* Just, as when Jove mid the high heavens

displays

His bow mysterious for a lasting sign."

The sacred ship of Egypt was called Baris, another name for the ark; but signified a covenant. This was also the name, by which Ararat was sometimes known as well, as the temple of the ark on that mountain.

The poet Nonnus has a remarkable allusion to the deluge in the character of Beroe;

"Lost in the gloom of night sad Beroe lay, "But soon shok off her sad, chaotick veil, And rose age in to light. She first unbarr'd "Her friendly window to the auspicious

dove,

"Returning from the sea."

As all the events of old were represented by hieroglyphicks, it is not strange that different emblems were employed by different nations for the same thing. The ark was described by various symbols. In a fragment of the Orphic poetry it is called a hive. "Let us celebrate the hive of Venus, which rose from the sea, that hive of many names; the mighty fountain, whence all kings are de scended; whence all the winged and immortal loves were again produced."

Not only ships, but cups in form of boats, were esteemed as sacred, introduced only at festivals and solemn occasions. It was said, that Hercules traversed the ocean in such a cup or skiff. Hence these cups were referred to Hercules. It is said by Q. Curtius, that Alexander, at the feast of Thessalus, before he had finished the cup or scyphus Herculeus groaned, as if pierced with a dart, and was carried out half dead.

It is said in Genesis, that Noah became a husbandman. This character is religiously preserved in all the ancient histories of Egypt. Hence probably the ox, so essential to husbandry, became a symbol of the patriarch, and was

worshipped at Memphis, Heliopolis, and other places. For the same reason the cow or heifer was worshipped at Chusa and other cities, The worship of calves among the Israelites is known to all. These creatures were made to represent, not only the person, or persons, who had been such benefactors; but the vessel in which they had been preserved. This vessel was described, as a crescent, and called Theba, Baris, Argus. In consequence these terms, and the name of an ox or bull became synonimous. The Syrians venerated the cow. The etymologists, who have commented on their works, say, "The sacred heifer of the Syrians was no other, than Theba, the ark." "The ark among the Syrians is styled bous, a cow," or ox. Among the significations of bous or bos, the ox, Baris and Hesychius mentions Argos, which are two names of the ark. According to Eustathius, the Tauric nations were so called from Taurus, a bull, the emblem of the great husbandman Osiris, which is a name of Noah. Kircher has given a plate of a Pamphilian obelisk with the Egyptian Apis, his hornes in the form of the moon, and on his back the mystick dove, its wings low expanded. The city Tours in France is said to have been named from Taurus, a bull, which was an emblem of a ship. Other instances of ancient sculpture, referring to the same subject, are found in Europe, in India, in China, in Japan, and Easter Island in the Pacifick O. cean. Dago and Taurio are the names of two carved stones in this island.

Near the base of mount Libanus stood the city Arka; on the summit was a temple of Venus Architis; the religious rites were introduced by a people called Ar

kites; and, as the ark was sometimes called Libanah, it is probable. that mount Libanus received its name from the ark. The arkite memorials passed from Egypt and Syria to Phrygia and Poutus, and thence to Thrace, and the cities of Greece. They were received in Europe by the Hetruria, Celta, and Suevi. Tacitus says this people worshipped Isis, an ark or ship, being the chief object of their devotion. The arkite rites, it appears from Bryant, prevailed in Britain, in the island of Mona, and in the Hebrides. Perhaps the ark of the Covenant, so sacred among the Israelites, might have a primary reference to the covenant of Noah, As the stone tables of the law were kept in this ark, so the Chinese kept their books of divination in a sacred ark. The Islanders of O. taheite have a sacred ark, precisely of the same dimensions with the ark of the covenant, in which is preserved a bundle of feathers, and a sacred Teraphim, without which their chief priest says he could do nothing.

Mention has been made of the eigh original gods of Egypt, the number of persons, saved in the ark; they were described in a boat. A like remarkable reference to the number eight is exhibited in the history of Mount Arat; it was called Thamanim, and a town near the foot of the mountain was called by the same name. Thaman signified eight. The Cuthites, the poster ty of Chus and Ham, worshipped Noah under the name of Nusos and DionuThe worship of the dove and other circumstances relating to the deluge, interwoven with all the ceremonies of the eastern world, were in Babylonia repre

sented in hieroglyphick symbols. In the history of the Sparti are constant allusions to the deluge.

In China we have the history of Noah in their Sin Num and Sin Noo. He was a husbandman, and taught mankind agriculture. His picture is highly es teemed by the Chinese. In Japan are numerous memorials of the flood in their religious rites. The sacred cow or steer is vener, ated; the deity, as in the arkite worship of many other nations, is represented on a lotus, and upon a tortoise, and sometimes proceeding from a fish.

The whole of these facts, in a new and satisfactory manner, bring evidence from remotest ages and most distant countries, to which we have access, to support the Mosaick history of a universal deluge. This great event is universally known, and though the memorials have been abused, traditions have been preserved with great rever ence in all the rites and ceremonies of the gentile world; and the further we go back, the more vivid and exact is the history, especial, ly in the countries near the resi dence of Noah. Were the story a fable, the reverse of this would be the fact the more ancient our inquiries, and the nearer the scene we approached, the less light we should discover, till entire darkness would terminate the search. Nor could there have been such likeness and harmony in the traditions of different ages and countries, wide as the world apart, unless they had been founded in truth. Certain therefore it is, that God did bring a flood of waters, and all the, high hills, that were under the whole heav. en, were covered. PHILO.

(To be continued.)

For the Panoplist.

LETTER II.

ON THE IMMUTABILITY OF RELIGION. Beloved Brother,

IT would be a great omiffion, in one, who undertakes to prove the immutability of evangelical relig. ion, not to confider the fameness of the human character. The natural character of mankind is indeed capable of an aftonishing variety of vifible forms. But it is not difficult to fhow that all thefe vifible forms belong to characters, which are in reality alike. I fhall exemplify this remark in one particular inftance. Avarice may be the ruling paffion of men, whofe vifible conduct is exceeding ly various. One may purfue his object by open difhonefty. Another having more difcernment, may conceal his villany, and purfue his object by fecret difhonefty. Another, whofe heart is equally covetous, attending to the maxim, that honefty is the best policy, may feek to gratify his criminal paffion by fair and honourable means. This example is defigned to guard you againft fuppofing, that the human character really varies according to its varied exterior form. To prevailing fashion, to popular opinion, and to outward culture, in connection with the power of the felf ish affections, may be afcribed all the diverfity, which marks the character of unrenewed men. In what was the polished Greek really better than the rudeft barbarians? Did all his wisdom, all his refinement bring him any nearer, than they were, to the confines of true goodness? Let facts decide. When the gofpel, which is the fureft teft of character, was preached by the apoftles, did it not meet as ftubborn refiftance from the boated wisdom of the

Greek, as from the ignorance and cruelty of barbarians?

It is fondly imagined by fome, that thofe paffages of infpiration, which contain the most finifhed defeription of human depravity, are peculiar to the idolatrous, abandoned heathen, and, with few lamented exceptions, are inapplicable to the chriftianized world. But, my brother, I hope you will not adopt this conftruction of fcripture without much careful inquiry. What, then, is the language which the gofpel utters to every child of Adam? Repent, and believe. Thus all men are confidered, as on a level; as finners, needing repentance, and dependent for falvation on the Lord Jefus Chrift. With perfons of a different description the gofpel has no concern.

Attend carefully to the treatment, which the gospel has received from mankind. Where has it found the most infurmountable obftacles? By whom has it been oppofed with the greatest violence, and trampled upon with the moft malignant fcorn? Has it not often been by men of science, and of decent and polifhed exterior? Have not fuch evinced by, at last flighting the gofpel, that they poffefs the fame fpirit with the openly vicious; the fame character with unbelieveing Jews and gentile idolaters?

But, my dear brother, there is no need of amplifying. For it is to be prefumed, that mankind, in all ages and circumstances, have the fame character, unless there is evidence of the contrary; unless fome adequate caufe of difference can be affigned. What is that caufe? Does the blood of corrupt human nature become puri. fied, by paffing through the veins of many generations? Does the

moral difeafe of man exhaust its

own force and cure itfelf by the violence of its efforts? Or do men learn to be good from the increafing multitude of bad examples? This, furely, is not the leffon of experience. What, then is the precife caufe of the meliorated temper of the unrenewed beart ? What is the reason, that mankind at this day are fuppofed to be less depraved, and to need a lefs extenlive renovation, than in former and more uncultivated ages You fpeak of improvements in philofophy in all the arts and fciences in the ftate of fociety, in the fenfibilities and manners of people. But what efficacy have fuch improvements to mend the heart? The caufe affigned mult be adequate to the fuppofed effect. The remedy muit be adapted to the nature of the difeafe.

It is granted, that the improvements of thefe laft ages are very valuable. But let it be remembered they are not improvements in fpiritual things; they are not improvements in the religious temper and practice of men. How can it be conceived that the refinements of fcience and tafte have power to eradicate evil paffions, or purify the foul from the detelted leprofy of fin? Intellectual improvements have an influence on our intellectual character, but not on our moral ftate. To understand better than the unconverted Corinthians, did, the law of gravitation, and the principles of chymitry and electricity does not render our fpiritual condition lefs criminal and hazardous, than theirs was; unless it can be made to appear, that fome chymical procels or electrical experiment can reform the depraved heart, and render men obedient and pious.

Now who would fuppofe, that a moral disease can be cured by an intellectual application? Who would fuppofe that the diftemper of fin can find any remedy in the extenfive difcoveries made of the fecret virtues of plants and minerals, or the many fuccessful researches into the regions of antiquity?

Why, then, is it imagined, that mankind, in thefe fcientifick and polished ages, need a less confiderable change, than they did in all the times of Christ and his apoftles? Then it was deemed neceffary for a man to be born again in order to enter into the kingdom of heaven. Then it might be faid of believers, that they were what they were, by the grace of God; that in them old things had paffed away, and all things become new.

The fame language was common among the faithful race, who first peopled New England. But by many it is now esteemed unmeaning cant, the obfolete dialect of fuperftition, ignorance, and enthusiasm. It is confidently believed and afferted, that men may become virtuous and religious without fuch a great and remarkable change, and that there is not at this day fuch an immediate and entire dependence on the efficacious Spirit and grace of God, as was felt at the first eftablishment of chriftianity. Men are now lefs indebted to God for falvation, and more indebted to the power of reafon and correct tafte, in fhort, more indebted to themfelves, than the faints were anciently. Accordingly, it is with lefs propriety and emphafis, that they can now adopt fcripture phrafeology, and literally afcribe converfion and falvation to God. God had a great harvelt of glory in the falvation of thofe, who were

taken from the regions of idolatry and ignorance. But now the af fairs of religion proceed more according to the principles of human nature, and the common laws, which regulate the moral world. This, my brother, is the fpirit of modern, liberality. But if, upon impartial examination, it appear, that the natural character of men is at all times the fame, that finners are as depraved, as criminal, as helpless in thefe ages of literary improvement, as they were in times of former ignorance; we must conclude they need a moral change of the fame great. nefs and extent. The foundation of faving religion must ftill be laid in regeneration by divine power. Sinners how fair foever their vifible character, must be created in Christ Jefus unto good works; must be washed, must be justified, must be fanctified in the name of the Lord Jefus and by the Spirit of their God. By the fame kind of repentance, as primitive converts exercised, they must turn from fin to God. With the fame humility, felf abhorrence and fub-, miffion they must come to Chrift, and with the fame love and confidence receive him in all his offices. After converfion, they must maintain the fame holy canteft with the inveterate corruptions of the heart. They must be led by the fame fpirit; and through that Spirit they must mortify unholy affections, and gain a victory over fin. In fhort, they must be able to adopt the modeft, felfabasing, and yet triumphant language of apoftolick piety,

I am crucified with Chrift; nevertheless I live; yet not I, but Chrift liveth in me; and the life which I now live in the flesh,

I live by the faith of the Son of God, who loved me, and gave himself for me." This, my dear brother, was the fpirit of primitive christianity. This is the fpirit of true chriftianity now, and at all times.

Let

Dear brother, I ufe this unreferved freedom, because I with to fhield you from danger, and to promote your endlefs felicity. Your everlafting intereft lies near my heart. No earthly pleafte can be compared with the tender, grateful, exulting joy I fhould feel in your falvation. For this, my hope is in God. This fubject is of the first impor tance to you and to me. me then request you to take a careful furvey of primitive chriftianity. Behold its diftinguithing, its celestial features. Then furvey the prevailing, fashionable religion of nominal chriftians at this day of boafted improvement. Befide the empty name, what refemblance do you find? Have not the bulk of thofe, who profefs to believe the Bible, loft fight of their pattern and guide, and turned to follow the God of this world. If apoftolick religion is the ftandard; did not our beloved parents, did not our forefathers, though not to be accounted per fect, far excel the latitudinarians of the age? And is not our wide departure from the puritan religion of New England a lamentable and hazardous experi ment?

Hoping, my dear brother, foon to hear from you, I bid you adieu. Receive in kindness what was prompted by the tender and fauhful affection of your brother.

CONSTANS.