very early period. The Hindoftan Bible, termed Chatahbhade or Shaftah, gives an account of the creation, lapfe of the angels, and-creation of man; instructs us in the unity of the Deity, but denies his prefcience, as being inconfiftent with freewill in man; all of them profound doctrines of an illuminated people, to establish which a long courfe of time must have been requifite, after wandering through errors without number. Compared with the Hindows in theology, even the Greeks were mere favages. The Grecian gods were held to be little better than men, and their history, as above mentioned, correfponds to the notion entertain'd of them.

In explaining the opinions of men with refpect to Deity, I have confined. my view to fuch opinions as are fuggefted by principles or biasses that make a part of common nature; omitting many. whimfical notions, no better than dreams of a roving imagination. The plan delineated, shows wonderful uniformity in the progress of religion through all nations. That irregular and whimfical notions are far otherwife, is not wonderful. Take the following

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lowing fpecimen. The Kamfkatkans are not fo ftupidly ignorant, as to be altoge ther void of curiofity. They fometimes think of natural appearances.-Rain, fay they, is fome deity piffing upon them; and they imagine the rainbow to be a party-coloured garment, put on by him in preparing for that operation. They believe wind to be produced by a god fhaking with violence his long hair about his head. Such tales will fcarce amuse children in the nurfery. The inhabitants of the island Celebes formerly acknowledged no gods but the fun and the moon, which were held to be eternal.. Ambition for fuperiority made them fall out. The moon being wounded in flying from the fun, was delivered of the earth.

Hitherto of the gradual openings of the human mind with refpect to Deity. I close this fection with an account of fome unfound notions concerning the conduct of Providence, and concerning fome fpeculative matters. I begin with the for

mer.

In days of ignorance, the conduct of Providence is very little understood. Far from having any notion, that the govern

ment

ment of this world is carried on by general laws, which are inflexible because they are the best poffible, every important event is attributed to an immediate interpofition of the Deity. As the Grecian gods were thought to have bodies like men, and like men to require nourishment; they were imagined to act like men, forming fhort-fighted plans of operation, and varying them from time to time, according to exigencies. Even the wife Athenians had an utter averfion at philofophers who attempted to account for effects by general laws: fuch doctrine they thought tended to fetter the gods, and to prevent them from governing events at their pleasure. An eclipfe, being held a prognostic given by the gods of fome grievous calamity, Anaxagoras was accufed of Atheism for attempting to explain the eclipfe of the moon by natural caufes: he was thrown into prison, and with difficulty was relieved by the influence of Pericles. Protagoras was banished Athens for maintaining the fame doctrine. Procopius overflows with fignal interpofitions of Providence; and Agathias, beginning at the battle of Marathon, fagely main

tains, that from that time downward, there was not a battle loft but by an immediate judgement of God, for the fins of the commander, or of his army, or of one perfon or other. Our Saviour's doctrine with refpect to those who fuffered by the fall of the tower of Siloam, ought to have opened their eyes; but fuperftitious eyes are never opened by inftruction. At the fame time, it is deplorable that fuch belief has no good influence on manners: on the contrary, never doth wickedness so much abound as in dark times. A curious fact is related by Procopius (a) with refpect to that fort of fuperftition. When Rome was befieged by the Goths and in danger of deftruction, a part of the town-wall was in a tottering condition. Belifarius, propofing to fortify it, was oppofed by the citizens, affirming, that it was guarded by St Peter. Procopius obferves, that the event anfwered expectation; for that the Goths, during a tedious fiege, never once attempted that weak part. He adds, that the wall remained in the fame ruinous ftate at the time of his writing. Here is a curious conceit-Peter created a tutelar (a) Hiftoria Gothica, lib. r.

deity, able and willing to counteract the laws by which God governs the material world. And for what mighty benefit to his votaries? Only to fave them five or fifty pounds in rebuilding the crazy part of the wall.

It is no lefs inconfiftent with the regular course of Providence, to believe, as many formerly did, that in all doubtful cafes the Almighty, when appealed to, never fails to interpofe in favour of the right fide. The inhabitants of Conftantinople, ann. 1284, being split into parties about two contending patriarchs, the Emperor ordered a fire to be made in the church of St Sophia, and a paper for each party to be thrown into it; never doubting, but that God would fave from the flames the paper given in for the party whose cause he efpoufed. But, to the utter aftonishment of all beholders, the flames paid not the leaft regard to either. The fame abfurd opinion gave birth to the trial by fire, by water, and by fingle combat. And it is not a little remarkable, that fuch trials were common among many nations that had no intercourse one with another even the

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