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$. 2. Here an excellent The manner of hot supper was brought in, passing the everand after it, Miss Spence said, ing at Cleator, she was surprized to hear I the first night I was an inhabitant of Westmoreland, as she had never heard of me
a name which he had appointed to himself, in preference to all others, and by which he declared by Moses he should be distinguished for the time to come.
And as of all the names of God, this feems to be the most expressive of his essence, as it can only be derived from the root which signifies to be, and denotes the one eternal self-existent Being, from whom all other things derive their being, and on whom they must depend ; --As the word does likewise fignify makes to be what was promised or foretold, and by such meaning declares, as often as the word is repeated, that Jehovab our God is not only felf-existent, and the Creator of the world, but Him in whom all divine prophecies and predictions center; it follows, in my opinion, that we should utter this awful name in our addresses to God, and not, like the Jews, through a fuperfti. tion omit it, and use another instead of it.”
N. B. The Rector of St. Mabyn is the Rev. Mr. Peters; and the passage is to be found in an excellent Preface to the octavo edition of his admirable Disfertation on the Book of Job, in reply to that part of the Divine Legation of Mofes demonstrated, in which the author, my Lord of Gloucester, fets himself to prove, that this book is a work of imagination, or dramatic composition, no older than Ezra the priest, whom hie supposes to be the writer of it, in the year before
in the north, nor seen me at Harrogate before the other day.
I told her I was a stranger in the county, and by a wonderful accident, as I travelled a
Christ 467, or the year 455, in the 20th year of the reign of Artaxerzes, king of Persia, when Daniels seventy weeks begins; that is, the period of 490 years,
that were to be fulfilled before the passion of our Saviour. And further, (according to the author of the Legation,) that this allegorical drama or poem was written to quiet the minds of the Jewish people under the difficulties of their captivity, and to affure them, as represented by the person of yob, of those great temporal blessings which three prophets had predicted,
Now in the Preface to the book aforementioned, in answer to all this (and fully and beautifully answered it is,) you will find, I say, the passage relating to the word Jehovah, and more than I have qucted from it.
As to Pythagoras the Samean, mentioned in this note, on account of his faying-Be fimply thyself ;-he was famous in the both olympiad, as Jamblicus informs us; that is, his Elikia, or Reign of Fame, began in the firit year of this olympiad, which was the year before Christ
540; for 60 x 4 gives 240 — 777 leaves 537+ 3, the plus years of the olympiad ; i. e. 2, 3, 4 = 540.
And he died in the 4th year of the 70th olympiad, that is, the year before Christ 497 : für 70X4 = 280 -- 777 remains 497 : there are no plus years to be added here, as it happened in the 4th or last year of the olympiad. This philosopher was contemporary with, and a near friend to, the renowned Phaiaris, who was murdered in the
few years ago out of curiosity, and in search of a friend, up Stanemore-hills, I became pofsessed of a lodge I had on the northern edge of Westmoreland, where I lived a considerable time, and once imagined I should never
556, when the Belshazzar of Daniel ascended the throne of Babylon. And as Pythagoras lived to thc age of 90, according to Diogenes, he must have been born in the beginning of the reign of Nebuchadnezzar ; the year this conqueror took Jerusalem, and its king Zedekiah, which was olymp. 47. 3. and of consequence before Christ 590: for 47 X 4 = 188 — 777, remains 580 +1=590. This was 54 years before Thespis invented tragedy *, and 11 years before the birth of Æschylus, the reformer of tragedy. Cyrus was then in the 10th year of his age.
It is likewise evident from hence, that Pythagoras must have lived through the reigns of Cyrus, Cambyses, and the greatest part of the reign of Darius Hiftaspes, who flew Smerdis the Magi, and is called in fcripture Ahasuerus; the king of Perhia, who-married Esther, and ordered Haman the Amalekite to be hanged on the gallows he had erected for Mordecai the Jew, in the year before Christ 510.
Note, David was before Pythagoras 5 19 years.
Reader, As to the word Elikia, which I have used to express the reign or time of flourishing of Pythagoras, I have an observation or two to make in relation to it, which I think worth your attending to.
* Olymp. 61. 1. Selden's Comment on the Arundel Marble. B 5
leave it, as it is the most romantic and the most beautiful solitude in the world.
While I was giving this short relation, Miss Spence seemed greatly amazed, and her uncle, an old clergyman, who had looked with great attention at me, hoped it would be no offence to ask me how old I was.
Clemens Alexandrinus says (Stromata, p. 40,) 'ATÒ Mέσεως επί την Σολομονος έλικίαν έτε τα παλα εχακόσια Isxr : that is, The years from Mofes to Solomon's Elikia are 610; to wit, Moses's life
From his death to David's accession
610 From this paffage it is plain, that the Elikia of Solomon is not meant of his nativity, but of the beginning of his reign, when he was 33 years of age:
It is then very furprizing that Dodzvell should infift upon it, that Elikia always figuifies nativity. It is the more wonderful,, as Dadivell quctes this passage from Clement; and as it is impoílible to make out 610, without coming to the 33d of Salomon, as I have reckoned it.
Nay, in another place of the Stromata, Clement says, Ifaiah, Holea, and Micah lised after the Elikia of Lycurgus; where he can only mean the time when that lawgiver flourished; for, from the Destruction of Troy to the Akmé of Lycurgus, was 200 years ; and from Solomon, in whose time Tray was taken, to the time of the prophets, was 360 years.
None at all, Sir, I replied. I want some months of twenty-six; and though I dance and rattle at the wells, and am now going up to London, where all is tumult and noise,
Thus does learning accommodate things. Dodwell wanted to fit a passage in Antilochus to his own calculation, and fo 3i2 years from the Elikia of Pythagoras, that is, says Dodwell, from the nativity of the philosopher (he meant taking the word in that fenfe) to the death of Epicurus, brings us exactly to the time. Who can forbear smiling? A favourite notion is to many learned men a facred thing. Dodwell settles his paffage in Antilochus to his mind, by perverting the word Élikia.
This, to be fure, in profane things, can do no great harm: but when the practice is brought into things facred, it is a detriment to mankind. Some divines for example, to support a notion as unreasonable as it is dear to them, tell us that the word Ifos fignifies firiet equality, not like: and that when St. Paul says iou ow, we must conftrue it, Jesus Chrift was ftriatly equal to the most high God. This is fad construction, when Homer, Euripides, Æschylus, make the word Ifos to import no more than like. IJanemos, fwift as the wind ; fatheos phos, like a God; Isanerios, like a dream.
And when a divine is positive that os and kathos, as, and even as, words occurring in the New Testament, fignify a frict equality, and not some sort of likeness ; this is miserable perversion, and hurts the christian religion very greatly; as they endeavour, by such a given sense, to prove that the man Cbrift Fesus is to be honoured with the same divine honours we offer to God the Father Almighty, by the command and example