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chosen boys of their principal nobility. And he thus describes the idol Saturn: 3, 3. ra; avros: aw?:3; Kors xxxxois, in reraxw; ra; Xsiga, tolia; i, xixxo'a; iri to yin, ools roy irrišírra to raiov, &roxvassasa, was orialso its to x&ga. orange; orvé; : For there was with them a brazen statue of Saturn, which held it's ertended arms so inclined towards the earth, that the child when placed upon it rolled eff, and plunged into a furnacefull of fire. Diod. Sic. Lib. xx.

Justin speaks of the same cruel superstition, thus: “ Homines ut “ victimas immolabant; et impuberes (quae aetas etiam hostium mi“sericordiam provocat) aris admovebant, pacem deorum sanguine “eorum exposcentes, proquorum vità dirogarimaximé solent." They immolated men as victims; and children, whose tender years ercited the pity even of enemies, they placed upon their altars, purchasing peace of the Gods by the blood of those for whose life the gods were accustomed principally to be implored. Just. Hist. Lib. xviii. cap. 6.

This horrible custom is mentioned also by HERodotus, Lib. vii.

The English reader may consult Rollin's Ancient History, Vol. I. p. 273.

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“Than reign the sceptred monarch of the dead!”
Pope's Odyss. Book ri. l. 595-600.

Note 4.—Socrates is represented by Plato as thus expressing. his expectations of a legislator qualified to reveal the mind of Deity

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verned by men, must man be guided by a nature superior to his own. De Leg. lib. 4.



GEN. I. i.

In the beginning God created the heavens and the earth.

SENSE, Reason, and Faith, may be considered as progressive steps, by which the mind ascends to the invisible God. Creation is an object of Sense. The light which shines upon my path is an emblem of the purity of Deity. The meridian sun is an image of his uncreated glory, who is the centre of every system. Whether I gaze upon the heavens, and trace the revolutions of orbs which move there: or follow the eccentric comet through it's protracted sphere, so far as it is visible: or examine the insect that flits by me, or the blade of grass upon which I trample: I perceive the operations, and adore the wisdom of the Divinity. His voice speaks in the thunder-storm; and when his lightning bursts from the bosom of the dark cloud, “my flesh ‘trembleth for fear of his judgments.” Fanned with the breath of the morning, or the gale of of the evening: standing in this plain, or on that mountain: dwelling on the dry land, or floating on the surface of the deep—I am still with God. Reason takes up the process where sense fails. It deduces inferences respecting invisible things from those “which do appear.” Nature wafts the mind to the Creator. From it's majesty, Reason argues his greatness: from it's endless variety, his bounty; from it's uses, his wisdom. The foundation of the Temple of Knowledge is laid deep, wide, and lasting on the face of the universe. Reason seizes such materials as sense can furnish and carries on the building. But, alas, the edifice remains incomplete! The architect is skilful; but the materials are scanty. Those which are most essential to crown the work, lie far from this country beyond the grave. In vain imagination lends her assistance, and attempts to explore the land of spirits, where only they are to be found. Bewildered, exhausted, and powerless, the artist sits down in silent despair. Here Faith takes up the tools which fell from the hand of Reason. Revelation ascertains all that futurity had concealed; and Faith draws her materials from Revelation. The building rises, and shall continue to rise, till “ the top“stone is brought forth with shouting.” For

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