between Man and his Maker. Yet, notwithstanding, Primæval use can never prove Sacrifice to have arifen from any other fource than the light of natural reason. And if that be fufficient (as we have shewn it is), we must needs conclude that it arose from thence, when Scripture is filent concerning any other fource. Efpecially fince we find that this Scripture hath carefully recorded what God immediately, and not nature, taught to Adam and his Family. Now, concerning Sacrifice, there is not a fingle word which implies any fuch inftruction. On the contrary, the manner in which the story is told leads us to conclude, that the Rite was firft dictated by natural reason-Abel was a keeper of sheep, but Cain was a Tiller of the ground. And in process of time it came to pass, that Cain brought of the fruit of the ground, an offering unto the Lord. And Abel he brought of the firftling of his flock *.—And IN PROCESS OF TIME (fays the Hiftorian) IT CAME TO PASS, &c. words, which (in the fequel)

not only acquaint us with the first Sacrificers, but in thefe, here quoted, strongly intimate, that the Rite was of human original. While, throughout the whole narrative, we find no mention of any prescribed mode of Patriarchal Sacrifice, though Mofes is most minute in what concerns the prescribed Sacrifices of the LAW. Doth not this fhew, that the firft was a voluntary, uncommanded Worship, where the mode was left to the difcretion of the Worshipper; and the latter a prescribed Rite, where every circumftance, in the celebration, was to be scrupulously observed?

Nor is this reasoning to be evaded by the confeffed brevity of the facred Historian. For had the Original of Sacrifice been prefcribed and directly commanded by the Deity, Mofes could never have omitted the exprefs mention of that circumftance. The two capital Obfervances in the Jewish Ritual were the SABBATH and SACRIFICES.To impress the highest reverence and veneration on the Sabbath, the Hiftorian is careful to record its divine Original in these words-Thus the Heavens and the Earth

were

were finished, and all the Hoft of them. And on the feventh day, God ended his Work, which he had made: and he RESTED ON THE SEVENTH DAY from all his work which he had made: and GOD BLESSED THE SEVENTH DAY, AND SANCTIFIED IT: because that in it be had refted from all his Work, which God created and made *. Now, who can suppose, that, had SACRIFICE been of divine Original, Mofes would have neglected to establish this truth, at the time that he recorded the other? Since it was of equal ufe, and of equal importance, with the other. I fhould have faid of much greater for the multifarious Sacrifices of the LAW had not only a reference to the forfeiture of Adam, but likewise prefigured our Redemption by Jesus Christ, as we shall fhew hereafter.

The other mistaken extreme, arifing from the fame caufe, namely, ignorance of the nature of Sacrifice, is amongst those Believers, who hold, that although Sacrifice became, at length, of divine right, yet, in its Origin, it was but a capricious

Ordinance of human invention; concerning which, no rational or philofophic account can be given; yet, having spread wide, and struck its roots deep into the fat and lumpith Soil of Superftition, it was fuffered, by God, to occupy a place in the Mofaic Inftitution, in compliance with the prejudices of a perverse and barbarous People, to whom many other extraneous Rites (perhaps irrational, but certainly harmless) were indulged.

And now, to go on with our Hiftory of Sacrifice. This important Rite, first dictated by natural reafon, did not long continue in its original integrity.

Of all the customs in ufe amongst Men, those respecting Religion are most liable to abuse. For the paffions of HOPE and FEAR become then most inordinate when the Mind is taken up and occupied in the offices of divine Worfhip. At this feafon, the fobriety of common fenfe is often forced to give way to the extravagance of the imagination. And this more especially must have been the cafe in thofe early Ages, when undisciplined REASON was but just

projecting how to curb the irregular fallies of Enthusiasm.

Add to this, that SACRIFICE being a Scenical Rite, it was principally fitted to frike the Fancy; which delighting in Paradox and Mystery, would riot in this enchanted ground, till it had loft fight of the fimple meaning of a plain expreffive action, first conceived for ufe, and continued out of neceffity.

Under this state of delufion, Euchariftical and propitiatory Sacrifices were foon imagined to receive their chief value from the coftliness of the offering; and HECATOMBS were fuppofed more acceptable to Heaven, than purity of mind, adorned with gratitude, and humble reliance on the Deity.

Amidst these diforders, Philofophers and Moralifts might, from time to time, cry out, and afk, as they did, but without being heard,

"Dicite, Pontifices, in Sacro quid facit Aurum? "Quin damus id Superis, de magna quod dare

"lance

"Non poffit magni Meffala lippa propago: "Compofitum jus, fafque animi fanctofque re

" ceffus