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The number of their gods, saith Dr. Priestly, exceeds that of any other people, that we are acquainted with. "I have often been told, says an American missionary, who left Bombay, on account of his health, there are three hundred and thirty millions of gods.

They apply to different deities, according to their different occasions. In sickness, they apply to one god; on a journey, to another; and, when engaged in war, to a third.

"Notwithstanding the general opinion, that Brimha, Vishnou, and Sheevah, had the same origin, and bear the same relation to the Supreme Being, some of the Hindoos attach themselves to one of them; and others, to another; and the generality only worship one of the three." What ideas they have of the moral character of these gods, may be conjectured from the following fact. "They say, that these divine personages quarrelled and fought; that, during the battle, the earth trembled, and the stars fell from the firmament." From other sources, and those the most authentic, it appears, that the moral character of Hindoo gods is absolutely abominable.

Worship, paid to the souls of the dead, is a great article in the Hindoo system; and is mentioned, we are told, in almost every page of the Institutes of Mence.

All the neighboring nations, whose religions bear some affinity to that of the Hindoos, are polytheists. The Siamese say, that the reign of a deity is limited to a certain number of years; after which, he sinks into eternal repose, and another succeeds him in the government of the universe.

It appears, that there was, before the christian era, a sect of philosophers in India, denominated Sammanes. These Dr. Priestly supposes to be the same with those, who are now called Schammans, in Siberia. In the tenets and practices of the Schammans, saith he, we may see a faint outline of the religion of the Hindoos. They believe in one God, the maker of all things; but they think, that he pays no attention to the affairs of men, leaving the government of the

world to inferior beings, to whom, therefore, all their devotions are addressed.

Perfectly accordant with this, is the representation of Mr. Nott, lately missionary from this country at Bombay. "It is not to be understood," says he, " that those who worship the gods, by means of images, pay, at the same time, an indirect worship to the great Supreme. The worship of their gods is not a mode of worshipping the Supreme, but a substitute for it."

The Hindoos suppose, not only, that there are superior beings of very different dispositions, some friendly, and others unfriendly to men, but think, the best disposed of them are sometimes partial, obstinate, and vindictive: and, over the malevolent deities, they place one of much superior power, whom they call Schaitan. But though he is very wicked, they think it possible to appease him; and therefore to him they address much of their worship.

In Japan, the religion, as in India, appears to be polytheism in subordination to theism; i. e. they acknowledge numerous gods; but one is believed to be supreme over the rest. Many of them consider this supreme god, as far above all human adoration; and for this cause, address their devotions to deities of subordinate rank. They are gross idolators, as will appear from the following testimony of Dr. Thunberg, as quoted by Bigland. "In the midst of their temple, saith he, sat Quanwon, (the name of one of their divinities,) furnished with thirty six hands. Near him were placed sixteen images about the size of men, but much less than the idol. These occupied a separate room, and partitioned off as it were to themselves. On both sides next to these, stood two rows of gilt idols, each with twenty hands. Afterwards were placed in rows on each side, idols of the size of a man, quite close to each other, the number of which I could not reckon. The whole number of idols in this solemn recess of superstition, is said to be not less than thirty three thousand three hundred and thirty three." Bigland, iv. 395.

It was remarked in the last lecture, that not only departed spirits, but living men have received divine worship. The emperors of Rome were worshipped as gods. In that extensive country called Thibet, lying west of China, we find a whole nation paying divine honors to a living mortal, under the title of the grand Lama. He is the great object of adoration, not only to the inhabitans of Thibet," but to the various tribes of heathen Tartars, who roam through the vast tract of continent, which stretches from the banks of the Wolga to Korea, or the Japan sea." He is considered by some, as the vicegerent of deity, and by others as Deity himself. He is never to be seen, but in a secret place of his palace, amidst a great number of lamps, sitting cross legged on a cushion, and adorned all over with gold and precious stones; where, at a distance, they prostrate themselves before him, it not being lawful for any to kiss, even his feet. The orthodox opinion is, that, when the grand Lama seems to die, either of old age or infirmity, his soul, in fact, only quits a crazy habitation to look for another, younger and better and it is discovered again in the body of some child, by certain tokens known only to the lamas, or priests, in which order he always appears."

In the Mahratta country, not far from Bombay, divine honors are paid to a god denominated the Dea of Chimchose; i. e. to a boy about twelve years old, in whom Ganesa, the god of prudence, is supposed to have become incarnate. The deity was visited in the year 1809 by Mr. Graham, whose testimony was confirmed to Mr. Nott, by an eye witness, who accompanied him in the visit, which he describes. Nott's Ser. 71.

It has long since been reported, that in the south of Africa there were whole nations, among whom were to be found no ideas of God or religion. This has been recently confirmed by Mr. Kicherer, who resided, as missionary, among the Boschemen. "They have," says he, "no idea of the Supreme Being; consequently they practise no kind of worship."* In

*The Rev. E. Evans, was told that the Hottentots worshipped a little insect. Has not Mr. Kircherer suggested the same. See Recorder, No. 49. vol. 3.

worship, formed it agreeably to that model, which the poets gave. Whether the poets invented these fictions, or only gave them a more alluring dress, I pretend not to deter mine, though the latter is probable. All that I would be understood to assert, is, that the religion adopted by the mass of the people, was the religion of the poets. This was the religion, which the legislators designed should be believed and maintained. The ceremonies of the established worship were so construed, as to preserve in the public mind, not only the virtues, but the vices of those mortals of either sex, whom they denominated gods and goddesses. Arnobius, as quoted by a writer, whose name has been frequently mentioned in this lecture, upbraids the heathen, for "ascribing the most base and unworthy actions to him, whom they described as father of gods and men, the chief God, the thunderer, who shakes heaven with his nod, and to whom they attributed the most divine titles. He thinks, that, if they had any regard to piety and decency, the public authority ought to interpose, by forbidding such representations. Instead of which they encouraged them and admitted them into their religion; whereas they would punish any man, who should cast such reflections on a senator or magistrate."

II. Let us, for a moment, compare the effects, which would naturally result from the worship of such deities, with those, which might be expected from the worship of the true God. To say nothing of such gods, as Bacchus, Venus or Mercury, how was it possible for the votaries of Jupiter to contemplate his character with reverence, or rational affection? What was there to revere in a being, whose passions were more violent, and whose crimes were more numerous than those of human offenders? With what sense of moral obligation could the ancient pagans have gone from Jupiter's temple, when they had been engaged in those rites, which brought his vices to their recollection? Far from blushing at their sensuality, they must have justified it, as

we know they did, by the example of the god, whom they worshipped. "Whenever vice comes to be considered, as a divine quality, as well as an act of devotion, or, in other words, when it is practised, both in honor and in imitation of the gods, it is hereby authorized and sanctioned; and men must sink into the lowest degeneracy."

On the contrary, when men have been employed in the worship of that Being, whose dwelling is not with flesh;— who is infinitely removed from human passions and human guilt;-whose irresistible power is under the direction of moral purity and infinite wisdom;-who regards with divine indignation, all the workers of iniquity;—and accepts that service only, which proceeds from uprightness and simplicity of heart-they must perceive, that a virtuous life is essential, as well to their safety, as their duty. This conviction will be forced upon them, whenever they use a moment's reflection. Accordingly, in a christian country, nothing tends more directly to purify the morals of a community, than general attendance on public worship.

Among those, who entertain just notions of the Supreme Being, it is a natural sentiment, that divine judgments are to be averted by penitence and reformation. This sentiment appears to have made no part of the pagan creed. If public calamities were felt or threatened to appease the gods, and avert the impending evil, they had recourse to some trifling ceremony, but not to repentance and a reclaimed life. They might revive ancient rites, or institute new ones; but reformation of morals, saith Warburton, was never made part of the state's atonement. The fact was, as Dr. Priestly has remarked, that the heathen religion had nothing to do with morality.

III. From the facts, stated in this lecture, we learn how to estimate a remark, not very unfrequently made, that, on supposition, a man is sincere, it is of little importance, what may be his creed. That there were many among the ancient heathen, sincerely attached to the prevailing mythology, it

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