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the One Supreme Being through the whole extent of their dominions. One such edict we find issued by Nebuchadnezer, after the deliverance of Shadrach, Meshach, and Abednego, from the fiery furnace; and another by Darius, after the deliverance of Daniel from the den of lions. In this last especially, the omnipotency, the eternal existence, and universal supremacy of the One True God, are acknowledged in the most pointed and particular terms." Then King "Darius wrote unto all people, nations, and languages that dwell on the earth, Peace be multiplied unto you: I make a decree, that " in every dominion of my kingdom men trem"ble and fear before the God of Daniel; for "he is the living God and stedfast for ever, " and his kingdom that which shall not be de"stroyed, and his dominions shall be even unto "the end. He delivereth and rescueth, and he "worketh signs and wonders in heaven and "in earth," &c. And although, having from history but a very imperfect account of the religious and moral affairs of those times and people, we do not particularly know what effect these edicts produced in the empire in general; yet from the extent, authority, and stability, of the laws of the Medes and Persians, we may reasonably conclude, that their influence was decisive, extensive, and of long duration.* One

* Probably it is to this occasion we are to refer what is mentioned by Justin respecting the prohibition of human sacrifices among the Carthagenians, by an edict from Darius

circumstance which strongly supports this conclusion, is, that spirit of piety and devotion towards the true God which prevailed in the government in the succeeding reign of Cyrus, who gave orders for rebuilding the temple at Jerusalem, and renewing the regular worship of God there. And we find Cyrus himself acknowledging his power and empire to be given him by the God of Heaven, and professing himself to have received a divine revelation and command from God to re-build the temple; and devoutly paying that obedience to it, which is due to all the Divine admonitions. "Thus saith Cyrus King of Persia, The Lord God of Heaven hath given me all the kingdoms of the earth, and he hath charged me to build him an house at Jerusalem," &c.

From the whole of what has been said on this argument, we may, I think, justly draw this conclusion: That the knowledge and fear of One Infinite, Eternal, Supreme God, and consequently, that piety and devotion towards him, and virtue and innocence of character in consequence of these, have in all ages been more universal than is generally supposed from a superficial view of what is transmitted to us of the history of mankind; and that this is the effect of the immediate administration of the Divine

King of Persia.-Legati a Dario, Rege Persarsarum, Carthaginem venerunt, afferentes edictum, quo Pani hamanas hostias immolari, et cannina vesci prohibebantur.- Just. lib. 19. cap. I.

Providence by the Government of the Universal Mediator.-Human history relates the actions of the powerful, the turbulent, the ambitious; who obtrude themselves on observation chiefly by agitating, distracting, and destroying the world. The general mass of mankind are lost in obscurity even while they live, and after death their lives and characters entirely consigned to oblivion. But it is the general mass of mankind that are concerned in the question of religion and morals; and it is in the innocence and happiness of the general mass of mankind, that the Providence of the Universal Parent is concerned. Goodness and piety, where most genuine and sincere, are often least obtrusive and ostentatious; and there may be much of both, and yet make little noise and show in the world. The religion requisite in the present state of human nature is not that which displays itself in the extravagant ardours and obtrusive zeal of religionists; the vain conceits and fond notions of visionaries, or intricate speculations and incomprehensible doctrines of Theologists, about abstract natures and mystic essences; and the eternal destinations, and incomprehensible counsels and conceptions, of the Divine Mind. But it is that sense of the Supreme Being, and confidence in him, which will best support the mind through the various lot of human life, and confirm our hopes of real happines, in a better and more permanent state of existence; that consciousness

of the Divine Superintendance, and conviction of our being accountable to God, which will controul the passions, regulate the life, form the character, and contribute to the good order and happiness both of the individual, and of society in general. The Roman soldiers, who stood in such awe of an oath, that having once taken it, no human motive could impel them to violate it, shewed a juster sense of the Deity, and more of the genuine effects of religion, than any en thusiast that ever went about blazing his zeal, and obtruding his dogmas on the world. It was no fabulous Jupiter, Mars, or Apollo that they stood in awe of, but the Universal Vindicator of right and wrong, by whatever name or cha racteristic distinguished.

The powerful and polite kingdoms and nations of the world are perhaps far from being the crite rion by which to make a just estimate of the general state either of the virtue and religion, or of the happiness and enjoyment, to be found in the world: at least it is not from populous cities, the seats of empire, and the rich, the great, and

*It is surprising to observe the simplicity of manners and purity of morals among the Germans and Scythians, when the utmost profligacy prevailed among polished' nations.-Vide Tacit, de Moribus Germ. et Just. Hist. Prorsus ut admirabile videatur hoc illis naturam dâre, quod Græci longâ sapientium doctrinâ, præceptisque philosophorum consequi nequeunt; cultosque mores incultæ barbariæ collatione superari. Tanto plus in illis proficit vitiorum ignorentio, quam in his cognitio vir tutis. Just. lib. 2. cap. 2..

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powerful in those kingdoms, that we are to make this estimate; but from the quiet and simple inhabitants of the villages and plains; whose virtue and religion, though most sincere and genuine, make little noise, and passes without observation. Nor does the happiness adapted to the present state of man consist in the unbounded gratification of acquired and unnatural wants, of appetites and passions inflamed and corrupted by indulgence; but in having our appetites, affections, and passions adapted to the state and principles of our nature, and the ob jects which these supply. Hence, there is perhaps often more, both of true virtue and genuine happiness, among simple and unpolished nations, whom we call barbarous, than even all the excellency of the Christian religion, and the advantages of improved society, can secure to those whom luxury and affected refinement have led so totally astray from the integrity and simplicity of nature. But to promote and secure the Virtue and Happiness of mankind is the proper end and object of all moral and religious institutions in the present world; and where these are most fully accomplished in this life, the interests and objects that lie beyond it, all that can concern the happiness of man, will also be most effectually secured. And to provide, order, and dispose, in all ages and nations, the means of most universally effecting these ends and purposes; to administer the whole