respects, consistent with natural religion, which, so far as we can learn, is implanted in the heart of every man; for how could we be condemned by a righteous Being, unless at the same time it was acknowledged, that we have the purity of a divine law set before us, and invitations to obey its precepts. Every parent feels a secret pleasure in giving his children a virtuous education, and although it too often happens, that the best instructions are prostituted to the worst of purposes, yet the duty remains binding, and will do so to the end of time.

On the first day of the new-year, all the priests walk in procession to the emperor's palace, where they renew their oaths of allegiance, which however, is not looked upon as a sufficient security to the prince, who has always a confidant in waiting, who obliges them to swear the following sacred oath: "I call heaven to witness, and all the gods of the sixty-five provinces of the empire, that I will be a loyal subject to my sovereign" All these oaths are ratified by the person swearing, opening a vein and letting out some of his blood, and if it should happen afterwards, that he is found perjured, then his life must make an atonement; for as blood is required to ratify the oath, so a proper reparation for a breach of his infidelity must be, his blood spilt in such a manner as the judges shall direct.

When a person dies, they are obliged to produce at least two or three witnesses, to prove that he was not a Christian at the time of his death; and they go so far, as to enquire whether in the whole course of his life, he ever made any profession of Christianity; for were such a circumstance to take place, the body of the deceased would be thrown upon a dunghill like that of a dog.

If the deceased has lived in reputation in the world, and it is discovered, upon the strictest examination, that he never was a Christian, then the civil magistrate permits that his body shall be burnt. On all such solemn occasions, the relations and friends, all dressed in white, as a sign of deep mourning, repair to the funeral pile, about an hour before the procession begins. All the women are veiled, and a superior Bonze marches in the front, attended by thirty others of an inferior rank. The priests are dressed in linen frocks like surplices, over which they wear a black cloak, and above all, a brown garment, and each carries a taper in his hand. After these come two hundred Bonzes, who sing hymns to, and invoke the god whom the deceased worshipped while he was alive. Then follows a great number of hired mourners, who carry poles in their hands, with papers fixed to the ends of them, pointing out the virtuous actions of the person whose fu

neral they are about to celebrate. After them come eight young Bonzes, divided into two bands, holding long canes over their heads, with streamers at the ends of them, on which are inserted several hierogliphical figures, and these last are attended by two young men, who carry unlighted torches.

Several other persons, all dressed in brown, with black leathern caps on their heads, varnished over in the neatest manner, with the names of their idols inscribed on them, follow after the Bonzes. After this first train, come four men, with the corpse of the deceased, sitting upright in his coffin, with his head inclining somewhat forwards, and his hands. closed, as in a praying posture. The corpse is dressed in white, having a paper robe over it, composed of the leaves of a book, wherein are described the actions of the god, to whom he was, in his life-time, most devoted. The male children surround the corpse, and the youngest son carries a lighted taper in his hand, it being his business to set fire to the funeral pile. The whole of the procession is closed by the neighbours, who testify their sorrow, by deep sighs and hideous lamentations.

In this order, they march to the place where the funeral pile is erected, which is surrounded with four walls covered with white cloth, except the gates through which they are to enter. In the middle a deep grave is digged, and at each side of it, is a table covered with all sorts of provisions. On one of them stands a chaffing dish, like a censor, full of live coals and sweet wood, and as soon as the corpse is brought to the brink of the grave, they fasten a long cord to the coffin, which is made like a bed for the deceased to rest on. After they have carried the body in procession three times round the grave, they lay it on the funeral pile, while the priest and relations call on the gods to be propitious to the soul of the deceased. After this, the superior priest, who leads the van of the procession, walks three times round the corpse with his lighted taper, waving it three times over his head, and repeating some mystic words, the meaning of which none present knows, besides himself and his brethren. The body is then consumed to ashes, and the whole contents of the funeral pile are thrown into the grave, where a monument is set up in memory of the deceased. This part of the ceremony being over, the relations of the deceased retire home, where they have a splendid entertainment, and all that is left is given to the poor. If any remains of the deceased are left unburied, the relations pick them carefully up, and bury them in a gilded urn, in their gardens, which they visit from time to time, with the utmost fervour of devotion, believing in the immortality of the soul.

All

TH

HE inhabitants of these countries are all hea- | thens, and their form of religion is the most stupid and senseless that can be imagined. They believe, that if they appear at particular times and seasons, before their idols, and make a few unmeaning grimaces and ridiculous gestures, they will be rewarded for ever in eternity. They are all of one sect, so that there is no necessity, as in Japan, for one party to seek a toleration in matters of religion, from another. Their priests, monks, or Bonzes, as they are indiscriminaetly called,are so ignoant, that they know little more, besides that of perfuming their idols once every morning, to which service they are called by the ringing of a bell. Their convents and pagods, are situated for the most part on mountains, and subject to the power and authority of the city or town near to which they are situated. They have one particular convent with six hundred monks in it, and one city that has four thousand of religious sects under its jurisdiction. They are distributed into select bands, or companies, some of ten, some of twenty, and others of thirty members, the oldest of whom, in each class, is the principal, or superior, and if any one proves careless, or remiss in his duty, he is ordered to be corrected and chastised by the rest of the brethren, but if the crime is of a flagrant nature, he is given up to the power of the civil magistrate.

Relations are not allowed to marry within the fourth degreee of consanguinity, and love is a passion to which they are in a manner strangers; for it often happens, that their nuptial ceremonies take place before they are nine or ten years of age, so that if ever they know any thing of love, it must be No. 6.1

long after marriage. The women, particularly the wives of the poorer sort, are treated with great cruelty, but their spirits are so much depressed, and not knowing where to procure a remedy, they become as it were insensible of their misery. The marriage ceremony consists of the relations of the bridegroom, accompanied by himself, making a tour round the town with a band of music playing before them. When they come to the door where the bride lives, the bridegroom knocks, and meets with a very favourable reception. After this, he conducts the bride home, and the whole ceremony ends with a splendid entertainment. Polygamy is allowed among them, and when they please they can put away both their wives and children; but this horrid, unnatural practice, seldom takes place; for as we have already taken notice in the former part of this work, "The light of nature is not yet extinguished among the heathens."

When a person of rank dies, all his relations go into mourning for three years, nor are they permitted, during the whole of that time, to follow any secular employment. They weep, howl, and tear their hair, to shew their concern for the deceased; and they put the corpse into a double coffin, finely varnished, and gilt over, according as the nature of their circumstances will perimit. They put into the coffins whole suits of cloaths, with provisions, money, and several sorts of warlike instruments, for the use of the deceased in the other world; from which we may learn, that they have but very carnal notions of the soul.

The night previous to the funeral, is spent in innocent amusements, and at day-break all the rela

tions

tions set out on horseback, making the most hideous lamentations. Those who bear the corpse, move in a slow solemn manner, singing hymns; and if the deceased was rich, he has generally a monument erected to his memory, but those who are poor, are buried in graves about three feet deep. Three days after the interment, the relations and friends of the deceased make a formal visit to the grave, and recreate themselves there some time. Every fullmoon, they cut the grass that grows around the tomb, and make free-will offerings of rice. But this is not all, for it often happens that the Bonzes, in order to get some employment, will tell the relations, that the deceased lies uneasy in his grave, upon which they take up the coffin, and renew the whole funeral solemnity, for which the Bonzes or priests receive their fees.

Having said so much concerning the idols of these heathen nations, it may not be improper, in this place, to say something concerning the true God, and also on the nature of idols. The true God is defined to be a most glorious object, the author of all things, who had no beginning of days, nor will have any end of years. He is infinite, eternal, and unchangeable; he is possessed of all those perfections which we admire, but cannot fully comprehend. His wisdom is conspicuous in the formation of the world, and indeed in the creation of every thing; for as a great divine says, a pile of grass is sufficient to confute an Atheist. His power is displayed to our senses, in the works of his providence; he holds the waters in the hollow of his hands; he weighs the mountains in a balance, and taketh up the earth as a very little thing.

In his holiness, he exceeds all that we poor mortals can comprehend, for he is of purer eyes than to behold iniquity. Sinners shall not stand before him, nor the wicked dwell in his presence. Men should tremble at his justice, especially when they consider their own guilt. The justice of God, in the moral government of this world, may be known by particular instances of its operations, but will not be fully understood, till Christ shall come to judge the world in righteousness. The temporal death, to which every human being is subject, is a proof of the justice of God, in punishing our first parents for their disobedience; but the most aweful display we have of divine justice, is in the death of Christ. There the wrath of God against sin was displayed in the most lively colours; Divine justice was satisfied by the sacrifice offered, and man, a rebel to his creator, reconciled through the blood of atonement prophesied of long before, and pointed out by types and figures. His goodness fills the devout soul with

| admiration here below, and will afford him matter for praise in eternity. Is not that goodness infinite, that can bear with our daily, and numerous provocations? Is not that goodness infinite, that can stoop down to behold the affairs of this lower world, and raise up one, while it casts down another? But above all, is not that goodness infinite, which could send an only begotten son, to die for sinful men, when they were lost in all sorts of iniquity, working all manner of uncleanness with greediness. Such are a few of the outlines of the characters of the true God, whom every Christian worships; and, therefore, we shall next say something concerning the false gods of the Heathens.

As the benefit of light is best known when contrasted with darkness, so truth is the more admired for being compared with falsehood. All that is good, amiable, praiseworthy, glorious, benevolent, just, and merciful, is to be found in the character and attributes of that God, whom the Christians worship; among the Gods of the Heathens, it is just the reverse. And here let us enquire into their attributes, for there must be some qualities ascribed to them.

Are they infinite? that is impossible, for they are actually lodged in temples, made with hands; nay, they are often carried from one place to another, their heads and their hands cut off, and sometimes they are reduced to ashes.

That they are not eternal, we can make no manner of doubt, for new ones are made almost every day; and surely a created being cannot properly be an object of divine worship. Sculptors, painters, engravers, smiths. and indeed almost every trade, have, in their turn, contributed towards the making of gods; and so infatuated are mankind, that many of them can fall down and worship the works of their own hands. Are they unchangeable? No: Instead of enjoying of such a variety of qualities, their very colours are often changed twenty times in an age; and almost every year, new passions are ascribed to them. And this is done merely according to the capricious manner in which men are led by their passions, without considering, that they degrade their nature, and become more contemptible than the beasts that perish.

Again, let us enquire more minutely into those qualities which naturally present themselves to one observation, as rational creatures. And first, with respect to wisdom, let us for once suppose that the idols adored by Heathens, in ancient and modern times, were, and really are, what their worshippers believe them to be, namely, beings endowed with sovereign power, able to reward the virtuous, and

punish the vicious, to pardon the penitent, and to supply the wants of those in distress. I say, let us admit these things by way of supposition, and then enquire, whether one or all of them will hold good? For if it can by made appear, that they have none of the qualities of the true God; then they are no more than dumb and dead idols. And first, have they wisdom? No: how can an inanimate being be endowed with wisdom. But then supposing them to be real objects of worship, it will naturally follow, that the religion enjoined by them, is the result of Divine Wisdom and Knowledge. Now let any reasonable person ask himself, whether the forms of worship which we have already taken notice of among the Heathens, being in themselves altogether barbarous, could on any account whatever, point out happiness to poor fallen man? Certamly, the contrary did, and always will continue to take place. Had these beings been endowed with wisdom, they would have lead their people who worshipped them to happiness; but alas! the poor votaries were and are left in a state of darkness, no hope beyond the grave was promised, nor the means prescribed, by which it might be attained.

Again, with respect to power, where did they shew it? a god without power, is no god at all. Nothing was more common, than to find the victorious commander of an army setting fire to consecrated temples, and carrying off the gods, as so many prisoners, in triumph. Nay, what notions could the people have of power, who, when their idols refused to comply with their requests, actually brought them out into the open streets and scourged them.

Holiness, the life and soul of practical religion, is not to be met with among Heathens in this age, nor was it to be found among those of ancient times. Where could holiness or purity of the heart and life be found, where whoredom, drunkenness, and even unnatural crimes, were not only tolerated, but even celebrated. Let us, like Constantine the Great, draw aside the veil which concealed the impurities daily committed in their temples, and we shall behold, what is not proper to be named. Should those idols be objects of worship, whose priests taught the grossest impurities; who rejoiced in what the worst of men consider as shame; who set aside the order of nature, and actually attempted to overthrow Divine Providence itself? But is justice to be found among

these gods? No: we must not look for justice in a system established on falsehood. All those actions by which men are enobled above the irrational part of the creation, were treated with contempt. Revenge, theft, plunder, murder, and indeed, the most odious crimes were, and still are considered as so many virtues; and the more notorious the guilt of the criminal, the more he was considered as an object of approbation. Goodness, that glorious attribute of God, was not to be found among the ancient Heathens, and in vain do we look for it at present. Could a good benevolent Being teach men to do that which is cruel? No: but such was, and still is the practice of the Heathens. Can that religion have goodness in it, which teacheth husbands to inculcate into the minds of their wives, that it is necessary for them to burn themselves on a funeral pile? Can there be goodness in that parent, who, divesting himself of bowels of compassion, can see his child offered up as a victim at the altar of an idol? True religion condemns the sentiment, and humanity shudders at the practice.

Truth, the last attribute, or quality we shall mention, never could, or never can be found among the Heathens. Can truth be found in that system from which wisdom, power, holiness, justice, and goodness are banished? It was said of God, that it was impossible for him to lie; and with respect to the Heathens, it may be justly taken notice, that even supposing their idols were animated beings, all that their priests have taught us is no better than the grossest falsehood. Plato said, that truth was the form of the Divine Being, and if so, then every thing contrary to it must constitute the character of an idol. Having thus drawn a parallel between the true God and the idols of Heathen nations, we shall say with Joshua of old, “Chuse you this day, whom you will serve." The best way to point out false religion, is to display it in its native colours, and men, by seeing unaccountable absurdities presented to them as objects worthy of their notice or regard, will become in love with the truth. Truth carries conviction along with it, and happy must that man be, who seeks wisdom. He who sincerely enquires after truth, has great reason to hope, that God will direct him to it, and convince him of its excellency above every thing in this world.

The

A-S the author, who would wish to obtain the approbation of his readers, will, at all times, blend entertainment, information, and instruction together; so we shall now part with the Heathens for some time, and present the public with an account of that religion which has the true God for its author, the blood of Christ for its foundation, happiness for its object, and glory for its consummation.

But here it is necessary that we should lay down the plan upon which we intend to proceed, because Christianity lays open to us an ample field for speculation, for information, and for instruction: we shall therefore divide the subsect into the following branches:

First, the state of Christianity from the time of its first promulgation, till it received the sanction of the civil power, under the emperor Constantine the

Great.

Secondly, an account of all the heresies that sprang up during the first three centuries.

Thirdly, an account of the Christian church, from the time of the emperor Constantine the Great, down to the reformation.

Fourthly, an account of the Greek church, both in ancient and modern times.

Lastly, an account of the Albigenses and Wal-❘ densis.

In conducting this most laborious part of the work, we shall endeavour not to give offence to any person whatever, and having finished it, we shall once more return to Heathens, and then to those religious parties which took their rise in Europe, after the reformation.

Long had the wretched race of Adam continued in a state of ignorance and darkness, and from these sources, all sorts of crimes took their rise. To draw a picture of the Heathen world at the time of Christ's appearance among men, would be to paint out human nature in its most depraved state. The knowledge of the true God was lost; blasphemy, obscenity, and impiety constituted the essential parts of their public worship; and although many of them believed in the doctrine of the immortality of the soul, yet they had confused and carnal notions concerning it. As God is the universal Lord and Sove

reign of nature, so he generally accomplishes the schemes of his providence by natural means. Thus we find, that in order to introduce the glorious redeemer into the world, and make way for the propagation of his gospel, a variety of circumstances took place, which human sagacity could not have planned, nor could the deepest penetration have scen into the important events.

About three hundred and thirty years before the incarnation, a remarkable cage took place in the civil government of this world. The Persian kings with their subjects, having forgot the dignity of their characters, and bravery of their ancestors, became an easy conquest for the ambitious Grecian hero (Alexander) and by this important, anthought of event, the Greek language was taught and propagated throughout a great pair of Asia, where different dialects had been spoken before. It was also an unspeakable advantage to the world, that thro' the Roman empire, two languages only were gene rally spoken, namely, Greek and Latin; and it frequently happened, that such as learned the one as the language of his country, acquired the knowledge of the other, partly by reading, and partly by conversation.

Such was the situation of the world, at the time when God sent his only begotten Son to justify sinners, both by his active and passive obedience. But in what manner was this great deliverer ushered into the world? Here angels are lost in admiration; believers are filled with gratitude; while the prophane are left to mock. The eternal Lord of heaven and earth submitted to lodge nine months in the womb of a poor obscure virgin and although he was the king of kings, and lord of lords, yet his mother, at the command of a pagan emperor, was obliged to leave the place of her nativity and travel above sixty miles, in a state of pregnancy, in order to pay a poor insignificant poll-tax. Although he was to have the heathen for his inheritance, and the uttermost parts of the earth for his possession, yet his mother was obliged to undergo the pains of childbearing in a stable, among beasts, and instead of a cradle, the long promised Messiah was laid in a manger. His life was sought after greedily, by the bloody Herod, and his poor reputed parents, were

obliged