nature chiefly partaking of that species we call Propitiatory; to implore a blessing on the tranfaction.

The Hiftorian, Livy, hath recorded the Ceremonies in ufe, in these Sorts of Sacrifice; where, fpeaking of a Treaty concluded between the Roman and Alban People, on certain conditions mutually agreed upon, he tells us, that the Public perfon, on the part of Rome, whom we may call the King at arms, and who was the facrificing Prieft, when about to ftrike the Victim, thus invocates their common God, in an addrefs to the Alban People, and their chief Heralds "Legibus deinde recitatis, Audi,

66

inquit, Jupiter; audi Pater patrate Po"puli Albani; audi tu Populųs Albanus; "ut illa palam prima poftrema ex illis Ta"bulis Cerave recitata funt, fine dolo ma"lo, utique ea hic hodie rectiffime intel"lecta funt, illis Legibus Populus Roma"nus prior non deficiet. Si prior defexit "publico Coufilio dolo malo, TU ILLO DIE, $6 JUPITER, POPULUM ROMANUM SIC FE

RITO, UT EGO HUNC PORCUM HIC HODIE "FERIAM TANTOQUE MAGIS FERITO

" quanto

66

quanto magis potes pollefque: Id ubi dixit, porcum faxo filice percuffit*"

Another Treaty concluded between Hannibal and his Army of multifarious Adventurers was, the fame hiftorian tells us, fanctified in the like manner. Just before the battle of Trebia, the General, encouraging his Followers, by all the usual excitements, to do their duty, concludes with a promise of the most magnificent spoils, as the reward of their valour. And then offering one of those propitiatory Sacrifices. for himself and his army; the better to induce the various nations, of which it was compofed, to confide in his word, and rest affured of his good faith, he held out a Lamb ready for the Altar, and then proceeded in the following manner-" Eaque "ut rata fcirent fore, Agnum læva manu, "dextra filicem retinens, SI FALLERET, JOVEM CETEROSQUE PRECATUS DEOS

66

ITA SE MACTARENT QUEMADMODUM

" IPSE AGNUM MACTASSET. Secundum precationem, Caput pecudis faxo elifit * ”

*Liv. lib. xxi. c. 45.

We see the reason, why in these religious Acts, when made the Sanction of good faith, in public and civil conventions, the expreffive action fhould be further af certained by Words. It was neceffary, in an affair of public and general importance, to give the utmoft precision to the Act, by removing from it all doubtful or equivocal meaning.

Again, it is further worth our notice, that, although THE SPEAKING BY ACTION had (as we have fhewn) its original in the defects and imperfections of early language; yet, even when thofe impediments to fuller information were in a good measure removed, ftill, partly from habit and cuftom, but principally from fome advantages which this mode of converse had above the other, of fpeech, it was (as has been obferved elsewhere) long kept up amongst People of fimpler manners, efpecially in the more folemn transactions of life; of which thofe relating to religion were the chief: by reason, that fignificative actions make a ftronger and more durable impreffion than words; as the Eye is a

more

more certain and steady conveyance of intelligence than the Ear.

On the whole, the Reader now fees, that nothing could be more natural, intelligible, or rational, than this mode of religious Worship, as here explained.

Ignorance of all this, and inattention to the state and condition of ancient times, have divided Believers into two parties on this fubject.

One of them holds, that the origin of Sacrifices was by command from Heaven ; the other, that it fprung from Superftition, together with many the like abfurd practices. The firft call this religious Rite, Myfterious: and fo give to Heaven what, in their opinion, Reafon difclaims. As to the origin of Sacrifices (fays a learned Divine), it is extremely hard to conceive them to be a human Inftitution; BECAUSE we cannot give any tolerable account of the REASONS of them. A more than tolerable, even a plain and clear reafon, the Reader fees is now given. But men are always difpofed to find in themselves a ftandard for the

* Shuckford.

measure

meafure of all things. However, admit Sacrifice to be devoid of Reafon; muft things thus circumftanced, needs come from Heaven? As if nothing had ever entered into Religion that was of the growth of Superstition! What will be the confequence of thus accounting for what we do not understand, but the difpofing men to think, that every religious Rite, though palpably abfurd, yet, if fancifully myfterious, had that original?

Another argument, which this more orthodox Party urge for their Opinion, that Sacrifice must needs be heavenly-derived, is, perhaps, fomething more plaufible, but equally inconclufive: It is the very early ufe of Sacrifice, which rises as high as the two Sons of Adam. And, indeed, our account of this fignificative action fhews, that we can conceive no time, after the Fall, too early for its introduction amongst men, under the guidance and government of natural Religion, as these two Brothers certainly were: Befides, the defects of language, while in its early rudiments, neceffarily occafioned this mode of intercourfe

between