all the passions, and all the imperfections and vices, which are common to mortals. In contemplating such deities, little or no self reproach was experienced by their votaries. In not a few instances, a comparison of moral character would, by no means, be disadvantageous to the latter. The rites and ceremonies, with which demons, or departed spirits were worshipped, could not have the same moral expression, as those used in the service of the Almighty. Hence would result both a ritual and system of morality, in no degree offensive to the passions and vices of men. In the service of such gods, men would be much more constant and more engaged, than in the worship of the underived and independent Deity. His worship would not, however, be suddenly or entirely neglected. In favor of it, the voice of reason would be loud and distinct.

In this way are we to account for the discordant and inconsistent language of ancient poets. The notion of one Supreme, Independent God, was not entirely lost. Yet was he not distinctly discernible amidst that varied and impure crowd of deities, who had been profanely ushered into his temple. They recognized his attributes of supremacy, eternity, and independence; but they assigned them to a creature of human origin. They endeavored to invest a mortal with divine habiliments, without concealing his wants, his dependence, or his vices.

LECTURE XII.

NECESSITY OF REVELATION, AS IT APPEARS FROM THE GODS AND WORSHIP OF THE

ANCIENT HEATHEN.

In the last lecture it was observed, that though there appears to have been from the beginning, a traditionary belief of one uncreated, independent Deity, this belief was gradually enfeebled, until the object of it ceased to be distinguishable amidst a numerous and confused group of gods, who were either parts of the Universe, or had been human beings. But these two classes do, by no means, comprehend all the objects, to which religious worship was rendered.

Not only the souls of the dead, but the persons of the living, were treated as divine. This was so common among the Romans, that to swear by the genius of Cæsar, and to worship him by burning incense on his altar, were used as criteria, by which to try those, who were accused of defection from the established belief. In this way Pliny, as he informed Trajan, ascertained whether those, who had been prosecuted as Christians, were really such. When the accused were before him, under trial, he commanded that the emperor's image should be brought, and that they should pay him divine honors, by sacrificing frankincense and wine. They who did this, were acquitted, as having thereby proved their adherence to the ancient religion.*

Not only were divine honors paid to the larger bodies in the universe, and to human beings, both living and dead, but to

* Quinctilian makes a prayer to the emperor Domitian in connexion with other gods Inst. Lib. 4. Præf.

whatever was found to be of great utility. To these we may add particular qualities and conditions of human beings, such as Mind, Fidelity, Safety, Liberty, Concord, Victory, etc. These things, says Cicero, are so great, that they cannot be governed without divine agency, and therefore they themselves are denominated gods.† To these, temples were erected, and sacrifices were offered. Nay, even bad qualities, such as passions and vices, became objects of heathen worship; in justification of which, this reason is assigned, that these bad qualities have frequently great influence on human actions.

That animals, reptiles, and vegetables, received among the Egyptians religious adoration, is a fact universally known. It is indeed difficult to contemplate any object, either in the heavens or on the earth, which has not, in some age or country, been treated as divine. Accordingly an eminent author, whose object was to praise the religion of the heathen at the expense of revelation, is constrained to acknowledge that "the gentiles did not only worship the whole world taken together, but its parts, yea, even its particles, or smallest parts; thinking it unbecoming, that some of the most eminent parts of him whom they regarded as God, should be worshipped, and other parts neglected." So true is the remark, that the heathen worshipped every thing as God, but God himself.

But though there was great variety in the objects, to which the ancient heathen paid religious adoration, the worship of departed spirits was a part of their religion, particularly important, both as to its extent, and the effects resulting from it.|| Mr. Farmer, whose name was mentioned in the last lecture, has shown that human spirits were with a very few exceptions, worshipped in all ancient nations, whether barbarous or polished. It is obvious, that this would be a very interesting part of human worship. Men would be pleased at the thought of hav+ Ib. 87.

* De Nat. Deor. I. 86.

Ld. Herbert, as quoted by Leland. 1. 146.

In Ethiopia, they worshipped their friends immediately after their death, Herod. Thalia. 24.

ing a deity, who had been in their situation, had possessed their passions, and had experienced their wants. But the mor

al effect of this worship would depend on the character, ascribed to the being, to whom it was addressed. The worship of human spirits, however absurd, might not, in all cases, produce immorality. Had the pagan deities been perfect in moral qualities, or even as near perfection as have been some distinguished saints, such as Moses or Daniel, the ancient mythology would have been far less offensive and less injurious, than it must have been, on supposition, that their gods had not only been men, but men distinguished for impurity, violence, fraud, revenge and rapacity.

If the objects of pagan worship, therefore, as Euhemerus is said to have shown, and as the Greeks acknowledged,* were once men, it becomes important to inquire what kind of men they were. Were they mild, chaste, upright, meek, benevolent, and pious? Here, in proposing a seemingly rational question, and one, which very naturally occurs, we are involved in absurdity. How could those men, who have since become gods, have been pious? Piety, as the term is now used, has relation to a Supreme Being, and expresses right feelings towards him. But at the time, when the greatest gods among the heathen were men, there could have been no Supreme Being; i. e. no being entitled to the affection, confidence, and adoration of mortals. Those heathen, who believed, that their greatest gods had once been men, must from the nature of the case, have considered them, as men destitute of piety.

But passing over this most important quality, let us briefly inquire what was, in other respects, the character of the pagan gods. Saturn is known to have been jealous, ferocious and cruel. It is not easy to read without a mixture of disgust and indignation, the biography of this god, as transmitted to us by the poets. (Cicero de Nat. Deor. 2. 91.)

Jupiter's character was doubtless an improvement on that of his father. His government was less oppressive, and his tem

* Herod. 1. 131.

per less ferocious and savage. But his impurities were more numerous, and not less disgusting.

Mercury, according to poetical mythology, was received into the confidence of the gods for no other reason, than his shrewdness, evinced by repeated acts of dishonesty.* After being admitted to the rank and honors of a deity, Jupiter appointed him his cup bearer, and employed him as the accomplice of his crimes. No description need be given of the character of Bacchus and Venus. The mention of their names, to those whose attention has been in any degree, directed to classical studies, will bring to recollection their moral qualities.

Now, these were among the most common objects of gentile worship. To the honor of these deities, statues and temples were erected. It is natural to suppose, that the service, whether moral or ritual, which was rendered to such gods, would correspond with those moral qualities, for which they had been most distinguished. We should not expect, either that the kind of worship rendered to such deities would contribute to purity of life, or that such purity would be cultivated by their votaries. In regard to both these particulars, facts are precisely as we should anticipate.†

The worship of the ancient heathen was a horrible mixture of folly, lasciviousness, and cruelty.

Nothing could be more ridiculous than many of their rites; nothing more absurd, than the manner in which they sometimes treated their gods. The Abbe Barthelemy, quoting Theocritus, puts the following words into the mouth of Anacharsis. "Having reached the top of mount Lycæus, in Peloponnesus, we were present at some games celebrated in honor of the god Pan. We saw some, who struck the statue of the god with whips. They inflicted this punishment on him, because a

*Anach. III. 35.

† Lardner i. 174, tells of the debauchery of the Egyptian worship. See also its absurdity, as represented by the same learned author.