with a heavy hand. We are friends, warm friends, to toleration; but we would wish to exclude pernicious doctrines, as well as pernicious prace tices, from every profession of christianity. With respect to ourselves, the best reproof which the established Church can give to such intruders into her mysteries, is to guard her own character by an increasing piety, an unadulterated faith, and an extensive charity. Let her clergy be uniformly exact in every part of their duty; firm in their belief of those heavenly doctrines, which the Spirit of God can only dictate, and, considering the perilous times in which we live, exemplary, and even rigorous in their conduct. Let ambition and pride bear no part in their reflections; but let them preach the Gospel for the Gospel's sake. They are not now, indeed, in the midst of civilized society, and in a land of Christians, to go out as the first apostles did, and "take nothing for their journey but a staff only 1" but, like them, they are to be richly laden with the gifts of the Spirit, with primitive piety, and simplicity of heart. Surrounded by the tender objects of his domestic and evangelical cares, the stationary pastor makes a daily progress in his great work, and labour of love, the forming the duc tile mind to "the measure of the stature of the fulness of Christ §." In imitation of his beloved Saviour, he feeds his flock like a shepherd; he gathers the lambs with his arm, and carries them in his bosom, and gently leads those that are with young ||." Thus, and thus only, can the Church regain her primitive and apostolic purity; thus only can we perpetuate the blessings which we have enjoyed under her protection; thus only can we expect to deliver them unsullied to posterity ++. SACRED CRITICISM, No. IX. A CRITIQUE ON THE PRIMITIVE NAMES OF THE DEITY. PART III. TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN, ON N a retrospective view of the present state of SACRED LITERATURE, it will appear, like our agriculture, to have begun to improve; and we may add, has actually made some progress in improvement. That some of its most intelligent and assiduous cultivators have brought the culture of particular spots to a pretty correct state; but it must be allowed that none have by any means approached perfection, not even that perfection which is within their power to attain. Much still remains to be done by those proficients who have laboured most successfully in the sacred vineyard: and even those, perhaps, are the most fully convinced that we are still only in the infancy of biblical knowledge, who find that the more they do, the more remains to be done, of which, at the outsetting, they had no suspicion; and that the higher they climb, endeavourIsaiah xl. 11. Mark vi. 8, § Eph. iv. 13. ing by cautious, circuitous, and unremitting steps, to ascend the sacred mount, only become more sensible, as their prospect enlarges, and their horizon expands, of the vast extent and compass of their ignorance, compared with the narrow field and scanty limits of their information: for "SLOW is the attainment of SKILL, cast How much, alas! of the studies of our riper years are spent in " ing down the imaginations of our youth, in unlearning the prejudices of what is called liberal education, than the common routine of which nothing can be more illiberal or contracted; or in rising above the misty regions of received hypotheses, and fashionable systems of divinity, which too often cramp and shackle the honest and anxious aspirant after EVANGELICAL TRUTH. And until biblical students, disdaining to see with other persons eyes, or to rest tamely on secondary helps in the beaten tracks of philology and philosophy, on uncritical translations, comments, &c. shall nobly dare, "up to re-ascend" to original sources of information in HOLY WRIT, and in the precious remains of patriarchal wisdom still extant, in vain will they strive to reach that point of comparative perfection, as adepts, attainable in this short period of human life! Dissidens plebi.VIRTUS.. 0 Populum falsis DEDOCET oti vocibus. HOR. In this third part, still more than in the preceding, I have to deprecate the rooted prejudices, and settled opinions, of professed scholars and critics. In the two former parts the argument was conducted on established principles of Oriental etymology, and universal grammar, and all the roots derived from the venerable Hebrew stock. But in exploring the mysterious significations of IAH and IAHOH, I have been compelled to take a wider range, and to traverse the novel, unbeaten, and bye-paths of Greek and Latin etymology also; hoping, by their joint association in this most abstruse inquiry, to throw some new lights on the obscurity of the jubject, which has been hitherto involved in the mazes of Heathen mythology, and rabbinical mysticism, or else misrepresented and distorted by the treacherous glare of modern metaphysics, which is not seldom atheism in disguise. And the judgment of Socrates, born B. C. 470, touching the divines of his age and country, perhaps is not yet out of date. Compare Acts 17, 27. EXEIVO Το γαρ μη διελεθαι οσον τ' είναι, ότι αλλο μεν τι εςι το αιτιον τω ονί, άλλο δ' ανευ αν το αίτιον εκ αν ποτ' είη αιτιον ὁ δη μοι φαίνονται οι πολλοι ΨΗΛΑΦΟΝΤΕΣ ώσπερ εν σκοτεί, αλλοτρίω ομματι προσχρωμενοί, ώσ αιτιον αυτο προσαγορεύειν. "For not to be capable of distinguishing that the actual cause is one thing, but that cause, without which it could not be a cause, another. In this respect, indeed, the generality appear to me to be groping as in darkness, using other persons eyes; inasmuch as they call [the actual or secondary cause] the cause itself [or the primary] Plato. Phædo, And And how finely did this wisest of the Greek philosophers, who professed to know nothing but his ignorance of divinity, express the nature of the DEITY, in a passage attributed to him, by Lucian. Halcyon, vol. i. P. 179. Συχνα μεν Xar Ω φιλε Χαιρεφών, εοίκαμεν ήμεις των δυνατων τε και αδύνατων ΑΜΒΛΥΩΠΟΙ Τίνες είναι κριται παντελως. Δοκιμάζομεν γαρ δη, κατα δυναμιν Ανδρωπινων [ΤΗΝ ΔΥΝΑΜΙΝ] ΑΓΝΩΣΤΟΝ 8σαν και ΑΠΙΣΤΟΝ και ΑΟΡΑΤΟΝ. Πολλα εν φαι εται ήμιν και των ευπορίων άπορα, και των εξικίων ανεφικία. δι' απειρίαν, συχνα δε και δικ νηπιοτητα φρενών. πας Ανθρωπο, και ὁ πανυ γέρων, επειδή μικρος χρονο, προς τον πανία αιώνα. τι δ' αν, ω γαθε, και ΔΑΙΜΟΝΩΝ ΔΥΝΑΜΕΙΣ, ἔχοιεν αν ειπειν πότερον δυνατον η αδυνατον τι των TOIHTWY; τω ονισ γαρ νήπιος εοικεν είναι οι αγνούντες τας ΤΩΝ ΘΕΩΝ Dear Charcphon, we seem to be absolutely purblind judges both of possibilities and impossibilities. For truly we judge according to human power, of [THE POWER which is] UNKNOWABLE, and INCREDIBLE, and INVISIBLE. Many things, therefore, that are easy, appear to us difficult; and many that are attainable, unattainable: frequently, indeed, through inexperience, but frequently also through childishness of the understanding. For surely every man seems to be childish, even the very aged, inasmuch as the duration of life is utterly short and fleeting compared with eternity! How then, my good friend, can they, who are ignorant of THE POWERS OF GODS and DEMONS, venture to say whether any such matters be possible or impossible? And this admirable passage, affording a noble specimen of the purity and modesty of primitive patriarchal theology, still traceable in the aphorisms of the seven sages, the laws of Zaleucus, the remains of Pythagoras, &c. furnishes a rectification of our public translation of the inscription on the altar at Athens, which Paul noticed: Act 17, 23. ΑΓΝΩΣΤΩ ΘΕΩ, "To THE UNKNOWABLE GOD." And to the simplicity of primitive etymology also, respecting the names of God; before the disastrous introduction of Magian and Egyp tian polytheism into Greece, Herodotus furnishes the following curious and valuable testimony, in his account of the obscene Samothracian mysteries of the Phallus or Lingam. "The Peluigi (the earliest Colonists of Greece) originally sacrificed to THE GODS all things, (fit to be sacrificed), as I learned at Dodona, (the most ancient oracle in Greece), and they offered up prayer to them, but without giving to any, either name or surname; which in those times they had never heard. They called them, in general, GoDs, for this reason, because they had put in order all things and all countries.” (ΘΕΟΥΣ ότι κοσμο ΘΕΝΤΕΣ τα πανία πρηγματα και πασας νομας.) Book ii. §. 52. How much more simple and rational is this derivation of the term 002, from sw or Tinu, "to place or dispose," than the senseless guess of Plato, in his Cratylus, from ew, "to run!" referring to the diurnal courses or periodical revolutions of the stars; which the childishness and absurdity of heathen philosophy exalted into Gods; worship 3 ing ing the Creatures instead of THE CREATOR! Even Aristotle himself, attributed sense and intelligence to the stars, from the order and constancy of their motions; as we learn from Cicero. Nat. Deor. 11, 16. The very circumstances that prove them to be mere machines! Devoid of selfmotion ! And that the Pelaigic root of os, namely Tiŷn, is indeed the true root, may appear from the obvious descent of the radical part of the verb Te, from the Syriac mn, derived from the Hebrew, w, “ to place;" (by transmutation of the kindred Sibilants or dentals, Shin and Thaw, so common in the Attic dialect, descended from the Egyptian tongue.) And both forms are preserved in the Egyptian title of Sirius the Dog Star, ("the Regulator" as they stupidly conceived, of the inundations of the Nile), indiscriminately styled 20, and we; the latter of which is variously written wve, and Ovd. By a like absurdity, the later Greek philosophers derived the name of their Supreme God Zeus, from (ew, "to glow or be hot," evidently referring it to the Sun. As Macrobius expressly states: "Nec IPSE JUPITER, Rex Deorum, SOLIS naturam excedere videtur. "Not even Jupiter himself, the King of Gods, seems to rise above the Sun's nature." Sat. i. 23. But the Greek Zeus, is more rationally derived from the Hebrew, , the most sacred name of GOD; which by the Phænicians, was pronounced Iɛu; (as we learn from a fragment of Sanchoniatho, preserved by Scaliger De Emend. temp. Fragm. p. 37,) whence, Ieus, by changing the Hebrew termination or 2, into the antient Median or Greek, E; and thence Zeus; by transposition of kindred consonants I, and Z, all over the world: thus Zemindar, "a farmer," is pronounced at present in the vulgar dialect of Hindostan, Iemindar; and the Saxon Zour, is the present English Your. And that this is the true derivation of Zeus, we learn from Euripides, by whom it is substituted as equivalent to 14, the abridgment of Iaw, (the most ancient pronunciation of 7, IAHOH). Medea, 148.1251. Αξες ω ΖΕΥ, και ΓΑ, και ΦΩΣ, 66 Hear, O Jove, and EARTH, and LIGHT: What a frantic wish does this wretched Bride whine!" ΙΩ, ΓΑτε, και παμφαής ακλις "Jove, and EARTH, and All illumining Ray This wretched woman, before her bloody Self-murderous hand, she on her children lay!" Here 1, in the second parallel invocation, (which by the Editors is most unskilfully degraded into a mere interjection Oh!) plainly corresponds to ZET, in the first; the other Divinities, the Earth, and Light, or Ray of the Sun, being the same in both; and Euripides, Baccha, 583, has given us the true rendering of 10, namely Atomorns, " Master", or Lord," in the exclamation of the Bacchanals, ΙΩ, ΙΩ, Δεσποτα! Δεσποτα Ε actly according with the Septuagint; which expresses Greek characters, IN-ZEAEK, 23, 6, and which renders in 66 THE LORD OF RIGHTEOUSNESS." Jer. or In, by Aσoτns, Prov. 29, 26, and ge nerally, by Kup, which is synonymous therewith. The Latin Jupiter, is usually derived from Zeus, or from Jutans Pater; but its true descent is from Ia; For the nominative was originally IOVIS, as it occurs in Ennius, and is found since on ancient coins, IOVIS CUSTOS. See Parkhurst. H. L. p. 174. And it actually appears in the radical part of the oblique cases, Ïo-vis, Io-vi, Io-vem, &c. and is fully confirmed by Virgil, En. 10, 17. IO-PATER, Io-Hominum Divumque æterna potestas! in which, this consummate antiquary has given the true composition of Jupiter, in Io-pater, lo!-with equal unskilfulness, degraded by the Editors with two interjections: 0 Pater, 0!- The root is preserved, in the phrases Io, Bacche !-Io triumphe! The Latin Deus, is usually derived from the Greek, Osos; but more naturally from Zeus, which in the Doric or Æolic dialect, (the parent of the Latin,) was Atvs. Hesychius. These emendations, (which, though novel, are not, I trust, fanciful or unsatisfactory) may serve to show the importance of Oriental etymology, when cautiously applied, to explain and illustrate the Greek and Latin classics; and on the other hand, several elementary Hebrew terms, whose leading or radical significations are not to be found in the present scanty stock of themes, furnished by the single volume of the Old Testament, and which are not satisfactorily supplied even by the kindred Orientað dialects, may sometimes be found in the more copious remains of the ancient Greek language; as well as the Latin or Teutonic; in all which a considerable analogy has lately been traced to the Sanscrit, or ancient Syriac, by the curious and successful researches of Jones, Halhed, Wilkins, and Wilford. -Alterius sic Altera poscit opem res, et conjurat amice. IV. 1. AUTO, THE SAME. 2. Kup, THE LORD. In Albertis' invaluable Variorum edition of Hesychius's Greek Lexicon, the second paragraph of the article Ia, is thus explained. Iá, (Saouerque το άλφα και οξυνόμενον) τον Θεον σημαινει, καθ' Εβραίες. Ιάη, (having the letter A aspirated and acutely accented), signifies GoD,according to the Hebrews.” And the preceding paragragh supplies its leading significations. 1. Mix, και μόνη, και αυτή. 2. και φωνη, και Gon, &c. The first class, is exemplified by the ancient scholiast on Homer: thus, Iliad 4, 437. Ia ympus, is explained, μa na auтn Qwrn, “One and the same speech" or language. Iliad 13, 354, la пarp, is explained, μom εκ τε αυτε πατρος ; and therefore should be rendered, "the same parentage." The second class of the significations of Ix, evidently corresponds to Ian, which (under the article las) is rendered, wrn, Con, xpxvyn, by Hesychius; according to its frequent use in Hesiod, and Homer, and in the foregoing passage of Euripides, where laxar, evidently signifies an |