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chosen boys of their principal nobility. And he thus describes the idol Saturn: ἦν δὲ πας αὐτοῖς ανδριὰς Κρόνε χαλκοῖς, ἐκ τετακως τὰς χεῖρας ὁποίας ἐγκεκλιμένας ἐπὶ τὴν γῆν, ὥστε τὸν ἐπιτεθέντα τῶν παίδων ἀποκυλίεσθαι, καὶ πίπτειν εἴς τι χάσμα πλῆρες πυρός : For there was with them a brazen statue of Saturn, which held it's extended arms so inclined towards the earth, that the child when placed upon it rolled off, and plunged into a furnace full of fire.

DIOD. SIC. Lib. xx.

Justin speaks of the same cruel superstition, thus: "Homines ut ❝ victimas immolabant; et impuberes (quæ ætas etiam hostium mi"sericordiam provocat) aris admovebant, pacem deorum sanguine

eorum exposcentes, pro quorum vitâ dii rogari maximé solent." They immolated men as victims; and children, whose tender years excited 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.

NOTE 3.-These are the melancholy sentiments which Homer puts into the mouth of the shade of Achilles:

Ὣς ἐφάμην· ὁ δέ μ' αὐτίκ ̓ ἀμειβόμενος προσέειπεν

Μὴ δη μοι θάνατόν γε παραύδα, φαίδιμ' Οδυσσε
Βελοίμην κ' επάρερος. ἐὼν θητευόμεν ἄλλῳ

Ανδρὶ παξ ἀκλήρω, ῷ μὴ βίοτος πολὺς ἔιη,

Η πᾶσιν νεκύεσσι καταφθιμένοισιν ἀνάσσιν.

Hom. Odys. Lib. xi. 486-490.

"Talk not of ruling in this dol'rous gloom,
"Nor think vain words (he cry'd) can ease my doom.
"Rather I choose laboriously to bear

"A weight of woes, and breathe the vital air,

"A slave to some poor hind that toils for bread,
"Than reign the sceptred monarch of the dead!"

Pope's Odyss. Book xi. 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

to the human race: "that it is necessary to wait till such a personage "shall appear to teach them how they ought to conduct themselves, "both towards God, and towards man." He goes on to exclaim with fervour-" O when shall that period arrive! And who shall be "that teacher? How ardently do I desire to see this man, who he is! « Αναγκαῖον ἦν ἐστι περιμένειν ἕως ἄν τις μάθῃ ὡς δεῖ πρὸς Θεᾶς καὶ σε πρὸς ̓Ανθρώπες διακεῖθαι. Πότε ἦν παρέσαι ὁ Χρόνος ἔτος ; Καὶ « τὶς ὁ παιδεύσων ; ἥδισία γὰρ ἄν μοι δοκῶ ιδεῖν τῦτον τὸν ἄνθρωπον 66 Tis is." Alcibiad. II. de Precat.

In reference to the same personage he says, that this Legislator must be of higher than human extraction: for that as beasts are governed by men, must man be guided by a nature superior to his own. De Leg. lib. 4.

LECTURE II.

THE CREATION.

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

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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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