 folvent debtors were difchargcd from all debts 
 conjLjf.afted to fupply the neceffaries of life j and 
 the great end of the releafe, was to prevent the 
 dijirefted Hebrew from flying to Gentiles, and for- 
 faking his religion. None except Ifraelites or pro- 
 felytes of righteoufnefs were difcharged from their 
 debts; and thisprivilege was refuicd to ftrangers, and 
 even profelytes of the gate (^). The jubilee was en- 
 
 (o) Lev. XXV. 4, 6, Dcut, xv. 2. 0) Lewi?, Eook 
 
 ^V, Chap, xxiii 
 
 joined 
 
9^ "l^he Hifiory of the EffeSls 
 
 joined on every fiftieth year, and had almofl the 
 fame privileges as the fabbatical, with this diffe- 
 rence ; that the fabbatical year releafed men from 
 their debts, while fervants were manumitted, and 
 lands reftored to old proprietors on the year of 
 jubilee. There was no agriculture in this year, 
 all things were in common, and to bondfmen and 
 perfons reduced to poverty, the joys of this folem- 
 nity were boundlefs and fincere. This feafon re- 
 ftored to them liberty and property ; the prifou 
 doors were opened, flaves were releafed, and every 
 man was reflored to the enjoyment of his ancient 
 poffeffions : all flaves and prifoners were declared 
 free by the found of trumpets, all lawfuits were 
 ended, and all lands fold or mortgaged were re- 
 Itored to the old proprietors (^). The chief de- 
 fign of this infiitution, was to preferve the equality 
 at firft eftablifhed in the Hebrew republic ; and 
 the great object of that equality was to attach men 
 to a country, where their eftates could not be 
 alienated, for more than half a century, and to 
 prevent their flying from Paleftine and changing 
 their religion ; by removing all apprehenfion of 
 perpetual poverty and oppreffion (r\ None but 
 Ifraelites or circumcifed converts could enjoy the 
 benefits of the jubilee ; and even thefe might for- 
 feit its benefits, if they fold their poffelfions to 
 carry on trade, or for any purpofe but a fupply of 
 
 [q) Stackhoufe's Body of Divinity, Se^. 4. 
 (V) Lewis, Book IV. Chap, xxiii. 
 
 their 
 
of Religion on Mankind. 97 
 
 their neceflities. The law relative to ufury was ^ ^^ '^* 
 
 founded on their polity with refpeft to property, \ „~i 
 
 and abfolutely unjuft with refpe6l to other nations ; 
 a man having as juft a right to what his money 
 produces by trade or otherwife, as to the rent 
 made by the induftry of others. The prohibition 
 of ufury being founded on an equal divifion of 
 land, there could be no reafon for it in countries 
 where that equality did not fubfift. A people 
 little concerned in commerce were not fuppofed 
 to borrow, except to relieve them in diftrefs, and 
 the prohibition was intended as an indulgence to 
 fuch men ; " if thou lend thy money to any of my 
 people that is poor, thou flialt not be unto him 
 as an ufurer (5) ;" that is, thou fhalt not treat 
 him with rigour, as is the cuftom of ufurers. In 
 Leviticus [t) they were abfolutely forbade to take 
 ufury from a brother Ifraelite reduced to poverty, 
 or from a profelyte ; but there is a paffage of 
 Deuteronomy (it), which feems to tolerate ufury 
 towards perfons who are neither Jews nor pro- 
 felytes. 
 
 The Jewifh legiflatordiftinguifhed between clean Of clean 
 and unclean beads, and excluded fome animals beads and 
 from the tables of Ifraelites (w) ; for the purpofe J"gj^£yj'' 
 of feparating them from convivial intercourfes at 
 the tables and feftivals of profane nations, where 
 they might be feduced to idolatry and the worfhip 
 
 (j) Exod. xxii, 25, (/) XXV. ^i^^ (a) xxiii. 10* 
 
 (w) Lev, xi. « 
 
 H of 
 
^he Hijlory of the EffeBs 
 
 oF flrange gods. This diftinflion mud have an- 
 fwered the intention of the lawgiver ; as men 
 would never fit down to table together, when the 
 difli that was delicious to one was odious to the 
 other ; and the Jew devoured the animal which 
 the Gentile thought facred. Ancient idolaters 
 paid the mofl fuperftitious veneration to different 
 animals ; the Egyptians in particular worfliipped 
 oxen, fheep and goats at Memphis, Heliopolis 
 and Mendes ; fome learned writers are of opinion, 
 that Mofes permitted his people to facrifice and 
 eat certain animals, in order to remove or prevent 
 an opinion of their fan6lity ; while he prohibited 
 others as unclean, which Heathens ufed in their 
 facrificcs, and myfteries of religion (x). This 
 lawgiver ordered to kill the animal at the time the 
 Egyptians were worfhipping it ; to roaft the flefh 
 which that people eat raw j to eat the head which 
 they never eat -, to drefs the entrails which they 
 never drefled, but employed in divination and 
 other purpofes of fuperftition. Nor were the He- 
 brews feparated from idolatrous nations, only by 
 the diftinBion of meats ; but by particularities of 
 drefs, language, government, cuftoms, times, 
 places of worfhip, and even by the fituation of 
 the country. The land of Paleftine was fortified 
 by nature, and almoll inacccffible ; which veriiied 
 Balaam's prediction, " the people fhall dwell alone 
 and fhall not be reckoned among the nations (j).** 
 (;r} Lewis, Book V. Chap, xvi, (j) Numb, xxiii. 9, 
 
 Heathens 
 
ef Religion on Mankinds 5'^ 
 
 Heathens believed in a multiplicity of gods whd sect. 
 prefided over woods, rivers, mountains and val- 
 leys, and worfliipped them in temples built in thefe 
 places : for the prevention of this idolatrous prac- 
 tice Mofes commanded the Ifraelites to worfhip 
 God in one place, and to bring burnt offerings 
 and facrifices,' and tithes and heave offerings to 
 the place chofen by the Lord God j and threaten- 
 ed to cut off thofe who difobeyed this order. 
 The prophet Zephaniah (z) intimates, that when 
 idolatry fliall be abolifhed, the worfliip of God 
 fliall not be confined to Jerufalem, but that it 
 fhall be lawful to worfhip God any where. An- 
 cient patriarchs performed divine; worfliip on hills 
 or mountains, and planted them with trees, that 
 the fliade might excite devotion, and the filence 
 of retirement infpire the worfiiippers with awe and 
 reverence. Ancient Heathens perverted this in- 
 nocent cuftom, by worfhipping the fun, moon and 
 ftars on high places, by confecrating groves to 
 their gods and heroes, and by making thefe groves 
 fcenes of impiety, impurity, and abominable profti- 
 tutions. To prevent fuch impure and idolatrous 
 rites, Mofes forbade planting trees near places of 
 worfhip, commanded his people to deftroy all the 
 places, wherein idolatrous nations ferved their 
 gods, to cut down their groves, and to demolifh 
 their altars and high places [a). That groves were 
 prohibited as a prefervative againfl idolatry, is 
 (z) Chap. ii. II, [a) Exod, xxxiy. 13. 
 
 H 2 evident 
 
loo The Uijlory of the Effects 
 
 evident from this, that pious kings afterv^ards ex- 
 tirpated them, and apoftate kings planted them (3). 
 Means em- Evcry prccept, prohibition, rite and cuftom of 
 procure'^re- ^^ IfracHtcs, their times and places of worfliip, 
 ^Q^^"^^ and the minifters of religion, were all calculated 
 to abolifli idolatry and beget a veneration for God 
 and his worfliip. In former times patriarchs, and 
 heads of families, exercifed the minifterial func- 
 tion J and every man offered facrifice in fields or 
 on tops of mountains to idols or demons. To 
 flop this fource of idolatry Mofes confined the 
 prieflhood to a certain family, who were zealous 
 in punifhing idolaters, and who did not fpare their 
 own relations J from an averfion to falfe wor- 
 fliip (c). The obfcrvance of times was alfo con- 
 ducive to the removal of idolatry ; it was ufual 
 v/ith ancient idolaters, to devote the whole month 
 of September to facrifices, fafts, and other ex- 
 ercifes of devotion ; nor can Spencer fee any rea- 
 fon why Mofes fhould crowd fo many folemnities 
 into one month, or dedicate the fame days of this 
 month to the feafts of expiation, trumpets and 
 tabernacles, but for the removal of idolatry. The 
 feafl of New-moons and Paffover were celebrated 
 at the times of the Pagan feafts ; fo that the Jews 
 could not attend to the feftivals of the Heathens ; 
 nor could any perfon who knew the fabbath was 
 inflituted in memory of the creation, ever worfhip 
 
 [b] Spencer de legibus Heb. Lib, I, Cap. vi, 
 
 (c) Ibid. Lib. IL Cap. vi. 
 
 4 the 
 
cf Religion on Mankind. loi 
 
 the creature in (lead of the Creator (d). The sect. 
 Jewifli lawgiver employed various means to infpire ^ , -» 
 a carnal people with refpeft for God, and his 
 worfliip. The high-prieft alone was admitted in- 
 to the holy of holies, and that but once a year j 
 no fire was ufed in facrifice, but what was taken ^^ ^ / 
 
 from the altar (e); by the command of God to n^^ y »/ / 
 Mofes, a man was floned for gathering flicks on '^ 
 
 the fabbath (/) ; and in David's time, the Lord ^ /»»/ /WJ 
 fmote Uzza, and put him to death, ' for inconfide- 
 rately touching the ark of the Lord (^). Priefts 
 were prohibited to drink wine when they entered 
 the tabernacle, or to quit it on any pretence, un- 
 til the fervice was performed (A). Their drefs 
 was to be fplendid, to procure them refpeQ; ; and 
 their fortunes competent to preferve them from 
 contempt. The deformed were excluded from 
 the Hebrew priefthood ; as a natural blemifli might 
 render their office defpicable (i), and miniflers of 
 religion were forbade to marry a divorced woman, 
 an harlot, or even a widow (k). None were al- 
 lowed to enter the fan&uary, with flioes or un- 
 wafhed hands, or to turn their backs on it, when 
 going out of the tabernacle. Women after child- 
 birth were prohibited to enter it, until they were 
 purified ; and priefts and lay Jews, who had any 
 
 [d) Spencer, Lib. H. Cap. vi. \e) Lev. x. i. 
 
 {/) Numb. XV. ^6. (g) 2 Sam. vi. 6, 
 
 {h) Lev. X. 7. {/) Lev. xxi. 16, 
 
 {k) Lowman's Heb. Ritual, Part IL Chap. iii. 
 
 H 3 unclean- 
 
108 ^Ije Hijiory of the Fffe£fs 
 
 s E^c T. uncleannefs, were forbade to eat the flefli of fa- 
 ^— -V" — ' crifices, on pain of being cut off. Mofes em- 
 ployed various other means of reftorinsi the know- 
 ledge of the true God, and preventii\g a relapfe 
 into fuperftition and idolatry. He fepa rated them 
 , .^ for forty years in the wildernefs from all idolatrous 
 fc ^ nations ; that they might unlearn their preju- 
 dices (/) ', deftroyed multitudes of them who were 
 '^^ incurably obftinate ; extirpated the Canaanites and 
 other neighbours who might feduce them to ido- 
 latry ; and threatened to cut off all who were con- 
 victed of fuch feduftion (w). 
 Oftheta- It was ufual with fome ancient Heathens, to 
 
 bernacle and 
 
 temple. Carry about the images of their gods, to accom- 
 pany them in their journeys, and to afiift them in 
 dangers. Some fuppofed thefe images inhabited 
 by their gods, and chained them down in order to 
 fecure their refidence ; and that they might know 
 where to invoke and addrefs them in prayer («). 
 The prophet Amos (o) charges the Ifraelites with 
 carrying the tabernacle of Moloch in the wilder^ 
 nefs after the manner of the Egyptians. Mofes, 
 to abolilh this cuftom, built a tabernacle or port- 
 able temple for the true God ; in order to divert 
 his people from that pra61ice of idolaters : no rea- 
 fon can be afligne4 for confining the divine pre^ 
 fence within the narrow limits* of a tabernacle, or 
 temple ; but a compliance with the narrow con- 
 
 (/) Spencer, Lib. I. Cap. xii. [m] Deut. xiii. 6. 15. 
 
 |h) Spencer, Dili. V. Lib. IIL Cap. iii. (5) Ch. v. 26. 
 
 % ception3 
 
of ReUgion on Mankind, 103 
 
 ceptions of a grofs people, who ptherwife might sect. 
 think him abfent or carelefs about them. To cor- <^. y. ..i,^ 
 re8; this erroneous opinion ; Solomon, after he 
 had built the temple, cried out in the following 
 words, " Shall God dwell on earth ? behold the 
 heaven, and heaven of heavens cannot contain 
 thee, much lefs this houfe which I have built.'* 
 " Heaven is my throne, and the earth my footftool, 
 fays the prophet, where is the houfe that ye build 
 unto me ?'* And the apoftle fays " that Solomon 
 built him an houfe, howbeit the Mod High dwell- 
 eth not in temples made with hands {p)" We 
 cannot entertain fo unworthy an idea of God, as 
 to fuppofe that he could be delighted with fumptu- 
 ous ornaments and coftly utenfils ; and the chief 
 objeft of the magnificence of the temple, muft 
 have been to gratify a carnal people, to infpire a 
 veneration for the Being worfhipped there, and to 
 allure them from idolatry, to the worfhip of the 
 true God (<7). 
 
 Mofes permitted the various facrifices ufed Of facrificca 
 among the Gentiles in the worfliip of their idols, tions. 
 but corre61ed and reformed them : fome he in- 
 tended as expreflions of piety and gratitude to 
 God ; fome were defigned to avert the divine an- 
 ger ; others to expiate offences and purify the 
 heart ; and all of them to abolifli or remove ido- 
 
 {p) Ifaiah Ixvi. i. i Kings viii. 27, Afts vii, 47, 
 (f ) Spencer, Lib. III. Diff. VI. 
 
 li 4 latry 
 
I04 The Hifiory of the Effe5ls 
 
 latry (r). Mofes no where abfolutely commanded 
 facrifices, bat permitted them in compliance with 
 the prejudices of his people ; he knew they would 
 offer facrifices, and only directs them in the choice 
 of the thing facrificed (j), and in the objeft of 
 facrifices. The prophet Ifaiah (i!)afks, " Who hath 
 required thefe things at your hands?" The Pfalmift 
 thinks it impious to fuppofe that God would be 
 deligiited with the blood of bulls or of goats ; St. 
 Paul {li) calls thefe and other ceremonies of the 
 law " weak and beggarly elements ;" and St. Peter 
 affirms, that fpiritual and living facrifices can alone 
 be acceptable to a God of holinefs and purity. 
 It mud be admitted, that Abel, Cain, Noah and 
 Abraham, oflTered facrifices ; but theirs were fpon- 
 taneous and not enjoined. Cain offered the fruits 
 of the earth ; and Abel the firfllings of his flocks ; 
 facrifices both different and voluntary prove that 
 they were not required ; and the prophets, to 
 leffen all confidence in them, affirm that God did 
 not require them, when he brought them forth 
 out of the land of Egypt (ty). Spencer maintains, 
 that Heathens borrowed facrifices and other rites 
 from the patriarchs ; and that, in fome inflances, 
 idolatry was firfl built on the worfliip of the true 
 God : that Mofes purged thefe rites of every thing 
 abominable, and changed the objeft, without en- 
 
 (r) Lev. xxiii. Numb. xv. 20. Lev. ii. 14. Numb. viii. 12. 
 (j) Lev. i. (/) i. 12- {21) Gal, iv. g. [iu) jcrem. 
 
 tirely 
 
of Religion on Mankind. lOr 
 
 tirely abolifhing them. Hence this learned writer sect. 
 deduces the fimilitude of fomii Pagan and Mofaic * 
 
 rites j and affirms, that this fimilitude was pleafing 
 to the Ifraelites ; while the fmalleft marks of dif- 
 tin6lion were as offenfive to Heathens as rites dia- 
 metrically oppofue J fince no feds are fo averfe 
 from each other, as thofe which differ leaft, in 
 dodrine and worlhip {x). Gentiles pra6lifed ab- 
 lutions and purgations, and imagined that water, 
 efpecially fait water, walhed away ftains from the 
 foul as well as from the body : and Spencer can 
 fee no reafon for this and other ufelefs rites but 
 to divert the Ifraelites from falfe worfhip, to the 
 worfhip of the true God. The Jewifh lawgiver 
 altered and improved thefe rites, changed the ob- 
 jed of them, and made them effentially diftind, 
 while they agreed in fome refpefts. His luftra- 
 tions were fimple and free from pomp, and in- 
 tended to cleanfe the flefh from pollutions and 
 impurities, while thofe of the Heathens abounded 
 with magical and fuperflitious ceremonies (jv). 
 Hence it is evident, that the Hebrew legiflator 
 transfufed into divine worfhip feveral rites, but 
 carefully correfted them ; and rejefted every im- 
 purity, fo as to convert fuperftition into religion, 
 and lead men from idolatry to the worfhip of the 
 true God. 
 
 (at) Spencer, Lib. III. Diff, II. 
 {y) Ibid. Diff. III. p. 992. 
 
 The 
 
Io6 57;»<? Htpry of the EffeBs 
 
 S EC T. tht theocratical form of government, and tern- 
 » ,■— ^ « ..i,^ poral fandions efiablifhed among the Hebrews, 
 Tendency tended to remove fuperftition and preferve them 
 
 or the theo- ^ ^ 
 
 cracyand from Gcntilifm and the worfhip of idols. Their 
 
 of temporal . , 
 
 fan(^ions. Jehovah was invefted with a double authority of 
 God and civil magiftrate ; and they who refufed 
 to ferve him as God, thought themfelves bound 
 to obey him as king. All idolaters were confider.* 
 ed as rebels ; and feveral were reftrained from 
 idolatry by a threat denounced agaiiift thofe who 
 ivere guilty of that crime (z). But an invifible 
 king, and a theocracy appeared defpicable in the 
 eyes of a carnal people, who were accuflomed to, 
 and captivated with, all the fplendor of royalty. 
 Jehovah, it is true, appointed judges as his vice- 
 roys to direft both religious and civil affairs ; but 
 the Ifraelites rejeBed this form of government, 
 and demanded a king who might be more indul- 
 gent to their prejudices; and denied the divine 
 as well as political authority of their God Jehovah, 
 'Here it mud be obferved, that almofl: all the judges 
 s^ppointed by God were religious and good men ; 
 almoll all the kings appointed by men themfelves 
 were idolatrous and tyrannical : the government 
 of the former was mild and gentle ; while under 
 kings, they were oppreffed and endaved, as Sa- 
 muel {a) forewarned them. God promifed the 
 Ifraelites frequently, and folemnly, a numerous 
 
 ^«) Dcut. Ck, xiii, [a] i Siiin. viii. n, 
 
 cff- 
 
of Religion on Mankind. ' 107 
 
 offspring, a land flowing with milk and honey, sect. 
 long life and viftory over their enemies, on con- t^ J..^p 
 dition of obedience ; but threatens plague, famine, 
 difeafe, death and defeats to thofe who violated 
 his ftatutes. The Mofaic fanftions were accom^ 
 modated to the genius of a, rude, and earthly 
 minded people, attentive only to prefent objeBs, 
 and unlikely to be influenced by fpiritual and 
 diftant confiderations. The ancient Gentiles en- 
 tertained an opinion, that no fuccefs was to be 
 expe6ted in war or agriculture, without the favour 
 of idols or demons ; and that all unprofperous 
 events were to be imputed to their anger, when 
 they were negleQed or difregarded. The facri- 
 fices of Pagans were intended to appeafe or fuf- 
 pend the anger of their deities; their feftivals to 
 render them propitious to their fields and orchards; 
 or to exprefs their gratitude for a plenteous har- 
 vefl:. Since then the acquifition of temporal be- 
 nefits was the objeft o.f Gentile worfliip; it was. 
 neceffary that Mofes fhould prpmife temporal ad- 
 vantages to the obfervers of his laws, and threaten 
 fevere pynifliments to tliofe, who implored the 
 aid of any ftrange god. Temporal rewards and 
 punifhments offered by Mofes, had a direft ten- 
 dency to fubvert the yery foundation of idolatry ; 
 as he promifed to beflow the blelTmgs which they 
 expefted from their idols; and to avert the evi^ 
 which they apprehended from them (b), 
 
 [b) Spencer, Lib. I. Cap. iii, 
 
 Balaam's 
 
lo8 i:he Hiftory of the Fffe£ls 
 
 Balaam's advice to the Moabites proves, that 
 peace and profperity would neceflfarily attend the 
 Effedsof Ifraelites, whilft they were obedient to God's laws. 
 
 thofe fane- _, , , .. jiv/i-i- • • r ^^ • 
 
 tionsin the 1 he MoaDites and IVIidianites having iolicited Ba- 
 judges. laam to curfe the Ifraelites, the prophet refufed to 
 curfe thofe whom God hath bleffed, but fuggefted 
 the means of withdrawing the divine favour from 
 them. Balaam advifed the princes of Midian to 
 fend fome beautiful females into the camp of the 
 Ifraelites, in order to feduce them from the wor- 
 fhip of the true God. The ftratagem fucceeded ; 
 the children of Ifrael, fmitten with the charms of 
 thofe fair idolatreffes, were admitted to their em- 
 braces (c)j bowed down to their gods, and were 
 forely oppreffed by Midian. Jofiiua and his con- 
 temporaries, who had feen the miracles of Mofes, 
 ferved the Lord while they lived i but the next 
 generation fell into idolatry, and were delivered 
 by God into the hands of their enemies. Though 
 refcued by the judges, they ferved other gods ; 
 and were fold into the hands of the king of Mefo- 
 potamia, who kept them in bondage eight years [d). 
 When they cried unto the Lord and repented, 
 they were delivered by Othniel who defeated that 
 prince (f) : having apoftatized they ferved Eglon 
 king of Moab eighteen years, and were refcued 
 from this fecond fervicude by Ehud, when they 
 had repented of their apoftacy (/). They foon 
 
 (c) Numb. XXV. I . [d) Judges Ch. iii. 
 {e) Judges iii. lo. (/) Judges iii. 
 
 relapfed 
 
tf Religion on Mankind. 109 
 
 relapfed into idolatry, and were fold into the sect. 
 hands of Jabin, who opprelfed them feverely for ■_ ^ - _* 
 twenty years; Deborah releafed them from this 
 third fervitude, and God made two women chief 
 inftruments of their deliverance (^). Having for- 
 got this adt of mercy, they were delivered into the 
 hands of Midian, and groaned under a more fe- 
 vere bondage than they had hitherto experienced; . 
 but when they cried unto the Lord, they were 
 miraculoufly delivered by Gideon, who broke his 
 father's idols and facrificed to the true God (A). 
 At Gideon's death, they relapfed into idolatry, 
 and were fold into the hands of the Philiftines and 
 Ammonites for eighteen years {i) ; but were 
 emancipated by Jephthah, from this fifth fervi- 
 tude, after they had fmcerely repented [K). The 
 Ifraelites a^ain did evil in the fight of the Lord, 
 in the adminiftration of Eli ; and were delivered 
 into the hands of the Philiftines, for the fpace of 
 forty years. The fons of Eli committed the great- 
 eft abominations, and even debauched women at 
 the door of the tabernacle ; for which crime Eli 
 was deprived of the high-priefthood, and his fons 
 were cut off in one day {I). Samuel, who fuc- 
 ceeded him as judge, affembled the people, and 
 exhorted them to put away flrange gods, and re- 
 pent of their tranfgreffions : having expreifed Ko-' 
 lemnly all the marks of a lively repentance, God 
 
 {g) Judges Ch.iv. [h] Judges Ch.vi. (/) Judges 
 
 Ch. X. {/) Judges X^h. xi. (/J i Sam. iv. 17. 
 
 deftroyed 
 
2 iG "The Hijiory of the Effe^s 
 
 dcflroyed their enemies by thunder, and put au 
 end, for that time, to their tyranny and op- 
 preilion (/). 
 iffeasof 7'he llraelites, grown weary of the government 
 
 them ill the r> ' ^ ^ i i i • r> 
 
 timeof or judges, demanded a kmg ; Samuel remon- 
 "^' flrated againfl rcjcding this form, but finding* his 
 remonltrances difregarded, lie complied with their 
 f demand, and told them, that God gave them a 
 king for the punifhment of their offences. Da- 
 vid, a man after God's own heart (m), for his ad- 
 herence to his worfliip, tarniflied the brightnefs 
 of his reign by murder and adultery ; and, though 
 a fincere penitent, brought calamities upon him- 
 felf, his family, and his country, by the com- 
 miflion of thefe crimes. Were it not too tedious 
 and unintercfting, it might be proved, from the 
 firfl book of Kings and the fecond of Chronicles, 
 that temporal rewards and punifhments were uni- 
 formly difpenfed from the reign of David to the 
 Babylonilli captivity : that as often as the He- 
 brews fell into idolatry they were chaftifed, and 
 reflored to obedience by the judgracnis of God. 
 They were punilhed for changing the government 
 from judicial to regal, and were frequently deli- 
 vered into the hands of their enemies ; but were 
 as often refcued, as they fincercly repented. This 
 people were not influenced by rewards, nor pu- 
 niniments, abfolutely to refrain from idolatry and 
 "vice ; but their fufferings generally engaged them 
 
 (/} I Sam, Ch. v.u, {m) i Kings xv. 5, 
 
 to 
 
of Religion on Alankind* I H 
 
 lo repent, and brought them to a fenfe of duty, sect. 
 at lead for a time. Judith (ji) fums up the effeQs 
 of the obedience and difobedience of the Hebrews, 
 in the following words; " Whilft they finned not 
 before God they profpered ; becaufe that God 
 who hateth iniquity was with them ; but when 
 they departed from the way, which he appointed 
 them, they were deftroyed in many batdes, and 
 were led captives into a ftrange land, and the 
 temple of their God was call to the ground, and 
 their cities were taken by their enemies." Such 
 were the effects of the obfervance or violation of 
 the laws of Mofes ! efPeQs which accurately cor- 
 refpondcd with the promife, and incontrovertibly 
 prove the divine authority of the lawgiver. A 
 fhort time before his death, Mofes renewed the 
 covenant between God and his people, exhorted 
 them to obedience, and promifed that they fhould 
 be delivered from captivity, difperfion, or other 
 calamity, on fincere repentance. This prediftion 
 was verified in the time of judges and kings ; and 
 we fee the good effeQs of the divine judgments 
 after the Babylonifh captivity. A fervitude of 
 feventy years, in a flrange country, at length cured 
 them of all propenfity to idolatry ; there they had 
 time to take a rctrofpeQ of a feries of crimes and 
 idolatries feverely puniflied ; faw the predidions 
 of the prophets fulfilled, and never after relapfed 
 into idolatry, terrified by the evils in flirted for 
 
 («) Ch. V. 
 
 dif- 
 
1 1 2 The Htfiory of the EffeBs 
 
 difobedience. Hence it appears, that the Mofaic 
 penalties tended to remove fuperftition, and did 
 aftualiy remove it, at leafi: for a time. A repeti- 
 tion of them had at length the defired efFe(5l:, of 
 abfolutely abolifhing fupcrftition, which is the firft 
 ftep towards the worfhip of the true God. The 
 Jews, to this day, feel the effefts of the threats of 
 their lawgiver ; fince they reje6led their Meffiah 
 they have been difperfed and perfecuted, and never 
 conftituted a nation with laws and government of 
 their own, on account of that crime, which they 
 never repented of. For what other offence has 
 their God fuffered them to be fcattered, and op- 
 preffed, for near two thoufand years, and not 
 gathered them" into their own land, according to 
 the prediftion of their lawgiver (o) ? The hard- 
 Ihips they have endured in that time, might con- 
 vince them, that they have continued long under 
 the rod of the Almighty, deferted and difowned 
 by the God who poured fuch benefits on their 
 anceftors, while they were obedient to his laws. 
 Intention of I procccd now to point out the tendency and 
 
 particular . ,.,.. i*i 
 
 laws and ufc of fcvcral Mofaic rites and prohibitions, which 
 
 rites of lu- „ , ,• , • • i i- • 
 
 daifm. feem to have litde or no connexion with religion, 
 morals or policy : at thefe the infidel direfts his 
 cavils and objeftions ; he cannot comprehend, why 
 a pure and perfe6l God fliould enjoin fuch a mul- 
 titude of rites and precepts, that have no moral 
 excellence in them, and which appear to promote 
 
 (o) Deut. XXX, 
 
 neither 
 
of Religion on Mankind, 113 
 
 neither the honour of God, nor the advantage of^ e c t. 
 his creatures. It cannot be denied, that thefe 
 are ideas apt to be fuggefted, on a fuperficial view 
 of the Levitical law, and Hebrew ritual ; yet if 
 we examine the origin and objedl of the Mofaic 
 inftitutions, we fliall find that moft of them tend 
 to prevent or remove idolatry ; that none of them 
 are immoral ; that feme of them conduce to the ad- 
 vancement of virtue, and that all of them evince 
 the wifdom of the lawgiver, who adapts his laws to 
 the tempers, prejudices, and circumftances of his 
 people. It is difficult to explain the reafons of 
 the Jewifli rites and precepts at this diftance of 
 time ; as many of them allude to cuftoms which 
 prevailed in the days of Mofes, and which are 
 now unknown to us, from our ignorance of anti- 
 quity. If we can, in many inftances, vindicate 
 the wifdom of thefe laws, for the times when, and 
 the perfons to whom they were prefcribed ; it 
 will appear unreafonable, to condemn them in 
 other cafes, where we have not equal evidence of 
 their wifdom and expedience. It will now ap- 
 pear, that fome rites and precepts of the law, 
 though unefTential in themfelves, were extremely 
 ufeful, and even neccflary, for retaining the wor- 
 ship of the true God, preferving the Ifraelites a 
 dil\in6t people, and for guarding them againft the 
 idolatries of furrounding neighbours. Maimonides 
 affirms, that ancient idolaters befmeared their vic- 
 tims with honey, in order to render them palata- 
 
 I ble 
 
1 14 "J^he Hi/iory of the EffeBs 
 
 ble to their gods and departed heroes : Spencer (ji>) 
 thinks that Mofes was induced, by this piaftice, 
 to prohibit offering honey unto the Lord ; left men 
 fliould fuppofe that he was delighted with things 
 acceptable to the Heathen gods. The rite of 
 boiling a kid in its mother's milk was praQifed by 
 Pagans in the myfteries of their demons ; they 
 fuppofed thefe demons to be delighted with the 
 broth, and fprinkled their trees, fields and or- 
 chards with ''Ay in a magical way, that they might 
 produce plentifully the enfuing year. Mofes (^) 
 prohibited the cuftom of feething a kid in its mo- 
 ther's milk J to abolifh or prevent this fuperftiti- 
 ous pra6tice, and not to reftrain cruelty, as fome 
 commentators have vainly imagined (r). Pagan 
 priefts wore garments mixed of linen and woollen, 
 to exprefs their gratitude to certain demons, for 
 their benign influence over their flax and fiieep ; 
 and to fecure their protection to their fields and 
 flocks. The lawgiver therefore forbade his peo- 
 ple, to wear linen and woollen trsether ; in order 
 to remove the miftake, that his people were in- 
 debted for thefe bleffmgs to ftars, or demons. 
 That heterogeneous mixtures of linen and woollen 
 were marks of idolatry, and inftruments of fuper- 
 ftition, appears from this circumftance ; that He- 
 brew priefts and laymen might wear both in the 
 
 [p] Lib. II. Cap. ix. [q) Exod. xii. j. 
 
 (r) Spencer, Lib, II. 
 
 fervicc 
 
of Religion on Mankind. 115 
 
 fervlce of the tabernacle or temple, where theyrs e c t. 
 
 ran no rifque of falling into idolatry (5). < ^^ r 
 
 At Pasan feafts, was exhibited a ftrange mix- The fame 
 
 , _ 1 T-> • 1- fubjfdt con- 
 
 ture of mirth and forrow ; the Egyptians began tinued. 
 theirs in honour of Ofiris or Adonis, with ex- 
 preffions of grief and fympathy with Venus for the 
 lofs of her gallant : they Ihaved their heads, lace- 
 rated their bodies, and carried his image in folemn 
 proceffion, in honour of the idol. Solon [t) pro- 
 hibited the Athenian women to fcratch and tear 
 themfelves at the interments of their friends; and 
 Baal's prophets cried aloud and cut themfelves 
 with knives and lancets, till the blood gufhed 
 out (i6). Ancient idolaters confidered cutting, 
 maiming, and mangling themfelves, as a rite ac- 
 ceptable to the infernal gods and to the fpirits of 
 the deceafed. Mofes forbade Ifraelites to make 
 cuttings in the flefh for the dead, or print marks 
 upon their bodies; for the purpofe of abolifhing 
 or preventing fuch idolatrous pradtices. Ancient 
 Hebrews employed thefe rites, as expreflions of 
 grief, at the funerals of the deceafed ; and there- 
 fore the lawgiver prohibited them, as they favour- 
 ed of ethnicifm, and led to fuperftition. An- 
 cients in their funeral ceremonies ufed to cut their 
 hair round, to pluck off their hair or beard, and 
 to drew them on the corpfes of the deceafed, as 
 acceptable to demons, and to the fpirits of the 
 
 (j) Spencer, Lib. II. Cap. xxi. Lewis, Book VI. Ch. xxiii. 
 
 {t) Plutarch. (a) i Kings xviii. 28. 
 
 I 2 departed. 
 
1 i i> ^he Hijlory of the EffeEis 
 
 s E c t. departed. To remove fuch fupcrflitious rites, 
 i_ ^ „a,f Mofcs prohibited the Hebrews to *^ round the 
 corners of their heads, or mar the corners of their 
 beards (w);" it was not fimple cutting or fliaving 
 their heads or beards that is here forbade ; but 
 doing it to appeafe demons, or to gratify the dead. 
 Even the mofl; fcrupulous obfervers of the law 
 praftifed thefe rites at funerals ; the prophet Jere- 
 miah exhorts the Hebrews to cut off their hair, 
 and Ezekiel threatens them with baldnefs in token 
 of grief (x). Ancient idolaters offered firft fruits 
 to their gods, with tears and wailing; and be- 
 lieved that the fouls of departed friends hovered 
 round their fepulchres, and required food for their 
 fufterlance (j)' ). To prevent or remove fuch ido- 
 latrous cuftoms, Mofes commanded the Ifraelites 
 to declare folemnly, that they devoted firft fruits 
 and other offerings to none but pious and charita- 
 ble ufes ; " I have not eaten in my mourning, nor 
 taken aught for any unclean ufe ; nor given aught 
 thereof for the dead ; but have given to the Le- 
 vi te, and unto the ftranger, to the fatherle fs and 
 the widow {z)-" 
 The fame It was a cuftom amoug Phenicians, Babylonians, 
 
 fubjed: con- 1 1 • • • r 
 
 tinued. and Other ancient nations, to appoint women tor 
 
 proftitution, in the temples of Venus and Priapus : 
 
 adjoining thefe temples they had tents, where per- 
 
 ' fons of both fexes proftituted themfelves, in ho- 
 
 (iv) Lev. xix. 27. [x) Ezek. vii. 18. 
 
 (j) Spencer, Lib. II. Cap. xxm (a) Deut. xxvi. 12. 
 
 noiir 
 
of Religion on Mankind. 1 1 y 
 
 nour of deities, who were fuppofed to be delighted sect. 
 with impure a6ls, performed near their temples, 
 or in the prefence of their idols (^a). Thefe tem- 
 ples were decorated with obfcene figures, of naked 
 Jupiters, Gladiators, and other emblems of firength 
 and lewdnefs ; and one thoufand religious profti- 
 tutes were folemnly dedicated to fuch filthy fer- 
 vices at Corinth, and maintained in a temple, for 
 the ufe of failors who vifited that port {h), Hero- 
 dotus affures us, that every Babylonifli woman was 
 obliged, once in her life, to proftitute herfelf to 
 fome ftranger openly in the temple of Venus; that 
 beautiful women were foon difmilfed from the 
 temple ; while the deformed waited fometimes for 
 three or four years before they could fatisfy the 
 law '^:). This hiftorian acquaints us, that almoft 
 all nations except Egyptians and Grecians, made 
 their temples fcenes of debauchery ; and that 
 Egyptians were the firft, who prohibited abomi- 
 nable impurities in the worlhip of their gods {d). 
 To prevent, or abolifn fuch impure and fuperfti- 
 tious rites, Mofes prohibited each fex to be con- 
 cerned in them; " There fliall be, faith he, no 
 whore of the daughters of Ifrael, nor fodomite, or 
 rather whoremafler of the fons of Ifrael (^)." 
 That proftitution in honour of their gods, was 
 prohibited by this law, appears from another pro- 
 
 {a) Strabo, Lib. VIII. [h) Lewis, Book V. Ch. i. 
 
 [c] Herod. Lib. I. (./) Herod. Lib. II. 
 [e] Dcut. xxiii. 17. 
 
 I g hibition 
 
1 1 8 "The Hijlcry of the Effe^s 
 
 SECT, hibition of Mofes j " Do not proftitute thy daugh* 
 ter to caufe her to be a whore ;" which could only 
 be underflood of meretricious aCls performed in 
 honour of polluted idols. Baal Peor, an obfcene 
 deity, like Priapus, was the chief god of Paleftine 
 and Phenicia, whofe votaries expreffed their gra- 
 titude for a numerous offspring, by obfcene pof- 
 tures, and by the indecent praftice of bruifing the 
 breafts of virgins {/). Phenician virgins profli- 
 tuted themfelves in the temples of obfcene deities, 
 in the prefence of their idols ; and offered money, 
 or garments obtained by meretricious pra£lices, 
 for the repair of temples, the maintenance of priefts, 
 or the purchafe of vidims [g). To abolifh or pre- 
 vent fuch fuperflitious and filthy cuftoms, Mofes 
 prohibited females to bring the hire of an harlot 
 into the houfe of the Lord ; as it would be a dif- 
 grace to the temple, to admit any thing that was 
 unchafte ; and God might be fuppofed pleafed 
 ■with filthy rites, did he accept of the hire of pro- 
 ftitution, as an offering to his temple {h). The 
 ancient Egyptians worfhipped Anubis, under the 
 form of a dog, and reverenced this animal, as the 
 emblem of the dog-ftar : hence, perhaps, Mofes 
 was induced to rejeft from the fan6luary, the 
 price of a dog, and forbids to bring it, as well as 
 the price of a whore, into the houfe of the Lord ; 
 
 (/) Young on Idol. Corruptions, Vol. II. Chap. i. 
 
 {g) Atlianafius contra Gehtes, Cap. xxvi. Edit-. Paris, 1698. 
 
 {h) Spencer, Lib. II. Cap. xxiii. 
 
 and 
 
of Religion on Mankind, 1 1 9 
 
 and for the fame reafon, namely, becaufe both sect. 
 are an abomination unto the Lord. The latter \_ -^- , .» 
 part of this verfe was intended as a prefervaiive 
 againft impurity and fuperflition ; and we may 
 conclude, that the former part, relative to the 
 price of dogs, had a fimilar intention ; efpecially 
 as the word abomination generally expreffes God's 
 abhorrence of fuperflition and idolatry {i). 
 
 A careful view of the Hebrew ritual might rea- General 
 
 VI • 1 • J J ■ r 1 tendency oi 
 
 dily convmce us, that it tended to preierve the the Mofaic 
 Hebrews from idolatry, to promote the worfliip "epts, a'nV 
 of the true God, and to advance men in theolo- tionsl '~ 
 gical and moral knowledge. Mofes prohibited 
 many rites, which ftag8;ered the weak, and led 
 them to, and confirmed them in, idolatry ; and 
 abolifhed fome cufloms feemingly innocent, fuch 
 as fliaving the head round, eating over blood, 
 wearing linen and woollen, &:c. as they tended to 
 encourage fupcrftition and idolatry among his peo- 
 ple. He prohibited not only impure rites, and 
 idolatrous worfhip, but even a6ts which tended to 
 feduce men to idolatry, fuch as branding their 
 bodies, cutting their flefh, planting a grove near 
 an altar, fetting up an image, ereBing painted 
 ftoncs, and other ads deftitute of moral turpitude, 
 and which became criminal, only by being made 
 inftruments in the worfhip of falfe gods. He op- 
 pofed diametrically fome Gentile inftitutions, to 
 
 - {'■) Spencer, Lib. II. Cap. xxiii. 
 
 I 4 render 
 
I ^o 'The Hi/lory of the Effe^s 
 
 SECT, render the Ifraelites odious to Pagans ; while he 
 «.— V-- — i complied with the prejudices of his own people in 
 trifling inflances_, that they might not reje£l his 
 more rigid, fevere, and rational doclrines. It is 
 not inconfiftent with the fan61ity of God to admit 
 into his fervice, rites made ufe of in Pagan wor- 
 fhipj provided they are improved 3 juft as a pious 
 king might accept of the honours paid to a tyrant, 
 and as Heathen temples have been converted into 
 Chriftian churches. It muft readily be admitted, 
 that the Jewifh legiHator repeatedly forbids his 
 people to have any commerce with Gentiles, or 
 to adopt their manners; but fuch paffages only 
 condemn idolatry, impurity, and every thing that 
 claflies with good morals, and the belief of one 
 God: and ancient Jews admitted feveral Heathen 
 rites, which did not militate againll morality, and 
 the worfnip of the Deity (^4). From this flight 
 view of the Hebrew ritual, we may eafiiy judge of 
 its general tendency and defign ; even the learned 
 Spencer thinks it impoffible, to explain the reafons 
 of all the Jewifli inftitutions, at this diftance of 
 time, from our ignorance of antiquity. 
 The Mofaic It is probablc, that Mofcs adapted his inftitu- 
 ftkutbnt'" '•^o"^ ^^ ^^^ genius of an uncultivated people, op- 
 locai and pj-efled in E^ypt, children in information, and 
 
 temporary, r . o/ r ' ' 
 
 accuil:omed to the rites of an idolatrous kingdom. 
 He mull have known the abfurdity of addreffing, 
 or inllrudling children, as men of mature under- 
 
 (ij Spencer, Lib. III. Cap. xii. 
 
 ftanding; 
 
 ^ 
 
of Religion on Mankind. j 2 1 
 
 ftanding ; or peafants and mechanics, as if they sect. 
 were learned and refined. He enjoined feveral 
 rites and precepts unefl'ential in themfelves, for 
 the purpofe of leading them by degrees, from ido- 
 latry to true worfhip ; juft as men employ many 
 years, in learning the rudiments of arts, and read- 
 ing books, which have no intrinfic value, but as 
 they affiil in the acquifition of ufeful knowledge. 
 To put it beyond all doubt that the Mofaic in- 
 ftitutions were intended to fence againft or extir- 
 pate idolatry, it may luffice to obferve \ that con- 
 verts, who were in no danger of relapiing into 
 Paganifm, were excufed from obferving them. 
 They who dreaded a relapfe, were required to 
 obferve the whole law, and admitted profelytes of 
 the covenant ; while fuch as apprehended no dan- 
 ger, and promifed to obferve the feven precepts of 
 Noah, were admitted profelytes of the gate, and 
 exempted from the obfervance of the Hebrew ri- 
 tual. That the laws of Mofes were addrefied to 
 the Ifraelites of his own time, and not to thofe of 
 after ages, appears from this ; that the Jewifh pro- 
 phets, Chrift and St, Paul, who acknowledge the 
 divine authority of the lawgiver, cenfure his New- 
 moons, folemn feafts, and other inftitutions, as 
 adapted only to a grofs and carnal people. St. 
 Paul (/) condemns the Galatians, for defiring to 
 be again in bondage to weak and beggarly ele- 
 ments ; and our Saviour (w) fays, that on the 
 
 (/) Gal. iv. 10. {rn) Matt. xxii. 37. 
 
 love 
 
1 2 2 The Uijiory of the 'Effebcs 
 
 SECT. love of God and our neighbour hang all the law 
 W •v~' and the prophets. This affertion of Chrift cannot 
 be true, unlefs thefe parts of the law, which ap- 
 pear to have no relation to God or man, tend to 
 promote the interefl of our neighbour, and to re- 
 ftore idolaters to the worfliip of God. Mofes re- 
 commended fome rites and precepts diametrically 
 oppofite to thofe of Pagans ; while he adopted 
 others, in compliance with the prejudices of his 
 people. The Hebrew lawgiver, knowing that men 
 will not adopt new rites, except they appear in the 
 garb of old, tranfcribed fome profane ones into 
 his worfhip ; but carefully reformed them, and 
 changed their objeQ, from idols and demons to 
 God. Primitive Chriflians, fenfible that preju- 
 dices were not to be removed at once, but by flow 
 degrees, retained fome Heathen and Jewifli rites ; 
 and the wifefl of the Proteftant reformers, while 
 they abolifhed the moft exceptionable do61rines 
 and rites of the Romifii church, retained fome 
 trifling ones, from a tendernefs for the prejudices 
 of fome ignorant converts («). 
 Laws of The Hebrew ritual was not merely ceremonial, 
 
 ferabie w*" and Voltairc falfely charges it with abfurdity and 
 ganhw- ''barbarifm. We are no more to confine the di- 
 vine la,w of the Jews, to rites and ceremonies, 
 than the law of Chriflians to baptifm and the Lord's 
 fupper : it does not confift entirely in fliow and 
 ceremony, in wafliings and purifications, in offer- 
 
 (w) Spencer, Diff. I. Cap. i. 
 
 ivers. 
 
 ings 
 
of Religion on Mankind. 123 
 
 ings of birds and beads, as this and other writers sect. 
 have unfairly reprefented it. The Mofaic code, 
 befides a multitude of ceremonies, requires us to 
 believe in one God who created the world, and 
 rules it by his providence ; to love and fear him ; 
 to be grateful for his goodnefs, and truft in his 
 mercy ; to be juft and charitable ; and to love our 
 neighbour as ourfelvesi it prohibits making any 
 likenefs of God, and reftrains impure and vicious 
 defires. A learned civilian (o) affirms, that if the 
 laws of all other nations, except the Jewifh, were 
 put together, they are not to be compared to the 
 old Roman laws in gravity, equity and fufficiency ; 
 and yet the Jewifh laws, thus diftinguifhed by this 
 author, Voltaire has ignorantly prefumed to cen- 
 fure as barbarous and abfurJ. If we compare 
 Hebrew with Heathen inftitutions, we (hall jEind 
 the former preferable to the latter, in many par- 
 ticulars. The law forbids men to engage in war 
 but for felf-defence, or to obtain fatisfaBion for 
 injuries ; to enter an enemy's country, until refti- 
 tution was refufed; to cut down fruit trees, or 
 commit unnecefTary wafte or havock of any kind. 
 How humane was the inftitution of the fabbatical 
 year, which emancipated flaves; and the Jubilee 
 which reftored old proprietors to the poffeffions 
 that they had alienated ? In the Mofaic code (^p) 
 
 {0) Sir Thomas Ridley, Parti. Chap. i. Seft. i. 
 
 (/>) Exod. xxii. 2 1 . Lev. xix. 19. Lev. xxiii. 22. Deut. 
 XV. 7, II. Deut. xxiii. 21, See alfo Maimonides De jure 
 pauperis & peregrini. Cap. i. 
 
 there 
 
124 '^^^ Hijiory of the Effects 
 
 there are many prclling exhortations to relieve the 
 poor, the ftranger, the fatherlefs and widow, not 
 to be paralleled in the laws of other ancient king- 
 doms. — " Thou fhalt not vex the ftranger, norop- 
 prefs him, nor afflidl the widow and fatherlefs 
 child. Thou flialt not harden thine heart, nor 
 Ihut thine hand from thy poor brother j thou fhalt 
 open thine hand wide unto thy brother, to thy 
 poor, and to thy needy in thy land. When ye 
 reap the harveft, thou flialt not wholly reap the 
 corner of thy field, nor gather the gleanings of 
 thy harveft ; thou fhalt leave them to the poor 
 and to the ftranger : thou flialt not glean thy vine- 
 yard, nor gather every grape ; it ftiall be for the 
 flranger, the fatherlefs and v;idow ; thou flialt re- 
 member that thou waft a ftranger in the land of 
 Egypt." — Inceftuous marriages fo common inEgypt, 
 Perfia, Arabia, and even Greece, were prohibit- 
 ed by Mofes, as contrary to good policy and the 
 fource of irregularities in private families (<7). 
 Many ancient nations had afylums for the recep- 
 tion of criminals which fcreened them from ma- 
 giftrates ; and Mofes appointed cities of refuge for 
 the inv^oluntary manflayer to fly to for flicker, un- 
 til he was acquitted by the judges; the Mofaic 
 inftitution was intended as a proteflion to the in- 
 nocent only ; while the afylums of Greeks and 
 Romans equally proiefl.ed the innocent ancj 
 
 [q) Jewifh Lett. Part III. Lett. IV. 
 2 guilty. 
 
ef Religicn on Mankind, \ ie 
 
 guilty (?■). In Lacedemon, even tlie innocent sect. 
 annually received a certain number of ftripes, as 
 a mark of fubjeflion (5), and helots were mur- 
 dered, to prevent their encreafe ; while the Jew- 
 ifh code guarded the lives of flaves from the ty- 
 ranny of mailers ; and the flate from the bad ef- 
 feSs of cruelty and opprefiion. If a mafter put 
 out the eye or broke the tooth of his flave, he was 
 obliged to emancipate him [f) ; if he ftruck himi 
 with a flick, fo that he died of the blow, he was 
 punifhed or put to death. In the ?Iebrew repub- 
 lic, a woman, who killed her child, or a father who 
 expofed his new-born infant, would have been 
 treated as murderers ; while among Greeks and 
 Romans their lavvs allowed them to expofe infants 
 or put them to death. Romulus required every 
 citizen to preferve all his males and eldeft female, 
 and permitted him to dcftroy his other females, 
 and to expofe weak or deformed children (m). 
 According to the ancient Roman laws fathers 
 might fell their children for flaves thrice, and had 
 a power of life and death over them, as long as 
 they lived ; and Arillotle maintained, that the au- 
 thority of a father over his children was fo abfo- 
 lute, that he could do them no injuftice. The old 
 Roman laws allowed a hufband to repudiate his 
 
 (r) Lev/is, Book II. Chap. 13. 
 
 (i) Jewifii Lett. Part III. Lett. IV, 
 
 [t] Exod. xxi. 26. 
 
 (a) Leland's Chrillian Revelation, Part H, Chap. X. 
 
 wife 
 
1 26 The Hijlory of the Effe'ds 
 
 SECT, wife for taking his keys ; or to put her to death if 
 taken in adultery; whilft the woman had no re- 
 drefs for the infidelity of her hufband [w). Thefc 
 laws allowed creditors to exercife cruelties on 
 debtors, and prohibited the former to load the 
 latter with a greater weight of chains than fifteen 
 pounds; while the Jewifli code enjoins humanity 
 even towards beafts, and forbids killing the young 
 one, under the eye of the dam, or an animal tiiat 
 was purfued and took refuge in their houfe [x). 
 The inftitutions of Lycurgus were framed for a 
 military republic, and tended rather to render men 
 hardy and brave, than juft and benevolent. Arif- 
 totle (_)' ) obferves, that the Lacedemonians flou- 
 riQied in time of war, but declined in feafons 
 of peace, as may naturally be expeded from the 
 ordinances of that lawgiver. The Jewilh legiflator 
 was preferable to the Spartan in the diftribution 
 of the land; having confirmed his divifion by the 
 laws of religion : according to the Mofaic code 
 Jehovah is Lord of the land, the Ifraelites his 
 vaffals, and the lands, held as fiefs from him, re- 
 mained unalienable in the fame families, on con- 
 dition of obedience {z). Plato and Ariflotle did 
 not indeed found commonwealths, like Lycurgus 
 and Solon ; yet each of them formed one in ima- 
 gination, and committed it to writing : but while 
 they laboured to fhew the excellence of their 
 
 (ou) Jtwifh Lett. Part III. Lett. IV. [x] Deut. xxiii. 
 
 {y) Pol. ii. 7. (2) Jewilh Lett. Part III. Lett. II. Seft. 4. 
 
 genius. 
 
of Religion on Mankind, 127 
 
 genius, and the perfeftion of human policy, they sect. 
 proved incontrovertibly the weaknefs and imper- 
 fedtion of both. Plato ordained, that there fliould 
 be a community of wives, among the citizens of 
 his republic : according to which plan, all women 
 would be common to all men ; inceftuous copula- 
 tions mufl: often take place ; and the virtues of 
 chaftity and fidelity, as well as parental, filial, and 
 conjugal affeftion, would exifl but in idea. Ly- 
 curgus commanded young girls to dance naked 
 among boys ; while Plato required women, in the 
 flower of youth, to dance, ride, wreftle, and per- 
 form all exercifes naked, among young men who 
 alfo wore no cloaths. It was in vain to enjoin 
 continence to either fex, while the laws allowed a 
 view of naked perfons of each fex, which tended 
 to kindle luft in the males, and to deprive females 
 of that modefty which is fo great a prefervative of 
 the chaftity of women {a). Plato commands wo- 
 men to procure abortions, and to expofe their 
 children in certain cafes ; applauds unnatural and 
 obfcene love ; acquits a man by law who killed 
 his own flave, and requires him only to pay a fine, 
 who killed the flave of another. If a,perfon killed 
 a freeman in anger, he was baniflied for two 
 years; if deliberately he was puniflied with three 
 years* exile. Ariftotle, who undertook to cenfure 
 Plato, and other lawgivers, was alfo defe6live in 
 his laws, for the reformation of manners, and the 
 {a) Hackwelt's ApologTi Book IV. Chap, ii. Seft. j. 
 
 4 good 
 
128 The Hiflory of the Fffeas 
 
 -s E c T. eood of the commonwealth. If a man had as 
 
 n. . 
 
 v_»-.^^,««j many children as he could maintain, Ariftotle or- 
 dered his wife to procure abortion, and parents 
 to expofe weak or deformed children {b). Thefe 
 laws tended to render men cruel and inhuman ; 
 fince, as LaBantius (c) obferves, it could not be 
 expe6led, that he fhould fpare other mens chil- 
 dren, who fpared not his own. Ariftotle prohi- 
 bited lafcivious piftures, left young perfons fliould 
 be corrupted by the fight of them ; but excepted 
 the images of certain gods in whom cuftom allow- 
 ed licentioufnefs : how abfurd, fays Laftantius, to 
 take away all other wanton reprefentations, Nvhilfl 
 he allowed the lafcivious piBures of the gods,which 
 corrupt much more ? 
 Mofaic We fhall not be furprifed at the fuperior excel- 
 
 Ilvine^^u- lence of the Mofaic laws, when we confider, that 
 « >irity. ^1^^ author of them was commiffioned by God. 
 The following confiderations ought fully to acquit 
 this lawgiver of all fufpicion of fraud and im- 
 pofture : it would have been impoffible for him 
 to have deceived the Ifraelites by pretended mi- 
 racles, and equally impofilble for any other per- 
 fon after him, to deceive a whole nation. The 
 lawgiver relates miracles faid to have been wrought 
 publicly, in the figVit of Ifraelites and Egyptians, 
 -and which every man would have rejeBcd had 
 they not been performed ; at leaft, it could not 
 -be expeBed, that a whole nation vv'ould unani- 
 (i) Arift. PoLvii. i6. (cj Lib, VI. Cap. xx. 
 
 mouflv 
 
cf Religicn on Mankind. 129 
 
 xnoufly agree in fucb an impofture. Nor could a s e c t. 
 forgery be impofed on the Jews at any fubfequent 
 period ; fince men who were continually rebelling, 
 and difpofed to deny the divine authority of Mofes, 
 would naturally have faid of his miracles, Thefe are 
 marvellous things, but we never heard of thera 
 before. V/ould a rebellious and fliffnecked peo- 
 ple fubmit to circumcifion, or expenfive facrificcs ; 
 or conlecrate to God the firft fruits of their ground, 
 and the firft-born of their cattle ; had they not- 
 believed thofe laws divine, and been eye-witneffes 
 of the miracles wrought to confirm them ? The 
 Hebrew feftivals are ftanding monuments of the 
 reality of thefe miracles ; the wifdom of proverbs 
 far tranfcending Heathen morality in brevity and 
 clearnefs ; the harmony of the infpired writers, 
 and the accomplifliment of prophefies, prove thofe 
 books to be of divine authority. This lawgiver 
 required the lands to reft every feventh year, and 
 promifed that every fixth year fhould produce 
 abundantly for tv/o years : had not his divine 
 commiffion enabled- him to fulfil this promife, his 
 people muft have been ftarved and his impoilure 
 detected. They who doubt or deny his divine 
 authority, allow him to be a wife lawgiver ; and 
 is it to be fuppofed that fuch a man would weaken 
 the authority of a wife code, by blending it with 
 an account of miracles, which every man knew 
 had never been performed ? Mofes defcribes the 
 faults as well as virtues of Abraham, Ifaac, Jacob, 
 
 K and 
 
J 30 The Hifiory of the FJfeFIS- 
 
 s E^c T. and other heroes of his hijftory ; conceals not the 
 « , > envy and murmuring of his fifter Miriam, the ido- 
 latry of his brother, nor difguifes his own unadvifed 
 thoughts which none bat God and himfelf could 
 know. He was modeft and free from vanity, and 
 though he commanded armies, and obtained vic- 
 tories, he obferves a total filcnce about his owrt 
 grandeur and exploits. He fettled the office of 
 high-prieft in his brother's family, and left not his 
 own children any office of honou? or emolument, 
 but that of fimple Levites ; while he appointed 
 Jofliua to condu6l the Ifraelites into the promifed 
 land {d). Some think it impoffible to refill the 
 evidence of miracles, and cannot believe that the 
 Ifraelites would have worfhipped idols, had they 
 feen the wonders related by Mofes. Bat miracles 
 do not abfolutely determine the will ; and we have 
 the teftimony of a philofopher, that he hirjifelf 
 would have refifted them though he had feen them 
 with his eyes. " Make the lame to walk, the dumb- 
 to fpeak, or raife the dead, fays he, and I fliall 
 not be fliaken by this." Such was the opinion of 
 this free-thinker relative to miracles ; while others 
 of his fraternity differ from him, and maintain the 
 impoffibility of refilling their force {e) ! 
 Temporal A curfoiy view of the Jewifh hiftory,- while it 
 profe his convinces us, that obedience wa^ attended with 
 divine com- jr-eY^fards,and difobedience with punifliments, proves 
 
 JDiflion. 
 
 (d) Phrlo de vita Mofis, and Jofeph. Antiq. Lib. II. Cap. v, 
 {e) Jewifh Lett. VI. 
 
 at 
 
of ReUgion on Mankind. 131 
 
 St the fame time the divine authority of Mofes, sect. 
 and the influence of his promifes and threats on -^ ^^^ 
 tlie condition of his people. Of all inftitutions 
 Done fo (irorigiy marks the divine legiflator as 
 temporal fandions : in the courfe of this world, 
 Rewards and punifhrnents" are not uniformly dif- 
 penfed, according to the nierits or demerits of in- 
 dividuals or nations; there is not an infcparable 
 connexion between obedience and rewards, dif- 
 obedience and punifhraents in this life. All other 
 lawgivers have employed futufe fandions to excite 
 men to the obfervance of their lav/s and ordi- 
 nances : but Mofes accommodated his to the tem- 
 pers and capacities of his people. He promifed 
 to reward or punifh, with national profperity or 
 national judgments, th$ obfervance or violation of 
 his laws, and his promifes were performed ; nor 
 Could any, except a divine lawgiver, fulfil fuch pro- 
 mifes. it has been proved, in the preceding fec- 
 tion, that other lawgivers could not reward obe- 
 dience to their laws ; that their power extended' 
 only to the punifliraent of individuals, and not to 
 the chaftifement of a: whole, people, who became 
 vicious and difobedient : this was that privilege 
 of the Jewifii lav/giver which diflinguifhed him 
 from all other legiflators, and proved his com- 
 miffion from God and his wifdom from heaven (/"). 
 The Ifraelites could not be llrangera to futur^' 
 
 (/} Wafburton's divine Legation, paffim. 
 
 K. 2- fandions 
 
^he Hijiory of the Effe5fs 
 
 fanclions from Abraham and the patriarchs (g) ; 
 nor did Mofes inculcate them to enforce obedience 
 to his political inftitutions ; but employed thofe, 
 which were more likely to operate on a fenfual 
 people, affeBed only by prefent obje6ls. He 
 knew, that men who were not kept within the 
 bounds of duty by prefent rewards and punifli- 
 ments, would be little influenced by thofe that 
 are future and remote. * 
 
 The truth A learned and ingenious writer maintains, that 
 cDunt con- Janus, Saturn, Orus, Pofeidon, Zeuth, Ofiris, Pro- 
 Br^ant. ^ mcthcus, and other names of Heathen gods and he- 
 roes, were different tides of Noah, and that the my- 
 thology of thefe is nearly the fame with the hii^ory 
 of that patriarch, as related by Mofes. He proves 
 that feveral Pagan fables referred to Noah, the ark 
 and deluge ; and deduces the certainty of this 
 event, from feveral veftigcs of it to be traced in 
 the mythology of the ancients. According to this 
 writer, Ifis, Rhea, Atargatis, were emblems of the 
 ark, and an ark or fhip was employed in the rites 
 of Ifis and Ofiris, in the Dionufia, and other fcfli- 
 vals celebrated by Pagans. The dove, that an- 
 nounced the fubfidence of the waters, was held 
 facred by many nations ; while the raven, which 
 difappointed their hopes, was generally efteemed 
 a bird of ill omen. The bow, that token of co- 
 venant between God and man, according to the 
 Mofaic account, was reverenced for many agesi 
 
 is) Stackhoufe's Body of Divinity, Sed. 3. 
 
 • and 
 
cf Religion on Mankind. 133 
 
 and we find this token and covenant referred to s e^c t. 
 by Hefiod, Homer, Parmenides, and other an- 
 cient writers (A). Hefiod (i) alludes to this cove- 
 nant, and calls it the great oath ; and affirms, that 
 this oath was iris or the rainbow, to which the 
 deity appealed, when any of the inferior deities 
 •were guilty of a falfhood. Homer {k) compares 
 the colours in Agamemnon's cuirafs to thofe of 
 the iris, and affirms it was placed in the heavens 
 as a fign to mankind. 
 
 ■ £xaT5fi9 iPictnv toixoTiq o(,g re K^ovtwp 
 
 Jove's wondro,us bow of three celeftlal dyes, 
 Plac'd as a fign to man amid the ikies. 
 
 Homer (/) fpeaks of this phenomenon nearly in 
 the lame manner in other paflages of his works. 
 Hence we may conclude, that Pagans borrowed 
 from Mofes, or derived from one fource thofe 
 rites, cuftoms and opinions, which refembled each 
 other, and were common to all nations. The lat- 
 ter was the opinion of Bryant, who maintains, tha^ 
 this fimilarity fubfifted univerfally in the moft an- 
 cient nations, and argues from thence for the truth 
 of the Mofaic account. This learned writer con- 
 tends, that a refemblance prevailing univerlally 
 
 {h) Bryant's Mythology, Vol. II. 4to. p. 349, 
 (/) Theog. V. 780. {k) Iliad, xi. 27. 
 
 (/) Iliad, xvii. ^47, and Hymn to Selene, quoted by Bryantj 
 ibid, 
 
 K 3 between 
 
134 ^/&^ Hijim-y of the EffeSfs 
 
 SECT, between Pacran fables, and the plain narrative of 
 11. ° . * ^ 
 
 ^_u ^ ■ Mofes, proves incontrovertibly the truth of tlje 
 latter; fince if originally falfe, it would not have 
 been fo widely difFufed ; and ancient nations would 
 not have agreed with it, and with each other, iq 
 fo many particulars, 
 judajfm From what has been faid of the divine com« 
 
 jmperfedi. j^j^^qj^ Qf Mofcs, we might naturally expedt, that 
 Judaifm ihould be a perfe£l code, to all the pur- 
 pofes of religion and morals ; and would not be 
 difappointed in our expe6lations. The Mofaic 
 law, though imperfed in itfelf, was perfect in its 
 kind, had the perfedion intended by its author, 
 and anfwered the purpofes for which it was dc- 
 figned. Even the moft .exceptionable parts of the 
 law tended to divert men from the worfliip of falfe 
 gods, to feparate them from idolatrous nations 
 who were likely to fcduce them, and reminded 
 them of their obligations to the true God. The 
 prevention of idolatry was its grand objeB; ; but 
 when that end was attained, the ritual part was 
 repealed, and the moral part, including the wor- 
 fliip of God in fpirit and in truth, was retained 
 and infilled upon. The Hebrew code was not 
 intended for all mankind, but for this people ; 
 not as a perfc6l law, but as a means to a more per- 
 feft ; not to laft for ever, but to the coming of 
 the Meffiah. Rites unnecelFary for the firft t^o 
 thoufand years of the world, and aboliilied at 
 Chrift's appearance, mud have been local and 
 
 temporary; 
 
of Religtcn on Mankind, \ \k 
 
 temporary J nor was the Hebrew ritual fufHciently sect. 
 general, to oblige all mankind : it does not men- ^-, — ^ — ^ 
 tion a covenant between God and mankind, but 
 between God and the Ifraelites, and requires du- 
 ties, which none but Ifraelites could perform, with 
 convenience or propriety ; fuch as repairing thrice 
 a year, to particular places appointed for God's 
 worfhip, and the celebration of feafls, in comme- 
 moration of benefits conferred on that people. 
 Even the decalogue was addrefled to this people, 
 and to them only ; as appears from the preamble ; 
 *' Hear, O Ifrael, I am the Lord thy God who 
 brought thee out of the land of Egypt, out of the 
 houfe of bondage." The rewards and punifhments 
 of the Mofaic laws were profperity or adverfity in 
 the land of Canaan J which fan6tions were appli- 
 cable to the Jews only, and could not extend to 
 the reft of mankind. For thefe reafons, the He- 
 brew revelation was not intended for the mafs of 
 mankind, who could not obferve its laws, nor be 
 influenced by its fanBions. But the law was not 
 only local and temporary, but likewife defeftive in 
 many other particulars : it rigouroufly command- 
 ed the obfcrvancc of times, places, facrifices, ob- 
 fetionsand corporal purgations; while it enforced 
 but feebly the duties of juftice, charity, piirity of 
 heart, patience, temperance, and other virtues. 
 Its encouragements to virtue, and reflraints on 
 vice, were not fufhciently firong ; it is doubtful 
 whether it even mentions a future ftate ; it is cer- 
 K 4 tain 
 
J 3^ "^e Hi/lory of the Fffecls 
 
 SECT, tain it is not clear upon the Tubjecfl. The law 
 V- — /"-^ promifes no fupernatural aid to enable men to 
 conquer the frailties of their nature, and to free 
 them from the bondage of fm and corruption ; 
 and offers to tranfgreffors no hope of pardon and 
 mercy, thefe ftrong motives to amendment an4 
 preventives of defpair. The law does not hint at 
 the plan of redemption, except perhaps by types; 
 and is filent on the different kinds of vvor- 
 fliip, fuch as praife, thankfgiving, confeffion and 
 prayer (/). So imperfeQ. a revelation could not 
 have been perpetual ; " had the firft covenant been 
 faultlefs, there would have been no place found 
 for the fecond," as the apoftle (m) expreffes it. 
 But the Hebrew code was perfected and all its: de- 
 fers were remedied, by the Chriftian difpenfation, 
 which added fome parts that were of eternal obli- 
 gation, as will appear in the next fe8ion. 
 judaifm But Judaifm tended not only to abolifli fuper- 
 
 S^ofthe ftUion, but contributed to the reception of Chrifti- 
 ^"'■^'''' anity in the world. The Mofaic and prophetic 
 writings prepared the Jews for Chrifl's coming, 
 and difpofed them to admit him as their Mefiiah, 
 when the predictions concerning him were fo ex- 
 aclly fulfilled. One great effcQ of the Jewifli ^ ode 
 was, to (hew the connexion between the Hebre\v 
 and Chriftian difpenfations, and to ferve as a pre- 
 parative to a more perfect fcheme of religion. 
 Mofes, and other facred writers, point exprefly at a 
 (/) Barrow's Scrm, XV. [m) Heb. viii. 
 
 Meffiah. 
 
ef Religion on Mankind. 137 
 
 Ivleffiab, to refcue men from fin and fuperftition ; s e c t, 
 the law and the prophets may be confidered as an v- ^«,mJ 
 introduftion to Chriftianity ; the Jewifh ritual, 
 though weak and imperfed in itfelf, fuited the 
 circumftances of the Hebrews, and difpofedmen 
 to receive that better religion, which was to be 
 revealed, at the coming of the Meffiah. The 
 ritual prepared the Jews for the alterations which 
 were to take place at Chrift's appearance, and the 
 apoftles proved from the law and the prophets 
 that Chrilt was the MefTiah. The apoftles repeat- 
 edly explained ritual expreffions in a figurative 
 way, confidered fome Mofaic rites as types, and 
 urged them as arguments that Chrift was the 
 Meffiah. St. Paul, in his epiftle to the Hebrews, 
 employed Jewifli rites, to elucidate and confirm 
 the dotlrines of Chriftianity : and fince the ritual 
 anfVered the purpofe of enforcing the truth of the 
 gofpcl, this was poffibly one of its defigns : efpe» 
 cially, as the fame prophetic fpirit, which at firfl 
 devifed rites, as ufeful in a literal fenfe, might 
 have had a view to the ufe of them in future 
 times (tz). 
 
 The-Hebrew writings were not only ufeful, in Hebrew 
 preventing idolatry and preparing men lor the ufetui in 
 gofpel ; but in fupplying defefts in the chronology and'hi'ftofy, 
 of the ancients, in direfting naturalifts in their re- 
 fearchcs, and in furnifhing fome Pagans with re- 
 fined ideas of the attributes of God. Without . 
 (n) Lo'.vman's Hebrew Ritual, Part III. Chap. iii. 
 
 the 
 
ijS the Hijlojj of the EffeSf-s 
 
 SECT, the facred records, we fhould have no exa^t acr 
 count of time from the creation, to near the 
 Chrillian aera, and Newton employs them in his 
 chronology as fupplements to profane hiftory, 
 which was fo defe6live without theni. A learned 
 Heathen was of opinion, that if men knew the 
 origin of the v;orld they {^ould calculate from 
 thence; Varro divides time into uncertain, fabu- 
 lous and hiftorical : from the creation to the flood 
 uncertain ; from the flood to the firft olympiad 
 fabulous ; and from thence to his own time hifto- 
 rical (o). The jera of the olympiads commenced 
 above three thoufand years after the creation -, of 
 which period we have no hiftorical account, which 
 can be relied on, except from the fcriptures. 
 Without this fource of information, we muft be 
 ignorant of ancient hiftory from the creation to 
 the beginning of the Perfian empire; a period lit- 
 tle lefs than three thoufand years. Herodotus 
 wrote about the time of Xerxes ; Thucydides and 
 Xenophon long after this period : nor is there 
 any profane hiftory extant, except fome dubious 
 fragments, but what was written after the deliver- 
 ance of the Jews from the Babylonifh captivity. 
 Profane hiflories furnifli no true narratives of 
 events prior to this deliverance, and to the begin- 
 ning of the Perfian empire, as I have already ob- 
 ferved. The books of Bcrofus the Chaldean, 
 Manetho the Egyptian, Sanchoniathon the PhenU 
 (o) Cenfcrinus de Die Natali, Cap. xxi. 
 
 clan. 
 
cf Religion en MaiAind. ij^ 
 
 cian, and Megafthenes the Indian, are either loft sect. 
 or counterfeit ; and though authentic, were writ- v—v^p^ 
 ten in the time of Ptolemy Philadelphus. " There 
 is nothingj, fays Julius Africanus, quoted bv^u- 
 febius (j&), accurately written in hiftory by the 
 Greeks before the olympiads ; all things faid to 
 have happened before that time are confufed and 
 incoherent." Thucydides {£) begins his hiftory 
 jvith the Peloponncfian war ; becaufe matters pre- 
 ceding that period were known only by conjec- 
 ture : and Plutarch (r) goes no farther back than 
 Thefeus ; all before his time being but fable an4 
 lidion. The annals of the Romans previous to 
 the burning of Rome by the Gauls were loft at 
 ihat time ; and a^j to the Scythians and other Bar- 
 barians, we know little of them, except from the 
 Greeks and Romans, whofe accounts are fo fre- 
 quently blended with fable and falfliood. 
 
 We may judge of the excellence of the Mofaic Mofalcsc- 
 
 r n r I • • I'll countofthe 
 
 {yltem from the inconveniences which have re-creation 
 fulted from ignorance, diibelief, or negleft of it.movefome 
 The Hebrew lawgiver affirms, that God created t;;^;^,^"" 
 the earth, fea, birds, beafts and fifties for the con- 
 venience of mankind : had naturalifts embraced 
 this account, and exercifed their talents in difco- 
 vering the laws which prevail in the fyftem, in- 
 ftead of creating worlds out of their own imagina= 
 
 (/-) Eufebii Prsep. Evang. Lib. X. Cap. x, 
 (f ) De Bello Pelop. Lib. I. 
 (r) Lite of Thefeus. 
 
 tbns. 
 
1 40 'The Uiflcry of the Fffeas 
 
 SECT, tions, their time might have been ufefully empioy- 
 * — ^ — ' ed ; whereas, by deviating from this account, we 
 fi^id nothing but errors and abfurdities among poets 
 and phiiofophers. Ariftotle, Epicurus, GafTendus, 
 Des Cartes, and other materialilts, afcribe every 
 thing to matter and motion, and fee no necefTity 
 for the divine interpofition in the fabric of the 
 univerfe ; whereas if they had followed the Mofaic 
 account they might have been more fuccefsful in 
 their theories ; and have feen in the contempla- 
 tion of the world manifold inflances of the power, 
 wifdom and goodnefs of God (5). Thofe who 
 wifh to be acquainted with the fiftions of phiio- 
 fophers, concerning the ftruflure of the heavens 
 and the earth, I refer to a learned writer (^), who 
 exhibits their different whims, relative to the chaos 
 and primitive matter. Mofes, on the contrary, 
 does not fuppofe a world made without a God, nor 
 material beings transformed into fpiritual, by their 
 own power, nor beings to exift which never exift- 
 ed, fuch as fauns, nymphs. Sec: his fcheme, though 
 grand and majeftic, is yet fimple ; not contrary to 
 reafon or experience i unlike the abfurd and con- 
 fufed accounts of the cofmogonies of the Pagans (u), 
 Newton, by agreeing with the infpired writer con^ 
 cerning the produftion of the feveral elements, 
 
 (j) See Ra)''s Wifdom of God in the Creation — Galen deUfn 
 Part. — Derham's Phyfico-rheology — and Boyle on final Caufes, 
 {t) Le Pluche's Hift. of Heavens, Book II. 
 (V<) "Winder's Hift. of Knowledge, Vol. II. Chap, viii, 
 
 and 
 
of Religion on Mankind. 1^1 
 
 and the motion and organization of the v^hole, s z c t. 
 has devifed a theory which will laft for ever;'^—^— / 
 while the fyfteras of fantaftic writers are forgotten 
 or difregarded. This prince of philofophers, by 
 adopting the Mofaic account, has inveftigated the 
 laws which prevail in our fyilem, and proved them 
 the bed that could poffibly have been contrived; 
 thus exerting his abilities, to the glory of God and 
 good of man, and not employing them againft hij 
 Creator, like fome ancient and modern unbe- 
 lievers. 
 
 In order to prove, that Heathens borrowed the- yews anj 
 ological information from Hebrews, it will be ne- known^"to 
 cefl'ary to fliew, that fome Pagan hillorians, phi- ^"!:1^."' 
 lofophcrs, lawgivers and poets, had opportunities 
 of being acquainted with the writings of the Jews, 
 or with the people themfelves. We have the 
 teftimony of Ariftobulus, that the books of Mofes 
 were tranflated into Greek before Alexander the 
 Great; nor can we entertain a doubt, that the 
 works of Mofes and the prophets were known to 
 Heathens before they were tranflated. Demetrius 
 Phalereus, a peripatetic, wrote in praife of the 
 Old Teftament, and pcrfuaded Ptolemy Philadel- 
 phus to employ feventy-two learned men to tranf- 
 late it from the Hebrew into the Greek tongue. 
 The Jews were well known to the Greeks at the 
 time of Xerxes ; fmce Cherillus, who was more 
 ancient than Herodotus, fays, that they affifted 
 
 that 
 
B 42 fhe t-iijlory of the Effetls 
 
 SECT, that prince in his expedition againfl; Greece (wj. 
 
 \„=_-„___^ Jofephus (x) afTures us, that when Ptolemy Euer- 
 getes took poflcfTion of wSyria by force, he did not 
 facrifice to the Egyptian gods for his vi8ory, but 
 went to Jerufalem, and offered facrifice to God, 
 according to the cuftom of the Hebrews. This 
 hiftorian (^y) proves, by various other arguments^ 
 that the Greeks were known to the Jews, and' 
 might have learned from them their doftrines and 
 pra6lices. Agatharchides derides the Jews for 
 refting on every feventh day from war, agricul- 
 ture and commerce: and Theophilus, Theodotus, 
 Mnafeas, Ariftophanes, Euhemerus, Conon, Zopy- 
 rion, and other Greek writers, make mention of 
 the lt^%t though guihy of miflakes concerning 
 them, for want of an accurate knowledge of the 
 facred writings (z). The Jews, by their traffic 
 with the Phenicians, might have become known 
 to the Greeks {^a) ; and their feveral captivities 
 muft have diffeminated their tenets among Heathen 
 nations. Their impatience under fervitude might 
 have induced fome captives to fly to other coun- 
 tries; while the fingularity of their cuftoms muft 
 have excited the curiofity of their mafters, to en- 
 quire into the do6lrines of a people, who were 
 proud of being favourites of heaven, even while 
 
 (ou) Jofeph. contra Ap. Lib. I. Seft. 22. {x) Ibid* 
 
 Lib. n. Sea. 5. {y) Ibid. Lib. I. Seft, 22. 
 
 (ic) Ibid, Sea. 22, («> Ibidi" 
 
 tTiey 
 3' 
 
of Religion vtf Mankinds 1 4 j 
 
 they laboured under oppreffion. The Chaldeans sect. 
 might have learned the Hebrew theology, during >- 
 the feventy years in which the Jews were captives 
 in Babylon : when Daniel had interpreted the 
 king's dream, the king rhade him ruler of the 
 province of Babylon, and cried out, " Your God is 
 a God of gods, a Lord of kings, and a revealer 
 of fecrets (/;)." The moll learned and curious had 
 opportunities of acquiring a knowledge of the 
 Hebrew doQrines from this chief prefident ; nor 
 could any man be afliamed of learning from a 
 prime minifter, as Winder (c) expreffes it. A 
 fricndfhip and intercourfe having fublifted for a 
 time, between the Egyptians and Jews, by Solo- 
 mon's marriage to an Egyptian princefs, and by 
 ?he commerce which was carried on between the 
 two nations, it is probable, that the Egyptians 
 borrov/ed from the Hebrews, though they did 
 not acknowledge the favour. The friendfliip be- 
 tween the two countries was of fhort continuance; 
 and we are not to iuppofe, that Egyptians, who 
 valued themfelves on knowledge, would own their 
 obligations to the Hebrews, after they had quar- 
 relled with that people {d). Diodorus Siculus 
 maintains, that Orpheus, Mufeus, Melampus, De- 
 dalus. Homer, Lycurgus, Solon, Plato, Pythago- 
 ras, Thales, Eudoxu^, Democritus, and other 
 
 ib) Daniel ii. \) Hift. of Knowledge, Vol. 11. 
 
 Ch. vii. Sea. 3. id) Ibid, 
 
 famous 
 
144 ^^-'^ Hijlory of the Effetfs 
 
 famous men, vifited Egypt, in order to converfe 
 with the priefts and learn their myfteries {e). Py- 
 thagoras refided t\\'cnty-two years in that country, 
 fubmitted to be circumcifed, in order to be initi- 
 ated in their religious myfteries, and exprefled 
 himfelf in the fymbolic manner in ufe among the 
 Egyptians {/). Can it then be fuppofed, that a 
 man who travelled for information, and endured 
 fo dangerous and painful an operation, in queft 
 of knowledge, would mifs any opportunity of 
 feeking for it, wherever it could be found ? In- 
 quifitive Heathens had opportunities of learning, 
 at leaft through the Egyptians, any knowledge 
 poffelfed by the Hebrews; and it feems probable, 
 that they availed themfelves of thefe opportuni- 
 ties. Not only Jews and Chriftians, but alfo* 
 Pagans; not only divines and ecclefiaftics, but 
 laymen and lawyers have maintained, that the an- 
 cient Pagan philofophers were indebted to the 
 Jews, for fome fublime ideas of God ; while others 
 as warmly contend, that they derived their know- 
 ledge of thefe things from reafon, or tradition 
 from the patriarchs. 
 Hebrews Egyptian, Phenician iind Chaldean authors 
 
 ?hens"e?ate teftify, that tlic firft men lived long; and the in-. 
 faa/^'"^ genious author of theHiftory of Kriowjedge proves- 
 that in the accounts of Diodorus Siculus, Berofus 
 and Sanchoniathon, arc tr^ be found fome traces 
 
 {e) Steuchus de Perenni Plulofophia, Lib. VII, Cap. viii. 
 (/)Ibid, ■ 
 
 or 
 
cf Religion on Mankind. 145 
 
 of the Mofaic hiftory of the creation, though S E c t. 
 their accounts are far inferior to that of Mofes, ^ v * 
 in evidence and fimplicity. Berofus a Chaldean, 
 affirms, that many fled to the top of a mountain 
 in Armenia, at the time of the deluge ; and Abi* 
 dienus alTures us, that Siffithrus fled to Armenia 
 in a fhip, and was overtaken by a flood ; that, 
 after it had fubfided, birds being repeatedly fenl 
 out returned, the third time, with feet marked 
 with mud (|-). Mofes writes of the tower of 
 Babel and the confufion of languages; and Pagan 
 authors report, that giants built a lofty tower for 
 afcending into heaven ; that the gods in anger 
 demoliflied this tower, and confounded the lan- 
 guage of the builders (A). So great was the re- 
 femblance of the Mofaic and fabulous account in 
 this inftance, that Celfus (?) maintained the former 
 to have been borrowed from the fable of the 
 Aloidse, related by Homer; though Mofes was 
 many centuries prior to that poet. Diodorus, 
 Strabo, Tacitus, Pliny and Solinus, relate the fire 
 of Sodom (^) ; and Celfus (/) was of opinion, 
 that the punifhment inflided on Sodom and Go- 
 morrah was taken from the hiftory of Phaeton, as 
 related by the poets. Lucian affirms, that there 
 was a very ancient hiftory at Hierapolis of men 
 
 {g\ Eufebii Praep. Evang. Lib. IX. Cap. iii. [h) Ibid, 
 
 (/) Origenes contra Ceirum, Lib. IV. [k) Gxotius 
 
 de Veritate Religionis Chriftians, Lib. I. Seft. i6. 
 (/} Origines contra Celfum, Lib. IV. 
 
 I4 and 
 
II. 
 
 146 'the Hiftory of the Effecis 
 
 SECT, and animals prefervecl in an ark {jri) ; and Melo, 
 quoted by Eufebius, afTures us, that in three gene- 
 rations after the floodj Abraham was born and 
 had a fon Ifaac, whom he attempted to facrifice ; 
 but that a ram, having fuddenly appeared, was 
 fubflituted in his place {n). Alexander relates the 
 flight of Jacob, to efcape the refentment of his 
 brother Efau, and his leaving his father Ifaac one 
 hundred and thirty-feven years old ; the felling 
 of Jofeph into Egypt, his interpretation of the 
 king's dream, and his emancipation and gran- 
 deur (0). We have the teftimony of Eufebius, 
 that in the writings of Theodotus and Artapanus, 
 was to be found the account of Jofeph and his 
 brethren, as related by Mofes (/>). The confor- 
 mity of facred and profane hiftory, while it con- 
 firms the truth of the former, proves that Hebrews 
 and Heathens borrowed from the fame fource : 
 Or, that the latter were indebted to the former, 
 for faQs related by each. Mofes and Pagan au- 
 thors might have derived their accounts of the 
 flood, ark, confufion of languages, and fire of 
 Sodom, from tradition ; but the latter, probably, 
 received their accounts of Abraham, Ifaac, Jacob 
 and yofeph, from an acquaintance with the Mofaic 
 writings, or with the Hebrews themfelves. 
 
 .[m) Grotius ibid. («) Prsp. Evang. Lib, IX, Cap. ir, 
 
 {0) Ibid. (/} Ibid, 
 
 Plato 
 
of Rdigion on Mankind. 147 
 
 Plato and other Pagan philofophers probably sect. 
 borrowed from the Mofaic and prophetic writings, ^ — „ — ' 
 refined ideas of God and his attributes: and this, owed from 
 fase might have learned thefe ideas, from fome " '^"'^^** 
 Hebrews who refided in Egypt, when baniflied 
 from their country. This philofopher afferts, that 
 mankind are without excufe, to whom was mani- 
 fefled the fpiritual and eternal nature of God 
 from the creation of the world. The words of 
 Mofes, " I am that I am," and " I am, hath fent me 
 unto you/' pofTibly fuggefted to Plato an idea of 
 the eternity and fclf-exiftence of Godj and in- 
 duced him to defcribe a being, which cannot be 
 faid to have exifted in time paft, nor to exifl in 
 future, but only at the prefent (^). The Hebrew 
 lawgiver affirms, that God made man in his like- 
 nefs; and Plato, as if he had feen the paffage, 
 obferves, that man can referable God only in that 
 part which is fpiritual (r). Mofes affirms, that 
 the fun, moon, and ftars, were created for figns 
 and feafons ; Plato maintains the fame opinion i 
 and afferts, that originally God fed men without 
 labour, and that they wore no cloaths; in allu- 
 fion to the primitive ftate of man in paradife (i). 
 From the Mofaic account of Eve and the ferpent 
 we may probably derive Plato's alfertion, that 
 they who lived in Saturn's time, converfed not 
 
 (y) Prsp. Evang. Lib. XI. Cap. vi. (?) Ibid# 
 
 Ciip. XV. and xvi, [s) Ibid. Lib. XII. Cap. viii. 
 
 L 2 
 
 only 
 
14§ "I'he Uijlory of the EfeBs 
 
 SECT, only with men but with beads {t). Mofes de- 
 *— , — V fcribes the deluge, and the virtues and cnmes of 
 the moll famous men before and after it : Plato 
 obferves the fame order in his writings, and men- 
 tions the deftruftion wrought by the deluge, and 
 the few who had efcaped, on the tops of moun- 
 tains, to people the earth, together with the lives 
 of thofe who lived after it (u). " Give me neither 
 poverty nor riches," fays Solomon (to) ; and Plato 
 banifhes both thefc extremes from his republic, as 
 dangerous to communities. The wife man, in 
 his proverbs, enjoins us to call no man happy, 
 before he die ; and Plato, in his feventh book, of 
 Laws, objedls to praifing men, before we fee an 
 end of their works, Mofes prohibited an Ifraelite 
 to ferve an Ifraelite; and if an Ifraelite forfeited 
 his liberty, he emancipated him every feventh 
 year : Plato gave a fimilar prohibition, and for- 
 bade children to fuffer for tiie crimes of their 
 parents (x). The Hebrew lawgiver ordered a 
 man who ftole a beafi: and killed it, to reftore 
 four-fold, and v. * -fnid, if it be found alive , but 
 Plato requires in all cafes a two-fold reftitution. 
 This philofopher divided the citizens of his re- 
 public into twelve tiiDes, and the land into twelve 
 portions (;)') ; and required them to build their 
 
 (/) Pr:?p. Evirn?;. Cap ix. {u) Ibid. Cap. x. 
 
 (w) Prov. XXX. 8. {x) Prxp. Evang. Lib. XII. 
 
 Cap. xxiv. {j) Ibid. Cap. xxv. 
 
 metropolis 
 
of Religion on Mankind. 149 
 
 jnetropoHs ten miles from the Tea, with no others e c t. 
 city too near it, left they fiiould be corrupted by 
 the cuftoms of neighbours or foreigners (z). Plato 
 aflerts, that God direBs all human affairs, and 
 fees, hears, and knows all things ; and whether 
 you defcend to the depths of the earth, or fly up 
 into heaven, nothing can efcape his wifdom and 
 knowledge : this palfage was evidently borrowed 
 from a fublime paflTage in the pfalm^, which afferts 
 the providence and omniprefence of God («). 
 The pfalmift affirms, that God is unchangeable, 
 and always the fame; and Plato expels from his 
 commonwealth, thofe who think otherwife {b). 
 Mofes affirms, that the earth was originally with- 
 out form and void^ Plato makes unformed matter 
 one of the elements of all things (c); and Ovid 
 (d) affures us, that all, at firft, was a rude and un- 
 digelled heap, until God feparated jarring ele- 
 ments, and appointed to each its peculiar func- 
 tion. In fome of thefe inftances, Plato does not 
 adhere ftriftly to the fentiments of the facred 
 writings; but alters and difguifcs them, perhaps 
 to conceal his theft, and fometimes perhaps errs, 
 from ignorance of the fcriptures. Juftin Martyr 
 afks, from whence, except from holy writ, could 
 Plato have learned that Jove was carried in the 
 
 (z) Praep. Evang. Cap. xxvli. [n) Ibid. Cap. xxviii. 
 
 [b) Ibid. Lib. XIII. Cap. iy. {c) Ibid. Cap. vii. 
 
 (i) Mctam. Lib. I. 
 
 L 3 heavens 
 
1 50 , ^he Hijhry of the EffcSts 
 
 SECT, heavens in his quick chariot? an idea that micrht 
 IL ^ ^ • 
 
 w — ^„^ have been fuggefted by the words of the prophet 
 Ezekiel {e) ; " The glory of the Lord afcended on 
 the cherubims, and the cherubims lifted up their 
 wings, and the wheels befide them, and the glory 
 of the God of Ifrael was over them." — That Plato 
 borrowed from the Hebrews, appears alfo from 
 the tefiimony of NumeniuSj a Pythagorean, who 
 faid of Plato, that he was no other but Mofes 
 fpeaking in the Attic language (/) : and frotn 
 Philoponus (^), who maintains, that he imitates 
 Mofes in defcribing the creation; butv;ithout any 
 of the fublimity of the infuired writer, 
 
 Orpheus, \<^q cannot entertain a doubt, that the Greeks 
 
 Homer, So- 
 lon and o- y/ere indebted to Hebrews, for certain opinions 
 
 rowed from interfpcrfcd in their writings. Orpheus affirm^ 
 
 Hebrews. ^-,ii-tui ji i 
 
 God to be mviiible, and known only to one per- 
 fon, a Chaldean, fuppofed to be Abraham ; and 
 entertains ideas of the Deity, that could hardly 
 have been original. " Heaven is my throne, and 
 the earth my footftool," is a remarkable paflage ; 
 and fo is that of ^'meafuring the fea in the hollow; 
 of his hand." Orpheus exprefies thefe ideas though 
 jn different words: God fits in heaven on a golden 
 feat, and the earth is under his feet, and he 
 reaches his right hand to the remoteft extremities 
 of the ocean (A), Such was the paraphrafe of Or- 
 
 (f) :;1. 22. {/} Marcilius Ficlnus de Relig. Chriftiana, 
 
 Cap. xxvi. (§•) Joh. Philop. Lib. I. de Miindi Crea- 
 
 tione. (^) Prsp. Evang. Lib. KlIL Cap. vii. 
 
 pheus 
 
of Rcllpon on Mankind, i r j 
 
 plieus on the words of Scripture, and mig'?u have sect. 
 borrowed thefe words from thofe Egyptians, who 
 were in Thrace in the army of Shifhak (?). Ho- 
 mer's iji) defcription of the gardens of Alcinous, 
 was probably taken from the paradife of Mofes j 
 and the Ate of this poet (/) cafl down from heaven 
 by Jove, marks the fall of Lucifer mentioned by 
 Ifaiah (w). The fable of Prometheus, who made 
 a man of clay, and animated him with celeftial 
 fire, was evidently founded on the Mofaic account 
 oF the creation of man (/z). The equal diftribu- 
 tion of lands in Lacedemon, and the prohibition 
 to alienate them, or marry out of their own family, 
 were- Mofaic inftitutions, borrowed by Lycurgus 
 from Cretans and Egyptians, who were ultimately 
 indebted for information to the Hebrews (o). Both 
 Mofes and Solon forbid killing a robber in the 
 day ; and if a girl's parents died, Solon obliged 
 her nearefl relations to marry her according to 
 the law of Mofes, which required perfons to 
 marry in their own tribe (j6). Hebrews admini- 
 ftered bitter waters in the tabernacle and temple* 
 to wives who were fufpeded of infidelity to their 
 hufbands ; in confequence of which ceremony, 
 the woman and her gallant, if guilty of adultery, 
 
 (/) Winder, Vol. II. Chap. vii. Sed. 7. [k) OdyfT. 
 
 Lib. XVII, (/) Iliad xix, J26. (/«) Chap. xiv. 
 
 {)!) Aug. Steuchus, Lib. IX. Cap. iv. (s) Craige de 
 
 Rep. Laced. Lib. III. Tab. iii. Inft. 3. (/) Grotlus 
 
 de Ver. Rdig. Chrift. Lib. II. Cap. i, Seft 12, 
 
 L 4 fwelled 
 
152 The Hijlory of the Effe^s 
 
 ^ ^n."^* ^^^^^^^^» languifhed, rotted and expired {q). Hea- 
 *• — - — ' thens imitated this cuftom, and adminiflered wa- 
 ters and an oath to perfons fufpefted of crimes, 
 and imagined the waters tafted fweet if they fwore 
 vith truth ; iffalfely, the whole body was fuppofed 
 to break out into blifters and impofthumes (r). 
 Saxons and other Heathens tried perfons fufpefted 
 of guilt, by different forts of ordeal, and expell- 
 ed that God would work a miracle to acquit the 
 innocent and punifh the guilty, as was ufual among 
 the Hebrews. Hence it is evident, that Pagans 
 have ftolen from the Jews or their writings, cer- 
 tain tenets; nor can we entertain a doubt, but 
 they blended thefe tenets with their own inven- 
 tions, in order to conceal the iheft. Plato ad- 
 mits, that the Greeks improved what they receiv- 
 ed from Eaftern nations ; that is, altered and em- 
 belliHied them fo, that fcarce a fimilitude could 
 be found between them and the originals. 
 cjrecksin- That the Greeks were indebted to the Hebrews 
 
 debted t" . 
 
 them by the for information, either immediately, or by their 
 
 teilimouy of . _ . , . .,, J • p 
 
 the learned, intercourie With the Egyptians, will not admit or 
 a doubt, when we fhall have examined the opi- 
 nions of the learned on this fubjeft. Pythagoras, 
 Solon, Plato and other fages, vifited nations cele- 
 brated for wildom, where they might have got ac- 
 quainted with Jews, and the opinions of that peo- 
 ple. Jofephus (5) maintains, that Greeks were 
 
 ■{q) Numb. V. 22. (r) Selden dejurenat. & gentium, 
 
 X^xh, I. {s) Contra Ap. Lib. I. Sed. 22. 
 
 5 indebtei^ 
 
of Religion on Marikind, 153 
 
 indebted for information to the Jews j and Her- sect. 
 inippus aflures us, that Pythagoras transfufed feme > , ^ * 
 of the Jewilh laws into his philolophy : Ariftobu- 
 lus, an Egyptian Jew, affirms, that this philofo- 
 pher adopted many Hebrew precepts, and that 
 Plato was acquainted with their laws and inftitu- 
 lions {f). Numenius, a Pythagorean, accules 
 Plato of having ftolen from the books of Mofes, 
 all that he faid pioufly of God and the creation ; 
 and Porphyry afferts, that the Chaldeans and Jews 
 pofr.:{red true wifdom and piety (u). JVIarcilius 
 Ficinus (tt;) affirms, that one of Plato's difciple* 
 admired the theology of the Syrians or Jews, who 
 were known by feme under the appellation of Sy- 
 rians. Juftin Martyr and Eufebius, quote an an- 
 cient oracle which proves, that the true knowledge 
 of God was'peculiar to Jews and Chaldeans ; 
 
 Soli Chaldai Sapientiam Sortiti funt et Hebrai 
 Pure colentes Deum, regem per fe genitum [x), 
 
 Plato introduces Solon jufl returned from Egvpt 
 telling Critias, that he heard an Egyptian priefl fay, 
 O Solon, Solon, you Greeks are always children, 
 your do6lrines are quite modern, and have no mark 
 of antiquity (^y). Which of the poets or Sophifts, 
 fays TertuUian (2), that has not drawn from the 
 
 (t) Selden de jure nat. & gentium juxta difcipHnam Hebrae- 
 orum. Lib. I. Cap. ii. («) Ibid. (w) De Reiig. 
 
 Chrift. Cap. xxvi. {x) Brucker de Phil. Indorura, Lib. IL 
 
 Cap. ii. Seft. 3. (j) JulUn Martyr Cohort, ad Grscos, 
 
 Ca|>. xii, («) Apolog, Cap. xlviL 
 
 pro- 
 
154 ^he li'ifiory of the Effe^s 
 
 SECT, prophets ? Kence the philofophers have quench-. 
 
 «^ ^ ' ed their thirfl: : ambitious only of excelling in 
 eloquence, and difplaying their fubtlety, they al- 
 tered the opinions which they received, and blend- 
 ed them with their own inventions, fo as to render 
 it difficult to difcover the truth. From the autho- 
 rity of thefe ancient writers, we may reafonably 
 conclude, that Pagans introduced into their theo- 
 logy fome do6lrines of Hebrews : and we find this 
 conclufjon maintained by Grotius {a) and Sel- 
 den (^), two as learned authors as ever wrote in 
 any age or nation. Thefe men, though not ec- 
 clefiaftics, have adopted the fentinients of the an- 
 cients on this fubjeii, and fupported their opini- 
 ons, by the fame arguments and authorities which 
 I have produced. Tne former of thefe writers (c) 
 afferts, that the Greeks were indebted to the He- 
 brews, even for their alphabet, and to the laws of 
 Mofes for the moft ancient laws of Athens, from 
 which the laws of the twelve tables were after- 
 wards taken. The affinity of the founds of the 
 Hebrew and Greek letters, proves that one was 
 taken from the other ; nor can it be dou^bted, 
 that the Greeks borrowed from the Hebraws, an4 
 not the Hebrews from the Greeks. The Greek 
 letters were but marks, while the Hebrew charac- 
 ters were fignincant, and the name of every letter 
 
 [a) De Verltate Religionis Chriftianae. [h] De jure 
 
 jnat. & gentium. ('-■} De Verit. Relig. Chriit. Lib. L 
 
 Cap. XV. 
 
 J denotes 
 
of Religion on Mankind. icc 
 
 denotes the figure, which that letter reprefents, sect. 
 ' according to the language of hieroglyphics. Beth > 
 
 Signifies an houfe, as that letter refembles it ; the 
 the gimei or gamel fignifies a camel, as the figure 
 of that letter reprefents its neck \ the daleth lig- 
 nifies a door and is like one; vau fignifies and 
 reprefents a pillar ; the zain denotes a fabre, and 
 has the figure of it ; fen fignifies teeth, and has the 
 figure of a trident (c?). 
 
 Greek philofophers and poets derived their the- Ancient 
 plogy from Hebrews, Egyptians, and others : Cle- borrowed"* 
 mens Alexandrinus affirms, that Pythagoras bor- jogy^. ^**~ 
 rowed the doctrines of tranfmigration and the 
 foul's immortality from Egyptians ; that Plato was 
 indebted to him for this latter do6trine, and that 
 the Greeks received inftrudion from the Brack- 
 mans or Gymnofophifts. Steuchus is of opinion 
 that the Egyptians borrowed their theology from 
 the Hebrews, and that the Greeks received theirs 
 from Orpheus, who learned from Egyptians the 
 doftrines of that people. The following confi- 
 derations evince, that the moft ancient philofo- 
 phers were more indebted for refined ideas of God 
 and religion to tradition or revelation, than to 
 the dedu5lions of reafon. Trifmegiflus and Or- 
 pheus, according to the theology of Mofes, de- 
 clared that all things were created, except God, 
 who is without beginning or end {t). The latter 
 
 [d] Jevvlfii Lett, Part I. Sed, 2. [e] Steuclras, Lib, IIL 
 
 Cap. xii. xiii. 
 
 of 
 
J 56 "The Uijlory of the Effe5fs 
 
 SECT, ofthefe maintained, that all things were originally 
 w — ^ — * produced by Jupiter, who is the firft and the laft, 
 the beginning and the end ; from whom all things 
 derive their origin \ he is the primitive father* 
 and immortal virgin, the life, the caufe, and the 
 energy of all things ; there is but one only power, 
 one only God, and one fole univerfai king (y"). 
 Pythagoras, who borrowed from Orpheus and 
 Archytas, was of opinion, that mankind were cre- 
 , ated by God, made wifer than all animals, and 
 
 lords of the creation, according to the Mofaic 
 account (^). Pythagoras believed God to be in- 
 vifible, intelligent, the univerfai fpirit, that per- 
 vades all things, fees all things ; the fole princi- 
 ple, the light of heaven, the author of all virtues, 
 the reafon, the life and the motion of all beings ; 
 according to this philofopher, there is but one 
 God, who enlightens every thing, animates every 
 thing, and by whom all things were brought from 
 non-exiftence into being (A). Empedocles the 
 difciple of Pythagoras, and interpreter of Orpheus, 
 makes unity the creator of Gods, and maintains, 
 that unity cicated thofe things which Mofes af- 
 firms to have been created by God. Thales, the 
 Milefian, held God to be the moft ancient of be- 
 ings; the author of the univerfej the mind which 
 brought the chaos from confufion into order, with- 
 
 (/) Ramfay's Phil. Principles of Religion, Vol. II. Introd, 
 \g) Steucbus, Lib. IX. Cap. ii. [h) Ramfay, ibid, 
 
 out 
 
ef Religion on Mankind. i ^7 
 
 out beginning or end ; and that night exilled be- sec t. 
 fore day ; an idea poffibly fuggefled by the hiftory v — ^L^ 
 of Mofes {%), Timeus Locrenfis affirms, that God 
 created the world out of unformed matter ; that 
 before the creation, there were no years, days or 
 changes of feafons j and that after that event, the 
 human body was formed and animated, according 
 to the Mofaic account {K), Auguftine Steuchus 
 affures ns, that Plato transfufcd into his writings 
 the opinions of Pythagoras, Timeus, Empedocles 
 and Trifmegiftus ; and we find that he entertain- 
 ed, with fome flight variations, the ideas of his 
 predecejQbrs (/). Plato calls God the archite6l of 
 the world, who reduced the chaos from confufioa 
 into order; the father of the univerfc ; the God 
 over all; the fovereign mind, which orders all 
 things, and penetrates all things, fmgle and fclf- 
 originated; the maker of heaven and earth, and 
 Gods, and the fame in the intelleBual world, that 
 the fun is in the vifible; one king, one caufe, 
 and one providence {jii). Such were the ideas 
 entertained of God by the mod ancient philofo. 
 phcrs; but thefe fublime ideas, being blended 
 ■with others which weie falfe or unworthy; we 
 may reafonably conclude, that they were not in- 
 veftigated by reafon, but were llolen by the Greek 
 philofophers, from thofe wliO preceded them. 
 
 (/) Ramfay, ibid. [k) Steuchus, Lib. V. Cap. iv. 
 
 (/) Ibid. {m) Ramfay, ibid. 
 
 No 
 
158 i:he Hipry of the Fffe5fs 
 
 s EC T. jsJq man, who confiders the character of the 
 *-— v-'-J Greek philofopher.^ will be furprifcd, that they 
 Creek phi- fhould boFrow knowledq,e from the Hebrews, with- 
 
 iDlopliers " 
 
 were piagia- out acknowledging the debt; fmce they pilfered 
 from each other, and difguifed what they ftole, in 
 order to conceal their plagiarifm. Clemens Alex- 
 andrinus has expofed the thefts of Greek poets, 
 philofophers, hiftorians and orators; fome of 
 which were not alhamed to tranfcribe entire vo- 
 lumes from other mens works, and publifh them 
 as their own : and even to drefs up in fables the 
 miracles related in the Old Teftament ; of which 
 Clemens {11) furnifhes many inftances. Eufcbius 
 has proved the difhonefiy, ambition, and plagia- 
 rifm of Pagan authors, who repeatedly accufe each 
 other of pilfering and theft". Porphyry relates a 
 controverfy between Cauflrius and Maximus, 
 about the merits of Ephorus and Theopompus, 
 Cauftrius maintains, that Ephorus wrote nothing 
 of his own, but ftole entirely from Damafchus, 
 Califthenes and Anaximenes; while Apollonius 
 replied, that Theopompus dole a particular ora- 
 tion, word for word, from Ifocrates, and even af- 
 cribed the aftions of one man to another, who 
 never performed them. Nicagoras, quoted by 
 Eufebius, affures us, that Theopompus borrowed 
 a great deal from Xenophon, and altered it for 
 the worfe, to conceal his theft. Ariftophanes, the 
 Grammarian, compiled fix books of the thefts of 
 
 [n) Stromatum* 
 
 Menan- 
 
of ReligiGH on Mctnldnd. i^<^ 
 
 Menander, and Cecilius convi£ls bim of dealing sect. 
 an entire fable, and tranfcribing it into his work, v.,,^^.^..^^ 
 Hellanicus borrowed from Herodotus and Damaf- 
 chus ; Herodotus derived great part of his fecond 
 book from Heccateus the Milcfian ; and Ifocratcs 
 and Demoflhenes tranfcribed, almoft word for 
 word, particular parts of the works of Ifeus. An- 
 timachus borrowed from Homer, and Plato from 
 Protagoras, what he writes againft thofe who main- 
 tained there is but one (c) being ; and Brucker 
 (^) affirms, that Arifiotle founde'd a feet on the 
 philofophy of Plato, flole from the ancients, and 
 ftudied brevity and obfcurity, to conceal his theft. 
 Since then tb.e Greeks were fuch noted plagiaries 
 at home, where they were liable to deteftion ; it 
 might naturally be expefted, that fuch of them as 
 travelled, would more freely indulge their itch 
 for literary theft, v.'here they flole from a people^ 
 not equally known to Pagan nations. Plato, 
 though guilty of this crime, candidly acknow- 
 ledged, that he learned his mod valuable dogmas 
 in Egypt, and that a philofopher might be afTiRed 
 on every fide {q). 
 
 If we examine the theology of philofophers. Their ab- 
 we fhall find it blended with opinions that are p"ote'that 
 falfe, unworthy of God, and quite inconfiftent ^^J^^^J'JI^'^j^ 
 with thofe which have already been recited. Py- theology. 
 
 {o) Eufebii Praep. Evang. Lib. X. Cap. i. {p) De 
 
 Seda Ionia, Cap. i, Seft. 4. {q) Clem. Alex. Strom. 
 
 Lib. L Sea. 6. 
 
 thagoras. 
 
V 
 
 i6o *The Hifiory of the Effects 
 
 SECT, thagoras, founder of the Italian {oB-y thought the 
 ^harmony of numbers was the principle of all 
 things ; Thales the Milefian, founder of the Ionic> 
 maintained that water was the principle, and that 
 all things when diflblved reverted to it again. The 
 following were difciples and fucceffors of thefe 
 two philofophers, in their refpeftive fchools, name- 
 ly, Anaximander, Anaximenes, Heraclitus, Hip- 
 pafus, Archelaus, Democritus, Epicurus, Empe- 
 docles and others ; each of which held opinions 
 repugnant to reafon, and fomewhat different from 
 the reft. Anaximander maintained, that all things 
 were generated from infinity, and terminated in it; 
 Anaximenesderived the origin of all things from air, 
 Heraclitus and Hippafus from fire; Archelaus be- 
 lieved, that air was infinite, and that denfity and 
 rarity were principles of all things. Democritus 
 and Epicurus afiBrmed, atoms to be principles ; 
 and Empedocles held the four elements, fire, wa- 
 ter, air and earth, together with friendfhip and 
 difcord, to be principles of all things (r). Plato 
 and Aridotle differed in fome refpefls from their 
 predeceffors, and from each other in their theo- 
 logy and philofophy : the latter pretends, that 
 the Supreme Being exifts in fome ethereal body i 
 while the former affirms, that he exifts in a fiery 
 fubftance ; an idea perhaps borrowed from the 
 appearance of God to Mofes, in a flame of fire ia 
 a bufh. The former held matter and idea to be 
 
 (r) Juftin, Martyr Cohort, ad Groscos, Cap. iii. iv. 
 
 prin« 
 
cf Religion on Mankind. l6i 
 
 principles of all thiDgs ; while the latter denies sect. 
 ideas to be principles at all : the former thinks 
 the foul immoveable and immortal ; the latter 
 both moveable and mortal. Some held it to be 
 in us, others about us ; fome affert it to be fire, 
 fome water, others motion_, others exhalation, 
 others an influence from the ftars (.s). Plato, who 
 entertained fublime ideas of God, blends them 
 with falfhood and human inventions; applauds 
 Socrates for paying his vows to Pallas, and facri- 
 ficing a cock to Efculapius ; and heaps divine 
 praifes on the Demon of Delphi. He has adopt- 
 ed the abfurd opinion of the Egyptians, that the 
 fouls of men enter into the bodies of different 
 animals, according as they refemble them in their 
 appetites and paflions. This philofopher- afferts, 
 in one part of his work, that God created the 
 heavens; and in another, that divine honours were 
 to be paid to them : in his Book of Laws, he con- 
 demns the fables of poets, and yet falls himfelf 
 into popular fuperftitions Q). Had his fentiments 
 been origin.al, he could not have contradiifted 
 himfelf in fo paJpable a m inner; the wifdom of 
 philofophers, being blended with vulgar errors, 
 could not be the refult of rational difquifition ; as 
 men capable of inveftigating by reafon the attri- 
 butes of God, could not be fo inconfiflent, nor 
 fo frequently degenerate into abfurdity and error. 
 
 {s) Juftin Martyr Cohort, ad Gra:cos, Cap. v. vi. vii. 
 (/) Pra;p. Evang. Lib. XIII. Cap. vii. and x. 
 
 M Plato 
 
^ ^^ "The Bi/lcry of the EffeEls 
 
 E^c T. Plato founded the Academic feft, few of his fuc- 
 cefTors fincerely embraced his philofophy, but al- 
 tered it for theworfe. Some of them maintained, 
 that the fenfes were fallacious ; while Sceptics 
 maintained, that nothing was to be comprehended 
 by fenfe and reafon. The Platonics, Epicureans 
 and StoicSj were continually engaged in contro- 
 verfy ; while there is a wonderful harmony be- 
 tween Mofes and the prophets on theological fub- 
 jefts. The Platonic philofcphers confidered God 
 as fuperintending human affairs; the Epicureans 
 believed him regardiefs about them : the Stoics 
 placed him without the world, and reprefented 
 him as a potter, governing the univerfe ; whilq 
 the Platonics placed him within it, like a pilot, 
 fteerino: and direftinq; the whole. Even the ci- 
 tizen of Geneva {ii) condemns the opinions of 
 philofophers as '^ vain, dictatorial, and dogmatical 
 even in their pretended fcepticifm ; ignorant of 
 nothing, and yet proving nothing; ridiculing each 
 other, and in this lad particular, wherein they 
 were agreed, they feemed to be in the right : af- 
 fedting to triumph, when they attacked their op- 
 ponents; they wanted every thing to make them 
 capable of a vigorous defence. If you examine 
 their reafons, you will find them fit only to be re- 
 futed ; if you number voices, every man is reduced 
 to his own fuffrage ; they agree in nothing but 
 difputing." Cicero's books, on the Nature of the 
 
 [u) S} ftera of Education, Book IV. 
 
 Gods, 
 
df Religion oH Mankindi 1 63 
 
 Gods, are a melancholy proof of the infufficiency sect. 
 of reafon to difcover the nature and attributes i.—..v——» 
 of the Deity. This philofopher was learned in 
 all the wifdom of Greeks and Romans, and faw 
 thoroughly the abfurdities of others; and yet, 
 with every advantage of genius and erudition, he 
 was a Sceptic in religion ; and his infufficiency to 
 devife a pure fyflem of theifm, proves the ne- 
 ceflity of fupernatural alfidance. From the mix- 
 ture of truth and faliliood in the opinions of phi- 
 iofophersj it is probable that they were indebted 
 to their own weak reafon for thofe dogmas which 
 were abfurd, puerile and contradiclory ;-— and to 
 revelation for rational ideas relative to God. If 
 they had deduced theological knowledge from 
 their own refearches, they would probably have 
 improved in theology, as in arts and I'ciences; 
 and men who lived feveral centuries after Pytha- 
 goras, would have been better inftru£led in facred 
 knowledge than that philofopher. But hiRory 
 evinces, that ancient philofophers have entertain- 
 ed the moft fublime ideas of God, and that, as 
 mankind advanced to maturity, abfurd ones were 
 the fruits of philofophical inveftigations. 
 
 When the advocate of natural religion confiders, i^ivir.e af- 
 
 t 1 1 •! r I ■ tributes not 
 
 how much philofophers have been indebted to re- inveftisated 
 velation for theological information, he will have ^ '^ 
 little reafon to boaft of the powers of unaffilled 
 reafon, and of the refearches of Plato and other 
 fagesof antiquity. The gainfaye r will perhaps 
 M 2 ' find. 
 
1 64 "The ITifiory of the Effects 
 
 SECT, find, that philofophers received pious and moral 
 dogmas from thofe who learned them from the 
 fcriptures, or from thofe who had an intercourfe 
 with that people : that thefe men were indebted, 
 for almoft every fublime idea of God, to Mofes, 
 the prophets, and the writings of Solomon ; and 
 for their errors and abfurdities, to the weaknefs 
 and inluffieiency of unaffifted reafon. Hence he 
 will perceive the difficulty of proving, that a fenfe 
 of the being and attributes of God was invelli- 
 gated by reafon, independent of revelation. So 
 confonant to reafon are the divine attributes, that 
 it would be abfurd to deny, that they are capable 
 of fuch an inveftigation ; but it is impoRible to 
 prove, that philofophers a6lually inveRigated 
 them, unaffifted by revelation. In proving this 
 propofition, the advocate of natural religion 
 fliould acquaint men, why the modern Chinefe, 
 who are a fagacious and learned people, are fo 
 ignorant of it; and why, in ancient times, cele- 
 brated orators and poets ; the fubtle inventors of 
 logic and other arts ; profound aftronomers and 
 inveftigators of mathematical truths, have been 
 greater ftrangers to a rational worfliip, than Jews 
 and Chriftians, however dull and incapable of 
 invention. To prove that philofophers invefti- 
 gated the attributes of God, unaffifted by revela- 
 tion, the freethinker fhould point out the time in 
 which an univerfal and total ignorance prevailed, 
 with rcfpeft to thefe attributes; the periods in 
 
 which. 
 
of Religion on Mankind. ■165 
 
 which, and the pciTons by whom they were in- s e c t. 
 veftigatcd ; and above all, that thefe perfons had 
 no opportunities of borrowing them from the. 
 fcriptures, either dircBly or indirectly. On the 
 contrary, it is undeniable, that a knowledge of 
 the divine attributes, and of moral duties, pre- 
 vailed in the world long before the art of logic, 
 and before fophifters argued on thefe fubjecls, a 
 piori and a pojicriori. In the books of Mofes, 
 the attributes of God are declared and eftablifhed 
 by miracles, without a fingle attempt to deduce 
 them from caufes and effefts : this is the work of 
 ancient and modern philofophers who ftolc from 
 the fcriptures, and wilhed to conceal the theft by 
 abftradt reafonings, which, in fome inRances, 
 have been falfe and inconclufive. Thefe men 
 reafon, perhaps, acutely, and their fubtlety in 
 arguing on thefe fubjefts, has prompted them to 
 arrogate to themfelves the whole credit of difco- 
 vefies made long before. Kepler (xv) difcovered 
 by calculation, that the periodical times of planets 
 round the fame centre are in a fefquiplicate ratio 
 of thediftances; Newton (AJafterwardsdemonftfated 
 the phyfical necefliiy of this great law : and we 
 might as reafonably afcribe to tliis philofopher the 
 honour of Kepler's difcovery, as attribute to phi- 
 lofophers the difcovery of moral or religious 
 knowledge ; becaufe they rcaforred on thefe fub- 
 
 {nv) Keil's Aftronomy, Left. ^. [x) F;.mc. Math, 
 
 lib. I. Prop. i^. 
 
 M 3 jc8:3 
 
1^6 q'he Hijlory of the Effects 
 
 ^ ^jf '^•je^fts from caufes or effeCls : nay more fo, fince 
 1 — ^ — I the arguments of the latter have been generally 
 weak, while the reafonings of Newton are folid 
 and incontrovertible. " If," fays Hume (jv), 
 *' the arguments for the exiftence of one God were 
 clear, then polytheifm could not have generally 
 prevailed; if abftrufe, the knowledge of it muft 
 have been confined to few ; and therefore poly- 
 theifm muft have been the primary religion of 
 mankind." But does not hiftory acquaint us, that 
 the moft ancient nations were not polytheifts, but 
 worfhippers of the true God ? and does not the 
 gainfayer's argument, if valid, prove the divine 
 original of the Mofaic writings ? for if the unity 
 of God was difcovered by reafon, the knowledge . 
 of it mud have been confined to few, and could 
 pot have univerfally prevailed among the Jews; 
 while Pagan philolophers were grolsly ignorant, 
 and Heathen nations were funk in ignorance and 
 polytheifm. 
 Bruck»r Lcamcd authors have denied, that philofophers 
 
 nying that borrowcd any thing from the writings of the He- 
 bonovvT/ biews, or their iniercourfcs with that people; and 
 bte^s."^' fccm to have been influenced by a fpirit of op- 
 pofition, to con. bat the opinion which I have en- 
 deavoured to cftahlifln The Greeks having tra- 
 duced both jews and Chiiftians as ignorant bar- 
 barians, dellitute of arts and elegance; primitive 
 
 (jj EiTay Nat. Hift. of Religion^ Sed. i. 
 
 Chriftians 
 
ef Religion on Manhhid. 1 67 
 
 Chriftians retorted on the Greeks, with learning sect. 
 and zeal ; and maintained, that they borrowed ^ ,,-, ^ 
 every thing valuable in their works, from thofe 
 whom they branded with iuch opprobrious epi- 
 thets. Not content with afcribing the bcft theo- 
 logical tenets of Heathens to Jews, they made 
 them parents of geometry, arithmetic, aftronomy, 
 architefture, mufic, chymiflry, and of every art, 
 fcience and endowment, except eloquence, in 
 which they readily allowed the Greeks to be fupe- 
 rior. Other writers, having maintained with equal 
 zeal, that Greeks were not indebted to revelation 
 for any of their dogmas ; I have endeavoured to 
 avoid each extreme, by fele^ling ideas which feem 
 to have been derived by Heathens from Hebrew, 
 and by paffing over others not drawn from that 
 fource. The learned Brucker having denied that 
 Heathens were indebted to Hebrews for theolo- 
 gical knowledge, I cannot pafs over unnoticed the 
 opinions of this refpetlable writer, this critic of 
 philofophers, without attempting to refute them. 
 This author affures us, that Barbarians owed their 
 knowledge more to tradition than inveiligaiion ; 
 beincj iirano-ers to the dedu8ion of effects from 
 caules, and to logical fubtleties which puzzle and 
 perplex. There were no philofophers among the 
 Hebrews ; they did not argue, but alfert ; their 
 wifdom was not fpeculative, but political, moral 
 and religious ; nor were Moles and the prophets 
 indebted for their laws and precepts to the deduc- 
 M 4 tions 
 
 ^- 
 
1 68 'the Hifiory of the Effects 
 
 4 
 
 SEC r, tions of reafon, but to tradition and revelation (r). 
 So far I concur with this celebrated author, and 
 even admit the abfurdity of fuppofingthe Hebrews 
 furnilhed with any knowledge except religious in 
 a fupernatural way : but I cannot agree with him, 
 that the Greeks received no religious knowledge 
 from the books of the Jews, or from that people, 
 for the reafons produced in a preceding part of 
 this fe6lion. Even Brucker deduces the origin of 
 almoft all difcipline and philofophy, from Barba- 
 rians ; whilft he maintains, that we are indebted 
 to none but Greeks for logic and the art of philo- 
 fophifing. This writer does not fufficiently dillin- 
 guifh between philofophy and religion: the Greeks, 
 it is admitted, owed but little of the rudiments of 
 philofophy to the Hebrews, though indebted to 
 that people for juft ideas of God and religion : 
 and 1 challenge gainfayers to point out any thing 
 iTiOral or pious in the works of philofophers, which 
 might not be tranfcribed from the lives of patri- 
 archs, or found in the writings of Mofes and the 
 prophets v.rote long before. We are not to fup- 
 pofe thefe men infpired with a knowledge of arts 
 and fciences; the Hebrews were not chofen as repo- 
 fitories of fuch things; and it would be abfurd to 
 imagine them enlightened in a fupernatural way 
 with a knowledge of things unnecefTary for mens 
 happinefs in this world or the next. This author 
 
 (z) Bruckeri Hift. Crit. dc Philofophia Barbarica, Lib. I. 
 C^p. i. Sed. 30 
 
 affirms. 
 
of Religion on Mankinds 169 
 
 affirms, that as Mofes was learned in all the wif- sect. 
 dom of Egypt, Mercury Trifmegiftus, who was 
 founder of Egyptian wifdom, muft have been 
 prior to Mofes. But the fallacy of Brucker's ar- 
 gument confifts, in fuppofing Egyptian wifdom to 
 have originated from an individual, and that 
 Hermes was that individual : the gradual progrefs 
 of knowledge, in QMQ.xy country, proves the for- 
 yner of thefe fuppofitions to be falfe; and even 
 Brucker admits die imprjlfibility of proving the 
 latter; as we may conhftently with his opinions 
 form feveral hypothefes concerning Mercury Trif- 
 megiftus : forae maintained that he was fome patri- 
 arch; others have doubted or denied his exift- 
 ence; feme aflerted that he flouriflied before, and 
 others that he lived after the Hebrew lawgiver. 
 However, none of thefe accounts can be fafely 
 relied on, fince, according to this learned writer, 
 the mod ancient monuments of Egypt are filled 
 with fables and uncertain traditions; and tliat 
 country has undergone feveral changes from inun- 
 dations, earthquakes and invafions, which difperfed 
 and deiiroyed the ancient inhabitants, and intro- 
 duced foreigners with iir;inge cufloms in their 
 room («). How then can Brucker pretend to (ay, 
 with any degiee of certainty, or even probability, 
 that Mercury was founder of Egyptian wifdom 
 and prior to Mofes ? How can we, according to 
 
 [a] Dc Phil, ^gyptiovum. Lib. II. Cap. vii. Scd. 3 and 4. 
 
 his 
 
170 ^he Hijlory of the Ejfeas 
 
 s t c T. his own account, depend upon any thing which 
 ^_ -^- _' has been related of the wifdom or inhabitants of 
 ancient Egypt ? His argument tends to prove, 
 that we knov/ nothing of Hermes, and not that he 
 was fenior to Mofes : in this cafe, where we recur 
 to authorities, we mufl: conclude, that the Hebrew 
 lawgiver was prior to Mercury, as the weight of 
 teftimonies appears on that fide of the queftion. 
 The fame Bruckcr doubts, whether Pythagroras ever tra- 
 
 fubjea con- ■* ^ * 
 
 tinued. veiled to the Eaft, though he affirms that he learn- 
 ed in Egypt his averfion to beans, and the doBrine 
 of tranfmigration {h^ : he intimates, that philofo- 
 phers who differed from each other, did not draw 
 from the Egyptians ; though by his own account, 
 it was poffible for them to have derived know- 
 ledge from that people, and yet differ among 
 themfelves : fince different provinces differed 
 from eath other in their rites and explanations of 
 hieroglyphics; and to this difference he himfelf 
 afcribes the contradictory relations of Herodotus, 
 Diodorus Siculus, and Plutarch (c). Brucker 
 denies, that Socrates was indebted to the Hebrews 
 for knowledge, and afcribes his fuperiority over 
 all others to the ftrength of his reafon ; but alTigns 
 no caufe for his opinion, except that the Jews 
 were not known to him, as he had never tra- 
 velled {d'). Socrates was undoubtedly the flrft of 
 
 {h) De Phil. iEgyp. Lib. II. Cap. vii. Sed. 7. 
 [c] Ibid. Cap. vii. Seft. 2. [d) De Schola Socratica, 
 
 Sea. 7. 
 
 the 
 
of Religion on Mankind. 171^ 
 
 the Greek philofopbers \vho reafoned on the vir- sect. 
 tues and vices of men ; and the firft who brought « 
 
 ph:l()fophy down from heaven, and called off his 
 difciples, from mathematics and phyfics, to the 
 ftiidy of ethics. But no perfon will affirm, that 
 he was the firft who reafoned on the being and 
 attributes of God, or deny, ibat he might have re- 
 ceived theological knowledge from the fucceffors 
 of Thales and Pythagoras, who were parents of 
 Greek philofophy. The former, who founded 
 the Ionic fchooi, was fuccecded in it by Anaxi- 
 mander, Anaximenes, Anaxagoras, Diogenes of 
 Apollonia, and Archelaus the teacher of Socra- 
 tes {/). Socrates believed in intermediate fpirits, 
 the minifters of God, and diredors of hunian af- 
 fairs ; which opinioa was maintained in Greece by 
 Thales and his fuccefTors (/) ; and in Italy in the 
 fchools of Pythagoras and Empedocles. Since 
 then Socrates was indebted for knowledge to the 
 Ionian and Italian fchools, though he had never 
 been in them, why might he not have received 
 information from the Hebrews by tradition, though 
 he had never been in Paielline ? efpecTally as a 
 pupil of Archelaus, the lineal fuccelfor of Thales, 
 he might have learned from the Egyptians the 
 tenets of the Jews. Brucker affirms, that Grangers 
 brought with them into Greece religious and poli- 
 
 {e) De Schola Socratica, Seft. 7. 
 
 (/ ) De Philof. GrKcorui^ Fiibulari, Part II. Lib. I. Cap. 
 i. Seft. 7. 
 
 tical 
 
172 The Hiflory of the Fffe^s 
 
 SECT, tical knowledge ; Danausand Cccrops from Egypt, 
 c— v^-.:^ Cadmus from Phenicia, and Orpheus from Thrace. 
 Cecrops was the firft who philolophifed about the 
 Great Jove ; Orpheus, afier Prometheus and Li- 
 nus, is confidered as parent of Greek theology ; 
 and to the Egyptians, the Greeks were indebted 
 for their theogonies, or fabular philofaphy (^). 
 Here we have difcovered another fource from 
 whence Socrates, Plato, and others, might have 
 derived knowledge, which encreafes the difficulty 
 of proving, that they were indebted to reafon for 
 theological information. Brucker maintains, that 
 an handful of Jews, who went to Egypt after the 
 deftruflion of Jeruialem, were too inlignificant to 
 attra6l the attention of all Egypt to know their 
 dogmas, and not fo famed for learning, as to in- 
 vite inquifitive Greeks to defire an intercourfe 
 with them (A). I do not affirm, that the Hebrews 
 were famous for learning or fophiflry ; but con- 
 tend, that curious Greeks who vifited Egypt for 
 information, might have learned religious, moral, 
 and political wifdom from the laws of Mofes, the 
 proverbs of Solomon, and the exhortations of the 
 prophets. Clemens Alexandrinus allures us, that 
 the philofophy of the ancients was delivered in 
 fhort and flrong fentences, like thefe proverbs; 
 and Plato afferts, that Cretans and Lacedemonians 
 
 {g) De Philof. Grxcorum Fabulari, Part IL Lib. \. Cap, i, 
 Seft. 7. 
 
 [h) De Platone ejufq. Philofophia, Seft. 6. - 
 
 adopted 
 
of Religion on Mankindi. ly^ 
 
 adopted this flile in their laws and writings, The sect. 
 Egyptians could not be ftrangers to, or indifferent \_ -/ j 
 about the lingular opinions of men who were con- 
 fidcred as favourites of heaven ; and might have 
 gratified their curiofity from Jeremiah, Baruch, 
 and other Jews, who refidcd in Egypt ; who, 
 though few in number, might as effectually have 
 inflrutled the inquihtivc, in the dogmas of their 
 religion, as the whole Jewifh nation. It will rea- 
 dily be admitted, that the bulk of a nation trouble 
 themfelves but little, about any religion except 
 their own ; but the curious and learned are never 
 fatisfied with fuch knowledge, and defire to be ac- 
 quainted with the religious tenets entertained by 
 others. Brucker (?') thinks it probable, that.Zo- 
 roafter did not borrow his dodrines from the He- 
 brews ; fince by the diverfity of their laws and 
 rites, they admitted none, except profelytes, to a 
 participation of their religion. But furely thefc 
 profelytes were likely to propagate the Jewifii 
 tenets to their Pagan neighbours : and even this 
 writer affures us, that different perfons confidercd 
 Zoroafter as inftructed by Jeremiah or Daniel, 
 during the Babylonifli captivity, from his extra- 
 ordinary knowledge of the Old Teftament and 
 Pfalms {K). 
 
 Brucker rcje6ls the authority of Jewifli and He cm in 
 Chriftian doftors, who afcribed the wifdom of p)at'o"k>r!^ 
 
 rowed from 
 
 [}) De Phil, veterum Arabum, Lib. II. Cap. v. ^^"=™' 
 
 [h] De Phil. Perfarum, Lib. II. Cap. r. 
 
 3 Plato 
 
iy4 ^^^ Hijiory of the Effe&S 
 
 SECT. Plato to his journey into Egypt ; and thinks they 
 were interefted in deducing from Judaifm the dog- 
 mas of this philofopher (/). But beiides the doc- 
 tors who defended this opinion in the early ages of 
 Chriftianity, on the authority of Pagans ; we find 
 it adopted by two modern laymen, as learned and 
 judicious as the obje8:or, and uninterefted in fup- 
 porting the dignity of Jewifii inftitutions againll 
 the wifdom of philofophers. Clemens Alexandri- 
 nus and Eufebius alTure us, on the authority of 
 Ariftobulus, that there was in Egypt a Greek ver- 
 fion of the Mofaic law which Plato might have 
 read. Brucker obje6ts to his authority, as he does 
 not mention the name, nor occafion of this ver- 
 Con ; and as it was unknown to all perfons who 
 had opportunities of feeing it. But does it follow 
 that this verfion never was made, becaufe travel- 
 lers do not mention it ? Is their filence fufficient 
 to overthrow the arguments and authorities, which 
 have already been produced ? Is it probable that 
 notorious plagiaries, who travelled for information, 
 would, even if they had confulted this tranflation, 
 publifiied the fource from which they derived 
 knowledge, or own themfelves indebted for it, to 
 a people whom they hated ? He fays, that the 
 Jewifh nation lived in obfcurity, and had no inter- 
 c/Durfe with foreigners, before the time of Alexan- 
 der the Great ; by this prince the Greek language 
 was introduced into Egypt, and the Jews conceal- 
 
 (/) De Platone ejufq. Philofophia, Sed, 6, 
 
 ed 
 
of Religion on Mankind. 175 
 
 ed their facred books from the Gentiles, fo that he sect. 
 cannot comprehend how fuch a verfion could be u, yJ 
 made. And yet, this author (w) admits that Jews 
 had intercourfe with Egyptians in war and traffic, 
 while they hated each other in matters of religion. 
 If he would infer from the introdu6lion of Greek 
 by Alexander, that a verfion could not have been 
 made before his time, he argues faifely ; fince in 
 a learned country like Egypt, the Greek tongue 
 mud have been underftood by many men before 
 Alexander ellablifhed it, and the Mofaic law might 
 have been tranflated for the ufe of fuch men. 
 Brucker (w) cannot conceive how fuch a verfion 
 could have been made, as the Jews concealed 
 their facred books from the view of the Gentiles. 
 Cut let me afk, for what purpofe they would hide 
 from Heathens thofe religious tenets, which they 
 fo freely communicated to profelytes ? Were they 
 afliamed to publifh to the world the natural and 
 moral attributes of God, which were fo confonant 
 to reafon, and fo fully eftablifhed by the miracles 
 of their lawgiver ? Surely they were rot. The 
 Hebrews ihunned intercourfes with foreigners, not 
 from a dread of revealing their knowledge, but 
 left their people fhould be feduced to fiiperitition 
 from the worlhip of the true God. 
 
 This author admits, in foine cafes, a fimilarity HeerrswitK 
 between Platonic and Jewi(h dogmas, but afcribes Kmm, 
 
 tude of'jew* 
 
 {m) De Platone ejufq. Philofophia, Scd. 6. («) Ibid. gt'd"4mas, 
 
 9 it 
 
176 'the H'pry of the Effcch 
 
 SECT. It to reafon and to a law more ancient than the 
 k— -v^,-«-^ Mofaic, diflcniinated by tradition, and corrupted 
 in the pnjpagation. 1 ie maintains, that a faile 
 fimiiarity is often Il.riick out, by men not inti- 
 mately acquainted with the tenets of Plato, which, 
 if confidercd as Mofaic, differ eflentially from the 
 entire f;» Hem of this philofopher. I readily agree 
 with this learned writer, that ingenious men often 
 ftrike out refcuiblances where perhaps there is 
 none ; and partly admit, that where there is a real 
 fimiiarity, it may in fome refpe6ls be afcribed to 
 reafon, and to the Noachian law propagated by 
 tradition to all mankind. But I cannot accede to 
 the opinion, that Plato did not borrow from the 
 . Hebrews, nor to the reafon on. which he founds 
 that opinion, namely, that the Mofaic dogmas 
 differ widely from the entire fyflem of this phi- 
 lofopher. Even Brucker (0) allows, that Plato 
 was a plagiary and borrowed his fine feathers from 
 Ariftippus, Antifthenes, Epicharmus and Socrates, 
 and adulterated and changed the difcipline of Py- 
 thagoras. He affures us, that Plato borrowed a 
 great deal of Pythagoras's theology, and attributed 
 it to Socrates (/7) ; that he was inftrufted in the 
 doftrincs of Heraclitus and Parmenides, and con- 
 founded the fyftems of different countries and 
 men [q). Why then fliould it be matter of fur- 
 
 [fj) De Flatonc ejufq. Fhilofopliia, Seft. 6. 
 
 (/)) Dc Schola ^ocratica, Seft. 14. 
 
 (j) Dc Schola Cyrcnaicd aliifq. Seft, i. 
 
 prife. 
 
of Religion on Mankind, 177 
 
 prife, that particular dogmas of Mofes fhould dif- sect; 
 fer from the entire fyftem of Plato ? May wc not i_ , .jr 
 as reafonably deny that he was indebted to philo- 
 fophers, becaufe he differs from each, and all of 
 them in fome material refpeft ? This author thinks 
 it improbable that Plato, who travelled in the dif- 
 guife of a foreign merchant, fhould receive infor- 
 mation in Egypt from cunning priefts, who were 
 hardly prevailed on, by king Amafis, to initiate 
 Pythagoras, though he fubmitted to be circum- 
 cifed (r). I readily admit, that juggling priefls 
 might be unwilling to difclofe to ftrangers a know- 
 ledge of their own myfteries ; but defire to know> 
 from what motive they would conceal the religiotis 
 tenets of the Hebrews, to which curious piiclls 
 could not be ilrangers, and which the Jews them- 
 felves never concealed, but rather boaiced of tp 
 others ? 
 
 It has been objeBed to the mild government of whether 
 #ie Jews, and to the wifdom of their policy, that lo^^^'y^' 
 their lawgiver tolerated and even commanded hu • ^"^5"/** 
 man facrifices. It cannot be denied, that fome 
 offered human facrifices to the gods of the Ca- 
 naanites ; but it is equally undeniable that the 
 Canaanites were cut off for this deteftable prac- 
 tice i and that Mofes exprefsly forbade this wor- 
 fhip to his people (5). It may as reafonably be 
 obje£led to the gofpel, that it tolerates fornication 
 
 [r) De Platone ejufq. Philofophia, Sed- 5. 
 [s) Lev. XX. 2. xxviii, 21. 
 
 N and 
 
'178 11: e Fif^cry of the Effects 
 
 and adultery, becaufe thefe crimes are committed 
 in Chriftian coiintrie?, as obje£l to Judaifm, be- 
 caufe fome of its profefTors have been guilty of 
 human facrifices contrary to its fpirit. If God 
 had approved of tl em, he would'not have prevent- 
 ed /Abraham from offering his fon ; if Mofes had 
 commanded them, he would have determined the 
 perfons to be offered, and op what occafions they 
 were to be facrificed ;. then pious kings would 
 have offered human viHims, and this ceremony 
 would not have been fo reprobated by David (^t) 
 and Jeremiah (z^). The Jewifli lawgiver even 
 prohibited his people to imitate the manner in 
 which the Canaanites ferved their gods ; " Thou 
 fhalt not do fo unto the Lord thy God; for every 
 abomination unto the Lord have they done unto 
 their gods; even their fons and their daughters 
 have they burned in the fire to their gods (ty).'* 
 To prove that human facrifices have been com- 
 manded, fome have urged the facrifice of Jeph- 
 tha's daughter, and a paffage of Leviticus, which 
 is little to the purpofe. As to the former, it is 
 doubtful, whether (he was facrificed j and if fhe 
 was, I defire to know whether Jephtha's conduct 
 has been rop'auded by good men and oblervers of 
 the law (;c). The mif-tranflation of the following 
 paOage of Leviticus, has occafioned a miftake with 
 refpett to facrifices : — " Kdu^:. devoted, whiCh Ihali 
 
 (/) ii". cvi. 37. [u) xix. 2. {iv) Deut. xjii- 29. 
 
 (a) Jewilh Lett. Part xU. Lett. VI, 
 
 be- 
 
of Religion on Mankind. 179 
 
 be devoted of men, Ihall be redeemed, but fliall ^ ^ c t. 
 furely be put to death ;" or fhall furely die, as the > ^ y — J 
 latter part of the verfe is more properly tranflaicd : 
 then the evident import of the pafTage is this, No 
 perfon devoted to the fervice of God in the taber- 
 nacle or temple, as Samuel was, fhall be redeem- 
 ed, but die in that devoted ftate (;'). To prove 
 that human facrifices* were tolerated, it is urged 
 that Samuel cut Agag in pieces ; it is true he put 
 him to death, but no more facrificed him, than a 
 man who is (lain for rebellion againft his fove- 
 reign, can be faid to be facrificed unto God (z). 
 
 Some have judged it inconfiflent with the good- How far \t 
 
 , _ . Wis lawful 
 
 nefs and juftice of God, to command the liraelites toejeftand 
 
 , „ . 1 r • 11 deftroy tlie 
 
 to extirpate the Canaanites, and ieize on lands to canaaiuica* 
 ■which they had no right : fuch a precedent has 
 been confidered dangerous; fince it may encou- 
 rage enthufiafts and impoftors, to pTetend a com- 
 miffion from heaven, when they wifh to poffefs the 
 eftates of their neighbours. But, had not the Go- 
 vernor of the World a right to transfer property, 
 and .the Giver of Life to deprive men of it; and 
 to employ the Ifraelites in punifhing thole who 
 had forfeited both, by their vices and tranf- 
 greffions ? Surely there was no injuftice in em- 
 ploying plague, famine, the fword, or fire from 
 beaven, to deftro)' a wicked people guilty of beafti- 
 ality, inceft, and every impurity, for which So- 
 
 {y) Orr's Theory of Religion. 
 
 (j) Jewifh Lett. Part III. Lett. VI. 
 
 N 2 dom 
 
iBo The Htftory of the EffeBs 
 
 s E^c T. c3om and Gomorrah were deftroyed, and in ufm'g 
 the Ifraeh'tes as inftruments for that purpofe. 
 The Hebrews were not put into pofTeffion of the 
 land of Canaan, until its inhabitants had forfeited 
 it for their wickednefs, and been guilty of crimes 
 puniflied by the wifeft legiflators, with forfeiture 
 and death. Mofes did not eje£l the Canaanites 
 for idolatrous opinions, or errors of the under- 
 ftanding; but for deteftable crimes reftrained in 
 every well regulated commitnity, as inconfiftent 
 with the welfare of individuals and focieties : to 
 allow fuch crimes would be impolitic ; to call re- 
 ftraints on fuch enormities perfecution, is foolifii 
 and abfurd. The Ifraelites pretended no claim to 
 thofe lands except the divine gratit ; and thought 
 themfelves fettled in them by the fame power 
 which delivered them from Egyptian fervitude. 
 God is the difpofer of all property, and daily 
 transfers, or fuffers it to be transferred from one 
 man to another : if he gave it to the Ifraelites, 
 they could not have held it by a better title; and 
 had they acquired it by the fword, they had, the 
 fame title, which other nations have, who are in- 
 debted to the fword for all their poIfeflTions. The 
 Canaanites were not ma(facred, but extinguifhed 
 as a nation ; and might have remained in the land 
 unmolefted, as tributaries of the Ifraelites {a). 
 The threat of punifhing apoftacy, and cutting off 
 
 (rt) Lowman's Hebrew Government, and Orr's Theory of 
 Religion. 
 
 the 
 
ef Religion on Mankind, i%\ 
 
 the violators of ritual precepts, was decounced 
 againft his own people, and not againft Heathens 
 and idolaters ; Ifraelites or profelytes of the gate 
 were punifhed for idolatry, while ftrangers who 
 lived occafionally among them were not punifhed 
 for breaches of the Mofaic laws. Nor does the 
 precedent of deftroying idolaters, and ftripping 
 them of their poiTeffions, expofe fociety to the 
 fmalleft danger from enthufiafts and impoftors : 
 fmce men who could not clearly prove themfelves 
 divinely commiffioned, like Mofes, would never 
 pretend to a Umilar authority j as an attempt to 
 counterfeit miracles, would immediately deted 
 their defigns, and impoftures. 
 
 God is no refpefter of perfons, becaufe under The dec- 
 the Jewifh difpenfation he chofe the Ifraelites as H^ebre'wb no 
 favourites ; and under the Chriftian, withheld the Jf^d"S^ 
 benefits of the gofpel from a great part of man- p»"'a'''y* 
 kind. So far were the Hebrews from having ex- 
 perienced the divine partiality, that fome have 
 wondered, that their God would fuffer them to be 
 punifhed by frequent captivities : nor do objectors 
 confider, that God had higher objeds than the 
 profperity or adverfity of the Ifraelites, who were 
 inftruments in producing events of more univerfal 
 importance to mankind, than the happinefs of that 
 people. If God had afforded different degrees of 
 knowledge to individuals and communities, and 
 rewarded them in the direQ proportion of that 
 
 N 3 know- 
 
i82 The Hiflory of the Effe5is 
 
 SECT, knowledge, then might he juftly be charged witl:^ 
 ' — , — ' partiality to the Hebrews. But human happinefs 
 or mifery does not depend on flores of knowledge ; 
 nor was it granted to that people, for their own 
 emolument, but for the benefit of others. They 
 were chofen for the purpofe of preferving and 
 propagating the knowledge of the true God, and 
 rot for their own advantage. On the contrary, 
 the abufe of fuperior knowledge deprived them of 
 the divine favour, and expofed them to calamities, 
 which they might have efcaped, had they not been 
 poffeiTed of fuperior endowments. Ignorant na- 
 tions, as well as individuals, may fland as high in 
 the fight of God as more refined ones, provided 
 they aft according to the fmall fliare of knowledge 
 granted them by their Creator;, fince to whom 
 much is given, of him fhall much be required. It 
 will appear in the next fe6lion, that the light of the 
 gofpel would be highly ufeful to many, from 
 whom it is withheld; but God does not grant to 
 all focieties the fame conveniences of trade and 
 agriculture ; the fame temperature of climate and 
 fertility of foil ; nor confer on individuals the 
 fame flreii;^th of mind or body ; nor has any per- 
 fon mare reafon to complain, that God has with- 
 held from him the wifdom and talents bellowed 
 on others, than to murmur at not being created 
 with the capacity of an angel. Man is account- 
 able only for the improvement or abufc of his fa- 
 culties ; 
 
of Religion on Mankind. 183 
 
 culties ; and the gofpel teaches, that if we employ sect, 
 thefe properly, we fhall have our reward in this ""—v — ^ 
 world or the next ; that God deals equitably with 
 every man ; fo that ** as many as have finned 
 without law fiiall alfo perifh without law ; and as 
 many as have finned in the law fliali be judged by 
 the law." 
 
 N 4 SECT. 
 
iS^ ^he Hifiory of the EffeSis 
 
 SECT. IIL 
 
 TliNDlNCY AND EoPFECTS OF THE CHRISTIAN 
 
 Religion. 
 
 "Doctrines and motives of the g(^fpel. — Lord Kaims's 
 idea of univerfal benevolence. — His opinion of the 
 malignant affeBions. — Bolingbroke approves of the 
 moral fyjiem of Chrijlians. — G'ofpel motives to obe- 
 dience preferable to any other. — The fraElices of 
 barbarous fates prove the expediency of the Chrifian 
 fyjiem, — The gojpel tends to aboUfi the evils of re^ 
 venge among Barbarians. — Cruelty and murder 
 among uncivilized fates. — Excellence of the gofpel 
 proved from the bad efeBs of violating its precepts 
 in Peru and other places. — Bad effcols of violating 
 it in the Englifh colonies of the Wefl and Eajl In- 
 dies. — EffeBs of violating it in Demnarky Ireland, 
 Poland and Rvffia. — EffeBs of modern Paganifm 
 prove the excellent tendency of the gofpel. — The 
 gofpel tends to remove the bad effcBs (f Jalfe ideas 
 cf futurity. — It tends to abolifli avflerities and other 
 ejfe^s of fuperfition. — EffeBs of Paganifm at Ma- 
 labar y Narfinga^ and other places. — EjfeUs of Pa- 
 ganifm in North and South America. — Somejuper- 
 fiitions produBive of gentknefs among Indians and 
 
 Pcru^ 
 
cf Religion en Mankind, \%c 
 
 Peruvians.'— 'Frauds in China, Arrakan^ and other 
 places. — Frauds in Peru, Congo, Loango, and other 
 places. — Frauds in Whidah,Guinca,and other places. 
 — Frauds in Japan and other places. — Frauds of 
 priejls marks of falfe religion — Difficult to ajcer- 
 tain the aElual effeHs of the gofpel. — The gofpel 
 abolifhed divorce and polygamy. — It mitigated the 
 rigours ofjcrvitude. — Its teachers preferved jujiice 
 and checked warriors. — Gofpel abolijhed barbaroui 
 praElices. — It abolifhed the fights of gladiator s.'-^ 
 — // rendered Britons, Scots, Gauls and Irifli lefs 
 harba}'ous. — It checked cruelty in China and Japan, 
 — It abol filed human Jdcrifices and other cruelties 
 in many places. — Alfo idolatry and cruelty in Ger- 
 many, Paraguay, and Canary iflands. — It dijfufed 
 knowledge and aboUficd fome bad effc5fs of fuper- 
 Jlition. — Its teachers preferved learning. — The ex^ 
 ample of Chrifiians taught Pagans kindnefs to the 
 dijireffed. — Gofpel rendered its frfi projdytes true 
 and honcfi ; — patient, conflant and chaJle.—Cor- 
 re£ied pride and vanity. — Improved the old Roman 
 laws. — Calumnies againfi Chrifiians and the gofpel 
 Jerviceable to both. — Chrifiians falfely accufed of 
 inceji and devouring infants. — Of being atheifis 
 and authors of public calamities. — Cf turbulence. — 
 Of being poor and ignorant. — And uf clefs members 
 vf fociety. — Tertullian and Juflin Martyr prove 
 mankind reformed by the gofpel. — The fame proved 
 ly other authors.— Julian and Pliny admit the vir^ 
 
 tues 
 
I S6 Th Hijlory of the Effects 
 
 iuesofChriJlians. — An ajjtrtion of Mr. Giblon ex^ 
 ^mmed^—AnimadverJtons on Dr. Priejlkys ^6th 
 
 AVING, in the preceding feftions, pointed 
 out the influence of natural^ Pagan and 
 boarines Jcwifii Fcligions ; I proceed to examine the ten- 
 bfthTgo?" ^^"cy of the do£lrines and motives of the gofpel, 
 ^^^* and their aftual cflFeOs on individuals and commu- 
 
 nities. We may judge of its excellent tendency, 
 by a recital of its dodrines, and by an hiftory of 
 the pernicious effeBs of violating its precepts in 
 many nations of the earth. Such an hiitory muft 
 tend to vindicate Chriftianity from the afperfions 
 of weak or defigning men, who have imputed to 
 it the wicked aQs of its profefTors ; a6is perpetrated 
 in dire6t oppofition to its letter and fpirit, and 
 which refulted from a want of religion, or from 
 exceffes or corruptions of it. A bare recital of 
 the doQrines of Chriftianity will oblige us to ac- 
 knowledge, that it has a tendency to promote the 
 happinefs of individuals and focieties. Private 
 felicity arifes from the exercife of love and grati- 
 tude towards God, and refignation to his provi- 
 dence; from humanity, juftice, and good-will to- 
 ~ wards man ; and from a due government of our 
 appetites and paffions. Social happineTs proceeds 
 from a difinterefted regard for the public welfare; 
 from diligence in our calling ; from ;i ftriO: regard 
 lo truth, juftice, and charity, in our intcrcourfes 
 
 with 
 
ef Religion on Mankind, \%j 
 
 wJth men. The gofpel every where enjoins thefe sect. 
 
 virtues, and prompts its profeirors to the exercife * v ^, 
 
 of humility, forbearance, felf-denial, forgivenefs, 
 and beneficence : virtues which tend to moderate 
 the paffions, to banifli cruelty, and to render men 
 mild, peaceable, benevolent and courteous. Chrif- 
 tianity enlarges the mind, infpires us with exalted 
 ideas of the Deity and his attributes, and banifhes 
 every idea of him which is unworthy or erroneous. 
 Its ritual obfervances are few in number, eafy to 
 perform, decent, expreflive and ed.fying '^a). It 
 requires no duties but fuch as are eflential j and 
 prefcribes accurate rules for the regulation of mens 
 condu6l. It inftrufts them in their duty, promifes 
 the afhftance of God's fpirit in the difcharge of it, 
 and exhibits a ftriking example of fpotlefs purity, 
 which we may fafely imitate. The gofpel teaches 
 that worldly afflictions are equally incident to good 
 and bad men ; a do£lrine highly conducive to the 
 fupport of virtue. This tenet confoles us in dif- 
 trefs, prevents defpair, and encourages us to hold 
 faft our integrity, however overwhelmed by trials 
 and affliftions. Chriftianity reprefents all men as 
 children of the fame God and heirs of the fame 
 falvation, and levels all diftindions of rich and 
 poor, as accidental, and infignificant in his flight. 
 who rewards or punifhes according to the merits 
 or demerits of his creatures. This doctrine, fo 
 friendly to virtue, tends to humble the proud, to 
 
 {a) Blair's Sermous, 
 
 add 
 
1 88 The Wftory of the EffeSfs 
 
 SECT, add dignity to the lowly ; to render princes and 
 V — ,,— / inferior magiftrates moderate and jufl, gentle and 
 condefcending to their inferiors; fubje£ls refigned 
 and contented with their fituation, cheerfully obe- 
 dient to the laws, and confequently quiet and 
 peaceable citizens. The Chriftian inftitution tend* 
 to render judges juft and impartial in their deci- 
 fions, and witnelfes true and confcientious in their 
 teftimonies, as I have already obferved. It re- 
 quires hufbands to be affedlionate and indulgent to 
 their wives, wives to be faithful and refpe6lful to 
 their hufbands, and both to be true and conftant 
 to each other. It enjoins mailers to be kind and 
 gentle to fervants, fervants to be lincere and at- 
 tentive to their mafters. If ftrongly imprefled on 
 the minds of men, it muft neceffarily difpofe them 
 to perform their refpe6live duties, in every ftate 
 and condition, gently, juftly, and confcientioufly. 
 Were its precepts univerfally obferved, we fliould 
 fee difcord banifhed from focieties, individuals 
 would be fimple in their manners, fober, induftri- 
 ous and juft in their lives ; and cheerful and re- 
 fjgned under all the difpenfations of providence. 
 The deCgn of the gofpel was to teach men to 
 deny ungodlinefs and worldly lufts; to live foberly 
 and righteoufiy in the prefent world -, to check the 
 influence of pride, vanity and felf-love; and to 
 induce them to do kind offices even for their ene- 
 mies. Such is the purity of the gofpel, that it 
 forbids us to harbour impure thoughts, and even 
 
 tq 
 
€f Religion on Mankind, 1 89 
 
 to look at a woman to lull after her. It requires sect. 
 us to abandon our vices, though as dear to us as a ■ .. , j* 
 right eye or a right hand; and, though wife as fer- 
 pents, to be harmlefs as doves. The Chriftian 
 fcheme tends to prevent a continuance of immora- 
 lity, by offering pardon for tlie paft, provided 
 offenders return and be obedient for the future. 
 The gofpel afTures the truly penitent, that their 
 fins will be forgiven, and the gofpel alone gives 
 this affurance. Unaffifled reafon will never tell a 
 man, that his fins will be forgiven, even on fincere 
 repentance ; we are bound to an uniform obedi- 
 ence through the whole courfe of our lives, and 
 to be obedient for the future, though we had been 
 innocent for the pafl ; and therefore that uniform 
 obedience, which was required even from thofe 
 who had not tranfgreffed, could never be fuppofed 
 to atone for paft offences (c). The gofpel natu- 
 rally tends to expand the heart and affe6tions, 
 and to infpire men with charity, univerfal bene- 
 volence, and love of their country. Its fantlions 
 exalt the mind above the paltry purfuits of this 
 world, and tend to render Chriftians incorruptible 
 by wealth, honours or pleafures, thofe general 
 temptations to venality and corruption. Minds 
 impreffed with the doctrines of the gofpel would 
 fpurn at a bribe, and not hefitate to facrifice cve-vy 
 felfifh confideration, to a regard for the public 
 welfare. The fincere Chrillian difcharges every 
 (f) Conybeare againft Tindal. 
 
 ■2 moral 
 
190 'I'he Ulfiory of the Effects 
 
 SECT, fnoral and fecial duty from a love and fear of 
 <» -y.. .J God, without any regard to temporal intereft or 
 the penalties of the law. Not content with ful- 
 filling the duties of juftice and honefty, he per- 
 forms a6ls of gratitude, charity, and compaffion, 
 which, however amiable in themfclves, no man 
 can exaft. He not only abfhains from injuftice 
 towards others, but even pardons the injuries of 
 his neighbours againft himfelf, as the indifpenfable ^ 
 condition of his own forgivenefs from God. . . -'^ ^ 
 lord Lord Kaims {d) maintains that the focial afFec- 
 
 idea'of uni- tious are and ought to be narrow, in order to pre- 
 ncioknce. '^^"^ cxtcnfive empires, fo ill adapted to the hap- 
 pinefs of individuals; and that univerfal benevo- 
 lence weakens mens attachment to their country, 
 " by dividing their regards for it among fo many." 
 But let me afk, how a wifh of doing kind offices 
 to every perfon, with whom we have any inter- 
 courfe, can weaken our attachment to the public 
 welfare ? However extenfive the benevolence of 
 individuals, its adual effefts mud be confined to 
 the fmall circle in which they move, and cannojL 
 operate univerfally. Could we even fuppofe it 
 -v ^1 poflTible, that it fhould operate effeQually, in a6ls 
 
 M. ;/ ^^^M * of kindnefs to every member of a community, yet, 
 hcTl U^il h^^'1^' even on that fuppofition,Mio evil could accrue to 
 \^, (^ -^rUfl any government from fuch benevolent praQices. 
 
 / / Men fliew their re;^rd for their country by rifquing 
 
 their lives in its cefence, by obeying its laws with 
 
 (ij Book. II. Sketch i, 
 
 4 cheer- 
 
"loUf Jc7'!/':>fi 
 
 of Religion on Mankind. igj 
 
 cheerfulnefs, and by facrificing tlieir private in- s e c t, 
 tereft to the public welfare : and fuch conduft is ^.^.-y^^^ 
 more reafonably to be expe6led from perfons of 
 enlarged and benevolent hearts, than from men 
 of contraBed fentiments, whofe views are con- 
 fined to themfelves, their friends, relations, and ' i.ijj^ H /^ ^''"^ 
 neighbours.T Even lord Kaims {t) admits, that the ./-^ ^ -'7-^,-2//;^^ 
 Chriftian religion is moH ufeful in democratic go- "/ / '/L.^r't. 
 vernments ; as it renders men lefs felfifh, extends 
 their regards, and tends to check luxury, avarice 
 and ambition, fo deftruftive to republics. 
 " — The gofpel forbids us to harbour malignant af- His opime§ 
 fccrions, and enjoms us fo .expel them from the iignant afr 
 heart as offenfive to God, inimical to our happi- ' 
 nefs, and hurtful to fociety. \ Even the author of 
 the Chara6leri(lics, who was no friend to religion, 
 maintains that individuals become happy by the 
 ftrength of the natural aflPedion? of love, com- 
 placency, good -will and fympathy with the fpe- 
 cies {f^'y miferable by the intenfenefs of the 
 felfifli paffions J and fuperlatively miferable by the 
 horrid affeftions of inhumanity, malignity, envy, 
 mifanthropy, tyranny, treachery and ingrati- 
 tude. Lord Kaims alfo admits, that malice, envy, 
 revenge, treachery, deceit, avarice and ambition, 
 are noxious weeds, which poifon fociety, and 
 threaten a difTolution of government. This he 
 
 [e) Book II. Sketch ir. (/) Shafteibury's Inquiry con- 
 
 cerning Virtue, Book 11. Part II, Seft, i. 
 
192 1'he Hijlcry of the EffeEls . 
 
 s EC T. does, in order to prepare his readers for the fol- 
 lowing paradox ; " that the unfocial affediions are 
 beneficial to fociety, and produftive of the moft 
 elevated virtues." Were thefe removed, fays this 
 writer, all men might be juft in their dealings, 
 and their perfons and properties fecure from 
 thieves and cut-throats ; but it could not be ex- 
 pected that theft, robbery, and other evils, fhould 
 be removed without an extirpation of the unfocial 
 affedions. Take away thefe, and you remove all 
 motives to adion, and render man a timid and 
 daftardly being : farewel then to heroifm, mag- 
 nanimity, and every noble virtue; then would the 
 moft perfe6l in thofe virtues fall a prey to favages, 
 like timid flieep to hungry wolves ; an uniform 
 life of peace and fecurity would not long be re- 
 liihed ; the golden age of the poets would be more 
 poifonous to man, than Pandora's box ; without 
 an objed to attain or avoid, the mind finks into 
 defpondence and languor. The inhabitants of 
 Paraguay and of the Torrid Zone, whofe wants 
 were eafily fupplied, were children in underftand- 
 ing. The former were fed out of a public maga- 
 zine, had particular hours allotted for prayer, 
 fleep, and labour, and were fo timid and indif- 
 ferent as to make no refinance to the Spaniards 
 who deftroyed their republic (/)." A ftrange ar- 
 gument to prove the unfocial affe6lions ufeful to 
 
 (/) Book n. Sketch i» 
 
of Religion on Mankind, » igj 
 
 mankind ! Surely this writer did not confider, that sect. 
 other nations, whofe wants are fupplied by labour , ...-^^ 
 and induftry, are not rubje6l to the languor of 
 this indolent people. I can fee no evil to which 
 fociety would be expofed, were men entirely di- 
 verted of the malignant paffions of envy, malice, 
 deceit, avarice and ambition. Wee thefe abo- 
 liflied, individuals might ftill have futiicient incen- 
 tives to aflive virtue from love, hope, fear, grati- 
 tude, from the neceffary fupply of their wants, 
 and the gratification of their appetites. \ The gof- 
 pel does not require men to extinguifh the focial 
 afFe61ions, but to regulate and dire6l them to their 
 proper objeds : Chriftianity forbids no rational 
 enjoyment, and retrains no pleafures but thofe 
 that are pernicious ; curbing only the excurfions 
 of the licentious, and confining their wanderings 
 within their proper channel; like the banks of a 
 river, which both direct the current and prevent 
 its overflowing, without flopping its progrefs or ■> ^ ^ 
 
 retarding^ its courfe. fn.^t; ^hi-k' a/ ':>:,.-:v ,,->f'A^'77cal^t/ Z^/^er v^ 
 
 / / / / 
 
 Pollio, who fuffered for religion in the year 304, Boiingbroke if/hf 
 
 furniflied an excellent abridgment of Chriftian KoTai^^ ^/-, 
 morality, as taught and pra6Hfed by primitive Jjj^^iS^^s, , /,/" 
 Chridians. Being accufed, before the governor -"^'^ ul^t 
 
 Probus, of deriding the gods of wood and (lone r. ai'"^ uc'^'^ 
 adored by Heathens, he confefTed himfelf a Chrif- A ,^. /4 /l 
 tian, who, in fpite of tortures, would perfiil in / ^ / 
 fidelity to God, and in obedience to the com- ^I'KlHj-l^^^^ 
 mands of Jefus Chrift. Probus havin^^ then adc- ' // -/. 
 
 O cd. - - /"^/'/A/ 
 
194 'The rIiJio7-y of the Efe5ls 
 
 ed, what thofe commands were? Pollio replied 
 in the following manner : " Thofe commands teach 
 us, that there is but one God in heaven i that 
 wood and llone cannot be c^alled gods ; that we 
 muft correft our faults by repentance, and perfe- 
 vere inviolably in the good we have embraced. 
 Virgins who maintain their purity are exalted to 
 an high rank ; and wives are bound to preferve 
 conjugal chaftity, and to make the procreation of 
 children the fole end of the liberties they take 
 with their hufbands. Maflers ought to rule over 
 their fervants with mildnefs, and fervants to dif- 
 charge their duty rather from love than fear. We 
 ought to obey kings and the higher powers when 
 what they command us is juft and right. We 
 fhould reverence thofe who gave us life, love our 
 friends, forgive ou^r enemies, bear an affe6lion 
 towards our fellow-citizens, humanity towards 
 flrangers, pity towards the poor, and charity to- 
 wards all men. We muft do no injury to any 
 one, and fuffer with patience the wrongs which 
 we receive. We ought to beftow our own goods 
 with liberality, and not covet thofe of others; and 
 believe that he Ihall live eternally, who, in de- 
 fence of his. faith, fliall defpife this momentary 
 death, which is the utmoft effort of your power (k)**- 
 So fublime is the moraliiy taught by the gofpel, 
 that even lord Bolingbroke fpeaks of it with ap- 
 probation, in different palfages of his writings. 
 
 ik) Broughton's Didicnary, Art. Chriftians, 
 
 " No 
 
of Religion on Mankind. ig^ 
 
 *' No religion ever appeared in the world, fays s e c t. 
 this gainfayer, whofe natural tendency was fo ._ -,-—■ « 
 much direfted to promote the peace and happinefs 
 of mankind, as the Chriftian (/)." — ^' The fyilem 
 of religion recorded by the Evangelifts is a com- 
 plete fyftem, to all the purpofes of true religion, 
 natural and revealed (?«)."•," The Gofpel of 
 Chrift is one continued leffon of the ftrifteft mo- 
 rality, of juftice, benevolence and univ^rfal cha- 
 rity («)A Suppofing Chriflianity to have been 
 purely an human invention, it had been the moft 
 amiable, and the nioft ufeful invention, that was / y 
 ever impofed on m.ankind for their good.^ He <^^'*'r 
 cven^^'af fcrtg, th ^ai. *' genuine Chriftianity is the 
 word of God confirmed by miracles, and thnti^i^^ 
 has all thofe proofs, which the manner in which 
 it was revealed, and the nature of it allowed it to 
 have (o)." Such is this writer's teflimony of the 
 excellence and truth of the Chriftian fyftem, 
 though contrary to the general fpirit and defign of 
 his works I 
 
 The Gofpel not only points out mens duty, but Cofpei mo- 
 furniflies motives to the pra6tice of it, far tranf- diencepre-" 
 cending any thing known either lo Jews or Gen- l^'y't'dier. 
 tiles. Its rewards are fuch as eye hath not Icen, 
 nor ear heard, nor hath it entered into the heart 
 of man to conceive; and irs penalties are emi- 
 nently calculated to terrify offenders. The terror 
 
 (/) Analyfis of Bolingbroke, Scd. 12. (w) Ibid. 
 
 H i'l^i^^' (=} Ibid. 
 
 ^ O 2 
 
1 9^ 'fhe Hiftcry of the EffeEts 
 
 of piinifliments is in a proportion compounded of 
 their certainty, duration and intenfenefs. As to 
 the certainty of a future /late, Mr. Gibbon (^) 
 admits, that the fagacity of Pagans pointed out 
 but feebly the dcfire, the hope, or at moft the 
 probability of it; and that Sages, who argued for 
 it, could not avoid expreffing doubts concerning 
 it : But the Chriftian revelation has removed all 
 4oubt, by fuch arguments as h::ve hitherto de- 
 feated the attacks of artful gainfayers. With re- 
 fpeQ to the intenfenefs of future punilliments, 
 both Pagans and Chriftians are equally in the 
 dark ; the threats of both being but figurative. 
 The former defcribe the tortures of hell as in- 
 fli61ed by Furies, Phlegethon, Styx, Cocytus, &c. 
 and the latter by the gnawings of a worm that 
 never dieth, and the burnings of a fire that is 
 never quenched : expreffions which are to be con- 
 fidered as types of fevere, though undefined pu- 
 nifhments. As to the duration of them, unaffifted 
 reafon is filent ; but revelation affirms them to be 
 endlefs, to the great difcouragement of vice and 
 irnmorality. To reftrain from crimes, the evil to be 
 apprehended from the commiffion of them, fhould 
 repel more powerfully than the expeded pleafure 
 or profit can attract; the difcouragement fhould 
 more than equal the temptation. But future pu- 
 nifliments, like other diftant obje61s, would ap- 
 
 (f ) Roman Empire, Chap, xv. 
 
of Religion on Mankind. 1 97 
 
 near but fmall and inconfiderable, diid not the sect, 
 eternity of them reduce the value of temporal v.,,h-v-=—' 
 advantages, which are of fo fhort a duration. We 
 are not however to conclude, that the Chrillian 
 religion prefents defpair to fmners ; fince it offers 
 pardon, mercy, and endlefs blifs, upon real repent- 
 ance and reformation of life ; without which they 
 can have no claim to mercy, but are themfelves 
 inftruments of their own condemnation. 
 
 The deteftable praOices of unpoliihed ftates, Praaices of 
 ■ unenlightened by the Gofpel, and ftrangers to its ftrtcrpmve 
 motives, prove the excellent tendency of the ency'^orthe 
 Chriftian fyftem to prevent or remove them. I fyfteW.'' 
 never perufe the hiftory of thofe dates, without 
 regretting their ignorance of Chriftianity, which 
 is well' calculated to abolifh thofe pra6lices, and 
 to compenfate, in fome degree, for defects of civil 
 ellabliihments. The Chriftian code would be 
 highly expedient in uncivilized countries, to fof- 
 ten the rugged manners of barbarous tribes, and 
 to remedy imperfe8;ions of their political inftitu- 
 tions. The Jefuits, without any other laws but 
 thofe of religion, kept the inhabitants of Para- 
 guay decent, moral, and indudrious. In this coun- 
 try, where the government was theocratical, men 
 difcharged the feveral duties of their refpedive 
 ftations, without any regard to civil penalties ; 
 uninfluenced by any motive, except future pu- 
 nifhments and reverfionary compenfations. Their . 
 obedience was religious, not compulfory; and of- 
 O 3. fenders 
 
19^ 'The Hijhry of the EffeEts 
 
 s ^lu '^' fenders were often known to confefs their faults 
 <— -V — ' voluntarily, and even to folicit punifhment from 
 the magiflrate, to quiet their confciences (r). 
 Such has been the efficacy of the Chriftian reli- 
 gion, when duly inculcated on the hearts of its 
 profefTors ! I admit that other nations might not 
 be as tradable as the people of Paraguay ; but 
 maintain, that the fame principle, which keptthefe 
 in perfe6l order without the affiftance of human 
 laws, might reilrain, in fome degree, the ferocity 
 of the mod favage. Gofpel tenets, forcibly im- 
 prefled on the minds of barbarians, muft check 
 cruelty and revenge, and abate, if not entirely 
 abolifh, cuftoms incompatible with the doBrines 
 of Chritlianity. 
 The Gofpel The mild and forgiving fpirit, infpired by the 
 ahlte the Gofpel, would bc highly ufeful among barbarous 
 tribes, who have no laws to direB them, but fuch 
 as are imperfect. Among individuals and tribes, 
 unreftrained by law or gofpel, the fpirit of re- 
 venge is implacable ; and they obferve no mode- 
 ration in the return of injuries. Revenge is the 
 firll maxim inftilled into the minds of children, by 
 the natives of America; this deftruftive principle 
 influences their wiiole lives, and they wreak their 
 vengeance even on flicks, flones, and other ina- 
 nimate bodies. In confequence of this paffion, 
 injuries are never forgotten, nor expiated among 
 
 {y) Rffpal's Settkments Vol.11. Bookiv'. 
 
 tha 
 
 evi:S of re 
 venge a- 
 in^ng Par- 
 
of Religion en Mankind. ion 
 
 the American tribes, but by tlie death of the of- 
 fender. Their rcfentment might be diffembled 
 or fupprefled for a time, but never is extinguifh- 
 ed. Members of religious and well regulated fo- 
 cieties, ufually contend for honour or territory, 
 and generally terminate their wars, when thofe 
 ends are obtained, while favages fight to deftroy 
 their enemies, and are never fatisfied until they 
 have entirely extirpated them. To appeafe the 
 fell fpirit of revenge, they devour prifoners taken 
 in war, and fometimes employ various inftruments 
 of torture. Some burn the limbs of a captive 
 with red hot iron ; fome mangle his body with 
 knivesj tear his fleOi from the bones, pluck out 
 his nails by the roots, and rend and twift his 
 finews. When under the dominion of this paf- 
 fion, fays the hiftorian, man becomes the mod 
 cruel of animals ; he neither pities, nor forgives, 
 nor fpares (5). Had the gofpel been preached to, 
 and duly inculcated on the minds of barbarous 
 tribes, the vindiftive fpirit would never have be- 
 come the ruling principle, nor been proda6live cf 
 fuch direful efre6ls to themfelves or others. 
 
 The Chriftian inftitution is well calculated to Crueky and 
 abolifli the various cruelties and murders commit- mL^xmci- 
 ted in uncivilized countries. The favages ofEra-^atgj. 
 zil (i) in South America, devoured their captives; 
 
 (^) Robcrtfon's America, Eook iv. 
 {/) Refuel, Vol. II. Book v. 
 
 O 4 and 
 
aoo fhe Hifiory of the Effects 
 
 SECT, and in Congo parents fold their children, and 
 ].uibaiids their wives, for toys and baubles (ti). 
 The Hottentots, though hofpitdble to flrangers, 
 and '.ffefclionate to each other, ufed to bury chil- 
 drcc) dlive, or expofed them to be devoured by 
 bealls of prey j while they left fuperannuated pa- 
 rents, in the middle of lonely huts, without com- 
 fort or afii lance, to die of hunger or be devoured 
 by wild leads (m). In New Spain, they kept 
 every 20th day ho'y, and facrificed men; put 
 children to death on the firll appearance of green 
 corn ; did the fame when it was one foot high ; 
 and repeated this barbarous pra£lice, when it was 
 grown to the height of two feet (w). In the ifland 
 of Formofa, prieftefTes pr.)hibitcd all women to 
 bring children into the world until they pafled the 
 age of thirty-fix ; in confcquence of which cuf- 
 tora, infants were frequentlv murdered in the mo- 
 ther's womb. The inhabitants of this ifland look- 
 ed on murder as a triflinsr offence, and this crime 
 was compounded for, between the murderer and 
 the friends of the murdered, for a few fkins or 
 other trifling articles (^x). Do6lor Robertfon af-' 
 'fures us, thai over a great part of South America, 
 they put to death aged parents, for the fame rea- 
 fon that other favages do their children, from the 
 
 (■z;) Mod. Univ. Hill. VI. folio. Book XXL Chap, xi, 
 
 [u) Ibid. Chap. viii. (<u)) Ibid. Vol. Y. folio. 
 
 {x) Harris's Colieftion of Voyages, Vol. II, Appendix, 
 
 diffi^ 
 
of Religion on Mankinds sqj 
 
 difficulty of fubfifting them (;;). " The Carib- sect. 
 i)ees were wont to caftrate their children on pur- « 
 
 pole to fat and eat them ; and GarcilafTo de la 
 Vega tells of a people in Peru, who were wont 
 to fat and eat the children they got by their fe-. 
 inale capjtives, whom they kept as concubines for 
 that purpofe ; and when part breeding, the mo- 
 thers likewife were killed and eaten {£)." Were 
 the humane tenets of the gofpel inculcated in thofe 
 countries, they would tend to abolifh thol.e bar- 
 barous pradices, fupply the want of falutary 
 laws, and remedy defeds of political eftablifh- 
 ments. I have argued for the excellence of the 
 Chriftian inftitudon from its tendency to check 
 revenge, and abolifli barbarous cuftoms repug- 
 nant to the Ipirit and letter of the Golpel. This 
 argument will acquire additional ftrength, when I 
 fhall have proved, that Chriftianity has actually 
 abolifhed or abated cruelty, murder, and other 
 crimes, in almoft all nations where it has been 
 promulgated. I do not afhrm, that it has pro- 
 duced its natural fruits in all cafes, in thofe coun- 
 tries which have embraced its tenets ; but main- 
 tain, it has done fo in numerous inftances, and 
 that, where it has been oppofed, the violation of 
 its precepts has involved kingdoms and individual'; 
 in mifery and diftrefs. 
 
 (j) Hift. of America, Book IV. 
 
 (ji) Locke's E%, Beok I. Chap. iii. Sed. 9, 
 
 If 
 
^04 *^s Eificry of the Effe5ls- 
 
 SECT. If we appeal to the Hiftory of all Nations, we 
 < ^ '..^ fhall find that the miferies, which they experi- 
 S^'thi'gd-- enced, arofe from anions diametrically oppofite 
 fronfThf ^° ^^^ ^P^^^^ ^"^ \Q.'iizr of the gofpel : from ava- 
 bad effefts j-jcg^ oppreffion, luxury, and diflblutenefs. Every 
 its precepts man's reading will furnifh inftances of revolutions 
 
 in Peru and 
 
 Other and troubles, arifing from abufes of power, and 
 from breaches of the laws of the Chriftian fyflem. 
 The hiftory of mankind proves, beyond a doubt, 
 that princes who have a6ted contrary to the genius 
 of the gofpel, and the intereft of their fubjeQ:s, 
 were liable to plots and confpiracies, and their 
 kingdoms to civil difcord and frequent revoluti- 
 ons. I fhall now exhibit the bad effetts arifing 
 from the cruelty, avarice, and oppreffion of fome 
 profefibrs of the gofpel, for the purpofe of ex- 
 pofmg nominal Chriftians, and fhewing the excel- 
 jent tendency of that inftitution, the obfcrvance 
 of whofe precepts would effeftually prevent or 
 remove thofe inconveniences. When the Spani- 
 ards firft vifited Hifpaniola, the natives confidered 
 them as beings of a fuperior order, the noife of 
 their artillery as a found from heaven, and paid 
 ihem homage, bordering on adoration. Yet fuch 
 were the cruelties exercifed towards them, in the 
 abfence of Columbus, that they v/ere provoked 
 10 refiftancci and this adventurer, though difpofed 
 to humanity, exafted fuch heavy tribute frcm 
 them on his return from Spain, that, in order to 
 iiarve their opprelfors^ they entered into a refolu- 
 
 tion 
 
cf Religion on Mankind, 205 
 
 fian of fowing no maize. On inacceffible moun- sect. 
 tains, to which they fled, they experienced the . "'' j 
 inconveniences of famine j and our hiftorian (<2) 
 affures us, that more than a third of this unfor- 
 tunate people periflied on this occafion. The 
 Spaniards confidered them born for fervitude, and 
 impofed fuch hard tafl-is on them, that many funk 
 under the fatigue, while fome ended their davs 
 by a violent hand. Nor was the condufcl of ad- 
 venturers lefs cruel, impolitic, or repugnant to 
 the tenets of chriftianity in other psrts of Ame- 
 rica, than it was in Hifpaniola. In Mexico, 
 Cortes put Guatimozin to death, and burned in 
 one province fixty Caziques, and four hundred 
 nobles of that country (i^). When Fizarro landed 
 at Peru, Valverde his chaplain, required the Inca 
 id embrace chriftianity, and acknowledge the 
 jurifdi61ion of the Pope, and king of Caftile. 
 The Inca, having heard no arguments to induce 
 him to renounce his religion, flung the breviary, 
 which Valverde reached him, witli difdain to the 
 ground. The engaged Monk, a fit chaplain to 
 the bloody Pizarro, cried out, " Tc> arms; the 
 word of God is infuked; avenge the profanation." 
 Thefe words ferved as a fignal for flauL;nter; 
 Pizarro attacked the Peruvians, feized their Inca 
 or monarch, and killed many of his nobles, who 
 attempted to fave hiai(f). In confequence of 
 
 [n] Robertfon's America, Book II, (Jb) Ibid. Bock V. 
 
 {rj Ibid. Book VI. 
 
 the 
 
204 . ^f'-'^ Hijlory of the Efe5ts 
 
 SECT, the avarice and cruelty of adventurers, in difFer- 
 
 IIL 
 
 1 ent parts of America, multitudes fell viflims to 
 
 the difcipline and hardinefs of Spaniards; tafks 
 were impofed on others, to which their ftrength 
 was unequal ^ many periflied by famine ; and not 
 ^ few funk under the fatigue of carrying the 
 baggage and provifions of their invaders, in their 
 various expeditions. In fome places, the natives 
 were required to quit the valleys and fruitful 
 plains, and repair to mountains in fearch of mines. 
 The change from fertile to barren foil, hard la- 
 bour, fcanty or unwholefome food, and the de- 
 fpondence arifing from their wretchedne fs, all 
 contributed to thin ihofe countries of their anci- 
 ent inhabitants (i^). Planters in thofe countries 
 have felt experimentally the bad eifeBs of vio- 
 lating the gofpel ; being obliged annually to im- 
 port flaves from Africa, at a confiderar^ie expence, 
 to work their mines and cultivate their plantati- 
 ons {/). As men naturally hate the religion of 
 their opprefTors, the Indians were averfe from 
 embracing it; and Acoda (Z^), who laboured for 
 fifteen years in converting the Peruvians, con- 
 feffed he found no greater obdacle to the progrefs 
 of that work, than the impiety and immorality of 
 nominal Chriftians. Refnel affirms, that avarice 
 
 [d) Robertfon's America, Book VIII. [e] Refnel's 
 
 Settlements, Vol. II. Book III. (/) De Procuranda ' 
 
 Indorum Salute, Lib. II. Cap. xviii. 
 
 was 
 
ef Religion on Mmikind, 205 
 
 was the motive that influenced thofe men : that sect. 
 
 they were lefs cruel in places where they had no ^ ^- — f 
 
 mines; and that many of them were malefaftors, 
 and fo ignorant of the gofpel, that they vowed to 
 maffacre twelve of thofe wretches daily in honour 
 of the twelve apoftles. The court of Spain ena6led 
 humane laws for the prote(5lion of the Indians, 
 and were reprehenfible only for fending criminals 
 from their prifons, to people infant colonies, where 
 fobriety, induftry and juilice, fiiould be exhibited 
 to the natives. 
 
 A learned and humane prelate (^) aflures us, Bad e.^te.% 
 that above four hundred thoufand human crea- the^gofpe'l^ 
 tures are funk in the profoundeft igrnorance, in'^^'l^lV* 
 
 ^ O » and Eaft Li- 
 
 the Britifh colonies of the Weft Indies. In thofe '^'"' 
 
 iflands the planter, notwithftanding the endeavours 
 of the fociety for propagating the gofpel, treats 
 his flaves with cruelty, totally regardlefs of the 
 culture of their minds. In confequence of their 
 degraded condition, they are grofsly immoral, 
 ftrangers to truth, honefty and fidelity 3 in con- 
 ftant need of the lafli, and frequently confpire 
 againft their inhuman tafk-mafters. This prelate, 
 and other learned Englifh divines, have main- 
 tained, that thefe men, if indulged with a mode- 
 rate fliare of liberty, might have become honed, 
 faithful and cheerful labourers, inftead of being 
 vicious, treacherous and dangerous (laves. The 
 Portuguefe, on the contrary, have treated their 
 
 [g] Porteus, Serm. XVII. 
 
 4 American 
 
20 6 The Hijlory of the Effects 
 
 American fubjeSls' with humanity, and even in- 
 dulged the Brazilians with civil liberty; an exam- 
 ple worthy the imitation of other nations in Eu- 
 rope (A). The French and Spaniards alfo treat 
 their negroes with tendernefs, infl:ru6l them in 
 religion, and have ena6led humane laws for the 
 prote6lion of their flaves. In confequence of 
 this gentle treatment, the negroes in the French 
 and Spanifli colonies are more decent, honed and 
 induftrious, than thofe of the Englifli ; who are 
 treated with feverity, and untutored in the gofpel. 
 The flaves in the Englifh Weft-India iflands hate 
 their haughty mafters, who rarely fmile upon, or 
 fpeak to them familiarly ; while they love the 
 French, who are lefs haughty and fevere [i). 
 Such are the efFeds of irreligion and inhumanity, 
 that the inhabitants of St. Domingo, at the arrival 
 of Drake, in the harbour of that town, formed 
 the defperate refolution of having no intercourfe 
 with their wives, in order to prevent their having 
 children fubjeft to oppreffion {k). In confequence 
 of the cruelties exercifed by Europeans in general, 
 on the ancient inhabitants of the Caribbee iflands, 
 the natives were almofl extirpated, and planters 
 are obliged to purchafe flaves from Guinea and 
 the Have coaft. The feparation of thofe wretches 
 from their friends renders them indolent and 
 
 [h] Refnal, Vol. 11. Book V. (;) Ibid. Vol. III. 
 
 Book II, {k) Ibid. Vol. II. Book IV. 
 
 defpond- 
 
of Religion on Mankind, 20/ 
 
 defponding ; and the hardships they endure in the s ^ c t, 
 
 plantations, exhaufl their health, and fhorten their v -v-— *. 
 
 lives. The hard labour required of negroe women 
 procures abortions, or prompts them, from com- 
 paffion or revenge, to facrifice their children, ta 
 fave them from the cruelty of opprefiive mafters (/]. 
 Englifli planters have, in many inftances, been 
 puniflied for their cruelty to their Weft-India 
 flaves, with rebellion and maftacre. The negroes 
 of Jamaica, grown defperate by hardfliips, fome- 
 times murdered their mafters, fet fire to their 
 plantations, fled to inacceflible mountains to efcape 
 their cruelty, and have been known to elude their 
 oppreihon by a voluntary death (w). When the 
 enemies of England landed at St. Kitt's, during 
 the war with America, the negroes of that ifland 
 refufed their affiftance ; whereas, if treated with 
 humanity, they would have cultivated the planta- 
 tions with cheerfulnefs, not have haraifed their 
 mafters by revolts and infurredtions, and have 
 aflifted in repelling hoftile invaders. Hence it 
 appears to be the intereft as well ars duty of princes 
 to pradlife mildnefs and moderation towards their 
 fubjedls, and of planters, in the iflands, to treat 
 their flaves with gentlenefs and humanity. Did 
 planters praftife the gentle precepts of the gofpel, 
 they would have had fufficient hands to cultivate 
 the foil; but by violating its tenets, they have 
 
 (/) Refnal, Vol. Ill, Book U. {rn) Ibid. Vol. in. 
 
 Book V. 
 
 fk almoft 
 
"The Hiflory of the Effem 
 
 SECT, almoft deftroved the ancient' inhabitants, and de- 
 III. , . ' 
 
 u^y..— , prived their mother country and themfe^ves of the 
 fruit of their labour. Such were the efFeQs of 
 cruelty on the natives and flaves in the Englifii 
 ■ colonies, that when miffionaries attempted to con- 
 vert them, from a view of the happinefs offered 
 by the gofpel, thofe wretches have made a natural 
 obfervation, that they cannot be perfuaded we 
 "wilh them a place in heaven, when we refufe 
 them either peace or happinefs on earth (w). la 
 the Eaft Indies, extortion and rapaciry have ren- 
 dered the Englifh government odious to the peace- 
 able Gentoos, armed the Indian tribes againft it, 
 and makes them averfe from the reception of their 
 religion. In the Britifli houfe of commons, in 
 the year 1783, it was generally agreed on, by 
 thofe who oppofeJ and fupported Mr. Fox's bill, 
 that the Indians were treated with cruelty, and 
 robbed and murdered by the fervants of the com- 
 pany. In the upper houfe alfo, feveral lords 
 maintained the neceflity of reftraining the rapacity 
 and delinquency of men, who committed a6ts dif- 
 graceful to the Englifti name, and even to huma- 
 nity. It is much to be lamented, that the Britifli 
 parliament, fo' eminent for wifdom, have not 
 hitherto exerted therafelves, in defence of their 
 injured fellow-creatures; oppreffed by adven- 
 turers, generally delliiute of religion and virtue, 
 
 {») Account of the Society for propagating the gofpel. 
 
 Refna! 
 
cf Religion on Mankind* 209 
 
 kefnal (0) affures us, that tbcfe men purcliafc sect. 
 
 . HI. 
 
 their employments, in order to make the mofl of ^^ s, -•» 
 
 fhem ; and as they hold them only for a few years, 
 their impatience to acquire wealth totally over- 
 rules every other principle. The condud: of thefe 
 plunderers furnifhes a ftriking example of the bad 
 efFeSs of irreligion and anarchy j and proves the 
 expediency of both divine and human laws to 
 reftrain the paffions of cruelty and avarice. Here 
 I mud obferve, that thefe men a6l contrary to the 
 fpirit of the Britifh conllitution, and the common 
 feelings of humanity; nor have we any more 
 right to condemn the eftablifhed religion of Eng- 
 land, becaufe it does not reftrain their avarice 
 and cruelty, than to inveigh againft the conflitu- 
 tion of that country and the feelings of humanity, 
 becaufe fome are ib depraved as not to be influ- 
 enced by either. 
 
 We find, even in countries profefling chrifti- jfredis of 
 anity, the evils arifing from breaches of its laws, tie^gofpei 
 and from a corruption or perverfion of the doc- 'n'->enmark, 
 
 r r Ireland, Po- 
 
 trines which it enjoins. In Denmark, where they '3"^' ^^^ 
 exercifed oppreffion over the farmers, and even 
 bought and fold them with the lands which they 
 cultivated, the country was poor, agriculture little 
 improved, and nine parts of its inhabitants were 
 wretched and raiferable (/>). Sir John Davis af- 
 
 {0) Vol. IV. Book I. (/) Williams's Hiftory of 
 
 Northern Kingdoms, 
 
 P fares 
 
2IO ^he Hijlory of the EffeEfs 
 
 SECT, fures u";, that in confequence of the oppreffions 
 V — V — ' formerly exercifed on the peafantry of Ireland, 
 by the chieftains of that country, the natives were 
 exremely addifled to idlenefs, being reluftant to' 
 labour for thofe pofTeffions, of which they might 
 be d prived by the rapacity of others, In other 
 counir'es there are many inconveniences refulting 
 from afts contrary to the genius of the gofpel. 
 In confequence of oppreffion, and a corruption 
 of chriftianity in Poland, the inhabitants are kept 
 in a conftant flate of fervitude and bigotry. 
 Their devotion confifts in repeating prayers, by 
 rote, to the Virgin Mary; and in hearing mafTes, 
 one word of which they do not underftand. Op- 
 preffion has rendered them as lazy and ftupid as 
 the negroes in the Weft Indies; and Williams 
 affirms, that two millions of freemen accomplifh 
 more work than fix millions of flavifli Poles, who 
 want fpirit and inclination to exert themfelves in 
 labour. Such are the bad effecls of oppreffion 
 and want of the hymane fpirit infpired by the 
 gofpel! This hiftorian afcribes thofe evils to 
 Romifti ecclefiaftics, -who, in order to obtain pro- 
 perty and privileges for themfelves, inculcated 
 paffive obedience, and taught ihat kings are ac- 
 countable to God alone for their conduct in the 
 adminiftratioji of public affairs. I fhall not en- 
 quire wheiber this charge againft the clergv is 
 founded in truth ; but maintain, that the crimes 
 of the profeffors of chriltianity are not to be im- 
 puted 
 
cf Religion on Mankind. 2 1 1 
 
 puted to this ufeful inftitution, but to the paffions sect. 
 of men, or to ignorance, excefTes, or corruptions _ ^ j 
 of religion. Soon after the introdu6lion of chrif- 
 tianity into Poland, an a6l was pafied, that all the 
 teeth of thofe, who eat flefh in Lent, fhould be 
 extraded, unlefs they paid for that indulgence {q). 
 This a6l fully proves, that the Chriftian religion 
 was deplorably corrupted when introduced into 
 that country, and vvas afterwards employed to the 
 purpofes of avarice and extortion. In Ruflia, 
 the peafants are (laves, fubject to the abfolute 
 will of their lords ; and experience evinces, that 
 opprefTion, which is exercifed in that empire, is 
 as impolitic as it is adverfe to the fpirit of the 
 gofpel. Ruffian (laves deep away all the time 
 they can fpare, after finiOiing their mailer's bufi- 
 iiefs, and providing themfeives with food, fuel, 
 and other abfolute neceffaries (r). Nor is oppref- 
 fion confined to the lower orders of the people : 
 no perfon of any rank can quit the Ruffian empire 
 without a paffport, or fend money or goods into 
 foreign countries, without obtaining permiffion. 
 In confequence of thofe reflraints, no ftranger 
 "wifhes to fettle in a country, where he may be 
 deprived of his liberty and poffeffions, at the will 
 of a tyrant; no merchant will give credit to thofe 
 whofe eftates may be confifcated ; and no man, 
 whofe fpirits are funk by opprelhon, will make 
 
 {q) Williams. (r) Mod. Univ. Hill, Vol. XIII. 
 
 Folio. 
 
 P 2 any 
 
212 The llijlory of the Effe^s 
 
 SECT, any vigorous effort in the arts, or exhibit anj 
 work of tafie or genius. It is not any particular 
 precept of chriRianity, but the gentle and humane 
 fpirit oF it, which is fo adverfe to oppreffion, and ' 
 tends to infpire men with fentiments of tendcr- 
 iiefs. I admit that the Chriftian religion is pro- 
 feficd in Ruffia by the Greek church : but the 
 following fads fully prove, that it is deplorably 
 corrupted, or mifunderflood in that country. 
 Ruffians deem it criminal to eat pigeons, as the 
 Holy Ghofl is painted in the fliape of a dove : 
 and a learned compiler (5) acquaints us, that they 
 put into the hands of the deceafed letters of re- 
 commendation to St. Nicholas, v^hom they con- 
 fidcr as their chief mediator and interceffor with 
 God, In this country, perfons of quality are not 
 buried for eight or ten days ; during which time, 
 the pritft daily fprinkles the body with holy water; 
 and at the grave puts into the hands of the de- 
 ceafed a certificate, recommending him for ad- 
 miffion into heaven. The principal ecclefiaftic of 
 the place, and the confefTor, fign this pafTport ; 
 and certify, that he died in the true faith, and 
 acquitted himfelf to his confeffor (Jl). Thefe 
 fatts forcibly prove the people's ignorance of the 
 gofpel, and the neceffity of true religion, to pre- 
 vent the inconveniences of fuperftition, and the 
 
 [s] Rofb's Religions, Seft. 14. (/} Mod. Umv. Hift. 
 
 Vol. XIII. Folio. 
 
 frauds 
 
of ReUgion on Mankind. 2i j 
 
 frauds pra£liced by Ruffian ccclenailics, on the sect. 
 inhabitants of that empire. i_ ,„ ^ .., t 
 
 Among uncivilized tribes, Grangers to political FfF.as of 
 
 . . Ill • 1 ■? modern Pa- 
 
 wifdom, the Chriitian code would be particularly ganifm 
 ufeful in fupplying dcfccls of civil efiabliftments, exceiknt ' 
 and abolifhing the religious fyllem of Barbarians; the gofpei! 
 which is more cruel, more fraudulent, and upon 
 the whole, more deformed and defe6live than in 
 polifhed ibcieties. That the precepts of the 
 gofpel would eiTeQually remove the dreadful 
 effefts of Paganifm, will appear from a view of 
 Heathen practices totally repugnant to the tenets 
 of chriftianity. Some of thefe pra6lices will, 
 doubtlefs, appear incredible to men wlio are 
 ftrangers to the fruits of fuperftition ; but the con- 
 nexion of effe6ls, with the caufes which produced 
 them, and the fimilaritv of cultoms of divers na- 
 tions, related by difTerent writers, reafonably add 
 weight to their feveral authorities. Even poliflied 
 Heathen focieiies offered human viQ;ims to their 
 gods ; and were, oil particular occafions, guilty 
 of every abomination imputed to the uncivilized, 
 except devouring their children. The people of 
 Bagota (li) offered human vidimsto their deities ; 
 while the natives of Biafra worfhipped the devil, 
 and facrificed children in honour of him (w). 
 The inhabitants of Madagafcar, who were addicted 
 
 {u) Robertfon's America, Book IV. (wj Mod. 
 
 Univ, Hirt. Vol, VI. Folio. Book XXI. Ch. xiv, 
 
 P 3 to 
 
2 1 4 'The Hijiory of the Effects 
 
 SECT, to aftrology, diftinguifhed between lucky and un- 
 lucky days, and put to death all children born on 
 the latter (;i;); while in Camdu, they proftituted 
 their wives and daughters, in honour of their 
 idols (jv). The Giagas were taught by priefts, 
 that their tutelar gods were the fpirits of blood- 
 thirfty heroes or princesj who required blood from 
 their votaries on account of the torments which 
 they endured, in the next world, fiir want of it. 
 This people imputed plague, difeafe, and every 
 calamity, to the deities which they neglefted; 
 and hoped to avert their anger by hecatombs of 
 viftims. They afcribed the noife of winds, or 
 the howling of wild beafls, to the third of the 
 gods for biood ; and butchered their fellow-crea- 
 tures to avoid the difafters with which they thought 
 themfelves threatened. The aflions of this people 
 were cruel ; as might naturally be expefted from 
 the deformity of their religious fyftem, and their 
 ignorance of the true God. In confequence of 
 thefe doctrines, their conjurors facrificed men and 
 children, and educated men to arms, for the pur- 
 pofc of providing plunder and captives, and pre- 
 venting the extinction of the human race. They 
 fed on their captives; nay, devoured their own chil- 
 dren, for want of food ; and young perfons were 
 killed, every day, for the tables of grandees. 
 
 (x) Refnal's Settl. Vcl. I. Book IIL {j) Great 
 
 Hiilorical Diftionajy, Art. Tartars. 
 
 One 
 
of Religion on Mankind. 215 
 
 One of their queens, from a favage policy, ena6led sect. 
 a law, that they fhould pound their children alive ■, ,- ■ 
 in mortars, befraear their bodies with the oint- 
 ment, and bring up captives in their room : and 
 this people, though extremely refpedful to the 
 memories of departed friends, yet had a total dif 
 regard for the fick, whom they fuflPered to lan- 
 guifli without pity or affiftance(z). Such were 
 the effecls of falfe ideas of God, and the want of 
 that humane fpirit infpired by the gofpel, which 
 might remedy thofe inconveniences, and fupply 
 defeats of political inftitutions ! 
 
 Paffan nations, involved in fuperflition, formed '^^^ s°^p^' 
 
 " _ _ *• tends to re- 
 
 fuch abfurd opinions of a future ftate, as led them '"'^^^ ^^^ 
 
 *• bad effeds 
 
 to felf-murder, and to other ads hurtful to indi- °^'"a"^si<^«3s 
 
 • 1 1 1 1 • r r\- • • °^ futurity. 
 
 viduals, and their relpective communities. An 
 idea generally prevailed, among ignorant tribes, 
 that all who died required ii^any neceffaries in the 
 other world for their comfort and accommoda- 
 tion. In confequence of this opinion, when a 
 king or great man died at Guonia, the inhabi- 
 tants buried wine and food for his fubfiftence j 
 and his wives and flaves were flain to attend him. 
 Befides this, one perfon offered a fervant, another 
 his wife, a third a fon or daughter; and all thefe 
 were put to death, and their bloody carcaffes were 
 interred together for the fervice of the king(ffl). 
 
 {z) Mod. Univ. Hift. Vol. VI. Folio. Book XXI. Ch. xiv. 
 («) Rofs, Sea. 3, 
 
 P 4 M 
 
2 1 6 - the Bfiory of the Effc^s 
 
 At Cafta, women got themfelves buried, and in 
 , other places burned alive, with their deceafcd 
 hufbands(Z'). In New Spain, the officers and do- 
 meftics of a great man were buried with him ; 
 and two hundred were facrificed for the purpofe 
 of ferving a departed prince (r). The fifty wives 
 of the king of Java ftabbed themfelves, in five 
 days after his death, as a mark of a{fe8:ion [d) : 
 and when the prince of Marava died, in the be- 
 ginning of the eighteenth century, his forty- jfeven 
 wives flung themfelves upon the pile on which his 
 corpfe was burned, and were confumed by the 
 flames (e). In the kingdom of Benin, they facri- 
 ficed feveral to the manes of a departed prince (jT) ; 
 and the inhabitants of the Grain Coafl, though a 
 civilized and coifimercial people, ufed to burn 
 widows alive in the graves of their departed 
 hufbands (^). The widows of Bramins were 
 obliged, by the laws, to burn themfelves on the 
 death of their hufbands ; thofe of other men did 
 fo, of their own accord, when they had no chil- 
 dren (A). Even the Brachmans, or Indian phiio- 
 fophers, required multitudes of women to burn 
 themfelves alive with the bodies of their deceafed 
 
 [b) Rofs, Sea. 2. [c) Mod. Uaiv. Hift. Vol. V. 
 
 Folio, p. 72. [d] Ibid. [e] Martin's Lett, to 
 
 de Villette, quoted by Millar, on Propagation of Chriftianity, 
 Ch. vii. (/) Med. Univ. Hift. Vol. VI. Folio. 
 
 Book XXI. Ch. XV'. [g] Ibid. Vol. VII. Book XXL 
 
 Ch, xvL {h) Rcfnal's Settl. Vol. L 
 
 hufbands. 
 
6f Religion on Mankind. 2 1 7 
 
 hufbands \i). In fome provinces of South Ame- sect. 
 rica, a cazique or chief was interred with certain ■'_ -^- . ^ t 
 wives, favourites and flaves, to adminiiter to his 
 pleafures, or attend him in the next world (k). 
 The Japanefe worfhipped an image with three 
 faces, reprefenting the fun, moon, and elementary 
 world ; and were perfuaded, that there exifted 
 different paradifes, to one of which each god 
 carried the votaries who adored him. This per- 
 fuafion induced fome to drown themfelves; others, 
 to cut their throats, or llhig themfelves from pre- 
 cipices, to the emolument of priefts, whofe inter- 
 red was folicited, to admit their favourites into 
 paradife (/). From thefe and many fimilar in- 
 itances, we may judge, that the gofpel do6lrine 
 of a future ftate v/ould, if duly inculcated on the 
 minds of Pagans, remove the bad effects of opi- 
 nions which are falfe, and contrary to its fpirit. 
 
 The Banians have an idol, called Ouiay-Para- it tends to 
 
 h- I • • 1 • r 1 m • abolifh au- 
 
 ^ , , ich is earned m lolemn procelnon m a iterities.and 
 
 triumphal chariot, attended by ninety priefts, of'fupSfti! 
 dreffed in yellow fattin. Some devotees proffrate ^'°"* 
 themfelves on the ground, that his chariot wheels 
 may run over themj while others throw them- 
 felves upon fliarp iron fpikes, faftene.d on purpofe 
 to the car; efteeming it an happinefs to be 
 
 (0 Hornbeck de Converfione Indorum, Lib. I. Cap. v. p. 32, 
 quoted by Millar, ibid. {k) Robertfon's America, 
 
 EooivIV. (/) Rofs, Sea. z. 
 
 mangled 
 
2 1 8 , 'The Hifrory of the Effe5?s 
 
 SECT, mangled and wounded, in honour of their god (;7z). 
 In Japan, Amida and Xaca, the two ancient 
 deities of the Xinto feB, are fuppofed to have led 
 lives of mortification and aufterity ; and, being 
 weary of this life, to have difpatched themfelves 
 here, in order to be deified hereafter. This doc- 
 trine has a confiderable influence on the conduft 
 KDf the Japanefe, who frequently imitate their 
 example, and voluntarily embrace death from dif- 
 content, or the ambition of being canonized (ra). 
 In Japan, they have a fe6l called Icoxus, whofe 
 founder, though a vicious perfon, gained fuch a 
 reputation of fanftity, that his fuperiiitious admi- 
 rers annually celebrated a feftivai ia honour of 
 him ; and came to his temple in crowds, early in 
 the morning, from a perfuafion, that he who firfl: 
 entered it was entitled to partictilar bleffings. 
 When the doors were opened, every perfon was 
 fo eager to be foremoft, that feveral, in fqueezing 
 forward, were prefTed to death in the crowd : 
 fome Mere even fo zealous, as to proftrate them- 
 felves in the entrance, that they might be trampled 
 on by the multitude (o). The Eaft Indian Bra- 
 mins have an idol called Ganga Gramma, in ho- 
 riour of which pagodas are ere6led, and feftivals 
 celebrated. At particular feafons, the idol is car- 
 ried about in a chariot, and fome devotees volun- 
 
 {m) Broughton, Art. Quiay-Paragrav. («) Mod. 
 
 Univ. Hift. Vol. IV. Foiio, BookXVlI,. {o) Broughton, 
 
 Art. Icoxus. 
 
 4 tarily 
 
€f Religicn en Mankind. 2 1 ^ 
 
 tarily undergo whipping ; while others endure sect, 
 pains {hocking to relate. Two hooks are fixed to 
 the ikin cf their backs, and by thefe they are 
 lifted up into the air, where they aft many apifh 
 tricks, though in exquifite torture. Others fuffer 
 a packthread to be drawn through their flefh in 
 honour of Ganga ; and fome are fo infatuated 
 with zeal, as to proftrate themfelves before her 
 chariot, in order to be run over (j&). The Fakirs, 
 or Indian monks, exercife the greateft aufterities; 
 fome have vowed to continue their whole lives in 
 a (landing pofture, and have kept the vow ; others 
 never lie down, but continue (landing, fupported 
 only by a flick or rope ; fome mangle their bodies 
 with knives and fcourges, on pretence of con- 
 quering their pafTions, and triumphing over the 
 world {ji). Thefe men, like fome nominal Chrif- 
 tians, do not confider, that they were fent into 
 the world for the purpofe of difcharging focial 
 duties, and not to live in idlenefs and felf-torment, 
 on the induftry of others. According to the 
 gofpel inftitution, men are no more entitled to 
 heaven, for negative virtues, than (licks or (lones; 
 and have no claim to future rewards, unlefs they 
 imitate the example of Chrifl, who went about 
 doing good; leaving us an example, that vi^e fhould 
 follow his (leps. 
 
 {/-} Broughton, Art. Ganga Gramma. f^) Eroughton, 
 
 Art, Fakirs. 
 
 There 
 
220 the Hijfory of the Efeas 
 
 SECT. There were feveral other bad efTeQs of Pa<^a- 
 III, . o 
 
 I „ — J iiifm, which the gofpel would have abolifhed, if 
 
 Pag^anifm" cftablifhed in the countries where they prevailed. 
 NarfingV'' ^^^'^ Malabar they imagined, that God refigned to 
 pucef '' Satan the charge of all worldly affairs, thinking 
 the trouble too great for himfelf. They had an 
 image of the devil, which they worfliipped; and 
 celebrated a jubilee every tv/elfth year in honour 
 of it. At this folemnity, the king firft cut off his 
 nofe, ears and lips ; and after that hideous opera- 
 tion, clofed the fcene by cutting his throat, in 
 honour of the idol(r). The people of the two 
 great cities of Bifnagar and Narfinga, had an 
 idol which they worfhipped, and maintained by 
 the gold, filver and jewels prefented to its temple. 
 They carried it in proceffion every year; and 
 pilgrims and other devotees wiflied to be crufhed 
 to death by his chariot: fome flabbed themfelves; 
 others tore their flefli in honour of the idol ; and 
 women proftituted themfelves to get money for 
 his maintenance (j). At Panama they had an 
 idol called Dabaiba, to which they facrificed 
 fiaves; and the inhabitants of Tunia, near Pana- 
 ma, had another, called Chiappen, who was their 
 eod of war. Before an engaseraent, the votaries 
 of this god facrificed fiaves and prifoners to his 
 idol ; and befmeared its body with the blood of 
 vi6tims(i!). The inhabitants of Tibet adored a 
 
 [r] Rofs, Se<5t. 2. {s) Ibid. (/) Broughton, 
 
 Art. Chiappen, Appendix. 
 
 ruddy 
 
of Religion on Mankind. 221 
 
 ruddy youth, called the Grand Lama, who eat, s e c t. 
 drank, and refidcd in a temple crofs-legged, with- 
 out fpeaking a word. The Grand Lama appoints 
 the king his firft deputy, and nominates feveral 
 other deputies, and inferior Lamas, to the admini- 
 ftration of the kingdom, it beingbeneath hisdignity 
 to be concerned about it. The government is a 
 pretended theocracy; and all the dictates of the 
 king are afcribed to the idol, who, doubtlefs, is 
 but an inftrument in the hands of the prince. 
 The Grand Lama is purchafed, when a child, 
 from fome peafant, and educated privately in the 
 duties of his office. When grown old, and inca- 
 pable of afting his part, he is difpatched, and 
 another is fubftituted in his room, more fit for the 
 employment. He is fo honoured by Tartars that 
 they rnix their medicines with his excrements ; 
 and grandees hang about their necks, in a box of 
 gold, a particle of his dried excrements, to pre- 
 fervethem from difa[l:ers(zi). The Mexicans had an 
 idol, called Quitzalcoult, which was wcrfiiiDped 
 by all perfons concerned in traffic; and they exhi- 
 bited a fcene of cruelty that bore fome refem- 
 blance to that pra6lifed at Tibet. Forty days 
 before his feaft, the merchants purchafed a beau- 
 tiful flave, who, during that time, reprefented the 
 deity, and was obliged to put on an appearance of 
 mirth, and to dance and rejoice, while devotees 
 
 (7/) Atlas, and Guthrie's Geog. of Tartary. 
 (ay) Broughton, Art. Quitzalcoult, 
 
 worfhipped 
 
S22 The Eijlory of the Effe^s 
 
 worfhipped him. On the feaft day, after adorinrj 
 him for forty days, they facrificed him, offered his 
 heart to the moon, and then laid it before the 
 idol. This idol was worfhipped in a different 
 manner at Cholula, where his devotees thought 
 they pleafed him, by fafting and drawing blood 
 from their tongues and ears ; and facrificed to him 
 five boys and five girls, before they engaged in 
 any martial expedition. Such were the effedis of 
 ignorance of the gofpel, and of the fpirit which 
 it infpires! 
 Effeas of 'pi^g chief eods worfliipped in North America, 
 
 Paganifm o i i * 
 
 in North before the introdudion of chriftianity, were the 
 
 and South ^ 
 
 America, fun and moou, which the inhabitants honoured 
 .by finging, dancing, howling, feafling, and cutting 
 their flefh. Different tribes differed from each 
 other in their worfhip; the Canadians adored the 
 devil J the people of Virginia and Florida the 
 devil and a multitude of idols : they fometimes 
 facrificed children to him ; and when he com- 
 plained of thirft, quenched it with human blood (x). 
 The inhabitants of New Spain worfhipped the fun 
 and idols, offered them the hearts of men' for 
 facrifices, and drowned boys and girls in a lake, 
 to keep company with its idol(jv): but thefe 
 bloody praftices were abolifhed in thofe places 
 ■when the gofpel was promulgated among them. 
 3]he ScMith Americans generally worfhipped the 
 
 i^) .liifs; Sea. 3. (^•} Ibid. 
 
ef Religion on Mankind, 223 
 
 fun, moon, and idols ; and the devil in various sect. 
 
 . III. 
 
 fhapes. In fome places it was confidered a mnrV . 
 
 of devotion to offer their daughters to be de- 
 floured by priefts: in Paria and Guiana, they 
 facrificed men to the devil, and to idols 3 and 
 afterwards devoured them (z). The Mexicans 
 exhibited their deities in temples, under the figures 
 of ferpents, tygers, and other fierce and deftruc- 
 tive animals, which infpired the mind with gloomy 
 and terrible ideas. They fprinkled their altars 
 with human blood; facrificed, in the temples, 
 every captive taken in war, and employed various 
 other means to appeafe the vengeance of their 
 angry deities. Thofe exhibitions produced the 
 natural cfFe6ls on the minds of this people : they 
 were inceffantly engaged in war, hardened againfl 
 every render fentiment, and adhered to their 
 fuperiHtions, after they were advanced in policy 
 and arts, and when their minds were enlarged in 
 other refpeCts {aj. Every emperor, at his accef- 
 fion to the throne of Mexico, was obliged to 
 make war for the purpofe of obtaining captives to 
 offer to the gods : the prieffs feafled on part of 
 the faci ifices, fent part to the emperor and nobles, 
 and complained, that the gods were perilhing 
 ■with hanger after a long peace (b). The people 
 in general devoured the fleih of captives with a 
 barbaious joy, nor fuffered one of them to be 
 
 (;.1 Rofs, Sed, 3. {a) Robertfon's America, 
 
 Book VII. [b] Refnal's Seul. Vol.11. Eookll. 
 
 fpared 
 
224 ^^^ Bijlory of the EffeEfs 
 
 SECT, fpared or ranfomed. When an emperor or greaf 
 u— Y-— > rnan died, they put to death a certain number of 
 his attendants, and buried them along with him, 
 to attend him in the next world (c). Unhappy- 
 fruits of falfe religion, and of ignorance of the 
 doclrines enjoined by the gofpel ! Barbarous 
 tribes, it mufl be admitted, are free from feverai 
 vices quite common in Chriftian countries ; but 
 their innocence arifes from their condition, and 
 their crimes from defeflive policies, from falfe re- 
 ligion, or ignorance of the true. The vices of 
 the profelTors of the gofpel arife from a civilized 
 ftate; and no Chriftian can commit them, without 
 a8ing contrary to his principles : while Pagans 
 might perpetrate the greateft crimes, without re- 
 morfe, and even in compliance with the will of 
 their gods. 
 Somefuper- We fliall now pcrceivc, that as the Mexicans 
 duaiveof were cruel and vindictive on fuperftitious princi- 
 fmong"in- pl^s, fo the Indians and Peruvians were gentle 
 Pe"uvians. ^"'^ humane, from the tenets which they profeffed. 
 The doctrine of tranfmigration, believed by the 
 Indians, infpired that people with fuch tendernefs, 
 that they would not flied the blood of man or 
 bead, as it might contain the foul of fome de- 
 parted friend id). The inhabitants of Cambaia^ 
 who entertained this doftrine, dreaded to kill 
 a gnat or worm, and redeemed condemned 
 
 {c) Robertfon's America, Book VII. 
 \d) Refoal's Settl. Vol. II. Eook I. 
 
 male- 
 
of Religion on Mankind, 1225 
 
 nialefaBors and fold them Tor flaves ; nay, fome sect. 
 redeemed even birds or beafts, appointed to be «— ^. — -J 
 flain, and carried them to hofpitals, if they were 
 fick or hurt (c). The Peruvians adored the fun, 
 as the fource of various bleffings, and a fit emblem 
 of divine beneficence : goodnefs was the objeut 
 of their worfhip, and therefore the fpirit of their 
 fuperftition was beneficent; nor did their princi- 
 ples allow them to perform any rites, but fuch 
 as were gentle and humane. They offered to the 
 fun fruits matured by his heat, facrificed animals 
 nourifhed by his influence, but condemned human 
 facrifices, believing they could not be acceptable 
 to that beneficent being. Manco Capac and his 
 wife, obferving the veneration of the Peruvians 
 for the fun, pretended to be his children, and de- 
 livered their laws in his name : in confequence 
 of this pretence, ^the Inca, or Peruvian monarch, 
 appeared not only as a legidator, but as a mef- 
 fenger from heaven ; his fons were reverenced, 
 as children of that luminary, and his precepts were 
 received as the mandates of the deity. To fubmit 
 implicitly to his authority, was the neceflary con- 
 fequence of a belief of his divinity ; to oppofe 
 his commands, was confidered as an a6l of impiety, 
 as well as rebellion. Subjeds cheerfully obeyed a 
 being, fuppofed to be invefted with divine power ; 
 and fovereigns kept up the opinion of their hea- 
 venly defcent, by an imitation of the beneficent 
 
 {") Rofs, Sea. 2, 
 
 O being, 
 
226 T'he Hiftory of the Ffferis 
 
 SECT, being, which they were fuppofed to reprefent ; 
 nor is there a fingle inftance of a tyrant or rebel 
 in Peru, during the reigns of twelve fucceffive 
 monarchs. The Peruvians did not figl.t to deftroy, 
 or to fatisfy blood-thirfly divinities with human 
 facrifices; but to reclaim the vanquifhed, and to 
 communicate their arts, and privileges to them : 
 they did not torture, nor infult their captives ; but 
 inftrufted them in their own tenets, that they 
 might add to the number of votaries of the fun 
 (/). Such were the happy fruits of gendenefs 
 andhumani y! The Peruvians, however, who were 
 fo gentle and humane in their general condufl, 
 yet inconfiltently retained a pratlice which pre- 
 vailed among the favage tribes of America. They 
 facrificed men and children for the health and 
 profperity of the emperor, or for fuccefs in war ; 
 offered children to the ghofts of departed friends ; 
 and if a father was lick, the fon was flain, and 
 death was folicited, to accept of the child inftead 
 of the father {g). When the Inca, or other per- 
 fon of quality died, many of his attendants were 
 put to death, and buried in the fame grave, that 
 he might appear in proper dignity and fplendour 
 in the next world : on the death of Huano Capac, 
 one of their mona'^chs, a thoufand human vic- 
 tims were facrificed and interred with him in the 
 tomb (A). 
 
 (f) Robertfon, Book vii. {g) Rofs, Sedl. 3. 
 
 [h) Kobertfon's America, Book vii. 
 
 4 Heathen 
 
d 
 
 aces. 
 
 of RcUgicn on Mankind. 227 
 
 Heather fuperftitions were produBive, not only sect. 
 of cruel rites and bloody pradices, but of frauds "^ — ^ — ' 
 and juggles of priefts and impoftors. All hif- china' Ar- 
 tory, both ancient and modern, furnifhes nume- ^f|jg"'i 
 rous inflances of the credulity of the vulgar, who 
 have fo frequently been the dupes of knaves ajid 
 impoftors. The Pagan Eaft Indians have an idol, 
 called Quenavady (?), feated on a throne, behind 
 a curtain ; and draw back this curtain, when de- 
 votees come to worfhip him. The Indian doc- 
 tors reprefent him as infatiable, and greedily de- 
 vouring every thing that is fet before him ; and 
 fay, he dwells in a fea of fugars : to gratify this 
 idol, he is conftantly attended by two women, 
 who are inceflantly throwing fugar down his throat, 
 with very large fpoons. Artificers of all kinds 
 invoke his affiftance ; fome offer him the firft fruits 
 of their works, and all his worfhippers think they 
 mufl ferve him thirty-fix years, before they can 
 obtain their petitions. In the kingdom of Arra- 
 kan, the inhabitants are fuperftitious, and their 
 temples abound with idols, which they feed every 
 day, and clothe in winter {K), In the kingdoms 
 of Cochin-China and Tonquin, the kings, gran- 
 dees, nobles, mandarins and literati, hold the 
 doclrines of Confucius; while the common people 
 dovote themfelves to the ftupid worfhip of Fo, 
 and allow themfelves to be duped by their Bon- 
 
 (;j Broughton, Art. Quenavady. (i) Med. Univ. 
 
 Hill. Vol. III. folio^ Bock xv. Cap. iii. 
 
 Q 2 zas. 
 
2 2S ■ <The Hiftory cf the EffeUs 
 
 ^ ^ c T. zas, who fubfill cliicfly, on their ignorance an^ 
 "i— V — ' credulity (/). Thefe impoftors have recourfe to 
 feveral tricks, to excite pity, and extort money 
 from their bigotted followers ; and, when the 
 common arts of addrefs fail, try what public a6ls 
 of penance will do. Some fit on the highway, 
 knocking their heads againfl flint ftones ; others 
 fet fire to particular drugs on their heads ; and 
 father Le Compte tells of a penitent Bonza (w), 
 in a country town, who flood ereft, in a chair 
 thick fet with long fliarp nails ; fe that he could 
 not lean any one way without tearing his flefli. 
 As this Bonza was carried from houfe to houfe by 
 two men, he befought the people to pity his con- 
 dition ; faid, he fat in that chair, for the benefit 
 of mens fouls, and was determined never to ftir 
 out of it, until he fold all the nails, confiding of 
 two thoufand : each of thefe, faid he, is valued at 
 ten-pence, but there is an innate virtue in them, 
 which renders them worth their weight in gold. 
 The Chinefe empire abounds with temples, mo- 
 nafteries and idols ; and theBonzas orprieils feed 
 thofe idols with the fmoak of meat, wifely referv- 
 ing the fubftancc for themfelves (?z). The Bon- 
 zas require devotees to build monaderies for them- 
 felves, to ere6l temples to Fo, and to offer dona- 
 tions to thefe temples ; and threaten to transform 
 the fouls of thofe, who refufe to comply, into rats, 
 
 (/) Mod. Univ. Hifir. Vol. III. folio. Cap. xv. and xvi. 
 (?n) Broughton, Art. Bonzas. («j Rofs, Se<ft. 2. 
 
 mules. 
 
cf Religion on Mankind. ! 229 
 
 niulcs, and other animals. They offer marks of s e c t. 
 
 . III. 
 
 indignity to their idols, if they rcjeQ their peti- u—y,^ 
 
 tions ; but reftore them to favour, when they have 
 
 obtained the objeSl of their prayer (0). 
 
 The Peruvians believed, that the fouls of the Frauds in 
 11 • 111 Peru, Con- 
 
 departed wander up and down in cold, hunger, go, Loango, 
 
 and thirll; and put gold and filver in their mouths pi"ce°s. ^' 
 in order to fupply them with meat, drink, ap- 
 parel, and other neceffaries (^p). In Loango 
 and other parts bordering on Congo, they wor- 
 fhipped idols, by various kinds of offerings and 
 donations : the hufbandman prefcnted his idol 
 with corn, the weaver with cloth, and every man 
 offered fuch prefents as belonged to his occupa- 
 tion (^). The idolaters of New Spain were lavifli 
 of gold, filver and jewels, in adorning their idols; 
 and thefe ornaments, together with the money 
 paid for the redemption of perfons appointed for 
 facrifice, added confiderably to the revenues of 
 the priefls (r). The Congoefe acknowledge one 
 fupreme being, and a multitude of fubordinate 
 deities, who prefide over winds, rain, drought, 
 Jieat, cold, fifh, fowls, animals, vegetables and 
 other things, which tend to the happinefs or mi- 
 feryofman. Their Gangas, or priefts, place the 
 exterior worfhip of them in genuflexions, proftra- 
 tions, fumigations, and other fuperftitious rites ; 
 but chiefly in donations of food and apparel, which 
 
 {0) Mod. Univ. Hift. Vol. III. folio. (/) Rofs, 
 
 Sea. 5. (^) Ibid. (r) Ibid, 
 
 Q Z CO"' 
 
230 ^he Hijiory ef the EffeSls 
 
 ^ ^in ^* ^^'^^^^"^^ ^^^^ revenue. As thefe men are fup- 
 w, -y .^^pofed to have a confiderable influence with thofe 
 deities, they are folicited to derive blefTings upon 
 the nation, to avert judgments, to cure difafes, 
 and to undo witchcraft. In all thefe cafes, they 
 fell the favour of the gods to the laity at an ex- 
 orbitant price; and pretend, that all calamities 
 proceed from the anger of the Gods againft apof- 
 tacy, and thofe who encourage it. This was the 
 chief fl:ratagem by which they were enabled to 
 keep their flocks from fl:raying ; and to fleece and 
 tyrannize over them, in oppofition to the princes, 
 who wiflied to introduce Chriftianity, as a means 
 of abolifliing idolatry, and the authority of the 
 priefts : for the Shalone, or chief priefl:, had fucli 
 an influence in the ftate, that the civil magiftrate 
 could not enter on any momentous bufinefs of 
 war or peace, without courting him by pre- 
 fents (5). 
 Frauds m In the kingdom of Whidah, knavifli priefts per- 
 GuineVand fuade the pcople, that from the time corn is 
 oshcrpiaces. j-^^^^g^^ ^^j^^jj j^ j^, gj-Q^^ yp^ the fuakc, which is 
 
 one of their Fetiches or inferior deities, feizes on 
 young virgins and renders them delirious. To 
 prevent this mifchief, parents commit their daugh- 
 ters to the direction of the priefts, during that: 
 time, at a confiderable expence. The king and 
 priefts fiiare the profits ; and the former fends his 
 
 (i) Mod. Univ. Hift, Vol. VI. fulio. Book xxl Cap. i. 
 
 own 
 
of Religion on Mankind, 231 
 
 own daughter to the hofpitals, in order to carry sect. 
 on the impodure {C). The Negroes of this place 
 were fo fuperftitioufly attached to their idols, that 
 they mafTacred the Englifh who ignorantly killed 
 one of them, and flaughtered all their hogs, be- 
 caufe one of thefe animals devoured a fnake (m). 
 At Guinea, if medicines fail in recovering the fick, 
 the Negroes have recourfe to fuperftition to re- 
 move the difeafe ; and the phyfician, who is a 
 pried, tells the patient that he has no chance of 
 recovery, except by offerings to the Fetiches (w). 
 Thefe Negroes will not undertake any important 
 bufinefs^ without confulting their Gods \ and the 
 priefts anfwers are ufually fuch, as are mod accep- 
 table to the enquirer, and mod likely to impofe 
 on the credulity of the fimple. If his prediftioHS 
 are fulfilled, he is extolled, and receives liberal 
 prefents ; if they are not verified by the event, the 
 laity are indudrious to find apologies for him ; 
 nor does the pried himfelf ever want an excufe to 
 judify his failure {x). At Guinea, they held trees 
 in great veneration, confulted them as oracles, 
 and daily fed the tops of mountains with meat and 
 drink {y). Negroes edeemed certain trees guar- 
 dian Gods, afifembled round them on fedivals, fa- 
 crificed at the foot of them, and fpent the red of 
 the day in dancing round them, to the found of 
 
 (/) Mod. Univ. Hift. Vol. VI. folio. Book xxi. Cap. i. 
 
 («) Ibid. Cap. XV. [yo) Ibid, (.r] Ibid. Cap. xvi, 
 
 [j) Rofs, Ssft. 3. 
 
 Q 4 raufic. 
 
232 "the Hipry cf the EffcBs 
 
 ^ ^in ^' "^"^^^' '^^^ priefl offered facrifice to the Fetiches 
 w— Y— ^ near a kind of altar, dipped a wifp of ftraw into 
 a pot of a certain liquor, and fprinkled the people 
 with this holy water (z). At Angola, they nev/ 
 clothed their dead, and buried with them meat, 
 drink, and fome part of their goods. They wor- 
 fhipped wooden idols, imputed ficknefs or other 
 calamity to their difpleafure, and imagined, that 
 they appeafed them by prefents of wine {a). The 
 Brachmans, or Indian philofophers, perfuaded the 
 fimple, that the pagods or temples eat as men do; 
 made their idols of a gigantic fize, and furniflied 
 them with monftrous bellies, in order to induce 
 men to make large offerings. If thefe offerings 
 fhould be found infufficient for them, and their 
 families, they affured the people, that the offend- 
 ed pagods threatened the country with fome dread- 
 ful calamity, or that the gods would forfake them, 
 becaufe they fuffered them to die of hunger (Jb). 
 FrauJsm The Japancfc priefls inculcate very forcibly 
 pSer'piTces. future rcwards and punifhments, the latter parti- 
 cularly : within and without their temples, they 
 paint multitudes of devils, in the mofl horrid 
 fnapes and frightful attitudes, tormenting the fouls 
 of guilty mortals. Priefls perfuade the people 
 that Amidas and'Xaca exercifed auflerities, for 
 
 [%) Broughton, Art. Fetiches. [a) Rofs, Se6l. 3. 
 
 [h] Bahour's Life of Xavier, Book II. Appendix to. Reli- 
 gion and Leaj-ning of the Malabarians, by Danilh Miffionaries, 
 p. 64., quoted by Millar, Cap. vii. p. i jS, 
 
 the 
 
of Religion en Mankind. 233 
 
 the purpofe of delivering their votaries from thofe sect. 
 torments, by their voluntary fufiPerings ; and thefe v^,.-.^..— J 
 impoftors, by prayers, mortification, and per- 
 forming works of fupererogation, pretended an 
 intereft with thofe Gods, which they fell to the 
 laity at a moderate price (c). Jemma, judge of 
 hell, according to the theology of the Japanefe, 
 fees the moft fecret tranfaBions of men in a large 
 looking glafs, and is confidered as inexorable ; 
 and yet it is believed, that if priefts intercede for 
 finners to the God Amidas, and the relations of 
 the deceafed make liberal offerings to his temple, 
 Jemma will be prevailed on to mitigate the pu- 
 nifhment. In conformity to this opinion, the pa- 
 god is crowded with multitudes, from all quarters, 
 with oblations in their hands, to redeem the fouls 
 of their friends from the torments of hell ((i). 
 The Japanefe Mendicant friars pra£life the fol- 
 lowing ceremony, for the purification of fouls ; 
 they write the names of perfons, whofe fouls they 
 purify, on chips, rub them with the branch of a 
 certain tree, repeat a certain form of vt'ords, in a 
 low voice, during the action ; and are rev/arded 
 for the trouble of performing this ceremony (e). 
 The Japanefe have an idol, called Abbuto, which 
 is famous for curing inveterate diftempers, and 
 procuring a favourable wind and quick paffage by 
 fea. To fecure the good will of this idol, failors 
 
 (f) Mod. Univ. Hifl. Vol. III. on Japan. {d) Brough- 
 
 ton. Art. Jemma. [e] Ibid. Art. Siegaki, 
 
 and 
 
234 ^'^'^ Hiftory of the Effe^s 
 
 SECT, and pafTengers ufually tie fmall pieces of coin to 
 v,..^,-.»_/a bit of wood^ and throw it into the fea, as an 
 offering to the God. The priefts affure his de^ 
 votees, that thefe offerings never fail to come 
 fafe to fliore; however, the idol himfelf comes 
 out, in fine weather, in a fmail boat, to demand 
 tribute of all Ihips and boats that pais (/) by. 
 Thefe are inconveniences experienced in no coun- 
 try in which the Gofpel is inculcated in its purity ; 
 though fimilar ones are exhibited, by thofe who 
 have adulterated it, from motives of lucre. The 
 Japanefe have fome obfcene as well as fraudulent 
 praQices : to a brazen idol, hollow within, called 
 Dabis, they annually offer a fpodefs virgin, who 
 is inflrufted to aflv of it fome particular quefhions: 
 a Bonza, inclofed within the idol, is the facred 
 interpreter of the deity, returns anfwers to the 
 virgin, and ufually debauches her. Egyptian 
 priefts formerly praftifed a fimilar impofture ; by 
 telling the male devotees, who vifited the temple, 
 that the deity required an intervievv with their 
 valves ; among which, the amorous prieft chofe 
 the handfomefl for his favourite {g). In Japan 
 they have an order of Pviendicant nuns, called 
 Bikunis, who are generally beautiful, and allure 
 paffengers to their embraces in dire6l terms, or 
 by lafcivious geftures, as they travel through the 
 country {h). Such were the efre61s of Pagan fu- 
 
 {/) Broughton, Art. Abbuto. {g) Ibid. Art. Dabis. 
 
 {h) Ibid. Art. Bikunis, 
 
 perPation? 
 
of Religion on Mankind. 235 
 
 perftitions and ignorance of the gofpel ! Some, sect. 
 
 doubtlefs, will think it unfair, to judge of the in- ^ v — ' 
 
 fluence of Paganifm, irom the conduQ of men as 
 ignorant of political wifdom, as of the precepts of 
 true religion : but we have confidered only thofe 
 a8ions of Pagans which originated from fuperfti- 
 tion, and have argued from thefe, concerning the 
 tendency of the gofpel to prevent or abolifh them. 
 It fhould likewife be con[idered_, that Mexicans, 
 Peruvians, and others, whofe fuperftitions have 
 been defcribed, do not deferve the name of fa- 
 vages ; as they had cities, rulers, laws, fubordi- 
 nation, and arts fomewhat matured, though infe- 
 rior to Europeans in all thefe refpefts (/). 
 
 The hiftorv of mankind acquaints us, that Pa- Frauds of 
 
 ^ ^ priefls 
 
 gan priefts have generally taken advantage of the marks of 
 ignorance of a fuperftiiious people, to fieecc andgion. 
 defraud them ; and one grand efFefl of the Chrif- 
 tian code is, that it enables any perfon, who ftudies 
 it with attention, to deteO; fraud, and to judge 
 with certainty, whether any religion is falfe, from 
 the tendency of its doctrines. That fyftem, whofe 
 tenets are calculated for the emolument of priefis, 
 and whofe chief objetl is to gratify the avarice 
 or ambition of any clafs of men, at the expencc 
 of the reil, is naturally to be fufpeded of falfhood 
 and fraud; while that inftitution, whofe primary 
 end is the good of mankind, in this world and the 
 
 {/) Robertfon's America, Book VII, 
 
 next. 
 
III. 
 
 i?3<$ The Hijiory of the EffeSis 
 
 s E^c T. next, might poUibly be dilated by God, for the 
 J benefit of his creatures. This is the teft whereby 
 we can diftinguifh true from falfe fyitems of reli- 
 gion ; this is an argument, which the plainefl: un- 
 derftanding can comprehend, as well as the mod 
 fubde and refined. The gofpel of him, whofe 
 kingdom was not of this world, and whofe doc- 
 trines are not calculated to advance the fraudulent 
 defigns of ecclefiafi;ics, affifls in difcovering falfe 
 religion, and tends to prevent or remove its per- 
 nicious influence : and though the Chriflian infti- 
 tution has not, in all cafes, operated according to 
 its tendency, yet has it done fo in numberlefs in- 
 ftances, as will prefently appear. The frauds of 
 priefts, arifing not from true religion, but from 
 the want of it, prove the utility of that inftitution, 
 which is free from them, and which enables us to 
 deteft them. Gainfayers might as reafonably at- 
 tribute the fraudulent pra61ices of mountebanks 
 and pettifoggers to the ufeful profeffions of phyfic 
 and law, as impute the frauds of Pagan priefts, 
 or nominal Chriltians, to the gofpel of Chrill. In 
 Hifpaniola, and other parts of America, pro- 
 feffors of phyfic were conjurers and diviners, who 
 impofed by their tricks on the credulity of the 
 people ; thefe men afcribed difeafes to fupernatu- 
 nal influence, and performed incantations, forcery, 
 and feveral kinds of impoft.ure, to cure their dif? 
 orders {K), In the ifland of Madagafcar, Ombi' 
 
 [h] Robertfon's America, Bock IV. 
 
 affeSj 
 
ef Religion on Mankind. ly^ 
 
 afTes, who were priefts, phyficians and foothfayers, sect. 
 fell talifmans, and other charms, to the rich, to i_ -^-■l/ 
 preferve them from difafters (/). The Hottentots 
 are of opinion, that all diforders are brought oa 
 patients by magic, and cured by magic ; and have 
 conjurers and wizards, who cherifh the ignorance 
 of this filly people, while they cheat and defraud 
 them. They lay a difeafed perfon on his face, 
 beat him all over, and at laft exhibit a bone which, 
 they fay, was conjured into him, and extrafted 
 by them, from his nofe, ears, or other parts of 
 his body. If a patient is not cured by a fingle 
 operation of this kind, he undergoes feveral of 
 them ; and fhould he die under it, his friends 
 only lament, that he was bewitched beyond the 
 power of any one to relieve him, and that fome 
 more powerful magician, a foe to the deceafed, 
 had brought this misfortune upon him (m). How- 
 ever, we need not go as far as Hifpaniola, or the 
 Cape of Good Hope, to difcover the bad efFe6ls 
 of the frauds of quacks and empyrics ; every coun- 
 try abounds with mountebanks, and it would be 
 unfair to impute thefe bad effe6ts to the medical 
 art, but to ignorance or want of ildll in that ufe- 
 ful profeflion. 
 
 Having pointed out the good effe6ts that would Difficult to 
 naturally refult from an obfervance of the gofpel, th^aduli 
 and the evils which have arifen from fuperftition ['he Jofpfi. 
 
 (/) Broughton, Art. OmbiaiTes. 
 
 {m) Sparman's Vo)'ages, Vol. I. Chap. v. 
 
 and 
 
2;; 8 "the Hlftory of the Effecfs 
 
 SECT, and breaches of Chriftianity, let us enquire how 
 
 III. ... 
 
 V ' ^ far its doftrincs and motives have aftually operated 
 
 on its profcfTors j and whether its fruits have been 
 fuch as might reafonably be expe8.ed. In order 
 to this, we ihould carefully examine its influence, 
 in its primitive ftate, before it was adulterated and 
 blended with human inventions; led we fiiould 
 judge of it from its corruptions, and confound real 
 with nominal Chriftians. It is difficult, if not im- 
 poffible, to do juftice to Chriftianity in the dif- 
 cuffion of this fubjecl ; as its genuine fruits are 
 gentlenefs, patience, benevolence, juftice, tem- 
 perance and purity of manners; virtues which are 
 generally exerted in private, without noife or 
 oftentation. The Man of Rofs, celebrated by 
 Mr. Pope, was a private charadter, which is like- 
 ly to live to the lateft pofterity ; and yet the name 
 of this man, though poffefTed of many virtues, 
 would be funk in oblivion, was it not for the able 
 pen of that elegant poet (0), who thus exprefles 
 himfelf, after defcribing thofe virtues : 
 
 And what .? no monument, infcription, ftone .'' 
 Plis race, his form, his name almoft unknown ? 
 
 Individuals in private life feldom engage the at- 
 tention of the hiftorian ; his objed: is to record 
 the adions of princes, warriors and ftatefmen, 
 whofe condu6t has an immediate influence on the 
 welfare of ftates. Were there no perfeciitions in 
 
 (a) Pope's Epift. Ill, verfe 250, 
 
 the 
 
of Religion on Mankind. 239 
 
 the early ages of Chriftianity, and no accufations sect. 
 againft its profeflbrs, we fhould be Grangers to the s..,— ,^J,.^ 
 iian:ies and virtues of faints and martyrs, and to 
 the learning and endowments of the firft apolo- 
 gias for Chriftianity. It fiiall therefore be the 
 chief objeft of the remainder of this feclion, to 
 point out the effects of the Chrillian fyftem in im- 
 proving mens morals in civilized flates; and in 
 abolifhing barbarous praQiccs in unpolifhed focie- 
 ties. How far it has anfwcred thefe purpofes will 
 appear, by comparing mens moral condition be- 
 fore and after it was promulgated, and by taking 
 a view of the errors and crimes which it was in- 
 ftrumental in abolifliing, in different parts of the 
 earth. 
 
 The Chriflian inftitution has had confiderable jt-gg^fp^i 
 influence on domeftic happinefs, in many coun- p|^°y|'^n,y 
 tries, where its tenets were embraced. The gof- ""'^'''^'°'^'=^* 
 pel abolifhed polygamy, a pradice repugnant to 
 the intention of our Creator, who at firfl created 
 one male and one female for focial comfort, and 
 the propagation of the fpecies. A learned writer 
 {})) maintains, that polygamy mufl, in a courfe of 
 time, lefTcn inftead of encreafe population ; and 
 calculation evinces, that if one ni-in has many 
 wives, many men can h;ive no wi "es, from the 
 equality of males and females born into the 
 world '\^Ci. In confeqiience of poVgamy, perpe- 
 
 [b\ Doddridge's Leftures, Part III. Prop. eg. 
 [c] Derhara's Phylico-theology, Book IV. Cap. x. 
 
 tual 
 
III. 
 
 240 the Hiftcry of the Effects 
 
 SECT, tual jealoufies would fubfift between the wives aiid 
 
 TTT J 
 
 children of one man ; and partialities, which are 
 unavoidable, muft be a conilant fource of flrife 
 and difcontent. For thefe, and perhaps weightier 
 reafons, the'gofpel prohibited polygamy ; and the 
 firft Chriftians, who underllood the fpirit of their 
 religion, better than the author of the Thelyph- 
 thora, condemned a pradice fo deftruftive of the 
 happinefs of individuals of both fexes. Montef- 
 quieu {^d) allows, that the climate of fome Afiatic 
 countries feems favourable to polygamy ; while he 
 cenfures the praQice as an inlet to unnatural 
 crimes, and unferviceable to parents, children, or 
 human kind. Mofes permitted divorces to the 
 Ifraelites in fome cafes on account of the hardnefs 
 of their hearts; and the Jews, in procefs of time, 
 folicited and obtained them on the mofl trifling 
 occafions (e). This abufe was grown fo infup- 
 portable, at Chrift's appearance in the world, that 
 he abfolutely forbade them, except for the caufe 
 of adultery. Pagan lawgivers (/) alfo allowed 
 divorces on the moft frivolous pretences, though 
 with few bad effefls, while rigid morals lafted in 
 their republics : but when luxury had corrupted 
 mens morals, the inconveniences of this praftice 
 were fenfibly felt. Where feparations were eafily 
 obtained, neither hufband nor wife were folicitous 
 to pleafe each other ; nor could parents, who were 
 
 [d) Spirit of Laws, Book XVI. Ch. ii. and vi. 
 {e) Broughton, Art. Divorce. (/} Ibid. 
 
 5 likely 
 
of Religion on Mankind, 241 
 
 likely to feparate, unite cordially in the education s e c t, 
 of their children. According to the fyitem of^ » \ >^ 
 oppreffion, which generally prevailed, when the 
 crofpel was promulgated, the hufband, inftead of 
 being the friend and proteflor of his wife, was ty- 
 rant over her ; and the wife, as mud naturally be 
 expeded, obeyed from a principle of fear, rather 
 than of love, gratitude, or a fenfe of duty {£). 
 
 Before the promulgation of the gofpel, the Ro- it mitigated 
 
 . n ^^* rigours 
 
 man cuftoms and laws relative to flaves were cruel of fervitudc 
 and fevere ; mafters ufed to put aged, fick or in- 
 firm flaves into an ifland in the Tyber, and fufFered 
 them to perifli without pity or affiftance (A). At 
 Chrift's appearance, the majority of fubje6ls, in 
 the freed republics, groaned under oppreffion ; 
 and were doomed to drag out a wretched exiftence 
 in hard labour, and to be transferred, like beads, 
 from one mafter to another. Slaves were not fo 
 feverely treated until defpotifm was edablifhed in 
 the Roman empire ; before that period, feveral 
 expedients were employed to mitigate the rigours 
 of fervitude, and lighten the burden. Some wife 
 regulations of the Roman republic were a power- 
 ful redraint on oppreflion, while they were dridlly 
 obferved ; but when they were violated by con- 
 tending parties, and liberty was fubverted by the 
 tyranny of emperors, then was the Chridian re- 
 ligion uftiered into the world, and the hardfliips 
 
 {g) Robertfon's Sermon on the Propagation of the Gofpel, 
 {h) Leland's Chrift. Revel. Pait II. Ch. iv, 
 
 R of 
 
242 'the Hiftory of the Effe^s 
 
 SECT. oF fervitude were eafed, not by any plrticulaf 
 precept, but by the gentle and humane fpirit in- 
 fufed by the gofpel. I admit, that Chriftians carry- 
 on the ilave trade, and that adventurers and 
 planters enflave and opprefs in the iflands and 
 colonies of the Eaft and Weft-Indies. But is not 
 the conduft of thefe men reprobated in Chriften- 
 dom ? And have not many efforts been made to 
 abolifh the flave trade, fo contrary to the genius 
 of the Chriftian religion ? The evils arifing from 
 violating the gofpel prove its excellent tendency, 
 and oblige us to lament that many of its profeflbrs 
 are not real, but nominal Chriftians. The fpirit 
 of the Chriftian code condemns defpotifm, and all 
 forts of oppreffion; and no genuine Chriftian could 
 be guilty of either. A writer, acquainted with 
 the hiftory of all nations, afterts, that moderate 
 government is moft agreeable to the gofpel, and 
 defpotic to the koran ; and appeals to experience, 
 whether the former has not operated in a ftriking 
 naanner in reftraining tyranny, and mitigating the 
 rigours of fervitude, in all countries in which it 
 has been eftablKhed. " The mildnefs fo frequent- 
 ly recommended in the gofpel, fays Montefquieu, 
 is incompatible with the defpotic rage with which 
 a prince punifiies his fubje8s, and exercifes him- 
 felf in cruelty. It is the Chriftian religion which, 
 in fpite of the extent of empire and influence of 
 climate, has hindered defpotic power from being 
 cftablifhed in Ethiopia, and carried into Africa 
 
 the 
 
'of tleligion en Mankind, 24 j 
 
 ihe manners of Europe. The heir to the empire sect. 
 of Ethiopia enjoys a principality, and gives to ' 
 
 other fubje6ts an example of love and obedience. 
 Not far from hence, may be ieen the Mahometan 
 fhutting up the children of the king of Sennar, at 
 whofe death, the council fends to murder them, 
 in favour of the prince, who afcends the throne." 
 — " Let us, continues this writer, fet before our 
 eyes, on one hand, the continual raaflacres of the 
 kings and generals of the Greeks and Romans ; 
 and, on the other, the deftru6tion of people and 
 cities by the famous conquerors Timur Beg and 
 Jenghir Khan, vcho ravaged Afia; and we fhall 
 perceive, that we owe to Chriftianity, in govern- 
 ment, a certain political law, and in war, a cer- 
 tain law of nations, which allows to the conquered 
 the great advantages of liberty, laws, wealth, and 
 always religion, when the conqueror is not blind 
 to his own intercft {i),'* 
 
 During the ignorance and barbarifm which pre- its teacher, 
 vailed in Europe from the 5th to the end of thejuiuce ajid 
 
 , . „ P , . . -checked 
 
 iith century, in conlequence or the irruption ot warriors. 
 Goths and Vandals, we find that the Chriftian re- 
 ligion, though adulterated by its teachers, and in- 
 fufficient to abolifh all the evils of the feudal 
 fyftem, was capa^ le of abating them. In all ftates 
 of Europe, during that period, governments de- 
 generated into fydems of oppreffion ; fubjefts were 
 
 (/•) Spirit of Laws, Book XXIV. Ch. iii. 
 
 R 2 flaves 
 
244 ^^^ Hijiory of the Effects 
 
 flaves to ariflocratic power; perpetual wars fub- 
 fifted between the barons ; and at length all adopt- 
 ed the manners of their barbarous invaders. To 
 check the martial fpirit, fo prevalent in thofe days, 
 ecclefiaftics interpofed their own authority, and 
 that of religion ; councils prohibited hoftilities, on 
 pain of excommunication, and warriors were re- 
 quired to Iheath their fwords, in compliance with 
 the gofpel. The threats and exhortations of thefe 
 men had fome influence in reftraining the violence 
 of war, and abfolutely fufpended hoftilities on 
 certain days, and feafons confecrated to folemn 
 a6ls of devotion (Q. Mofheim alTures us, that 
 Chriftian princes exerted themfelves in the loth 
 century in converting nations, whofe fiercenefs 
 they had experienced, in order to foften and ren- 
 der them more gentle (/). The Danes, who were 
 originally a fierce nation, were rendered more 
 blood thirfty by the dodlrines oif Woden ; but we 
 have the teftimony of Refnal (w), that they were 
 lefs cruel and fierce when Chrirtianity was intro- 
 duced into the northern kingdoms. Hiftory ac- 
 quaints us, that modern warriors are lefs vindic- 
 tive, and more humane to vanquiflied enemies 
 than ancient heroes unenlightened by the gofpel. 
 The fpirit of this humane inftitution has correded 
 the fiercenefs of war, and checked the rage of 
 
 {k) Robertfon's View of the State of Europe, Seft. t» 
 (/) Eccl. Hift. Cent. X. 
 {m) Settlements, VolJI, 
 
cf Religion on Mankind, 245 
 
 this barbarous practice. As the vanquifhed were sect. 
 fometimes condemned to fervitude, men fought on 
 both fides with that rage and ferocity, infpired by 
 defpair, and the apprehenfion of a defeat : where- 
 as in Chriftian countries, where fervitude is un- 
 known, they have no reafon to apprehend fuch 
 confequences ; nor are modern battles fo bloody 
 or obftinate as thofe among the ancients, from the 
 gentle fpirit infpired by the gofpel. The Britifh 
 and Irifh fenates, in the year 1783, unanimoufly 
 voted thanks to one of their commanders for his 
 difiinguifhed humanity, in faving the lives of the 
 officers and foldiers of the enemy at Gibraltar. 
 And as religion and its teachers checked the fierce- 
 nefs of warriors, fo, during barbarous ages, the 
 fpiritual courts were more juft in their decifions 
 than civil tribunals. Civil courts, inftead of re- 
 Itraining ad:s of violence, allowed of combats, as 
 arbiters of right and wrong, of truth and falfhood ; 
 and judges required little more knowledge than a 
 recolleftion of few cuftoms relative to duels. The 
 clergy remcnftrated againft the dreadful efFe6ls of 
 trial by combat as unjuft and adverfe to the genius 
 of the gofpel ; in their courts they appealed to 
 maxims of equity and to the tellimony of witnefl'es, 
 and fometimes from one court to fuperior tribu- 
 nals ; while the determinations in the civil courts, 
 however erroneous or unjuft, were abfolutely ir- 
 revocable. A celebrated hiftorian affirms, that 
 men were induced by the equity obferved in fpi- 
 
 R 3 ritual 
 
24^ The Hificry of the EffeSh 
 
 s EC T. ritual courts, to reform or abolifti martial tribu- 
 t,,.—^ — ^ "^^s ; and that many excellent regulations were 
 
 borrowed from the pradice of ecclefiaftical 
 
 courts. (■«). 
 Thegofpd If we confult the hiftorv of nations we cannot 
 
 abolifhed _ -' 
 
 barbarous entertain a doubt, that men, who embraced the 
 
 pradices. 
 
 gofpel, became reforrried from feveral vices and 
 criminal praftices, common among Heathens, be- 
 fore it was introduced. Bardefanes, the famous 
 Syrian heretic, obferved, that the Chriftian code 
 has been extremely ufeful in a moral and political 
 view ; fmce Chriftians of all nations have retained 
 the virtues, and reje61ed the vices of the different 
 countries, where it was promulgated. In Parthia, 
 where polygamy prevailed, they are not polyga- 
 inifts ; in Perfia, they do not marry their own 
 daughters ; in Badria and Gaul, they do not vio- 
 late the marriage bed ; nor do they, wherefoever 
 they refide, yield to. the influence of corrupt laws 
 and wicked cuftoms, familiar to others (o). By 
 the laws of Zoroafter tlie Perfians committed incefl 
 until they embraced the gofpel ; after which period 
 they abftaineH from that crime, and o'bferved that 
 ♦ temperance and chadiiy, enjoined by its precepts. 
 This people expofed the bodies of the deceafed to 
 be devoured by birds or beafls of prey, but ab- 
 Aaincd from this cuflom, and decently interred 
 them after it was promulgated. Eufebius has 
 
 [n) RobertCon's Vie^r of the State of Europe, Seft. i. 
 (ij) White's Sermons. 
 
 furniflied 
 
of Religion on Mankind. z/^'^ 
 
 furnifhed a catalogue of abominable cufloms, fome sect. 
 of which have been abolifhed by the gofpel ; and 
 proves its profeffors to be free from feveral crimes^ 
 not even condemned in the Pagan world. Chrif-. 
 tianity was ufeful not only in its pofitive precepts, 
 and the genius which it infpired, but alfo in de- 
 livering men from deteftable practices, perfe6lly 
 repugnant to the feelings of Chriftians. This 
 learned writer afl'ures us, that profelytes to Chrif- 
 tianity no longer married their own mothers in 
 Perfia ; nor in Scythia did they as ufual cat hu- 
 man flefh, and facrifice their children, prompted 
 by fuperftition. The MafTagetas ufed to I'acrifice 
 their relations, and eat their flefh, when worn out 
 with age ; the Tibareni were wont to fling them 
 down precipices ; the Hyrcani and Caipii^ns ex- 
 pofed them to be devoured by birds and dogs, 
 Thefe and Rich like cruel and inhuman cufioms 
 prevailed not only among barbarous nations, but 
 even among the Greeks, who were polifhed and 
 refined. In Salamis a man was facrificed to the 
 daughter of Cecrops : and another at Chios was 
 cruelly torn to pieces and facrificed to Bacchus : 
 three were daily facrificed to Juno ; and a man 
 was dragged thrice round the altay in Dioixiede's 
 temple, (truck by the prieft with a fpear, and fa- 
 crificed to Diomede. The Greeks in general, be- 
 fore they went out to war, facrificed a human 
 viClim i Ariflomenes facrificed three hundred to- 
 gether to Jove on that o.ccafion j the Cekae and 
 
 ^ 4 Ca?-* 
 
J48 The Hipry of the EfeSfs 
 
 SECT. Carthaginians ufed human facrifices ; and Italy 
 y_ -^- » was faid to have been vifited by calamities becaufe 
 the tenth part of the men was not facrificed to the 
 gods. In Laodicea a virgin was ilain in honour 
 of the Syrian Pallas ; in Lefbos they facrificed to 
 Bacchus, in Phocis to Diana, and the Taurofcythas 
 offered up, at the fhrine of the fame goddefs, as 
 many as were driven to their coafts by winds or 
 waves {p). It is unnecelfary to multiply inftances 
 of cruelty among Pagan nations; ancient hiftory 
 abounds with them ; and the fecond feftion of this 
 ■work has already furniflied many of this kind. It 
 is admitted that human viftims ceafed in fome of 
 thofe places before Chrift's appearance, and that 
 animal facrifices were fubflituted in their room : 
 but thefe and other abominable cuftoms were ex- 
 ploded, in many countries which embraced the 
 gofpel, as will prefently appear, 
 ft aboiiflied The Romans, though a polifhed people, were 
 ^jJ'^ff^^J'J^ cruel and blood thirlty before the promulgation 
 of the gofpel, and its eftablifliment in the empire. 
 The breaking of a glafs, or fome fuch trifling 
 offence, was fufficient to provoke Vidius Pollio to 
 caft his flaves into fifh-ponds, to be devoured by 
 lampreys. The effufion of human blood was their 
 frequent entertainment; fome of their fellow- 
 creature M e e fet to fight with beafls, others to 
 fee devoured by them, and fome to fight againfl 
 
 {p) Eufebii Prasp. Evang. Lib. IV. Cap. vii. 
 
 each 
 
of Religion on Mankind. 240 
 
 each other (q). Lipfius affures us, that no wars sect. 
 
 . III. 
 
 ever made fuch havock on mankind, as thofe -« 
 
 games of pleafure, which fometimes deprived Eu- 
 rope of twenty thoufand lives in one month ir). 
 From the deteftable praBice of killing perfons at 
 the funerals of great men, arofe another cuflom 
 equally cruel and (hocking to humanity, the fights 
 of gladiators. The Romans, as if afhamed of hu- 
 man facrifices, trained up perfons to engage in 
 voluntary combat, and to fight until they killed 
 each other at the tombs of the deceafed. This 
 was the origin of thofe bloody fhows afterwards {o 
 delightful to the people of Rome : thefe were the 
 amufements, with which the principal magiftrates 
 of Rome, and afterwards the emperors, enter- 
 tained the citizens, and by which they acquired 
 popularity among the people of that city. Julius 
 Caffar prefented three hundred and twenty pair of 
 gladiators ; even the worthy Titus exhibited a 
 {how of gladiators, and Trajan, though not cruel 
 in other refpe6ls, furnifhed another difplay, where 
 one thoufand pair of gladiators were exhibited on 
 a theatre, for the entertainment of the fpedators (.s). 
 In all thofe fpeftacles, every pair of combatants 
 was matched and pitted againft each other, and 
 obliged to maim and murder, in cold blood, thofe 
 who never had offended them. The paffion for 
 
 [q) Hackwell's Apology, Book IV. Ch. iv. Seft. 7. 
 
 (r) Ibid. Sea. 8. 
 
 \f) Kennet's Antiq. Book V. Part II. Chap. iv. 
 
 thefe 
 
250 the Hijicry of the E.ffeUs 
 
 SECT, thefe bloody encounters rofe to fuch an height^ 
 ■ ^ ' that fenators and knights turned gladiators ; and 
 even women engaged in them, under Nero and 
 Domitian. Thele champions became formidable 
 by their numbers; and one of them had the bold- 
 nefs to proclaim war againfl: the Roman (late. In 
 fword-fights, the fpeftators did not fo much praife 
 {kill in defence, as undauntednefs in inflicting or 
 receiving wounds; were difpleafcd with the fencers, 
 unlefs one of them was prelently flain, were im- 
 patient of delays, as if they thirfted for blood; 
 and carefully examined thofe who lay weltering in 
 blood, left they fhould deceive by a feigned 
 death {€). Chrifli?,n divines foon exercifed their 
 pens againft thefe practices; Conftantine the Great 
 reftrained them by edi^ts^s and the emperor Ho- 
 norius entirely abolifhed them (:;). 
 It rendered The following inftanccs may evince the utility 
 
 Britons, . . . • n • -ii i» i. 
 
 Scots.Gauis of Chriiiianity in banimmg idolatry, arid barbarous 
 ?efs baiba- prafticcs from fome countries, where it did not 
 '^'*"** immediately produce virtue, among converts to 
 
 the gofpel. The Gauls and ancient Saxons emr 
 * ployed various abfurd methods of difcovering, 
 whether perfons fufpefled of any crime were in- 
 nocent or guilty. Sometimes the perfon accufed 
 was obliged to engage in Tingle combat, to provp 
 bis innocence ; and both priefts and people pray- 
 ed in filence, during the combat, that the inno- 
 
 [t) Hackwell, Book IV. Chap. iv. Sed. g. 
 {'v) Ibid. Sea. 10. 
 
 cent 
 
ef Religion on Mankind ^ 31,5 f 
 
 cent might be vi6lorIous. Sometimes he was sect, 
 forced to the difagreeable alternative of grafping < , ^ .,» 
 red hot iron, or acknowledging himfelf guiky ; 
 fometimes, to walk blind-folded and bare footed 
 over red hot ploughfliares, placed at certain dif- 
 tances ; and fometimes, to thruft his arm into 
 boiling water. In all thefe cafes, he was judged 
 innocent or guilty, according to the effe6ls which, 
 thefe trials produced. In fome inftances, a per- 
 fon was flung into a river with a rope about his 
 arms ; if he rtaid at the bottom, until he was 
 drawn up, he was looked on as innocent; but if 
 he floated, he was confidered as criminal. Thefe 
 four forts of ordeal lafted for a conf^derable time, 
 after the introdu6lion of Chriftianity, but v/ere 
 aboliflied by a decree of pope Stephen II. as im- 
 pious and unjuft, and frequently expofing the in- 
 nocent to manifeft hazard (w). It is generally ad- 
 mitted, that the Irifh were extremely fierce and 
 barbarous, before the time of St. Patrick, and 
 that their ferocity was ibmewhac abated after that 
 primitive Chriftian preached the gofpel among 
 them. St. Jerome tells us, that the Scots adopted 
 Plato's community of wives, and had their appe- 
 tites no better regulated than thofe of beafts ; that 
 the Attacotti, a people of Britain, eat human fkih, 
 and reckoned the haunch of a (hepherd or the 
 
 {u) Hackwell, Book IV. Chap. ii. Seft. 5. 
 
 breaft 
 
452 "^^he Hijlory of the Effecfs 
 
 SECT, breaft of a woman, a delicious repaft (w), Whe-. 
 ther the Attacotti were a people of Scotland or 
 not, let antiquarians determime ; my objeft is only 
 to prove, that fome nations of Britain were ex- 
 tremely barbarous, before the Chriftian code, that 
 foftener of manners, was publiihed among them, 
 Gildas (^x) the Wife affirms, that Britons, before 
 they were civilized by the gofpel, were rude, 
 barbarous, and impure in their manners, facrificed 
 human viftims, and that their idols were more nu- 
 merous than the idols of Egypt. Collier is of 
 opinion, that the inhabitants of Great Britain were 
 extremely cruel, before the introduftion of Chrif- 
 tianity, and founds his opinion on the following 
 fa6ls. In Gaul, before that period, the druids 
 managed the facrifices, interpreted omens, and 
 directed all matters relative to their fuperftitions. 
 In times of public diftrefs, they offered animal 
 facrifices, and in cafe of ficknefs or other cala- 
 mity, which befel individuals, they required hu- 
 man vi6lims to appeafe their deities. Their idols 
 were hollow and capacious, and in them they 
 placed wretched viftims, and burned them to 
 death. They generally facrificed thieves, robbers, 
 or other criminals ; but where they were not fup- 
 plied with a fufficient number of thefe, they facri- 
 
 (w) Hieronymus adverfus Jovinienurrij Lib. II. Edit. Pa- 
 ris, 1706, p. 201. 
 
 (x) De excidio Britanniae. 
 
 ficed 
 
of Religion on Mankind. 2^^ 
 
 ficed the innocent. Cefar (^y) gives this account sect, 
 of the Gallic druids, and acquaints us, that thefe i_iii-^i-r^ 
 borrowed their fuperftitions from thofe of Britain ; 
 whence the ecclefiaftical hiftorian fairly concludes, 
 that the Britons were as fuperftitious in their wor- 
 ihip, and as barbarous in their manners, as the 
 Gauls J and ftrengthens his conclulion by the au- 
 thority of Tacitus, who affirms, that in the ifle of 
 Anglefea druids ufed to facrifice prifoners taken in 
 war, and put perfons of both fexes to death, for 
 the purpofe of infpefting their entrails, and prying 
 into futurity (z). This rough people were foften- 
 ed in their manners, and human facrifices exploded 
 in Great Britain, Gaul, and other places, by the 
 promulgation of a code, whofe fpirit is fo adverfe 
 to cruelty and bloodfiied. 
 
 We are furnifhed with additional proofs of the it checked 
 real efficacy of the gofpel, in removing the evils china and 
 experienced from falfe religion, and the paffions ^^'"* 
 of mankind. The pra6lice of expofmg infants, 
 and putting them to death, was fo common among 
 the ancients, that it is remarked, as an extraor- 
 dinary thing, that the Egyptians brought up all 
 their children (a). Puffendorf (b) affirms, that 
 even in China the poorer fort fell and frequently 
 put female children to death, v/ith impunity ; and 
 
 U ) De Bello Gallico, Lib. VI. 
 (z) Collier's Eccl. HilL Cent. I. 
 
 (a) Strabo, Lib.XVII. and Diod. Siculas, Lib. L Cap. viii. 
 
 (b) De jure Nat, & Gentium, Lib. VI. Cap. ii. Seft. 9. 
 
 Potter 
 
254 the Hifiory of the Effe^s 
 
 SECT. 
 III. 
 
 Potter (c) proves from ancient authorities, that 
 J among the Greeks even a poor man will not ex- 
 pofe a fon, and that a rich man will fcarce pre- 
 ferve a daughter. This crime is prohibited in all 
 countries, where Chriftianity is eftabliflied, and 
 men, impreffed with its humane fpirit, cannot 
 think without horror on the execrable cuftom. 
 Mr. Gibbon fometimes compliments the Chriftian 
 inftitution, and its profefTors, when it anfwers his 
 general defign of fubverting its foundation. In 
 order to account for the increafe of Chriftians and 
 the progrefs of the gofpcl, by means merely hu- 
 man ; he afiBrms, that pious Chriftians refcued 
 multitudes of infants, who were expofed by their 
 parents ; baptized and maintained them, out of 
 the public funds of that fociety. And yet thefc 
 are the men whom he traduces, whofe indifcre- 
 tions he magnifies, and whofe virtues he fupprefles 
 or endeavours to vilify ! The hiftorian {d) of the 
 Roman empire admits, that above three thoufand 
 new-born infants are annually expofed in the 
 ftreets of Pekin, of which number many have 
 been preferved by the humanity of Chriftian miffi- 
 onaries. Moftieim (f) afliires us, that the Japa- 
 nefe were eafily prevailed on to embrace the gof- 
 pel from the cruelty exercifed by the Bonzas or 
 priefts towards the afflicted, compared to the bene- 
 volence and humanity of Romifli miffionaries. 
 
 ('f) Antiq. Chap. xiv. [d] Hilt. Chap. xv. 
 
 (fj Ecd. Hift. Cent. XVII. 
 
 The 
 
bf Religion on Mankind, 2gj 
 
 The Bonzas maintained, that the fick and needy sect. 
 
 ^ 111. 
 are odious to the gods, and thus prevented the i_. ^ , ./ 
 
 relief of them by the affluent ; while miffionaries 
 
 proved, that the good things of this world are 
 
 often a curfe, inftead of a bleffing, to the pof- 
 
 feflbrs J and that the favourites of heaven are often 
 
 afflifted in this life, and compenfated in the next. 
 
 By fuch do6lrines they, no doubt, infpired their 
 
 new converts with benevolence j and prevailed on 
 
 them to relieve the wretched and neceflitous. 
 
 In the reign of the emperor Heraclius, Aman- it aboiifhed 
 
 das Gallus converted the people of Ghent to the cnnces and 
 
 gofpel ; and deftroyed the altars, on which they S^Jn""^'' 
 
 offered human facrifices (y). In the province of "^^"^ p^*^"* 
 
 Virginia, in North America, the inhabitants, who 
 
 were idolaters, fometimes facrificed children to 
 
 the devil, before the Chriftian religion was pub- 
 
 lifhed among them (^). In Mexico, their king 
 
 Ahuitzol facrificed fixty-four thoufand and eighty 
 
 men in the year i486, at the confecration of a 
 
 temple ; and though human facrifices be banifhed 
 
 from thofe cities, converted by Spaniards, yet do 
 
 the Indians perpetrate fuch abominable deeds in 
 
 the mountains to this day {K). At Cholula, on the 
 
 deceafe of a king a man was facrificed, and in- 
 
 (/) Alftedius dc converfione populorum, quoted by Millar, 
 Hiltory of the Propagation of Chnitianity, Chap. vi. 
 
 [g] Harris's Collection of Travels, Vol. I. p. 815 to 848. 
 
 \h) Acofta's Hill, of Ladies, Book V, Chap. ix. quoted by 
 Millar. 
 
 I fen or 
 
25^ ^be Hiftory of the EfeSls 
 
 SECT, ferior priefts held the legs, arms and head of the 
 * — ^ — ' vi6lim, while the chief prieft laid open his breaft 
 and pulled out his heart, to offer to the fun and 
 « idol : five or fix thoufand children were annually 
 
 facrificed to the numerous idols of this place, be- 
 fore the introdu6lion of the Romifh religion by 
 the Spaniards (z). In Mexico they kept every 
 twentieth day, which was the lafl: of their month, 
 holy, and offered human facrifices ; and on a cer- 
 tain feftival drowned a boy and girl to accom- 
 pany the idol of a lake. Thefe abominable cuf- 
 toms were exploded by the introdu6lion of the 
 gofpel, and the fpirit which it infpired. The He- 
 rulians, a people near the Danube, who were con- 
 verted to Chriftianity in the fixth century, by the 
 emperor Juftinian, appeafed their gods by human 
 facrifices ; put to death the aged and infirm ; and 
 required the wife of an Herulian, who would be 
 thought virtuous, to kill herfelf at the tomb of her 
 deceafed hufband (k). The Abafgi, an idola- 
 trous people of Scyihia, were barbaroufly ufcd by 
 their princes, before their convcrfion to Chriftia- 
 nity : thefe tyrants forced from parents fuch of 
 their children as were beautiful, made them eu- 
 nuchs, fold them to the Romans, and killed the 
 parents themfelves, left they ftiould revenge the 
 injuries offered to their children. The emperor 
 juftinian prohibited this cuftom, and appointed 
 
 {/) A.cofla's Hift. of Indies, Book V. Chap. xx. 
 ^k) Evagrius, Lib. IV. Cap. xix. 
 
 priefls 
 
of Religion on Mankind. ijtj 
 
 p'rlefls to inftruft this people in the doQrincs of s e c t. 
 Chriftianity, arid to wean them from the idolatrous 
 and criminal pra6liccs fo ufual among Heathens (/). 
 In Congo, before the king became a convert to the 
 Romifli religion, a multitude of his concubines 
 and court ladies attended his corpfe to the grave, 
 and twelve of them were buried alive with him, 
 while many more folicited that honour (m). In 
 the kingdom of Metamba, fubje8; to Congo, they 
 tifed to put fick perfons to death, on pretence of 
 frlendfliip, and flioftening the continuance of their 
 pain ; and fome idolatrous provinces of Angola 
 fed on human flefli, and facrificed a number o^ 
 victims at funerals, until the Chriflian religion was 
 introduced by the Portugueze (n). The Lithua- 
 nians, who were the laft people in Europe con- 
 verted to Chriftianity, celebrated a folema facri- 
 fice every 061ober, in honour of their gods, and 
 burned the fpoils taken in war, together with one 
 of the prifoners. This odious cuftom was entirely 
 abolifhed, when Lithuania was annexed to the 
 dominions of Poland ; for when Uladiflaus, great 
 duke of that territory, married the Polifli king's 
 daughter, in the year 1386, and was baptifed, he, 
 affifted by the clergy, propagated and edablifhed 
 Chriftianity in that country, on the ruins of ido- 
 latry (0). 
 
 (/) EvagriuSi Lib. IV. Cap. xxi. 
 
 [m) Mod. Univ. Hift. Vol. VI. foh'o, BookXXI. Ch. n, 
 
 ('/] Ibid. [0) Hottlngcr Hill. EccL Seculum 14. p. 867, 
 
 S JBcfore 
 
258 ^he Hijlcry of the Effe^s 
 
 SECT. Before the introduftion of the gofpel into Ger- 
 V— -V— — ' many, its inhabitants offered human viftims to 
 Jt aifo re- Mercury on certain days ; but refrained from this 
 
 ftraincdido- . . , 
 
 latry and odious praciicc, whcn the Chriftian religion was 
 Germany, pubHfhed among them. Here it is worthy of ob- 
 and Canl'ry fervation, that this warlike people were induced 
 to embrace Chriflianity from an opinion, that a 
 religion is excellent, whofe profefTors were viQo- 
 rious and fuccefsful in war. Thefe men miftook 
 the tendency of the Chriftian code, which was not 
 calculated for extending conquefts by war and vio- 
 lence, like the Pagan and Mahometan religions, 
 but to render men happy and fatisfied with their 
 condition. Even fome moderns have obje£lcd 
 againll Chriftianity, that the Roman empire wa& 
 fubverted after it was introduced ; but let me a(k, 
 \vhether any wife man would wifh for the conti- 
 nuance of an empire, founded on violence and 
 fupported by defpotifm ? Whether extent of em- 
 pire conftitutes the happinefs of a people ? And 
 whether the Roman empire was not prepared for 
 a fall, by the vices and corruptions of emperors, 
 fenate, and mafs of the people ? But to return to 
 the influence of the gofpel, in abolifhing the ido* 
 latries and cruelties of Pagan nations. The dean 
 of Gloucefter has, from Muratori, furniflied a 
 flriking contrail between the manners of the un- 
 converted and converted inhabitants of Paraguay* 
 Before thefe Indians embraced the Chriflian infti- 
 tution, they were cruel and vindiBive, had but 
 
 little 
 
of Religion en Mankind, . 259 
 
 little feeling for the diftrefies of one of their own sect. 
 
 111. 
 tribe, and not a fpark of benevolence for the dif-v— ^^ — -> 
 
 trefled members of any other. The mifTionaries 
 not only civilized this people, and taught them 
 the arts of induftry, but even converted them into 
 the moft humane and benevolent of all inhabitants 
 of the earth (^). The inhabitants of the Canary 
 iflands were grofs idolaters, before the beginning 
 of the fifteenth century ; and killed and butchered 
 Grangers, and even each other, without mercy or 
 compaffion. Some flung themfelves from preci- 
 pices in honour of a deity which they worfliipped; 
 being perfuaded that they fliould enjoy all forts of 
 happinefs, after fo noble a death (r). Chriftia- 
 nity, when introduced into thofe iflands by the 
 Spaniards, extirpated thefe praflices ; though it 
 was adulterated by its teachers, and blended with 
 the lucrative inventions of interefi:ed men. The 
 Romifli religion, though a corrupt fubftitute for 
 the Chrifl;ian fyft^em, is averfe from cruelty and 
 bloodfhed ; inculcates that benevolence and hu- 
 manity taught by the gofpel, and has aboliflied 
 many favage cuftoms of idolatrous nations. Po- 
 pifli miflionaries have been induftrious in propa- 
 gating their religion and making profelytes in Pa- 
 gan countries : and it is but juR to afcribe many 
 good effeQs of the Chriftian code, to the endea- 
 
 [q) Tucker's Treatife on Government, Part 11./ Chap, ii. 
 (r) Millur's Hill, of the Propagation of Chriftianity, Ch. vi. 
 p. 132- 
 
 S 2 vours 
 
2^o 'The HiJlDry of the Eff^ofs 
 
 vours of men, zealous in extirpating abominable 
 cufloms, while they held fome maxims, which dif- 
 tinguiflied them from Proteftant^, whofe influence 
 fliall be pointed out in the couiTe of this work. 
 itdimifed Befides the advantage of abolifhing cruel prac- 
 
 knowletige . . . ,• • i 
 
 and aboiifli- ticcs 111 many places, the Chnltian religion has 
 effedsoffu-laid a foundation, for diftributing religious and 
 pe. Kion. j^Qj.^1 inftruQion ; and been inftrumental in kin- 
 dling and preferving a fpirit of erudition in many 
 countries, where it has been eftablifhed. The 
 apollles were commiffioncd to preach to all na- 
 tions, however remote in fituation or different in 
 language. Paul, who was peculiarly appointed 
 for the infl.ruftion of the Gentiles, jiominated Ti- 
 mothy and Titus for the fame purpofe ; and au- 
 thorized them to nominate fubordinate minifterSj 
 as the gofpel extended, and congregations grew 
 numerous. If we compare this mode of propa- 
 gating religious and moral inltru6lion, with the 
 limited operations of Pagan philofophers, and 
 Jewifli prophets and fynagogues, we fliall readily 
 be convinced of the fuperior excellence of the 
 gofpel, in diffeminating knowledge. The gofpel, 
 at its firft appearance in the world, produced a 
 group of apologifts, whofe works abound with va- 
 rious kinds of literature, which muft have enlight- 
 ened the minds of Pagans, and filled them with 
 more rational ideas of God and virtue than they 
 entertained before. Even philofophers, who did 
 not embrace Cbriilianity, could not avoid being 
 
 improved 
 
of Religion d7i Mankind. 261 
 
 improved by thofe learned works, and by the fpirit sect. 
 
 Ill 
 of the gorpel, which was then read to gratify - , ' f 
 
 curiofity, or for the purpofe of refuting it. It is 
 for this reafon, perhaps, that the works of Seneca, 
 Epi6letus, Arrian, Plutarch, Hierocles, SimpHcius, 
 Plotinus, and other Pagans who wrote in the 
 early ages of chriftianity, abound with more ufeful 
 moral inftruBion than is to be found in the 
 writings of more ancient philofophers. The 
 Chriftian religion, by enlarging tlte mind, con- 
 tributed to banifh fuperilition, and abolifli Hea- 
 then oracles, which were a fyftem of fraud, and 
 a confiderable expence to the Gentile world. 
 Thefe oracles were fo numerous, that Hermippus 
 filled five volumes with defcriptions of them ; 
 Vandale furniflies a catalogue of near three hun- 
 dred i and affirms, that they amounted to near 
 one thoufand (5). This learned writer denies that 
 their filence is to be afcribed entirely to Chrift's 
 appearance, as Eufebius and other Chriftian 
 writers were inclined to imagine (^), He admits, 
 at the fame time, that the gofpel was the chief 
 caufe which enabled men to perceive their vanity, 
 and the fraudulent praftices vvhich were the fruits 
 of them. 
 
 As mens minds were enlarcred and enlifrhtened ,, , , 
 
 O ^ its teachers 
 
 by the gofpel, they were alfo preferved by its P'='""vcd 
 
 ^ ^ . , ^ ^ & advanced 
 
 teachers from relapfing into ignorance. When a 'cambg. 
 
 [s) Vandale, Differt. II. de Oraculonim Ethnicorum dura- 
 tione et interitu. Cap. vii. 
 
 {/) Diflert, T. de Oraculorum Origine &C Authoribus, Cap. xv. 
 
 S 3 love 
 
262 the Bjhry of the Effects 
 
 SECT. love of fcience was fucceeded by a love of arms, 
 III. ^ 
 
 few had inducements to ftudy arts and fciences, 
 
 except men educated for the clerical profeflion : 
 nor would erudition of various kinds have been 
 propagated fo univerfally, nor tranfmitted to our 
 times through fo many dark ages of war and vio- 
 lence, had it not been neceffary for a knowledge 
 of theology, and the works of the fathers. Hiftory 
 acquaints us, that churchmen pofTeffed all the 
 learning of thofe times, handed it down in fuc- 
 ceffion, and colle6led and preferved books, which 
 muft have inevitably perifned, when a tafte for 
 literature was almofl extinft, and the paffion of 
 the laity turned towards arms {u). The ftudies 
 of m-en educated for the minillry have been of 
 fome importance to the literary world, and the 
 foundation of their proficiency in folid and polite 
 learning, in the fubfcquent part of their lives. 
 The courfe of erudition, abfolutely ivecefTary for 
 obtaming degrees in our univerfities, and for pre- 
 paring young men for the facerdotal function, is 
 fufficient to introduce them to a moderate ac- 
 quaintance with different branches of literature, 
 and to try to which of them their capacities arc 
 adapted. We may appeal to experience, whether 
 mankind are not indebted to learned ecclefiaftics 
 for new difcoveries in arts and fciences, or foi: 
 improvements on the difcoveries of thofe who 
 went before them. In the pricilhood there have 
 (,-.■) Minute Phiiofopher, Dial. 5, 
 
 been 
 
of Religion on Mankind, 253 
 
 been fo many able writers on ufeful fubjeBs, that s e c t. 
 it would require extenfive learning to recite their 
 names, and the advantages to literature derived 
 from that order. Thefe however are not the nc- 
 cefTary but accidental efFeSls of chriftianity, and 
 not to be afcribed to the Chriftian code but to 
 ecclefiaftical eftablifhments for the fupport and 
 maintenance of the teachers of the gofpel. The 
 clerical order are an appendage of the Chriftian 
 fyftem, and abfolutely neceffary to maintain its 
 purity, to confute gainfayers by their learning, 
 and to prevent the bad effefts arifing from igno- 
 rance and perverfion of the fcriptures. Learning 
 is the general confequence of a competent provi- 
 (ion for the priefthood, and ignorance, among 
 both clergy and laity, the natural and unavoid<? 
 able effeft of the want of regular or legal eftablifh- 
 ments. Were there no ecclefiaftical eftablifh- 
 ments, teachers would foon degenerate ; as few 
 would facrifice time and expence to ftudy in col- 
 leges, on the bare profpeft of being alhftants to^ 
 or even mafters of fchools. If inftru^torsof youth 
 grow ignorant, a proportionable ignorance mufl 
 foon prevail among their pupils ; and we may 
 caftly judge of the confequences that might enfue. 
 Were an ignorant laity freely to indulge their 
 fancies on religious fubjefts, unaflifted and Uncon- 
 troled by the learned, a nation might foon be 
 ftocked with fanatics and rebels ; if they fubmit 
 implicitly to ignorant teachers, without enquiry, 
 S 4 they 
 
264 the Hijlory of the EffeBs 
 
 ^ ^ifi ""' ^^^^ niigbt become dupes and (laves to impoHors 
 
 u — .r*—' and tyrants. 
 
 The charity Tuvenal, Tacitus, Sallufl, and other Pagan 
 
 otChriftians ^ 
 
 taught Pa- writers, furnifii abundant proofs of the corruption 
 ncfi to the of manners which prevailed in Rome and other 
 places v/hen the Chriflian religion was publiflied 
 to the world ; nor can it reafonably be denied, 
 that it had a confiderable influence on the hearts 
 of its profeflbrs. The afFedion of Chriftians for 
 each other was proverbial ; and even Heathens 
 ufed to fay of them, how thofe Chriftians love 
 one another! Epiphanius, bifhop of Salamis, 
 fpent his whole fortune in relieving the diilrefled, 
 efpecially thofe who were lliipwrecked on the 
 coafl; (w). Cyprian fold his eftate to relieve men$ 
 ■wants ; and, while he laments the degeneracy of 
 / Chriftians, acknowledges that they furpafied Hea~ 
 
 thens in the pra6lice of virtue (.v). In the city 
 pf Alexandria, fo many peffons were appointed 
 to take care of the fick, that Theodofius was un- 
 der a neceffity of limiting the number to fix 
 hundred ; as appears from a law extant in his 
 codes. Inftances of the charity of primitive Chrif- 
 fians, in redeeming captives, and founding hofpi- 
 lals for the poor, are too numerous to be re- 
 counted; nor can it be denied, that to the genius 
 of the gofpel, chriftendom is indebted for many 
 pious and charitable eftabliihments, little known 
 
 (qc) Cave on Primitive Chiiftianityj F.irt III. Ch. ii, 
 \x) Cyprian Jc Lapus. 
 
 to 
 
ef Religion on Mankind, 265 
 
 to the Gentile world. In cafes where tendernefs sect. 
 and loving kindnefs were necefTary, Chriftians did c— y~-v1 
 not confine their bounty to thofe of their own 
 feft, but were kind to all men, even to their ene- 
 niies: for all men, as Tertullian obferves, love 
 their friends, but it is peculiar to ChriRians to 
 love their enemies, to return kindnefs for hatred, 
 and to pray that their enemies might obtain mercy 
 from God ( J)'). Lucian bears teftimony of their 
 ^indnefs to Peregrinus, a Pagan philofopher, 
 and makes a panegyric upon them where he in- 
 tended a fatire. '* Their legiflator, fays this hu- 
 mourift^ has made J:hem believe, that they are all 
 brethren ; they worfhip a cri^cified impoftor, live 
 according to his laws, and have all things com- 
 mon (2)." Another enemy to chriftianity admits, 
 that its profefiTors were more virtuous than Pagans; 
 and that fome, who did not embrace its tenets> 
 were much improved by the example of Chriftians. 
 The emperor Julian, in a letter to an Heathen 
 pontiff, dclires him to turn his eyes to the means 
 by which the fuperftition of Chriftians was propa- 
 gated : by kindnefs to ftrangers, by fan6tity of 
 )ife, and by the attention which they paid to the 
 burial of the dead. He recommends an imitation 
 of their virtues, exhorts him to prevail on the 
 priefts of Galatia to be attentive to the worfnip 
 of their gods, and defires him to ftrip them of 
 
 ( v) Lamprldii, Alexander Severus. [z] Lucian t^ 
 
 MtTtc Feregrini, Paris Edit. 1 61 5, p. 996, 
 
 the 
 
266 ' ^he Hifiory of the tffe^s 
 
 SECT, the facerdotal fun6lion, unlefs they obliged their 
 "_ ^ _f wives, children and fervants to do the fame. He 
 alfo enjoins works of beneficence, defires him to 
 relieve the diflrefTed, to build houfes for the ac- 
 commodation of ftrangers of whatever religion ; 
 and fays, it is a difgrace to Pagans to difregard 
 thofe of their own religion ; while Chriflians do 
 kind offices to ftrangers and enemies. Whence 
 it is evident, that Chriftians were improved in their 
 morals by the gofpel, and even Pagans improved 
 by the example of Chriftians {a), 
 Gofpci ten- Primitive Chriftians were upright in their deal- 
 profdytes ings, relieiouflv obferved oaths and promifes, and 
 
 true and ^ * ^ -^ . ^ * 
 
 boneft. obferved the rule of doing unto others, whatfo- 
 ever they would, that men fhould do unto them : 
 a rule fo excellent, that the Pagan emperor Alex- 
 ander Severus ordered it to be proclaimed by a 
 public crier, and written on the walls of all public 
 buildings {h). " We deny not, fays Tertullian, any 
 pledge left with us ; we defile no man's marriage 
 bed ; we pioufly educate orphans, relieve the ne- 
 ccffities of the indigent, and render to no man 
 evil for evil." They allowed or pra£lifed no ads 
 of deceit or difhonefty ; or if any were convi6led 
 of fuch crim.es, the whole body of Chriftians pro- 
 tefted againft them. The following narrative 
 proves the excellence of the Chriftian religion^ 
 
 (a) Juliani Lmperatoris Epjftola 49, ad Arfaciura Pontiticem 
 Galatiae. {6] Hift. Augulls Scriptores, Edit. Paris, 
 
 J 6:0, p. J 32. 
 
 and 
 
Bj Religion m Mankind, - 267 
 
 and tlie bad efFeBs of the Pagan, on the aftions sect. 
 
 III. 
 of its profeflbrs. In the fixth century, Al N00-, 
 
 man, king of Hira, in a drunken frolic, ordered 
 
 two of his intoxicated companions to be burned 
 
 alive. When fober, he repented of his crime ; 
 
 and, in order to expiate the offence, fet apart two 
 
 days every year in honour of them, and refolved 
 
 to facrifice, on one of thefe days, the firft perfon 
 
 he met J and difmifs him whom he met on the 
 
 other, with magnificent prefents. On one of thofe 
 
 unfortunate days, the king was met by an Arab, 
 
 who had once entertained him when fatigued with 
 
 hunting, and feparaled from his companions. In 
 
 gratitude for this favour, the prince granted him 
 
 a year's refpite, provided he could find fecurity 
 
 for his returning from a diltant province to fuffar 
 
 death at the expiration of the year. One of the 
 
 prince's court, in compaffion, offered himfelf as 
 
 his furety, and the Arab was releafed. When 
 
 the Arab appeared on the appointed day, the king 
 
 afl<ed him, v.'hy he would offer himfelf to death 
 
 when he might have efcapcd it by the death of liis 
 
 fecurity ? He replied, that he was taught to do fb 
 
 by the religion which he profeffed : the king, 
 
 having enquired about his religion, and finding 
 
 him a Chriftian, delired an explanation of the 
 
 doQrines of chriftianity, embraced the gofpel, 
 
 pardoned the Arab, and totally aboliflied the 
 
 barbarous cuflom {c). Hence it is evident, that theie 
 
 {c) Sale's Preliminary Difcourlc, Sedt. i. 
 
 do8;rines 
 
aSS the Htjlory of the Effecls 
 
 SECT, doctrines had excellent effe6ls in banifliing Inhu^ 
 
 III. . . . ° 
 
 \_ manity ; and that the virtues of Chriftians were 
 
 not confined to the firfl ages of chriftianity, but 
 
 were praftifed by individuals, even in a country 
 
 in which its precepts were deplorably corrupted. 
 
 It rendered jv^q dangers could terrify, nor threats, nor tor- 
 
 them pati- o ... . . 
 
 (tnt, con- ments enc^acre primitive Chriftians to defert their 
 
 ftant, and i • i • i 
 
 fhifte. profeffion : they neither repined, nor railed at 
 their enemies, but bore their fufferings with in-- 
 vincible meekncfs. Is it not, fays the Heathen 
 in Minucius Faslix, a ftrange foliy, and incredible 
 boldnefs, to defpife prefent torments, and yet 
 fear thofe that are future and uncertain ? So 
 fooliflily do they flatter themfelves, and lull their 
 fears by a deceitful hope of fome unknown com- 
 forts that fliall arife to them hereafter ! Tertul- 
 lian afcribes the propagation of the faith, in fome 
 degree, to the patience of Chriftians: this apolo- 
 gift telU Scapula, that every perfon who beheld 
 fuch eminent patience, could not but enquire into 
 the caufe, and when informed of the truth imme- 
 diately embraced it (^). Collier furniilies a ftrong 
 inftance of the fteadinefs and inflexibility of Chrif- 
 tians in the reign of the emperor Conftantius. 
 That emperor, to try the principles of his courti- 
 ers, and whether they were fincere or nominal 
 Chriftians, pretended an averfion for the Chriftian 
 religion, and commanded them to facrifice to the 
 god.s, on pain of being difmiffed. They, who 
 
 \d) TertulJian ad Scapulam, Cap. v. 
 
 werQ 
 
of Religion on MdnkinJ. ^6g 
 
 \vcte fincerely attached to the gofpel, faid they sect* 
 muft refign their employments, and incur his dif- i 
 pleafure rather than the divine, while others con- 
 iented to offer facrifice to the deities of the Pagans, 
 The emperor, having made the wilhed-for difco* 
 very, applauded the former for their conftancy 
 and integrity, and admitted them to a fliare in the 
 adminiftration of the ftate, but difbanded the lat- 
 ter from his court, and feverely reprimanded them, 
 faying, they never could be true to their prince 
 who were fo falfe to their God (<?). Even Mr. 
 Gibbon (/) affirms, that " a caliph of the houfe 
 of Abbas was heard to declare, that the Chriitians 
 were mod worthy of truft in the adminiftration 
 of Perlia;" and that when the gofpel was cor- 
 rupted by its profelfors. Such was the conftancy of 
 primitive Chriftians, that Arnobius afiures us, 
 fervants will rather fuffer torments by their mafters, 
 wives fooner part from their hufbands, and chil- 
 dren prefer being difmherited by parents, rather 
 than abandon the faith of Chrifl. The hiftoriaa 
 of the Roman empire bears tcftimony to ihe rigid 
 morals of primitive Chriftians ; and admits, that 
 the moft- atrocious criminals became, after bap- 
 tifm, the moft eminent faints, whofe faults, or ra- 
 ther errors, were an excefs of virtue (g). They 
 could not be allured by promifes, nor terrified by 
 
 (^) Collier Eccl. Hlft. Book 1. (/) Hift. Rorii. 
 
 Emp. Ch. li, p. 393. (a) Adveix^is Gentes, Lib. I. 
 
 threats 
 
270 '^he llijlory of the Effecls 
 
 SECT, threats to violate their chaftity ; and Cave gives 
 
 III. . , > o 
 
 «^— ^v-i— ' inftances of perfons of both fexes who endured 
 
 dangers and death rather than be guiky of an un- 
 chafte conipUance (A). When you prefer con- 
 demning women to the flews to calling them to 
 the lions, fays Tertullian to the Pagans, you ac- 
 knowledge that we look on the violation of chaftity 
 as an heavier penalty than any you can infli6l. 
 Some Chriftians ran into exceffes in their ideas of 
 chaftity, and even made vows of perpetual con- 
 tinence from an exceifive zealj and from a millake 
 of the genius of the Chriftian inftitution. 
 It correfied Pagans wcrc vain, arrogant, and ftrangers to 
 vanityj modcfty and Chriftian humility, commended their 
 own perfonal abilities, and grofsly flattered their 
 emperors, who received, with pleafure, the moft 
 blafphemous titles. Ovid, at the conclufion of 
 his Metamorphofes, boafts that he finiflied a work 
 that fhall laft for ever ; Horace vaunts that he ac- 
 complifhed one more lafting than brafs ; Cicero 
 alTcrts, with the moft undifguifed vanity, that it 
 was happy for Rome he had been conful : and 
 inftances of the felf-fufficiency of Stoics, and other 
 feels, are too numerous to be recited. The facred 
 %vriters, on the contrary, modeftly publilh to the 
 world their own infirmities, and thofe of their 
 party; and Chriftian authors fpeak humbly of. 
 thcmfelves, while Pagan writers were arrogant 
 
 [h) Cave, Part II. CIi. v. 
 
 and 
 
of Religion on Mankind. " 271 
 
 and vain -glorious to a fhameful degree. So effi- sect. 
 cacious was chrifli^nity in repreffing vanity, and 
 humbling its profeflbrs, that feveral of them re- 
 je6led the crown of martyrdom, and would not 
 fuflPer men to call them martyrs. Dioclefian ad- 
 mitted none to greater familiarity than kiffing his 
 toe : Domitian publifhcd his edicts with this pre- 
 amble, " Our Lord and God fo commands it;" 
 and required thefe titles when men wrote or fpokc 
 of him. Caligula built a temple to himfelf, 
 erefted a golden flatue, and inftituted facrifices 
 and priefts to officiate in the fervice {JC) : and 
 other emperors claimed and obtained the honours 
 paid to the gods. Virgil divides the empire be- 
 tween Jupiter and Auguftus ; and Lucian declares, 
 that all the outrages committed in the civil wars 
 were advantageous, confidercd as preparatory to 
 Nero's acceffion to the throne. The emperors, 
 in their refcripts, were not afhamed to confer di- 
 vine attributes upon themfcives : Auguftus was 
 worfliipped as a god in the provinces, and temples 
 were ereded in honour of him (/). If we com- 
 pare the condud of thefe Pagans with that of 
 fome Chriftians, the contraft is fo ftriking as to 
 appear at firft viev\r. Dr. Cave (m) points out 
 feveral inftances of Chriftian humility in an em- 
 prefs, and in other perfonages at the court of 
 Rome, where blafphemous titles were formerly 
 
 [k) Hackwell's Apology, Book IV. Ch. x. Seft. i. 
 C/) Ibid. Sea. 2, - (ot) Part II Ch. vii. 
 
 9 con- 
 
ifZ ^le Hifiory of the KffeTn 
 
 SECT, cdjiferfed, which at prefent would fhock the vaiheft 
 
 III; 
 
 monarch in chriftendom. We cannot entertain a 
 doubt but inferiors, in all parts of the empire, 
 exhibited humility and condefcenfion, unknown 
 to them before, in imitation of their fuperiors, 
 and in compliance with the precept and example 
 of their Lord and mafter. 
 and im- ^ pcrfoH fufficientlv acquainted with the Roman 
 
 proved on -"^ "^ ^ _ 
 
 the old Ro- laws, before and after the eftablifhment of chrif- 
 tianity, mightj doubtlefs, perceive, that they were 
 confiderably improved by the precepts of the' 
 gofpel. We may well fuppofe, that the fpirit of 
 that fyftem, which had fuch powerful influence on 
 the hearts and manners of its profeflbrs, muft 
 have had fome efFe6f on the Chriftian emperors, 
 and on the laws which they enafted. It is impof- 
 fible but a change in the fpirit of lawgivers fliould 
 be perceptible in their edicts. They who pre- 
 fcribed creeds, and entered deeply into theolo- 
 gical matters, could not have omitted blending 
 Ghriilian morality with their civil inilitutes, and 
 tranfcribing into the civil code, the humanity and 
 benevolence infpired by the gofpel. A learned 
 Civilian acquaints us, that the emperor Juftinian, 
 finding the Digefl defcflive, fupplied its defeats 
 by employing the firit book of his code in treat- 
 i.'ig on religion. This emperor, befides the care 
 and fuperintendence of charitable inilitutions, 
 empowered bifhops to interpofe their authority 
 where the civil miigiftratc was abfent, or volun- 
 tarily 
 
iff Religion en Mankind. arj 
 
 Jdri!y delayed judgment ; and to perform the sect. 
 double part of civil judges and overfeers of their '^ — v— ^ 
 flocks (w). The former of thefe powers was the 
 foundation of ecclefiaftical courts, afterwards fo 
 ufeful as I have already obferved. i!ence it ap- 
 pears, that chriftianity was produ6live of falutary 
 cffefts in the execution of jufticej in relieving 
 diftrefs of every kind ; in mitigating the cruelty 
 of Heathens, and difpofing their hearts to pity 
 and beneficence. The Juftinian law, befides 
 thefe advantages, reftrained libertinifm, by enabl- 
 ing that bawds, once warned to relinquifli their 
 ■wicked profeflion, and perfifting in it, fhall be put 
 to death ; that any perfon who lets an houfe to a 
 bawd, knowing the infamy of his chara6ler, fhall 
 be fined in a large fum to the prince, and his ^ 
 
 houfe expofed to the danger of confifcation (o). 
 
 Nothing can more flrongly evince the moral Caiumniea 
 virtuesiof the firft Chriftians than the apologies chriftians, 
 
 n^ ^ ° and the 
 
 which have been publifhed by fome of that order gofpei ftr- 
 againft the accufations of gainfayers. Had not both, 
 chriftianity and its profeiTors been attacked at a 
 time that its evidence, and the anions of thefe 
 men might have been fcrutinized, there might 
 appear a fufpicion of fraud in the contrivance of 
 the Chriflian fyftem ; and many virtues of primi- 
 tive Chriftians would, perhaps, have been unno- 
 
 («) Sir Th. Ridley's View of Civil and Eccl. Law, I'art I. 
 Ch. ii. Sea. 2, ((?) Ibid. Ch. iii, Sed. 4. Colla- 
 
 tion 3d« 
 
 T liced, 
 
2/4 ^^^ Uijlory of the EffeEis 
 
 ticed, weriC it not for the crimes imputed to them 
 by their adverfaries. The enemies of the gofpel 
 firft attempted to flop itsprogrefs by open aflaultsj 
 but finding fuch attempts fruitlefs, they endea- 
 voured to hinder its reception, by reviling its pro- 
 feffors, and loading them with calumnies. For 
 this reafon the firft converts to chriftianity ad- 
 mitted none to their communion, except fuch as 
 would not difgrace their profeflion ; and required 
 profelytes to give fecurity that they would ftriftly 
 obferve the tenets of their religion. This pre- 
 caution had a tendency to exclude unworthy 
 members from the church, and was the foundation 
 of fponforfhip at baptifm, as Mofheim affures 
 us(^). Yet Chriftians were branded with the 
 opprobrious name of Atheifts for their averfion 
 to the Pagan gods ; and fome declaimed againft 
 them as magicians, on account of the miracles 
 wrought by Chrift and his followers. They were 
 accufed of worfhipping the fun and the head of 
 an afs, of endeavouring to fubvert the Roman 
 government, of killing and eating children in 
 celebrating their myfteries, and of moll (hocking 
 incefts in their fealls of charity (^). Thefe and 
 other calumnies propagated by their enemies, and 
 efpecially the Jews, operated fo powerfully on the 
 minds of Pagans, that they were condemned 
 unheard, and expofed to feveral perfecutions 
 
 (/) EccL iWk. [q) Broughton Att. Chriftians. 
 
 during; 
 
cf P^eligion on Mankind, Qje 
 
 durinsr the firft three centuries, though other sect. 
 
 III. 
 caufes contributed to them befides the malice of s— y— -f 
 
 enemies : but the lives of Chriftians were fuffici- 
 ent to refute thofe accufations, and furnifhed apo- 
 logifts with opportunities of difplaying their learn- 
 ing in defence of innocence, and of exhibiting 
 virtues which might perhaps have lain in obfcurity, 
 had it not been for the malignity of virulent 
 opponents. 
 
 " There is an infamous report, fays an Athenian chriftians 
 philofopher (r) and profelyte to the gofpel, that cufedofin- 
 \ve are guilty of Thyeftean feafls, or feeding on vourbg inl 
 murdered infants, of inceftuous copulations, and^^"'^' 
 impiety towards the gods." In anfwer to fuch 
 accufations, Chriftians appealed to their anions, 
 and confented to undergo the fevereft penalties, if 
 convi6led of the crimes they were accufed of by 
 their enemies. '^ If any m^n, fays this apologift, 
 convi6ls us of a greater or leffer crime, we feek 
 not to efcape punilhment; nay, we willingly fuffer 
 the crueleft that you can inflift upon us." — '* If 
 thefe be true, fpare no age, no fex ; punifh us 
 with our wives and children ; extirpate us out of 
 the world ; but if thefe are forged and fcandalous 
 calumnies of wicked men, from malice, mark 
 them as fuch ; enquire into our lives, opinions, 
 obedience to authority, and our concern for your 
 perfon and government ; allow us but the common 
 
 (r) Athenagoras Legatio pro Chriftianis, 
 
 T 2 • juftice 
 
2;^ ^he Iliftory of the KffeSis 
 
 SECT, juflice you grant your enemies; we aflc no mor^, 
 V, ^ / and are afltired of viflory." He thus proceeds in 
 his defence againil fuch afperfions; " How can we 
 be fufpefted of breach of chaftity, who think that 
 to look with concupifcenceis to commit adultery, 
 and believe we fhall be judged for our very 
 thoughts ? How can we, who think it our duty to 
 exclude all impure thoughts, be fuppofed guilty 
 of anions which we dare not think of? We 
 marry for procreation, and that but once ; many 
 remain all their lives fmgle ; and fome have car- 
 ried the idea of chaftity fo far as to emafculatc 
 themfelves. Do they, who keep a fair for fodomy, 
 and all manner of lewdnefs, accufe us of the 
 crimes which they are themfelves guilty of, and 
 wliich they afcribe to their gods as laudable ani- 
 ons ? Adulterers and fodornites accufe us who 
 marry but once, or make eunuchs of ourfelves for 
 the kingdom of heaven's fake, that we may have 
 a nearer union with God. None of our fervants, 
 from whom it is impoffible to conceal our aftions, 
 have feen us eat human flefh, or even falfely ac- 
 cufed us of any fuch crime. How could we, who 
 charge women with murder that caufe abortion^ 
 be fuppofed to kill children born into the world ? 
 Or we, who shink it criminal to expofe our chil- 
 dren, be capable of murdering them ? How could 
 we, who abftain from all fights of the combats of 
 gladiators with each other, and with beafts, as 
 contrary Jo our feelings, embrue our hands in the 
 ^ bloods 
 
of Religion on Mankind. 277 
 
 blood of innocents [s^ ?" The learned Watfon (t\ sect. 
 
 ' . III. 
 
 thinks it probable, that the clandeftine manner v . , .> 
 
 in which Chriflians were obliged to celebrate the 
 Eucharift, for fear of Jews and Pagans, and the 
 words eating the body, and drinking the blood of 
 Chrift, made ufe of in that folemnity, together 
 with the cuflom of imparting a kifs of charity to 
 each other, and calling each other brothers and 
 fillers, gave occafion to the malicious tale of their 
 feafting on murdered infants, and of inceftuous 
 intercourfes at the meetings of Chriftians.- 
 
 Dion CafTius acquaints us, that the emperor or being 
 Domitian put to death multitudes of Chriftians, authors^ o" 
 and confifcated their eflates, on pretence of Athe- mUies/^'*' 
 ifm, and becaufe they embraced the religion of 
 the Jews, who were often confounded with Chrif- 
 tians, becaufe Chrift and his apoftlcs were born 
 in Judea. It muft be admitted, that, according 
 to the ideas of Heathens, Chriliians were Athe- 
 ifts; fince they worfliipped but one God, and not 
 a fingle deity of the thirty thoufand, adored by 
 Pagans, as a learned apologift judicioufiy obfervcs. 
 Chriftians were alfo accufed of being authors of 
 public calamities ; an accufation, to which the 
 world is indebted for learned treatifes, written for 
 the purpofe of wiping off that afperfion. *' If, 
 fays Tertullian (/^), the city is befieged, if any 
 thing happen in the fields, in the garrifons, in the 
 
 (i) Athenagoras Legatio pro Chiiftianis. [t) Anfiyer 
 
 IQ Gibbon, (?<) Apolog. Cap. xl, 
 
 X 3 iflands^ 
 
278 the Hiftory of the EffeSfs 
 
 SECT, iflands, they prefently cry out, it is becaufe of 
 c--y ■' the Chriftians. Our enemies confpire the ruin 
 of good men, and cloak their hatred with this 
 vain pretence, that Chriftians are the caufes of 
 all public calamities. If the Tyber overflows its 
 banks, and the Nile does not overflow the fields; 
 if there be an earthquake, famine, or plague, 
 they inftantly cry out. Away with the Chriftians to 
 the lions." We may reafonably fuppofe other 
 accufations againft Chriftians to be as groundlefs 
 as this, and as deftltute of foundation. Auguftine 
 wrote his famous work, De Civitate Dei, for a re- 
 futation of this charge ; Arnobius (w) enumerates 
 the difafters experienced by mankind before the 
 appearance of Chrift; and Orofius wrote his hiftory 
 to prove, that, in all ages preceding the introduc- 
 tion of chriftianity, men had felt calamities fimilar 
 to thofe falfely afcribed to the religion of the 
 gofpel. Cyprian (a;) maintains, that their cruelty 
 to Chriftians was one of the fins which provoked 
 God to inflift fevere judgments upon them; that 
 " they were puniflied lefs than they deferved, 
 who were proud, covetous, cruel in anger, extra- 
 vagant in game, drunk with wine, full of envy, 
 debauched with lull, or mad with cruelty. Why, 
 fays he, do you wonder, that the flames of divine 
 anger rife higher, when the ftns of men call daily 
 
 {'M-') Adverfus Gentes, Lib. I. Edit. Paris, 1605^, p. 5, 
 tc feq. [x) Adverfus Ceixsctiianuin, Edit. Paris, 
 
 3726, p. 219. 
 
 for 
 
of Religion on Mankind, 279 
 
 for it.'* I might cite many other inftances, sect. 
 in which apologifts difplayed great learning in ,/ 
 
 refuting this futile charge ; and I have dwelt on 
 it for the purpofe of proving how little credit is 
 due to the other accufations of men fo bigotted 
 and abfurd. 
 
 Chriftians were not difturbers of the peace, and Of turbu- 
 enemies of the civil government, but honoured 
 magiftrates, revered their power, paid tribute, 
 obeyed the laws, where they were not evidently 
 contrary to the laws of Chrifl: ; and, where they 
 refufed to obferve them, fubmitted quietly to the 
 feverefl penalties. When a tax was demanded of 
 Chrifl, he refufed not to pay it ; when arraigned 
 before Pilate, he acknowledged his authority, and 
 fubmitted to his fentence. The apoftles, though 
 unjuftly accufed before the council, went away 
 rejoicing, and we may well fuppofe, that the fame 
 fpirit of piety and fubmiffion was difplayed in fuc- 
 ceeding ages by the genuine followers of Chrift, 
 who imitated thefe and other virtues even to a 
 fault. I admit that they refufed to fwear by the 
 emperor's genius, which, according to Tertullian, 
 was to pay divine honours to devils ; or to cele- 
 brate their feftivals, which were fcenes of vanity, 
 luxury, debauchery and other vices (jv) : {o far 
 they were difobedient, and were puniihed for their 
 difobedience, by cruel perfecutions, horrid to re- 
 
 (^) Cav£, Part III. Cap. iv. 
 
 T 4 late! 
 
sSo ' The Hi/lory of the EffeEfs 
 
 late ! The Greeks and Romans had laws agai'nft 
 i meetings, and defired to have them execute4 
 againfl Chriftians, who were accufed of fediti- 
 oufly holding unlawful affemblies. Their defence 
 clearly proves them innocent oF the charge ; they 
 defired to diflinguifl" between their own meetings, 
 and thofe againfl; which the law was direfted, and 
 maintained, that the prohibition did n./t relate to 
 them» and that the law was not applicable to fuch 
 meetings as theirs (z). Here we are enabled to 
 overturn that falfe and dangerous aflertion of Car- 
 dinal Bellarmin. that it is lav^ful to depofe and 
 murder heretical on aces; and thai primitive Chrif- 
 tians only wanted means to attempt it on Nero, 
 Dioclefian and Julian, who cruelly perfecuted 
 them. The Cardinal did not confider, that refo- 
 lute men, who fhowed a contempt of life in other 
 inftafices, might eafily have affaffinated them, if 
 their confciences permitted them. If it was agree- 
 able to the fpirit of the gofpel to put heretical 
 princes to death;, St. Paul would not have advifed 
 the Romans to obey Nero, but to murder and 
 depofe him. It is dangerous to teach, that any 
 man may lawfully rebel againfl his fovereign, 
 where he thinks his own religion preferable to that 
 of the prince : and fuice it was not attempted by 
 zealous Chriftians on the vilefl: tyrants, as well as 
 ^i\ thp moft cruel perfecutors, we may be aflliredi 
 
 (:=) Cave, Part III. Cap. iv. 
 
 thai 
 
ef Religion on Mankind. 2^j 
 
 tliat fjch condu6\ is perfc'SlIy repugnant to the sect, 
 genius of the goipel {a), v ^ ' ^ 
 
 In order to afperle Clirlfliaaity, the Heathen of being 
 in Minuciius Ficlix reprefents its profeiTors as poor f*'°Q'j,^|]j 
 and ignorant, mute in public ; and talkative irk 
 private, to women, children and mechanics. Cel- 
 fus {h) alleges, that the learned were excluded 
 from the myftcries of Chriftianity, and none ad- 
 miiteri but fools, flaves, women and children, all 
 which accufations are denied by Apologifts. Og- 
 tavius (c) aiiirms, that where they eclined to 
 preach in open day, it was from a dread of per- 
 lecutions, which frequently threatened them. 
 " Clirillians, fays Origen (^), do not readily ad- 
 mit men to hear them, until thev have pre-ex- 
 amined their difpolicions, and found them refolv- 
 ed to lead a pious life. It is falfe that we addrefs 
 our difcourfes to women and children only, and 
 that in corners; fince we openly promife eternal 
 happinefs to thofe who obferve the laws of the 
 goipel, and explain the iublime myfterics of reli- 
 gion to the wife and learned ^ while we adapt our 
 difcourfes to the capacities of the weak, who ftancj 
 more in need of milk, than ftrong meats." Doc- 
 tor Watfon ((f) denies that " they preached in 
 fingle houfes, or obfcure villages, or impure bro- 
 thels, but in the fynagogues and temples, in the 
 
 [a) Cave, Part III. Cap. iv. [h) Crigen contra 
 
 Cclfum. Lib. III. {c) Minucius Fselix, Seci. 31, 
 
 (^d) Lib. lit, [e] Lett. IV. to Gibbon. 
 
 (Ireets 
 
282 The Hijlory of the EffeSls 
 
 SECT. Greets and market places of the great cities of the 
 Roman provinces, in Jerufalem, Corinth, in An- 
 tioch, in Athens, in Ephefus and in Rome." The 
 erudition of apologifts may convince us that Chrif- 
 tianity was embraced by men of learning and abi- 
 lities. Arnobius {/) obferves, that orators, gram- 
 marians, rhetoricians, lawyers, phyficians, and phi- 
 lofophers, men of great genius, love our religion, 
 defpifing thofe things wherein they before trufted. 
 We fhould not be furprifed, if men of low birth, 
 and humble fortunes, accuftomed to felf-denial, 
 fhould more readily embrace the gofpel, than the 
 opulent, whofe palTions were inflamed by finful 
 indulgence. Befides, the truth of a religious fyf- 
 tem does not depend on the eftates of its profelfors : 
 and if it depended on fuch circumflances, we are 
 furniflied with an argument in its defence, fup- 
 ported as it was by perfons of diftinguiflied rank, 
 and in courfe of time, by princes and potentates. 
 In Domitian's time, Flavius Clemens, that Em- 
 peror's nephew, and Acilius Glabrio, who had been 
 confuls, embraced the gofpel ; and many of the 
 greateft birth and fortune became converts in the 
 reign of Commodus ; among whom was ApoUo- 
 nius a fenator, a philofopher, and man of refine- 
 ment, who pleaded his caufe before the Roman 
 fenate [g). Tertullian remonftrates with the Ro- 
 man governors, and maintains, that by perfecut- 
 
 (/} Adverfus Gentes, Lib. L {g) Cave, Part I. Cap. iii. 
 
 ing 
 
cf Religion on Mankind. cS'j 
 
 ing Chriflians, they will depopulate their refpec- sect. 
 live countries, and banifh the befl citizens in all » — v — ' 
 places and departments in the ftate ; in cities, 
 iflands, caftles, corporations, councils, armies, pa- 
 lace, fenate and courts of judicature. This au- 
 thor entreats Scapula, deputy governor of Africa, 
 to confider, how many thoufand men and women 
 of every rank and condition, would readily offer 
 themfelves, if he perfifted in perfecuting them. 
 He afks, " What fires and fwords mull he have to 
 difpatch them ? Carthage itfelf mull be decimated, 
 his own friends and perfons of his acquaintance, 
 the principal men and matrons of the city will 
 fuffer ; if you fpare not us, fpare yourfelf, fpare 
 Carthage, have pity on the province (//)." 
 
 The enemies of Chriftians, among other charges, and ufeiefs 
 accufed them of being ufeiefs members of fociety, fodety. 
 inftead of being ferviceable to communities. To 
 this charge Tertullian {i) replied with his ufual 
 eloquence, and ftrength of reafoning : " How can 
 this be, when we have the fame diet, habit and 
 manner of life ? We are no Brachmans, nor In- 
 dian Gymnofophifts, who live in woods fecludcd 
 from the world; we are fenfible of our obligations 
 to our Creator, and defpife none of the good 
 things which he beftows, though careful to ufe 
 them with temperance and fobriety. We make 
 ufe of your markets, fhambles, baths, taverns, 
 
 (h) Tertullian ad Scapulam, Cap. v. (/] Apolog. Cap. xlii. 
 
 fhops. 
 
•2B4 The Uiftory of the Effetls 
 
 SECT, (hops, fairs, and other places of focial intercourfe* 
 v.. ^ — > We go to fea, cultivate and improve the ground, 
 employ ourfelves in merchandife, exercife me- 
 chanic arts, and fell our manufatlures like other 
 men: how then are we unferviceable to your af- 
 fairs with whom we live ? None have reafonable 
 caufe to complain that we are unprofitable, ex- 
 cept bawds, panders, bullies, ruffians, fellers of 
 poifon, magicians, foothfayers, wizards and ailro- 
 logers, the lucre of which men muft be hurtful to 
 the ftate." Other apologifts maintained, that 
 Chriftians were of advantage to commonwealths, 
 by reftraining vices, which \verc detrimental to fo- 
 ciety, by precept and example. " Enquire, fayS 
 Origen (^), into the lives of fome of us ; com- 
 pare our former and prefcnt mode of life ; and 
 you will perceive in what impurities and impie- 
 ties men were involved, before they embraced our 
 doSlrines. But fmce they embraced them, how 
 juft, grave, moderate, and conftant, are they be- 
 come ? Yea, fome are fo inflamed with the love 
 of purity and goodnefs, as to abftain even from 
 lawful enjoyments : the church abounds with fuch 
 men, wherever the doQrines of Chriftianity have 
 prevailed. How is it poffible they can be pefti- 
 lent members of focicty, v;ho have converted 
 jiiany from the fmk of vice, to the ftudy of virtue 
 knd a life of temperance, conformable to the dic- 
 
 i^k) Contra Cclfum, Lib. I, 
 
 tales 
 
ef Religion en Mankind, 285 
 
 tates of right reafon ? — We reclaim women from sect. 
 
 . . . I'-i- 
 
 immodefly, quarrelling, or parting from their huf- -_ -^- .j* 
 
 bands j men, from the wild extravagance of the 
 
 fports and theatres, and reftrain youth, who are 
 
 prone to vice and luxury, by not only painting 
 
 the vilenefs of luft, but the punifhment referved 
 
 for the vicious and diifolute." 
 
 From the teftimonies of Tertullian and Juftin Tenuiiian 
 
 Martyr it appears, that mankind were unproved Martyr 
 
 in their manners by the gofpel, notwithftanding kind rc- 
 
 the prejudices entertained againfl it by Jews and thT^oipfd 
 
 Gentiles. *' The hufband, fays the former ot 
 
 thefe writers, now cured of his former jealoufy, 
 
 by his wife's converfion, turns her and her new 
 
 modefty out of doors together. The father, {o 
 
 tender of his undutiful fon whilil an Heathen, dif- 
 
 inherits him, when he becomes a Chriliian and 
 
 obedient to his will. The maftcr, hitherto fo kind 
 
 to a faithlefs flave, difbands him now, upon his 
 
 religion and fidelity. So much is the name of 
 
 Chriftian hated, notwithftanding the advant.iges 
 
 of the Gofpel, that a hufband prefers a falfe wife 3 
 
 the father a rebellious fon ; the m.ader a knavifh 
 
 fervant, to having them good and virtuous Chrif- 
 
 tians (/)." The following paflTage proves, that a 
 
 confiderable alteration has been wrought in the 
 
 manners of thofe, who embraced the gofpel, ef- 
 
 pecially of Jews and Gentiles in their behaviour 
 
 (/) Tertull. Apolog. Cap. iii, 
 
 towards 
 
"the Hiflory of the EffeSls 
 
 towards each other. Jullin Martyr, who had been 
 a Platonic philofopher, fpeaks of this happy 
 change in the following words. " We, who for- 
 merly delighted in adultery, now obferve the 
 ftriftefl chaflity ; we, who ufed the charms of 
 magic, have devoted ourfelves to the true God ; 
 we, who valued money and gain above all things, 
 do now calt what we have in common, and diftri- 
 bute to every man according to his neceflities; 
 we, who hated each other and refufed to afTociate 
 with thofe of a different tribe, now familiarly 
 converfe together, fince Chrifl's coming, and pray 
 for the converfion of thofe who unjuftly hate 
 tis (in)." The Jews were extremely illiberal, re- 
 proached the Gentiles as the vileft of mankind, 
 and loaded them with the fcurrilous epithets of 
 dogs and outcaHs; while Heathens hated and de- 
 fpifed the Jews, who declined focial intercourfe 
 with other nations. In confequence of the mu- 
 tual hatred which fubfiiled between them. Pagans 
 cppreffed them every where, and at laft the Ro- 
 mans came and took away both their place and 
 nation. Chrift, by his gentle do8rines, and by 
 the manners of his followers, broke down the par- 
 tition which feparated Heathens and Hebrews; 
 lefiened their prejudices, and rendered them more 
 liberal, in their conduct to each other (/z). 
 
 (,^) Juflin Martyr, Apol. II. 
 («) Cave, Part IIL Cap, iii. 
 
 Other 
 
of Religicn on Mankind. 2S7 
 
 Other apologifts appealed to the lives of Chrif- sect. 
 tians for a refutation of calumnies, and a proof ■_ -^- ./ 
 of improvement in morals. " Among us, fays The fame 
 
 •T ^ J proved by 
 
 Athenagoras (^), the meaneft labourers and old other au. 
 
 thors. 
 
 women, though unable to difcourfe, and difpute 
 for the ufefulnefs of their profeffion, yet demon- 
 ftrate it by their lives and good works. They do 
 not indeed critically weigh their words, and recite 
 elegant orations 3 but manifeft honeft and virtuous 
 aftions. Being buffetted, they ftrike not again, 
 nor fue thofe at law, who fpoil and plunder them; 
 they give liberally to thofe who alk, and love their 
 neighbours as themfelves." Clement the Roman 
 commends the many virtues of Corinthians in his 
 epiftle to that people ; " who, faith he, did ever 
 live among you, that did not admire your fober 
 and moderate piety, and declare the greatnefs of 
 your hofpitality ? You do all things without re- 
 fpeft of perfons, walking in God's flatutes, fub- 
 je6l to thofe who rule you, giving due honour 
 to your elders. You command men to live ho- 
 neftly and foberly; women, to live chaftly and 
 holily, loving their hufbands, and managing their 
 houfliold affairs with all fobriety. You are hum- 
 ble, not proud j content with the daily bread 
 which God fupplies ; hearing diligently his word, 
 and enlarged in charity." From the following 
 paffage it appears, that Chriftians excelled the^ 
 
 (•) Legatio pro Chriftianis. 
 
 2 moft 
 
2 88 "The Kijlcry of thd EffiBs 
 
 SECT, nioft refined Pagans in moral virtues : " if we 
 
 HI. n ^ \ ■ 
 
 mould be compared with you, fays Minucius 
 Faslix to the Heathen, though our difcipline fliould 
 feem,in fome degree, inferior, yet fliallwe ourfelves 
 be found far fuperior to you. You prohibit adul- 
 tery and praQ-ife it; we continue faithful to ouf 
 wives ; you punifli wickednefs when committed ; 
 we think it finful to indulge a wicked thought.— 
 It is with your party that prifons are crowded^ 
 but not a fingle Chriftian is there, except it be a 
 confcifor ur apoftate." — He tells his adverfary 
 how much Chriftians furpafled the bed philofo- 
 phcrs, who were notprioufly wicked, adulterers^ 
 tyrannical and eloquent, to declaim againft the 
 vices, of which they were moll guilty." Laftan- 
 tius (/>) boldly affirms, that Chriftians were free 
 from feveral detcftable crimes, common among 
 Heathens: " Ihey are not Chriftians, fays this 
 writer, but Gentiles who rob by land and turn 
 pirates by fea \ who prepare poifons and difpatch 
 their wives for their dowries, or their hufl^ands, 
 that they miglit marry their adulterers : who 
 ftrangle or expofe their mfants, commit inceft with 
 their daughters, fiftcrs, mothers or veftals ; who 
 proftitute their bodies to unnatural lufts, feek 
 heaven by witchcraft, and commit feveral other 
 crimes odious to relate." 
 
 {t) Lib, V, Cap. \u 
 
 Havlrjg 
 
bf Religion on Mankind, i'^g 
 
 Having produced the teflimonies oF Chriftians sect. 
 
 to prove the virtues of that people, and the calum- i ^ — j» 
 
 nies againft them ; it may be thought necefTary J"}'*" ^ni 
 
 '-' ' . . Pliny ?.d- 
 
 to adduce fome drawn from Heathens, and ene- mit the 
 
 , „ virtues of 
 
 mies of the gofpel. For this purpofe, I have le- chridiaiw, 
 leded two, that are more remarkable than the 
 reft ; the firft is, a letter of the emperor Julian to 
 Arfacius, in which he requires that pontiff to re- 
 commend the virtues of Chriftians to the imitation 
 of Heathens : the fecond is an epiflle of Pliny (q) 
 the younger, proconful in Bithynia under Tra- 
 jan, to that emperor in Rome. " The governor 
 of that province afl^^s his mafler, whether Chrif- 
 tians are to be punifhed for the name, though in- 
 nocent in other refpe6ls: tells him, that he re- 
 peatedly afked petfons brought before him, whe- 
 ther they were Chriftians, and perfevered in the 
 profeffion of the gofpel ; that he threatened to 
 corred thofe who perfifted, and enforced thofc 
 threats j as they deferved to be chaftifed, at leall 
 for their obftinacy. Some, fays he, were ac- 
 cufed of being Chriftians, who, as a proof of 
 their innocence, offered incenfe to the Gods, ut- 
 tered imprecations againft Chrift, and made liba- 
 tions to your image, which I commanded to be 
 brought out with the images of the Gods. Others 
 who were charged by an informer, with profeffing 
 Chriftianity, acknowledged they had formerly 
 
 {£) Lib. X, Epift. 97. ad Trajanum, 
 
 U been 
 
2 90 the Hijlory of the Effects 
 
 ^ \i\ ^' ^^^^^ Clirifllans, but had renounced their error : 
 ithefe alfo worfliipped your image aad the images 
 of the Gods, and vented imprecations againft 
 Chrift. Thefe latter affirmed, that the great crime 
 of Chriilians confided in affemblingr on a certain 
 
 o 
 
 day, before light, to fmg hymns to Chrift ; bind- 
 ing themfelves by an oath, to be guilty of no 
 crime, not to fteal, rob, commit adultery, or break 
 faith. After this they ufually departed, and met 
 again to take an innocent repaft and eat promif- 
 cuoufly : I tried to find the truth by torture of 
 two women, who were prefent at their worfiiip ; 
 but found nothing, except an obftinate kind of 
 fuperftition, carried to excefs." Tertullian com- 
 plains, that the mere name of Chriftian was a 
 crime, and that Chriftians were not fairly tried 
 like other malefaftors : " Chriflians only, faith he, 
 are denied this privilege ; no fuch favour is fhewn 
 unto us; we are condemned unheard; to be a 
 Chriftian is thought a fufficient proof of murder, 
 facrilege, inceft or fedition, without enquiring 
 into the fa6l, time, place, and perfons of the de- 
 linquents (/')." Serennius Gracchus, proconful of 
 Afia, reprefented to Adrian the injuftice of put- 
 ting Chriftians to death when no crime was proved 
 againft them (5). Antoninus Pius, Adrian's fuc- 
 ceflbr, acquainted the commons of Afia, that they 
 flandered Chriilians, and accufed them of crime;? 
 
 (r) Tertullian Apolog. Cap. i. 
 
 (/) Eufebii Hill. Eccl. Lib. IV. Cap. ix. 
 
 9 which 
 
tf ReKgton on Mankind, e^i 
 
 which they could not prove {t). This Pagan em- sect, 
 peror exculpates them from being the caufe of'^ — y— ^ 
 earthquakes which happened in that country ; and 
 reminds the ftates of Afia, that " they themfelves 
 were always difcouraged and funk under fuch dif- 
 aflers; whereas Chriftians never difcovered more 
 cheerfulnefs and confidence in God, than on fuch 
 occafions." — That " they pay no regard to reli- 
 gion, and negleft the worfhip of the eternal : and, 
 becaufe Chriftians honour and adore him, are jea- 
 lous of them, and perfccute them even unto 
 death." — " Many pcrfons have confulted me re- 
 lative to Chriftians, and I have returned the fame 
 anfwer to them all ; namely, that if any one ac- 
 cufe a Chriftian, merely on account of his reli- 
 gion, the accufed perfon fliall be acquitted, and 
 the accufer himfelf punifhed {ii)." Could the ad- 
 verfaries of Chriftianity have proved the crimes, 
 imputed to its profeflbrs, they would not have con« 
 demned them unheard, nor fabricated lies, to in- 
 flame both princes and populace againft them. 
 Could they have been convifled of any crime in 
 the reign of Nero, that tyrant would not have fet 
 fire to the city of Rome, nor charged it to Chrif- 
 tians, that he might have a pretext for perfecut- 
 ing them. All accufations were in time com- 
 pletely filenced, by the lives of Chriftians, which 
 were exemplary, and auftere even to an extreme, 
 
 {/) Juftirr Martyr, Apol. II. and Eufeb. ibid. Lib. IV, 
 Cap, iiiij («) Brcughton, Art, Chriflians, 
 
 U ;^ JEuf^^ 
 
^92 rhe Hijicry of the Effe^s 
 
 ^ ^m7' ^"^ebius (w) aflures us, that the Chriftian reli- 
 ♦^ — V — ' gion had, by the gravity, modefty, and virtues of 
 its profelTors, filenced every cavil ; fo that no 
 perfon dare afperfe the gofpel, or charge it with 
 any of the calumnies formerly faftened on it by 
 its enemies. 
 AnafTertion Had the hiflorian of the Roman empire rea- 
 
 wf Mr. ' 
 
 Gibbon ex- foncd fairly, or duly confidered the efFefts of the 
 
 amined. . . 
 
 Chriftian code on the morals of individuals, and 
 the welfare of communities ; he could not have 
 alTerted, that monadic inftitutions have produced 
 evils, which counterbalanced the advantages of 
 the gofpel ; nor have afcribed thefe evils to the 
 Chriflian fyftem. Celibacy and monadic inditu- 
 tions owed their rife to exceffes of religion and 
 virtue in the primitive Chridians, who were ex- 
 tremely audere : but it would be as abfurd to im- 
 pute thefe exceffes to the gofpel, as to afcribe the 
 errors of men, and the abufes of reafon, to the 
 rational faculty duly cultivated and improved. 
 Had Mr. Gibbon confidered that the gofpel tends 
 to prevent or remove the bad effefcls of Pagan and 
 Mahometan religions ; and that^t aftually abolifli- 
 ed paganifm and feveral of its bad effctSts, in many 
 countries, where it was edablidied ; he could not 
 have compared the benefits .of Chridianity, with 
 the difadvantagcs which have arifen from abufes 
 of it. The Chridian inditution not only encou- 
 
 (-a-j Eccl. Hift. 
 
 rages 
 
of Religion on ManMnd. 293 
 
 rages morality, but has removed the mifchiefs of s e c t. 
 falfe fyftems of religion ; and not only produced u^ y— J 
 certain benefits to individuals and communities, 
 but tends to prevent the bad effetts generally re- 
 fultine from {^.0.^. which are fane and erroneous. 
 True religion not only has removed political in- 
 conveniences in countries, where it was formerly 
 introduced ; but is well calculated to prevent in 
 Chriftian countries, the evils arifing from exceffes 
 of religion, or corruptions of it by its profeffors- 
 Thefe evils fliall be pointed out in the fubfequcnt 
 parts of this work, that men may not impute to 
 the gofpel difadvantages, arifing from irreh'gion, 
 fuperftition and enthufiafm ; and that rulers might 
 fee the neccffity of properly fupporting a rational 
 eftablifliment, capable of doing much good, and 
 preventing much mifchief in their refpettive <yo- 
 vernments. 
 
 Dr. Prieftley, in his lecflure on the influence of AnimAdver. 
 religion on civil fociety, treats the fubjed with pSky?* 
 little candour, and ftiil lefs information. Ainidit t^u,^^^^' 
 the numerous bad cffefls of paganifm, he men- 
 tions none except cruelty, aufterity, and human 
 facrifices, and treats of thefe but (licrhtlv and fu- 
 perficially] and while he hints at lome trivial ad- 
 vantages of heathenifm, he pafles over thofe which 
 were mod flriking and efiential. In fpeaking of 
 the fuperllitiohs of the Jews, iic affirms, that in 
 the beginning of their wars uiidcr the Maccabees, 
 their ilridnefs in keeping the fabbath was nearly 
 ■U 3 fatal 
 
294 "i'be Hipry of the EffeBs 
 
 SECT, fatal to them ; but is totally filent with refpeQ to 
 the various benefits which have arifen from juda- 
 ifm. According to this author, mahometanifm 
 has rendered the Saracens brave and obedient, 
 he fhould have faid fervile, to princes; while he 
 palTes over in filence its other effects. He af- 
 firms, that religion has been detrimental to foci- 
 ety, *' comprehending, under that term, enthu- 
 fiafm, fuperftition, and every fpecies of falfe re- 
 ligion as well as true ;" and thus raifes a prejudice 
 againft true religion, which tends to remove or 
 prevent the inconveniences of falfe. He dwells 
 more on the few advantages arifing from excefTes 
 or corruptions of the gofpel, than on its genuine 
 efFedts, which were more numerous and perma- 
 nent. To excefTes he attributes the liberty of 
 Britain ; to the extenfive power of the popes, the 
 jsafy intercourfe of different nations, and the union 
 of them when the Roman empire was disjointed j 
 \o the pomp of popifli worfliip the prefervation 
 of the fine arts during barbarous ages ; and to 
 popery itfelf the check on defpotifm in Spain, 
 Portugal, and other places. Thus he expatiates 
 on the advantages which have arifen from thofe 
 exceffcs or abufes, while he mentions but a fingle 
 advantage of it, namely, the abolition of fervi- 
 tude in the weilern world ; and overbalances this 
 advantage, by the exceffes of German Anabap- 
 tifts and Englifli Levellers, and by the cruel per- 
 
 fecutions 
 
of Religion on Mankind, 295 
 
 fecutions of the bloody Mary and Philips of Spain, sect, 
 " Thofe evils," fays this writer, " and particu- 
 larly thefe arifing from perfecution, ought cer- 
 tainly to be taken into fhe account, when we 
 make an eftimate of the benefits accruing to the 
 world from Chriflianity." Had this author wifli- 
 ed his readers to make a fair eftimate of the be- 
 nefits of Chriftianity, he would have enumerated 
 many happy effeds accruing from it, in different 
 parts of the globe ; and would not unjuftly have 
 imputed to it the evils of perfecution. He him- 
 felf admits, that perfecutions fubfifted in the world, 
 before the promulgation of the gofpel ; and it 
 would be eafy to prove, that the perfecutions 
 ■which prevailed fince that period, have arifen 
 from a diametrical oppofuion to its fpirit and let- 
 ter. Let me afk then, why the evils of perfecu- 
 tion fhould be taken into account, in eftimating 
 the benefits which have accrued from Chriftia- 
 nity ? The gth and loth fettions of this work will 
 evince, that the cruelties of perfecutors, and the 
 excefles of fanatics, have origin.iied from avarice, 
 ambition, or miftaken policy ; or from ignorance, 
 corruption, or perverfion of the gofpel ; and that 
 thofe perfecutions and excefles, far from originat- 
 ing from Chriftianity, prove the excellence of 
 that inftitution, by an obfervance of whofe laws 
 all the evils of fanaticifm and perfecution muft 
 Yanifti and difappear. The author might infift 
 U 4 more 
 
29^ "^k Uifiory of the Effects 
 
 s £ c T. more largely on the happy cffefts of the Chnftiam 
 t ' /Code: but as his anfwer to gainfayers will fupply 
 ideas which have been omitted in this fe£tion, 
 he now pailes them over in filence, left he fliould 
 tire his readers by needlefs repetitions^ in a fub- 
 Tequent p^rt of this treatife. 
 
 SECTION 
 
ef Religion en Mankind. ^97 
 
 SECTION IV. 
 
 On the Origin, Progress, and Effects o? 
 Mahometan ISM, 
 
 Enquiry into the origin of Mahometanifm, ufeful and 
 curious. — State of religion in Arabiuy and the dij- 
 putes of Chrijiian churches favoured Mahomet's 
 dejigns. — Imbecility of neighbouring nations, and 
 the political fiate of Arabia contributed to his fuc- 
 cefs.-r-Mcans employed in propagating his religion, 
 •^^Thefame fubje^ continued. — Paris of the Koran 
 dejigned to extricate him from fume difpculty or 
 gratify fome paffion. — CharaEfer of Mahomet.-— 
 He abolif led fame fuperjlitious and barbarous prac- 
 tices of Pagan Arabs. — Many of his doBrines bor- 
 roioedy and inferior to thofe in the originals. — His 
 unborrowed opinions falfcy contradictory and ridi- 
 culous. — His paradife and hell. — Paradife and 
 other doctrines contributed to his jkcceffes. — Death 
 of Mahomety and ejlablifiment of the Caliphat.-— 
 Mahometanijm affified Caled in reducing Perfia 
 and other places. — It affijled him in reducing Da- 
 mafcus. — It ajfifled Obcidah in reducing Hems, 
 Jerufalemy and other places. — All Syria, Egypt 
 and part of Perfia, fubmit to the Saracens in th'e 
 Caliphat oj Omar. — Other places fubmitted to 
 ihem in his Caliphat. — Other caufes concurred with 
 Mahomet anifn in promoting the conqiiejls of the 
 
 Sara^ 
 
^^B ^he Hifiory of the Effe^s 
 
 Saracens, — Comparifon of Chrijlianity and Mahom 
 metanifni in the tendency and effeEls of their doc- 
 trines. — Comparifon of the lives and doElrines of 
 Chrift and Mahomet. — Difficulty of making opoj- 
 tatesfrom Mahometanifm. — Dejpotifm an ejfeEl of 
 the conquejls of the Saracens. — The Koran fecures 
 private property to individuals. — Ignorance an e/- 
 fe^ of Mahometanifm, — Revenge^ illiheraliiyy and 
 extortion ejfcSls of it. — EffeBs of the doBrine of 
 Predejlination, — J^ffe^fs of Mahometan devotions 
 on individuals and communities. — Effefls of Ma- 
 hometanifm prove the excellent tendency of Chrif- 
 tianity. 
 
 Y Mahometanifm I mean that fyftem of doc- 
 trines and rites enjoined by the Koran, and 
 the'or'jgin^" which diilinguifh it from the Hebrew and Clirif- 
 meunl'fm, ^J^" revclations. As Mahomet was acquainted 
 rurfris'"'^ with the law and the gofpel, many of his doctrines 
 are derived from thefe fources; while he adopted 
 others, which differ from them elTentially, and had 
 a confiderable influence on the ftate of focietics. 
 Hence we may afcrihe the chief advantages, pro- 
 duced by the Koran, to the Jewifh and Chriftian 
 inftitutions, and all the evils, which refulted from 
 Mahometanifm, to deviations from the gofpel. 
 The prophet of Arabia has been indebted for his 
 ufefal tenets, chiefly to the Mofaic and evange- 
 lical writings ; and for his abfurdities and contra- 
 didions to the weaknefs of unaffifted reafon, and 
 
cf Religion on Mankind. 299 
 
 to a compliance with the fuperftitions of his iUi- ^ ^j?. 
 terate countrymen. It would not be difficult to "^-^--v— ^ 
 point out the fources, from whence he derived, 
 and the originals, from whence he tranfcribed mod 
 of the do6lrines and rites which he enjoins. Such 
 a difquifition would prove, beyond a doubt, that 
 the Koran has not the fmallell pretenfion to an 
 original revelation, but is a rnedley of Jewifh, 
 Pagan, Chriftian, and Arian tenets, blended with 
 the trifling, abfurd, and contradidory notions of 
 the prophet himfelf. Mahomet, in order to make 
 as many profelytes as poffible, held the unity of 
 God, allowed by all fc6ls, adopted tenets main- 
 tained by each of them, and indulged his fol- 
 lowers with fenfual gratifications. But to judge 
 of the effeds of Mahometanifin, it will be necef- 
 faVy to confider its rife and progrefs, the doftrines 
 which it inculcates, and -the duties which it en- 
 joins. Some of my readers may poffibly defire 
 to know the fteps, by which a people, once fo de- 
 fpicabte, erefted fo formidable an empire; the 
 means by wnich a private man was enabled to 
 raife hiaift^lf to be a prince and a pontiff, and 
 the feveral caufes which concurred to favour his 
 defigns. An enquiry into the dodrines and ef- 
 fefts of the Mahometan code, is extremely ufeful 
 to the caufe of true religion, as it difplays tlie 
 fuperior excellence of the Chriftian inftitution, 
 whether we judge of thofe two fyftems from the 
 lives of their refpettive authors, the doctrines they 
 
 con- 
 
^co The Hiftory of the Effects 
 
 SECT, contaifi, or the effe6ls thev produced on the ftate 
 t^...y,.^jO\ lociety. As truth never appears fo amiable as 
 when contrafled to error, men fhould be arquaint- 
 ed with falfe, as well as true opinions. The doc- 
 trines of the Koran fliould be exhibited to the ra- 
 tional Chriftian, to render him enamoured of the 
 gofpel ; jufl; as Spartans expofed drunken flavesto 
 their youth, for the purpofe of attaching them to 
 fobriety, and creating an abhorrence for fo beaftly 
 a vice. By reading the religious tenets of diffe- 
 rent countries, and by obferving the erroneous 
 opinions of men in all ages and nations, we learn 
 to tolerate thofe who are in error, and become 
 grateful to God for the fuperior excellence of the 
 religion we profefs. Nor is an enquiry into the 
 effeds of Mahometanifm lefs curious than it is 
 ufeful; fince they make a confiderable figure in 
 the annals of oriental hiftory, and exhibit fcenes 
 in which the welfare of nations and individuals 
 was fo much concerned. We fhall fee, in the; 
 courfe of this fedion, that the Mahometan reli- 
 gion was inftrumental " in fubduing whole nati- 
 ons, altering ancient governments, and introduc- 
 ing a new face of affairs into the world," as Ock- 
 ley {a) expreffes it. 
 Sure of re- Several circurpft^nces concurred to affift Ma- 
 «bb,Ta- hornet in reforming his countrymen, aiid advanc- 
 fcamefs cie- ing his defigns. The religious flate of Arabia^ 
 
 [a) Hiftory of the Saracens, Frefi^e. 
 
 at 
 
of Religion on Mankind, ^oi 
 
 at that jun8ure, was fucb, as might have induced sect* 
 
 a good man to wifh for a reformation, and en- ' /— ^ 
 
 couraged a wife man to undertake it from a prof- 
 pe8: of fucccfs. The Arabs at this time believed 
 in one fiipreme being, creator, and lord of the 
 univerfe i while they worfliipped inferior deities 
 and idols, whofe interceffion they implored as me- 
 diators with God. They had a multitude of thofe 
 idols ; and Mahomet, while he retained fome fu- 
 perflitious rites of his countrymen, totally abo- 
 liflied this idolatrous worfhip. Some of the tribes 
 embraced the religion of the Magi ; others that 
 of the Jews and Chriftians ; fome denied a refur- 
 re6lion, fome aflerted it, while others believed 
 the doftrine of tranfmigration. To prove the ig- 
 norance and fuperllitions of others, it may fuf- 
 fice to obferve, that they left camels to perifli at 
 the graves of the deceafed, that their friends 
 might not go on foot at the refurrc6lion, which 
 was confidered as difgraceful (/'). Arabia abound- 
 ed with herefiesj owing perhaps to the liberty and 
 independency of the tribes. Some of them wor- 
 fliipped the Virgin Mary as God ; and, at the 
 Nicene council, fome believed her divinity, and 
 faid there were two Gods, befides the Father, 
 namely, Chrift, and the Virgin Mary. Others 
 imagined her exempted from humanity, and the 
 completion of the Trinity, as if it was imperfect 
 
 [h) Sale's Pi-ellminaTy Difcourfe, Sed. i, 
 
 without 
 
the Hifiory of the Uffe5ls 
 
 without her: which abfurd idea induced Maho- 
 met to queftion the doftrine of the Trinity it° 
 
 lelf(0. 
 State of the The ftatc of the eaftern and weftern churches, 
 weftern in Mahomct's time^ alfo affifted him in accom- 
 favoured pHflimg thc rcformatioH which he had concerted. 
 aiiomct. rj,|^^ weftern was divided into fe6ts, who hated and 
 perfectJted each other ; and the eaftern was be- 
 come degenerate and corrupt, no longer endued 
 with that union, and purity of doftrine, which 
 diftinguifhed the primitive Chriftians. The clergy 
 were ambitious, and fond of controverfy ; and de- 
 riroyed that peace and love enjoined by the gofpel. 
 After the Nicene council, the eaftern church was 
 rent by the difputes of Arians, Sabellians, Nefto- 
 rians and Eutychians : and in the weftern church 
 two candidates for the epifcopal chair carried their 
 contefts fo high at Rome, that feveral were mur- 
 dered on the occafion. Tliofe diffenfions were 
 fomented by the emperors, and particularly Con- 
 ftantius, who, inftead of reconciling differences, 
 confounded the pure religion of the gofpel with 
 intricate queftions, and vulgar fuperftitions. When 
 princes and ecclefiaftics had arrived at fuch a de- 
 gree of corruption in do6lrine and morals, we 
 might naturally expe6l that a general depravity of 
 the people would be the neceftary confequence. 
 At this period Mahomet appeared in the world, 
 perhaps as a fcourge to chaftife the eaftern churches, 
 
 (f) Sale's preliminary Difcourfe, Sedt. i. 
 
 who 
 
of Religion on Mankind. J03 
 
 who were continually employed in religious dilTen- sect. 
 fion, inftead of praftifing the love and harmony\.--y— ji 
 required by the go fpel. Men fond of controverfy, -V 
 and who difregarded the peace, enjoined by their 
 religion, were indulged with a fyftem that en- 
 couraged war, were abfolutely prohibited to dif- 
 pute, and obliged to fwallow the grofleft abfurdi- 
 ties, without daring to murmur. 
 
 Not only the diftrafted ftate of religion was fa- imbediky 
 
 ofi)eigh- 
 
 vourable to Mahomet, but alfo the imbecility of bounngna- 
 
 1 T-4 f 1 11 Ti 1 tions and 
 
 the Romans and Perfians, who would readily have the political 
 
 ft3.t€ of A^n^ 
 
 crufiied him, had they flourifhed as formerly (^). biacontn- 
 His fucceffes againft thefe powers, once fo formi- £^^^4^ ^ 
 dable, made many converts, and induced men to 
 believe him affiited from heaven. His divifion of 
 the fpoil with new profeiytes, and the pretended 
 interpofition of the angel Gabriel, and other 
 celeftial auxiliaries, contributed to advance his 
 reputation and conquefts ; while the fublimity of 
 the Koran, in fome pafTages, perfuaded his illite- . 
 rate countrymen, that he was infpired by the Al- 
 mighty.. After Conftantine the Great, the Roman 
 empire rapidly declined j as his fuccefTors were, 
 in general, remarkable for cowardice, cruelty, and 
 .other bad qualities. At Mahomet's appearance in 
 the fixth century, the weflern part of the empire 
 was overrun by Goths, and the eaftern fo reduced 
 by Huns on one fide, and by Perfians on the other, 
 that it was incapable of {lemming the violence of a 
 {i) Sale's preliminan' Djfcourfe, Sesfl. i. 
 
 powerful 
 
30-1 1'he Bijhry of the Kffe^s 
 
 powerful ihvafion. Though the emperor Hera- 
 clius was a prince of courage, and drove the Per- 
 fians out of his dominions, yet the vitals of the 
 empire had received a mortal wound when Ma^ 
 hornet appeared. The Greeks alfo were degene- 
 rate at this period, and the Perfians on the declincj 
 ©n account of the inteftine diffcnfions which pre- 
 vailed among this people. As thofe empires were 
 weak and declining, fo Arabia was in a ftrorig and 
 flourifhing condition, when Mahomet began the 
 work of reformation. Many fled thither, as to 
 an afylum, from the perfecutions, which raged in 
 the Grecian empire ; and the Arabs were inured 
 to hardfliips, and lived in a frugal manner, ftrangers 
 to the luxuries of the Greeks and Romans. The 
 tribes were divided and independent on each other 
 in religion and government ; a circumftance very 
 important, nay abfolutely neceflary to the propa- 
 gation of his religion. Had all the tribes been 
 united under one government, the impoftor would 
 foon have been obliged to yield to fuperior power, 
 and been punifhed as a difturber of the public 
 tranquility. Had they all one ellablifhed religion, 
 univerfally received, he never could have thought 
 it fafe to attempt to fubvert it. In Arabia feveral 
 tribes and princes embraced the Jewifh religion, 
 when the Jews fled thither from the deftruQion of 
 Jerufalem. Mahomet adopted many of their opi- 
 nions and rites, in order to feduce them to his 
 party, and encreafc his followers ; but finding 
 
 them 
 
^f Religion on Mankind. 305 
 
 them inflexibly averfe from his doarines, he re- s e^c t. 
 peatedly inveighs againlt them in his Koran, as his ^ — v — ', 
 bitterefl enemies, and employed various means to 
 accomplifh his defigns. 
 
 Many caufes concurred to promote the plan Means em- 
 
 , 1 ployed in 
 
 devifed by this impoltor : when yoimg he was em- propagating 
 ployed in Syria, Egypt, and Paleftine as a faftor '^'^'eio'*- 
 to a rich merchant, and had an opportunity of be- 
 ing acquainted with the religion and manners of 
 different countries (/). Alter the death of this 
 merchant, Mahomet conduced mercantile affairs 
 for the widow, and acquitted himfelf fo much to 
 her fatisfaBion, that flie put him in pofTcffion of 
 her perfon and property. He then formed the 
 projeB of reforming religion, and purging it from 
 the corruptions introduced into it by Jews and 
 Chriftians. For this purpofe he retired to a cave, 
 after the example of the Perfian reformer {g)i 
 aflumed great gravity in his deportment ; was dili- 
 gent in his devotions, and liberal in his charities, 
 that he might acquire a charader of fan6lity and 
 virtue. In order to prepare mens minds for his 
 ifitendtd reformation, he employed a famous aftro- 
 ]oger to report, that a mighty prophet fhould efta- 
 blifh a new religion, and make great changes in 
 the condition of mankind (A). Mahomet began 
 with making converts in his own family, before 
 
 {^f) Guthrie's Geography, Art. Arabia. 
 [g) Bruckerus de Philofopbia Periarum, Lib, II, Cap. iii. 
 Scdt 2. (h) Bayle's Obfervations, 
 
 X his 
 
3o6 The Hijlory of the EffeHs 
 
 SECT, his attempts upon Grangers : finding himfelf fuc- 
 »> — ^ — ^ cefsful among thefe, he refolved to try what he 
 could do by perl'uafion among perrons of his ac- 
 quaintance, and had the addrefs to gain over fomc 
 of the principal men at Mecca to his intereft, in 
 the courfe of three years. Being encouraged by 
 his fuccefs, he no longer made his miffion a fecret, 
 but proclaimed to every perfon, that he was com- 
 miffioned by God to admonifh his near rela- 
 tions (2), and fixed a day for the purpofe ; when 
 many, who were invited to hear his admonitions, 
 becaine profelytes to his opinions {k). He accom- 
 modated his difcourfes to the fentiments of his 
 hearers : told the Arians, that as the endeavours 
 of other prophets proved inefFeQual, God fent 
 him with a more ample commiffion than Mofes or 
 Chrill, to eftablifii an earthly kingdom for the 
 propagation of religion, and the extirpation of 
 thofe who refufed to be converted (/). He did 
 not deny that Mofes and Chrift were prophets, 
 but maintained, that, as the Mofaic and Chrillian 
 writings were corrupted by Jews and Chriftians, 
 he came to purge ;hem from errors. He did not 
 objeft to the truth or divinity of the Jewifli and 
 Chriftian revelations; but maintained that they 
 were defedive, while he pretended his own to be 
 the final and complete declaration of God's will to 
 mankind; fo that men were not to expe6l any 
 
 (7) Koran, Chap. Ixxiv. {Jk) Guthrie, (/) Ibid. 
 
 Other 
 
of Religion on ManJdnd. 307 
 
 other revelation. His opponents clefired to fee sec t. 
 fome miracle, fimilar to thofe wrought by. Mofes 
 and Chrift, as a proof of his divine commiflion. 
 He refufed to comply with this requifition, alledg- 
 ing, as an excufe, the fuggeftion of the angel Ga- 
 briel, that if he fliould work miracles, and his fol- 
 lowers did not believe, they mud be utterly de- 
 ftroyed Qm). Sometimes he told them, that Ma- 
 homet was a prophet, fent to preach the rewards 
 of paradife, and the pains of hell ; that their an- 
 ceftors defpifed the miracles of other prophets, 
 and he would work none : at other times he faid 
 that they, who were ordained to believe, fiiould 
 do fo without miracles, according to the do6}rine 
 of predefUnation (77). The Arabian impoftor, in 
 order to encreafe his followers, proclaimed liberty 
 to all ; fo that multitudes of flaves and fugitives 
 crowded to his ftandard. He fometimes enjoins 
 forgivenefs, that he may not offend Chrillians ; 
 but fo frequently inculcates revenge, by precept 
 and example, that it becomes the prevailing doc- 
 trine of the Koran. He promifed falvation and a 
 fenfual paradife to thoje of his own fed, however 
 vicious and diffolute ; and denounced damnation 
 againft infidels, without regard to their a6liojis. 
 According to the prophet, infidels alone iliall be 
 eternally damned, while Moflems, though guilty 
 of the moll heinous offences, fliall be delivered, 
 
 [m] Broughton, Art, Aiat. («) Koran, Chap. xvii. 
 
 X 2. when 
 
The Hijfory of the Effe^s 
 
 when they fhall have expiated them by their fuf* 
 iferings. No unbeliever or idolater fhall ever be 
 releafed, nor any believer damned to eternity. 
 Moflems (liall be puniflied in hell according to 
 their crimes, bat {hall be delivered when purged 
 of their fins by Abraham, or fome other pro- 
 phet (o). 
 The fame His rcfufal to work miracles having created dif- 
 tiaued/""" ^^.tisfaftion in the minds of fome of his adherents, 
 a powerful party was formed againft him at Mecca; 
 where the msgiilrates, dreading the troubles which 
 ufually attend on innovations in religion, declared 
 themfelves his enemies. He preached in public, 
 and was heard with pleafure and patience, until 
 he upbraided them and their fathers with idolatry 
 and corruption : then, indeed, the Korefhites join- 
 ed the magiftrates in banifhing him from the city. 
 He retired to Medina with few friends, but was 
 foon joined by a multitude of devotees, to whom 
 he propofed the fcheme of eftablifhing his religion 
 by force of arms. In his firft expedition he could 
 not boalt of fuccefs; but in the fccond, he defeat- 
 ed a caravan of one thoufand Korefliites, with 
 three hundred and nineteen men ; obtained con- 
 fiderable booty for himfelf and his adherents, and 
 loll but fourteen men, whofe names he enrolled in 
 his catalogue of martyrs. We fee that this per- 
 fecution advanced rather than obftruBed the pro- 
 pagation of his religion ; had he not been forced 
 
 {o) Koran, Chap. ii» 
 
 to 
 
of Religion on Mankind. goo 
 
 to take up arms in his own defence, he might, s e c t, 
 perhaps for ever, have continued a private perfon 
 in the capacity of a preacher. But having got at 
 the head of a fmall army, ambition then probably 
 prompted him to form fchemes, before unthought 
 of. Before his flight to Medina, the fuccefs of 
 his relif^jion was owing to perfuafion and not to 
 compulfion; at firfl he declared himfelf only a 
 prophet, fent by God to admonifli men, but with- 
 out any authority to compel them to embrace his 
 religion ; and even pretended to bear with pa- 
 tience injuries, which were offered him, whilje he 
 was unable refift (^). Having encreafed the num- 
 ber of his followers, he told them that God al- 
 lowed them to defend themfelves againft enemies j 
 and as he gathered ftrength he pretended to a di- 
 vine permiffion even of attacking, for the putpofe 
 of abolifhing idolatry, and corruptions of religion. 
 When he came to Medina, fupported by an army, 
 he told thofe, who dcfired to fee his miracles, that 
 God fent Mofes and Chrift to reform mankind by 
 perfuafion and miracles : that, when thofe me- 
 thods proved ineffe6tual, he was commiflioned by 
 God to compel men by the fword to do his will (^). 
 At firft he preached, and exhorted men to em- 
 brace his doQrines ; but as foon as his party waiS 
 encreafed, we find the preaciier transformed into 
 a warrior, and offering death or converfion as the 
 
 {f\ Sale, Sei^. ;j. (.5?} Koran, Chap. ii. iii. iv. 
 
 ^ 3 only 
 
3^o the Hlftory of the Effe^s 
 
 SECT, only alternative to the vanquiflied. He told his 
 
 V- — 1^,-,— ; dikiples that the Koran was an abftracl of the 
 
 great bock, in which the divine decrees were re- 
 
 giilered : that the angel Gabriel tranfcnbed from 
 
 thence faithfully, verfe by verfe, and chapter by 
 
 chapter, and delivered them to him, as it was ne- 
 
 cefTary to prornulge them. He did not publifti 
 
 his Koran together ; fur then numerous objections 
 
 might have been raifed againll it, which it would 
 
 be impoffible for him to anfwer. By bringing 
 
 down the Koran by chapters, he was prepared to 
 
 refute objetiions made to preceding chapters, to 
 
 extricate himfelf from embarraffments, to quiet 
 
 difcontents among his followers, and to indulge or 
 
 judify forae criminal paffions (r). 
 
 Parts of the Great part of the Koran was invented occafion- 
 
 li/neTto" ally, to folve fome difficulty, or gratify his ruling 
 
 h^mW palTions of lull or ambition. Being defeated at 
 
 cukyof' Ohud, the prophet was afliamed, and faid, that 
 
 gratifyfomcQ J Riffcred it on account of the tranfgreflions of 
 
 paiiions. o T 
 
 fome of his followers, and to diftinguifir true from 
 falfe believers. To filence the clamours of thofe, 
 who loft their friends in the engagement, he in- 
 vented the doftrine of fate, and maintained, that 
 all events have been irrevocably fixed from eter- 
 nity ; that God had accuratel^y predetermined 
 the good or bad fortune of every perfon ; hi$ 
 faith or infidelity, his obedience or difobediencei: 
 
 (?•) Bayle's Life of Mahomet. 
 
 that 
 
of Religion on Mamtf^ 3 1 j 
 
 that life cannot be protra6ied by any human means, sect. 
 beyond the deftined period ; that a man mud die •— y-**^ 
 fomewhere at the appointed time ; and that it is 
 more defirable to die mattyrs in the canfe of God, 
 than at home in their beds. We fhall prefently 
 fee that, in confequence of this maxim, Maho- 
 metants rufhed dauntlefs into the jaws of danger 
 and of death, and " efteemed their bodies as dirt 
 and rubbifh to fill up the enemies trenches, for 
 their brethren to pafs over," as Sir Paul Ricaut . 
 (5) ftrongly exprelTes it. Nor is it extraordinary, 
 that this doftrine produced this effeQ:; fince no- 
 thing renders men fo regardlefs of life, or induces 
 them to fight fo defperately, as a perfuafion, that 
 no caution could avert any evil which threatened 
 them, or protract life a moment beyond the deftined 
 period if). He prevailed on Zeyd to put away 
 his wife, married her himfelf, and pretended this 
 crime was difpenfed with from heaven. He pub- 
 lifiied the thirty-third chapter of his Koran in vin- 
 dication of himfelf, and introduces God approv- 
 ing of this marriage, and rebuking him for ab- 
 ftaining fo long fiom her, though he had his per- 
 miffion. In this inflance he was guilty of adultery 
 in marrying another man's wife, and of blafphemy, 
 in making God the author of this crime. To fa- 
 tisfy two of his jealous wives, who took him in 
 the aft of adultery with a fervant, he fwears againft 
 
 (x) Maxims of Turkilh Polity, Book II. Chap, viii, 
 (/) Koran, Chap. iii. 
 
 X 4 iimilar 
 
312 The Hi/lory of the EffeHs 
 
 SECT, firnilar offences for the future : but commits this 
 IV. ... . 
 
 crime in violation of liis oath, and publifhes the 
 
 lixty-fixth chapter of the Koran, which permits the 
 prophet to lie with a maid fervant, and allows 
 Mofiems to violate their oaths. The Arabian im-» 
 poftor limited the number of wives and concu- 
 bines of each perfon to four, but referved to him^ 
 felf the privilege of marrying as many as Hq 
 pleafed (v). He obliged others, who had two 
 three, or four wives, to treat them in the fame 
 manner; but retained the liberty of ufing his own 
 wives, according to his difcretion. He prohi- 
 bited his difciples to marry near relations; but, 
 in the thirty-third chapter, introduces God, e??-? 
 <smpting him from that prohibition, and allowing 
 him to marry whomfoever he pleafed^ without any 
 regard to degrees of confanguinity. Ivlahomet, 
 heing repulfed at the fiege of Mecca, made a 
 league with the inhabitants i but next year vioiatecj 
 the treaty, by furprifing that city; and, to juftify 
 his perfidy, allowed his followers to difregard pror 
 mifes or leagues, made with infidels {u). In con- 
 fequcncc of this doftrine, and the example of the 
 prophet, Ricaut mentions; fever'al inftances of per- 
 fidy among the Turks, who affume it as a maxim, 
 that they fhould not keep faith with unbelievers, 
 where the breach contributes to the propagatior^ 
 of religion {w). But befides thefe, we find feveral 
 
 (•u) Koran, Chap, iv, and xxxiii. (a) Ricaut's Maxims, 
 
 Bookl. Chap, xxii, (w) Ibid* 
 
 Other 
 
of Religion on Mmhind. 313 
 
 other occafional precepts and prohibitions of ihe sect. 
 Koran : Mahomet prohibited wine and other ine- ' — -y— ' 
 briating liquors, of which fome of his principal 
 officers having drank to excefs, excited much riot 
 and confuQon in the camp. This prohibition was 
 extremely neccfTary in fultry climates, where the 
 fumes of liquor inflame to the higheft degree, and 
 render men frantic. The prophet alfo forbade 
 cards, dice, tables, and other games of chance, as 
 the frequent occafion of quarrels and difturbanccs. 
 The gofpel does not abfolutely prohibit the mo- 
 derate ufe of wine, nor any innocent amufement; 
 but forbids us profefibrs to drink to excefs, or to 
 covet other mens goods, which is the ufual foun- 
 dation of the paffion for gammg, and renders that 
 yice fo crimmal and deftruftive to focieties. 
 
 Writers have differed widely with refpeft to the charaiier of 
 charad:er of Mahomet, and the motives which in- 
 fluenced him to a reformation of religion. Some 
 think him aduated by enthnfiafm, others by am- 
 bition : fome have reprefented him as a monfter 
 deftitute of abilities and of every virtue; while 
 others confider him as endowed with all ihe vir- 
 tues. However, moft authors have in one refped 
 or other miftaken the chargder and motives of the 
 Arabian impoftor. The laudable ambition of re- 
 ftoring religion to its purity, and abrogating the 
 fuperllitious rites, and idolatrous pra6iices, then 
 prevalent in his country, might poifibly have been 
 fhe firll motive, that influenced him to attempt a 
 
 re for- 
 
3^4 ^the Hijlory of the Effeifs 
 
 s E^c T. reformation. He could not at firft have forefeen 
 the fuccefFes which attended him ; he could not 
 have afpired to the po^'er, to which he afcerwards 
 arrived ; nor expected to gratify any ambition, 
 except that of reforming his countrymen from ig- 
 norance and fuperftition. The Pagan Arabs were 
 in a deplorable ftate before his time, and he might 
 have thought it a meritorious .work to bring them 
 to the knowledge of the true God from idolatry 
 and corruption. Though guilty of many crimes 
 he muft have carefully concealed them, and at 
 lead have obferved fome exterior decorum in his 
 adions. Adultery, perjury, blafphemy, and other 
 offences, muft have blalled his reputation as a pro- 
 phet, if known to the world. Thefe crimes he 
 muft have hid, until he got at the head of an 
 array, and acquired the reputation of generofity, 
 charity, bravery and other virtues, which capti- 
 vate mankind. The prophet of Arabia doubdefs 
 pofTeffed many fplendid virtues, tarnifhed and 
 blended with many enormous crimes, arifmg from 
 his predominant paffions of luft and ambition. 
 He, at firft, direBed the latter to the laudable 
 purpofe of reforming his countrymen in religion 
 and morals ; but afterwards, to the deftrudion of 
 mankind for the acquifition of power. He re- 
 commended virtues which he did notpraQife; in- 
 veighed againft many vices which he himfelf com- 
 mitted ; and left convincing proofs that he was 
 actuated by a love of fame, and not by a fincere 
 
 regard 
 
of Religion on Mankind, ^15 
 
 regard for religion and virtue. The impoftor bor- sect. 
 
 rowed his ideas of f^ilcing, almfgiving, and other v ^ -» 
 
 virtues, from the gofpels, though he but feebly 
 imitates thofe great originals. He requires and 
 enforces thofe duties on narrow principles ; con- 
 fines the exercife of them to thofe of his own fe£t j 
 and does not extend them to all mankind indifcri- 
 minately, with that large, and benevolent fpirit, 
 enjoined by the gofpel. Were he a teacher fent 
 from God, he would have furniflied the world, if 
 pofiible, with a more perfe£l fyftem of religion 
 than the Chriftian ; and improved on former fyf- 
 tems, inftead of debafing themj juft as Chriftianity 
 was an improvement on the law. 
 
 The author of the Koran was, notwithflandingHeaboiiih- 
 bis crimes, ferviceable to his country in fome in-tarbTo^us 
 fiances, by reftoring the worfhip of the true God, ft"S"' 
 abolifliing idolatry, and forbidding his country- ^1^^*^"^ °^ 
 men to fteal, commit fornication, forge calumnies, ^''^^^^' 
 or kill children, as the Pagan Arabs were accuf- 
 tomed to do (jv). His knowledge of the gofpel 
 aflifted him in reforming the doftrines and man- 
 ners of the Arabs. The Mahometan fyftem con- 
 tained many tenets of the Chriftian inftitution, and 
 h far was produ6live of falutary effeQs, and pre- 
 ferable to ihe monftrous idolatry that prevailed in 
 Arabia. He prohibited the ufe of the three arrows, 
 which were employed in divination, and depolited 
 in the temple of Mecca, with a blank on one, 
 (.v) Koran, Chap. vi. 
 
 and 
 
3i6 The Tliftory of the Effe^s 
 
 and the following infcriptions on the two others, 
 " My Lord hath commanded; my Lord hath for- 
 bidden." Before they engaged in marriage, un- 
 dertook a journey, or any momentous bufinefs, 
 they generally confulted thofe arrows. If the fe- 
 cond was drawn, it was looked on as an alTent of 
 God; if the third, as a mark of difapprobation ; if 
 the blank was drawn, they mixed them up, until a 
 decifive anfwer was given by one of the others. 
 The prophet abolifhed feveral other fu.perflitious 
 cuftoms relative to camels, flieep, and other ani- 
 mals, which the Pagan Arabs turned loofe, and 
 exempted from labour, in honour of their idols (j). 
 This people refufed to widows and orphans any 
 fhare in the properties of their huftands or fathers, 
 on pretence that they only fliould inherit, who are 
 able to fight (z). They confidered the birth of a 
 ^ daughter as a misfortune, and the death of one a 
 bleffing ; frequently buried daughters alive, and 
 even put males to death to fulfil a vow that, if they 
 had a certain number of fons, they would offer 
 one of them in facrifice {a). The Arabian re- 
 former abrogated thefe and other barbarous prac- 
 tices which were common among that people, be- 
 fore his appearance in the world. 
 Many doc- Having confidered the charafter of Mahomet, - 
 Mahomet thc caufes that contributed to his fuccelTes, and 
 aTdTrfen'or fome of thc mcaus which h£ employed in propa- 
 
 to tiiofe in 
 
 theoiigi- (j) Koran, Chap. v. and vi. (z) Koran, Chap, iv. 
 
 {n) Sale, Seft. 5. 
 
 gating 
 
of Relfgkm on Mankind, 917 
 
 gating his religion, let us take a view of the Ko- sect. 
 ran ; lliew whence he derived many of its pre- * — v — ' 
 cepts ; and point out their effetls on the v/elfare 
 of fociety. Mahornet, like almoft all reformers, 
 accommodated his religion, in fome degree, to 
 the prejudices of his converts ; and laboured to 
 unite, into one fyftem, their difcordant opinions. 
 He was no (Iranger to the law and the gofpel, as 
 I have already obferved ; from thefe he fele6led 
 feveral tenets, and blended them with the popular 
 traditions and fuperflitions of his countrymen. 
 The Koran is a ftrange compound of heterogene- 
 ous opinions, and contains excellent moral pre- 
 cepts, and fublime defcriptionsof God, interfperfed 
 with contradictions, blafphemies, and ridiculous 
 falflioods. According to the Mahometan {h) creed, 
 there is one God, and Mahomet is his prophet ; 
 mens a6tions are regiftered ; and at the refurrec- 
 tion and judgment, they fhall be fummoned to 
 give an account of their conduct ; and rewarded 
 or punilhed according to their works. All faith- 
 ful Muffulmen fhall be tranfported into a ftate of 
 glory ; while the excufes of others will not be ad- 
 mitted. Their aftions are weighed in a balance, 
 and they, whofe good works outweigh the bad, 
 enter into paradife; if the bad preponderate, they 
 are caft into hell : if the fcales are equally poifed 
 they are fent into an intermediate ftate and ex- 
 cluded from the happinefs enjoyed by the righte- 
 [h] Mahometajtiifm explained by Mahomet Baradan, 
 
 OUS. 
 
31 8 'TheHifiory of the EffeEis - 
 
 SECT. oiis. If a man flander his neighbour, fome gooci 
 
 IV. o ' o 
 
 action ihall be taken out of the flanderer's balance, 
 and added to that of the perfon flanJered; and if 
 the llanderer have no good works, God will dimi- 
 nifh the puniPnment of the perfon flandered, and 
 augment that of the IJanderer : {o that if we injure 
 our neighbour, in fortiine or reputation, fugh a 
 fubtraftion fhail be made from our good works, 
 or fuch an addition to our punifhment, as will 
 fully manifefl the divine juRice. This was an ufe- 
 ful doctrine, but did not originate with the pro- 
 phet, being entertained long before his time, by 
 the ancient Perfians (c). The Koran prohibits 
 adultery, falfe witnefs, avarice, ufury, oppreffion, 
 lying, gaming, fwine's fiefh, wine, eating blood, 
 whatever died of itfelf, was killed by a blow, or 
 by another bead : all which prohibitions, and many 
 others, contain little more than was already fug- 
 gelled by the pra6lice of Jews and Chriftians, or 
 by the fpirit or letter of the facred writings (J). 
 The Koran permits of polygamy and divorce ; re- 
 peatedly enjoins pilgrimages to Mecca ; and pro- 
 mifes paradife and pardon to thofe, who perform 
 them (c). It requires a perjurer to feed and clothe 
 ten poor of his religion, or to emancipate a Ma- 
 hometan flave, to atone for his crime ^f) ; while 
 
 (c) Hyde Hift. Rellgionis vet. Perfarum, Cap.xix, andxxxiii* 
 
 (d) Rofs's Religions, Seft. 6. 
 
 (e) Koran, Chap. ii. iii. xxll. 
 (/) Mahomet Baradan. - « 
 
 the 
 
iV. 
 
 of Religion on Mankind, 319 
 
 tne Cbriftian inftitution gives no fanttion to per- s e- c t. 
 jury, and allows no profanation of the name of 
 God. The Koran enjoins charity and good works, 
 but li'inits them to Mahometans ; while the gofpel 
 extends works of charity and loving kindnefs to 
 all men, of whatever religion. The Mahometan 
 code threatens wilful murder with fevere penalties 
 in the next world, but allows it to be compounded 
 for in this, by paying a fine, and redeeming a 
 Moflem from captivity. T^r) j while the Mofaic law» 
 which evidently fuggcdcd the idea to the impoflor, 
 accepted of no compofition ; but required the life: 
 of the deliberate murderer. 1 have enumerated 
 thofe rites, precepts, and prohibitions of the Kotan 
 to prove, that many of them were borrowed from 
 the Mofaic and evangelical writings ; and that 
 they which diflPer from the fcriptures are far infe- 
 rior to them in juftice and utility. This obferva- 
 tion is of fome importance ; as it evinces, that the 
 Mahometan code has no claim to originality ; be- 
 caufe then it would improve on, and not fall fhort 
 of thofe revelations which preceded it, and which 
 the impoltor allowed to have God for their author. 
 Hence we may perceive the falfhood of an afler- 
 tion in the Hillory of the Roman Empire, that 
 *' the authority and itation of Adam, Noah, Mo- 
 fcs, Chrift and Mahomet, rife in juft gradation 
 above each other {h)." If the hiftorian means 
 
 {g) Mod. Univ. Hift. Vol. I. folio. 
 
 {h) Gibbon, Chap, 1. p. 205, quarto, 
 
 3 temporal 
 
320 The Hijlcry of the Effe^s 
 
 s E^c T. temporal authority and flation, it is evident that 
 <. ■— y — -' there was no fuch gradation ; as Chril: was in- 
 ferior to Adam, Noah, and Mofes in both thefe 
 refpefts. If he means, that they rofe in fpiritual 
 authority and ftation by juft gradarion from Mofes 
 up to Mahomet, the opinion is fallacious ; as Ma- 
 homet was inferior to his predeceflbrs, having 
 wrought no miracles limilar to thofe of Mofes, 
 Chrift, and others who preceded him. 
 H'.suBbor- Thofe pans of the Koran, in which the pro- 
 
 rowed opi- •• ' r 
 
 nionsfaife, phet indulgcs his ovvn faucv, and in which alone 
 ry, andiidi- he could juftly prctcnd to infpiration, are a rhap- 
 fody of lies, contradiftions and ridiculous fables, 
 which could impofe only on the ignorant Arabs. 
 He fpeaks of the books of Abraham, though he 
 J wrote none ; fays, that Chrift fpoke in his cradle 
 
 as a man of forty or fifty years (/) ; and that Pha- 
 raoh's wife prayed, " Lord build me an houfe in 
 paradife (z^)." Ke affirms, that Iflimael was one 
 of the prophets, and that Zacharias was dumb 
 only for three days, though hiftory acquaints us, 
 that he was fo for nine months. He makes the 
 Virgin Mary the fifter of Mofes; calls the apoftles 
 his own fcholars, though they flouriflied about fix 
 hundred years before he was born : and tells us, 
 that Noah, Ifaac, and Jacob, believed in the Ko- 
 ran. He alleges, that Solomon had an army com- 
 pofed of men, devils, and birds ; and that a pif- 
 
 (/} Koran, Chap, iv, (i) Koran, Chap, Ixvi, 
 
 mire 
 
of Religion on Mankind, §2't 
 
 fflirc cried out, " O pifmires, pifmires, liaflen to s E c t. 
 your cells, left Solomon's army tread you under 
 foot (/} :" that the queen of Sheba fent Solomon 
 a mefTage by the whoop ; which bird Solomon dif- 
 patched back again to the queen, to know whe*- 
 ther (he fent it. He affirms, that a mountain was 
 raifed to overfhadow the Ifraelites (m) ; that the 
 ■winds were fubje61; to Solomon, and blew at his 
 command ; that fome devils built his palaces, that 
 others dived into the fea, to bring him pearls, 
 while fome attended to execute his orders (n). 
 Mahomet reckoned revenge among the attributes 
 of God ; and in the fame chapter afks, who but 
 God forgiveth fins (o) ? Sometimes he affirms, 
 that all devils (hall be faved, and elfewhere thofe 
 devils only, who obey his precepts {p). He af- 
 ferts, that Solomon divided the moon into two 
 parts, one of which fell into his lap, and the other 
 on the ground, and that he foldered them again (^). 
 He affirms, that in Noah's ark, the hog v^'as ge- 
 nerated of the elephant's dung, and a rat of the 
 hog's dung ; that a rat, having gnawed a hole in 
 the ark, was put to flight by a cat, which leaped 
 out of the brains of the lion (r). He fays, he was 
 the firft that ever entered paradife ; and elfe- 
 where, that he found it inhabited by men and 
 ^vomen. In fome paffages he afiures us, that all 
 
 (/) Koran^ Chap, xxvil. {m) Ibid, Chap. ii. (v) Ibids 
 Chap, xxxviii. (o) Ibid* Chap. iii. [p) Ibid. Chap, xii, 
 {q) Ibid. Chap, xxxviii-, [r] Mahomet Baradan. 
 
 y ^'ho 
 
IV. 
 
 322 Ths Hijiory of the Effecis 
 
 SECT, who live well, whether Jews, or Chriftians, may 
 be faved ; and in another paffage, that none can 
 be faved, except they embrace the Koran (5). 
 He requires his followers to believe, that when a 
 corpfe is laid in the grave, two angels examine it, 
 concerning the Unity of God, and the miflion of 
 Mahomet. If the body anfwers right, it is fuf- 
 fered to reft in peace, and admitted into paradife ; 
 if not, it is beaten with iron maces, preiTed with 
 earth, and gnawed by ninety-nine dragons with 
 feven heads each {t). He blafphemoufly boafts, 
 that he has more knowledge than men and angels; 
 afcribes to God all his impieties and impofturcs ; 
 and affirms the Koran to be infpired by the Holy 
 Ghoft ; and Chrift to be conceived by the fmell 
 of a rofe. One general effe6t of this fhort ab- 
 ftraft of the doclrines of the Koran, on the minds 
 of Chriftians, muft be, to render them enamoured 
 of their own religion, and to convince them of 
 the abfurdity and fallliood of the Mahometan. 
 The God of truth could never di6tate fuch grofs 
 contradictions, fuch fliocking blafphemies, fuch 
 romantic fables, and palpable falflioods. Where 
 the Koran correfponds with the gofpels, it tends 
 to promote the welfare' of fociety, and the happi- 
 nefs of individuals ; where it differs from them, 
 it is falfe, triflinj? or contradiftorv, and teaches 
 maxims pernicious to ftates. It is admitted, that 
 
 (i) Koran, Chap. xii. (/) Broughton, Art, Mahomedan. 
 
 this 
 
of Religtcn on Mankind. 32$ 
 
 this impoftor aboliflied feveral abominable cuT-SEct. 
 toms prevalent in Arabia, and was beneficial to v^ -y- j 
 his country, as a reformer of abufes and idolatrous 
 practices. Yet it is undeniable, that his religion 
 was in many inftances abfurd, and that fome of 
 its doctrines have produced direful effedts, in all 
 the focieties where it has been adopted. Thefe, 
 to which he was moft indebted for his conquefts, 
 were revenge, predeftination, and a fcnfual pa- 
 radife : thefe were the chief inftruments in the 
 hands of him and his fucceffors, in diffeminating 
 his religion, and extending their conquefts, as will ' 
 prefently appear from the hiilory of the firlt Ca- 
 liphs. 
 
 Some have imagined, that Mahomet's idea of ^'= f^ff^'^® 
 
 o ' and hell. 
 
 paradife was borrowed from the Jews {u) ; but it 
 feems mere probable that he derived it from the 
 Perfians, who believed in an earthly paradife, 
 with beautiful virgins, gardens and rivers, into 
 which none are admitted, until their actions are 
 weighed in a fcale : if the bad aftions preponde- 
 rate, they are flung into hell ; if the good, they 
 are admitted into paradife (w). This falfe pro- 
 phet adapted his promifes to the defires of men, 
 who lived in a fultry climate ; and who were de- 
 lighted with women, rivers, fhady groves, and de- 
 licious fruits. As the country was exceflively hot 
 and dry, and the people lewd and licentious, he 
 
 {u) Sale, Sefl. 4. (w] Hyde's Sadder. 
 
 y 2 pro- 
 
S24 "The Hi/lory of the F.ffeSfs 
 
 ^ ^r.^ '^' promifed to indul^ic them with gardens " where 
 c— .,,—-> many rivers flow;" where they ihall repofe them- 
 felves under the fiiadow of the trees of paradife, 
 be clothed in richeft fiiks, and adorned with brace- 
 lets of gold and precious {tones. " They fliali, 
 fays this fen fual ill, enter into gardens, where they 
 fliall repofe on fine beds lined with crinifon :" 
 " have wives, who fliall not cad a lock but upon 
 them ; and whom neither men or angels may touch 
 before them." ** They fliall refemble coral and 
 rubies. There are in thofe gardens vvamen, that 
 have eyes exceedingly black, and bodies exceed- 
 ingly white, covered with vermilion (a-)." Pa- 
 radife affords its inhabitants fo many pleafures 
 and delights, that man would fmk under them> 
 did not God give unto every perfon the ftrength 
 of an hundred for the enjoyment of them. There 
 men fliall be allowed to drink freely of wine, which 
 will not intoxicate ; enjoy perpetual youth, at 
 whatever age they die ; and (hall be delighted with 
 mufic, furpafling any thing ever heard by mor- 
 tals (j)0. Mr. Gibbon affures us, that *' inftead 
 of infpiring the bleifed inhabitants of Paradife with 
 a liberal tafte for harmony and fcience, conver- 
 fation and friendihip ; Mahomet idly celebrates 
 the pearls and diamonds, the robes of £ilk, palaces 
 of marble, dilhes of gold, rich wines, artificial 
 dainties, numerous attendants, and the whole train 
 
 (^} Koran, Chap, iv, Mxxvi, xxxvii. xliii. ii. Iv. kxvi. 
 [j) Sale, Sea. 4. 
 
of Rcligicn on Mankind. 32-5 
 
 of fcnfual and coftly luxury/' " Seventy-two s e^ c t. 
 Houris, or black-eyed girls of refplendent beauty, <.—v—-» 
 blooming youth, virgin purity, and exquifite fen- 
 fibility, will be created for the ufe of the meancft 
 believer; a moment of pleafure will be prolonged 
 to a thoufand years, and his faculties will be en- 
 creafed an hundred fold to render him worthy of 
 his felicity (2)." The favourites of God fhali fee 
 his face morning and evening, a pleafure far ex- 
 ceeding all the pleafures of paradife {^a) : fo that 
 the happinefs of the blelfed, in the next life, ac- 
 cording to the Mahometan fyllem, confilts not 
 merely in corporeal enjoyments arfd fenfual de- 
 lights, but alfo in tkofe, which are fpiritual and 
 refined. But we may eafily guefs, which of them 
 was moft likely to captivate a carnal people, who 
 apprehended, beyond the grave, the fame wants 
 which they experienced in thit; life ; and who tied 
 camels at the tombs of the deceafed, for their 
 mailers to ride on, as has been already obferved. 
 The Arabian impoftor does not hint, that thofe 
 pleafures are to be underftood figuratively \ and 
 all orthodox Mahometans hope to enjoy them li- 
 terally ; while others are too refined for fuch grofs 
 ideas ; an4 underfland his defcriptions in an alle- 
 gorical fenfc. The epiftles and gofpels, on the 
 contrary, convey no fenfual or impure idea, nor 
 attempt any thing puerile or particular, like Ma? 
 
 (z) Hift. Roman Empire, Chap. I, p. 2:8. Quarto. 
 {a) Sale, ^eft. 4. 
 
 Y ^ hornet'? 
 
The Hijhry of the Effects 
 
 hornet's paradife ; the pleafures offered by thefe, 
 being reprefented to be fuch, *' as eye hath not 
 feen, nor ear heard, nor hath it entered into the 
 heart of man to conceive." And as Mahomet ac- 
 commodated his rewards to the appetites of the 
 fenfual, ^fo did he threaten them with torments 
 grievous and infupportable. He thus defcribes 
 the punifhments of hell; they fhall drink nothing 
 but boiling, {linking water ; breathe nothing but 
 hot winds, dwell for ever in continual burning fire 
 and fmoke ; eat nothing but briars and thorns, 
 and the fruit of a tree that rifeth out of the bot- 
 tom of hell, whofe branches refemble the heads 
 of devils, and whofe fruits fhall be in their bellies 
 like burning pitch (b), 
 Paradife and Mahomct repeatedly enjoined his followers to 
 trine, con- Wage waF againll infidels, declared it meritorious 
 h" (ucccfl°es to rob, murder, and extirpate unbelievers, and 
 ^ '^ '^° promifed a crown of martyrdom, and immediate 
 admittance into paradife, to thofe flain in defence 
 of the faith. The prophet prohibited his difci- 
 ples to difpute about the Koran (r), but enjoins 
 them to fight for it {d) : " When you meet with 
 unbelievers, fays he, cut off" their heads, kill them, 
 make them prifoners, and never ceafe to perfecute 
 them, until they have laid down their arms and 
 fubmitted to you (e)." *' O ye that are true be- 
 lievers, be patient in your adverfities, fight for 
 
 (b) Koran, Chap. vii. xxxvii. xHii. (r) Ibid. Chap, iv, 
 
 id) Ibid. Chap. ii. [e] Ibid. Chap, of Battles. 
 
 the 
 
of Religion on Mankind, 327 
 
 the faith, fear God, and you fhall be happy (/)." sect. 
 " O ye that believe in God, efteem no man to be 
 elefted of God, that is not of your religion :" *< I 
 will cover the offences of them that affemble to 
 fight for the faith, I will open to them the gates 
 of paradife, wherein flow many rivers, to recom- 
 penfe their good works (^)." In confequence of 
 thefe do6lrines, and the prafticc of the firft pub- 
 lifhers of the Koran, Mahometan divines call the 
 fword the key of heaven and hell, and maintain 
 that the leafl drop of blood, fpilled in the caufe 
 of God and religion, is acceptable to him : whereas 
 fevere threats are denounced againft thofe who 
 defert, or refufe to engage in, or contribute to the 
 fupport of holy wars (A). The effe6ls of thofe 
 do£lrines were fenfibly felt in the battles of Bedar 
 and Muta : the ambition of dying in the caufe of 
 God and his prophet, and the hope of admiflion 
 into heaven, infpired them with courage, and ren- 
 dered them irrefiftible (?). The Saracens buried 
 thofe, who fought for religion, covered with blood, 
 from a perfuafion that all martyrs fhall be raifed, 
 on the day of judgment^ with blood upon their 
 throats, and led dire6lly to paradife, without be- 
 ing called to an account {k). In confequence of 
 this, and other do6lrines of the Koran, the Sa- 
 racens endured the greateft hardfhips, rather than 
 
 (/) Koran, Chap. iii. [g] Ibid. Chap. iii. {h) Ibid. 
 Chap. iii. and ix. (/) Smyth's Manners of the Turks. 
 
 [k] Ockley's Hift. of the Saracens. 
 
 Y 4 fur- 
 
328 ^he Hipry of the Effe&s 
 
 "' ^iS '^' Surrender a fortification, and fubmitted to certain 
 death, not only without murmur, but even with 
 joy, rather than religion fliould fuffer (/). In the 
 infancy of Mahometanifm, they who oppofed the 
 Koran, if taken in battle, were put to death with- 
 out mercy ; but when that religion was eftablifh- 
 ed, beyond all danger of being fubverted, Ma- 
 hometans gave the vanquifiied their choice of three 
 offers : to embrace the Koran, and be entitled to 
 all the privileges of MoHems ; to pay tribute, and 
 profefs their own religion, provided it was not 
 idolatrous nor immoral; or decide the quarrel by 
 the fword. In this latter cafe, if Mofiems pre- 
 vailed, captive women and children were reduced 
 to abfolute fervitude ; and men, taken in battle, 
 were flain, or difpofed of, at the pleafure of the 
 prince (to). It would be tedious to enumerate 
 the feveral battles fought by the impoftor, and 
 the various means employed by him, in eftablifh- 
 ing his religion, and reducing his countrymen to 
 an obedience of his authority. We have recited 
 the doQrines which abided him in defeating the 
 Corefhites, the mod powerful of all the Arabian 
 tribes; and fiiall only add that, in confequence 
 of his victory over thefe, the other tribes readily 
 fubmitted to his authority, in civil and ecclefiaf-' 
 tical affairs. The different tribes, before divided, 
 now united their efforts, to extend their conquefts 
 
 (/) Smyth's Maaneis of the Turks. {m) Sale, Seft. 6. 
 
ef Religion on Mankind. 020 
 
 and religion ; nor can we be furp^rifed at the fuc- sect. 
 
 • IV. 
 
 cefiTes of a fierce people, united under fuch a ^ ' f 
 general as Mahomet, when influenced by his doc- 
 trines, and oppofed by the enemies which his 
 fuccelTors had to encounter. 
 
 Mahomet, finding himfelf eftabliflied in regal Death of 
 and pontifical power in Arabia, difpatched em- ^f °efta^ 
 baffadors to neighbouring princes, to invite them of thTc** 
 to embrace his religion; and was furnifhed with ''f^^"^* 
 a pretext of commencing hoftilitics againfl them 
 if they fliould refufe to comply. This was the 
 firll ftep towards the extenfion of the empire of 
 the Arabs, and the foundation of the conquefts 
 afterwards obtained by him, and the caliphs who 
 fucceeded him. He died meditating further 
 conquefts, and bequeathed to his fuccefibrs the 
 Koran and its doftrines, and alio an example that 
 they fhould follow his fteps. He died prince and 
 pontiff, head in temporal and fpiritual affairs, 
 under the title of caliph, a title tranfmitted to his 
 fucceirprs, who were kings and high prielis for 
 three hundred years. When the empire was 
 overturned by the Tartars, the caliphs lofl both 
 the name and authority; were flripped of all tem- 
 poral jurifdiftion ; and confined to the difcharge 
 of the facred function only (w). In Turkey, 
 Perfia, and the Mogul empire, thofe minificis of 
 feligion are appointed by the refpeSlive princes 
 
 {«) Prideaux's Life of Mahomet, 
 
 as 
 
330 '^e Hijlory of the Effe5fs 
 
 as interpreters of the laws, and depofed by them 
 at pleafure (c). In the Ottoman empire, the 
 mufti is a mere inftrmnent in the hands of the 
 emperor, obliged to ratify all his mandates, and 
 regularly attends his retinue to confirm his 
 edi6ls {p). The foltan encourages a veneration 
 for the mufti, pays him great external homage 
 himfelf, and pretends to confult him in all doubts 
 and difficulties (^). When he has refolved to 
 mal^e war or peace, to put to death a bafhaw or 
 vizier, or meditates any other important bufinefs, 
 he afks his opinion : if the mufti fhould refufe to 
 approve of his moft iniquitous orders, he is de- 
 pofed, degraded, and put to death, and another is 
 appointed, more flexible and complying. The 
 concurrence of the mufti, juftihes the foltan's con- 
 du6l, and filences the difcontents of the people, 
 who are perfuaded, that whatever he confents to 
 is approved by the Deity. Such is the final iffue 
 of the facerdotal ofBce, eftabliflied by Mahomet, 
 and the caliphs who fucceeded him. At its tirft 
 inftituiion it was united with defpotifm, and when 
 almofl annihilated itfelf, lent its feeble aid to 
 fupport defpotic power, acquired by impofture. 
 We fhall now examine the means by which the 
 caliphs were enabled to extend their conquelts 
 and religion, after the death of the prophet, and 
 
 [o) Prideaux's Life of Mahomet. (/>) Smyth's 
 
 Manners. (y) Ricaut's Maxims, Book II, Ch. iv. 
 
 the 
 
ef Religion on Mankind, goi 
 
 the influence of his doctrines on the ftate of s e c t. 
 fociety. n_— ^- .^y 
 
 After Mahomet's death, the Arabs being a reft- Mahometa- 
 lefs people, and not fufficiently impreffed with acaiedinre- 
 fenfe of his religion, rebelled againft Abubeker, fiaandother 
 and refufed to pay him the ufual tribute of tithes ^'*'^^^* 
 and alms, and perform other rites required by the 
 prophet (?'). The new caliph fent an able general, 
 named Caled, to fupprefs this rebellion ; and to 
 his courage and conduct we are chiefly to attri- 
 bute the conqueft of Syria, and the eftablifliment 
 pf Mahometanifm. He defeated the rebels in a 
 fet battle, obtained conflderable plunder, and re- 
 duced them to fervitude. This general had an 
 implacable averfion for the enemies of his religion, 
 or apoftates from it ; and refufed to fpare even 
 thofe who exprefled the fl:rongefl: marks of re- 
 nouncing their errors. The Greek emperor, and 
 other princesj who paid little regard to the Sara- 
 cens during their domeftic quarrels, now expe- 
 rienced the force of their arms. When Abubeker 
 had reduced rebels and apofl:ates to fubmiflion, he 
 refolved to compel his neighbours to embrace his 
 religion, or pay tribute (5), in compliance with 
 an injunction of the prophet, who commanded 
 his followers to fight until all men were con- 
 verted {t). The caliph difpatched Caled with 
 
 (;•) Ocidey. (s) Koran, Ch. ix. {t) Ibid. 
 
 Ch. viii. 
 
 troops 
 
332 ^'■^^ Hijlory of the Efe^s 
 
 SECT, troops to Irak, and this zealous officer obliged the 
 Perfians to fubmit to the empire of the Sara- 
 cens (ii). Abubeker, having aiTcmbled fome c^ 
 his friends, was advifed to invade Syria, and to 
 acquaint his adherents in dilTerent parts of Arabia, 
 that he intended to fend true behevers into that 
 country to refcue it from infidels. They who re- 
 ceived intelh'gence of his intentions, expreffed 
 great readinefs of complying with his commands; 
 and a confiderable army was levied from the difr 
 ferent provinces of Arabia to march into Syria. 
 In this expedition the Arabs defeated the emperor 
 Heraclius, and obtained great booty ; and their 
 fucceffes prompted the inhabitants of Mecca, who 
 had hitherto ftood neuter, chearfully to take up 
 arms in order to partake of the fpoil. Amrou is 
 difpatched, at the head of troops, to Paleftine, 
 and Obeidah into Syria, on pretence of compelling 
 men to embrace the Mahometan faith. The latter 
 of thofe generals, being worded by the Greek 
 emperor, is recalled, and Caled is appointed in 
 his room ; a fuccefsful leader, who took feveral 
 important places in Syria, and obliged the inha- 
 bitants to pay tribute [w). At thcrfiegeof Bodra, 
 Caled cried out, ** Fight, fight) paradife, para- 
 dife:" in confequence of this fpeech the Saracens 
 fought like lions ; took this wealthy town, and 
 reduced its inhabitants to the yoke ; vdiile prieds 
 
 [u) Ockley. (-u;) JWd. 
 
 and 
 
^f Religion en Mankind. ^^^ 
 
 and monks ran about the ftreets. In vain calling sect. 
 
 IV. 
 
 upon God, Vv^liofe laws they had violated, and 'w—,^—*^ 
 whofe providence had delivered them into the 
 hands of their enemies (jjt). 
 
 The emperor Ilcraclius fends Verdan, with an it -^m^A 
 army, to the relief of Daniafcus, which was be-d"cing d*. 
 fieged by Caled ; and this general difpatches Derar 
 •with a fmall force to make a divcrfion. Derar, 
 notwithltanding the difparity of numbers, advanced 
 againft Verdan's troops, on a principle advanced 
 by one of his (oldiers, and founded on experi- 
 ence : that " it Vv'as common for MufTulmen to 
 rout a great army with an handful of men," In 
 the beginning of the engagement, Derar was taken 
 prifoner, and his troops would have fled, had not 
 Omcirah cried out with a loud voice, " What ! 
 don't you know that whofoever turns his back 
 upon his enemies offends God and his prophet ? 
 That the gates of paradife fliall be open to none 
 but fuch as light for religion ?" Thefe words re- 
 vived the fpirits of the foldiers, and prevailed on 
 them to rally, and maintain their ground, until 
 fuccours had arrived. Caled foon came to their 
 affiftance, entirely defeated the Grecians, and re- 
 "turned immediately to the fiege of Damafcus. 
 HeracHus difpatched Verdan a fecond time, with 
 feventy thoufand men, to raife the fiege, which 
 £b alarmed Caled that he furamoned all the great 
 
 [x) Ockley, 
 
 Q officers. 
 
334 ^^^ Hiftory of the EffeBs 
 
 SECT, officers, employed in different quarters, to haflen 
 to his affiftance. When the two armies were in 
 fight of each other, Caled rode through the ranks, 
 and exhorted them to '^ fight in earnefl: in the 
 caufe of religion, and to be fure not to turn their 
 backs, and fo be damned for their pains," as the 
 prophet expreffes it [y). The Greek general, 
 though his army far furpaffed that of the Saracens 
 in number, wiflied to decline the combat, know- 
 ing that his foldiers would not fight fo defperately 
 as enthufiafts, who were fure of martyrdom if 
 fiain in the propagation of the Mahometan reli- 
 , gion. His apprehenfions were well founded; the 
 Saracens entirely defeated the Chriftians; killed 
 in one day fifty thoufand of them ; and obtained 
 plunder of ineftimable value. When fome hungry 
 Arabs, particularly thofe of Mecca, heard of the 
 fucceffes of their countrymen, they folicited per- 
 miffion to go into Syria, from a defire of fliaring 
 in the plunder, and of exchanging the unculti- 
 vated defarts of Arabia Petrea for the delicacies 
 of Damafcus. The Saracens returned to the 
 fiege of this city, elated with fuccefs, and ahnoft 
 certain of vi6lory, while the befieged deliberated 
 whether they fhould furrender, and pay tribute 
 for the prefervation of their lives. Thomas, the 
 emperor's fon-in-law, objefted to the propofal, 
 and inveighed againll the Arabs as poor, naked, 
 
 (j) Koran, Ch, viii, 
 
 and 
 
^f Religicn on Mankinds 33^ 
 
 and barefooted wretches, far inferior to the Da- sect. 
 mafcenes in numbers and difcipline. He was told *■ — ^— ' 
 in anfwer, that " thcfe men fought defperately 
 under the greateft difadvantages, and believed 
 lledfaftly that every man who is flain, enters im- 
 mediately into paradife, and every man of the 
 enemy, into hell." Thomas however prevailed on 
 the Damafcenes to refill the Saracens, and even 
 forced them to retire a little, notwithftanding a 
 fpeech of Caled previous to the engagement. 
 This general exhorts his foldiers to perfeverc, 
 " fince they fliall reft after death;" and adds, 
 " that is the beft reft, which fhall never be fuc- 
 ceeded by any labour." We find even a Maho- 
 metan woman, whofe hufband was flain, folicit 
 death, fired by enthufiafm, and by the cant of 
 generals. " Happy art thou, faid fhe, my dear ; 
 thou art gone to thy Lord, who firft joined us 
 together, and then parted us, afunder j I will re- 
 venge thy death, and endeavour, to the utmoft 
 of my power, to come to the place where thou 
 art." Having fpoken thefe words, file neither 
 wept nor wailed, but armed herfelf for the battle, 
 and fought defperately until fiie was flain. The 
 inhabitants of Damafcus, prefled hard by the Sa- 
 racens, v/ere ready to capitulate when the city 
 was betrayed to Calcd, who attacked them imme- 
 diately, in order to anticipate a furrender, and 
 obtain booty for his foldiers. All the inhabitants 
 of Damafcus were obliged to quit the city, except 
 4 fuch 
 
33^ ^he Hiflory of the Uffe^s 
 
 fucb as confentcd to pay tribute. Abubcker died 
 the day on wbich it was taken, and was fucceeded 
 by Omar, to wbora he bequeathed the Call- 
 phat (r). 
 It affiled Omar fent fomc of bis generals to invade the 
 reducing ' Peffian empire, and make cbnquefts in Irak: this 
 rufSem, caliph took the command from Caled, who was 
 phces?"" too violent and fierce, and conferred it on Abu 
 Obeidah, who was mild and gentle. Abdolla, 
 furrounded by an hoft of Chrillians, exhorts his 
 troops in words to this purpofe : " Either we 
 iliall fucceed, and have all the plunder, or elfe 
 die, and fo the next way to paradife :" having ut- 
 tered thele v;ords, he fell upon the Chiiftians, 
 and made havock among them. The foldiers of 
 Obeidah fuftained great damages at the fiege of 
 Balbec, from the engines planted on the walls of 
 that city, and from a fally of its inhabitants. This 
 general told his chief officers, that the (laughter 
 of the foldiers was decreed by God, and enjoined 
 patience and perfeverance to his troops ; fince 
 God promifed fuccefs to thofe who perfevered, 
 and the degree of martyrdom to thofe who were 
 (lain in the propagation of the faith. The Sara- 
 cens having, as ufual, prevailed, feized on Herbis, 
 governor of that city, and brought him before 
 Obeidah. When the governor faw the condition 
 to which he was reduced, and the fmallnefs of the 
 
 (2) Oekley, 
 
 «nemie& 
 
e^ Religion on Mankind; 3^7 
 
 (^.iTi^mies number, " he bit his fingers with rage aiid sect. 
 indignation." The Mahometan leader took ad- ^ — ^ — -'. 
 vantage of this circumftance, and acquainted 
 Herbis, that the number of true believers always 
 appears greater in the eyes of iddlators than it 
 really isj that angels help iJA^w, as they did Maho- 
 met at the battle of Bedar {a) ; that they depend 
 on thofe heavenly auxiliaries for affiftance ; and 
 though they never faw them themfelves, it was 
 fuflBcient for them that they were feen by their 
 enemies {Jj). 
 
 Such was the influence of enthufiafm in the ah Syria, 
 wars of the firft caliphs, that a Mahometan officer pan^of pTr- 
 fignalized himfelf in the battle of Hems, from a to'the^sTra- 
 profpefl of the joys of Mahomet's paradifc. cTupSt^cf 
 He thus exprefled himfelf aloud, " Methinks I ^'"•''* 
 fee the black-eyed girls looking upon me, one of 
 which, if fhe fliould appear in the world, all 
 mankind would die for love of her." Having 
 fpoken thefe words, he charged his enemies with 
 violence, and made havock wherever he went, 
 until he was killed by a javelin from the hands of 
 the governor. The emperor Heraclius. exerted 
 all his ftrength to conquer thofe enthufiafls, and 
 appointed Mahon general of fuch an army as 
 never appeared in Syria fmce the invafion of the 
 Saracens* The Greeks began the onfet with fuch 
 valour and impetuofity, that the Mahometans 
 
 {a) Koran, Ch, ix. [h] Ockley, p. 204. 
 
 Z turneji 
 
338 1'he Hificry of the Efe5Is 
 
 SECT, turned their backs j and v;ere prevailed on to rally 
 by women, poiled in the rear, who attacked them 
 fo warmly with blows and inveClive, that they 
 clu^fe to face their enemies rather than endure 
 them. They were fo hard prelTed by the Greeks, 
 that they forgot the cant of their generals, who 
 told them, before the engagement, that paradife 
 was before them, and hell fire behind them j and 
 even Obeidah, who ufed thofe words, was forced 
 to retreat. Night at length feparated the comba- 
 tants, and in the mean time, Obeidah told his 
 men, that their enemies fuffered the fame pain 
 that they did, but had not the fame reward to 
 expeB for their labours (c). The Saracens, who 
 were viftorious in the end, killed one hundred 
 and fifty thoufimd Chriftians, took forty thoufand 
 priloneis, and loft, comparatively, but few of their 
 own foldiers. Obeidah marches to the fiege of 
 Jerufalem, and propofes the ufual conditions, of 
 fighting, embracing Mahometanifm, or payinpj 
 tribute. The inhabitants of that city having rc- 
 lolved on refiftance, that general ftrengthened 
 himfelf with a reinforcement of frefh troops, again 
 offers the above terms, and threatens thofe who 
 fiiall rejecl them, with men who love death better 
 than Chriftians do wine, or hogs flefli, as that 
 leader farcaftically expreffed it. Each of the , 
 Saracen generals, in their prayers before Jerufcc- I 
 
 (r) Ocidey, p. 237, ' 
 
 iem. 
 
ij tleli^ion on Mankind. '^^<^ 
 
 iem, lifes the words which Mahomet puts iDto the sect. 
 
 IV. 
 
 mouth of Mofes to the children of Ifracl : " O ^ — ,— ' 
 people, enter ye into the holy land, whicli God 
 hath decreed for you ((i)." Thefe words, which 
 accorded with their prefent defigns, were under- 
 ttood by the Saracens to relate to themfelves as 
 well as to the Ifraelites, a:nd animated the foldiers 
 to perfevere in the (iege. At the end of four 
 months the befieged, able to make no further re- 
 fiftance, capitulate and fubmit to the payment of 
 tribute, and to other fevere conditions, for the 
 proteclion of their lives and fortunes, and ^. 
 liberty of confcience {e). The fame year in which 
 Jerufalem was taken, the Saracens defeated the 
 Perfians, and obtained confiderable booty, clothes 
 adorned with gold and jewels, vafl fums of money, 
 and an armoury (lofed with all forts of ammuni- 
 tion. 
 
 The next place they laid fiege to was Aleppo, otberpkccs 
 which thev took bv furprife, after a fieg,e of five thrm in his 
 months, and marched immediately to Antioch, 
 the refidence of the Greek emperor. Heraclius 
 was vanquiflied by the treachery of his own people, 
 jthe metropolis of Syria furrendered to Obeidah, 
 and that prince efeaped privately to Confianti- 
 nople with few friends. In the mean time, Caled 
 was fuccefsful in another quarter ; and feveral 
 towns furrendered to him as far as the Euphrates. 
 
 "id) Koran, Ch. v. (<f) Ockley, p. 246. 
 
 Z 2 After 
 
340 the Hijlory of the EffeEls 
 
 After the capitulation of Jcrufalem, Omar dif- 
 patched ilmrou to conquer Egypt, and propagate 
 religion in that country j Conftantine the empe- 
 ror's fon oppofed his progrefs, but was not fuccefs- 
 ful. The Saracens difplayed their accuftomed 
 valour, and were, as ufuaf, vi6torious: fuch was 
 the zeal of thofe enthufiafts, that even a beardlefs 
 youth had the rafhnefs to fight one of Conftan- 
 tine's officers, who was far more robuft, and who 
 killed not only him, but two or three more. 
 This ftripling ufed to fay, that he was not influ- 
 enced by the delicacies of Syria to go thither, 
 but that his defire was to fight for the fervice of 
 God, feeking his favour, and that of his apoftle. 
 Before he engaged the Chriftian officer, he took 
 leave of his friends, and told them, they ffiould 
 meet again, and drink of the waters which belong 
 to the apoftle of God in paradife (/"). Tripoli, 
 Tyre, Casfarea, and all other places of Syria, 
 %vhich had hitherto maintained an oppofition, fur- 
 rendered at length to the Saracens ; and Amrou 
 befieged Pharmah, Cairo, and other parts of 
 Egypt, and took them by force, ftratagcm, or 
 treachery. After the furrender of Alexandria, 
 all Eojypt fabmitted, and each inhabitant com- 
 pounded for his life, fortune, and liberty of con- 
 fcience, for two ducats a year. Omar, during his 
 caliphat, baniflied all Jews and Chrift.ians from 
 
 {/) Ockley, p. Ill, 
 
 Arabia, 
 
of Religion on Mankind. 341 
 
 Arabia, and fubdued Syria, Egypt, and other ter- sect. 
 ritories of Africa, with great part of Perfia. At '■ — y — -* 
 his death, Othman, who fucceeded him, turned 
 his arms againft Perfia, entirely deftroyed that 
 country, and transferred it to the caliphs. We 
 now fee the origin of the great empire founded 
 by the Saracens, and enlarged by the authority 
 and wealth of the caliphs ; to whom the Koran {g) 
 allocates a fifth of the. fpoils taken in war, toge- 
 ther with a part of the tribute paid by the inha- 
 bitants of conquered towns and provinces. The 
 caliphs were enabled by wealth, territory, and 
 authority, thus acquired, by the cant of generals, 
 and enthufiafm of foldiers, to extend their con- 
 quefts ftill further, when backed by hardy, zea- 
 lous, and temperate troops. Such were the doc- 
 trines and means employed by Mahomet and the 
 other caliphs, in extending their conquefts and 
 propagating their religion : fuch were the imme- 
 diate efiPefts of primitive Mahometanifm on the 
 lives of its profclTors, and the welfare of com- 
 munities ! 
 
 The fuccefles of Mahomet and his- fuccefTors other 
 have arifen chiefly, but not entirely, from the curred with 
 doQrines of the impoftor ; other caufes contri- nifm°in"ad"- 
 buted to promote the viftories of the Saracens, as eonqlTefts'tf 
 I have already obferved. The natural bravery of ^J^^^^^'^^^" 
 the Arabs, the imbecility of the neighbouring 
 
 [g] Ch. viii. 
 
 7^ 3 nations^ 
 
|4t 'T'he Rylory of the Effem 
 
 SECT, nations, the perfidy of fomeChriflians, who be- 
 trayed the reft in the courfe oSthofe wars, and the 
 virtues of the firft Caliphsj^ all contributed to the 
 conqueils of the Saracens. The impoflor himfelf 
 was well fitted to impofe a falfe religion on man- 
 kind, and richly furniflicd with natural endow- 
 ments ; *^ beautiful in his perfon, of a fubtle wit, 
 agreeable behaviour, liberal to the poorj courteous 
 to all, valiant in fight (A)." According to the 
 Mahometan religion, the duties of prayer, faft- 
 ing, and almfgiving, were fo pleafing to God, that 
 Omar faid, Prayer carries us haff way to God, 
 fading brings us to the door of his palace, and 
 alms procures us admiffion. Tb^ Juty of fafting 
 was deemed fo momentous, that Mahomet ufed to 
 fay it v;as the gate of religion, and that the odour 
 of .the mouth of him that fafts, is more grateful to 
 God than that of muflc {%). Abubeker, Maho- 
 met's fucceffor in the caliphat, pofTeffed many 
 virtues; he was chafte, temperate, and difintereft- 
 ed ; and divided all the money in the treafury 
 every Friday, according to men's merits ; while 
 Omar diftributed once a week to the neceffitous, 
 and m.aintained that his practice was preferable to 
 that of Abubekeri nnce the things of this world 
 were intended for the relief of men's nccelfities, 
 and not for the reward of merit, which properly 
 
 [h] Sale, to the Reader. (0 Broughton, Art. Ma- 
 
 homed. 
 
 belongs 
 
of Religion on Mankind, j^g 
 
 belongs to another world. Rut befides thofe sect. 
 caufes, which have contributed to the viQ:ories of* 
 the Saracens, we may find in the Koran (^) a do8rine 
 - that was extremely ureFul in promoting their con- 
 quells. Mahomet abfolutely prohibited the ufe 
 of wine to his followers; and to abflemioufnef; 
 Sir Paul Ricaut (/) afcribes great part of the luc- 
 cefs \vhich attended the caliphs. In times of 
 primitive Mahometanifm, they {lri8.1y abftained 
 from wine; and the confcientious will ftill not 
 drink, buy, nor fell it, nor even ufe money made 
 by the fale of that liquor. The Perfians and 
 Turks in general, drink freely ; and when re- 
 proached by Chriftians with drinking wine, con- 
 trary to the precepts of the Koran, they fay it is 
 with them, as with fome Chriftians, whofe reli- 
 gion forbids drunkennefs, and who yet drink to 
 excefs, and even glory in their debaucheries {m). 
 
 Should we compare the doclrines of Mahomet, comparifoa 
 and the means which he employed in propagating '^|\. 
 
 f.f Chrifti. 
 y and 
 Mahometa- 
 
 his religion, with thofe made ufe of by Chriit and .^ . . 
 
 o ' J niim in the 
 
 hisapollles; and the cffetls of primitive Maho- ^^"/.'ncy 
 
 >^ ' ^ and efteits 
 
 metanifm, and primitive Chriftianitv •■> the contrafto'"t^=i'>i"c, 
 
 *■ ' tunes, 
 
 would appear ftriking, furnifli a llrong proof of 
 the fuperior excellence of the Chriftian code, and 
 point out the baleful influence of that religion, 
 which was propagated by the fword, and founded 
 
 (i) Ch. ii. and x, (/) Maxims, Bock III. Ch. xi. 
 
 (otj Sale, Se<S, 5, 
 
 Z 4 en 
 
344 '^^^ Hijiory of the Effe5fs 
 
 on impofture. I fhall refer my readers to the 
 learned and elegant difcourfes of a late writer (w), 
 for a comparifon of Chriftianity and Mahometa- 
 nifm in their hiltory, evidence, and elFedts ; and 
 Ihall make but few obfervations on a fubjeft, fo 
 ably difcufTed by that author. The gofpel was 
 not publifhed in times of ignorance, nor to a bar- 
 barous people ; the fword was not the inftrument, 
 by which it was promulgated. Chriftianity had 
 not its rife in an obfcure part of the earth, inha- 
 bited by thieves, deftitute of learning, but in the 
 Auguftan age, when fcience flourifhed. The doc- 
 trines of Chrift were fpiritual and refined j while 
 thofe of Mahomet were adapted to the fancies and 
 appetites of a fenfual and ignorant people. Ma- 
 hometanifm was propagated by violence; while 
 Chriftianity was diffeminated by the homely dif- 
 courfes of a few fimple and illiterate men, endued 
 by God with miraculous gifts. The Koran was 
 accommodated to the ruling pafTion of the Arabs ; 
 while the gofpel oppofed the prejudices of men, 
 and enjoined aflions moft painful to the corruptions 
 of our nature. Mahomet was not illiterate, as he 
 pretended ; and even if he was, he could more 
 eafily have impofed any doctrines on the ignorant 
 Arabs, than the apoftles could theirs on the learn- 
 • ed and refined. The Mahometan religion led to 
 conqueft and glory ; whereas the Chriftian pro- 
 
 («) "White's Sermons. 
 
 mifed 
 
of Religion on Mankind. ^4§ 
 
 mifed nothing to its votaries except fufFerings and sect. 
 tribulations. The Gentile world, who hated the 
 Jews, were averfe from Chriftianity, which origi- 
 nated among that people ; while the Jews difliked 
 a religion, that included all mankind i and reduced 
 them from their boafted fuperiority to the f^me 
 level with Heathen nations. Bayle acknowledges, 
 that no force was employed in propagating the 
 gofpel for three centuries ; but affirms, that it was 
 difleminated by the fword from the third to the 
 fixth century, as the Koran was afterwards. Though 
 I might perhaps juftly queftion the affertion of the 
 gainfayer, I fhall accede to it at prefent, and fhew, 
 that he can deduce no conclufion from that con- 
 ceffion, which can in the fmalleft degree injure 
 the credit of Chriftianity. The gofpel was propa- 
 gated, though not eftabliflied, long before princes 
 took up the fword in its defence ; and was not in- 
 debted for its propagation to thofe, who eftablifh- 
 ed and fupported it by their power. The internal 
 evidenceof the Chriftian fyftem, and the miracles 
 of its profefTors, made multitudes of converts in 
 many countries, before the age of Conftantine. 
 Chriftianity was difteminated, though not eftablifli- 
 ed, when that emperor undertook its defence j no 
 violence was employed for three hundred years ia 
 propagating it i whereas the Koran owed its pro- 
 grefs and eftabliftiment, from the very beginning, 
 entirely to the fword. 
 
 5 If 
 
34^ 5^^^ Hijfory of the Fffe^s 
 
 SECT. If we compare the lives and doBrines of Chriil* 
 
 IV. 
 
 \__ --^ ~,j and the prophet of Arabia, the contraft will ap- 
 Corripvvian pe^r ftrikiog, at firft view : the former did not 
 anddsc- proinife brutal pleafures in Elyfium, like Pagans 
 ciiriftand and Mahometans, but pure and fpiritual enjoy- 
 a.omet. j^^^^j-g^ fuch as could not enter into the heart of 
 man to conceive. Chrift prohibited not only im- 
 iY)odefl looks, and obfcene converfation, but even 
 impure thoughts ; and recorrunended felf-denial, 
 temperance, chari:)", forgivenefs, and refignation, 
 pot only by precept, but alfo by example. Chrilt 
 was fpotlefs and without fin ; Mahomet, though 
 pofTeffed of fume fliining qualities, was a robber, 
 perjurer, murderer, adulterer, and fornicator, 
 The former, inculcated peace, patience, gind love j 
 the latter, war, revenge, and hatred : the former, 
 checked men's lufts by monogamy ; the latter, in-? 
 flamed them by indulging his followers with a 
 plurality of wives. Chrift permitted the moderate 
 ufe cf all God's creatures; the other prohibited 
 wine and fwines {lefh. The former commanded 
 men to fearcli the fcriptures ; the other forbid the 
 Koran to be tranilated into other languages, or 
 read by the people. The one propagated his re- 
 ligion by his own virtues and thofe of his follow- 
 ers; the other by tyranny, and acls 'of violence : 
 the difciples of one were innocent fifliermen ; while 
 thofe of the other robbed and murdered, on pre- 
 tence- of propagating the religion of the prophet. 
 
 Humility 
 
Gf Religion on Mankind, 34y 
 
 Humility and forcrivenefs were the charaderiilics sec t.„ 
 
 iv. 
 of Chrifl: ; while, according to Mr. Gibbon, " the 
 
 ftern paffions of pride and revenge were kindled 
 in the bofom of the prophet of Arabia." The 
 difciples of the former were honed and humane 5 
 while that hiftorian denominates the followers of 
 the latter " holy robbers, who were eager to exe- 
 cute or to prevent the order of a maflacre (0).'* 
 The gofpel was propagated by the miracles and 
 virtues of its firft profeflbrs ; while '* the ufe of 
 fraud and perfidy, of cruelty and injuflice, were 
 often fubfervient to the propagation of Maho- 
 metanifm," as Mr. Gibbon (/;) expreffes it. Tri- 
 bulation was denounced againfl, and atlually ex- 
 perienced by early converts to Chriflianity j \^hile 
 this writer affirms, that '^ the encreafing myriads, 
 who acknowledged ?»iahomet as their king and 
 prophet, had been compelled by his arms, or al- 
 lured by his profperity (^)." Sherlock (?'), ir^one 
 of his difcourfes proves, that the Chriftlan and 
 Mahometan are the only revelations which pre- 
 tend to be a rule of religion to all countries. 
 This learned writer appeals to natural religion, 
 calls upon her to determine which of thofe two is 
 moft confonant to reafon, and has God for its au- 
 thor, and proves that the Chriilian alont? has any 
 
 [0) Hirt, of the Roman Empire, Chap. 1, p. 239 and 250. 
 (/>) Ibid. Clup. 1. p. 250, quarto. 
 [q) Ibid. Chap. li. p. 276. 
 (r) VcL I. Serm. IX. 
 
 juft 
 
34^ "^he Hipry of the EffeSfs 
 
 s EC T. juft claim to a divine revelation. His words arc 
 thefe : " Go to your natural religion ; lay before 
 her Mahomet and his difciples, arrayed in armour, 
 and in blood ; riding in triumph over the fpoils of 
 thoufands and tens of thoufands who fell by his 
 vi£lorious fword. Shew her the cities which he 
 fet in flames, the countries which he ravaged and 
 deftroyed, and the miferable diftrefs of all the in- 
 habitants of the earth. When fhe has viewed him 
 in this fcene, carry her into his retirements; fliew 
 her the prophet's chamber, his concubines and 
 wives; let her fee his adultery, and hear him af- 
 ledge revelation, and his divine commiffion to 
 juftify his luft, and his oppreffion. When fhe is 
 tired with this profpeft, then fhew her the bleffed 
 Jefus, humble and meek, doing good to all the 
 fons of men, patiently infl;ru6ting both the igno- 
 rant and perverfe. Let her fee him in his moft 
 retired privacies ; let her follow him to the mount 
 and hear his devotions, and fupplications unto 
 God. Carry her to his table, to view his poor 
 fare, and hear his heavenly difcoiirfes ; let her 
 fee him injured, but not provoked ; let her attend 
 him to the tribunal, and confider the patience with 
 which he endured the feoffs and reproaches of his., 
 enemies. Lead her to his crofs, and let her view 
 him in the agony of death, and hear his laft prayer 
 for his perfecutors, " Father forgive them, for 
 they know not what they do." When natural re- 
 ligion has viewed both, afk. Which is the prophet 
 
 Qf 
 
tf Religion on Mankind, 349 
 
 of God ? But her anfvver we have already had, sect. 
 when fhe faw part of this fcene through the eyes v , j, 
 of the Centurion, who attended at the crofs ; by 
 him fhe fpoke and faid. Truly this was the Son of 
 God." 
 
 We have the teftimony of Kabizi Agam, a Difficulty 
 learned Turk, who was educated with prejudices "pX^e"^ 
 againft the Chriftian religion, that the precepts of 1^°^^^^^^ J°" 
 the gofpel are preferable to thofe of the Koran. 
 Being called upon to abjure this opinion, and 
 threatened with death in cafe of a refufal, he main- 
 tained it with firmnefs, and voluntarily endured 
 death, rather than renounce it. In confequence 
 of his obftinacy, as it was called, a terrifying edi8: 
 was iffued out, that all, who maintained limilar 
 doftrines, fiiould ihare the fame fate (5). Here 
 we are furnifhed with one reafon of Bayle's {t) 
 affertion^ that there are fewer converts from Maho- 
 metanifm to Chriftianity, than from Chriftianity 
 to Mahometanifm. But feveral other caufes have 
 concurred, to prevent converts from the Mahome- 
 tan to the Chriftian religion, and to make pro- 
 felytes from the gofpel to the Koran. Mahome- 
 tans employ rewards and punifhments for the pur- 
 pofe of making profelytes, and exempt from taxes 
 converts from the gofpel. According to the Ma^ 
 hometan faith, the wicked, after a certain time, 
 are releafed from the torments of hell ; out of 
 
 (/) Mod. Univ. Hift. Vol. V, folio. 
 {t) Life of Mahomet. 
 
 which. 
 
35<> ^^^ Hijfory of the Fffec'h 
 
 SECT, whicb, according to Chriflianity, there is iio re* 
 V- — ^,— / demption. Tiie Koi*an allows private revenge, fo 
 pleafing to the corruptions of human nature ; and 
 itsprofefTors fpeak refpeftfully of Mofes and Chrift, 
 fo that Jews and Chriftians are eafily converted. 
 As MahometanifiTi was propagated by the fu^ord, 
 and intended to derive its chief fupport from the 
 ignorance of its votaries, the prophet prohibited 
 the ftudy of philofophy, and made it capital to 
 difpute about the Koran, to fell it to ftrangers, to 
 tranflate (w) it, or even to attempt to convert a 
 Muffulraan (w). Should Mahometans be allowed 
 even to argue about the Koran, it would be next 
 to impoffible to convert or confute them. The 
 prophet himfelf declared, that of twelve thoufand 
 fentences in the Koran, only four thoufand are 
 true ; fo that the cleared refutation in a thoufand 
 inflances cannot induce a Muffulman to change 
 his opinion ; as thefe may poffibly be fome of the 
 eight thoufand falfhoods (.v). There is one reafon 
 which renders it extremely dangerous, to attempt 
 to alter or oppofe the Mahometan religion, in 
 countries where it is profefied. The authority of 
 the fupreme rnagiftrate is founded upon the Koran ; 
 the do6lrines of this book are the bafis of his 
 throne ; fo that any change in religion muft dif- 
 turb his government, and a religious innovator is 
 conlidered as an enemy to the prince. 
 
 {u) Rofs's Religions. {iv) Smyth's M&ftners. 
 
 (.v) Sale, Sea. 3. 
 
 Plaving 
 
of Religion on Mankind. 351 
 
 Having examined the influence of Mahome- ^ EC t, 
 tanifm in the time of the firfl; caliphs, I proceed to u— v— »^ 
 point out its moft remarkable effc8:s, durino; its °^*"?5'.''£™, 
 
 ^ _ ^ -* an tnect of 
 
 continuance and eftabliihment. Primitive Maho- the ««- 
 
 quells of the 
 
 metans looked on the victories, and extenfive con- Saracens. 
 quefts of Mahomet, and his immediate fucceffors, 
 as happy effects of the doQrines of the impoilor. 
 But every man, who confults reafon or hiftory, 
 muft be convinced that extent of empire does not 
 conftitute the happinefs of individuals or commu- 
 nities ; and fatal experience may convince the fub- 
 jecls of the Grand Signior, that while their an- 
 ceftors were extending their conquefts, and dif- 
 feminating their religion, they were fabricating 
 chains for their defcendants, and augmenting the 
 authority of a defpotic tyrant. The territories, 
 acquired by the three firft caliphs, are to be af- 
 cribed in a great degree to Mahometan! fm, and 
 the foundation of the extenfive conquefts after- 
 wards obtained by thofe who fucceeded them. Sir 
 Paul Ricaut {^y) thus defcribes the extent of the 
 Ottoman empire in his time, " all the delightful 
 fields of Afia, fays this hiflorian, the pleafant'plains 
 of Tempe and Thrace, all the plenty of Egypt, 
 and the fertility of the Nile, the luxury, the fub- 
 flance of Peloponnefus, Athens, Lemnos, Chiqs, 
 and Mitylene, with other ifles of the Egean fea ^ 
 the fpices of Arabia, the riches of a great part of 
 
 (j") Maxims, BookL Chap. i. 
 
 9 Perfia, 
 
35^ "^36 Hijiory of the EffeSis 
 
 SECT. Perfia, all Armenia, the provinces of Galatia, Bi- 
 thynia, Phrygia, Lycia, Pamphylia, Paleftine, 
 Celofyria and Phenicia ; Colchis and a great part 
 of Georgia; the tributary provinces of Moldavia, 
 Valachia, Romania, Bulgaria and Servia, and the 
 beft part of Hungary ; all the extent of this vaft 
 empire concur to fatisfy the appetites of the Grand 
 Signior/* Such was the fruit and final iffue of 
 the fyftem of religion which originated from the 
 impoflor, and his immediate fucceflbrs ! Servitude 
 and violence were the natural eflPeQs of the go- 
 vernment erefted by Mahomet, and the caliphs 
 who fucceeded him. As the Ottoman empire was 
 founded in time of war, its laws and polity 
 were arbitrary and fevere, agreeable to the prin- 
 ciples of military difcipline. Warriors became 
 fovereigns, and what was acquired by the fword 
 naturally became the property of their generals or 
 princes. The Grand Signior can difpofe of lands, 
 cattle, houfes, nay, of every thing in the empire, 
 except lands appropriated to facred ufes. He was 
 ftyled God on Earth, the Shadow of God, Bro- 
 ther of the Sun and Moon, and the Giver of all 
 earthly Crowns. It is a maxim among the Turks, 
 that the Grand Signior can never be depofed, or 
 brought to an account for cruelty and opprefTion ; 
 ■while he deftroys lefs than one thoufand of his 
 fubjc6ts in a day without a caufe (z). Abfolutc 
 
 (a) Maxims, Chap. iii. 
 
 power 
 
of Religion en Mankind. 353 
 
 power implies paflive obedience ; and great in- sect. 
 duftry is employed to inftil fubmiffion into thofe, ... , -,-,,_^ 
 who are defiffned for sreat offices in the ftatc. 
 
 o o 
 
 To die by the hand or even command of the 
 prince, when the blow is fubmitted to with entire 
 refignation, is taught in the feraglio to be the 
 higheft pitch of martyrdom, and he, who is fo 
 fortunate to fuffer in this manner, is fuppofed to 
 be immediately tranfported to Paradife {a). In 
 confequence of this fyftem of education, fubjeds 
 readily obey the commands of the emperor j an- 
 ticipate his wiflies j and would not hefitate to fling 
 themfelves from a precipice, or kill each other, 
 for his pleafure or entertainment. A Grand Vi- 
 zier, who was a favourite of the SuItaPj and ap- 
 plauded as a fortunate minifter, confeffed there 
 was not any thing wanting to complete his ho- 
 nours, except dying by the hand of the Grand 
 Signior (h). To fupport defpotic power, the em- 
 peror employs none in high offices, but perfons 
 educated in the principles of Mahometanifm, and 
 paffive obedience : children of Chriilian captives, 
 unconnefted in the ftate, whom he may raife with-- 
 out envy, and deftroy without danger. Defpotic 
 power prevails in all places, where Mahometan] fm 
 is planted, and is every where accompanied with 
 fubjedion and fervitude, " Every free and gal- 
 lant people, whom it has involved in the progrefs 
 
 {«) Maxims, Chap. iii. (^j Ibid. Chap, iv. 
 
 A a of 
 
354 5^^^ Hijkry of the Effe^s 
 
 SECT, of its power, fays Mr. White, have abandoned 
 w.-^^.-..^ their rights, the pride of independence, and fecu* 
 rity of freedom, as foon as they enlifted under the 
 banner of the prophet (c)." A learned writer (d) 
 afferts, that, in confequence ofoppreffion and the 
 do6lrine of predeflination, Egypt is lefs populous, 
 and worfe cultivated than formerly ; that its inha- 
 bitants are reduced to a third of their former num- 
 ber ; and that upwards of one third of the lands, 
 cultivated in ancient times, is " metamorphofed 
 into defarts, whofe horrid afpeft frights the tra- 
 veller." The hufbandman negledls to improve 
 his farm, from an uncertainty of tranfmitting it to 
 his children ; and the peafant is fo loaded with 
 arbitrary taxes, that he frequently wants abfolute 
 neceffaries in the mod fertile country on earth. 
 The Koran In confequcncc of defpotifm in the Ottoman em- 
 wlxr^nl" pire, fuccclTion to property is not hereditary, but 
 Sdulh?* depends primarily on the will of the Soltan : but 
 flill individuals can fecure their lands to their de- 
 fcendants, by annexing them to the church, as the 
 prophet commanded. Any man, who wifhcs to 
 tranfmit property fafcly to his male iffue, fettles 
 the reverfion on fome religious foundation, during 
 the life of that direct male iffue ; and annually 
 pays a fmall quit-rent, until it is extinft; at which 
 time the whole devolves to that foundation. The 
 religious and political fyltcm^, being blended to- 
 
 [c) Sermon IX. {d) Savary's 43d Letter on Egypt. 
 
 •1 gerhex 
 
cf Religion on Mankind. 35 g 
 
 gether in the Koran, every fubje6l, wild obfervesS '^^'^' 
 this law of the prophet, holds his poITeflions by 1 
 the fame right, that the fovereign does his throne ; 
 nor has any prince ever attempted to difpoffefs the 
 man, who complied with this law (e). Mahomet 
 has not limited this law to thofe of his own feft, 
 but equally extended it to Jews and Chriftians; fa 
 that the revenues of the church, we may fuppofe, 
 are immenfe, and muft in time pofTefs almoft all 
 the land in the Ottoman empire. In Sir Paul Ri- 
 caut's (/) time, it was computed that one third 
 part of the lands of that great empire was deftined 
 and fet apart for facred ufes. Their mofques arc 
 magnificent and richly endowed, and their emaums> 
 or priefts, maintained in opulence and fplendor. 
 The Caliphs transferred the whole property ot 
 Chriftian churches to Mahometan ecclefiaftics ; 
 appropriating none of the ancient poffeffions to 
 private ufes ; but made conliderable additions to 
 former donations. The founders of that empire 
 were priefts, as well as princes, and the civil laws 
 of Mahometans are founded upon the Koran, as 
 thofe of the Jews are on the Pentateuch. The 
 Koran was at firft confidered as a political, as well 
 as religious code; but being found defeflive in its 
 civil inftitutes, lawyers, without derogating from 
 its authority, have fupplied its defefts by com- 
 menting on the Koran, and explaining and,ex- 
 tending the ideas of the prophet. 
 {e) Guthrie's Geography. {/) Maxims, Eooli II. Ch. vii. 
 
 A a a But 
 
35^ '^^^ ^cTtfiory of the EffeSfs 
 
 SECT. But befides the mifchiefs experienced by the 
 ^vanquifhed, and the Tervitude entailed on them 
 
 Ignorance and their defcendants ; thofe conquefts were, in 
 Mahome- 0"^ particijlar inftance, peculiarly deflruftive to 
 **"'^"'' the literary world. The Caliph Omar, by burn- 
 ing the famous library at Alexandria, that great 
 -repofitory of eaftern erudition, robbed mankind 
 in fome meafurc of the difcoveries of the ancients, 
 which might have ferved pofterity as materials of 
 literature, and rudiments of fcience. This Caliph 
 maintained that, if thofe books agreed with the 
 Koran, they were ufelefs ; if they differed from 
 it, they were pernicious, and ought to be deftroy- 
 cd {g). In confequence of this lofs of books, and 
 the defpotic power eftabliflied by the Caliphs, Ma- 
 hometans, efpecially the Turks, are remarkably 
 ignorant, rarely improve their intellectual facul- 
 ties, defpife literature, and value themfelves upon 
 their ignorance of arts and fciences, as enervating 
 the mind, and rendering them lefs fit for the oc- 
 cupation of arms. The Koran is a political, as 
 well as religious code, and Mahomet, by forbid- 
 ding his difciples to difpute about or queftion it, 
 excluded all that learning, which is neceflary in 
 other courftries, for the acquifition of religious and 
 political knowledge. By thofe reflraints on infor- 
 mation and genius, this fervile people have loft all 
 defire of recovering knowledge ; are become too 
 
 \g) Mod. Univ. Hift. Vol. I. folio. Book I. Ch. ii. Sea. 2. 
 
 indolent 
 
of Religion on Manhhid. 057 
 
 indolent to exert their own talents, and too proud sect, 
 and perverfe to adopt, or regard the difcoveries "^ — w-— ' 
 of others; while in countries, where the Chriftian 
 religion is taught in its purity, we find itsprofeflbrs 
 active, inquifitive and inventive, well acquainted 
 with liberty and arts, and with the unalienable and 
 immutable rights of mankind. A mind, accuftomr 
 ed to entertain fublime ideas of the attributes of 
 the Deity, will be more apt to form exalted no- 
 tions on other fubjeQs, than the man, who fears 
 to queftion the truth of contradi6lory paffages in 
 the Koran, and is obliged to aflent to every thing 
 in it, however abfurd or ridiculous. It is ac- 
 knowledged that the Koran reprefents the Deity, 
 in lively colours from the prophets and evange- 
 .. lifts; but ftill the impoftor often blends this fubli- 
 mity, with the impure rites and fuperftitions of 
 the Arabs ; and fometimes makes this fublime Be- 
 ing difpenfe with the laws of morality, and de- 
 fcend to the meanelt ennployments, for the indul- 
 gence of his favourite. So troublefome were Ma- 
 homet's wives, and fo importunate in their de- 
 mands for fine cloaths, that, in order to fatisfy 
 them, he introduces the Almighty regulating his 
 domeftic concerns, and filencing their clamours. 
 
 Renaudot doubts the burning of the library atMr. Gib- 
 Alexandria; and the hiftorian of the Roman em-the^Aiexan- 
 pire abfolutely denies the fadt, for the following examinedr^ 
 reafons. The tellimony of Abulpharagius, who 
 relates that difafter, and who "wrote fix hundred 
 A a 3 years 
 
the Hiftory of the Effecls 
 
 years after Omar, is overbalanced by the filence 
 of Eutychius and Elmacin, both Chriftians, and 
 natives of Egypt (A). But I cannot comprehend 
 why Mr. Gibbon fhould oppofe the filence of thefe 
 men to the pofitive affertion of Abulpharagius, 
 who wrote an hiftory that does honour to his me- 
 mory (?), and who was more unexceptionable in 
 his chara£ler and teilimony, than either of thefe 
 annalifts. The former of them, when patriarch 
 of Alexandria, was hated by his people ; and re^ 
 lates feveral things not to be found elfewhere, to-« 
 gether with many lying and fabulous wonders (/^). 
 Hence the hiftorian of the Roman empire might 
 eafily have perceived, why an author, accuftom- 
 ed to relate new and marvellous events, was like- 
 ly to be filent about the well-known fa8; of the 
 burning of the library. Elmacin, having filled a 
 poft of diflinclion and truft under Mahometan 
 princes, muft reafonabiy have been attached to 
 their religion and government. He calls the im- 
 poftor himfelf Mahomet of glorious memory, em- 
 peror of the faithful, and his followers the ortho- 
 dox : fo that, if not a Mahometan, he muft have 
 been a time-ferving Chriftian, and unlikely to re- 
 late a fa6l difgraceful to Omar, one of the moft 
 
 {h) Ch. IL p. 342. quarto, 
 f/) Bayle's Life of Abulpharagius. 
 
 {k) A New and General Biographical Didionary, Art, Euty« 
 chius. 
 
 renowned! 
 
cf Religicn on Majikmd. 2S9 
 
 renowned of the Caliphs. " They, fays Bayle (/), ^ e^c t. 
 who confider the meafures Elmacin was obliged *• — . — ^, 
 to keep in his high office, will not think it Ilrange, 
 that he fpeaks honourably of the Caliphs; and 
 never difrefpeftfully of the Mahometan religion.'* 
 Another reafon why Mr. Gibbon denies the burn- 
 ing of the library, is the inconfiftency of fuch 
 conduct with certain opinions of Mahometan ca- 
 fuiUs, who allow the faithful to read profane au- 
 thors, and do not fafFer the books of Jews or 
 Chriftians to be burned, from a refpe<5l which they 
 entertain for the name of God (in). But let me 
 afk, whether thefe opinions were entertained in 
 the time of Omar ? and whether it is not abfurd 
 to fuppofe this Caliph to be acquainted with Ma- 
 hometan cafuiftry, which did not prevail until 
 after his time ? Even this hiftorian admits, that 
 fome cafuifls were, on oiher occafions, extremely 
 illiberal ; and condemned fomc Caliphs who were 
 encouragers of learning. " Superftition, fays he, 
 was alarmed at the introdu6lion even of abftracft 
 fciences ; and the more rigid do6tors of the law 
 condemned the rafh and pernicious curiofity of 
 Almamon («)/' If fuch men had flourifhed in 
 the time of Omar, we cannot doubt, but they 
 \vould encourage him to, rather than I'eftrain him 
 from burning the library. Mr. Gibbon denies the 
 bad effefts which are llippofed to have arift-n from 
 
 (/) Life of Elmacin. {m) Gibbon, CL H, p. 342, 
 
 [n) Ibid. Ch. lii. p. 431. 
 
 A a 4 tha^ 
 
36d The Hijiory of the EffeSis 
 
 SECT, that event : fince thofe clafficks have been fpared 
 
 IV. . 
 
 which Ouintilian enumerates, and to which the 
 laflrage of antiquity has adjudged the firft place of 
 genius and glory. " The contempt of the Greeks 
 for barbaric fcience, favo he, would fcarcely ad- 
 mit the Indian or JEthiopic books into the li- 
 brary of Alexandria ; nor is it proved, that phi- 
 lofophy has furtained any real lofs from the exclu- 
 iion of them (o)." But furely Quintilian does 
 ])ot pretend to enumerate all books of genius, 
 judgment, or information, in the ancient world : 
 be is filent about the works of the Egyptians, 
 Chaldeans, Indians and Phenicians, frorn whon"j 
 the Greeks borrowed, though with many of their 
 writings they mufl have been little acquainted. 
 Is it probable that the Greeks, who were notori- 
 ous plagiaries, would exclude from their libraries 
 the wriiings of. Barbarians, from whom they de- 
 rived knowledge, while they affefted to defpife 
 them? If thefe writnigs were admitted and con- 
 fumed by the ilames, the lofs of them to literature 
 might be lamented, but cannot be afcertained. 
 Revenge, The Koran encourages revenge, and exprefly 
 aadTxtor- ^njolns retaliation of injuries ; " We have ordain- 
 Ss^cf ^^' ^^ "^^ talio, fays Mahomet, a man for a man, an 
 Wahome- eye for an eye, a nofe for a noie, an ear for an 
 
 taijilm. J J 
 
 ear, a tooth for a tooth, a wound for a wound (^p)." 
 In another paffage he thus exprefTes the fame idea 
 in general terms : " offend them that offend you, 
 
 (o) Gibbon, Ch. lii. p. 344. (/>) Koran, Ch. v. 
 
 ill 
 
if Religion on Mankind, \ oGi 
 
 m the fame manner that they Ihall have offended sect, 
 
 IV. 
 
 you (j)." In confequence of tbofe precepts, v.-.».y—/ 
 Turks are vindiclive beyond expreffion ; parents 
 remind their children of any injury they have re- 
 ceived, and exeite them to revenge ; fo that this 
 people feld(im forget or forgive any injury which 
 has been offered chem (r). Here it is worthy of 
 obfervation, that Mahomet built his law of retalia- 
 tion, on a miftaken conception of the Mofaic 
 (Code ; the Hebrew lawgiver 4'd not authorize in- 
 dividuals to pull out the eye, or tooth of thofe 
 who injured them ; but intended his law, as 9 
 direQion to judges in the puniQiment of offences; 
 while fome Jews, and after them Mahomet and his 
 followers, confidered it as juftifying individuals in 
 avenging their own wrongs. The Koran has in- 
 fpired its profeffors not only with a vindi6live, but 
 jan unibcial fpirit; and made it meritorious to de- 
 Ilroy all, vyho difbelieve the prophet, as impious 
 and profane. An hatred of other fe6ts is the firft 
 idea impreffed on the minds of Mahometans^ and 
 they manifeff- their averfion for Jews and Chrif- 
 tians, by infultlng them m their flreets with the 
 opprobrious titles of hogs and infidels (5). In con- 
 fequence of the precepts of the Koran, and the 
 pra£lice of the firft Caliphs, Turks confider all who 
 
 [q) Koran, Ch. ii. 
 
 {r) Obfervations on the Religion and Manners of TurkSj, 
 Ch. i. Dubl. duod. 
 
 [s) Vohicy's Travels, Vol, II. Ch, xxxv, 
 
 refufe 
 
oB2 l^he Hijiory of the Effects 
 
 SECT, refufe to adbpt their religion as perfons whom they 
 may lawfully rob, murder, and extirpate ; nor could 
 any thing preferve other feels from their fury and 
 enthufiafm, except political confiderations, which, 
 in forae degree, abate their inveterate preju- 
 dices {f). We read of a worthy Muffulman, who 
 could not diveft himfelf of an illiberal and vindic- 
 tive fpirit, even in the acl of recounting his vir- 
 tues. " Thefe are all my virtues, fays he, and by 
 the pra6lice of thefe, I doubt not of finding en- 
 trance into paradife, where the faithful fhall fet 
 their feet on the necks of the enemies of our holy 
 law, and enjoy all forts of happinefs {ii)." In 
 Mahometan countries fubje6l to the foltan, vice- 
 roys exercife all Torts of fraud and extortion on 
 Chriftians, and never want evidences to juftify 
 them againft their complaints. In Egypt the cadis 
 are fo partial in the diltiibution of juilicc, that it 
 is fcarcely pofTible for a Chriflian to gain a fuit 
 againft a Mahometan ; and the oaths of two Chrif- 
 tians are reckoned but as one. If a Turk kill a 
 Chriftian, he is only fined; while a Chriftian can- 
 not even firike a Muffulman without rifquing his 
 life (w). Mr, Gibbon {x) acquaints us, that 
 " Chriftians, in two hundred years after Maho- 
 jnet, were fcparated from their fellow -fubjeds by 
 
 (;■) On Tvlanners of Turks. Dubl. daod. 
 
 (a) Turkifh Spy, Book II. Lett. x. 
 
 (w) Volney's TraveL to Syria and Egypt. Vol. IL Ch. xxxv, 
 
 [x) Hiii Ch. U, p. 3SS0 
 
 a turban^, 
 
cf Religion on Mankind, 3S3 
 
 a turban or girdle of a lefs honourable colour j ^ ^^ T« 
 inflead of horfes or mules they were condemned ' — 4-^. 
 to ride on affes in the attitude of women. Their 
 public and private buildings were meafurcd by a 
 diminutive ftandard ; in the ftreets or baths it is 
 their duty to give way or bow down before the 
 meaneft of the people, and their teftimony is re- 
 je6led, if it may tend to the prejudice of a true 
 believer," The Mahometan code has operated 
 powerfully on the private fentiments of its pro- 
 feflbrs, and contra6led the fecial aflFe6lions within 
 the narrow bounds of one religion or fed : while 
 the Chriftian religion requires afls of loving-kind- 
 nefsj to all perfons of whatever country or reli- 
 gion, whether friends or enemies ; and has abated, 
 if not aboliihed, national prejudices, formerly the 
 fource of enmity and diflenfion. We may appeal 
 to experience, whether Chriftian nations, however 
 they may differ in language, manners and nati- 
 onal intereft, do not obferve the laws of courtefy 
 and humanity, formerly unknown among different 
 republics, and to which Mahometan countries at 
 prefent are total flrangers. 
 
 There is one doBrine of the Koran, which has Effeas of 
 been particularly deftruftive in thofe countries of prederd- 
 where it is profeffed. The prophet has told his 
 followers, that God has numbered their days, and 
 predeftinated their fate J that every human event 
 is irrevocably fixed ; and not only the time, but 
 even the manner and circumflances of man's 
 
 death 
 
364 ^^s Hifiory of the Effects 
 
 SECT, death fo unaUerably fettled, that the devout Muf- 
 IV, / . . 
 
 fulman confiders it criminal to attempt to alter 
 
 what was preordained by God. In confequence 
 of this maxiiTij Mahometans judge all precaution 
 for faving life impious and vain ; nor have they, 
 until lately, been prevailed on in Conllantinople, 
 and other parts of the Ottoman empire, to em- 
 ploy any remedy againft the plague, which makes 
 havoc in thofe countries. They make ufe of 
 medicines, not for the purpoFe of protra£ling life, 
 but allaying pain; confider the plague as the dart 
 of the Almighty, who infallibly hits his mark ; 
 and thinks it finful to attempt to efcape it, by 
 changing infe6led for falubrious air (/). The 
 Egyptians will even wear the apparel of infecfled 
 perfons, without the fmalleft apprehenfion; and as 
 familiarly attend the beds, and frequent the com- 
 pany of peftilential perfons, as we do the fociety 
 of thofe who are gouty or rheumatic (w). We 
 have the authority of Sir Paul Ricaut, that Con- 
 ftantinople would be depopulated by war and 
 peftilence, if that city was not fupplied with flaves 
 annually imported thither from the Black Sea, 
 and by incurfions into Poland (tj;). Baron de 
 Tott (x) afliires us, that the plague at Conllanti- 
 nople is preferved and propagated by dealers in 
 
 (/) Smyth's Manners. (a) Ricaut's Maxims, Book II, 
 
 Ch. viil. (ou) Ibid. Book I. Ch. xiv. (a) De 
 
 Tott's Memoirs, Parti. 
 
 old 
 
(if Religion on Mankind. ogg 
 
 old clothes, who even fell the furs of thofe who sect. 
 
 IV. 
 
 have died of that difeafe. The plague does mif- 
 chief alfo in Cairo every year; and would be 
 more fatal if its violence had not been allayed by- 
 cooling breezes, which blow regularly from the 
 north in that city, at the fummer folftice (jv). 
 Though experience tells predeftinarians, that 
 Chriftians, who fly from infeQion, furvive, while 
 whole cities of them are depopulated; yet fo 
 firmly fixed is the opinion of fate, that they will 
 not quit the apartments of the fick ; where, efpe- 
 cially in the families of great men, many fervants, 
 the healthy and difeafed, lie promifcuoufly in the 
 fame room, and perifh together. Men are poQ« 
 lively forbid to ab.indon the city or their houfes, 
 or to ihun the converfatiofl of infe6tious perfons, 
 where bufinefs invites them; but are advifed to 
 avoid contagious places, where they have no bufi- 
 nefs to tranfaft. Many men of fenfe fhun the 
 plague, and retire from infeflious to wholefome 
 air, not confiding in the prophet's maxim con- 
 trary to experience (2). Savary proves, that the 
 plague is not a native of Egypt, but is imported 
 into that country by the infefted goods of Turkifh ' 
 merchants ; and maintains, that a difeafe, which 
 did little mifchief in ancient Lacedsemon, Athens, 
 and Byzantium, would be equally harmlefs in 
 
 {y) Mod. Univ. Hill. Vol. VI. folio. (s) Ricaut, 
 
 Book 11. Ch. viii. 
 
 thofe 
 
^6$ fhe Uficry of the Effetis 
 
 SECT, tliofe countries in modern times, was it not fof 
 the dodrine of fate, and the difregard of Maho- 
 metan governments to the health of their fubjefts. 
 In confequence of thefe two caufes, this malady 
 fometimes fweeps away, at Cairo, three hundred 
 thoufand fouls ; and has lately deflroyed two hun- 
 dred thoufand at Mofcow, being propagated by 
 peftiferous merchandize from the warehoufes of 
 the Jews (^). Bafhaws derive great emolument 
 in Egypt from the do61;rinc of predeftination, and 
 from the evils which attend it. The Grand Signior 
 governs that country by bafliaws or viceroys, who 
 pay him an exorbitant rent, and are obliged to 
 fupport the temple of Mecca, maintain a certain 
 number of troops, and fupply him with flaves, of 
 •which there are multitudes in Africa. As the 
 office of bafhaw generally lafts but one year, he 
 exercifes every kind of extortion to pay the foltan 
 his rent, and enrich himfeif in that time ; but de- 
 rives his principal emolument from the plague, 
 which annually fweeps away thoufands. Every 
 perfon being only tenant for life, and life itfelf 
 precarious, when a man dies, his property reverts 
 to the emperor or his viceroy, who fells it immci* 
 diately, and has fometimes fold the fame eftate to 
 three or four pcrfons in the courfe of one week (^), 
 The do6trine of unalterable fate infpires an indif- 
 
 [a) Savary, Letter 44, on Egypt. [h) Mod. 
 
 Univ. Hift. Vol. VI. folio. 
 
 ference 
 
cf Religion on Mankind. ^^y 
 
 ference for all things, and renders its profeflbrs sect. 
 dull and inadive to an extraordinary degree. c—y-iMl 
 Men, who are perfuaded that every thing is pre- 
 determined by God, naturally indulge in eafe ; 
 and think it vain, nay, intipious, to interpofe. As 
 this do8rine deftroys free agency, it renders rea- 
 fon ufelefs, difcourages induftry, and prevents 
 men from exercifing their talents to obftru£l or 
 remedy evils, which may threaten or befal them. 
 The difciple of Mahomet beholds, with ftupid un- 
 concern, his parents, children, and friends, lan- 
 guifh or expire ; and his country defolated by 
 peftilence, without exerting a (ingle effort to check 
 its baleful influence, and mitigate its rage. The 
 Mahometan feels none of the pious refignation of 
 a good Chriilian under fufferings, and receives 
 benefits from God, without feeling, or expreffing 
 any emotion of gratitude. A Turk, having nar- 
 rowly efcaped deftru8.ion from the fall of an 
 houfe, inftead of returning thanks for his deliver- 
 ance from impending ruin, cries out, that " the 
 hour is not yet come, which God has preordained 
 for his departure from this life (c)." 
 
 Let us confider the effects of Mahometan de- W",^^ °^ 
 
 Mahometan 
 
 votions on the ftate of individuals, and the welfare fevotioas on 
 
 C r • • -T- I • n • individuals 
 
 or lociety m 1 urkiln countries. The prophet and com. 
 acquainted his followers, that God fent the Koran 
 to the lowed heaven, on the month Ramadan ; 
 
 (r) Smyth's Manners. 
 
 and 
 
3^8 The Hifiory of the EffeSls 
 
 and that the angel Gabriel brought it down froni 
 thence, and delivered it to him chapter by chap- 
 ter. In commemoration of this extraordinary 
 event, the impoftor ordered a faft on this month, 
 which bears fome refemblance to our Lent, but is 
 more rigoroufly obferved. The Mahometan faft 
 confifts in abftinence from meat, drink, and lying 
 with their wives ; and requires a conftant atten- 
 dance in places of worfhip, from fun rife to the 
 end of evening twilight. Muflulmen reckon this 
 month holy ; and believe that, as long as it lafts, 
 the gates of paradife are open, and thofe of hell 
 fhut. None are excufed from fading on this 
 month, unlefs they are fick or on a journey, in 
 which cafes this fall is obferved in another 
 month (^). So great a veneration have Maho- 
 metans for their prophet, that every perfon, ani- 
 mal, or thing, which has any relation to hiTm, are 
 treated with the higheft refpeQ. Priefts kifs the 
 Koran, and bow to it ; Muffulmen reverence the 
 bead which carried it, and even the handkerchief 
 that wiped off the fweat ; nor is any perfon al- 
 lowed to touch the Koran without wafhed hands 
 and a clean napkin. Mahometans venerate every 
 piece of paper j becaufe, as fome have imagined, 
 the Koran is written on that fubflance; while 
 others account for their veneration in a different 
 manner. Bufbequius affirms, that Turks refpe6i 
 
 {d) Broughion, Art, Ramadan. 
 
 ^ every 
 
of Religion on Mankind. 369 
 
 every piece of paper which comes in- their way ; ^ e c t. 
 
 as the name of God might be written upon it, , — * 
 
 and thrufl it into fome place where it cannot be 
 trampled upon. They imagine, that when Ma- 
 homet fliall fummon his followers, on the day of 
 judgment, into heaven, they muft, in their way 
 thither, walk over grates of hot iron barefooted; 
 and that thefe pieces of paper, which they faved 
 from being trodden upon, fliall then be put under 
 iheir feet to preferve them from the torture of 
 red-hot bars(f). The defcendants of the im- 
 poilor are exempted from legal profecutions in 
 courts of juftice ; and in Cairo his fhirt is pre- 
 ferved, and carried in proceffion on certain days, 
 with great pomp and ceremony. Every perfon is 
 required to vifit the prophet's tomb at Mecca at 
 leafl. once in his life, except undei' particular cir- 
 cumftances. They who have performed this pil- 
 grimage are confident they are abfolved from all 
 fin, and fure of being rewarded with the joys of 
 paradife. Some pilgrims, at their return from 
 the tomb, refolve on filence for three or four 
 years; while others put out their eyes, as if every 
 thing elfe was beneath their regard after a fight 
 fo divine (/). The grand fignior draws great 
 part of his revenues from the tribute, paid by 
 pilgrims going to Mecca ; and, as a mark of Tene- 
 
 [e) Aug. Euftequii, Epif. I. p. 50, (/) Bayle's 
 
 Life of Mahomet. 
 
 B b ration 
 
370 'I'he Bpry of the Effects 
 
 SECT, ration for the prophet, annually fends into Arabia 
 «— V— -' 500 fequins, a Koran covered with gold, aiid as 
 much black Huff as ferves for a tent in the mofque 
 at Mecca {£). When the new tent is ere6led, 
 pilgrims lear the old to pieces, and each of them 
 carries home a rag, which is confidered as a pre- 
 cious relic, having been fo long near to the bones 
 of the prophet (A). The Koran requires this pil- 
 grimage from all who are in a condition to make 
 it; and declares, that they who decline it might 
 as well die Jews or Chriftians as in the Mahometan 
 religion {i). In confequence of this command, 
 the pilgrimage to Mecca is reckoned fo eflential a 
 branch of praclica. religion, that " the Mufful- 
 man muH: leave his friends, family and country, 
 and expofe himfelf to the perils of a long journey 
 through barren fand.s, and beneath a burning fl<.y, 
 to viilttbe ternpie of Mecca and the tomb of the 
 prophet (/v)-" Such multitudes annually afTemble 
 at Mecca from duTerent Mahoir.etan countries, in 
 honour of the prophet, that it is become a place 
 of traffic ; to whicli men carry the merchandize 
 of their own country, and return home with the 
 richefl. goods of Perfia and the Eaft Indies. De- 
 votion has ettabliflied a fair at Mecca; and cara- 
 vans of forty thoufand merchants and devotees 
 
 {g) Mod. Univ. Hift. Vol.1, folio, p. 355. 
 
 (/>) Smyth's Manners. (;') Bioughton, Art, Ramadan, 
 
 [k] White, Serm. IX. 
 
 fct 
 
ef Religion on Mankind. 37* 
 
 fet out once a year from Cairo, Damafcus, and s e^c t. 
 other places, fo as to meet on the way, and travel ^— \ . ..^ 
 together unmolefted to that city. Without fuch 
 aflbciations, no commerce could be carried on 
 between countries fo diftant^ nor could individu- 
 als, nor even fmall bodies of m^n, fafely travel 
 through barren defarts, where they were liable 
 to be infefted by Arabs, or deflroyed by wild 
 beafts(/). 
 
 From what has been delivered in this feftion, Effefls of 
 
 Mahometa- 
 
 ■we may iudge of the influence of the Mahome- nifm prov» 
 
 •^ .... the excel- 
 
 tan inftitution in thofe countries m which it is lenttenden, 
 profefled. We have pointed out its principal bad gofcei. 
 effeQs, and may reduce them to the following 
 heads; namely, a fpirit of revenge, hatred of 
 other feQs, the defpotifm of rulers, the ignorance 
 and fervitude of fubjc8s, the depopulation of 
 countries by war and peftilence, and the incon- 
 veniences to individuals, and the public, from pil- 
 grimages to Mecca. Thefe evils are the natural 
 offspring of the doclrines and praftices of the 
 preachers and profeffors of Mahometanifm, and 
 furnifh a ftrong argument of the excellence of the 
 Chriftian code, by the obfervance of whofe pre- 
 cepts all thofe evils would vanifh or difappear. 
 If we may judge of the truth and divinity of any 
 religious fyftem, from the tendency and real effefts 
 of its do6trines, we muft conclude that Mahome- 
 
 (/) Mod. Univ. Hift. Vol. VI. folio. Book XXI. Ch. iil. 
 
 B b 3 tanifm 
 
 \ 
 
IV 
 
 2'J'i. ^he Eijiory of the EffeBs 
 
 s EC i\ tanifm could not have been infpired by a good 
 and wife God, who never ditlates what, upon the 
 whole, is hoftile to the temporal happinefs cf his 
 creatures. We fhould not allow thofe do6lrines 
 to be of divine origin, which tend to the deftruc- 
 tion of mankind, while they pretend to advance 
 men's eternal welfare. Having pointed out the 
 happy effe6ls.of chriftianity in numerous inftances, 
 we may, if we compare thefe effeds with the evils 
 that have arifen from Mahometanifm, form a 
 general opinion of the truth or falfhood of thofe 
 different fyftems of religion. Yet Mr. Gibbon 
 approves the popular creed of Mahometans ; 
 " there is but one God, and Mahomet is his pro- 
 phet ;" and thinks it fo rational, that a philofo- 
 phic Theifl: might be induced to fubfcribe it (w). 
 I admit, that a philofophic TheiR would not hefi- 
 tate to fubfcribe the former part of this creed 
 relative to the unity of God; but furely a philo- 
 fopher could not readily be convinced, that Ma- 
 homet was a prophet commiffioned by that God» 
 Even this philofophic hiftorian and Theift, though 
 partial to this creed, doubts whether Mahomet 
 was an enthuliaft or impoflor ; and intimates, that 
 he was indebted for his Koran to his own re- 
 fearches, and not the affiftance of Jews or Chrif- 
 tians, fmce " the uniformity of a work denotes 
 the hand of a fingle artift (w)." Admitting the 
 
 {m) HlH. Ch. L p. 205. («) Ch. 1. p. 20I,202, 
 
 quarto. 
 
 2 truth 
 
if Religion on Mankind, ^y^ 
 
 truth of this propofition, it neceffarily follows, sect. 
 that the Koran, which is a compound of hetero- 
 geneous materials of truth and falfliood, of low 
 and fublime ideas, was not the work of one man. 
 This writer, who attributes uniformity to Maho- 
 metanifm, admits, that in a verfion of the Koran, 
 ** the European infidel will perufe, with impati- 
 ence, the endlefs incoherent rhapfody of fable, 
 and precept, and declamation, which feldom ex- 
 cites a fentiment or an idea j which fometimes 
 crawls in the dull, and is fometimes loft in the 
 clouds (o)." Let me afk how the hiftorian can 
 reconcile this incoherent rhapfody of fable, and 
 precept, and declamation, &c. with the unifor- 
 mity which he afcribed to the Mahometan fyftem 
 a few pages before ? 
 
 (o) Ch, 1. p. 209. 
 FINIS. 
 
 ERRATA. 
 Page 151, line i, add he after the word and. 
 Page 209, laft line but one, nirie parts in ten. 
 Page 215, line 7 from bottom, Guinea not Guonia, 
 Page 239, line 5 from bottom, read encreafing inftead of 
 
 encreafe. 
 Page 281, line ii, read declined not eclined. 
 Page 318, line 6 from bottom, expunge the word of. 
 
^ 
 
BL85 .R98 
 
 The history of the effects of religion 
 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00162 5286