#jl. ' *f«'i 
 
 8 
 
 V.2 
 
I LIBKAKA' 
 
 I PBIXCETO^, i¥. J. 
 
 1 ^ - • 
 
 1 
 
 1 lu»ATIO^ OF 
 
 1 / 
 
 I S A M U K L A ( T N K W , 
 
 ^ " ' I. ! H M, 1 L i I) h L l- H 1 A . f i . 
 
 I Cane, Dlvis.on.X--J---,-|r 
 
 % ShvJt\ Section.: :-"-^T\ 
 
 .| Book, Ho.... .i:....^.l • 
 
 sec 
 7/75 
 
 1/i 2^ 
 
 MMMMtakte 
 
<■ - 1 
 
ORIGINALS 
 
 PHYSICAL 
 
 AND 
 
 THEOLOGICAL &c. 
 
 Vol. II. 
 
Digitized by the Internet Archive 
 
 in 2011 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/originalsphysica02holl 
 
[3 ] 
 
 GEN. Chap. 26. Verf. 14. 
 Jnptt^ Shacathy 
 
 WattYing Trough. 70. 'zs-cTL^Ti^.ov. The 
 Root is ripu* Shacah^ to water. It has 
 Affinity with pi^ »Si?wi, and ppc^ aS/6<2- 
 fi^y^; or, rather, it is the fame with 
 thefe, only with Addition of an n Fe?ninine in 
 the third Order. Of which fee more. Vol. i. 
 p.61,62,63. 
 
 On^ yahha^riy 
 
 TO conceive. It is a fecondary i^oc/, derived 
 from DDH Hhanhim^ to be /:?<?/, with Ad- 
 dition of a » of the future in the firft Order ; to 
 exprefs the future Product^ or the EffeSi of this 
 ^<^ m female Creatures by Coition. It fignifies 
 what the Heat excited in them, fiall do, or pro- 
 duce J which is Conception. If the ♦ of the Fu- 
 ture be confider'd as Mafculine, it expreifes the 
 A5i of the Male by his S>eed exciting Heat and 
 it's Effedis, as aforefaid, in the JVojnb of the Fe- 
 male. So one of the Lexicographers on our Word 
 ni!3n' yeh}}amnah, fays, » dfronte^ eji not a pice 
 
 A 2 P^r- 
 
4 Originals 
 
 Perfona futuri mafculini\ & ni A^^h^ a tergo, 
 ejl termtnatio famin'tna pluralis. Et it a verbtim ejl 
 promifcui generis j nam de utroque fexu ovium di- 
 citur. But it cannot be faid of both in the fame 
 Refpedl ; and therefore the A5i and EfeSi are to 
 be diftinguifli'd, as above. Of the Root ^':2'n 
 Hhamam, fee more Vol. i. p. 21 6. 
 
 Chap. 31. Verf. 41. 
 tyyo Monim^ 
 
 Times. 70. ' K\*,mhs Lambs. Their Coins were 
 anciently ftruck with the Image of a Lamby 
 as Pliny, teftifies that even the Latin Word pe- 
 cunia. Money , was derived from pecus. Sheep, or 
 other Cattle, ^od pritnum as notd pecudis figna- 
 tum. Becaufe Money, at the beginning, vi2,^ Jia7)ip d 
 with the Image of a Sheep, or other Cattle. Thus 
 the Attic Money was ftamp'd, with the Impref- 
 lion of an Ox, and call'd by the fame Name. 
 Whence the Proverb jS^? Wi yXm\t,?, he has the 
 Ox upon his Tongue, of a Witnefs that was brib'd 
 to hold his Tongue, or not to declare the Truth. 
 Then, Coins and Medals feem to have been al- 
 ways made Ufe of for what we now call Coun- 
 ters. So that, St Jerom, if he had confider'd this, 
 wou'd not have wonder'd, why the 70. put ten 
 Lambs, as above, for ten Times, or ten Numbers. 
 They only exprefled the fame Thing in Figura- 
 tive 
 
Phyfical and H^eologkaL 5 
 
 tlve or Hiercglyphical Words. For, faying ~ thou 
 has changed my Wages thele ten Lambs, Coins^ 
 Medals, or Counters ; was the very fame, in Ef- 
 fed:, as faying — thou haft chang'd them thefe 
 ten Times, The Root of our Word is niD Ma- 
 nah, to dijiribiite, and ^r/ Things into their ♦S^^-- 
 aVj. Hence »l*3 Mf;z/, was made the Name of 
 an Idol facred to the Power in the Air which 
 
 forts and dijlribiites Things according to their Spe- 
 cies, this was the fame with Mercury, or Hermes; 
 which in Fhyjics or Nature, is the projeSlile A- 
 gency of the Airs, for ting and difiributing the 
 Numbers, or Species of Things ; which alfo is 
 effected by the Interchanges and Revolutions of the 
 Airs, i. e. of the Spirit and Light in Exparifwn. 
 Wherefore alfo this Phyfical Aft in the Idolatrous 
 Scheme, was the God of Merchants and Exchan- 
 gers of Money, Goods, and Wares ; and, as fuch, 
 was reprefented in his Images with a Pz^;_y^ of 
 Money, for Exchange of Merchandizes , in his 
 Hand. From this 7?oo/ the Greeks derived their 
 jwvcfcot : and the Latins their Mina, a Pound, i.e. 
 both, perhaps, mediately from ot^ttv^tf, and Agna, 
 a L^;«/^ : which latter was likewife ufed for a 
 Meafure of X^W of about an half Acre. Hereto 
 refer k\jt,v&iy Metere, to Meafure. And the Name 
 
 'p iVftf;z, Manna, i. e. God^V Difiribution of the 
 typical Meafure of Bread from Heaven, to /j/i 
 People. N. B. The Notes on this Word, ftand 
 
 'exadly as I compos'd them many Years fince, 
 
 %ithout the leaft Alteration or Addition being 
 made to them, on Account of a late Pamphlet 
 on the Kefitah. A 3 Verf. 47. 
 
6 Originals 
 
 Verf. 47. IJ'' J^gar^ 
 
 CHald. An Heap. 70. jShi^W. The Hebrew 
 Root is i"iJi Garar^ to f /??/>, i'^w, ovfquare 
 Stones : of which fort they conftrudted fmnumen- 
 tal Heaps in Honour of their Gods and Heroes j 
 or (as here) on Occaiion of Treaties^ ContraBs^ 
 &c. Oftentimes perhaps, after the Manner of our 
 RoMch^ or Stone-henge, And, at fir ft, Believers 
 and Unbelievers agreed in the Thing, tho' tliey 
 differ 'd in the "Manner and Application. 'This Heap 
 feems to have been for an Altar ^ fc^ they did eat 
 upon it, vf.46. that is, they ate of the Sacrifice 
 mention'd to have been offer'd by "Jacob, vf. 
 54. infr. And, there was a Pillar fet up by it, 
 vf 45, 5 1 . Afterwards, when Pillars and Altars 
 (which feem to have been anciently ev'ry where 
 join'd together,) came to be generally abufed to 
 Idolatrous Defignations ; the People of God were 
 forbid to fet up any other Image, Altar, or Pil- 
 lar, than fuch only as God lliou'd appoint. See 
 Lev. 26. 1, and Jof 22. 19,29. 
 
 The Pillan near the Altars were for Memo- 
 rials of the Strength of Chrifl, as communicated 
 thro' his Sufferings, Death, and Refurredion, to 
 his People. The Altars being to typify the Effi-' 
 cacy of his Death -, and the Pillars, to reprefcnt 
 the Power of his Rcfurretlion. Therefore, when 
 'Jacob fet up a Pillar over Rachel's Grave, it was 
 to teftify his Hope of the Rcfiirrc6lion from the 
 
 dead, 
 
Phyfical and Theological, n 
 
 dead, Gtv/. 3 5. 20. For, -i". \h& Rock wSiS, CbriJ} -, 
 who is iht RejwTe5lio7i and \h^. Life -, I mean, 
 as it was a Figure of Cb-i/l ; fo was the Pillar 
 alfo. For Cy^r/// led the Ifraelites in a Pillar of 
 a C/i?//^. In which he ahb afcejided up to Hea- 
 *ven ', and in which he will return to Judg7?ic?2t ; 
 having made his Church in the mean Time the 
 Pillar and Ground of /'/i 'Tr/^/^ ; with Pro?niJe to 
 ev'ry one that overcometh^ that he will make him 
 a P//Zr/r in the Temple of ^/i Go^ at that Day ; 
 how ? why, by raijing him from Death and the 
 Grave to partake of his Glory and Triumph. Con- 
 fer iCor. 10.4. Exod. IT,. 21. Pf.yS.i^. ABsi. 
 9, 1 1. M<^/. 24. 30. iTim. 3. 5. i?d"i;. 3.12. and 
 many other Places. Mean while, as the Hea- 
 thens denied Chriji and the RefurreBion j and fet 
 up the Rays or Columns of Air and Lights (which 
 fupport and carry the Earth,) for Gods j fo they 
 made Pillars, their Hieroglyphics oithem, as Chiefs; 
 wherefore, G(?^ reclaims even thefe Chiefs to him- 
 felf — " the Pillars of the £Vzr^l6 are the Lord's" 
 — and, " the Earth is weak and all the Inhabi- 
 " tants thereof, I bear up the Pillars of it." Pf. 
 7 ^. 3. That is — God fuftains thefe Airs, thefe 
 Heavens, Orbs, &c. in their Motions and Revo- 
 lutions, from the beginning to the end of Things. 
 Moreover, as the material JEther was the only 
 Heaven of the Heathens j and, fuppofing their 
 Souls to be tranflated into the /Ether, or to fome 
 Star therein, was alfo fuppofmg them pofTefs'd of 
 imparted Divinity ; as Pillars were their Hiero- 
 glyphics of the faid Heaven; and included, or un- 
 
 derilood 
 
8 Originals 
 
 der flood Altars, as appendant to them ; as thefe 
 Things, I fay, were all thus; fo, the Heathens 
 Jetting up Pillars in Honour of lilen living or de- 
 ftmSl, was a Kind of Deification, and a paying 
 of Divine Honour s, in their Way, to fi.ich Men : 
 wherefore alfo, God, to prevent and cut off Oc- 
 cafions to Idolatj-y, did, by a general Law pro- 
 hibit the Jetting up of Pillars among his People ; 
 nay, commanded them to defiroy the Pillars that 
 had been fet up by the Heathens in their handy 
 as has been above obferv'd. Confer Lev. 26.1, 
 Dent. 7. 5. Yet the Veneration for this Pagan 
 Trumpery, under the Name and Notion of An- 
 tiquities, is of late reviv'd among Chriftians; 
 whether with more Folly, or Madnefs, let Chri- 
 ftians judge. Nay, many, do now-a-days ered: 
 Pillars in Honour of our modern great Men ; 
 but, for what Reafon, or Refped, they know 
 not -J only the Greeks and Romans ufed to do fo ; 
 and therefore fo do they. 
 
 The ancient Britons call'd their facred Monu- 
 mental Heaps of Stones, carnedd -, which may 
 be deriv'd from a Compolition of Car, for "iJ 
 Gar (with an Aphasrelis of the '>) an Heap; and 
 Naid an Afylum, or Place of Pefuge ; as alfo, 
 for "ly Hed, a facred Witnefs, or Monument, for 
 the Parties to have Recourfe to. 
 
 isnnntt^ 
 
Phyfical and TheologkaL 9 
 
 t^nnnii^ Sahadutha^ 
 
 THis Word, I think, is E'uidence againfl an 
 Opinion of Mr Hutchinfons, that the Con- 
 fufion, or Deflection of DialeBs, or Languages^ 
 did not obtain till the Time o£Mofes: this Word 
 being an apparent Sample of the Chaldee DialeSt, 
 It is a Compound of the />r^x Relative ^ She 
 which, and *?n ^^^.* which (by a change of the 
 )j into n) is a Corruption of the Hebrew ly Hedy 
 and fo fignifits fomething appointed, or y^/ m/>, for 
 Memorial, Evidence, or Record. The 70. render 
 it by fia^Tv^Uy an Attejiation. 
 
 Chap. 32. Verf. 26. 
 
 To be cz^^ of yoint. 70. avccfucia, to be ^//^ 
 ^^/(?^. The Word fignifies to fufpend, or 
 hang put; and fo, in natural T\\\ng?>, (as in the 
 Joints of the Bones in animal Frames,) to Jiretch 
 or Jirain, and by that Means, to luxate, or loofen, 
 and put them out of Joint. But, here, the iirfb 
 Letter is a ♦ of the future : wherefore, I con- 
 clude, that this [yp» Jacah] is not the primary 
 Root. Which is rather to be fought in y^p Ca- 
 kah, to Jligmatize, and hang out a Sign : or in 
 
lO Originals 
 
 VIp Coahy a Prince^ or Captain, whofe 'Eminence 
 ferves but to ftigmatize, ovfet him up for a Mark 
 before his People, and to expofe him to Dangers 
 in their behalf. As the Lord fays of himfelf and 
 his Difciples, by the Prophet — " behold I and 
 •* the Children whom the Lord hath given me, 
 " are for Signs and for Wonders in IfraeU' Ifai. 8. 
 1 8. So, the Apoftle, we are made a SpeBacle, 
 Gr. B-ictrpov a Place of Shews, unto the World, 
 and to Angels, and to Men. i Cor. 4. 9. 
 
 THE T^high. 70. |tt?^c?. The Word is ufed 
 for the Side of any Thing. The primary 
 Roof is ^yy Racack ; to be tender like Wax melt" 
 ed -ssidi fpread abroad by the Fire ; the fecondary 
 Root, *)^j^ y^rach with an K of the future in the 
 firft Order, fignifies — to go forth in Rays as the 
 Light does, exte?iding itfelf, and penetrating and 
 extending other Things. And, this is the De- 
 fcription of DO"n» Jerachm, the Thighs ; which 
 are extended from the two Sides of the Body. The 
 Ancients ufed to fwear putting their Hands un- 
 der thefe Parts, Gen. 24. 2, 9. and 47. 29. Whence 
 the Greeks from that Application of this Word 
 "yv ferech, derived their op%;?, and cpx'i^iov, the 
 Te/iicles : opxo^ an Oath j and opxt^, or o^%>j?, the 
 Herb Satyrion -, the Root whereof is faid to re- 
 femble the Te/licles of a Man. 
 
 The 
 
Phyfical and TToeoIogkaL 
 
 II 
 
 The Ceremony of putting the Hand under 
 the 'Thigh or Tejiicks^ as above, in fwearrng^ 
 (which appears to have been of common Ufe in 
 the Patriarchal Times ^ and, they fay, is ftill ob- 
 ferv'd in fome Parts of the Eaji -J was as if a 
 Man bound himfelf to a Per/on and his Pojieri- 
 ty ; which [Pofterity] the S. S. alfo defcribes by 
 the Phrafe of— their coming out of their Father s 
 Thigh, Gen. 46. 26. Exod. i . 5. fiid. 1.30. Where- 
 fore, if it were a Patriarch in the Line to Ch?^ifi, 
 to whom an Oath was taken-, then fuch Oath in- 
 cluded and underftood Chfiji ; who, they knew, 
 was promifed to defcend from the Patriarch's Thigh, 
 as aforefaid. From this Scripttire-Phrafe of cojji- 
 ing out of the Thigh, abufed, like many others, 
 to Etbiic Fable and Romance, Bacchus the Son 
 of jupiter, was faid to have been born again out 
 of his Thigh. 
 
 The PalTage before us, is of the Wreftling of 
 facoh with the Angel. Which Angel v/as Chri/l. 
 For fo he calls his feei?tg this Angel, feeing S^ 
 El, the Irradiator, the fecond of the Divine Per- 
 fons ; as his being allow'd to prevail with this 
 Angel, is termed having Power with the Elahhn 
 the Divine Perfons, and with AnaJJnm, Men; 
 which were, or wou'd be united in the Perfon of 
 Chrijl. And, the Part in "Jacob's Thigh which this 
 Divine Angel touclod, and luxated, in Wreftling 
 with him, appears to have been the Cavity in the 
 Os Coxendicis, which receives the Head of the 
 Thigh-Bone, within it, and is joind or tied to it 
 by a Nerve that holds them together : this (by 
 
 the 
 
12 Originals 
 
 the Angel's thrufting the Bone out of the Cavity^ 
 or Socket y in a miraculous Manner, with his 
 Hand,) was, with it, raifed out of it's Place, and 
 luxated J and the Patriarchy thereby lamed for a 
 Time, not without painful Senfations, by the W- 
 licating, or twitching of the Nerve in walking, as 
 if it were contradied^ or Jhrunk. This perhaps 
 was to fhew, that Chriji was to be lamed in his 
 Thigh, i. e. in his inferior or bodily Part, for us, 
 by Death', according to the Original Sentence 
 exprefs'd by other emblematical Terms to the fame 
 Purpofe, viz. that the Serpent fhou'd bruife his 
 HeeL If fo, doubtlefs , this Ad: was attended 
 with other Circumftances defign'd altogether for 
 an Exhibition of the fame great Event j and Ja^ 
 cob was made to underfland them. 
 
 TO wrefile, yo- ^etXcuu). The Root with an 
 j^ of the future prefixt, is ppl Bacac, Gr. 
 iKlivdos-o, to Jhake together, to Jhake out ; and fo, 
 to empty, wajle, fpoil. Hence the Nouns p2Hf^^ll 
 Duji J and nplli^ the Atoms, or [mail Difi of 
 A^omatics made by Contufon, Concufjion, &c. 
 Wreftling, ^Lndfghting, are with CGnctiffion of the 
 Parts of the Body; and do diflipate and wajle the 
 Spirits, Strength, &c. 
 
 Verf. 33. 
 
Phyjtcal and Theological, 13 
 
 Verf. 33. 1"':i Gidy 
 
 AShieiv. 70. TO j/jL/^cv. The ve^'bal Root "nji 
 Go^, or "TU Gadad, fignifies to run out in 
 T^roops, or to ^oit^ colleBed in Streams^ as do the 
 T^^^j of y^/Vj and L/^g-/?/^ in Expanpo?! ; which alfo 
 were that Idol^ Gady to which the Apojiates are 
 mention'd to have prepared a Table, Ifai.6^. 1 1. 
 Hence, the Notms nj Gedt, 2. Kid, or ycung Goat; 
 which Creature (from it's Manner of dijiending 
 2ind Jhveih'ng itfelf, like the Parts oi Air and Light 
 in Expanfwn,) was an Emblem of that great Ad: 
 in 'Nature, and facred to the fame among it's 
 Worfiippers. Tn;i Gedud, a 7;to/> of Soldiers, 
 making Excurfions, to fight, or plunder. m*TJ 
 Gedothy the Banks of a River, within which the 
 Waters are ajjembled, and do n/;z, ox fir earn along, 
 &c. Now, the Nerves in the Animal-Frame, do 
 likewife^w, or rz^-^ oz/^ from the Brain, and are 
 extended with Strength thro' the faid Frame : and 
 therefore, are denominated, as above, from the 
 fame i^oo/. But, this Root has another Significa- 
 tion in the Conjugation Hithpahel, that feems not 
 fo agreeable with the Refi, viz. to cut, and lance 
 one's own Fleih. Whence, the Noun n^HJ 
 Gedudah, fuch Mf-cutting, or Incifion. This Ad: 
 communicates indeed in the general Idea-, it is 
 making one's own Blood flow, or run out j but, 
 the Reafon and Refpedl of this Signification is 
 more particular. It is to be referr'd to that abo- 
 minable 
 
14 Originals 
 
 inlnable Cuflom common among almofl all Hca- 
 thenSy to facrijice to their Gods with their ow?i 
 Blood. This was pradlifed by the Priefts of Baal, 
 to that Idol, I K 18.28. By the Priefts of 5^/- 
 lona, to that pretended Goddefs of War : by the 
 Gain, to Cybele, &c. as Apuleiiis, Liicia?i, Plu- 
 tarch, and many other Heathen Writers have te- 
 ftified againft themfelves. In H. Scripture, there- 
 fore, as the Name Gad feems to have colled;- 
 ed and comprized all their other Idol-Abomina- 
 tions into itfelf ; fo, was this Act of lancinating 
 their own Flejh, in Honour of all, or any, of the 
 faid Abominations, call'd milJl Gedudah, literal- 
 ly, Gaddizing, i. e. cutting themfelves, as afore- 
 faid, to offer as it were of their own Blood to 
 Gad. Moreover, as this feems to have been chief- 
 ly done, when they were celebrating \}\\^ funeral 
 Rites of their Gods, (which they reprefented as 
 dead during their Recefs, i. e. properly, during 
 the Recefs of the Light in the Winter-Seafon of 
 the Tear, for which Time they thought. Nature, 
 or the Genial Operation therein, feem'd dead and 
 buried,) fo was this Species of I?icifio?i call'd in 
 S. S. cutting thefnfehes for the dead, i. e. for the 
 faid deceafed, or departed Operation of the Light, 
 as was eating of the Sacrifices then oifer'd, eating 
 the Offerings of the dead, in the fame Refpe6t. 
 Hereto refer their drink Offerings with Blood [their 
 own, or other human Blood, fhed, as aforefaid, on 
 tliefe Occalions,] of which the Pfalmifi abhorr'd 
 to make 7nention. Confer X^"!'. 19. 28. Pf. 106, 
 28. and Pf. 16.^, Partly, to avoid this Abomi- 
 nation, 
 
Phyjjcal and Theological. 15 
 
 nation, as well as principally, to teflify their Faith 
 in the Atonement by the Blood of Chrift who 
 was to come, Believers, under the former Dif- 
 penfation, were forbid to eat, or drink. Blood. 
 Gen.g.4.. Lei\ 17. 14. & al. By the Prohibition 
 of Blood to Ncah^ it appears, that Idolatrous 
 Blood-eating, had been Part of the Ante-Dilu- 
 vian Violence^ for which the Earth was deflroy'd 
 by the Flood. 
 
 Chap. 33. Verf. 19. 
 
 p'?!! HhalaCy 
 
 TO dijirihute^ dhide^ portion out. 70. i^i(i^u» 
 The Idea is taken from the primary Di- 
 ftribution oi Light from the. Sims Orb-, which is 
 difpersd ev'ry Way, and is hnd^ or benign to all 
 natural Things. Whence alfo this Word ligni- 
 fies to be kind^ fmooth, foft j and by abufe, to 
 footh^ flatter^ deceiir. It may be compounded of 
 Hbn Hhalalj to begin; and pp^ Lacac; whence 
 
 in Arabic^ ~ (^3 Lacca, to projeSl. For, thus the 
 chief Dijiributions of Things in Nature^ are per- 
 form'd ; even by the projeSlive and comprejji've O- 
 peration of the Air and Light upon their Ato?ns 
 and Parts. 
 
 nN*o 
 
i6 Originals 
 
 ni^J2 Meah, 
 
 AN Himdred. 70. 'vAa\oy. This, in Hierogly- 
 phics was call'd — the ev'ry vvz-y-full and 
 perfeB Number. It is ufed inftrumentally, for 
 computing (from the Celejiial Sigfis or Planets^) 
 the Revolutions of 2>^n by Ce?ituries y a Century 
 of Tears collecting within it's own Compafs, ma- 
 ny Revolutions of moil of the faid Signs ^ and 
 more than one^ of all. So that, it perfectly com- 
 prehends the Motions of the Lights that lufirate all 
 natural Things. So it feems to be compounded 
 of a D Mem of the Inflrument, and ri^K ^*^^, 
 where? evry where; &c. as underftanding the 
 full Survey of ^'u'ry PZ^6Y in this material World: 
 and, to have Affinity with riimj^ Othoth, the 
 faid Celejiial Signs, by which that imiverfal Sur- 
 vey (here,) is made. The Vulture (which is faid 
 to fpy her Food, dead Flefi, or Carrion, fifty 
 Miles round, i. e. for a Circle of an hundred Miles 
 Diameter) was denominated by this Root n'K 
 Ajah, (only without the D preiix'd,) as being an 
 Emblem of this Number, and of the univerfal 
 Survey of the Lights in Nature. Of the former, 
 the Egyptians retain'd a Tradition, making the 
 Vulture their Hieroglyphic for an Hundred , or 
 Century, of Tears, or Things ; this Bird being al- 
 fo faid to live an hundred Tears. And this helps 
 much to confirm my conje6lure of the Root as 
 above, viz. that it is n'N Ajah^ the Name of 
 
 this 
 
Phyftcal and Theological. 17 
 
 this Bird, with only a rj prefix'd. Of the latter, 
 To^, fpeaking of the Place of Wlfdom as having 
 it's Seat^ or Refidence, eminently, without^ and 
 above this Syjiem, fays, " There is a Path which 
 **' no Fowl knoweth, and which the Vulturs Eye 
 " hath not feen," i. e. ivhich is not 'withifi the Sur- 
 vey or Circuit of thefe natural Things, Job 28.7. 
 Tho', therefore, this Number, an Hufidred, was, 
 to the Heathens, (who look'd not beyond this Sy- 
 Jiem,) the full and perfect Number-, yet, to Be- 
 lievers, it is not fo ; but is referr'd to that fecular 
 Covet oufnefs, which (in Effect) is Idolatry. And 
 accordingly, it's Name ri'J^ Ajah, has Affinity 
 with mj< Avah, to covet. Of which the Vulture 
 alfo, for it's Voracioufnefs, was a Symbol, and 
 forbidden as unclean to be eaten by G(?^'j People. 
 Of this, again, the Heathens had a Tradition. 
 They made TV\^ Ajah the Vulture, an Hierogly- 
 phic of Concupifcence, Greedinefs, &c. and, in their 
 Fables fuppos'd it to feed on Tityiis's Liver (which 
 they faid grew again with the Moon) 1. e. on the 
 ever-perijki?ig and renewing Productions and De- 
 ftres of 2\\ fublunary Tlmigs. Moreover, the Vul- 
 ture preys not on any living Thing, nor on the 
 Fruits of the Earth • but delights only in Cor- 
 ruption, and Carrion j and makes itfelf the Sepul- 
 chre of dead Carcafes. Whereas the fmell of any 
 fweet Odours, or Arcmatics, is Death to it. So, 
 for a Life of an hundred Tears (according to this 
 prefent cuodv, and the corrupt Enjoyments thereof, 
 which the Heathens deem'd a perfeB and every 
 way blejfed Age, or State,) the S. S. has fet on it 
 Vol. 2. B a 
 
i8 Originals 
 
 a Mark of Curfmg. For thus, the Lord fpeak- 
 ing of his People in his New Jernfalem^ fays, 
 " there fhall be no more there, an Infajit in Age, 
 " nor an old Man that hath not filled his Days. 
 " For, the Child fhall die an hundred Tears old" 
 i. e. he fhall have the real ccicav, or compleat Age 
 oi fpiritual Maturity -, " but the Sinner being an 
 " hundred Tears old [having only the oc'.u)v or per- 
 "fedt Age of this World,] fhall be accurfedr 
 Ifai. 6 ^.20. And, the S. S. of the N. Tefl. do 
 explain this Account of our Number, and affirm 
 it. In them, cum, Seculum, [the Heathens per- 
 fedl Age of an himdred Tears,] is made a Name 
 for this World, with the Things, and Works, 
 that are therein ; which are to be dejiroyd. Mat. 
 24.3. iCor.2.6. 
 
 Apiece of Money. 70. k^vct,? a Lamb. The 
 firft Coins (as was obferv'd above, p. 5.) 
 were Jiamfd with a La?nb, as being the iirfl or 
 chief Sacrifice for Si?is. The given Root is JOJi^p 
 CoJJjt ; which fignifies Truth, ReBitude, &c. All 
 this in Propriety Chri/l was, and is, viz. the 
 Lambjlain before the Foundation of the World, the 
 Price of our Ranfom, the Truth. But, to reach 
 the Ideas leading to thefe, we mufl refolve the 
 Root into it's compounding Parts. Which are 
 W^\> Cajlmfi, to gather diligently the minutefl 
 Thing, as far as Xo fraw, ov Jlubble -, and \2>w 
 
 Shut, 
 
Phyjical and TheologicaL 19 
 
 Shut J to go about J and tofearchy or look for, Per- 
 fons or Things, on all Sides. And thus, Chriji is 
 our Truthy and the Pr/c^ of our Ranfom, even 
 by ^0/72^ about y and fearchingy and gathering to 
 himfelf that which was /o/?, even our Refufe — 
 Hayy and Stubbky to build us z/^ ^/z /fc/y 'Temple 
 oi precious and living Stones in himfelf. Confer 
 Z/ZZ/^. 19. 10. and iCor. 1^.12. iPet.i.^. Eph.2, 
 ad fin. 
 
 This Note was alfo, ev'ry Word of it, penn'd 
 many Years fince : and, therefore, cou'd have no 
 Eye to the late Pamphlet on the Kefitah before- 
 mention'd. 
 
 Chap. 34. Verf. 15. 
 mX"' Jaath, 
 
 TO confent. 70. ofji,oioa. The Word Is deri- 
 ved from nni>? Athahy to co?ne readily or 
 quickly, with a » of the future prefix'd ; to ex- 
 prefs the Effed: of co7ning to ; which is Agree- 
 menty Confeiity &c. Tho' it may alfo have Affi- 
 nity with mt^ Avathy Defire. 
 
 Sid Mul, 
 
 To circumcifcy cut about y or cut off: it is the 
 fame with SbD Malaly to cut^ or divide, 
 into FartSy as the Lighty chiefly in the Morn- 
 
 B 2 zVz^, 
 
20 Originals 
 
 ing, [b'^NI Heikly'] is feiit out, cut into yliofus and 
 Rays -y and cuts, breaks, and dijjipates the Grains^ 
 or Darknej's of the Night. In hke Manner, Speech y 
 Hhl2 Millely is riStD Mellah, cut, or divided, in- 
 to Words and Commas. Hence the Greeks derived 
 their |t/,eAc5- a Member or Limb -^ f^iXi^oo, to ^i//^ 
 member, or f^/;/ o^a Limb, and, perhaps, ^saV 
 an Apple, for which ilf^;? was <:z^/ c)^"j and |U.»Jaoi/ 
 a aS/?£'^/', which was to /^^ a^/ off in Sacrifice for 
 
 Circumcifion, as to the Part to be a// o^j was 
 for a jacramental reverfing of the Species of ^- 
 ^/^;;2's Crime. He wou'd (for the Pleafure of 
 Coition, or for fome Hope he had conceived from 
 it,) Ihare his Wifes Fate; he did fo, and both 
 corrupted himfelfy and begat a corrupt Offfpring. 
 The Males, tlierefore, were to fiffer a Circufnci- 
 fon in that Part, till the perfect Seed fhou'd come, 
 to be cut off, and to refiore all Thi?igs. Of which 
 alfo they lignified their Faith and Hope in the 
 Sacrament of Circumcifiion. And therefore, when 
 the faid Seed had finifiSd this, the Defignation of 
 Circumcifion was become improper, profane, and 
 might be no more ufed. See Gal. 5. 2. & feq. 
 
 ^y^ Zacar^ 
 
 A Male. 70. cL^anKov. The Root is ^Di Za- 
 car, to remember. The great Promife to 
 be commemorated by all the former Services, was 
 
 that 
 
Phyftcal and Theological, 
 
 21 
 
 that of a Male, viz. t\\tMale-SeedyChrift. Whence 
 ]l")Dr Ziccaron, and n"IDIJ^ Azcherah, Nouns of 
 this Root, were made general Names for all the 
 facred Memorials under the former Difpenfation. 
 Thefe all terminating in the faid Seed, Chriji. 
 
 "iriD Sahhar^ 
 
 TO trade, jo. <cfX7ro^i^ofjLcu\. The Word fig- 
 nifies to go about, to take his Circidts about 
 his Busnefs ; and fo, to negotiate, or trade. The 
 Greek Words, k^7ropivof/,af, ifX7rop(^, ifA^Trooiov, are 
 all from the fame Reajon, and do convey the like 
 Idea. Hence our Efjglijh Phrafe, to pjake returns. 
 So, the Lat. Word Reditus, and the French Re- 
 venu. I take this Word to be of an Arajnitijh, 
 or Chaldee Structure. The D Samech in the firft 
 Order, being put for the Hebrew ^ Schin fo it 
 might be ufed among Infidels, (who were the 
 firft Negotiators, or Merchants,) for *inti^ Shah- 
 har, to rife up early in the Morning -, to be early- 
 intent upon his Bus'nefs, even with the firft re- 
 turn of the Sun, or Light. It may, therefore, 
 be compounded of \^, which j and *nn Hhar, to 
 he hot, ^c. 
 
 B 3 Chap. 35. 
 
22 Originals 
 
 Chap. 35. Verf. 5. 
 yDJ Nafahy 
 
 I'^^O journey. 70. I^cu^m. It fignifies to movcy 
 ^ remove, cajl, or projeB. By the i of the 
 iirft Order, (which is additional to the Root,) it 
 fhou'd imply a Degree of Pajjtvenefs, fignifying 
 all our yourneys and Pilgrimages here, to be but 
 fo many Tojjings to and fro, without Reji. The 
 Jimple Root therefore, is riVD Saheh, or Sohah, 
 the driving of Wiitds and Storms, which is the 
 Pbyjical Idea, and gives us a Similitude of our 
 rejTlefs Agitations and ToJIings in the World, with 
 the tumultuous and fruitlefs Defires and Gzr^ ^ of 
 the fame. 
 
 Verf. 8. nnp C^^^r, 
 
 TO ^z^ry. Whence are feveral Nouns fignify- 
 ing Burial-Places, Sepulchres, &c. 70. B-a,- 
 'k\k. This is a mixt Root compounded of feveral 
 other Roots as ift, of l^p Cabab, and ir\y^ Ca- 
 bdh ; (whence are derived ;ip» Jacab, and Hpi 
 Nacab'j) and, 2dly, of m 5oV. I fliall go over 
 thefe again, but in another Order ; i. e. not ac- 
 cording to the Structure of the Words, but their 
 Senfe. And, ilf, ny^ Cabah, a Vaidt, or Cave; 
 a StciVj thefe being ufually in Cells, or Caves, 
 
 The 
 
Phyfical and TheologicaL 23 
 
 The Belly of an AnijnaU from it's Cavity, adly, 
 3pJ Nacabj to ///^/^^ holloiL\ to <^5;t, to pierce, to 
 7zj;;z^ Names, generally ; to rz/;^^ and blafpheme 
 the Divine Name, fpecially. Hence, nip2 Ne- 
 kebab, a Name of the Female Sex, from the Ca- 
 vity of their JVoj7ib, and from the Manner of their 
 Coition by the AB of the Mz/?. A Pipe. And, 
 with a ':2 of the Lijlrumefit prefix'd, an Ha?n- 
 mer, iov Jlriking to make Holes. 3dly, ilp G?- 
 bab, to a^r/^. Whence ^p Cab, a Najne for a 
 certain Meajure , from it's Cavity. 4thly, m^ 
 5^r, a Cijlern, Fit, or L^i'6', with iV///^^, rather 
 than Water, underllood to be in it. A Frijon, or 
 Dungeon. Upon the whole, 
 
 To bury a Body in this (as in other Langua- 
 ges,) is but to put it into a Fit. But, upon two 
 of the Members of the above-Compolition, there 
 arifes a Queftion, or two, viz. how a Word put 
 for digging, or boring, came to be ufed for giv- 
 ing, or calling Names, as aforefaid, generally 3 or 
 for curfmg, and blafphetning, fpecially. To which 
 I anfwcr, 
 
 I ft, The Right oi giving, or ijnpofiig Names, 
 ever was in Superiors, fuch as Farents, or Ma- 
 Jiers : and, in the Cafe of the latter, when they, 
 by Furchafe or otherwife, brought a Perfon ab- 
 folutely under Subjedlion to them, they ufed an- 
 ciently to give fuch Perfon a ?iew Name, and at 
 the fame Time, to fet fome Stigma, or Mark 
 on fome Part of his Body ; and, in particular , 
 the Cuftom of boring the Ears of Slaves with 
 an Awl thruft thro' them into tlie Door-Fojl of 
 
 the 
 
24 Originals 
 
 the Majiers Houfe , was very ancient : from 
 whence the Ad: of borings in general, might be 
 taken for givingy or impojing Names, 
 
 2dly, As the Original Sentence and Curfe was 
 — to be tiirnd again to his Earthy and fo to be 
 hiiried: as the great Servitude of Man from the 
 beginning, was his being made Subject to this 
 Sentence^ and Ciirfe^ and being thereby buried a- 
 live in a Figure ; fo might the Word for Bury- 
 'ing, be, from thence, made a general Term, or 
 Name, for Curjing alfo. 
 
 3diy, Tho' the Jimple giving of Names ^ im- 
 plied in fome Cafes no MakdiBion at all, but the 
 Givers Superiority only, as in the Cafe of Parents 
 giving Names to their Children -^ Nay, in the Cafe 
 of God's giving Names to the Cliildren of his 
 People, was the higheft Evidence of his loving 
 Kindnefs and Blejing \ yet, for an Inferior to 
 prefume to give a Name^ or Names ^ to a Supe- 
 rior, is, limply, an heinous Act oi Encroachment^ 
 and Ufurpation. If, therefore, the fame be done 
 by a Creature to his Creator , tho' without Addi- 
 tion of other viJifyi?ig Terms, what is it but an 
 Act of the higheft Preftmiption f which does, in 
 fpeaking, imply no iefs than Execration, and 
 Blafphemy ? How much more, if tliis be done, 
 (as the Cafe ever (by the Corruption of Nature, 
 and the Suggeflion of the old Serpe7it,) was, and 
 will be,) with Addition of other vilifying Terms, 
 or Names ? Thus then, 
 
 Impo/ing Names generally, and curfnig and blaf- 
 theming, fpecially ; have reference in fymholical 
 
 fpeak- 
 
Phyfcal and Theological. 25 
 
 fpeaking, to borings ^iggi^Z-> ^^"^"^ burying ; with 
 the Realbns of, or Cuftoms ufed about, one or 
 other of thefe Adls. 
 
 The Heathens of the Eaft^ fent into the Wejl^ 
 a. Set of Idols, call'd by the Greeks -/.ctQeipoi, about 
 which the learned have had many Doubts and 
 Difputations, and cannot yet tell with any Cer- 
 tainty, what they were : but had they known 
 the Reafon of their Name, they wou'd eafily have 
 feen what was chiefly intended by them. Bochart 
 fancied they had their Name from I'liD Frequent, 
 Strong, Powerful, &c. becaufe he found them 
 call'd Dii potes, or pote?iteSy powerful Gods j as if 
 all their Gods were not efteem'd, in fome Kind, 
 Powerful: (o, this cou'd be no more than an At- 
 tribute common to thefe with their other Gods, and 
 not a Name proper to thefe. Their Name there- 
 fore mull have another Reafon, and another De- 
 rivation, even from the Root before us, ilp Ca- 
 har, to bury j and fo imported, that thefe Abo- 
 minations were Gods of the defunSl, and had Power, 
 not general and indefinite, but determinate and 
 fpecial, in the Regions of the dead; literally, that 
 they were Burial-Gods ; whofe Office was to re- 
 ceive the Matter, or Subftance of the Forms, when 
 dijfolvd by Death, into the Infernal Regions; and 
 there to 'vivify, and detach the fame back again, 
 into other Fonns on the Earth. Thus Orpheus 
 calls Proferpine, Zuyj kolj B-dvccro^, both Life and 
 Death. So he ftiles Pluto, 
 
 - — ci,(pccwv ipyctiV} (^a>npooni (2pct,QivTiiff 
 
 The 
 
26 Originals 
 
 The Dijpenfer of Things vi/iMe and invijible. 
 And thefe, according to Bochart^ were two of 
 the Cabiri ; the other two being Ceres y and Ca- 
 millus, or Mercury. Cabiri a was certainly an E- 
 pithet of Ceres, and Keland thought the Cabiri 
 were the Gods of the dead: for which he had 
 Reafon ; for, the Myfteries of thefe Cabiri were 
 celebrated in a Cave, and by Night, when they 
 facrijiced Dogs to Hecate, or the Infernal Diana. 
 They alfo tell us, that, in the above-Group of 
 Figures [of Ceres, Proferpine, Pluto, and Mercu- 
 ry: to which, I fuppofe, the three headed Hecate 
 was alfo join'd,] that of Mercury, was a moft 
 obfcene Image : by this, therefore, they intended to 
 reprefent, as aforefaid, that the Power which dif- 
 fohes the Fortns by Death, and conduds them 
 (as it was Mercury^ pretended P^rt to do,) to 
 Pluto and Proferpine in the Infernal Regions, pro- 
 pagates them a-new by other Generations in Suc- 
 cefjion. But, at iirfl Hand, the Cabiri were (as 
 their Name from our prefent Poot does exprefs,) 
 the Gods of the dead -, and therefore, to ihew 
 that, among other Abominations in the Cabirian 
 Myfteries, they flew and facrificed a iVf^;?, and as 
 I remember, one of the initiated. What Havock 
 did Idolatry make of miferable Mankind ! And 
 how will Infidelity, at any Time, fool, and con- 
 found them ? and lead them into Perdition, not 
 lefs certain, tho' not quite fo vifible, and appa- 
 rent ? 
 
 niD2 
 
Phyfical and Theological. 27 
 
 JniDD Bacuth^ 
 
 70. 'Ts^iv^tg. The Koot Is X\21 Bacab^ to y7j^^ 
 Tears. It has Affinity with *]12 5z^r^, to be in 
 Perplexity-y and ?o:3 5^<:^, a Mulberry, or other 
 ;z//V^ Berry, apt on preffing to flied it's y^/V^ a- 
 bundantly. Or, it may be compounded of the 
 Prefix '2. be, in, and T\T\^ Cahab, to obfcure, or 
 darken ; mentally, to grieve or make 7^^ : be- 
 caufe, in exceflive Grief and Lame?7tation, (by 
 the wafte of the natural Moijlure, and railing of 
 adiift Vapours into the Skin,) the Body is darkned 
 and defortrid; and fometimes fhews even the w/- 
 tbering and ^<?(:^_y of oZ^ ^^^, in an Inftant. Thus 
 fays Cbrifl in the 2 2d Pfalm. " I am poured out 
 " //^^ Water, all my ^o^/^j are fundred, my Heart 
 " m //6f ;«?y/? o/' ;w_y Bowels is like melted Wax.'' 
 My Strength [the fupply of Moijlure giving 
 Strengtb and a Spring to the Nerves and Joints^ 
 " is ^rzV^ z//> //i^^ /? Potjherdy And, the Church, 
 in the Lamentations. " iVf/;^^ £)'£'i </<? y^z7 lev//) 
 " Tears, my Bowels are troubled, my Liver is 
 *^ poured upon tbe Earth. He hath brougbt me into 
 " Darknefs, my F/^^ ^;z^ ;«y iS'/^//z /:?<^/^ /6^ w^^' 
 " 0/^, he hath broken my Bones," i. e. he hath 
 made them brittle for want of Moifiure. Indeed 
 exceffive Grief, even without jl:edding of Tears, 
 diffipates the Moijlure in the Frame, and has all 
 the fame Effeds. See Lam, 2. 1 1 and 3. 2, 4. 
 
 Chap. i^. 
 
28 Originals 
 
 Chap. 36. Verf. 28. 
 uD^D^ Jemtm^ 
 
 Mules. 70. rov \cLiJLm. They wou'd not tranl- 
 late it, but gave the Hebrew Word in 
 Greek Letters. As the Heathens idolizd Mixtures, 
 and, in their Philofophy, made Mixtures by 
 Tranfmutations and Trajifmigrations^ infinite and 
 eternal, fo thefe Tranjlators^ perhaps, thought, 
 rendring this PafTage concerning the firfl Breeder 
 of this Mongrel-Species ^ wou'd infinuate a Re- 
 flexion upon them. The Word, agreeably to it's 
 Signification, is of a Mixture of Roots 3 as of 
 DJDN* Amam, to propagate ; DtDH Hamam to be 
 tumultuous J and coirfufed -, and D' 'ya?n, the Sea^ 
 which is productive of Monjlers. So, it fignifies 
 a tnixt^ and confufed, or monfirous Propagation^ and 
 FroduSlion. 
 
 *)10n Hhamor^ 
 
 AN ^. 70. OTro^Jy/cp. The given jR(?o/, is 
 ^,■211 H}ja?nar, to ferment j to /^//^/^/<?, /^o// 
 z^^, and /'Zifrg-d' c^ Dregs, Mud, Slime, &c. To 
 huff up, to be wz^^^ and turbulent -y to bituminate, 
 or y^e'^// z//> as Bitumen does. Whence there are 
 AT'oz/^zi of this i?^i?/ put for /F/;z^ fermenting and 
 purging from the L^^jj for Bitumen^ Mud, Slime, 
 
 Mortar ; 
 
Phyjtcal and TheologkaL 29 
 
 Mortar j for an Heap of thofe Things, in fpe- 
 cial ; and thence, for an Heap^ in general ; for 
 a Meafiire to meafure thofe, and other Things 
 with J which was alfo about an Afs-Load : for 
 an yifs, from his muddy and heavy Nature, and 
 from his \}i^ in bearing Burdens of thofe Things ; 
 and from his extraordinary Effervefcence and Tur- 
 bidency when the Heat of Luft ftirs him, as re- 
 ferr'd to Rzek. 23. 20. for the moving, and di- 
 fturbing of the Bowels, that is, of the Humours 
 in the Bowels, with any Paffion. As Horace fays 
 of his Jealoufy — Vce mihi difficili bile tumet jecur -, 
 Ah how with painful Bile my Liver fwells ! And, 
 laflly, for a wild Animal that was allow 'd to be 
 eaten, either of the Ox-ox Deer-Kind. Upon the 
 whole, this is a Compound Root^ made of DJDn 
 Hhamam^ to be hot^ and "^VJ Mur^ to change-, 
 and fo, expreffes the Change m.ade in any Thing 
 by Fermentation. And, they fay, the Afs has a 
 great Hearty and little or no Gall-Bladder^ nor 
 Duels to receive and fecrete the Bile ; by Means 
 of which Defed;, this Anijnal is made to anfwer 
 the Defcription given by the Root. For, by the 
 Bile being diifufed and fermenting thro' his whole 
 Mafs, he is generally render'd, like a Man fick 
 of the Jaundice J dull and heavy : except that, 
 when the Venereal Stimuli are upon him, he is 
 flung, by that DifFulion of the Bile above-men- 
 tion'd, into the other extream of a wild outra- 
 geous huji. Whence alfo, for his Greatnefs of 
 Flejld^ (mention'd, as above, by the Prophet ^^ this 
 Animal (among the Heathens) W2isf acred to their 
 
 obfcene 
 
30 Originals 
 
 cbfcene Heathen Idol Friapm. See Fier, Hierog. on 
 the AJL 
 
 Chap. 37. Verf. 25. 
 nniK Orhhahy 
 
 A Company. 70. o^oiTropoi. The Word ligniiies 
 a travelli?7g Company. The given ^oo/ is 
 n*^J^ At'ahhy to travel, chiefly by Courfes or C/r- 
 67^/>j, as n*l* Jareahh, the M?o;z, does. But, both 
 this Name for the Moon, and the above-Root, 
 are derived, the one with an K, the other with a 
 1 of the future in the firft Order, from mi i^^- 
 'U^i6/>, to refpire. It expreffes the Way of the y^/r, 
 the Manner of it's return from the Circuinference 
 of the Heavejis, with it's A6lion upon the 0?^bs 
 and other Things, in Subfequence to the Light-, 
 in monjing the Or/^j", in giving Breath to Animals, 
 raijing the *S^^ in Plants, flinging off Odours, giv- 
 ing Smells, and in fliort, finding and making /^^ 
 for all Phyfical Motions and Operations. Whence 
 this became a general Root for Way-making, Way- 
 faring Perfons, Things, &c. Hereby therefore, 
 we may explain the Nouns tVTS Revahh, or Ruahh, 
 animal Rejpiration, and it's Effed:, Refrefmmit. 
 Moreover, all local Difajice, or the Interval be- 
 twixt Body and Body, is lignified, by this Word, 
 to be fo fiil'd with Air, that no void Space is left 
 betwixt. See Gen. 1^2. 16. where the Word for 
 
 Space, 
 
Phyjical and Theological, 31 
 
 Space^ is XVTs Revahh, Breathy Air. Hereto re- 
 fer nmi Revahhah, Refpit ; with Prayers put 
 up at Times of Refpite. So, nP Roahh^ to breathy 
 'ventilatey or difciifs. jnm Rahhath a winnowing 
 F^;z, or F^;z : nn Ricikl\ Reeky and the odorife- 
 rous Efflii'via flung off from any Body. D'n*l Reh- 
 hhuy a Cbr« M///, whence are jlung 0^ the fmall 
 Dujl and Odours of Grain. D»nn Rihhimy Ships 
 or E(7^/'i driven with the ^/;z^. The Heathens^ 
 who worfhipp'd the ni"\ Ruahh, Air or Spirit^ 
 with a pretended Intelligence y or Intelligences^ 
 [Daemons,] in itj and expe(fted Genial Influences^ 
 PiirgationSy InfpirationSy &c. from it j made the 
 rim Rahhathy wiyinoruoing Vany one of their fa~ 
 cred EmblemSy all the World over j even to at- 
 tribute, thereby, the faid imagin'd Operations. 
 Hence (to meet this Crime, and others related 
 hereto,) Gody in the O. Teft. threatens to fend 
 Fanners againfi: the wicked, that fliouldy^;? them : 
 and to carry them au-ay with their Gody the Wind. 
 yer.^1.2. Ifai.^i.it). And the Bapti/ly in the 
 N. Teft. afcribes the fame in the fame Manner 
 (judicially) to Chri/l. Whofe Fan is in his Hand, 
 and he will throughly purge his Floor y &c. Mat. 
 3. 12. Luk.T^. ij. 
 
 JHKD: Necathy 
 
 SPicery. 70. 3-vi/,ioif/,oLrcc. The Word refers 
 to that which was the principal Ufe of Spi- 
 ces from the Time the Heathens went off from 
 
 Be- 
 
32 Originals 
 
 Believers^ and carried the fame with them; which 
 was, for making Jacred Fu?mgatio?js by Fire^ to 
 both Parties. The Root is t<;Di Naca, to be beat- 
 e?2^ or pounded. Aromafics are firfl either pou?id- 
 ed, or made to pafs the Fire, or both ; before 
 they do emit their Odours. Thefe, whether y?/- 
 7ni gated for Incejife, or compounded into an Oint- 
 ment, do, according to their refpedtive Kinds, ap- 
 pear to have been made Ufe of by Behevers in 
 their Holy Services, I fay, from the beginning — 
 for a T^ype of Chriji ; who was to be bruifed, and 
 to fuffer the Fire of the Father's Wrath for our 
 Sins, to ilied his fweet Odours upon us , and fo 
 to render us acceptable to the Deity. While the 
 Heathen Apes transferr'd the fame, with fome of 
 the fame Refpedls, to their Abominations. Which 
 was an Affair of fuch high Obfervation with 
 them, that before each of the Orphic Hymns, you 
 are told what was the 'Thumiama, or Fumigation 
 of the Idol to which the Hyjnn was addrefs'd. 
 One, for the purpofe, having Ointment of Aro- 
 matics -, another, dry Aromatics ; one, Frank-in- 
 cenfe ; another, Styrax ; another, Myrrh ; ano- 
 ther. Manna ; another, feveral, or all the Fumi- 
 gations together ; another, all but fome one. By 
 this we fee, that (to the Fumigations originally 
 appointed by God,^ the Heathen- Apojlates added 
 feveral others from Imagination, to attribute fome 
 Phyfical, or Magical Operations to their Gcds, as 
 their Luji, or Superjlition, feverally prompted. 
 But to return to our tOi Naca, it is a de?ived 
 Rooty made by Compofition of the two primitive 
 
 limple 
 
Phyjical and TheologkaL 33 
 
 fimple Roots, ni<D Caah^ to beaty poimd^ &c. 
 and riO Cavah, to ^z/r« : with a J of the Paf- 
 Jive prefix'di fo^ the Reafons and Refpeds above 
 affign'd. 
 
 nv Tfe 
 
 en. 
 
 BAlm. 70. \v\ri))Yiy the Exprejjion of the Balfam 
 Tree j or, more generally, of any of the 
 RefimuSy or Turpentine-Trees. The Root is 'y\'^ 
 Tfurj to comprefsy exprefs^ &c. 
 
 The G/^/«i are alfo ExpreJ/iom from their 7r^^^, 
 but the Re/im differ from the Gums; in that, the 
 former are more unBuous^ and readily temper'd 
 with Oil i whereas, the latter are more dry and 
 friable, and therefore more apt to mix with Wa- 
 ter ; moreovei*, the Rejins ealily take Fire ; but 
 the Gums jiy and crackle in it. From the Heb, 
 '1^ Tferiy are derived the Gr. ^^rUvi, and our Rx- 
 fitiy hat. rejina : only the Letters, here, are in- 
 verted : as in deriving Words from one Language 
 to another, is common. 
 
 t:i'? Lot, 
 
 MTrrh. 70. ^xt»;. It is a rich, refinous, ner- 
 vous Gum i of which the Ancients ufed 
 to make a Solution^ and ExpreJJio?! with Water. 
 Therefore perhaps, it's Name toi'? Lot^ which 
 fignifies to be hid^ or conceal'd^ exprefles the State 
 Vol. 2, C of 
 
34 Originals 
 
 of the Virtue of this Gum m it's Concealment be- 
 fore fuch Solution and Rxprejjion. From the He- 
 brew Ol'? Lot^ or t2{<'7 Laat^ to lie hid, the Hea- 
 thens derived their A'/ira Latona the Mother of 
 yipolloj and Diana, that is, of the Light in it's 
 mixt, or diffufed State, before the fourth Day of 
 Creation, when it was fet up in the Orbs of the 
 Sun, Moon, and Stars. And this \y^ Lot, Myrrh, 
 \n2l's> facred, for the Ufe of a Fumigation, to the 
 Idol Latona -, doubtlefs, from fome imagined Re- 
 femblance betwixt the lurking Virtue of the Gum, 
 and that conceal d State of the Goddefs before fhe 
 was dehver'd of the Sun and Moon, And wliat 
 might that be, but that, as the Virtue of the Gum 
 is brought to Light out of it's Solution by Water-, 
 fo the Sun and Moon were born of Latona, or 
 fetched out of their Diffufion through the ^watry 
 Chaos, in which they had before lain hid -, Abbe 
 Pluche fuppofes the Lizard, ."nKD^ Letaah to 
 have been an Lmblem of Ajjt^i Latona ; and that 
 both the Name of the Idol and of the Ef?iblem, 
 were from the Verb ^<tDb Lata; upon which he 
 tells us a Story of Amphibious Aiimals retreat- 
 ing from the Inundation of the Nile to higher 
 Grounds, and of a Mongrel-Image of Ifis, part 
 Woman, part Lizard ; which he wou'd accom- 
 modate to Latona. But neither his Etymology, 
 nor his Image fuit with the Matter. For, jscD*? 
 Leta, from which he derives Latona and the Li- 
 zard, figniiies to kill; which can have nothing to 
 do with the Ethnic Account of the Mother of the 
 Sun and Moon ; which, according to them, do 
 
 vivify 
 
Phyjtcal and Theological, 35 
 
 invify all Things. Wherefore alfo, for being the 
 Mother of thefe chearful Luminaries, hatona 
 herfelf, in the Orphic Hymns, has the Attribute 
 of — "iXa^v Jro^ g%i^(rc>, Propitious, or merry-heart- 
 ed. And, as for her Image, given us among o- 
 ther Idolatrous Figures by Mr Pluche himfelf, it 
 has nothing to do with the Lizard. It prefents 
 you with only the Head, Shoulders, Ar?ns, and 
 Breajis of a Woman riiing out of a Kind of Stone- 
 Trough (which ftill hides her lower Parts,) like 
 the Aiiimals imagin'd to fpring half-form'd out 
 of the Mild of the Nile : which, fetching it from 
 our Root tOlb Lot, needs no explaining. Then, 
 I don't find, that ?«<ND7 Letaah the killi?ig Rep- 
 tile, is put for the Lizard, but, as moft of the 
 Tranjlators have render'd, for the Eft, or Newt -, 
 which is a malicious Creature -, whereas the Li- 
 zard is remarkably benevolent to Man. 
 
 The famed Lotus-Tvot (which is fo prodi- 
 g\o\x{[j fruitful ; which in the Waters of the Nile, 
 from whence, on the Ebb of the River, it feems 
 to emerge j which opens it's BloJJhms at Sim-Rife^ 
 zrAfiuts them again at Sun- Set;) was an Hiero- 
 glyphic of Latona in her lurking State in the Wa- 
 ter, as alfo of the Sun and Ve?7us emerging out 
 of the Water. For all which, and other like 
 Refpedis, it was denominated from this Root, and 
 facred to thofe imagin'd Powers. Of this fee more. 
 Vol. I. p. 289. Lot alfo had his Name from 
 this Root, tho' (as himfelf and his Hebrew Ance- 
 Jlors were Believers,) not with an Eye to the.^e 
 Idolatrous Applications, but to our Aromatic Gum, 
 
 C 2 the 
 
36 Originals 
 
 the Lot or Stadle, as the fame had an M^tCt to 
 the anointing of Chrift's Body for his Burial, to 
 his hiding in the Grave, and his Prefervation iin- 
 corriipt to his RefurreBion on the third Dayj with 
 the Prefer'vation in Confequence) of our Bodies, 
 (tho' corrupted by Death,) till the general Rejur- 
 reBion at the laft Day. Of all v/hich, the Name 
 Lot, Sta£te, Myrrh, was a Memorial, for F<^//'/6 
 and ^(?/)r, to Lot himfelf and to all other Be- 
 lievers. With this View the Wife-Men as mo- 
 ved by God, prefented to Chrijl, among their o- 
 ther Offerings, Myrrh. And when Jofeph of A- 
 7imathea had begged the Body oi'Jefus, Nicode- 
 mus (who at firfl came to him by Night, now) 
 came openly, bringing a Mixture of about an hun- 
 dred Pound Weight of Myrrh and Aloes : and 
 they took the Body of "Jejus, and wound it in 
 Linen Clothes, with the Spices, for his Burial. 
 "Joh. 19. 39,40. Of the fame Affair prophelied 
 the Pfalmijl. — "All thy Garfnents [the Clothing 
 of thy Body to be put off for a little Time,] 
 ''fmell oi Myrrh, Aloes, &c." Pf.^S^S. So, in 
 the Cajiticles, Chrift is reprefented as entring up- 
 on, pafTmg, and having pafs'd through the State 
 and Tranfacftions fignified by the Myrrh -, and 
 thenceforth becoming a Bmidle of "Myrrh to his 
 Church, that is, a fure Prefervative to the Bodies 
 of Believers to the RefurreBion. See Cant. 3.6. 
 and 4. 6. and 1. 13. In this Faith and Hope there- 
 fore, the Bodies of Believers were embalnid with 
 Myrrh, Aloes, &c. under the former Difpenfa- 
 tion. They thereby confefTing what they look'd 
 
 fory 
 
Phyftcal and Theological, 37 
 
 for^ even the Confervation of their Bodies by Chrijl 
 to the RejurreBion from the dead. But when 
 Chrifi was once rz/ivz, this Type ceafed. And we 
 now have that true Bundle of Myrrh in his Body 
 communicated in the Euchariji j which, by the 
 Operation of the H. Ghoft, , is become even our 
 Breads and Savour of Life ^ to the RefurreBion 
 from the dead. See Joh. 6.33,39, 40. Eph. 5.2. 
 
 The Egyptians embalm'd their Bodies with 
 Myrrh and other Arotnatics^ not in View of tlie 
 RefurreBion (which they made it their chief Bu- 
 iinefs to deny^ and evade j) but, to keep them 
 for a long Time from their Difbhition^ and from 
 the Tranf mutation by which it was imagin'd, 
 they were, thereupon, to pafs into other Forms. 
 
 The Myrrh which we now have, is faid to be 
 good 'Sigz^m^L pejiilential Fevers J and (being chew'd 
 in the Mouth in Times of the Plague ,) to pre- 
 vent InfeBion. But, tliey feem to be in the right, 
 who judge that which comes to us, not to be 
 genuine., or the fame with that which the Ail' 
 cients had. 
 
 Chap. 38. Verf. 17. 
 nj Gedt, 
 
 A Kid. 70. ep<(pos-. This Animal was an Etn- 
 blem of n:i Gad^ the Strength of the Hofi 
 of Heaven . in Expanfion 5 from which therefore, 
 : it was io call'd. Confer, Vol. 2. p. 1 3 , 
 
 C 3 x^yr; 
 
i8 Originals 
 
 ]dy Herahon^ 
 
 A Fledge. Hence the Gr. ctf^tA^Mv, a Pledge, 
 is referr'd to a Mixture of Obligatiofts^ and 
 iignifies fomething inter pofed to bind the Perfor- 
 mance of a Promife, or Engagement. The Root 
 therefore, is "^TW Harab, to wzV. Whence, the 
 evening Mixture of dark Air preffing into the 
 Light 'y a Woof', a Crow, and the Sallow or ^/Z- 
 low-Tree, that grows as it were betwixt Lajid and 
 Water y (all which were Emblems of Mixtures^) 
 had their Denominations from this i?c&/. But 
 there are Words of this Root, that fignify not 
 only a Pledge, in Things -, but a Perfonal Secu- 
 rity^ Hoftage, Sponjor, Surety, &c. In which Re- 
 fped: it belongs, moft eminently, to Cbriji-, who 
 enga^d for us, became out Surety, provilionally, 
 (if we fliou'd fall,) from before the Creation. 
 For this, he became a mixt Perfon God-Man, 
 engag'd himfelf in our Caufe, parrel, &c. And 
 the Verb expreifes that Ad: of his, Pf. 119. 122. 
 yy;J Hereb, Be Surety for thy Servant for good. 
 And jfcb 17.3. Put me in Suretijl:ip with thy- 
 felf ; or, do thou be furety for m.e with thy- 
 felf. So the Words fcem to be compounded of 
 "Tiy Uur, and nn Pib, to rife, fir up, and fo, to 
 interfere in one's Caife, Co?itention, &c. And the 
 material Mixture, is effecfted by raifing a Struggle 
 in ; and fo, by the interfering of, the Parts of the 
 /Ethers betwixt themfelyes. 
 
Fhyfical and TheologicaL 39 
 
 i^V*^ Tfehaiphy 
 
 A Vail. 70. B-ifjicpov, a Siimme?- Garment. It 
 feems to be a Compound of r~iy^ Tfahah^ to 
 decline y and ^0 cz// of tfoe Way^ or j^^* Jutfa^ to ^0 
 oz^/ as tlie Rays of the iSz/;z in the Morning feem 
 to do, when the foremoft edge of the Earth's 
 Hemifphere is turn'd out of the dark into the 
 Light 'y and f|^^ Haiphy to be nvcaryy to y^///, to 
 be objciired as the vS"2^« in an Eclipfey or as it is 
 nightly, by the Interpofition of the oppofite He- 
 mifphere of our Earth. So, our Word fignifies 
 a Covering, defign'd to hide, or obfcurCy the Face. 
 A Vail. This was a female Garment y and feems 
 to have been order'd from the beginning. The 
 Woman was to be vaild in Religious Worfliip, 
 for our Mother E'U^'s Tranfgreffions, in decliningy 
 or going out of the Way, after another ObjeSi ; 
 for her acknowledging the material Light with 
 fome fuppos'd Damon in it, as a God, and expe- 
 d:ing to receive Wijdofny mental Illuminationy &c. 
 from the fame, by it's Emblem, the Tree. 
 
 It appears, low down, that Whores proftituted 
 themfelves in Vails. Thus Juvenal Sat. 6. de- 
 fcribes MeJJhlina going to a publick Stews in a 
 Night-Cowly Hoody or Vail. 
 
 Aufa 
 
 Sumere no5iurnos, Meretrix Augujiay CucuU 
 los. 
 
 But 
 
40 Originals 
 
 But what had a Whore to do with a Garment fa- 
 cred to Religious Ufes f I have before obferv'd, 
 that ProJiitutio72 among the Heathens, was look'd 
 on as 2ijacrcd A^y whence alfo Profitutes them- 
 felves, were in their Way of talking, call'd 
 mtl^np Kedafioth, confecrated or Holy Perfons. No 
 wonder therefore, if, in their Perverjion of A- 
 Bions and Manners, they fuitably perverted Ha- 
 bits and Things, fo that, when they had once con- 
 fecrated Fornication, they acted it alfo in 2.facred 
 Garb. They did fo, and Proftitutes as fuch, I 
 fay, ufed to wear Vails. Thus, in an old Greek 
 Ejpigram given by Kujler in his Notes on Suidas, 
 mention is made, among other lewd 'Trw7ipery, 
 oi 2l party-colour d Vail, [the Whore's Livery,^ be- 
 ing hung up as a facred venereal Trophy in the 
 Temple of Priapus, the God of Obfcenities. See 
 the Note on the Word B-epi^ov in Suidas. 
 
 Widowhood. 70. xvi^^db. The Root is izh^ 
 to bind, or rejlrain , generally : to be 
 mute, or reftraind from fpeaking, fpecially. A 
 Woman's Hufband fpeaks for her, or pleads her 
 Caufe ; when a Widow, fhe is deprived of this 
 Advantage, and is as it were dumb. But, to fup- 
 
 ply this Lofs the Lord orders the publick 
 
 Charity to plead for the Widow, Ifai. i.ij. Nay, 
 the Lord himfelf promifes to plead their Caufe, 
 to be their Witnefs agaiafl their Adverfaries, and 
 
 to 
 
Phyfical and Theological, 41 
 
 to judge, and avenge their Caufe, whatfoever it 
 be, wherein they are injur 'd and opprefs'd by o- 
 thers J as may be feen, through the whole H. 
 Scriptures. Some of the Lexicographers do com- 
 pound the Word of the Particle Sk al, iiot^ or 
 nothing', and rUtD Meneh, a Part, or Diftribu- 
 tion. Becaufe, by lofing her Hufband, (he is de- 
 deprived of her Fart, or Portion among Men. 
 There are Noiim from D^tC Alain, lignifying 
 an Handful of Corn, or other Things -, an Arch, 
 or Vault in a Building, from the general Idea of 
 Binding, as before. 
 
 CD^JIJ? Zenunhn^ 
 
 WHoredom. 70. 'zs-opveici. The Root is p? 
 Zz^;7, to frequent Houfes of Entertain- 
 ment ; in which Houfes there were, univerfally, 
 among the Heathens, Stews ; where they kept 
 Whores ready to ply for Venus to thofe who were 
 full (as they faid,) of their other Deities, Ceres and 
 Bacchus. So there was an infinite Bronnfcuouf- 
 nefs of lewd Co?nmerce, which was carried on with 
 fome Idolatrous Ackfiowledgment Hill made in this 
 Crime ; this, therefore, as I have elfewhere obfer- 
 ved, diifer'd in Species and Degree, from mere Con- 
 cubinage ; which, iho finful, becaufe ev'ry Man 
 fhou'd regularly have his own Wife; yet is not 
 flridtly fll^t Zanuth, the Sin of Fornication-, 
 which was the Bus'nefs of the Stews, or Scenes 
 of Projiitution. A Concubine, was ^jVi3 Fhile- 
 
 giA 
 
42 Originals 
 
 gijhy a Perfon for feparate Society ; who was not 
 fo properly united to the Hujhand as a Wife-, and 
 whofe Children were feparatcd from the Inheri- 
 tance ; yet, Concubines were call'd, generally, by 
 the Name of /^'i;^^, 2 Sam. 12. ii. Wherefore 
 alfo, if they lay with other Men, it was leiTer 
 Adultery j and to be punifli'd as fuch. The he- 
 'uite\ Concubine^ Jud. 19.2. Fornicated againfl him. 
 By which, I think, is not underftood fimply, that 
 fhe lay with another Man : but that {he went 
 and proftituted herfelf at fome of the Idolatrous 
 FeJIivah among the neighbouring Canaa?iites. So, 
 the Refentment of Dinah\ Brethren again She- 
 chem, was for ufing their Sifter like a Zonah, or 
 Projiitute, G^;z. 34.31. Whence I fhou'd gather, 
 that Shecheni?, Sifters had brought her to fome 
 Idol-Celebrity of theirs, and from thence he took 
 and ufed her, as aforefaid. Lying with an un- 
 marriedj iinbetrothed Virgin^ is no where, that I 
 can find, z'^difoj'nicating with her. The Terms 
 for this, are lying with, and humbling her. See 
 Fxod. 22.16. Deut. 22. 29. ^ al. From this Root 
 are derived the Nouns |t Zan^ a Feaft^ or the Fro- 
 n)iJion for a Feaji^ ]itO Mazon^ any Kind of Foodi 
 n^lt Zonah, a Whore , or Frofiitute^ as alfo a 
 Feaft had with fuch Frojlitute-j ^\^^^ Zanuth, and 
 rnJtn Taznuth, the Ail of Froftituiion ; D^ilit 
 Zenunim^ the fame in the Flural: and, tD'^t Za- 
 nim^ fome Species of Aromatics ufed in making 
 whorijh Faints, or Wajhes. Hence were derived 
 the Greek Vzvo^ a Giieji, ^r\v, to live, eminently, by 
 indidging ones Genius 5 and z^.j/ one of the Names 
 
 of 
 
Phyfical and Theological. 43 
 
 of ytipiter; which Banier fays, imports liis be- 
 ing fo much add idled to Wo?nen^ though he does 
 not fay, why. Hence alfo the LattJi Sa?ino, to 
 feoff, orjejij in a rude or obfcene Manner. Samm^ 
 fuch rude or obfcene fefier, &c. And Gafieo, an 
 Hunter of Stews, is a Corruption of the fame He- 
 brew Root. The t Z^/;?, being chang'd (as z 
 commonly is, in the Dialedlical Tongues alfo,) 
 into g. 
 
 Verf. 25. jnonn Hhothemeth^ 
 
 A Signet. 70. ^A'AToXi<^, a i^/;?g-. Seals, or 
 Signets, being often put in Rings. The 
 7?w^ is Dnn Hhatham. Which fome of the Lexi- 
 cographers tell us, fignifies to fnifo or put the 
 laji Hand to a Thing by fealirig it j which that 
 Aft, in many Affairs, does 3 tho' they do not 
 fay why, or how. But, it is compounded of 
 pinn Hhathah, to kindle Fire , or jnrin Hha- 
 thath, to beat down, and w^/^d* tf;z Imprejjion as /^y 
 FiV^; mentally, to caufe xh^ Imprejjion o? Fear-, 
 to give Confternation : and Dn '!r<:2W, perfect, fi- 
 nifh'd', altogether, to finifh a Thing, to fet a 
 Mark on one's i?/^^^ and Title upon it, as by 
 burning, or branding one's Name, or known Z)^- 
 v/r^', upon it. 
 
 Go^ from the beginning, gave his People typi- 
 cal Things and Actio72s, wliich he call'd Sigfis and 
 Memorials oi fpiritual Graces in Chrifi; and fome 
 Sacraments, v/hich appear to have been term'd 
 
 Seals y 
 
44 Originals 
 
 Sealsy or Signets. St Paid calls the Circumcifion 
 oi Abraham y "A ASf/z/of the Right eoufnefs which 
 he had yet being uncircumcifed," Rom. 4.. 11. 
 Hence Baptifm^ which is the Circumcifion ofChrifi^ 
 is the facramental Seal of the Go/pel. With which, 
 being fandtified by the Holy Ghoji^ we are faid to 
 be fealedy or perfeBly marked for Gods Children, 
 with the H. Spirit of Promife, Eph. 1. 13. In the 
 
 fame Epiftle the Apoflle exhorts grieve not 
 
 the Holy Spirit of God, whereby ye are fealed 
 unto the Day of Redemption. Meaning, the Re- 
 demption of our Bodies by the RefiirreBion from 
 the dead. Yea, and Chrijl himfelf in the Huma- 
 nity ^ is faid to have been fealed^ or perfeBly fan- 
 Bified to the Work of our Redemption by God the 
 Father y by giving the Spirit immeafureably to 
 him, and teflifying of him — this is my beloved 
 Son in whom I am well pleafed, foh. 6. 27. And, 
 not only fo, but he himfelf fet his Church as a 
 Seal on his Heart, and on his Arm, Cafit. 8.6. 
 And graved it upon the Palms of his Hands, If at. 
 49.16. with a typical View to which Acft, the 
 High-Prief bore the Names of the typical Heads 
 of the Church, graven in precious Stones after the 
 Engravings of a Seal, or Signet, on his Shoulders, 
 and on his Breaft, Exod. 28. 1 1, 21. The Divine 
 Sealings, therefore, with the Sacrametits and 'Types, 
 were from the beginning, fome of the principal 
 Objects of Faith, and Hope to the People of God. 
 Who with Refpecft of the fame, had (beiides o- 
 thers, which I may call publick, or Eccleiiafti- 
 cal Seals,) each Man his private Seal, for a Coun^ 
 
 ter-Party 
 
Phyfical and Theological, 45 
 
 ter-Parf, or correfpondent Hieroglyphic to the fald 
 publick ones j to teftify for him, in all his pub- 
 lick A6ts, whofe Servant and fpiriiual Child he 
 was. This again, among other Jhc7-ed Ufages and 
 Rites^ the firft Apojlates to Heathenifm carried off 
 with them, perverting and abufing the fame (as 
 they did ev'ry Religious Ad; and Thing,) to the 
 laft Degree of Infatuation and Madnefs. For they 
 had not only their Signs or Sigiiets^ which were 
 cLy(kK\jua\a. Kj &i^v\ B^im, Images and Emblems of their 
 Gods, in their Seals, Drinking-Cups, Military Stan- 
 dards, and many other Things ; but they them- 
 felves were ordinarily confecrated to their Gods, by 
 burning, or brandi?ig fome Name, Mark, Emblem 
 ['zs-ctpiia-yjf^ov. Signature, ") or Number, of their faid 
 Gods, in their own Flejlo, on their Hands, NeckSy 
 Foreheads, or other Parts. Thus Ptolemy Philo- 
 pator was fur-named vdTi^cg ^la, to (pv?iKci. ycios-^ ko,- 
 ri<rtx^^' becaufe he was ftigmatized in his Body 
 with Ivy-Leaves, the emblematical Mark of Bac- 
 chus : and the Fotaries of the Sun were mark'd 
 with the numeral Letters XII for the Number 608 
 which was the Suns Number. Whence alfo the 
 Beajl in the Revelation, is faid to caufe all both 
 fmall and great, rich and poor, free and bond, to 
 receive a Mark in their Hand, or in their Fore- 
 head; and, that no Man might buy, or fell, fave 
 he that had the Mark, or the Name of the Beajl, 
 or the Number of his Name, which, as I have 
 obferv'd before, was Six, (the Number of this 
 World,) in Units, Tens, and Hundreds, viz. Six 
 Hundred Sixty and Six, Rev. 13. 16, 17. So Ido- 
 
 latersj 
 
■"» 
 
 46 Originals 
 
 laterSj m general, mark'd themfelves, (as they 
 tell of JVitcbeSy) m their very Skin and F/epj, for 
 the Devil's Votaries and Vafjals, To oppole this 
 Abomination, God forbad his People to priiit any 
 Marks in their Flefi, Lev. ig.2j, & al. 
 
 S^nS) Pethil, 
 
 A Bracelet. 70. 'opfMtrKog. jfudah, as a Belie- 
 ver, had fuch a Thing, to attribute the 
 Struggle of the Airs mExpa?i/ion and their Effedis, 
 to their Creator; whereas the Heathens made this, 
 among others, an Emblem or Hieroglyphic of fome 
 of the Creatures themfelves, but neither was this 
 all. yudah, as Patriarch in the Line to Cbriji, car- 
 ried thefe Ifi/ignia of his Divine Regality ; his 
 Signet, being, as I have faid, for the Seal of the 
 Spirit ; his Bracelets, for the Government on his 
 Arms; and his Staff, for the Sceptre in his Tribe, 
 till Shiloh himfelf Ihou'd come. See more on the 
 Word SnD Pathal, Vol. i. 
 
 riDO Matahy 
 
 A Staff. 70. jisiQ^cf, a Rod. The next Roof 
 is ntOi Natah, with a i of the Paffive in 
 the firft Order ; which fignifies to extend, or 
 Jlretch out ; and fo, to incline, recline, decline, &c. 
 Whence there are Nouns derived from it, put 
 for a Bed, on which we recline, or lie-, for a 
 
 Staff' 'y 
 
Phyjtcal and TIoeologkaL 47 
 
 ^taff^ or Rod^ on which we incline^ or lean : as 
 alfoj for a Tr/i^f, which is a i?;?-^, or AS/jOfjz" of a 
 Family j perhaps, from Aarori^ and the other 
 i^o^j prefented for the Tribes of 7/?W before the 
 Z/i/r^, to try by the buddiiig of the Rod^ to which 
 Tribe the Priefthood was decreed. For, both the 
 Priejiy and the Rod that were to foiirijh from 
 the ^f'*^^ /^cc^ of the Crofs, v/ere to be found in 
 o?ie, Chriji. The Word is, primarily, put for 
 the Exte7ifio?i, or Expa?ifw?i of the Heavens^ on 
 which all other Things do inclme, ka?j, or 7'ejl. 
 But nVO 'Ta-'jah^ tofpi?i, feems to be the prima- 
 ry Roct^ and to give the Idea; which is to extend 
 as by Threads^ or Rays. Thus Gc^^ is faid by the 
 Pfalmijiy to extend^ ox Jiretch out the Heave7js 
 like a Curtain^ a Piece oi Spim Cloth ^ Pf. 104.2. 
 Aaron's dead Rod that budded, was (as hinted be- 
 fore) a Type of Chriji's dead Body, that was to 
 rZ/c" again, and to be the RefiirreBicn and the 
 Z/z/t" to liis Church : whence alfo ChriJI himfelf 
 (who was the Jir/i-born of all the Rods, or Tribes 
 of the Earth, that fell by a Tree ; and in whom 
 all the Rods, or Tribes, [Families of the Earth,] 
 were to be blejjed,) was call'd by this Name — 
 a Rod. Or — by Way of Eminence, the Rod-, 
 tho' I think, not by this, but other Names, ^2^ 
 Shebet, "I'lOH Hheter, &c. The Pledges there- 
 fore, which Judah left with Tawar, i^iz. his Sig- 
 7iet^ Bracelet, and Staff -y wxre E7?ible7m by which 
 he attributed at once the fpiritual Sealing ot God's 
 People ; the Power, or Age7icy over the 777echa- 
 nical Agents in this Syjie7n j and the Divine Rody 
 
 or 
 
48 Originals 
 
 or Branchy Chrifi : and alfo, Lijigfiia of his own 
 HeadJJnp, or Regality among the Tribes of Ifrael-, 
 as hath been noted, from the other Words, be- 
 fore. For, that the Superiority of Pri?nogenitiirei 
 had been decreed to "Judahy appears to have been 
 a Thing known before they went into Bjgypt : 
 he feeming to adl towards his Father^ as well as 
 towards Jofeph and the reil: of his Bretbren^ in 
 that Character of firft-born, typical Sponfor, for 
 Chriji, &c. See Gen. 43. 9. and 44. 32. and 46. 
 28. 
 
 Verf. 28. jm^V3 Mejakdethy 
 
 A Midwife. 70. (jlcucl. The given Root is ^V 
 Jalady to /^fg-f/ : whence are Nouns figni- 
 fying, a >S(j;?, Daughter, Child-birth, Childhood -, a 
 Generation, a Midwife, &c. This therefore, feems 
 to be a derived Root, with a ♦ of the future pre- 
 iix'd ; the primary Root being Tib Lw^ j though 
 this occurs not but in the proper Name of Lud^ 
 the Father of the Lydians. I think, the Word 
 fignified what afterwards diftinguifli'd tlie 'Tha- 
 lafian Philofophy, to flow) cut as Water -, and fo, 
 z^ A}ii?nal-Seed ; to propagate, &c. Lud, there- 
 fore, had his Name prophetically affign'd him, 
 to denote the Riot and Luxury, which was in 
 after-Times to be fo remarkable in the People 
 defcended from him. Whence the Proverbs — 
 Hercides in Lydid. Lydi Mali. To AvJg?-' rixXm. 
 Av^TTctB-yig, &c. taken from the Effeminacy and 
 Wantonnefs of that People. 
 
Phyfical and Theological, 49 
 
 n^1t^*K") Rifhonahy 
 
 FIrft. JO. ^^orif>o?. The Root Is t^'^n Rofi, 
 the principal Part of any Thing \ the Head: 
 whence pi:^N*1 RiJJion^ the beginning with refped; 
 of 'Time : rTi^'N*^ Refitth, with relpeft of Or/- 
 ginationy or ejj'ential Chief dom^ HeadfJ:ipy &c. And 
 this is a Name of the ]^o?'d, Chriji. Who is the 
 n^ti'K") Refiith^ and 'a^%?^, the Begi?2jjing, or ^^^^, 
 of the Creation of God : the A, and a, &c. Con- 
 fer Rev. I. 8. and 3. 14. Ifai. 41.4. d?/. i. 15. 
 Proi;. 8.22. G^/z. i. i. j^i?^. i. i. 
 
 Chap. 39. Verf. 21. 
 
 '^T\0 Sohar^ 
 
 APrifon. JO. ox^^^y^ct. The Word fignliies 
 any Thing, or Place, arched or vaulted ^ 
 as Forts^ T)u7igeonSy ^c. commonly were. It 
 feems to be compounded of niD Savahy to cover, 
 or vail; and in Har^ an Hill : fuch Places be- 
 ing Coverings y as it were, of Prorninences^ or jFf///j, 
 vaulted Places, ^c. Of the Cruelty of Jofeph\ 
 Imprifonment the Pfalmifl fays — they hurt his 
 Feet with Fetters : the Iron enter'd into his Per- 
 fon. Which was flridily verified in the Perfon 
 of our Lord, when they pierced his Hands and 
 Vol. 2. D Feet, 
 
50 Originals 
 
 Feet with the Nails. And of him Jofeph was a 
 Type. 
 
 Chap. 40. Verf. 8. 
 
 lDI/H Hhalomj 
 
 ADreatn. 70. ro cvvTrviov. The given Root 
 is D*??! Hhala??i, to dream. mD^n Hha- 
 lamuthj a Nowi of this i^oo/, lignifies the ivhite of 
 an Egg, the Part which is defcribed to have in 
 it no ihare of that which has the Savour, and 
 which is the Subjedl of Life and Motmi , this 
 therefore impHes hnperfeSlion, even as a Dream 
 is a Contrafl of u?2f?iiJJjd, unfubliantial, and un- 
 real Images. Wherefore, the Root above given, 
 feems to be a Compound of S^n Hhalal, fimply 
 to begin to for jn th^frji 'Tubes, or Veffels, of Bo- 
 dies, or Things -, and, CD'7n Halam, to hajmner, 
 or beat a Thing into fome Shape. And this is 
 the Defer iption of a Dream 3 which is an Image 
 beat by the Fantafy into fome Shape, but not 
 brought to PerfeBion. Moreover, as S^n ffi^- 
 A7/, has Reference to that Part which was firfl 
 begun, in the Syjiem-, and which therefore is 
 from thence become the Root of other Begin- 
 nings, or fr/i Draughts, viz. the Fault of the 
 Cekftial Sphere j as the faid Part was, at firft, 
 made hollow, or void offolid Bodies and fo became 
 a Root of other Things that are hollow' d by bo- 
 ring, piercing, wounding, or otherwife ; Profanity 
 
 was 
 
Phyjical and TheologkaL 51 
 
 was introduced by taking that firft Celeftial For- 
 nix for a God\ and the Murder of a M^/;z feems 
 likewife to have been firft perpetrated, in Affir- 
 mation of the Divi?ie Title of that pretended God-, 
 and, finally, as thefe curfed Beginnings and Un- 
 dertakings of Men, to deify ^ or to reprefent as /;/- 
 dependent^ this, or any other Part of the Machine^ 
 were all Imaginations , and Drea??is ; fo have 
 Dreatns had annext to them the /^f<7j, as before, 
 oi fi?nple Inception^ or LnperfeSlion ; and, thereaf- 
 ter, of Vanity^ and Frofanenefs alfo j they w^re 
 made Part of the pretended Science of Divina- 
 tion by the falfe Prophets of the Heathens^ and 
 taken for VifioJis co7mnunicated to them by fome 
 imagind Intelligence or intellecftual Beings out of 
 Number, which, they faid, floated about in the 
 Heavens, or Airs; and which, being imprefs'd 
 with the fecret Lineaments of Events, and near 
 of Kin alfo to the Souls of Men, (thofe particu- 
 Ice of their Aerial God,) naturally prefented to 
 Men's Fantalies in Dreams, the Ima2;es of Things 
 paft, prefent, and to come, which they had in 
 that Manner ftamp'd upon themfelves ; and, fo, 
 made Men necefTary Partakers of their own Di- 
 vination. Cic. de Divinatione, L. i . Giving Cre- 
 dit to which Delufion, tho' in another Shape, as I 
 obferv'd before, was the Jif'/I Oi'me, which at once 
 made vain^ womided, and profaned the Souls of 
 Men ; and brought Death into the World, with 
 Murder^ and Confufion of all Laws and Rights. 
 Wherefore, Dreams in general, are mention'd in 
 Si S. accordingly, with References and Defcri- 
 
 D 2 ptions 
 
52 Originals 
 
 ptions fuitable. But, when Cod appear'd, or 
 fpake to a P?'ophet in a Dream^ the Dream had 
 another Reafon and Dej'cription -, there was (in 
 that Cafe) a perfect Word, and perfeB Vijion. Or, 
 if he gave a Prophet the Interpretation of a Dream., 
 (as he occafionally did, to aficrt his Divine aSz/- 
 premacy among the Heathens,) with what ^^^z^- 
 r^wr^", Authority, and convi?2cing Siifficiency, did 
 the Prophet deUver his Interpretation, to the con- 
 founding of thofe Divine Jugglers and Vifmn- 
 Mongers of the Heathens, in their own Cr^/? j as 
 the fovereign Interpretations of Jofeph, and of 
 Daniel, given to two of the greateft Heathen Mo- 
 narchs, are ftanding Examples ? 
 
 ]l"inS Pithron^ 
 
 AN Interpretation, jo. a-uyK^ia-i,? comparati've 
 Menfuration. They have alfo render'd it 
 by 'o^cf.(Tig the AfpeB, or Appearance of the Things 
 dream'd of j and ^ia,a-<i(py!<n$ their Declaration, or 
 Difcovery by the Particulars of which they feem'd 
 to be compos'd. All which Terms were adapted 
 to the pretended Art of the Heathen Dream — 
 and Vijion- Mongers. When no fuch comparative 
 Judgment, Skill, or Difcovery either of general 
 Vifions, or of their Parts, was, or cou'd be in 
 their Power j befides other Reafons, eminently 
 for this, that their Principles were falfe, 'vix. that 
 there were fuch Daemons imprefs'd with the Li- 
 neaments of Truths and Fads > that there was 
 
 an 
 
Phyfical and Theological. 53 
 
 an Intercommunity of Nature, betwixt thofe Dae- 
 mons and the Souls of Men ; and that they were 
 able to trace, and fhew, that Intercommunity. 
 The 7icxt Root is "iDD Pdthar, to interpret^ or 
 explain a Dream: but this mull be compounded 
 of riDD PafhafJj, to break and crumble into mi- 
 nute Parts ; and, 'y\r\ Tilr^ to explore the Linea- 
 mejits^ or For;?? of a Thmg^ by it's dijlinSl Mem- 
 bers and Features. So, to interpret a Dream, is 
 to explain it, by minuting and comparing the fe- 
 veral diftind: Lineaments and Meajures of the /- 
 Z'^^arg't^i thereby formed in the Fancy. 
 
 Verf. II. n^y Hanabh^ 
 
 A Grape. 70. .rct^puAji. The i^i/o/ is compound- 
 ed of riij; FLanah, to /^/;z/^, or confider^ 
 generally; but, with aJfliBing S>enfations on the 
 Mind anfwering to oz^r »S/;2 and G/////, fpecially ; 
 and nj Nubh, to produce. For, prejfing out the 
 Juice of the Grape, (which was cali'd it's Blood,) 
 was an Emblem of the ^rf j/' Aff,i5lion, anfwering 
 to the Kind and Degree of our Sin and Guilt ; 
 which was only to be taken away by ajfli^ing 
 the Soul and Body, and even Jljedding the ^/o^?^ 
 of our Surety, Chriji. Of which Adl therefore 
 Wine, both before Chriji's Sufferings, and fince, 
 was, and is, the correfpondent Symbol, or Sacra- 
 ment. The Gr. Tct-^puA-^ is fo cali'd, -srcioct to <^'- 
 leiv Tov 'Txr-^'h^tiv, from yielding by Drops the Mufl, 
 or turbid 'Juice. Pier ins had fo ftrong a Smack 
 
 D 3 of 
 
54 Originals 
 
 of the learned Infatuation, that, treating of the 
 Hieroglyphic of the Vine, the Power of JVi?te to 
 give the loofe Rein to Men's Thoughts and 
 Tongues, and it's facred Refpeft, on that Account, 
 to Lycciis or Liber Fater, the hihertine God-, cou'd 
 not help talking, as if Jofeph from thence took 
 his Cue of Interpretation to Pharaoh's chief But- 
 ler, to foretel his being fet at Liberty from his 
 Imprifonment, on his Dream of preffing out that 
 free Juice of the Grape into Pharaoh's Cup. So 
 eafy it was, in D^t^' Shahhat, in giving an Expo- 
 fition of profane Things to forget the faithful 
 and pious Account which Jofeph himfelf gave 
 of his own Knowledge in this Matter ? Do not 
 Interpretations belong to the Elahim ? Gen. 40. 
 8. Confer Gen.^i. 16. and Dan. 2. 1 1,28. 
 
 tsnt!^ Shahhat.^ 
 
 TO prcjs Grapes. 70. lyt^Ki^od. The Word 
 expreffes both the Adl oifiedding the Blood 
 of an Animal in Sacrifice for Expiation of Stn ; 
 and oi jhedding or pouring out Wine, the Blood of 
 the Grape : which was chieiiy done for Libations 
 alfo in Sacrifice: fo, it is a plain Compound of the 
 prefix Relative ^ She, which; and riDn hhatahy 
 which is put either for Sin, or for the Expiation 
 of it. Of which this Ad of ihedding the Blood 
 of clean Animals for Sacrifice ; and prefiing, or 
 pouring out the Blood of the Grape, as aforefaid, 
 were both of them, Types, or Figures. But, the 
 
 Reality^ 
 
Phyftcal and Theological. 55 
 
 Reality J or Fidnefs of the Powers and EfFeds was 
 in Chriji ; who flied his own precious Bloody and 
 was made Sin for us, i. e. who was properly- 
 made our Sin's Expiation, iCor. ^.21. And alio 
 gave us the Cup of Blefjing, for facramental Com- 
 munion of his Blood, from the Time of his Suf- 
 ferings till his coming again in Glory. 
 
 Chap. 41. Verf. 23. 
 
 rnOl^^* 'Tfenumahj 
 
 THin. JO. XiTTTog. The Word feems to be 
 a Compound of nJi' 'TfennaJj, any Jharp 
 Thing, as a Thorn, Spear, &c. and Dii Num-, 
 which in the Chaldee DialeB fignifies the eating 
 up of the Flefi with ulcerous Humours. And the 
 Thinnefs of the wither d Ears of Corn here men- 
 tion'd, was caufed by cutting Airs drying up the 
 Moifture, and devouring the Subjlafice of the Blade, 
 and Ear. 
 
 rn^nti-* Sheduphahy 
 
 BLaJted. yo. 'Avi(^o(pB-oi)o^. Some of the im- 
 cographers fay it has Affinity with n^l'^ 
 Shedemah, 3. Field. It, doubtlefs, is a Co?npound 
 of nili^ Shadah, to colleB that Moijiure which 
 caufes Vegetation j and P|"iJ Nadaph, to difpel, or 
 
 dif 
 
56 Originals 
 
 difperfe -J and fo, to dry up. Blajimg^ is caus'd 
 by hot Winds ^ i. e. by Winds carrying adiijl Va- 
 pours^ difperjing and drying up the faid 'vegetable 
 Moijiurey as before. 
 
 onp Cadtm^ 
 
 THE Eaft-Wind. 70. ctvaroXyi. The given 
 Root is 'or\\> Cadam^ to prevent ^ or /^^ 7%/?, 
 in TzV/zd", Place^ lineal Order, &c. In Time, it 
 ieems to have Reference to the Covenant made 
 between the Divine Perfons, in Chrijl, before the 
 Creation of this Syjlem : in Place, to the Site of 
 the Cherubic Throne, from whence (before the 
 Flood) the Illumifiations and Divine Oracles pro- 
 ceeded, and were given. In lineal Dejcent, to 
 Chrijl J who is the 'Apx^, or i^^^^ of the Crea- 
 tion ', and one of whofe Names, as I think, is 
 this D^p Kedem. See Prov. 8. 22. This Word 
 the 70. alfo render, indifferently, by ^Kvctro}^, or 
 'a^%^. Both which, again, are Names of Chrijl 
 in the Greek of the New Tejlam. So, our Word 
 feems to be a Compound of the obfolete Noun 
 Ip Cad, or Co/^, the Head (which is ufed, in the 
 redupHcate Form, for the Crown of the Head) and 
 the Affix tD arn, their, as it were, to exprefs — 
 their Head : w^hich is the Stile of Chrijl : who is 
 our Head, and was fo, provifionally, from before 
 the World was. Who as St Paul tells us, is the 
 Plead of the Body, the Church ; who is the bc" 
 
 ginning^ 
 
Phyjical and Theological. 57 
 
 ginning^ xhc firjl-born from the dead ; that in all 
 Things he might have the Pre-eminence. 
 
 Cadfmis^ the fabulous Founder of Thebes^ and 
 Grand-Father of Bacchus^ had liis Name from 
 this Word dp Kedem. By which, doubtlefs, 
 was only meant the Mother-Country^ and firft 
 Leader of the Thebans and other Greek Colonies 
 out of Afta into Greece. To whom they alfo ow'd 
 the DialeB, and Letters^ which were brought 
 originally from the Eaft, and chang'd, afterwards, 
 for thofe (ince in Ufe. 
 
 nOV Tfemahh^ 
 
 TO fpring lip. 70. ci'.va,(pvoy.aj^. This is among 
 the Names of Chrifi^ the chief Branch : 
 who was call'd the Branch in a double Refped:, 
 mz. the Branch to be raifed to David; and the 
 Branch of 'Jehovah. See ^i^r. 23.5. and 7/iz/. 4. 2. 
 The Word feems to be a Compound of n!:';i 7y<"?- 
 Wf*^, to //j/r/^, and n!2 Mahh, Marrow-Fat. Plants 
 in the A6t of Vegetation, feem to draw in, as a- 
 thirfl:, the Fatnefs of the Earth. And the ////- 
 7nanity was anointed with the EJJence j of whofe 
 Goodnefs [the gracious Oil^ or F<?/, which we fo 
 much wanted,] he wou'd communicate to us by 
 his Spirit : wherefore alfo, the Church fays to 
 
 God in Chrift ** My Soul thirjieth for thee, 
 
 '' my P7f/Z> longeth for thee, in a dry and thirjly 
 " Landr And, a little lower, " my 6'm// fhall 
 " be fatisjied as with MarroiD and Fatnefsy' Pf. 
 
 11' 
 
5^ Originals 
 
 73.1,5. Which is the very Idea given in the 
 Word before us. 
 
 Verf. 27. )^y^r; Shehah^ 
 
 THis is the Name of the Number Seven. 
 Which was iirft applied to the feventh 
 Day, the Day of Reji fan(ftified for the Comme- 
 moration of the Completion of this Sxjiem, as a 
 Type of the Cojjipletion of all Things, hereafter, 
 in the great Sabbath or Z)<^y of Reft in Glory. 
 The primary Idea is of Satiirity and Fuhiefs j 
 which (if we had not fallen) we lliou'd have en- 
 joy 'd according to our Capacity in this World till 
 our Tranftation ; but which we are not now to 
 promife ourfelves here, but are to exped: hereaf- 
 ter in the true Seventh, or Fulnefs of joy in the 
 Trefence of God, and at his Right Hand for ever- 
 more, Pf. 16. II. The Word is alfo put for the 
 Act of Sweari?2g -, and nominally, for an Oath ; 
 Oaths being originally made and taken, as with 
 an Afpedt to the full and final Intention of this 
 Number. A Man, in Siveari^ig, doing the fame 
 as if he flaked or gaged his Seventh, i. e. all his 
 Hopes of the Divine Fifton and Glory in the King- 
 dom of our Lord at the Refurredlion. 
 
 As the Number Seven was for the Fulnefs or 
 
 Completion of Things, after, and beyond this Sy~ 
 
 flem, fo were there feveral Tilings both Fhyfical, 
 
 in the Syftem ; and fpiritual, in the Patriarchal 
 
 and legal Church, that were Figurative and repre- 
 
 fcntative 
 
Phyfical and Theological 59 
 
 fcntative of this Fulnefs : as the Jeve?i Eyes, or 
 Lights refledted from the [even Pla?iets ; the fe- 
 ve?! Spirits acting upon, and, pfot nidi fig the Orbs 
 of thofe Lights. The Candlefiick withfevcn Lamps 
 in the Tabernacle ; the yt-ud";? T?imipets of Rams- 
 horns^ yof.b.^^. which were typical of tlie Perr- 
 fecTcion of tlie Light Chriji, and of the H. Ghojl, 
 Hereto refer Sevenths oi Days-, and Sevenths, with 
 Sevenths of Sevenths oi Tears; which were made 
 facred and reprefentative of liigher Things to be 
 attain'd by the RefurreBion, and /); the World to 
 come. Whence, as the Lidnefs, (in both the Fhy- 
 Jical and Theological Syjiem, ) was in Seven, fo was 
 tlie Name of this Number made a general Name 
 for Abundance, or Copioiifnefs ; and for any com- 
 petent and ftifficient Number, or Sum, of Perfo?is, 
 or Things. Thus Noah took of clean Beafts into 
 the Ark, by Sevens, i. e. in fufficie?it Numbers 
 both for Breeding and for Sacrifice. So Sa?}ipfon 
 was bound withykw; green Withs, and his jyi?/r, 
 wove \n feven Locks. Hereto refer fuch Expref- 
 iions as — the barren hath born Seven — there 
 ZTt feven Abominatio?is in his Heart, i. e. 1 full 
 Number of each of thefe Particulars in it's Kind, 
 And, 
 
 Much of thefe Cufto?ns and Alodes of Speaking, 
 
 pafs'd to the Heathens. Thus Baalam order'd Ba- 
 
 lak to build \\\rci feven Altars, and to prepare him 
 
 feven Bullocks midi feven Rams. The King of Per- 
 
 Jia h.2idi feven Princes that faw his Face, and were 
 
 pf his Privy Council; and he gave his Concubines 
 
 feven Maids. So, here, Pharaoh's Dreams were 
 
 pf 
 
6o Originals 
 
 of Seven, or a full Number of Teat^s of Plenty^ 
 to be fwallow'd up by anothery^'Uf;?, or full Num- 
 ber of Years of Dearth coming after. And we 
 find, ev'ry Thing of this went down by Tradi- 
 tion to the Greeks and Komans. The Greeks in 
 their Sacrifices to the Moon, ufed to offer fe'ven 
 Cakes of JBarly-Meal, call'd ^Aof, corruptly, for 
 "oXaj\ the perfeB Cakes : Six of which were term'd 
 c-iXvjvcci Moons, as being in the Figure of the new 
 Moon J and the feventh in the Form of an Ox, 
 therefore call'd ^ig 'iQ^ofjiog the feventh Ox. Some- 
 times, they offer'd fix A7iimals, viz. a Sheep, Sow, 
 Goat, Ox, Hen, Goofe ; and after all thefe, the 
 faid Ox-Cake, or (i^g i^^o^og feventh Ox of Barley- 
 Meal. See Siiid. on the Word |S^f — 
 
 Hereto refer feveral of the Pyfhagoric Whims | 
 on this Number ; which, tho' full of their Per- I 
 verfions, are yet Evidence of the fame Tradition 1 
 with the reft. 
 
 The Pythagoreans therefore, faid the Hepted 
 was fo call'd qu. c-iTTTobg as being the venerable 
 Number j cnQcta-f^ou ci^iog, worthy of Ve?ieration j 
 they holding this Number to be (as they like- 
 wife faid) perfeB, and moft proper to Religion, 
 They gave it alfo the Names — Fortune, and Oc- 
 cafion, 'zs-Avx^a, as being the moft ominous Num- 
 ber. ^vXctxiTig Cu/lody; becaufe the Stars or Pla- 
 nets, which do guard the Univerfe, are Seven. 
 TiXio-cpopog leadi?2g to the end-, becaufe by this Num- 
 ber all are lead to the end. Where I muft afk — 
 to the end of what ? why, what thefe Jugglers 
 wou'd not co?ifefs, viz. the end of this Syftem : 
 
 nor 
 
Phyfical and TheologkaL 6i 
 
 nor fo much as hint whence they had it, i. e. by 
 Tradition from Scripture. 
 
 Hence Virgil fays, the Aufpicioiis Serpent that 
 came and tailed of Mneass Sacrifice^ 
 
 Septem ingens gyros, feptena 'volumina traxit. 
 
 JEneid. L.5. 
 
 And, defcribing the Shield fabricated by the Cy- 
 clops for Mneas, tells us --- 
 
 - Septenos orbibus orbes 
 
 Impednint 
 
 Seven Orbits, 
 
 One within the other, they infold 
 
 i. e. to reprefent thtfe^-cen Planets, which in their 
 Revolutio72s, do defer ibe feven Orbits (as on the 
 Shield) from Centre to Circumference one over, 
 or without another. 
 
 The Pythagoreans alfo call'd the Number Se- 
 ven, Voice, Sound, the Mufe, &c. from the pre- 
 tended Harmony of the Spheres. What they muft 
 have meant was, that, 2.s feven Airs or Blafts do 
 diftin6lively protrude the feven Spheres , fo the 
 fame Number of Blafts, or Sounds, do fll all the 
 Inftruments of Mufc, making gradually feven 
 diftindlive Notes, or Sounds j beyond which nei- 
 ther Voice nor Inft^'ument can go, but from the 
 Seventh muft return and begin again a-new. To 
 reprefent this the Heathens gave Pan, or the 'whole 
 Syftem, a Pipe oi feven Reeds as Ovid defcribes 
 them. 
 
 ..-Dif. 
 
62 Originals 
 
 Dif paribus calami s co?fipagine cera 
 
 Inter fejunSlis • 
 
 join'd together with Wax, gradually jhorter one 
 than another j and fo, like the Planetary Orbits^ 
 one as it were within another. In how many 
 Refpcds the Septenary Number is peculiarly a- 
 dapted to Mufic, fee Pierius on the Hieroglyphic 
 of the feven Letters. [Fo-w'^A.] 
 
 They alfo call'd the Number Seven TiXio-^o^og 
 leading to the cnd^ as was obferv'd before, and A- 
 drajlia^ 'Judgment. Is not this Evidence of a T^ra- 
 dition^ that, on the entring in of the Sevejith^ or 
 great Sabbath^ was to be the end of this Syjlem, 
 and the faial Judgment of God decreed upon all 
 the World '^ 
 
 rn*lS Pharah^ 
 
 A Cow, Old Efiglijl.\ in the Plur. Kine. 70. 
 /Bi'f, an Heifer arriv'd to the Age of breed- 
 ing. The Root is ri*lD Pharah, to h^ fruitful. 
 As an Heathen Emblem of the Light, it has Affi- 
 nity with ^^^5 Phaar, to be beautiful. Hence, a- 
 mong the Egyptians, the Cow was facred to Ve- 
 nus, i. e. to the Power or Ad: of the Light that 
 caufes Fecundity : and Ifis was often reprefented 
 with large Woman s Breafts, and a Cow's Head on 
 the Body of a Wo?nan. Hence Egypt's Compari- 
 fon is to a very J'air Heijer, Jer.^i^b.io. To fet 
 a Mark upon tliefe Abominatioin, God in the Law 
 
 order'd 
 
Phyfical and Theological, 6i^ 
 
 order'd a red Heifer to be kiWd^ and burnt j and 
 a Water of Fiirijication to be made of the AJljes. 
 But, to fhew, that the Fiirijication was not from 
 the Heifer^ Cedar-Wood^ Hyjfop^ and Scarlet^ were 
 to be caff into the Burning ; and the Friejl who 
 burn'd her, was to wofi his i^/^/6, and his Clothes^ 
 and to be unclean until the Evening. Befides 
 which, the Ferfon that gather'd up the faid AJhes 
 (tho' clean before) was to W/^/j in the fame Man- 
 ner, and to be unclean until the Eveni?ig. And 
 then, and not till then, the Lie made with the 
 faid AJhes and it's other Ingredients, was to be a 
 Water of Fiirification from legal TJncleannefs con- 
 tracted by touching the dead Body of a M2;/, ^(:. 
 Niim, 19. j5)fr /o^. 
 
 mpl Racah, 
 
 LEan. JO. XiTTTo?. The Root is pp'i Racac, 
 to be //?/;?, d'/i'^^/v j yw<?// Crumbs of Bread, 
 as alfo the Temples of the iJ^^*^, (which are it's 
 thinnefi Fart,) are call'd by Nouns derived from 
 this Root. But the Idea, I think, is found in 
 pn Rik, the //:?//2 Parts of Water flung off in 
 Reek, or Steam, by the Adion of F/V^", or Light. 
 In which Senfe it is ufed. Job 14. 9. Hence, 
 from the fleeting Nature of fuch 'watjj Steam, or 
 Vapour, this became a Root for Vanity; and, as 
 applied to Men's Ferfons and Aciions, for Vilenefs, 
 &c. So that, i?^<:<^ a r^-^^^ Fellow, was a Name 
 of the utmoft Contempt. 
 
 Verf.3. 
 
64 O R I G I N A ^. S 
 
 Verf. 3. np53 Phacady 
 
 AN Over -Seer. 70. roTrd^x'^g, a Provincial 
 Govermiir. The Compound Root is ^ptj P/?^- 
 fW, to vr/it. But, the component Parts leem to 
 be pS Phaky to /^rZ/zo* oz^/, or produce j and lp 
 A7?^, the Head : and lb, altogether, to reckoji upy 
 or mujier, as it were, ^^ the Poll; as Princes and 
 Generals often do their Soldiers and Subjed:s fit 
 to bear Arms. The People of God are reckon'd 
 and regifter'd in the great Mufler-RoU of their 
 Prince and General^ Chrijh, who is the Head and 
 Fountain of all Epijcopacy and Toparchy, of all 
 Over-feeing and Cover ?ime?it in the World. Hence 
 the frequent Expreffions of God's writing up his 
 People, calling them all by their NameSy having 
 their Names written in his Book of Life ; and, 
 confequently, of his viftifig them to redeem and 
 fave them, and to be their Kingy Prince^ and 
 Governour among them for ever. 
 
 vi^Dn Hhamajljy 
 
 TO take up 2iffth Part. The Number Five 
 is often put to exprefs PerfeSiion in the 
 Difpofitiony Ordinationy and Figuration of Forms, 
 or Bodies ; for the orderly Marf:allifig of an Ar- 
 my J for a Pefitagofi in BuildingSy ^c. It is firfl: 
 applied to the fifth Day of Creationy when all that 
 
 Jppa- 
 
Phyfical and TheologkaL 65 
 
 Apparatm of the Syfte?n call'd in the next Chap- 
 ter, the Hoft of Heaven, in the five conilituent 
 Parts, or Conditions, of Fire, Light, Spirit, Earth, 
 and Water, being now 77ia?'JJ:air d in Order, by 
 placing the Light in the Celeftial Candlejlick the 
 Day before, was fo far perfed:ed by the Divine 
 Word, as to begin to a5i, and be a5led upon, in 
 the ProduBion of the jjioving Having Creatures by 
 La7id and Water, of Reptiles and FiJJoes, as alfo 
 of Fcfwl to fly above the Farth in the open Fir- 
 tnament of Fleaven, Gen. 1.20,21. The Ji?'Ji or 
 leading Part of all which EffeSfs, is exprefs'd by 
 the Word Viyr\ Hhamejh, Five ; which is a Com- 
 pound of DH Hham, Heat, and ^^J2 Majhajlo, to 
 /^f/, or handle. This therefore did refer to the 
 immediate £^^ of putting the Light, (which 
 was before loofe and diffufed,) into Concept acles, 
 that were to be as Handles to it : from whence 
 it might be handed cut to all other Parts and 
 Things in the Syftem, and be perceiv'd, or as it 
 were handled by thofe other Parts and Things : 
 it's Irradiation being by this Means regularly ap- 
 prehended, felt, and enjoy'd, for P^roduBion, Ge- 
 neration, Nourifiment, Support, &c. refpedlively, 
 by all other Bodies in the Syftem. 
 
 The firft and chief Eixedi of the faid Arrange- 
 ment of the Hofis of Heaven and Earth, was fig- 
 nified among the Heathens, by their Venus or pro- 
 lific Power, emerging from the Sea, and begin- 
 ning to fruBify all other Things : which it did 
 on the fifth Day of Creation, the Day after the 
 Ceieftial Orbs w^ere difpos'd as aforefaid. Hence 
 
 Vol.2. E fo 
 
66 Originals 
 
 fo many Idols of Venus, under the Names A- 
 tergatis, Derceto, &c. half Woman, half Fiih. 
 Hence that of Ovid, Pifce Venus latuit. Metam, 
 L. ^. Hence the Doves and Conch ce, two of the 
 Airy and watry Species, were likewife facred to 
 Venus, &c. Such alfo -was the Phili/iines God 
 Dagon, the Fru5lijier, with \\\% fjhy Siump, or 
 lower Part. And fuch, (as, I think, I have ob- 
 ferv'd elfewhere,) they do worfhip (with the fame 
 Reference and Refpect,) in the Lidies, to this 
 Day. 
 
 From an abus'd Tradition of this venereal, or 
 prolific EfFecft of the Pentad, or well-fnarfiaWd 
 DiJ'poJition of the Hoji of Heaven, the Pythago- 
 reans, or rather the Egyptians and Chaldeans, (from 
 whom thofe Plagiaries ftole what they had,) 
 call'd their Pentad Cytherea, and Veims, and Al- 
 teration, znd Light', becaufe they faid, it chang'd 
 that which was feparated after three Manners j 
 I ft, into the Identity of it's Sphere. 2dly, into 
 circular Motion. 3dly, into ingenerating Light. 
 Was not this faying, tho' in a moft unaccount- 
 ably-puzzled Manner, that the Light, before di- 
 fpers'd, was collecSled into the Orbs, and from 
 thence is circulated from the Sun at the Centre 
 to the Circumference of the Heavens, and back 
 again ? and, that the Light thus circulated, is the 
 tngeneratijig, or Geiiial Power of Nature ? tho' it 
 is neither God, nor Goddefs, as they imagin'd ; 
 but God's mechanical Agent, only. 
 
 niiJif 
 
Phyjical and "Geological. 67 
 
 ^^SV Tfaphnath^ 
 
 THE Word fignifies fomething hidj or co?i- 
 ceald. The Root ^flV Tfaphan^ to ^/^^, is 
 compounded oi ^"^ Tjuphj to overflew^ or ciw^r, as 
 with a F/(90^ of Water ; and 'iQ Fhenei^ the Face 
 of any Thing. fe;T/ 'Things have their F^cf j, the 
 Parts by which they (hou'd be known, covered 
 (eminently) as the Faces of the 'Principles of all 
 Species were at iirft conceal'd in the watry Mafs ; 
 and as the Species themfelves were afterwards co- 
 ver d by the univerfal Deluge. 
 
 n^yS Phahanahh^ 
 
 THE comforting Revealer. This is a Com- 
 pound Name, made of yD> to irradiate^ or 
 Jhine upon, and fo to reveal; with niJ Nuahh, to 
 comfort^ or give Reji. Therefore, the Egyptian 
 Name of Jofeph^ given him by the Egyptian Pha- 
 raoh^ was altogether, — the co?rifortable or joyous 
 Revealer of Secrets. The Words in their Diale- 
 <5tical Figuration, were Egyptian j but, for their 
 Etymology and Original Conftrudtion, are to be 
 fought, where they only can be found, in the 
 Original Hebrew. 
 
 E 2 Chap. 4: 
 
68 Originals 
 
 Chap. 42. Verf. 27. 
 X)^DO Mifpo, 
 
 PRovender. 70. x^^'^^f^^- The M"^ is of any 
 Thing in Confumption. The Root, KflD ^a- 
 pha, riDD Saphah, or t]iD •S/^//', fignifies to Ji- 
 nijh, confumej or put an end to, as by eatings or 
 otherwife. 
 
 ll'^O Malon^ 
 
 AN Inn. The i^oo^ is \'>^ Lin, to /(3^^. ni^ 
 Lanahy in the Lexicons, is fo /o^^^ w/V/) L^- 
 mentation. Of which Avenarius affigns the Rea- 
 fon — componitiir ex )'^ L?;z, perjioBamt, & pIHi 
 Nahah, lame?itatus eji. Atque per crafm contra5lcz 
 flint Uteres eczdem. It is compounded of ifl hm^ 
 to fpend the Night-, and nnj Nahah, to lament: 
 the fame Letters [i. e. the "^ final in |»^ JL/w, and 
 i initial in riHi Nahah, '\ being contracted by a 
 Crafis, ib as to make of the two faid limple 
 Words \^ Lin and riHi Nahah, the one com- 
 pounded Word rn^b Lanah, as above. This I 
 cite, to fhew, that (in fearching out the Origi- 
 nal Ideas of Words by refolving them into their 
 component Roots,) we have not gone on without 
 the Authority of Example : tho', had we been 
 the firfl Difcoverers of this Method, I fee not 
 
 any 
 
Phyfcal and Theological. 69 
 
 any Obje6lion that cou'd reafonably lie againfl: it. 
 And now I am upon this Obfervation, I will 
 produce another Example, that may Ibrve as a 
 Voucher for the Reftitude of my Manner of ex- 
 plaining Hebrew Roots by refolving them, as a- 
 forefaid, into their component Farts. This I fetch 
 from Abbe Banier?, Mythology ^ Vol. 2. p. 222. 
 This Abbe J fpeaking of the Syrian 'Jupiter Mad- 
 bachusy fays, "■ the Name Madbach, for which 
 " we read Midbach, Pf. 22. 16. is a compound of 
 " the Hebrew Verb Dabach, and the prefix Me^ 
 " and fignifies adhccrere fa£fus , fo that Jupiter 
 " MadbachuSy mufl have been the fame among 
 " the Syrians J as Jupiter prcefens^ adhcerens^ proxi- 
 " fnus among the Latins." And he is right in his 
 Derivation, tho' wrong in the Ufe he makes of 
 it by his Conftrudtion. For the Attribute has 
 Reference to the Phyfical Operation of Jupiter ^ 
 or the Air, giving Adhefion or Cohefion^ to the 
 Parts of Matter in Bodies -, which wou'd elfe have 
 no Vinculum to hold them together. But this is 
 beyond my prefent Purpofe. 
 
 IS another Tioot related to the former, which 
 fignifies, chiefly, murmuring Oppofition ; per- 
 haps, from laying (as we fay) a dead Weight or 
 Jleepy Load in any Difpenfation or Appointment 
 of Affairs. 
 
 E 3 Chap. 42. 
 
yo Originals 
 
 Chap. 42. Verf. 27. 
 jnnnOK Amtahhathy 
 
 A Sack. 70. yJ^^riTTTrog. The given Root Is 
 r\ir\i2 Mathahh, to expand , whence with 
 an K of the future prefix'd, comes our Nowi 
 n^^J:D^^ Amtahhath, A Sack is expanded or 
 
 Jlretch'd out in filing. The i^^o/^ riDD Mathahhy 
 is once applied to the capital Expanfijn in the 
 
 Jlretclomg out of the Heavens like a Curtain^ Ifai, 
 40. 22. which gives the Radical Idea. And as 
 this is the Inftrument of difpofing all Bodies, 2^;z- 
 ^(fr, or within itfelf, in their refpedtive Situations 
 and Places j fo, it feems to be compounded of a 
 D of the Injiriiment^ and the R article ririD 'T^^/^- 
 te/^j under ^ or beneath ; which again, is deri\'ed 
 from the, fimple Root rinn Hhathathj to cr?/? ^^w;/, 
 or projirate. This, for the Manner, in mofh P/^'- 
 
 j^c^/ ABsj is /o ^/'u^, or caufe Gravitation, or that 
 which is like it. 
 
 Chap. 43. Verf. 11, 
 n'n?.Di Zimrahj 
 
 BEft Fruits. 70. fimply, o* kcc^ttci, Fruits. 
 The given )?{50/ is *i^? Zamar, to c//^ 0^, 
 to ^/"z^;/^ /^7;?t5, or ;v^/ the other Fruits of the 
 
 Earth, 
 
Phyjtcal and Theological. 71 
 
 Earth. The Gr. zcioTi^co is to cut, or ?rap grown 
 Fruits-, whence are derived the Lati?! carpo, and 
 the EngliJJj Crop. So, it is — " take of the Crops, 
 " or cuttings, in-gathc rings of the bcfl Fruits of the 
 ^"■Earthr With this Idea, m^i Zimrah, and 
 ni^t^T Zemirah, are uled for Difcourfe : which 
 is cut or broke into Parts by Commas, or Stops : 
 and "n^?<tD Mizmor, a Pfalm, or ii]?^/^ 'S'<?;;^, from 
 it's Divifion by 5<:zrj', Tt??/^'^, Commas, &c. as alfo 
 for the great Subjedl of the Scripture-Pfabns or 
 .S'o-^^i', Chriji, the Branch fore-defcribed as a// 
 off: ID? Zemer, a wild-Goat, from his branched 
 Hor?2s. And, n*l-t2?,!2 Mixmerah, a Fruiiing- 
 Knife, for it's Ufe, ^r. 
 
 Here is a mighty Complication of Senfes in 
 this Word. It is a Compound of, or has RefpeCt 
 to D.t3t Zafna?n, to //6/;z/^, or fore-caji prefump- 
 tuoufy; and n*D Mr, with n'lD Marar, to 
 change a fweet, or happy State into a bitter, or mi- 
 ferable, by an A5i of Rebellion. And that, ( in 
 Confequence,) is to cut one's felf off, and to be 
 cut off, from God. This was firft effected by our 
 firfl Mother s gathering, and eating of the For- 
 bidden-Tree 3 whereby we incurr'd the Forfeiture 
 of the Tree of Life, and were cut offend cajl away 
 as Branches to be burned ; till Chrifl, the Branch 
 of Jehovah, and Branch of the i?cc/ ^ y^^'5 fym- 
 bolically gave us the Vine for himfelf the true 
 Tr^f 0/' Z///f ; nay, not only gave us the Fridt, 
 but made us alfo Branches of the Tree itfelf: ta- 
 king the Vi?ie or Vineyard, for his Church. As 
 iaith the Pfahniji — thou haft brought a F"///^ out 
 
 of 
 
/ 
 
 2 Originals 
 
 o': Egypt, &c. P/So.S. So, the Prophet -My 
 beloved hath a Vijieyard in a very fruitful Hill, 
 IJ'ai. 5.1. & fcq. I am the Vine, ye are the Branch- 
 es, Jch. 15.5. But, 
 
 How came the Viite to be made fo high a Sym- 
 bol? It's yuicc is indeed exhilarating \ and there- 
 fore, when cojij'e crated to a Divine U/e, muft be 
 an apt Emblem, or Sacrament oifpiritual Confola- 
 tions. Otherwife, the Vi?te, in itfelf, is, for fe- 
 veral Refpedts, the moil unfitting Tree in the 
 World, as a Tree, for fuch a Dejignation. For, 
 as the Word of Jehovah faid to the Prophet £- 
 zekiel — "Son of Man, what is the Vine-Tree 
 " more than any Tree'? The Branch which was 
 " cut off among the Trees of the Forefi ? Shall 
 " Wood be taken thereof to do any Work F Or 
 *' will men take a Bin of it to hang any Veflel 
 " thereon ? So far from it, that, when grown, 
 *' it cdsmoi fupport itfelf; and, of itfelf, is fo un- 
 ^^ profitable, as a Tree, that it is caft into the Fire 
 " for Fuel : the Fire devoureth both the ejids of 
 ** it; and the niidft of it is burnt: is it meet for 
 " any Work f Ezek. 1 5, 2, 3,4. How then was 
 it ? The Vine in itfelf, was cur Symbol. The Sym- 
 bol of our abfolute Vnprofitablenefs, and JJtifitnefs 
 even for any Thing but DeftruSHon. But, Chrifi 
 took the fame, (as he did cur Fief,) to give it 
 us back again with infinite Improvement. We 
 cou'd not fupport ourfehes, no, not while Iji7io- 
 cent ; and, v^h&n fallen, had forfeited tlie Support 
 we had, were in ourfelves become abfolutely un- 
 ieryiccable to any pod Ufc, or Work, had been 
 
Fhyfical and 'Theological. 73 
 
 cafi off from Gcd^ and were nigh iinto Burning ; 
 But, Chrift took this Vine, the Humanity faft'ned 
 it to his Divi?2iy, purified it's Juice, the Blood of 
 it's Fruit, with his own Blood, infus'd into it from 
 his EJ/entiai Life, the Power of an endkfs Life ; 
 and lo, giving us to drink of it in the Eucharift, 
 made it our [Sacramental] Tree of Life ; nay, he 
 made us, as aforefaid. Branches of the Tree it- 
 felf Mean while, that he might fuffer for the 
 Vine what the Vine itftlffioiid have fuffer d, he 
 fubmitted to both the Knife and Fire, to enable 
 the Branches (by a fpiritual Purgatiofi) to bring 
 forth Frz///, inflantaneoufly ; as the Vine does ; 
 the Shoots of the Tear, bringing forth Frtiit the 
 fame Tear. 
 
 Wine was in a peculiar Manner facred to Bac- 
 chus among the Fleathens ; but was, generally, 
 ufed for Libations whereever there were Sacri- 
 fices of flain Beafts offer'd to any of their Idols ; 
 and that, from the beginning of Idolatry j there 
 being no Time wherein the one is mention'd or 
 referr'd to without the other. Burnt Offerijigs and 
 Sacrifices, are fpoken of in the Law with their 
 drink Offerings, as Parts of one and the fame Ser- 
 vice, which implied one another, which fo far 
 obtain'd (by Imitation) among the Heathens, that 
 they ufed the Name of the Libation, [o-ttoi/Jjj] 
 oftentimes, to exprefs the whole Sacrifice ; there 
 being no Sacrifice without it's Libation annext. 
 And therefore, as fuch Sacrifices had been offer'd 
 from the beginning, not only in the Hebrew Line, 
 but out of it, as by Job an Huzzite, Jethro a 
 
 Midia- 
 
74 Originals 
 
 Midmnite, &c. fo, tho' (at the Renewal of the 
 fymbolical Inftitutions under the Law, ) there 
 Vvas an Order given for the pouring out of J^Fme 
 with the Sacrifices, as to the niiig ; yet was there 
 no Appointment as to the Manner of doi?ig it : 
 this was well enough known and underftood by 
 Tradition and ancient Ufage ; to that, therefore, 
 they were referr'd for this Part. Hence the Ex- 
 preffion of — Wi?ie which cheer eth the Elahim and 
 Man — appears to have been a Froverbial faying 
 of moil remote Antiquity, alluding to the Ufe 
 of Wine in A^acrifice. The Elahm being as it 
 were cheer d by that which cheers poor, loft, com- 
 fortlefs Man, Jtid.c).!^. The Heathens abufed 
 this, as they did moft other Things, with Ad- 
 ditions; and fometimes, with Sticcedanea. Thus, 
 to the Ijifernal Goddefs, Frojerpine, they ofFer'd 
 Libations of Honey and Milk. For which Reafon 
 Honey was forbid to be offer 'd by the People of 
 God, Lev. 2. 1 1. Neverthelefs, there was a Me- 
 thod of facrificing with Herbs, Meal, Honey, Milk, 
 M^ater, &c. without ilain Beafis, and JVi?je, ufed, 
 as it appears, by fome People from the begin- 
 nings o^ Idolatry, which fome Writers not know- 
 ing how to account for, have run themfelves and 
 others into idle Difputes upon the Queftion, whe- 
 ther that Species of unbloody Sacrifices without 
 Wine, were not univerfally of greater Antiquity 
 among the Heathens, than thofe oi flain Beafis 
 with their Libations of Wine. Now, there is no- 
 thing more certain and evident than this, that 
 there generally were Sacrifices oiflain Beafis with 
 
 their 
 
Phyfical and Theological. 75 
 
 their Wine-Libations^ as I have faid, from the 
 beginning, among Unbelievers as well as BeUeve?'s. 
 This appears by the Sacrifices of the Patriarchs^ 
 and of Job, JethrOy and others, with the moft 
 early Ciaffical Accounts of Sacrifices that are 
 come to our Hands : only thefe Sacrifices appear 
 not to have kept PolTeffion , alone ; but fome 
 People of NeceJ/ity, and fome of AffeBation, re- 
 je(fted the bloody Sacrifices to introduce the other 
 unbloody ones. They who might proceed thus of 
 Neccjjity, were fome new planted Colonies, before 
 they had got flore of Flocks and Herds j and be- 
 fore they had planted Vineyards and made Flenty 
 of Wine. As for the others that did it with De- 
 lign, there appears to have been a Kind of Fy- 
 thagoric Sed:, but much older than Pythagoras, 
 in the World j who, renouncing, as far as might 
 be, the Tradition of Atonement by Blood, and the 
 RefiirreSticn from the dead, to fet up the Whim 
 of Tranf??iigrations and Tranf mutations in their 
 Stead, quitted the Oblations oi Jlain Beajis and 
 Wine, for thofe of Herbs, Corn, Honey, Milk, &c. 
 They pretended, that, in flaying a Beajl, they 
 fhou'd do Violence to fome human Soid tranfmi- 
 grated into tlie Beajl j and therefore they cou'd 
 Sacrifice no fuch. And, Wine, (according to their 
 Conceit,) fell within the Reafon o^ xht fhne Im- 
 propriety and Unfitnefs for the Ufe. This being 
 no other than the Blood of the Titans, which mix- 
 ing with the Ea?'th, after Jupiter had Thunder- 
 firiick them, produced the Vine-Tree. See Pier. 
 Jiiercg. f. 3 90. In like Manner, the Ceylonefe, and 
 
 the 
 
yS O R I G I N A L S'- 
 
 the other hidiajis in general, at this Day, offer in 
 Sacrifice to their Idols, not Flejh^ but Rice : be- 
 caufe the Elements of the Christian Eucharift, 
 are Bread and JVine. The Devil, in this, as in 
 many other Things, aping the Ordinances of 
 God. 
 
 rT\yO Minhhahy 
 
 APrefent. 70. §a>^A, Gifts in the Plural. The 
 given Root is ni!D Manahh^ which the Le- 
 xicographers fay, fignifies to lead^ or bring : tho' 
 it is not found in this Form in the Ferb, it be- 
 ing a Compound of ni!3 Manah to di/iribute^fort, 
 or portion out Things into their diftind: Species 
 and Clajfes : and of m^ Nuahh, to reji. So, the 
 Word fignifies a Gift, or Prefent^ to caufe or pro- 
 aire a Cejfation and i?^ from Difpleafure, to ob- 
 tain Favour^ &c. As the wife Man defcribes the 
 Ufe or Effed; of it. " A Man's Gift maketh Room 
 ^"■for him" Prov. 1^.16. And again, "^ Gift 
 " in fecret, pacifieth Anger J' This Name, when 
 put for any of the Offerings of the Lord, was 
 eminently to exprefs — a Memorial of the Ceffa- 
 tion of Wrath^ for the fake of Chriji^ on whom 
 the fame was (at the great Time appointed,) to 
 be hid for us. I faid — when put for any of the 
 Offerings of the Lord. For it feems to have been 
 applied, generally, to all the Species of the Di- 
 vine Oblations j tho' it belong'd, more peculiar- 
 ly, to the feveral Species of Meal — and Bread- 
 
 Offer- 
 
Phyjical and TbeologkaL 77 
 
 Offerings J with their hibatiom of Wine annext : 
 and fo was then the Preparatory to that where- 
 of the Etichariji is lince made the Commemoratii^e 
 Sacrifice^ the true and pure Mi?icha of the Mel- 
 chifedekian Priefthood : which is now offer'd thro' 
 the whole Chriftian World, according to that 
 Prophecy of Malachi, Chap, i . vf. 1 1 . fo inlift- 
 ed on by all the Writers of the Primitive Church. 
 To which the Reader may apply the Etymology 
 above, in the higheft and mofl perfedt Senfe. 
 
 D^^DD Batnm^ 
 
 NUfs, or Dates y from ]D1 Beten, a Belly: the 
 Shell, or Hull, ferving for a Kind of Belly 
 to the Fruit, or Ker?iel. The Palm-Tree which 
 bears the Fruit we call Dates, was a Type of 
 Chrift and his Church. The Body of the T'ee was 
 for the Body of the Church : as Chri/l fays to her — 
 " This thy Stature is like to a Palm -Tree, Caiif, 
 y.j. The Head of the fame feems to have been 
 for the n^tri<"^ Rejl.nth, Gr. 'a^xv. Head or Be- 
 ginning, that is, the Di-vine Word, Chriji, who 
 is the Head of evry Man ; firft, as fupporting 
 the Hiunanity of Chrift under his Suffh'ings ; and 
 then, lifting up all us in hiin ; even as the Head 
 of this Tree {hoots up the more ftrongly with the 
 Load and Oppreffio7i of fome great Weight hung 
 upon it. And the Fruit (which is faid to be the 
 mofl nourijlnng of all Fruits,) appears to have 
 been for the fpiritual Growth and Increafe of the 
 
 Church ; 
 
78 Originals 
 
 Church i which was to bring forth Children iii an 
 Injlant^ to God. The Lion and Pahn-'Tree are 
 join'd as Emblems of Chrift in the Prophet Eze- 
 kie/y Ch. 41.19. The Righteous is alfo faid by 
 the Pfalmi/i, to jiourijh as a P aim-Tree ^ Pf. gz. 
 12. Which is obferv'd not to cajl it's old, and to 
 JJjoot other ;/fiy Leaves, as other ever-Greens do, 
 but to retain ftill the fame Leaves in their Viri- 
 dify, continually. And ftrikes it's Root fo deep, 
 as St yerom fays, that it neither fears the raging 
 Winds nor fcorching Heats. For thefe and other 
 excellent ^alities, the Pahn-T'ree, (among it's 
 other typical RefpeBsy) was an Emblem to Belie- 
 vers of Viclo7y and Sakation by Chriji. There- 
 fore, when Chriji made his royal Entry into "Je- 
 ?'ufalem. Job. 12. 13. They took Branches of 
 Palm-Trees, and went out to meet him, crying 
 Hofa?i?ia, fave now : blejfed is the King of Ifrael 
 that cometh in the Name of the Lord. Thus Joh?! 
 faw the Saints in the heavenly Reji, clothed with 
 white Robes, and Palms in their Ha?ids; and heard 
 them cry with a loud Voice, faying, Sakation to 
 our God which iitteth upon the Throne, and unto 
 the Lamb, Rev. 7. 9. With an Afped: to this great 
 Intention they carried Branches of Pahn Trees in 
 Token of fpiritual Vid:ory, among other typical 
 Branches, at the Feaft of Tabernacles, X^i;. 23. 
 40. Confer Neh.S. 14, 15. And K, Solomon car- 
 ved all the Walls of the Temple round about not 
 only with the Figures of the Cherubim of Glory, 
 but added to them Carvings of Palm-Trees, and 
 Openings of Flowers, i K 6. 29. Hence the Hea- 
 
 thens 
 
Phyftcal and Theological, 79 
 
 thens by Abufe, confecrated this 'Tree to the Mii- 
 fes (whofe chief Office it was to infpire their 
 Bards with is-cuolvi'; imvUioi, triumphal Songs, m 
 Honour of their Gods, Heroes, and great Cap- 
 tains^ Ilhiftrioiis'?Qvion2.gQ?>,) and made it an Em- 
 blem of ViBory, and 'Triii?nph, all the World o- 
 ver. Moreover, 
 
 The Egyptians, for many Reafons, made the 
 Palm-Tree an Hieroglyphic of Man. As ift, be- 
 caufe it is diftinguillh'd into Male, and Female, 
 which do not bear Fruit but by Grafts of the 
 Male being inferted, as by a Kind of Marriage, 
 into the Female. 2dly, becaufe in the 'Top-Jhoot, 
 it has fomewhat refembling the Brain in Man ; 
 which being wounded, the Tree dies, as does 
 Man by a Wound in his Brain. 3dly, becaufe 
 it has a Kind of Hair on it's Head-, it's Braiiches 
 are fpread abroad like Hands ; it's Nuts refemble 
 Fingers, and, in Greek and Latin, are call'd fo, 
 [Da^yli.] Laftly, the Pulp of the Ke?y2el in the 
 faid Nuts, is term'd F^ j and is of all Fruits 
 moft conducive to the Health of Man. See P/^r. 
 on the Palm-Tree, and Z)^/^. From the Excel- 
 lency of this Tree, the Lati?is call'd any Thing 
 they thought emi?ient, or excellent in it's Kind, 
 Palmare, a Palmary or chief Thing. Obtaining 
 the Palm-Branch, according to Horace, being of 
 Authority, 
 
 Terr arum dominos evehere ad Deos. 
 
 to raife up earthly Conquerors to the Rank of 
 Gods. Which may be allow'd, feeing thefe He- 
 roes, 
 
8o Originals 
 
 roes, the Conquerors of earthly Kingdoms, for 
 the mofl Part being, as the Word of Truth tells 
 us, the bafeji ofMen^ may well enough be match'd 
 with thofe Divinities that are no Godsy Dan./\.. 17. 
 
 Q''*ipti^ Shickudmy 
 
 A Lmojids. 70. ycoL^vci. This is a general Name 
 /\ for all Fruit?, of the Nut-Kind. The given 
 Root is Ipti^ Shacady to watch^ to attend^ or be 
 early ready ; and fo to be forward^ or to make 
 hafie. The Almond is faid to bloJfo?n the earlieji 
 of all Fruit- Trees in the Countries where it grows. 
 The Light, (of which it was an E??iblem) appear- 
 ing to adt, iirft, upon it. It's Name therefore 
 appellatively wou'd be — the forward, or fpeedy 
 free. And this Reafon of it's Name we find to 
 have been given by God himfelf to the Prophet 
 Jeremiah in his Vifion of the Rod of an Almond- 
 Tree. Upon which the Lord fays (with etymo- 
 logical AUufion,) by a Verb of the fame Root, I 
 will watch over my Word, or bring it fpeedily 
 forward, to pej'for?n it : even as the Almond, the 
 fpeedy, or forward Tree , which he had fliewn 
 him, indicated. Hence (with Refped: of the faid 
 Adt of the hight on this it's fymbolical Tree,) the 
 Bowls, or Cups of the holy Candle/lick in the Ta- 
 bernacle, were order'd to be made in the Form of 
 this Fruit, E;c(?^. 25.33,34. And, Aaron's Rod 
 that budded, (which, as well as the Candlejiick, 
 was a Type of the Divine Irradiator, Chrijl,) 
 
 brought 
 
Phyftcal and TheologkaL 8i 
 
 brought forth Almonds^ fuddenly^ Num. 17. 8. The 
 Root, therefore, of this Name, or Noim, (as the 
 Light was to be always burning in the Candle- 
 ftick, to reprefent his Light who 7iever fails to 
 illuminate his Church,) may be a Compotmd of the 
 Relati've ^ She, which, and the Verb "ip* Jacad, 
 to ^z<;r;7. Which again witli a 1 prefix'd, is deri^ 
 ved from the fimple Root 1p the Head, or Fou7i- 
 tain of Light. Which is, materially, in the Sun 
 in the Firmament ; fpiritually, in Chrifl the Bright- 
 nefs of the Father s Glory, in Heaven. 
 
 It may be of Ufe to give a Defcription of the 
 Almond-Tree, the Emblem, as aforefaid, of the 
 Light, Chriji. It is faid to have but one large 
 Root (hooting very deep into the Ground-, with a 
 tall Stock, or T'j'unk, branching into tjiajiy Boughs ; 
 and long white Leaves, fometimes a little tinged 
 with red, in Shape like Willow-Lea'ves. It is full 
 oi-A. fat undiuous fidce, which (as it continually 
 weeps, or diftills from the Tree, ) is concreted into 
 a Gum. It's Fruit is defended with a double cover ; 
 firft, of a /zVzf^ or bolfterd Cup ; and then, of a 
 wooden Shell; under v/hich is the Kernel, cover'd 
 alfo with an hard Callous, feam'd all about with 
 Scars or Stripes, cail'd by the Greeks, ' h^v%a\. 
 Whence alfo they gave this liree the Name, A- 
 fx.\)y^ciKov, xh^Jlriped 'Ti'-ee-, whence again, by Ab-^ 
 breviation and a fmall Tranfpofitiofi of Letters, we 
 derive our Al??20?id. Of which there are two Spe- 
 cies ; the one bearing bitter, the oth^x fiveet Nuts. 
 The bitter do attenuate and deterge grofs Humours 
 inwardly, as well as cleanfe the *S/^//?, outwardly, 
 
 Vol.2. 'F The 
 
82 Originals 
 
 The fame are faid to repel the Fumes oi Jlrong 
 Liquors^ and fo prevent Drufikennefs. The fweet 
 ai'e alfo detergent^ and moderately 'warmings and 
 do yield an excellent tned'ichml Oil. 
 
 By this Defcription it appears, that this Tree 
 and it's Fruity heaves^ &c. were adapted to ma- 
 ny typical J or Symbolical Refpeds. As ift, the 
 one large Koot^ was for Chrijf, the fecofid Adam ; 
 who became the o?2e Roof of LZ/d' and Sahaiiofi 
 to Mankind when ^(f^^^ and /o/? in the fir ft:, adly, 
 the Colour and Figure of the Leaves^ viz. 'white 
 or pale r^^, for the Colour of human Skin and 
 Flefi : and oblong Leaves, like Willow Leaves^ 
 y^)} Herebh the ;;z/a:/ Tr^"^, for the Compound or 
 ;^i/;c■/ Ferfon of the Irradiator and iVf<7;;. 3dly, the 
 zin&uous Juice and jnedicinal Oil, for /6/;;2 in 'Zt;Z;o;;; 
 is the true, fanStifyifigy healmg Oil. 4thly, the 
 T^^rj of this Tree ftill co?icreti}jg into a nV^ Gz/w, 
 for the precious Tears of Chriji^ ofFer'd up with 
 ftrong Crying^ and ynediatorial Supplicatio?i for z/j, 
 iiZfZ'. ^.j. 5thly, the Scars, or Stripes of the »S& 
 of the Kernel, for thofe Stripes by which w^ ^r^ 
 heard, Ifai. 53. 5. 6thly, the double, or rather 
 /r^f^/e" Cover, or Inclofure of the Kerfiel, for Chriji's 
 Righteoufncfs and G/orv ; which is now prepared 
 for us inftead of that //w^/t' Gwfr of our Native 
 Innocency loft in Paradije. y\h\y, the aS/v// parted 
 into natural G//>j, as for the Ufe of the Candle- 
 Jlick, to receive any Ebullitiojis of the O// from 
 the Lamps, to fignity, that none of that facred 
 Liquor of Light and Life, ihou'd fall to the 
 Ground and be loil s but fhou'd be reftored to 
 
 us. 
 
Phyfical and UheologkaL S'^ 
 
 us, at our ansoaking from the Sleep of Deaths at 
 the RefiirreBio?! ; which the Lord (with whom 
 a thoufand Years is but as one Day,) will alio (as 
 this Symbol does imply,) ba/ien to it's Event. 
 8thly, the cleaifmg Quality of the Fruity both 
 inwardly and outwardly^ to the Body of Man^ for 
 our true Berith^ or Purifier^ Chrijh 9thly, the 
 bitter and fweet ; the bitter^ for the Virtue, or 
 Power of the Crofs^ to repel and prevent the in- 
 toxicating of carnal Lujis and Pleafiires ; and the 
 fweet, for the ki?idly Warmth of the Divijie Illu- 
 mination, the true Light of Life to Believers. 
 
 The Egyptians made the Almond an Iliei'ogly- 
 
 phic of Continency, I fuppofe, as it is good againft 
 
 intoxicating by ^/;z^, whereby the venereal De- 
 
 fres are inflamed. And, for what other Reafons, 
 
 fee in Ficr. Hierog. f. 379. 
 
 By an Expreffion in E c clef aft es, the Almond 
 'Tree confider'd again as the moft early Bloffoifier^ 
 appears to have been an Emblem of Touth. The 
 Preacher fpeaking of the Decays of extream old 
 Age, fays — " the Ahnond-Tree, ^*Ki» linats, fhall 
 " be a Lothing : and the Grafshopper, a Burden ; 
 " and the Caper-Tree ihdWfail" To exprefs, that 
 cv'ry Thing fo amiable and fo defreahle in Toufh, 
 it's Viridity, Agility, Lifwiefs, fliall be deform'd, 
 and become a Burden, a Naifeating, a Failings 
 &c, Ecclef. 12.^, yet, fo as that our Life fliall 
 be redeemed from JDe/lniSlion, and our ToKth re- 
 new'd like the Eagles, Pf. 103.5. 
 
 Almo7ids with other F?"uits commonly eaten by 
 Tipplers and Debauchees, are mention'd to have 
 
 F 2 beer^ 
 
84 Originals 
 
 been ofFer'd to the two Genial Idols^ Fan and 
 PriapiiSy in an old Epigram publilli'd by Kiifter, 
 under the Word yzXyi^ig, in Siddas, So, this 
 Fruit appears to have been alfo one of the Greek 
 Hieroglyphics of the Bloom and gedial Vigour of 
 Touth. Which they flole from an liigher Tradi- 
 tion, and abufed, as aforefaid. 
 
 There is a Point which I may properly touch 
 upon, once for all, in this Place. 
 
 The natural Hiftory of Ani?nals and Tlants^ 
 in the Fhyfical and Hieroglyphic Remains of the 
 Heathens, abounds with Mirabilia ; which per- 
 haps, on making a ftrid:er Search into the Things, 
 wou'd often be found not to anfwer the Defcri- 
 ptions given of them. The Reafon of which 
 might be, that moft of thefe Things, for the Vir- 
 tues or ^alities they had, were iiril taken by 
 God, and made Symbols to his People of higher 
 Things and Powers : after which, not only the 
 Charadiers of the Signs were often given to the 
 Things Jignifiedj but thofe of the Things Jigni^ed, 
 as by a Reciprocation of Attributes, were afcrib'd 
 back again to the Signs. By which Means, the 
 Signs often acquired Attributes of ^alities and 
 Virtues^ in fpiritual Refpeds, which in Fhyfical 
 were not, perhaps, ftridly, in them. Becaufe this 
 even is, or will be, the Order taken by Chrifi and 
 the H Ghofi^ not only to take SimiliUides from 
 our earthly Things, but alfo to communicate to us, 
 not the Similitudes only, but the Realities alfo, 
 of their hea^uenly Things. From hence the £- 
 gyptims and other Heatlxmsy Hole, and applied 
 
 the 
 
Phyfical and Theological. 85 
 
 the fame In like Sort to their Idols, hieroglyphic 
 caUy. From whom the Philofophers again took 
 and applied them, literally^ to their Phyfical Ac- 
 counts, or natural Hiflories, of the Things j and 
 fo made their natural Hi/lories^ oftentimes, natii-^ 
 ral Komances. But, this is nothing to us Chri- 
 ftians, who take the Symbols and Things fymbo- 
 lizdy as we find them in S. S. knowing, that, 
 in this facred Intercommunity of natural Symbols 
 and fpiritual Realities^ tho' the Attributes in the 
 Letter J or PhyJicSy fometimes anfwer not, yet they 
 are, or will be, exactly verified in Spirituals. 
 
 Verf. 12. ^DD Chefephy 
 
 MOney. 70. ta 'Af^yv^ov, i. e. Si her- Money. 
 The Money ordinarily Current, or of com- 
 mon Ufe among the Ancients, was of Silver: 
 whence the particular Name, or Word for this 
 Metal, became (as it is here put,) a general 
 Name for Money. There is a given Root of the 
 fame Letters, t]DD Cafaph, fignifying, greatly to 
 affeSl, or dejire a Thing. But, this muft be on- 
 ly a feco?idary, or deriv'd and cojnpoiinded Root ; 
 the fame expreffing not what is the Reafon and 
 proper ObjeB of the Dejire of Man. For, tho' 
 Silver, or Money, be, for the Exigences of com- 
 mon Life, what Men do (for the fake of all the 
 reft,) chiefly covet after, here: yet, as our great 
 Busnefs in the World is not to labour for the 
 ^read that perijheth; fo, neither is Silver, or 
 
 F 3 Money^ 
 
86 Originals 
 
 Money ^ the proper or chief ObjeB of our "De fires ; 
 confequently, neither was defiring^ or covct'mgy 
 intended to be the ratio^ nor was to give the di- 
 ftinguifhing Idea of the Word, or Name, for this 
 Metal. For which we muft, therefore, look fur- 
 ther. It appears to be, as I faid, a Compound 
 Word J and that, of mixt Roots, viz. of the D 
 of Similitude, and the Root nQD Saphah, to col- 
 let, or gather-, and t]iD Sfiph, Xafinifi: the "Me- 
 tal underftood by the Word [*S/7^vr] being as the 
 D of Si?mlitude does denote, for a Symbol of fome- 
 thing which is (as the other Roots exprefs,) to 
 be (eminently) gather d, 'SixA finiJlS d : and, that 
 is our Animal Frame, this earthly Body ; which 
 is to be gather d to, 2ix\d JiniJB d by, Chrijl, at the 
 Refurre5lion. Thus, with Refervation of the I- 
 dea (tho' with a Change of the Application^ the 
 Lord threatens to gather his People, as Silver, in 
 thtFurna.ct of AJli^io?2s, Ezek. 22.20. Hence 
 feveral Things, typical of receiving, convejiting, or 
 gathering other Things together, were order'd 
 in the Law, to be of Silver; as the Sockets to hold, 
 or take in the 'Tenons of the Boards of the Taber-^ 
 nacle ; the Hooks, to gather, or rcz/^Z? the fame 
 together; the Trumpets for convoking \h.t People to 
 the ^^/y Ajj'emhlies, as alfo for founding Alarms 
 for them to affefnble themfeives againfl their E- 
 ;?£';/;_); to Battle. As this is in ^w/^^t', the fecond Me- 
 tal, it is put for Go^'i People ; Gold, the Royal, 
 or firji Metal, being (eminently) for Chrijl, the 
 i^';^^. Accordingly, this M^/^^/ is itfelf to be pur- 
 ged, or gather d, the ^f^;Y Part from the Drofs, 
 
 tQ 
 
Phyjical and Theological. 8 
 
 to make Vejfels for the Finer, as in a vaft Num- 
 ber of Places is exprefs'd. Now, our Lord is 
 this Fine;' : who fits as a Refiner and Pnrijier of 
 Silver ; and who Baptizes with the Holy Ghojl 
 and with F/r^j ^c. MnLi^.^,. Maf.^-'ii. Con- 
 fer 2 T/>/;. 2.21. The £?;•(?/} of this Aft'/<^/, is r^*- 
 probate, Heb. DKDi Ninnh, Refufe. Reprobate Sil- 
 ver JJjall Men call the?n, [the wicked,] becaufe the 
 Lord hath rejeBed them, yer. 6. 30. The pwi^ 
 fied Metal itfelf is IH^ Bathar, Choice, EleB, 
 Prov.S. ig. Therefore Ifrael's Si her, by their 
 joining themfelves to Idols, became C;iD Siggtm, 
 Droffes, i. e. Parts, or Members r^/V^^;?^?;;'//^, Mem- 
 bers fit for nothing but to be flung of-' from thofe 
 that are to be gather d, or taken up, Ifai. 1.22. 
 Confer vf. 25. 
 
 The Colour of this Metal is that of the Light, 
 white. The Church" s true Clothing from Heaven^ 
 is of the Light difFufed by Chrift. And, accord- 
 ingly, the Church's Symbol, in Garments, is 'white. 
 Rev. 3.5. and 7. 14. As, in it's Building, or Hotfe, 
 it, in like Manner, is of this ivhite Metal, Silver: 
 whence the Houfe of the Church gather'd out of 
 all Nations, was promifed to be built into a Sil- 
 ver Palace, Ca?2t. 8. 8. From thefe Ideas, the 
 Greeks feem to have confi;ru(fted their '^A^yvc<^, 
 Silver, of their own Greek Adjective A^oyW White, 
 and the Hebrew Subftantive "^ij^ Or, or Ur, Light: 
 to exprefs the Whitenefs of the Light j of which 
 Silver was an Emblem. 
 
 Gold, fpoken of with DiftinBion, was a Type, 
 ^S I obfen/'d above, of Chrijl as King. Otherwife, 
 
 COJ}J-' 
 
88 Originals 
 
 communicatively y we do partake of the Gold alfo. 
 And, in this Cafe, I think, Gold^ as to iis^ has 
 Refped; to our Soidy or Spirit^ as Silver has to 
 our Body. Thus the Pfalmifi feems to fpeak of 
 the inward Clothing of the Church, [on her Soul^ 
 
 where he fays fie is all glorious within^ her 
 
 Clothing is of wrought Gold^ Pf-AS- ^3- ^^^ ^^"' 
 cordingly, befides what is digg'd out of Mines, 
 Gold is fometimes found carried down in Grains 
 by the Wajloes of Rivers and 'Torrents of Water j 
 but, I think, never incorporated with common 
 Earth. Whereas, Silver is in fome Places, found 
 in Grains^ mixt, to very large Proportions, with 
 common Earth , Adamah ; of the Subftance, or 
 Matter whereof, our Bodies are form'd. Such 
 Earth the Greeks call'd 'A^yvflri?, filverd Earth, 
 
 As we receive our Silver^ or Eighty from the 
 purify i?ig and white fling of the Subftance of our 
 Frames, from the Sun of Righteoufnefs, Chriji ; 
 fo the Heathens^ with Mifappiication and Abufe, 
 held Silver to be facred to the Moon^ or fecond 
 Planet', which borrows the Eight {he hath, from 
 the Sim in the Firmament. And our ftill ethni- 
 cizing Chymiils make the Moon and Silver to be 
 related much after the old Manner. 
 
 ''S^S* Ulaiy 
 
 PEr adventure. 70. \ir,] -aroV?, lefl perchance, a 
 Particle q{ Ignorance and Uncertai?ity. Hence 
 N'lK Evih a noroice, an ig7iorant foolifld Perfon, 
 
 the 
 
Phyjical and Theological 89 
 
 The given Root is Sx' J^^^h to rejolve^ dijohe^ 
 to be u?2jixtj i. e. mentally, to be imdetermind. 
 But, this with Addition of a ' of the future in 
 the firfl Order, feems to be a derived Root^ fetch'd 
 from Sj^ £/, as applied to the Strength of the 
 material hight in Rxpanfion: looking up to which 
 inftead of God^ was the Root of all JJ?2certainty\ 
 Ignora?2ce, and Folly. S^^in i^^7/, in the Conju- 
 gation Hiphil of the above Verb Sk* Jaal, figni- 
 fies to <^£'^/;z any Work, (for the Manner,) as by 
 untying, and Jiripping off his Clothes, to fet about 
 it. 
 
 The Chaldees call'd the beginning of Things 
 Sl}^ Aval, or r>iS"i}^ y^z^/^, as attributing the firll 
 For77iation to the fortuitous Act of the material 
 Light emerging out of the Chaos, and forming 
 other Things, which was the very capital Article 
 of the Fthnic Creed. Hence a River in Babylonia 
 was call'd 'h^'iii, Ulai, probably, as being facred to 
 their firft Principle, the Fire, or Light: of which, 
 [the Light,] Waters, Rivers of Waters, ^c. in 
 general, were Emblems. From this Root feems 
 therefore to be derived the Greek vAyj, the Matter 
 of the Chaos, out oi w\\iQ\\fpru?2g foT'th, the Greeks 
 faid, primige72ial Fire, or Light, call'd Pha?ies, 
 Priapus, &c. Hereto refer the Verb v?i\ico, to 
 2itter, or divulge by Word, as the uA:-; Chaotic Mafs, 
 (by the Struggles of a certain convuliive Neceffi- 
 ty within itfelf,) utter d, ox jlung out (according 
 to thofe Inventers,) the faid pri??ngei2ial Light, 
 and, fo, that form'd the World. 
 
 From 
 
go Originals 
 
 From thofe ncccjjciry 'Throws of the jarring Con- 
 tents of the ChaoSy certain modern Theologers, 
 (v/ho allow of no Nece/Jiry any where elfe,) have 
 ftolen thJr Definition, (O Monfter of Impiety!) 
 for the true God ! and made bim — A Neces- 
 sarily Existing Being! Another In- 
 flance of the Prevalence of the learned Phrenzy 
 in thefe poor degenerate Days ! 
 
 r^^i::^ Mijhgehy 
 
 AN Ovcr-fighf, JO. kyvWifAo., a Thing tinisMt-' 
 tinghj done. The given Root is riJl^ Ska- 
 gahy or ^yil^ Shagdj to commit a Sm, or Error, 
 uniziittinghy or unthinkingly. But, what originally 
 was, and Hill generally is, the Koot and Caufe of 
 fuch Sins and Errors t Certainly, Elation and 
 Vain-Glory I Eve faid > — the Serpent »iKt!^^ Na^ 
 faniy elate dy or ptiff'd me up [with Suggeftions 
 of vain Conceits :] and / did eat. Therefore, I 
 think, the Koot n^Ci'* Shagah^ mufl be compound- 
 ed of the prefix \^ She, whichy and the Verb ^^?J^ 
 Gaahy to elate -, as iignifying that which elates and 
 puffs up ; and fo leads out of the Way. And, to 
 this Reafon of the Word, points the Pfalmifty 
 Pf. II g. V.67. Before I was humbled [by Affli- 
 Bions'] jjiLl^ ij^ Ani Shogegy \ frequently err'd', 
 that is, thro' Elationy the State of Mind oppolite 
 to Humiliation. This makes one carelefs, negli- 
 gent, and fo, by Degrees, ?^;zorj;2/ of his Duty: 
 whence proceed the vail Number of our fecret 
 
 Faults, 
 
Phyjical and Theological. 91 
 
 Faults, which we commit thro' Ignorance, be- 
 caufe thro' Inadvertency j the Levity, Vanity, E- 
 lation of our Mind, iirft making us thoughtlefs, 
 and then ignorant of the Nature of our own 
 Acts. Thefe were the Sins of Ignorance^ for 
 which Sin-Offerings were appointed by the Law, 
 and againil which the Pfabniji pray'd, under the 
 Name oi fecret Faults thro' Error by Elation, as 
 above-mention'd. Confer Le^c.4^. 2. Pf. 19. 12, 
 A^'cenarhis fays, this Verb ;!;!::^ Shagag agrees in 
 Signification with our Verb T\y^ Shagah, I think, 
 it is the freqimitative of the fame, and made of 
 it by Reduplication of the ji in the fecond Order, 
 and Omiffion of the n quiefcent in the third. 
 From \hQ,fi?nple Verb nKJ Gaah^ to elate ^ comes 
 the Greek ycuu^ to boaji; youu, to infidt, or mock; 
 and, the Englijh Gay : Gaiety ufually proceeding 
 from a '-cain and thoughtlefs Elation. There is yet 
 another Word that has Affinity with this Roof, 
 and is expreffive of the Injl?'iime?jt, or Means ^ of 
 that Elation lignified by it, "ciz. nJ!i Nogah, 
 Splendor, Illumination : a vain Hope of which 
 from the wrong ObjeB, viz. the Sim's Light, by 
 the Forbidden Fruit as an Emblem of it, elated 
 Eve, and loft her the true Exaltation by S{>^ £/, 
 the Divine Irradiator. Which yob informs us, 
 wou'd alfo have been his Cafe, had he yielded to 
 the fame Temptation, Ch. 3 1 . vf. 28. " If I be- 
 ^^ held the Light [of the Sw^^^ becaufe it Jl:ined, 
 " or the Moon v/alking in Bright?iefs, and my 
 ^' Heart hath been fecretly inticed. Heb. ri3* 
 ''■ Jiphte, perfuaded [as was Eve'^ to Elation by 
 
 ^' vain 
 
92 Originals 
 
 *' 'vain and groimdlefs Conceits^ Hopes^ &c. or my 
 *' Hand hath Z'/^^ my Mouth [in Adoration] this 
 " were a Crime to be brought into Judgmeiit : 
 " for, fo I fliou'd have denied, and lied againji 
 " *?{^ El, the Irradiator that i^from above" This, 
 by the Way, is a noble Revelation^, that Chrijiy 
 and JS/, the Light , came down from the glorious 
 Heaven which is above, and was /;z //^t* World be- 
 fore his hicar nation -, but the World (as the £- 
 vangelijl tells us,) /^;7!?w ^/;;z «^/, or wou'd not ac- 
 km%dedge him j but fet up a falfe Obje6t under a 
 thoufand Images and Attributes, to rob him of 
 his Honour, and (as far as in them lay,) to thruft 
 him out of his own World. And, at laft, the 
 'Jeucs fet up the typical and exterior Part of the 
 Law, and the typical Land, that he had given 
 them, againfl himfelf. 
 
 I need not obferve, that n^C3 Gaah, Exalta- 
 tion, in, or from, the Divine Irradiator, is true 
 Greatnefs -, and that ri^i Nogah, Sple?idor, or 
 Light, in, or from hi?n, is true Glory ; with the 
 Guidance of which there can be no Error or De- 
 ception J becaufe in him is no Darknefs at all, 
 jjoh.i.^. But rejoicing vainly to follow falfe 
 Lights, is (as has been above fet forth,) to fum- 
 ble upon one's own Folly to his Deftrudlion. 
 This is reverling the gracious Intention of El, 
 the Light, making it (by abulive Subilitution) to 
 be '^^^ al, neqiiaqiiam, resnihili, a T^hi?ig of nought-, 
 and bringing all to nothing. 
 
 There is another Word, which fome of the 
 Lexicon-Writers fay, has Affinity with the two 
 
 former. 
 
Phyfual and Theological. 93 
 
 former, viz. rinJl Gakah, to heal one of a Dif- 
 eafe^ or Sick?iefs. And the Reafon they affign is, 
 that healing is a Kind of raifuig up of the 5o^, 
 and reftoring to the Countenance it's natural aS^- 
 renity, or Lights that is, what we in Englifi call, 
 the ^/r of the Face. Which alfo is perform'd 
 by the Ad: of the Light, carrying off thofe 720X- 
 irjiis Parts that had opprefs'd the Body, marr'd the 
 Serenity of the Vjfage, &'e. This, again, Jpiri- 
 tualk, is the Work of our next Brother, or Re- 
 deemer, our Sn^ Goel, which Name is a plain 
 Compound of nKJl Gaah, to ///?, or r<7//e' up', 
 and '^tc £/> the Irradiator-, w^ho having redeem'd 
 us by his Blood, will ;'/?//? us np from the Prifon^ 
 Hoiife, or Dungeon of the Grave 3 from Earth, 
 Worms, and Corruption, to Heaven, Glory, and /;;;- 
 mortality. But, 
 
 How came this Word, which is a Name for 
 our great Purijier, Chrifl , who hath ivajljd and 
 made us c/d"^;? with his Blood, to lignify alfo ro//- 
 /»^ in Dirt, Blood, &c. and, thereafter, Pollu- 
 tion, Defilement, &c. ? I aniwer from the Holy 
 Prophet Ifaiah, becaufe this Work of our Re- 
 demption, or raifing up, was to be ixiith Gartne?ifs 
 rolled, and fo (to our Senfe) polluted, ivith Blood, 
 Ifai. 9.5. and 63.1. It was by his being ?nade Sin 
 for us, by his Sufferi7ig Bruifes arid V/oiinds, that 
 we thro' his Stripes might be healed, even by his 
 being rolled in the Grave or Hell, that the Grave 
 might no more boaft it's Victory over us, Hof. 13. 
 14. I C^jr. 15,55,57. Our Lord's Blood is that 
 which Sp?'i?ikleSj JVaJhes^ and Purijies us all, iPet. 
 
 I. 
 
94 Originals 
 
 J. 2Rev.i.^, ijoh.ij. And therefore, though 
 nothing cou'd ever pollute hiin^ who is Purity it- 
 felf, yet, as Sin had tainted^ or polluted our Bloody 
 and had made Blood-fiedding, dyings a ^f^^ £o^', 
 to be properly a Follution j and he, for *S/;7, fuf- 
 fer'd A\Qjhedding of his own Blood; fo did he, for 
 the Reafon above affign'd, thereby, rcprejenta- 
 lively y alfo pollute hiinlelf, for ail and ev'ry one 
 of Us; he, who knew no Sin, being, in this 
 Senfe and Refped:, made Sin for us ; having his 
 Garments dyed in the Wine-Frefs, and all his Rai~ 
 ment ftained with his own Blood in his Suffer^ 
 ings ', as he will hereafter /lain them again with 
 the Blood of his, and our Enemies, in Vengeance, 
 Ifai.6;^,i. & Jeq. Rev.ig.i^' 
 
 IT. 70. kq), it is. The Word is the Tronoun 
 Dejnojijirative, he, or it-, which fliews, or 
 diftinguiflies, what we call a third Perfon, or 
 Thing, that is, a Pcrfon or Thing, of which you 
 can fay — he, or it is, difcriminatively, or fpe- 
 cifically, this, or that. It's Root is the Verb Sub- 
 ftantive TVT\ Hajah, or mn Havah ; to be : or, 
 yet more limply, TV J^h, which lignifies nomi- 
 nally, Effmce, or Beifig. The Pronoun Subjlan- 
 five it, fo fignifies, as pointing, I fay, to fome Per" 
 fon or Thing that hath diJiinB Being, or Exifience-, 
 what the Philofophers wou'd have call'd a formed 
 Body, or Species, It has Affinity, for feveral Rea- 
 
 fons. 
 
Phyfcal and Theological, 95 
 
 fons, with feveral Words of very different Signi- 
 £cations, as >cn Htf, mn Ho'-cah, nn Hoi, inn 
 'lohu, inn Bohit, nn Hah, nr\^ Ahah, in i:?"^, 
 ]in /Z(5;/, "["IJ^ O/Zj and the Divine Compound Name 
 mn* Jehovah. Nay, our r>Jin i^z^ itfelf, may- 
 be reckon'd among the Divi?ie Names. It may 
 be of Ufe to go over and conlider the Reafon of 
 them a/I. And, firft, for the Root of all the reft, 
 n*n Hajah, or rather ri^ y^/6; for I think, even 
 n'T] Hajah is com.pounded of the prefix n i^^- 
 monjirative, and n' y<^^; as if it were to exprefs 
 This Being, this exiilent Thing, this Form or 
 Species, which you C2Lnfee or comprehend, by fome 
 Se?2je or Perception : verbally, that which I S, dif- 
 cretively, thus or thus, in this vifible, palpable, or 
 oxhtv feri/ible, or apprehe?ifib!e. Manner. For, tho' 
 there is no true n^ y^/', EJjhice, but that of the 
 Deity: yet created, or derived Beings, are faid 
 nvn Hejoth to be; how? why, in their Man- 
 ners, and Degrees ; that is, demonfiratively, as 
 Objed;s of Senfe, in this, or that Forjn : and, the 
 Elahhn, or Divine Perfons, took the Root TV Jah, 
 abfolute EJj'ence, to themfelves : not to exprefs, that 
 they are like any of thefe Beings, or that they are 
 to be conceiv'd of in any For;;/ like any o^ theirs-, 
 yet, to warn us, that the Deity is not to be con- 
 ceiv'd of after the the deteftab'le Idea of the Phi- 
 lofophers, as an indijcriminate Diffufion thro', or 
 mere Intelligible Abjir action from, the created 
 Forms; as their Iderdical Pan, or mofl remote Ff- 
 fe?ice of the Alterity, or fornid Species of Things 
 in this Syjiem : but, that he hath his own, tho* 
 
 (to 
 
96 Originals 
 
 (to us) inconceheabky n^{'^D Mareh^ Species, his 
 proper Manifejlation of h'nnfelf^ as alfo, that the 
 Vifion of i'//;/, either is, or is to be, the highefl 
 Blifs of all them that are his. Hence therefore, 
 in Oppoiition to thofe Apoftates, who (while they 
 worfliipp'd a parcel of Subordi?iate Gods, whom 
 they call'd Sons and Daughters of the Jirft, or 
 chief God,) pretended that the faid Firjl, or Chief, 
 was not to be worfhipp'd; for that he, (after the 
 Formation oi TKmgs,) either retired and fhrunk 
 back into the whole Mafs; or elfe was diffiifed 
 and lofi in a Vacuum without the Mafs , where- 
 fore he was not to be ivorjhipfd, nor ifivoked -, 
 forafmuch as he was neither this, nor that ; nor 
 here, nor there to he fought, found, or reached-, but 
 was an Miia Lcelia Crifpis, ev'ry thing, and no- 
 thing; ev'ry where and no where. In Oppofition 
 therefore, to thefe abominable Accounts of the 
 Heathen's firf and chief Caufe, or God, fehovah 
 Elahim, did (I fay) C2\\ hijnfef €??iine?itly, fmgu^ 
 larly, and incoinparably, n* f^h, the Efence ; and 
 t<in Hu, he, or that iiery — not Firfi or Chief, 
 but only — - Effence : and therewith as fuch, af- 
 ferted, or claim'd to himfelf, all IVifdom, Know- 
 ledge, and Power of aBing with fpojitaneous De- 
 mojiftration of his T)ivinity and all-fovereign Rule, 
 both Z'i^/'t', and the?'e -, both ;^c'Z£^ and then -, at 
 Pleajiire-, oftentimes to the diverting, controuling, 
 and confoimding of the Heathetis pretended adling 
 Gods, whether in the Mther, Orbs, or Elements-, 
 and not only fo, but compelling the faid p?rtended 
 aBi?ig Gods, to a^ out of their own Courjes, and 
 
 con- 
 
Phyfical and Theological. 97 
 
 contrary to all their kno-i^n and fettled Lmvs and 
 Natures; even to deftroy thofe their infatuated 
 Votaries^ frequently to the Terroj- and Amazement 
 of the then-whole habitable Earth ; once, to the 
 Deftrii&ion of all Mankind except one Family, 
 and of the Globe of Earth itfelf together with 
 them. 
 
 I need not cite Examples from Scripture, to 
 fhew, how often, and how awfully God^ pro- 
 claim'd himfelf by the difiinclroe Na?ne t<in W, 
 He-y declaring that it was rsjin He^ that f72ade the 
 Worlds^ and rided them after his own Will ; that 
 it was He who did tx2idi\y fore-hjoWj and ex- 
 a(flly foretell Events future ; becaufe he it was, 
 and he alofie^ who for ever hath the Titnes and 
 the Seafons in his own Power ; that he was the 
 firfiy and he is the laji ; that before hi?n was no 
 Gody neither after him fhou'd be any. And, ail, 
 by way of reclaifn to the Heathens ; who held a 
 firfi God and his S>ons^ as generated by, and de- 
 pejiding on one another, by a Chain of ?iatural 
 Necefjity. To which I may add that other Reve- 
 lation o\ himfelf tw'vy where wrought up with the 
 former, viz. that, though he was the fofi, yet 
 wou'd he ftill be fomethiug that he was ?iot before 
 n^'^^? 'y^'^ rysV^ Ehjeh Afl^er Ehjeh, Exod.^' 
 14. I will be that which I will be. With refped: 
 of which, he 'Aio fhewd to Mofes his Back-or 
 after-Farts, that is, what he was to fuff'er and 
 perform in the Flefl.\ or Humanity. And, therefore, 
 as this rrin Hu, was the Efjence, Sk El, the fe- 
 cond of the Divine Perfo7is with the hoyo?, Word 
 
 Vol. 2. G or 
 
^8 Originals 
 
 or Son, joint J (as St John exprefsly t^lls us — In. 
 the beginning was the Word^ and the Word was 
 With God.^ So did our Loj'-d^ wlien he came 
 in the Flejh, refer the People to his faid Stile in 
 the old Teftam. declaring himfclf by the Terms 
 'fy&i E]^tt/, / Am : underftanding with the Verb 
 of EJfe?ice [eT^^] the difiinclive Fronoiui Avrof, 
 He : 1 Am He, i. e. I Am tke fame that was re- 
 vealed in the old Tejl anient by the Name Kin Hii, 
 He. And fo St Faul explains for us, \-A^a-ig xo;g^f 
 X^^^i >^^-i o'^l^ipov & cwTOf, (L Hg Tiig Aiodvctg. Jefus 
 Chrijl Tejlerday and to-Day that fame He, and 
 for ever, Heb. 13.8. Confer Chap. i. vf. 12. and 
 Pf. 102. 27. Hereto refer the Alpha and Omega, 
 the Firji and the Laji, who Was, and Is, and is 
 to come ', tlie Almighty, Rev. i . 4, 8, 1 1 . and Ch. 
 2. vf. 8. Therefore God, El, the fecond Per/on 
 in the Deity, divided the diftindiive Name Hi), 
 He with Chriji, both in the old Teftament, and 
 in the New. Accordingly, this has always been 
 taken for a Name of Chrifi : whence in the A- 
 rabic Verfion ^^ Hu, is once put for H»^? El, the 
 Irradiator, Pf'()g- 2. And again for n'^'Ii^ Shi- 
 loh, i.e. the Flejl:) in Union, Gen. ^g. 10. Nay, I 
 think, the Protioun Hu is applied to Chi'ijl, in a 
 far more eminent, than pronominal Manner, from 
 the beginning, Gen. 3.15. Where the promifed 
 Seed, Chrijl, is call'd by the dilliniftive Name 
 Hu, He. He fhall bruife thy Head, and thou 
 flialt bruife his Heel. This Seed St Paid again calls 
 the God of Peace, Rom. 16.20. The God of Peace 
 fhall bruife Satan under your Feet fliortly. For 
 
 {Eph. 2. 
 
Phyfcal and TheologicaL 99 
 
 (Eph. 2. 14.) He J [Cbri/i] is our Peace, &c. 
 Moreover, this appears to have been Jkkn and 
 ai^ufed by the Lifidels. For the Arabians, from 
 this Hebrew Root ?<in Hu, have deriv'd Names 
 for the Air, the /Ether, which, v/hile they were 
 Idolaters, mufl, as among other Heathens, have 
 been their God Jupiter. Nay, it appears, that 
 the old Pagafis diftinguifli'd one of their chief 
 Idols by the Name cwTog, He. For fo Suidas fays, 
 Pythagoras, to give Authority to his Dodirines, 
 ufed to ufher them in with an owTog e<pa, He, 
 meaning the God, (under whofe fpecial Direcftion 
 he pretended to be, ) /aid fo, or fo : and that was 
 Apollo, whofe Son he boajled himfelf to be. Tho* 
 this was but playing fall and loofe, to palm him- 
 felf, in the end, upon his deluded Auditory for 
 the God hlTo<;. For he fometimes pretended him- 
 felf to be even the Pythian, or Hyperborean A- 
 pollo, the Head of the Miifes, and their forged 
 God of Light and JVijdom, And, accordingly, 
 his Followers, after his Death, did regard him : 
 applying the Avto<; £<pa,, to himfelf, terminating, 
 by his Godlike ipfe dixit, all Difputes among 
 themfelves ; making hi?n their God, and liis Pla- 
 cits and Impoftures their Book of Divine Reve- 
 lations. So, \ve fee, that fo}/ie one of the Hea- 
 then's fo7v?ied Gods, was their couto?, Heb. ^^^^ 
 Hii, He. But tlieir firfi Caufe, or Chaotic Mafs, 
 was the in^l ^T^T^ Wju and Bohu, neither He, 
 nor It \ nor 'This, nor That, but a diffufed, and 
 indifcriminate. Identical Totality ; as it is the main 
 Bus'nefs of the Platonic-, and other Ethnic Phy- 
 
 G 2 fics. 
 
100 Originals 
 
 fics^ and Theology, to fet forth. I may here adcf, 
 that 
 
 As there were in the Deity T^^y^\'^\^^ mJlu^N*) 
 Rejhonoth Vaahharonoth^ fcnjier and lattei^, ijiz. 
 with refpedl of the Incarnation (of which the 
 Heathefis alfo did retain a mangled Tradition,) 
 I fay, as there were, in the Deity, former and 
 latter, in that Refped:; fo had they an apilh 
 Imitation of this in Bjgypt ; where, in the Tem- 
 ple of I/is or Minerva, at Sdis^ was this Infcrip- 
 tion. ^Eyu) Eifx) lioLV TO yiyovog, >l ov, iuq S(rofiivc,v jc 
 
 TOV il^bv "TATiTT^OV iiO&tg TTO) ^'V^TOs CtTTiKciAv^/tV. I am 
 
 all that hath been. Is, and is to he : and my Fai/ 
 hath no mortal taken off. But thefe were but At- 
 tributes of a Female Idol of the Univerfe, as ta- 
 ken for . the Mother of the fontied Species : out 
 of which (according to the Ethnic Creed and Phi- 
 lofophy,) all the Forms are produced j and into 
 which they do all refolve again : and her Fail no 
 mortal had taken off] that is, to fee the Subflance 
 of the faid Forms in their prifneral and Jinal un- 
 formed Mafs, in their Wofnb and Grave of Na- 
 ture, or (to fpeak their Gibberifli,) of natural I- 
 dentity \ a Term which has been as obfcure to 
 the Moderns, as was the Thing meant by it to 
 the Ancients : and, to them, Darknefs itfelf was 
 not more dark : tho' the obfcene Raree-Shew of 
 the Fleufmian, and other Myjleries, pretended to 
 make an Exhibit of it to the initiated. The grand 
 Bus'nefs of thole Myjleries of Abo7nination, being 
 but this, to lliew, by certain diabolic Symbols 
 and Machinery, how the Alterity of the Forms 
 
 fprang 
 
Phyfaal and Theological, loi 
 
 fprang out of the Identity oijirjl Matter^ and is 
 refolv'd into the fame again j and fo, in^ and out^ 
 in perpctiaim. And, 
 
 This may lead us to the two next Words ^T\T\ 
 inn Wm Vabohu. From the Devil's, Mifrepre- 
 fentation of which, the later Heathe?7s at leafl, I 
 mean thofe wlio hv'd from the Time of Oj^- 
 pheiis, who was late in Comparifon of the old Ca- 
 naanites and Chaldeans,) took the Ground-Plot of 
 all their Religion and Philofophy, their Theogo?iy 
 and Cofmogony. 
 
 inn Tohii, is one of the iirft reveal'd Phyfical 
 Terms. It is made of t*»iin Hic, ill:, by an A- 
 pocope of the K ; to iignify all that created Mat- 
 ter, (in it's yt\.-co?ifus d and imperfeB State,) out 
 of which the Earth was to htformdy and, adly, 
 by a Paragoge of a n of the Future j to exprefs, 
 that the created loofe Atoms, or [mail Maps and 
 Grains, (which were not yet diflinguiih'd into 
 Forms, fo as that it might be faid, what was this, 
 or what was that,) were, neverthelefs, foon to 
 be forted, and diflinguiJJS d into a World of ad- 
 mirably beaut if id and ufeful Forms. 
 
 ini Bohu, is alfo made of jsiin Hu, ift, with 
 the fame K dropt at the end, [for the fame Rea- 
 fon, viz. to iignify the Subjlance of the created 
 Majs in Confufwn ; as alfo, to dijiingiiijh the fame 
 from the EJfence of the Creator, who was to be 
 called eminently >.i'in Hii, He j] and 2dly, with 
 the Prefix l Be, added at the beginning ; to ex- 
 prefs, that ev'ry difiinSlive material fsjin, every 
 fornid Species^ and evr y hidividual (which iliou'd 
 
 G 3 foon 
 
I02 Originals 
 
 foon be made apparent,) then was, as to it's fe- 
 veral conftituent Atoms or Parts^ ;i Be^ immersd 
 in that loofe and undiJlingiiijlS d Chaotic Mixture. 
 But, there is nothing at all in thefe Terms, im- 
 plying, that the faid was-to-be-form d Matter^ fo 
 hid in the faid thcn-iinformd Mafs, was (as the 
 generality oi Fhilofophers afterwards imagin'd,) all 
 of one identical Subfirance, capable of being tranf- 
 ferrdj tranjmuted^ and refolvd, thro' the whole 
 Range of Species^ or Forms in injinitum, out of 
 iffef and ijito itfelf 'igd^m. But, rather, that there 
 were Materials out of which each Form, on the 
 contrary, was to be compacted, diftincft. Which 
 ftill farther appears from hence, that each Form, 
 or Individual, in each Species delign'd for Propa- 
 gation, was to colled: and retain Matter for Seed, 
 to propagate or continue down the Species. Which 
 it cou'd not do, if there were not, from the be- 
 ginning, dijlinB Materials out of which diftin5i 
 Seeds might be ftill collecled, as aforefaid. For, 
 without this fpecific difiinBion of the conjlituent 
 Parts of the Creatures and Things that are, no 
 Generation or Production cou'd ever proceed with 
 any Certainty, or Uniformity ; but one Animal, 
 or Plant, wou'd be continually collctling Mate- 
 rials for the Seeds of others, and lb Nature wou'd 
 
 Delphinum in Syhis progignere, fuctibus a- 
 prum. 
 
 each wou'd produce a diferent Species from it's 
 (yivn; or, all vfoxkA ge72erate one Kind', or throw 
 out Mixtures of many Mongrel-Kinds together ; 
 
 and 
 
Phyfical and TIjeologkal. 103 
 
 and (Oy woLi'd either run into 7mnJh-ous Produ-^ 
 Biofis in Infinitum^ or elle be hitangled and impe- 
 ded^ and ceafe to produce, or proge?ierate any 
 Thing at alL By which Means, the Creatures 
 mufl foon have been in Confiifmn, and return'd to 
 their Primitive Chaos, even before they had well 
 emerg'd out of it. As Lucretius alfo has inge- 
 nioufly obferv'd and defcrib'd. And yet this is 
 the Foundation of all Pagan Philofophy, (except 
 the Epicurean, or Democritic,) viz. inn Tchu, 
 an unfornid Identical Mafs; out of which, all the 
 Forffis that now are in, what they call'd, this 
 State oi Alter ity, w^ere to be produced : and ini 
 Bohuy the fame Identical Mafs, in \vhich, (ac- 
 cording to them) before the Forms emergd, in 
 which they alfo jiill (in fome Senfe) are (they 
 meant, as fo many fpecifically-fame Parts in a 
 whole) all Things (before the emerging of the 
 Forms,) lay hid in one indifcrinmiate Siibjlance ; 
 nay, and of which, they do likewife ftill com- 
 municate together, as fo many fpecijic differe?it 
 Parts only of one and the fame 'whole ; and into 
 which, they are, (in their Courfe) to be fome 
 Time again refohd; and, fo, out, and in, as I 
 have faid, by a conflant Potation of Evolutions, 
 Tranfjnutations, "Tranf migrations, and Revolutions, 
 by Generation and Corruption, to Eternity. Thus 
 have thefe Philofophers (^wtnfince the Formation 
 of Things, fuppos'd by themfelves,) continued 
 the Chaotic Tohu and Bohu in their pretended y?r/? 
 Matter and firft Caufe, for a Kind of Fund and 
 Store-houfe to fupply and recruit the Forms in Suc- 
 
 cefjion 5 
 
104 Originals 
 
 cejfion ; nay, they have made that very Tohu^ and 
 Bohu^ their lmmoveable-moving-V\\A^:i{o'^\Q2X God. 
 Shou'd not Chri/iia?ts^ on this Account, be very 
 cautious how they borrow a Philofophy, tho' with 
 fome fmall Variations, of the Heathens F left , 
 with their Philcfophy, they, unwittingly, take no 
 fmall Part of their Theology alfo ? 
 
 The next Words derived from the fame Rooty 
 are 
 
 pn and \^^ On, and Hon ; both which fignify 
 the fame Thing, viz. the Matter, or Materials 
 of the Earthy as the fame remains conftituted 
 fmce the Formation ; even the feveral Species of 
 Matter m the Forms. Whence alfo thefe Words 
 \\^ On, and ^in Hon, are put for the Riches y in 
 the Phiraly of thofe who do place their Riches in 
 the Things of this World j and indeed the Words 
 by their Stru(5lure exprefs this. They are with 
 the Affix -Pojejive Pronoun Plural \ Their y viz. 
 \\T\ Hony or p^^ 0/z, their mixt SiibJiancCy that is, 
 the Mixture of theSubftances or Atoms, by which 
 the Forms of A?nmalsy PlantSy Metalsy &c. (that 
 are bred, or rais'd upon, or colled:ed within the 
 Earth,) are diverjijied. Whence, as the Men of 
 the World have agreed to make thefe multifa- 
 rious Species of Things, their Goods ; fo was the 
 Name for thefe Things, made a Root for the fame, 
 in that fecondary and deriv'd Senfe, viz. as they 
 are their Riches aiib. Which has been imitated 
 in G reeky Latiuy Englifiy (which have feveral 
 plural Names for Riches y or Goods y) and fo, I 
 ilippofe, in mofi: other Languages. But, the fame 
 
 Word^ 
 
Phyjical and Theological, 105 
 
 Words pt^ 0/7, and pn i^(?«, do moreover figni- 
 fy Labour^ and Sorrow. And, Reafon good; for 
 they have the Reproach of the Original Ciirfe to 
 Toil and Anxiety^ Hill an next to them ; they are 
 alfo (as to Man's real Good,) y^ Ain ; which is 
 another Word of this Root Signifying, Nihili, 
 that which is not. For, their Subftance is Jiot du- 
 rable j and, therefore, their PoJJ'eJ]io7i, is abfolute 
 Vanity, and Vexation of Spirit. Moreover, as this 
 Labour, and Anxiety about temporal Goods, came 
 in by the Sin of making fome of the Things of 
 this Syftem their Goods, fo was the Name for 
 thoCeJiippos'd Goods ^nd for that Sin relating to 
 them, made a mixt Root for Sin or finjul De/ires, 
 in general, with the Piinifi?ne?2t of the fame : ac- 
 cording to that of the Pfalmijl. ns^ Urhv IlJ^'^l 
 XDy\^ Vajefiebh halekfn Eth Ondm. And \God'\ 
 jl.all fix upon them their very Goods, i. e. the Ru- 
 nijlmiejit of their Sin incurr'd on Account of thofe 
 Goods, by Men's fetting their Hearts and Defires 
 upon them, PJhl.g^. 21^. So, our Lord — ve- 
 rily, I Jay unto you, they have their Reward, Mat, 
 6. 2. 
 
 The Ca?iaaniies had a Temple call'd \^^ riO 
 Beth On ; or, as it is pointed, Beth Aven ; which 
 was but another Name for the /Egyptian OJiris, 
 the Power, or Ad: of the Solar Light, which is 
 the chief Inflrument employ 'd by God in form- 
 ing the Subfiances of thefe Species j and which 
 (in the Opinion of it's Worlliippers,) cou'd dif- 
 penfe them when form'd, to v/hom it wou'd. 
 T^ Beth On^ or Aven, is feveral Times men- 
 
 tion'd 
 
io6 Originals 
 
 tion'd by the PropJoets, with AHufion to the Ideas 
 of Vanity^ Decepiioj^^ Sorrow^ and Deftruciioriy 
 that is, of the Fallacioufnefs of the fiid worldly 
 Subftances, or Riches^ as included in the very 
 Name of the Idol^ &c. as fee Ezek. 30. 17. Hof. 
 10. 8. and Amos 1.5. Hence, therefore, were de^ 
 rived 
 
 All thofe Interjediions of hamentation, as isjn 
 bal r~\r\ hah I rinN" ahahl nn Hoi I in Ho I 
 \\T\ Hon! copied, with fome fmall Variations, in 
 jnofl other Languages. Such univerfal Tradition 
 is there of that Original Curfe of God upon the 
 Subfiafices of thele Forms which do conftitute the 
 Riches of the Men of this World ; and from 
 whence arifes all that Vanity^ and Vexation of Spi- 
 rit; all that Labour^ Sorrow^ and Anxiety y which 
 is fo infeparably annext to the inordinate Defire 
 and Purfuit of them. The Name for the Sub^ 
 fiance y I fay, . of thefe worldly Goods, has ferv'd to 
 furnifli broken Words, or InterjeSiions of hamen- 
 tation, to all Nations. Here 
 
 Note, that Nix Hutchinfon (in his Trinity of the 
 Gentiles, on the Idol at p^^ ri^l Beth On) has 
 made ^ij^ On, and pj; Hon, without Diftindion, 
 Words of the fame Root, and put them the one 
 for the other. ^Vhich was an over- fight j they 
 being Words of different, both Roots, and Rea- 
 fins. I come, now, to 
 
 mn Ho-cah; which fignifies to be, to exifi-, and 
 participially. Being, Exi fling. As Ecclef. 2. 22. 
 *bw S^n XDI^b n^n nrj O ki mah hovah 
 leadam becal hamalo. For what hath a Man, ^a:- 
 
 ifting. 
 
Pbyjical and Theological. 107 
 
 iftingy or remaining c^oer to him, of all his La- 
 hour "^ The 3d Perfon fingidar Mafadi?ie in the 
 Future Kal of this Verb, wou'd regularly be 
 mn* which (as it is pointed,) is pronounc'd 
 Jehveh : inflead of which, they fay, j<in» Jehu, 
 or Jelroe, is read, that is, an ^ is put in Place of 
 the n, as in Ecclef. 11.^. tZi^ pn Sfi^ti^ tDlpD 
 ?«<in* macom fiejipol hahets JJdam jeheve. In the 
 Place where the Tree falleth^ there JJjali it be. But 
 perhaps s^iin^ here, may be a fecondary Root of 
 the fame Verb Subjiajitive TVT} Hajah, to be, and 
 correlate with TX\T\ Havah. Or, it may be an 
 e?)iphatical Verb^ compounded of N5in Hu^ He or 
 //, and a » of the Future prefixt ; as it were to 
 exprefs — where the Tree falleth, there fliall It 
 be^ It. The T'ree here Ipoken of, is our Mortal 
 Body ; of v/hich, the Preacher, (expoling, as he 
 does thro' this whole Book, the Imaginations of 
 Philofophers^) tells us, that, when it is thrown 
 down by Deaths there fhall It be, It, i. e. It in 
 it's fpecifically-miftituent Atoms, aU of them ftill 
 7mniericaUy and dlJiinSily known to God : for. It 
 fhall neither be confounded; nor annihilated ; nor 
 refohod into that non-e7itital Identical Mafs oi jirjl 
 Matter talk'd of by the Philofophers : neither fliall 
 it be tranfmuted into other Species, or Forms; nor 
 receive any intrinfic Addition, or Ditm?mtio?i what- 
 foever ; but It Ihall be ftill preferved and kept a 
 fever al ^<^^ Hu-, It j and remain fpecifically di~ 
 jtinSi, till the All-Powerful Creator, (who knows 
 it's-ev'ry Duji,) ihall again raife, and call it 
 forth, at the general Refurreclion and fudg7ncnt. 
 
 All 
 
lo8 Originals 
 
 All whlcli is io reveal'd in diredl Contradiction 
 to all Philolbphical Inventions and Dreams ; to 
 inform us, tliat Ity the fame Body, >i,^'^'* yehvt\ 
 {haW J^ill he to God., (howioever in a State of Dif-^ 
 folution,) that Yt\-y fame fpecijical and numerical 
 It, to the Confummaticn. Thus, 
 
 On this Clafs of Koots as applied to created 
 Sid)ftanceSy we are to obferve, 
 
 1 ft, That their Jpecific DiftinBnefs from each 
 other, is exprefs'd hereby. 
 
 2dly, That, when Men, by the Original Crime, 
 and in Confequence of it, came to place their 
 Happinefs in the?nfehes, or in any other created 
 Siihjlances in this Syftem ; then, this Name for 
 fuch Suhflances, became alfo a Root for temporal 
 Riches j which were thence-forward call'd \\T\ 
 Hon, and ^i^^ On, that is, the Subjiance, or Stib- 
 Jiances of fuch temporal Riches. And, 
 
 3dly, That, as Man's feeking Riches, or Hap- 
 pinefs, in thefe Subjlances, was the Crime that ex- 
 pos'd him to all his fuccecding Calamities, and 
 pierced him through with all his many Sorrows ; 
 fo was the fame made a yet-tarther Root for that 
 Iniquity, and in Confequence, for that Labour- 
 in-Vain, that Calamity, Rain, Sorrow, and An- 
 xiety of Body, Mind, and Eft ate, with which 
 they have fo miferably iili'd the World ever lince : 
 they are indeed ]!{<? On, fubjlantial Plagues, a Seed 
 of Iniqidties, and AffiiBions ; and Ty\T\ Hovah, 
 Calamity itfelf: their very Being, or SubfMnce, is 
 infeBed with the Crime and Taint of our Mif- 
 ejiimcition j and they are made to be fubftantial 
 
 iniqtnty, 
 
Phyfical and Theological. 109 
 
 Iniquity^ Mijery^ and Dejlruclion^ in their Effedts 
 alfo, to lis. 
 
 The Pallages, in which mn Hovah^ the Word 
 now before us, is put for Calamity, are many. 
 
 Thus Ezek. 7. 26. ?<inn Ti^n b'j ^^^T\ Hovah 
 
 hal horcah tabo. 70. i-o/ irr) icq g<ra/. y^/ji / JJ:all 
 be upon Alas ! i.e. hamentation upon Lamenta- 
 tion, For which c?ifr Tranjlation reads ^^{/-■ 
 
 <:/?/>/' ///>o;^ Mifchief. So, i/^/. 47. 11. N*S T\^T^ 
 niflD ''^DID Hovah lo tocheli capkerah, Mifchief 
 JJ:aU fall upon thee, thou fialt not be able to put it 
 off : in the Margin — to expiate it. The Word 
 expreffes farcailically, Calamity ninth Guilt by a- 
 bufe of thefe mundane Things, which they cou'd 
 not expiate with any of their abominable Lujlra- 
 tio7is. Purgations, &c. So, P/! 5 2. 10. imnJ2 ?V» 
 fahoz behotho. yo. iviavvcifA.oo^Y\ itt) ry] ^ATcuorrtTi 
 ajuTov. He ivas jlrengtlmed in his Vanity : in the 
 Margin of our Bible — he Jlrengtlmed himfelf in 
 his Subfance ; in the Text, — in his Wickednefs. 
 But the Hebreiv, by a wonderful Gradation of 
 Senfes, comprehends the full Meanings of all 
 thefe Readings. Man imagin'd to ftrengthen him- 
 felf in that Vain and fallacious Subjlance of world- 
 ly Things-, and fo they became to him the Grounds 
 of all both his Wickednefs, and Cala?miy. 
 
 My laft Word of this Set of Roots, Is the Di- 
 vine Tetragrammaton. 
 
 TWTS'' Jehovah, which Mr Hutchi?ifon, in his 
 Mofs fine Principio, fays, is compounded of the 
 Radical Name of Efjence Tl'> jah, and the Par- 
 ticle Befion. Kal rin Hovah, exifling. Which, 
 
 I think. 
 
no Originals 
 
 I think, is the Truths but not the nvhole Truth on 
 this high Point. Neverthelefs , diftrufting my 
 own Judgment, and not wiUing to utter any Mi- 
 ftakes on any of the tremendous Myjieries con- 
 tain'd in this Divine Natne, I fhall give my Sen- 
 timents of it with the greateft Caution, and, when 
 I have done, leave the Matter to the Confidera- 
 tion and Judgment of others. But, one Particu- 
 lar is pretty clear, viz. that when Jehovah fends 
 Mofes to the Children of IJrael to inform them 
 of his Commiffion, as their Deliverer, to Pha- 
 raoh. He feems to explain the Compound Name 
 Jehovahy or the latter Member of it, by ^l^^^^ 
 n^T\^ '^^^ Ehjeh ajher Ehjeh. I will be what I 
 will be ; or, I will be what I have confented, de- 
 creed, covenanted to be, [in the Body prepared 
 for me ;] nay, and once ufes n%1i< Ehjeh, I will 
 be, fmgly, for mn* Jehovah. Now, was not 
 this to exprefsy that he woiid be their Deliverer 
 another Day, in the Siibjla?2ce of their Flejh, and 
 [in the Way all along decreed,] th7'd Siiffcj'ings ? 
 He moreover tells Mofes, that he had appear'd to 
 the Fathei's by the Name El fiadai, but by the 
 Name Jehovah, was he not known to ihem. Con- 
 fer Exod.^. 14. and 5.3. By which it cou'd not 
 be underftood, that the Patriarchs had never 
 heard, or made Ufe of the Name Jehovah. For 
 Eve made Ufe of this Name on Occafion of the 
 Birth of her firil; Son Cain, Gen. 4. i . And when 
 Adanis Family, (on Setljs, being grown up and 
 having Children,) was fo increas'd, as to be con- 
 fider'd as a Church, Men are faid to have begun 
 
 to 
 
Phyjical and Theological. 
 
 Ill 
 
 to call on his Name. Ibid. vf. 26. And, all along 
 downwards to the Time of Mofes^ as well as af- 
 ter, the Faithful knew this Nanie^ and made 
 their Religious Confeffion by it. Nay, and A- 
 brahafns pfiifying Faith ^ was Faith in 'Jehovah ^ 
 Gen. 15.6. And he believed in Jehovah, fays the 
 Text, and it was counted to him for Righteouf- 
 nefs. How, then, was it ? Why, God had 1 
 think, reveal'd himfelf to the Fatriarchs by his 
 Name Jehovah^ but had not made any Exhibitiojz 
 to them, at large, of what was altogether /igni- 
 Jied by that Name : which even was almighty Re- 
 demption and Deliverance from, and tb-d" Suffc" 
 rings : of v/hich he not only inforrnd them by 
 Words, but alfo gave them fenfible Exemplars in 
 Things and V/orks by the Hand of Mofes ; as, 
 firft, in a Train of Miracles controuling and re- 
 verfing ail the Powers of Nature in the Syjie?n : 
 2dly, by jhfferifig the Knife and Fire in his Type^ 
 the Pafchal Lamb : and, 3dly, in bringing his 
 People his Firf-born (in whofe Loins the great 
 Firf-born, Chri/i, then was,) out of Captivity and 
 the Iron-Furnace , while the Blood of the Paf 
 chal-Lamb was even yet upon the F)ocr-Fofs of 
 their Houfes. All which I fay, was fo done, for 
 an Exhibition and Exemplification of what he ri* 
 Jah, the Efhice, woicd do in TV\X\ Hovah^ the 
 Subftance of our Flef\ and in the fame Order ; 
 viz. by working Miracles 3 by buffering the Ef- 
 fedts of the Kiufe and Fire on his Crofs-^ by break- 
 ing through the Munitions of the fpiritual Enemy 
 through thofe Sufferings^ and delivering his People 
 
 from 
 
112 Originals 
 
 from Capthity^ even while his own Blood was yet 
 upon the Pojis of his Crofs. 
 
 How our Si?t and Sorrow, in the farther Re- 
 fped:s of the Name ^l^'^\ Hovah, by Defpite and 
 Contempt^ by Affliolions, BruifeSy and JVotinds, were 
 to be laid upon him., is wonderfully defcribed in 
 the 53d Chapter of Ifaiah, at large. I fay, our 
 Sin. For he was made to be Sin for us, he who 
 knew no Sin, 2 Cor. 5.21. Mean while, 
 
 Thus it was, that God, giving the Ifraelites 
 under the Hand of Mofcs, Exemplifications, as 
 aforefaid, of thefe Things and A(^ls, did make 
 himfelf known to thofe Ifraelites by the Name 
 yehonjah, after another Manner than he had done 
 to their Fathers, 'viz. by giving Demonftration 
 (as I have faid) of Omnipotence ading out of Suf- 
 ferings. 
 
 In fhort, without having any Part in the He- 
 refy of the Fraxeans, Fatripajjians, and Theopaf- 
 chitce, &c. one may fay, that the Divine Perfon, 
 fo many Times call'd Jehovah in the old Tefla- 
 ment, being to take Manhood, and to humble 
 himfelf, and become obedient unto Death, even 
 the Death of the Crofs ; might forefignify fo 
 I much even in his Divine Name Jehovah, as well 
 as Elahm. Seeing, tho' the EJJence fuffer'd not, 
 yet the Union of the two Natures in Chriji made 
 thofe Things which were proper to the one, to 
 be attributed to the other. Whence, as fome of 
 the Commentators, on ABs 20.28. Obferve, the 
 Blood of Jefiis, is properly call'd the Blood of God, 
 VIZ. Koivcovids l^icoixd^m by Intercommunity of 
 
 Pro- 
 
Phyfical and Theological, 113 
 
 Properties betwixt God and the Man Chriji Je- 
 fus. 
 
 How Mr Hutchinfofi has explain'd the Divine 
 Name m^K Eloah^ viz. Subjecl to a conditiorial 
 Execration^ as alfo, that faying of God — Behold 
 the Man is become as one of us, to know good 
 and evil J Gen. 3. 22. is fufficiently known to his 
 Readers. As for my own prefent Note, 
 
 I only Deiire the Reader's ferious Attention fo 
 far as I am found to have the Warrant of S. S. 
 for what I fay ; without which, I wou'd have 
 what I offer to go for nothing. 
 
 There is yet one Remark more to be made 
 here: which is, that, as ?<in Hu^ a Name of the 
 E[fe?ice in Chriji, is tlie iirft or chief Singidar 
 Pronoun of the 3d Perfon \lie^ fo is nbf? Alah, 
 (which is the Root of the Divine Perfonal Name 
 Elahim,) the firft or chief Fronoim Plural, only 
 differently pointed or pronounc'd, viz. nhi^ E- 
 leh, [They.] Which is additional Evidence of the 
 Trifiity. For, if nb'K Al^h itfelf, in the Singular, 
 do, (as to the Letters which compofe the Word, 
 with only a diverfe Pointing, or Pronunciation,) 
 exprefs a Plurality of Perfons j much more muft 
 Cn'7i< Elahim, the fame Word in the proper 
 plural Form of the fame exprefs a Plurality of 
 Divine Perfons, as they have made the fame their 
 Perfonal Name. 
 
 There is a Conclulion relating to the Ufe of 
 
 the Divine Names, which the Reader, from the 
 
 Hints above given, will draw for himfelf, viz. 
 
 the Divine Names n^ Jah, '-?^^ El, n^^ Shadi^ 
 
 Vol. 2. H 0"IK 
 
114 Originals 
 
 »i1K Adoni, ^jc Abh, and feme others, feem to 
 be of permanent Signification, and fuch as may 
 be ufed in all Times alike ; but the Names ye- 
 hovah and Elahim^ having an AfpeB to Difpefijh- 
 tions^ ABs, and Sufferings for us, which are now 
 (for the moil Part,) dofie, -mA finift) d -^ do feem, 
 for that Reafon, to have been, as to their Ufe,. 
 reftrain'd to \hz former Difpenfatton; fo that, un- 
 der the Gofpel, (wherein the Things intended by 
 them ^rt fulfilfd,) they wou'd not be fo rightly 
 ufed. Becaufe, as St Paul reafons concerning 
 Circumcifion, viz. that to retain that Sacrament 
 flill under the Go/pel, wou'd be to fet forth in 
 Deeds, that the promijed Seed is not yet come ; fo, 
 wou'd the TJfe of thefe Divine Names now, im-^ 
 ply, that the Difpenfations and ABs iignified by 
 the fame as Jiill to come, were not yet performed. 
 And therefore, in the New Teftament writ in 
 Greeky we are left to only two Names reclaim'd 
 from the Heathens, eihg, and yJj^i^, God, and 
 Lord; and to the diftind Names of the Perfons, 
 Father, Son, and Holy Ghofi, &c. with proper E- 
 pithets. Which, rightly underftood, and clear'd 
 of all Heathen Mi/application by Philofophy or o- 
 therwife, are what we are now only allow'd to 
 ufe ; I mean, with Refped: of prefent Times and 
 Di/penfations ; unlefs one were to learn to write, 
 or fpeak the Hebrew Tongue j for then, on fit 
 OccafiG7is, the Names above excepted, wou'd be 
 congruoufly ufed. Mean while, that Jewifi Pro- 
 hibition, not at all to read, or pronounce the Name 
 Jehovah, in the H. Scriptures, or otherwife, 
 
 appears 
 
Phyfcal and Theological, 115 
 
 appears to be an evil and wicked Impofition. 
 For the Origin of the two Greek Divine Names 
 above mention'd, KJ^iOf and ©eoV- kJ^^os- alfo is 
 primarily a Name of Effefjce^ from Kv^u, to bey 
 or £>:)(•{/?. From whence, fecondarily and in Con- 
 fequence, it became a Name oi Dominion. Qih?, 
 from ^iu to run^ is taken from the running of 
 the yf/r and Light in Expaniion 3 and from the 
 Rwinings, or Re'volutions of the Flanets^ Stars, 
 &c. And, tho' the Heathens allow'd of no Ef- 
 fence out of this Syjiem, but plac'd the Dinjine 
 Efence and Dominion fomewhere Here-y and wor- 
 {hipp'd the Celejiial Orbs in their Mechanical Re- 
 'voliitiojis 'y yet, as thefe are God's Agent s^ and in 
 God and Chrijl the true EJfence and Irradiation, 
 the true goings out from ^" oZ:/, from everlajiingy 
 are; iW/V. 5. 2. So did he reclaim thefe Names 
 which the Heathens had given thefe Agents, as 
 aforefaid, to himfelf. And as the Holy Scriptures 
 of the New Teftament have now confecrated 
 them, fo they are no more to be mention'd by 
 us, but with the utmofl Awe and Veneration. 
 
 Chap. 45. Verf. 23. 
 
 imilK Othenoth^ 
 
 SHE-Ajfes, 70. yi}/,iov^?, She-Mules. The Root 
 is ^<n^^ Atha, or riD^ Athah, to come ; to 
 be forth coming with Speed, Certainty , &c. This 
 
 H 2 Root 
 
ii6 Originals 
 
 Root is eminently applied to the coming of Chrijl 
 to his People, as allb to their coming, or relum- 
 ing to him, as Confer Deut.i^i.i. Ifai.\\.2i, 
 yer. 3.22. So our Lord in the New Teji. fays of 
 ^/i return to 'Judgment. Beliold / co7ne quickly. 
 Rev. 3. 1 1, and 22. 7. And, invites all Men in 
 the mean Time, to come to him fy Repe?itdnce and 
 Faith, with Patience and Perfeverance, Mat. 1 1 . 
 28. Confer, i/^/. 55. 1. Hence, 
 
 The A^cz/;z m^? 0^^, a iS/^;? of a Perfon or 
 Thing coming. God (in the former Difpenfation) 
 gave feveral Memorials under this Name, for Signs 
 of the coining of C(6r^ ; and fet the Planets and 
 iSV^r^ in the Finnament of Heaven, to ferve, a- 
 mong their other Ufes, for SigJis of Seafons and 
 Times, as Summer and Winter, Spring and Au- 
 tumn, v^ith their Effedts upon the Earth. Whence 
 alfo the Heathens, in abufive Imitation, had both 
 Signs out of Number for Portents or Prognojiics 
 of Tlmigs to come ; and took the Planets and Stars 
 for the Authors of the Things they were only 
 Signs of; nay, afcrib'd to them, all other Divine 
 Powers ; as fore-feeing, fore-decreeing, doi77g and 
 difpenfmg Good and Evil, Sicknefs and Health, 
 Life and Death. To correcfl which, God's Peo- 
 ple were properly inform'd of their real Ufes ; 
 and caution'd not to be afraid of, nor regard 
 them. Gen. 1. 16. ^ feq. Deut. 4. 19. Jer. 10.2. 
 and 31.35. 
 
 Of the Hebrew rriN 0th, is made the Britifi 
 Root Aeth, to go. Adwedd, a coming again. Ad- 
 wyth, Syderatio, Planet -Jir iking ; and, from that, 
 
 more 
 
Phyjtcal and Theological. 117 
 
 more generally, any Hurt^ or Mifchicf. With the 
 lame Refped:, their Simple Noun Aeth^ became 
 alfo a Name for Grief in general ; their Celtic 
 Heathen Anceftors afcribing all Maladies to thefe 
 Phftetan SIg/is, which were rbcir Gods. This, 
 by the Way, (hews the great Antiquity of the 
 Britijh Language, with it's wonderful Simplicit)", 
 and clofe Dependence on the Hebrew^ of which, 
 Examples in vaft Numbers might be given. 
 
 pn^^ Athon^ with a i Paffhe, a She-Afs. From 
 riTy^ Athah to come, as above, there is another 
 derived Root with a ♦ of the Future prejixt, viz. 
 riN* 'Jaath, to come [yoith Agreement, or Fitnefs) 
 to any Office, Tajk, or Work. And the Ideas of 
 thisy and of the other primary Root, are found to 
 be anfwer'd by the ^alities of this Creature -, 
 which is peculiarly Jitted to the Tallc of beari?ig 
 Burdens, being always coming, or co??iplyi?tg with 
 any painful Tafk Men are pleas'd to lay upon it. 
 In which Refpecfts, it was Typical of the great 
 Office oiChriftj who was to come to bear the Bur- 
 den o^ our Si?is and Sorrows. And, therefore, he 
 enter'd ferufalem as King Triumphant, yet Meek, 
 fitting on a Colt the Fole of an ylfs, the Hierogly- 
 phic of bearing, or enduri?ig ; becaufe he was to 
 ride Triumphant thro Sufferings. Therefore, Part 
 of the Patriarch 'Judah's BleJJing was, to bind his 
 AJfes Colt to the choice Vi?ie, i. e. to have his 
 Sufferings, and ours, faftned to the Vifie, Chriji^ 
 Gen. ^g. II. And our Lord exhorts us to bear 
 our Part of his Burden of Siff'erings with Meek- 
 nefs. Mat. 11.29. Which, in Confequence of 
 -'■■ H 3 his 
 
ii8 Originals 
 
 his Vicflory, is now no more grievous or heavy, 
 but light and joyous, 2 Cor. 4.17. i Pet. i . 6. 
 
 The She-Afs is Hkewife faid, not to bring forth 
 her young, but in the dark-y as Chrijl from Dark- 
 nefs and the Dungeon of the Grave , was to beget 
 a mighty Acceffion of Members to his Church, 
 and to bring us forth to Light and Glory. See 
 Ifai.^2.y, 14, 15, 16. and 49.21. 
 
 The Judges, or Riders in i/rW, (who were 
 Types of C6r//? i?i the Flejh,) rode on white She- 
 AJfes, for /^'/j Endurance -, and white, for ^w Light, 
 Purity, &c. yud.^.io. 
 
 To this Head of i?i?i?^i may be referr'd ]n3 
 Nathan, to ^/i;<? G//?j in general : and n^n T/*^- 
 ?z^/6, to give Love-Gifts in fpecial : whence the 
 Nouns Tl^r\^ Ethenah, and pnj^ Ethenan, abu- 
 fively, the Pr/Vd' or Reward for Lo'u^. ^rif? -E- 
 /i6/^;7, ftrong, ^c. All which give us farther Ideas 
 of the Reafons of his A5ls, who was to come j 
 for, tho' he were to come to fuffer-, yet was he 
 to be mighty alfo /'/^ro' f/^ij/^" B>ufferings j and not 
 only fo, but having conquer'd the Enemy, and 
 led his Captivity Captive, he was to give Pure 
 Love-Gifts to Men, to his fanBified Spoife the 
 Church, Eph.6,.%. Confer P/ 6 8. 18. 
 
 Here Note, that pni>? Athoii, the She-Afs, was 
 not a Symbol of the Perfon of him that was to 
 <f(?;77r, but of Part of his Office only, i;/;^. that of 
 Suffering in our Stead, as was above obferv'd. 
 
 The Egyptians, tho' they made Gods of Dogs, 
 Goats, Crocodiles, Apes, Cats, &c. held the Afs 
 in extream Abomi?iation and Contempt ; at certain 
 
 Times 
 
Phyftcal and Theological. 119 
 
 Times turning out an Afs to be purfued, beat, 
 and pelted, with Cliibs^ Dirt, and Stones j and 
 at laft thrown down Ibme precipice headlong : 
 becaufe, they faid, this Animal was of the Colour 
 of Typhon^ their evil Frinciple and Enemy of OJi- 
 risy i. e. of the Reducer of the vifible Forms into 
 invifible firjl Matter ^ by Death. Whence Aftnus 
 Egyptius, the Egyptian Afs, became a proverbial 
 Name for a Perfon loaded with Indignities and 
 Af rents. But, I fufped:, this moft Idolatrous Na- 
 tion had fome other Motive for their extream 
 Contempt of this Animal, grounded in their ha- 
 tred and Oppolition to Believers ^ to whom it's 
 Patience in hearing, made it an Hieroglyphic of 
 better Things, as has been above flicwn at large. 
 From our Root nrWi^ Athah, the Greeks derived 
 their 'i^co, to accujlom, i^og, a Ciiftom : ''h3-j?, Cu- 
 JiomSj or Manners of Living ; Morals, a-wyi^etouy 
 living together in a Conformity of Cuftoms, Fa- 
 miliarity, ^c. 
 
 Chap. 46. Verf. 6. 
 
 D*^1D*I RecuJIjam^ 
 
 THeir Goods. 70. nTna-tv, their Poffeffion. The 
 Word exprefles what we call — ColleBions 
 of Moveables. The given Root is wyy Racafiy to 
 colleBy GZ f crape together fuch Moveables. Whence 
 alfo the Noun ^^^ Racafi, is ufed for any of the 
 
 chief 
 
120 Originals 
 
 chief Beafls of Burdefi, as an Horfe, Mule^ or 
 Dromedary j from their Ufe to tranjport fuch 
 Moveables from one Place to another. The Word 
 feems to convey an Idea of Reproach as touching 
 the fecting Nature oi fuch PoJfeJJions or Goods ^ in 
 Oppofition to Goods or Siibftance properly call'd 
 durable^ even to fpiritual Riches and Right eoiijhefs. 
 It appears, therefore, to be a Co?npowid of '^yy 
 Racach^ to w£'// away as does ^^a: at the Fire^ 
 and t:'}^ £/Z>, Fire. The Matter of thefe Goo^j, 
 even the whole created Syjlejn^ being fentenced 
 (for Mans Sin in making the fame his Goods ^) to 
 Diffbhitioji by F/;t. Thus the Prophet Micah 
 fpeaks of the Deftrudiion of Ifrael and Jtidahy 
 under Defcriptions taken from the general Con- 
 flagration, ikT/V. 1.3,4. The Lord Cometh forth 
 out of his Place^ and will come down^ and tread 
 upon the high Places of the Earth: and the Moun- 
 tains fhall be molten under him, and the Val- 
 leys fhall be cleft : as Wax before the Fire^ and 
 as the Waters that are poured down a fteep Place. 
 Such is the end of the World and it's Goods I And 
 their wicked Owners are to perifh in like Man- 
 ner. Like as the Wax mclteth at the Fire^ fo fliall 
 the ungodly />m/?' at the Prefence of God, Pf.6S. 
 2. From this Word tt^D'^ Racafi, comes the 
 French and Englijh Ricbcffe. 
 
 The Heathens nKtde PlutOy (who was their 
 God of Death, or of the DeftruBion of the Forms, 
 to be alfo) their God of Riches ; and fo unwit- 
 tingly gave Evidence (as they often did) againfl: 
 tbeinlelves) that the Things they worfliipp'd, 
 
 were 
 
Phyjical and TheologkaL 
 
 121 
 
 were, to the lafl Degree, Abominations; and thofe 
 they profefs'd to fet their Hearts upon, Vanities. 
 Abbe Banier fpeaks of Phitds being worfliipp'd 
 at Cadiz in Spain, under the Name of Death-, 
 as if this had been peculiar to that Place, and the 
 Divinity of Death had been no where elfe cele- 
 brated but there. And, for this he cites a PalTage 
 of Philojiratus, where fpeaking of the Cadifians, 
 he fays — foli hominiwi jejlis cantibus mortem ce- 
 lebrant. Whereas, near one half of the Heathen 
 Procejjiom and Initiations^ were to recognize and 
 reprefenf the A5t, Power ^ and pretended Diijinity 
 of Death j tho' fometimes, indeed, under a great 
 Variety of other Names and Attributes, yet often 
 too, exprefsly, under the Name of Death. Thus 
 the S. S. mentions the Heathen's Covena7it with 
 Death, Ifai.iS. 15. Which fuppofes fome Sacri- 
 fice, or other Religious Rites. And Orpheus the 
 old Myfiagogue of the T^hracians and Greeks 
 (whom both Mr Banier and Philofiratiis might 
 have known^) has an Hymn ftill extant, to Death. 
 Nay he exprefsly makes the faid Pliito^ his God 
 oi Death, 'o? 'iL^cLrietg B-v^tcov, B'ctvurn xeipiv — fays 
 he, who ?'ule/} oz'er Mo?'taIs, by Reajon or Means 
 of Death: or, in theBus'nefs and State of Death. 
 See Orpheus^ Hymns to Death, Pluto, and Pro- 
 ferpine ; by which it will appear, that thefe in- 
 fernal, or deadly Abominations, had their Myfice, 
 or initiated Worjkippers, as well as others ; and, 
 that their Votaries pray'd to them, not only to 
 avert 'Evils from them, but to confer what they 
 efteem'd good Things upon them 5 even what 
 
 they 
 
122 Originals 
 
 they reckon'd among their chiefefl Goods, viz, 
 good Tranfmigrations^ contrary to what Mr Ba- 
 niery and fome others have fuppofed. But of this 
 I have alfo treated before. 
 
 jy^D Chenahan^ 
 
 CAnaan. 70. x<*vct*i/, it is the Proper Name 
 of the youngeft .Son of Mam. The given 
 ^ooty is yjD Canah, to be humble, to come down. 
 But it is a Mixture or Compofition of feveral 
 Roots : as of this VJD Caiiah, to be humble j and 
 Tl^if Hanah, to imprefs with offiiBing Senfations ; 
 as if it were to fignify, by doubling the Idea, the 
 double fubjediing of Ham, in his Pofterity, to 
 both his Brothers. And the Manner feems to 
 have been according to that which was done to 
 Cai?i, the Fatlier of Apoftates before the Flood, 
 as exprefs'd by our V^D Canah ; which, again, is 
 a Compofition of the ^ of Similitude, and the 
 Verb Vli Nuah, to be a Vagabond-, to be excom- 
 municated and cut off from God; and fo, to de- 
 viate, or wander after n\iw^tr\t(?,Vanitie5. Whence 
 alfo, as the Name Cain from the Root njp Ca- 
 nah,, derivatively, or in Confequence, carried the 
 Idea of Acquifition, or Gains, (among other 
 Means) by Merchandije -, fo did the Name Ca- 
 naan, from the Root j;jD Canah, carry the like 
 Idea of Rewards, or Gains, by 'Traffic. So, the 
 two Patriarchs of Apoftates, before the Deluge 
 and after, had their Names, Hke in Sound, and 
 
 the 
 
Phyjtcal and Theological. 123 
 
 the fame in Senfe. They were Heirs to Abafe- 
 merit and Afflidfion, by wandring away from God j 
 and, (thro' Negotiating^ or Huckftering W\i\\falfe 
 ObjeBs^) had their Merchandize^ or Wages ac- 
 cordingly, even in fpiritual Excijion, Abajhnenty 
 Servitude, Defperation, Death. All which the 
 compounding Parts of their Names do exprefs. 
 
 Chap. 48. Verf. 7, 
 ]1fi Padan^ 
 
 PAdan. 70. f^io-oTroTAf^^ta. The i?Oi?/, accord- 
 ing to the Lexicographers, is this Word pej 
 Padan. Which they fay, is Chaldee, and fignifies 
 the Number Two, or a P^/r of Things. Whence 
 the Country of Mefopotamia was call'd Padan, as 
 being fituate betwixt the two great Rivers, Ti- 
 gris and Euphrates. But we are not to look for 
 the Reafons of Roots in the Chaldee, when we- 
 have them in the Original Hebrew ; which only 
 can give us the true Reafojis of the Chaldee Roots 
 themfelves. The Word, therefore, is a Compound 
 of TD Pad, and p Dan, from the two fimple 
 Rmts, ms Phadah, to redeetn ; and p"T Z)z/;z, or 
 ]n Di/z, to plead one's Gzz^, as alfo to execute 
 Judgment upon the Enemy, the Criminal. Thus 
 cz^r Redetnption was efFed:ed by Chrijl, by plead- 
 ing our Caufe againft our fpiritual Adverfary, 6'^- 
 ia?2i and executing 'Judgment upon him. And, 
 
 this 
 
124 Originals 
 
 this A5i (if the Idea of Two^ or a Vair^ accord- 
 ing to the Chaldee, have Place here,) is propheti- 
 cally exprefs'd by this Word to be the Acl of the 
 doubled Perfon^ the God-Man Chriji Jefus^ thtfe- 
 cond Verfon in the Trinity^ and the jecond Ada?7i 
 or Head of Mankind^ united : who gave his Peo- 
 ple the double for all their Sins-^ that is, who, by 
 doubling or uniting us to himfelj] gave us the re- 
 doubling ^ ox folding back^ or reverjing of our Sins-, 
 inftead of our Tranfgrefjions^ imputing to us his 
 own Right eoufjiefs ; and, for the Shame and C072- 
 fufion we had incurred, calling us to polTefs the 
 double^ everlafiing Joy and Rejoicijtg. Confer Ifai, 
 40.2. and 61.7. ad fin. 
 
 Mefopotamia might be call'd by this Name of 
 Duplicity, from the two Paradi/iacal River s, Ti- 
 gris and Euphrates, which had been Emblems ; 
 as alfo from the Wives of two of the Patriarchs^ 
 Ifaac and Jacob, who were taken from thence. 
 
 It is here to be obferv'd, that Names thus fig- 
 nificant, or Prophetic of Divine Things and A6ls, 
 might be, and often were given by thofe that 
 apofi:atized from Jehovah EJahtm, or by their de- 
 fcendants, to their Objects of Adoration the Air 
 and Light; or to Things and Places dedicated 
 to them. Neverthelefs, this was fo done but by 
 Way of Imitation , and with abufe of the faid 
 Divine Names and Attributes : which fuch Apo- 
 fiates brought off with them from Believers, and 
 mif applied, as aforefaid. Hence their D^S nO 
 Beth Phalet, Temple of the Deliverer : and a- 
 mong the Greeks^ their Jupiter o-mtyio the Saviour; 
 
 but 
 
Phyfical and Theological. 125 
 
 but thefe Attributes (in their Hands) were ftill 
 no better than Jhlen Goods ; and confequently, 
 were at all Times reclaimable by Jehovah Ela- 
 hm, and by the Patriarchs and Prophets, as their 
 Peculium, 
 
 my Hody 
 
 YET. This is not tranflated, but render'd, 
 metaphraftically, by other Words, in the 
 70. The Root according to Leufde?i^ is "ny Hod. 
 But it is from a Mixture of Roots, as *])J Had, 
 T]V Hadad, ,— nV Hadah, m;r Hod, n^y Hid^ 
 with the derived Poot iy^ Jahad. And therefore, 
 tho' it flands here but as a Particle, it is a Word 
 of great Compreheniion, and Significancy. In the 
 Particle it carries the Idea of fomething farther, 
 or beyond; of fomething more, or in ExpeSfancy 
 and Abeyance. And this, indeed, is the capital Idea 
 and Dejignation, leading to the feveral Branches 
 of this Stock. Mr Hutchinfon, I think, makes 
 ny iJi'^ an Injiitution, to be the Radical, or ^r/? 
 /</^^. It is true, this is an Idea of principal Con- 
 Jideration, but not the Jirji in Order, nor in the 
 Reafon of the Things. Becaufe it exprefles not, 
 with T)ifcrimination, for what it was, that all the 
 Memorials were given. For, all the faid Memo- 
 rials, fliew'd fomething ftill Further, or Beyond. 
 They were injiituted by God, and not excogitated 
 by M^;2 -, but for what were they fo i7iflituted ^ 
 Why, for, Tejiimofiials, Evidences, Dejignations, 
 
 Memo- 
 
126 Originals 
 
 Memorials^ or Sig?is^ to Faith, by fome Things 
 then feen and had, of other Things ?iot yet feeny 
 nor yet had, but hoped for and apprehended at a 
 Diftatice, by Faith. 
 
 Tj; 7?^^, "nv Hod, and py /f/^^^w ; until, as 
 yet, hitherto, &c. are all Particles of one and the 
 fame Radical Intention : qui bus (fays one of the 
 Lexicographers,) aliquid applicatur ad aliud, &c. 
 By which one Thing is underftood to be applied 
 to another, denoting a 'Tranfition of the Opera- 
 tions and EffeBs fignified by the former. Hence, 
 the Noun pj; Heden, lignifies Delight by Contem- 
 plation of Things future, and above Senfe, by 
 Means of Things prefe?Jt and fenfible. But it fig- 
 nifies as aforefaid, with the Idea of that Diftin- 
 dlion, or Difcrimination of the Things fignified, 
 which the compounding Parts of the Word do 
 imply J which are ty Hed, an injiituted Memo- 
 rial oi (omtxhing Beyo?id ; ^ind \'\^ Dun, to judge, 
 dijudicate, difcriminate. Hence the Faradifiacal 
 Garden (which was alfo given to Adam for thefe 
 Ufes,) was call'd by this Name py Heden, that 
 is, a Place to contemplate Things farther, or be- 
 yond this Syjlem, as difcrnninated (by the facred 
 Emblems injiituted and fet up therein,) frofn the 
 Things of this Syftem. 
 
 By Tjr Had, and ivnj^ Hadeihad a Redupli- 
 cation of the fame Word, was fometimes ex- 
 prefs'd the Time or Duration of Eternity, as re- 
 prefented by fome fuch prefent, and Senjible Sign, 
 And, fometimes, I think, the Duration of the 
 Sign itfelf only, was intended hereby. Sometimes 
 
 this 
 
Phyftcal and Theological. 127 
 
 this Word nj^ Hed^ was put for the Mouth, or 
 for Words utter'd by the Mouth, i. e. for the chief 
 Words, and chief Mouth, thofe of the Oracle be- 
 twixt the Cherubim in the 7nofi Holy Place which 
 from the beginning did declare the Things that 
 were coining and that jloall come, Ifai. 44. 7. 
 Whence the fame was made Ufe of, derivatively, 
 for other Mouths, and other Words. 
 
 mV Hadad, lignifies to ereB, lift up, exalt-, 
 to fet up fome Thing by Way of Monument, or 
 Memorial, for Confirmation of fome Fromife, or 
 Re'velation of Things flill to come ; and from 
 thence, generally, to confirm. Of this Sort, and 
 for this Ufe, were all the facred Things fet up 
 or appointed, for Confirmatio?i of the Divine Pro- 
 mifes, in the facred Tabernacles, from the Be- 
 ginning. 
 
 my Hadah, is render'd to pafs over, or 
 
 remove : as alfo, to adorn, or decorate, that is, as 
 by putting off fome Garments, and putting on 
 others. Whence there were Nouns of this Root, 
 put for Ornaments, ornamental Coverings-, &c. 
 nay, and even contrariwife, for removed or reje- 
 claneous Coverings, filthy Rags. All, with admi- 
 rable Reafon ; for that, the Divine Types oi fu- 
 ture Blef/ing and Glory, (which were primarily 
 intended by this Root^ admonifh'd the People to 
 pafs over, remove, or transfer their Thoughts from 
 the Things feen in them, to the Things under- 
 Jiood by them which were ?iot feen: Some, nay, 
 all thefe Types, were given for Memorials, in fome 
 Refpe(5t, of the ornamental and a\\-glorious Cover- 
 ing, 
 
128 Originals 
 
 hjg.^ or Clothing of both our Soul and Body by 
 Chriji^ who is the Light and the Life to Belie- 
 vers ; whereas, the Things fet up by Man's De- 
 vice for the Ufe of Hieroglyphics^ (as they call'd 
 them , ) in their Way , were rejeBancous filthy 
 Rags-y and made all thofe that cultivated them 
 to be likewife, cajiaways, filil^y ^^^ abominable 
 Apojlates ; yea, and brought over their Souls an- 
 other polluted Kind of Clothing, infinuated and 
 wrought in them by their Father, the Devil. 
 This was the State of the fews when they turn'd 
 from God to the Egyptians and their Idols. Where- 
 fore God threatens them, Ifai. 30. i. " Wo to 
 " the rebellious Children, that take Counfel, but 
 " not of me : and cover [themfelves] with a Co- 
 cc Bering, but not of my Spirit. Therefore, the 
 Curfe and their own Confufion were to cover them, 
 as a Garment that cover eth, Pfal. 109. 19. Jer.^. 
 
 25. And this Language is continued in it's ful- 
 filling in the New Teftament. Whereby we are 
 
 required, and enabled alfo, to put of the old Man 
 with his Deeds J to put on the new Man, Ch?ift, 
 &c, 
 
 *nj; Hudj as a Ferb, fignifies, generally, to ap- 
 prehend, or lay hold of a Thing ; fpecially, to lay 
 hold of, or take as Prey ; to Jpoil, plunder, &c. 
 We alfo were made a Prey, or Spoil-, we were 
 taken Captive by the Devil at his Will, 2 Titn.2. 
 
 26. but were (as the Types did all fet forth) to 
 be recover d, or wrefied again from hi?n by Chrifi, 
 who was in his turn (as, being our Head, he had 
 right,) to fpoi I for us Principalities, and the 
 
 Powers 
 
Phyfual and Theological. 129 
 
 Powers of Darbiefs j and to lead his Captivity 
 Captive: Col. 2. J y Eph.^.S. from hence, there- 
 fore, this Word lignified alfo to conteji -^ and 
 thereafter, to attefi, and openly avow the Ground 
 and fuccefs of any Matter of Contefiation. 
 
 *iy^ Jahahy a derivative Root of this Clafs^ with 
 a » of the future prefixt, iignifies — to convent y 
 ajfetnble j to promife^ ^J^g^^ ; to efpoufe ; to defign 
 by Tokens and Pledges, in Words, Things, or A- 
 (Sions : all expreffive of the typical DeJignatio?2s 
 of our fpiritual Efpoufals, and of our gather iiig 
 together in one, into Chrijfs Body the Church, here; 
 with our greater and more illuftrious ajj'emhling 
 to ^/"w and all his Sai7its, hereafter, at the Rejur- 
 reciion from the dead. Hence this Word alfo lig- 
 nified — to conjiitute and appoint Ti?ne, or Place, 
 by fome outward Rite 3 as, primarily, for Reli- 
 gious AJfemblies j fecondarily , for Political, or 
 other Conventions; wherein Affairs were to be 
 tranfad:ed betwixt Parties, or by one Party to an- 
 other, or in the Caufe of another. Hence, again. 
 Nouns of this Root, were put for AJjie7nblies co7i- 
 vented, or appoifited to 7}2eet, 2Xfome Tt772e C077n77g, 
 by Means of fome Thing, or fome Rite, injiitu- 
 ted for this Purpofe 3 and thence, generally, for 
 any fuch Ajjembly, or for any fuch Place or Time 
 appointed, as aforefaid, for fuch AJfonbly. This 
 the Greeks call'd 'zu-f>oB-iTfcU, Tifne fore-difpofed , 
 Time (fays one of the Lexicographers) quod ju 
 betur adeje cum qualitate fud. Which is decreed 
 to come on with it's ^ality, i. e. with it's deter- 
 mind Events. The Prophet Habakkuk gives us 
 Vol. 2» I the 
 
130 Originals 
 
 the Rcafo?t and End of all Prophetic Vifom 
 
 they were "iyi,!D^ *!iy Hod lemotjcd, ftillfor a Time 
 appohited to come, for an Afjemhly to be cotrcefiedy 
 &c. Hence therefore, Fejiivah, Synagogues, holy 
 Times, Places, &c. had the common Attribute 
 of 1V^'0 Mohedy as Pledges, of the great Con-ven- 
 tion that was to be, to Chrift. Nay, Sepulchres^ 
 or Places oi gathering our Bodies to their Original 
 'Earth, (from whence the fame are alfo to be re- 
 gather d at the lafl Day,) were call'd by the fame 
 Name. In a Word, the leading Idea of this Set 
 of Roots altogether, is — a given 'Type, or Types, 
 of all that was ever to be done to us and ivr ought 
 in us, for our clothing, adorning and gathering to- 
 gether unto Chrifl : ev'ry Adumbration of Tilings 
 hoped for ', ev'ry Defignatio?i of Things not feen 
 as yet, but to be feen and enjoy 'd hereafter j nay, 
 and ev'ry Subftitution of the Things that Idola- 
 ters abuhvely did fet up, of their own Heads, for 
 like Types, in their Apojlatical Way j with the 
 contrary Effects and Ufes of thofe Things to 
 thofe Perfons who did fo fet them up -, cam^e, all, 
 under the Denomination and T)efgnation of this 
 Set oi Roots, as above-diftinguifli'd. 
 
 Of this latter fpurious Kind of AdutnbrationSy 
 were the Egyptian Hierogl)phics j the AydXi/^ctrcu 
 Images, in general, of the Greeks ; and tlie facred 
 CharaSlers, the facred Letters, and Plans of all 
 Nations. Suidas gives a wonderfully-remarkable 
 Account of the Word ' AydXfjict^Ta,. It fignifies, 
 fays he, the Reprefentations of the Gods, and all 
 Ornaments in general. A Neck-lace; a moimmen- 
 
 tal 
 
Phyfical and Theological, 131 
 
 tal Pillar on a Grave j any Or?iaments for the 
 ^f'tf^ j any Z:/^/, or /w^^f j the ©i^tAAof , Gr^^;/ 
 Boughs carried in their Hands in their Feftival 
 ProceJJions; Fidlures^ Statues^ Ljfcriptiofis, that is, 
 all the (Enigmatical^ emblematical^ hieroglyphic^ and 
 monumental Trumpery of the Pagans. See Suidas 
 on the Word AyctA^ctrrf,. 
 
 The ancient Britons have preferv'd fome ex- 
 traordinary Remains from this Set of Roots, which 
 I can't help taking Notice of. As, ift, from the 
 Adverb "ly Had^ until \ Hydy until. Oed^ a fet 
 Time to come. Oedi, to prolongs or delay the Titne,. 
 Oed, an Age. Hyd^ lc?2gth of Time^ or of other 
 Things. 2dly, from the Verb iv* Jahad^ to con- 
 'uent ; Heddy Agreement^ Peace. From "ny Hudy 
 to take as Prey^ to fpoil ; Hydd a Deer^ a crea- 
 ture much expos'd to be hunted, and take?2 for 
 Prey j Hyddal, a Compound of their Hyd and 
 Dal, eafy to be taken. And (becaufe Prey is oft- 
 ner taken by Craft than open Force, and Man- 
 kind was at the beginning made Prey by this 
 Means,) Hiid, Illufon, juggling 'T'ricks. Hudoly 
 an Impoflor. Hudwyl, a Simpleton, one eafy to be 
 deceived. And, laftly, from the Noun "ty Hed^ 
 the Mouth', Jaith, the Tongue, feithydd, a Lin- 
 guiji. Hyawdl, eloquent, Hyawdledd, Eloquence. 
 Perhaps no deriv'd Language can fhew the like 
 Agreement with the Original. 
 
 1 2 n"i:i33 
 
1*^2 Originals 
 
 IniDDn Chibrath^ 
 
 A Little Way. jO. o iTrTro^oo^JLog %^^C^<;iS-c6, the 
 Horfe-Coiirfe oi Chabratha. The ^iv^n Root 
 is "i^D Chabar, which figniiies to ho, frequent -, to 
 have Contmuajice^ or Continuity j to run with JPr^- 
 quency^ or Continuity^ as do the Parts of Water : 
 v/hence it rrtight be appHed, perhaps, to the Rtm- 
 ning of Horfes, Horfe CourfeSy &e. Intending to 
 exprefs which, the 70. gave both the Hebrew 
 Word %ct€/3ct5-^, and the Greek Rendring Itttto^pc- 
 fjLo? an Horfe Courfe. The E?jglifi Retidring — a 
 little Way — is metaphraftical for nillD Cabe- 
 rah, as put for an Acre of Land, i. e. as much 
 as a Plow will ear after giving the Cattle one 
 Feed, or in one Day's Work. But then, the Root 
 is TITSI Barah, to feed, with a 3 of Similitude 
 prefixt. So, Tillage-Land for bearing Bread-Corn, 
 as divided by Days Works for Tillage by fuch 
 Portions of Land as we call Acres, wou'd be li- 
 terally call'd (according to this Root,) fo many 
 Feedings of La?id, for the Reafon above affign'd. 
 But, in the PafTage before us, facob ufes the 
 Word for a certain Meafure of Length, or Di- 
 jiance of Way from the Place in the Field where 
 he buried Rachel, to Ephrath, or Bethlehem \ 
 which he fiys, was but ^^i^ ri^^D Chibrath E- 
 rets, an Acre of Lafid. This fome render a Mile. 
 An Acre, with us, is in long Meafure, 160 Per- 
 ches or Poles, that is, half a Mile. And this is 
 
 the 
 
 •jt 
 
Phyfical and Theological. 133 
 
 the very Diftance that Benjamin^ in his Itifierarv, 
 fays, tlie Pillar of Rachel's Grave was from the 
 City of Bethlehem, 
 
 To return to "i:iD Chabar, which figniiies to 
 be frequent, in Repetition ; continuous, in Siiccef- 
 fon, or Dependence of Parts ; copious, in Number, 
 or Meafure ; ?nighty, in Power, &c. Tliis alfo 
 mufl be a Compound of the faid 3 of Similitude, 
 and n^l Barah, Bread-Corn, from the Great- 
 nefs of it's Licreafe, &c. 
 
 To this n:iD Chabar, are referr'd the A'c/^«i 
 rrHD Chiberah, a iS/^-l'^" to yi/? G;r;?, or other 
 Things : -I'^D Chabir, and 123-!: Machbcr, Cloth 
 of Hair, or other coarfe Stuff, for it's many 
 //c/fj, as in a iS/fu^". The Britons ahb retain both 
 this Hebrew Root and Derivative. For n")2 
 Barah, Bread-Corn, they have their J5^r<^, Bread, 
 Food. And, for n*)DD Chibrah with the ^ of Si- 
 militude prefix'd, their Cyfair, an ^cr^. The 
 Latin Cribrum, a 6'/V^'f, is from the fame Root. 
 As hkewife is, (but with a Httle dialectical Va- 
 riation,) the Britijh, Gogr, or Gwagr, a Sie've. 
 With what Pleafure and Advantage might Per- 
 fons learned in this Language, read the Hebrew ! 
 
 Verf. 10. pt^*^ Jijhak^ 
 
 HE kijfed them. 70. i^piXvia-iv. The given 
 Root is pji^j Nafiak. But this is but a 
 derived i^oo/, made of pps:? to rz/;?, ox few about-, 
 to r2^;z backwards and forwards j with a J of the 
 
 I 3 P^rj^ 
 
134 Originals 
 
 Fajjroe prefixt. It exprefTes therefore, Conflidia- 
 tiofi of Parts, by their running to and fro, as a- 
 forefiid ; by firiking, or prejjing them together. 
 And fo, among others, the Ad; of Kijjing, from 
 tlie Manner. Hence the Nouns pt:^^ Nejhek, Ar- 
 ■moiir. Weapons of War : ri^p^!l Nefhakoth, the 
 Lips ; and pL-^J Nafoak, verbally, to kitidle Fire, 
 to fparkle as Fire does, which is done by the CoU 
 lifon or ConfliSling together of Grains of Air-, 
 which are by that Act kifidled into Fire, and 
 fung oif in Sparks, Flame, &c. To the fnipk 
 Root pp^ Shakak, may be referr'd T^\>\^ Shacah, 
 with an n Fe?ninine in the laft Order, to moiften 
 or water, as by ConfiSfation and Dififon, ev'ry 
 Way, after the Manner above defcrib'd. Whence 
 pli^ Shak, a A^^^r^, for pouring dry Things in, and 
 <?z<!/. Hence the Greeks deriv'd their (ra,KKQg 3 the 
 Latins their Saccus : and fo, all, or moil other 
 Languages ; in which the fame Thing is gene- 
 rally found denominated from the fame Root. 
 Which is Proof (as fome of the Lexicographers 
 rightly obferve,) of the Antiquity of the Hebrew 
 before all other Languages. Tho' the Evidence 
 of this is far from depending on one Word. 
 There being vail Numbers of Words in all Lan- 
 guages, which (hew their Derivation to have 
 been by a general Confulion, from that one com- 
 mon Mother ; only fome, at firft Hand, or very 
 near ; others, at a greater Diflance, and thro' 
 feveral Siftings, or Strainings. 
 
 Chap. 49. 
 
Phyfical and Theological. 135 
 
 Chap. 49. Verf. 4. 
 iHS PhahhaZy 
 
 UNflnble. 70. g^yto^tVotg-, injuriotis, i. e. as by 0- 
 irrjicwing^ and drcuming the adjacent Fields 
 by jF/(9^^5 of Water. The jR^ji?/ in the Lexicons^ 
 is ?ni3 Phahhaz^ to be //^/6/ and inconfiairt. But 
 this gives us no determinate Idea^ either by Things^ 
 Agejits^ or Manners of Adling ; and therefore, is 
 little to the Purpofe here. The Idea is of Fluc- 
 tuation^ as taken from the chief Agents and Pa- 
 tients in Nature which diofluSfimte^ as Air, Light ^ 
 Water J and from their Effects upon other Things 
 that are generally benign and KJefid. But as the 
 Patriarch 'Jacob is here cenfuring a paft Ad: of 
 his firft-born Son, Reuben, fo, has the Word Re- 
 ference, in fpecial, to fome of the EfFecfts of thofe 
 'Things and Agents, as the fame are fometimes 
 noxious to other Things by their over-flowings, ir- 
 regular Commixtions, and Excejj'es ; as, with re- 
 fped: of the Air, to Storms and Tempejis ; of the 
 Light, to Blajiings and Scorchings ; of Water to 
 over-flo'wi?ig and drowning. The holy Fati'iarch 
 by Addition of the Term D^tD3 Chamdim, chiefly 
 rejftrains it to the lafl of thefe, liz. the o'^cer- 
 Jlowing of Water : tho' the Word in itfelf, has 
 Reference chiefly to the o'-oer-flona and excejjroe 
 Operation of the two Agents, the Air and Light. 
 The i^(jo/ tnS Phahkaz before us, being a C(//;;- 
 
 pound 
 
136 Originals 
 
 pound of niiD Phiiahh, to blow as the Air^ or Spi- 
 rit does ; and ttn hhazaz, to break , or fir earn 
 forth as hightning. From whence therefore, we 
 have the A^oz^« t'tn Hhaziz Lightning ; tho' the 
 /^^T*^ ttn Hhazaz, to lighten y is not read. Yet, I 
 think, the Verb ritH Hhazah to fee, has the fame 
 J^/d^j. The Senfe o£ feeijig in ikiz;z and other A- 
 nimalsy being eifeited by Light and »S/6'^;;z i^<7^ 
 out of the Body thro' the Eye, and returning back 
 by the fame, with the hnage of the Objed: feen ; 
 not to infift here, that the Flowing of Water is 
 alfo exprefs'd by Words put for the Flowijig of 
 the Light ; which alfo is the Agent that makes 
 Water and all other Things that do fliiBuatey to 
 flow. The Greeks worfliipp'd the unfiable Flux of 
 7iatiiral Thiiigs, by the Name of Rhea. Which 
 feems to have anfwer'd, phyficallyy to our tnD 
 Phahhaz. For Orpheus gives her the contradicto- 
 ry Attributes of -^iv^o^hri (rdoTet^A fallacious [un- 
 fiable'] Saviour. See his Hymn to Rhea. And 
 the Rhea of the Afiyrians was the very Flowing of 
 Rains and Waters, or the fuppos'd Female Da- 
 mon preiiding in that natural Operation. See Pier, 
 Jiierc^. 
 
 J71V^ Jetjuah^ 
 
 A Couch. JO. Y\ <r(>ct)[^vyi, a 5^/ The given Root 
 is J;^^» Jatfah, to fpread, or ;;z^^(? a 5^^, 
 from the Manner; which is hy fpreadiftg, or //s?)'- 
 i.ng it plain. The fnnple Root T\T^ Tfahahy to 
 
Phy fecal and Theological. 137 
 
 expatiate^ whether in moving, or lying down, 
 with Addition of a ^ of the ficture prefixf, feems 
 to be the Jirjl Root. 
 
 Verf. 5. ^'^ Leviy 
 
 THE proper Name of the third Son oi Ja- 
 cob, ,— il'? La'vah^ to jom, couple, bind, or 
 Jit to. Alfo, to borrow Money j becaufe by that 
 Ad: the Borrower is bounds or obligd to the Lend- 
 er. Levi, in whofe Line the legal Priejihood was 
 to be, was a Type of Chriji ; who was properly 
 '>'h Le'vi, the coupled or doubled Perfonj who was 
 the Word that was wzV/j God, and that w^^ G^^ : 
 which JVord lyinTo av.o^, became FleJJj : who alio 
 made himfelf our Surety , who bound himfeif 
 with our Obligation, to pay for us the Debt we 
 cou'd never have paid for ourfeh^es. And who, 
 in paying this Debt accordingly, reftored to U S 
 Believers of the Gentiles, the Stile of S^s? d'^J 
 mn* Nilevm El Jehovah, Levites, Debtors, and 
 coupled ones to Jehovah. We, thro' /?/5 JunBion 
 with U'6', being made Partakers of his Divine Na- 
 ture by his Spirit which he hath given us, Zech. 
 2. 1 1 . Confer Ifai. 56.6. and i Cor. 6. 1 5, 1 7. and 
 £/>/?. 4. 15, 16. 2P^/'. 1.4. 
 
 The Tabernacle of Tejlimony made by Mofes, 
 was a 73'/^ of Chriji' s human 5o^, the true T^- 
 bernacle which the Lord pitched and not Man. 
 Heb.%.2. Wherefore, Aaron th.^ High-Prieji, his 
 5ons the Priejis^ and their Defcendants, with 
 
 their 
 
13S Originals 
 
 their Bretliren the Levites, the coupled Perfons and 
 Debtors under the Law, ading as Types (in thefe 
 Refpeds) of the true High-Pj'ieji, Prieft, and Mi- 
 nifter, Chrijl ; were order'd to pitch their 'Tents^ 
 round about the faid T'abernacle of Tejiimofiy j 
 that fo they might be annext, or united typically, 
 (as xhtiv Jhcerdotal Office wou'd one Day be, real- 
 ly,) to the Humanity of Chrijl, Num. i. 53. And, 
 by this Difpolition, Aaron and his Sons were faid 
 to bear the Iniquity of the SanBuary, and of their 
 Priejlhood, tliat is, of the whole People of Ifrael 
 that were to have accefs to God thro' the Services 
 which were to be perform'd therein ; even a'; 
 Chrift in the Flejl?, was to bear the Iniquities of 
 Believers of all Nations ; who were to be Jancli- 
 jied and brought near to God, thro' ^/i r^^/ Prieji- 
 hood. Confer Num. 18. i. to \(.j. and Heb.^. 14. 
 ad Jin. and chap. 10. 19. to vf 22. 
 
 t'On HhamaSy 
 
 CRuelty. 70. cf^izici, Injurioufnefs. The gi\'en 
 7?(?c/ is D'^n Ilkamas, to violate, ijijure, ^c. 
 But this feems to be compounded of Dn Hham, 
 violent Heat, and DDO Ma fas, to ;;/£'// a Thing as 
 ^^a: is melted. And this is the radical Idea ; 
 the firfl or c\\\ti phyfical Violence being by the Ad: 
 of Fire, melting, or tearing aftmder the Parts, and 
 by that Means deilroying the Textures and FormSy 
 of natural Bodies. 
 
 The 
 
Phyfical and Theological, 139 
 
 The Mn[[agettVj who facrificed Horfes to the 
 Sun, as conlider'd in its inolcnt Agitation, (for it's 
 dijjbhi7ig, melting, or th'mning, and circulating the 
 Parts for »S<2/> in Vegetables j and for the i^/oo^, 
 iS^r^, and other Fluids, in Animals,) derived their 
 Gentile Name from a Compofition of this i^oo/ 
 DDO Mafas, to ;W/ ; and rnn;i Gathath, to ^x- 
 /rf/i, ovfqueefe out, as a Wi?ie-Prefs does the y/z/r? 
 of the Grape. The ivV^, or Light, being prefs'd 
 out from the aSz^/zV Or/^, (for the Idea,) after the 
 hke Manner. 
 
 A 
 
 rT012 Macherah, 
 
 N Habitation. 70. i^capio-i^, a Piirpofe. The 
 
 given Root is "^ID,!: Machar, to trafck, or 
 
 exercife Merchandize. But, this is compounded 
 of a SD of the Injirument prefixt to the fnnple 
 Koot *)"12 Charar, to circulate, as does the F/;r 
 from the »Sz/?/i Orb, in Light aiid Spirit : to ^'<:?;/6'^ 
 z;^ Circles : nominally, any Circidation, or Retu?'n, 
 cut and in',fpecially, thofe Returns which are made 
 by Merchandize, by carrying out Goods, and brings 
 ing home Projits of Money or other Goo^f/y in ^jv- 
 change : in this rcz/;^^ of Biis'jiefs, a Man's i^c^;;;;' 
 or Habitation, is conlider'd as the Centre of his 
 C/;t/(?, vv'hither all his out-goings do ftill return, 
 and meet. Whence therefore, the Word for 
 'Mercantile Revolutiofis, was alfo made to fignify 
 one's ^cwf, or Habitation ; tho' perhaps, other- 
 wife, his Refidence is underflood to be leafl: of 
 all, there. To 
 
140 Originals 
 
 To the Root 'T\'2 Charar^ may be referr'd the 
 Nouns 10 Chor^ n^llD^J Mechiirah, a Foctis^ a 
 Furnace; and from thence, what we call, a Fire- 
 Side, or Family j a Colony, or Plantation j the 
 Land of ones Colony, Place of his Nativity, &c. 
 From the fame Root and Reafon, the G?reks de- 
 rive their %o^W, Dancing in Circles. (Which they 
 did, to attribute the Circular Motion of the 
 Light and Air.) x^P^> ^^^ X'^^P^^v, a Region, Fro- 
 'vince. &c. 
 
 Verf. 10. DDti^ A^.^^^^/, 
 
 TjF/£ Sceptre. 70. '^Ap%^v, a Pri?2ce. The 
 given i?ot?f, is D2ty Shebet, a i?o^, a »St"^/»- 
 
 A Rod, or iS/'^i was always an Injigne of the 
 
 ' Regal, or Patriarchal Power, not arbitrarily, nor 
 
 by Chance; but for fome noble Reafon. There 
 
 was a Tree of Life in Paradife, which had been 
 
 forfeited : but, as our Mother Eve had been a- 
 
 busd and deceivd into this Forfeiture ; fo, was 
 
 the fame, by a gracious Provilion made for this 
 
 end, to be re/lored with Advantage in a Rod, or 
 
 Branch of a Wof?mn of the Patriarchal Line ; 
 
 who was to co7iquer the Enemy (that had ufurp- 
 
 ed the i<!o^, or Sceptre, by Means of a 7r^^ of 
 
 fpurious, ovfalfe Happi fiefs,) and to recover again 
 
 the fupreme Power, or i??//?, for the Benefit of 
 
 ^/j Brethren, unto jL//^ Eternal. But, this i?z^/<? 
 
 he was to obtain by the Virtue and Power of the 
 
 Divine 
 
Phyfical and Theological, 141 
 
 JDhine xiy^i;^ Word^ being made Flejh and ftill 
 retaining his 'Jun5lion with Sj^ £/, the Irradia- 
 tor, the fecond Perfon of the Godhead, that had 
 been, and ftill was to be in him. And, hence it 
 was, that the Name for a Rod, and fo for a Scep- 
 tre made of a Rod, carried the Idea of Irradia- 
 tion^ yea, was fo call'd from the Irradiator^ and 
 was, in Confequence, borne by the Reprejhitati'ves 
 of the Light, on both Sides , as by the true Re- 
 prefentatives of the Divi?ie Light -j and by the 
 pretended ones, of the Material, or Solar ; that is, 
 by the Kings of the Line of Chriji, and by the 
 Ethnic Tyrants, or Uftirpers refpedtively, in their 
 feveral Ways. On which we may obferve, that. 
 Though the Heathens abufed ev'ry Emblem by 
 their Mifappli cations ; yet even thofe Mifapplica- 
 tions by their very Manner of De^jiation from the 
 Truth, do, (when brought home to, and com- 
 pared with the Truth,) in moft Inftances give 
 Evidence to it. There was a Perfon reveal'd from 
 the Beginning, whofe Stile was Sceptre, Rod, and 
 Staff, who v/as both God and Kifig. And, ac- 
 cordingly, the Heathens look'd upon Sceptres, not 
 as fimple Infignia of Regality j but even as having 
 fomething properly Divine in them. Thus A- 
 chilles in Homer fwears by his Sceptre, as by fome 
 Divinity, or Divine Thing. 
 
 Noli f/,a> Tcdi. (TKriTrloov. 
 
 I by this Sceptre Swear 
 
 Upon which the Scholiaji explains, that m /wear- 
 ing 
 
142 Originals 
 
 ing by his Sceptre^ he fwore by God the Infpe6foj\ 
 or Ovet^-feer of his Government. This Oath^ again, 
 the Hero, both at the Beginning and End of his 
 Speech, calls fjuiyobv opKov, a great Oath, adding, 
 that Sceptres were borne by Kings as Adminijlra- 
 tors of Law and 'Jujlice to Men from 'Jupiter, 
 So, the Sceptre, after all, was not in Propriety 
 the Injlgne of the King, but of God: and was 
 no otherwife borne by the King, than as he was 
 the God^s Vicegerent. Moreover, by this Jupiter^ 
 I fuppofe, was underftood the Egyptian O fir is, or 
 the Sun ; whofe Eye was call'd ciJi^c^ ^iKcuoa-vvyjf, 
 the Eye ofyuftice, becaufe, (according to that I- 
 magitiation in Ho}?jer,) 
 
 HQfurveys or infpeSis all Things, and hears all 
 Things. 
 
 He was the l(pop<^, Over-Jeer of Kings -, and was 
 accordingly reprefented among the Egyptia?ts, by 
 a Sceptre with an Eye WTought in the Top of it. 
 See Pier. Hier. f. 234. and Horn. Iliad, A, and r. 
 I now return to our Word JOli:^ Shebet, which 
 appears to be a Compound of the prefix Relative 
 t^ She, which j and the iimple Root DtOl Batat, 
 to fparkle, ov Jlmie out. Which indeed, occurs 
 not in the Hebrew, but in the Chaldee : never- 
 thelefs, it is plainly of Hebreza Original ; and 
 from it are derived thefe other Hebreiv Roots, 
 viz. NIGH Bata, and ntOIl Batah ; which fig- 
 nify, generally, to titter, or produce -, fpecially, to 
 zater hafty, and rafli or light PFords. Where, yet, 
 
 the 
 
Phyftcal and Theological, 143 
 
 the JO. render it by a Word expreffive of the 
 general Idea^ viz. koL^Ti^oo, to emit. From this 
 Root are derived the Nouns pi Bet en, the Belh\ 
 or Womb ; which, by it's Light or Warmth, che- 
 rifhes and produces the Seed, or Off-fp7'ing. And 
 D'yjl Botnim, Dates -, which were by Divine 
 Appointment, the EmbJe?n of the Irradiator ; as 
 they were by Ethnic Abufe, of the Solar Light. 
 The Shell or i/z/// of this Fruit, refembUng the 
 Belly, or Womb, was thence denominated; as I 
 have alfo fliewn before. 
 
 Mofes was, with his Rod, [exprefs'd by ano- 
 ther Name, fignifying his Lxtenfio7i on the Crofs, 
 who was to dra'uj all Men unto him, to extend 
 from and to lean upon him,] to do Wonders in 
 Egypt, by the Power of Hifn who was to be /;/ 
 the Rod, or Bramch, Chrijl, to the Confufion of 
 the Magicians, who pretended to do Wo?iders in 
 Oppofition, by Virtue of tlie Rods of QJiris, Apis, 
 Serapis, &c. Exod. 4. 17. And, Aaro7i's Rod, for 
 the T^ribe of Levi , the Compomid Perfon Chriji 
 Jefus, (Num. 17. 8.) budded and b7'ought forth Al- 
 monds, another Fruit which, as produced in that 
 iniraculous Manner, was Typical of the wonder- 
 ful Production of the Seed of the Woman, with- 
 out the natural Means by the Man, but by the 
 Operation of the third Peijon, the Holy Ghoji, and 
 Junction of thcfecond. El, the h-radiator. Who, 
 therefore, being himfelf the true Rod, of whom 
 all thofe former Rods, or Sceptres, (the Infjgnia 
 of Power in Kings, Priejls, and Prophets,) were 
 Types J faid of himfelf, that all Power was given 
 
 unto 
 
144 Originals 
 
 wito him in Heave Jt and Earthy and that he was 
 King of KJngSy and Lord of Lords. He not only 
 had the Sceptre^ but properly and eflentially was 
 all that the Sceptre did intend^ and reprefent. This 
 Balaam knew, and gave him, \ChriJt,'] jointly, 
 the Names of the Star or Light, and of the 
 
 Sceptre " I fhall fee him, but not now ; I 
 
 " fhall behold him, but not nigh ; there fhall 
 " come a Star out of Jacob ; and a Sceptre fhall 
 " rife out of Ifrael," Num. 2^. 17. And the Hea- 
 the?ts appear to have had a Tradition, that Salva- 
 tion was to be held out, or extended from one that 
 either had, or was, the Sceptre. Hence the Cu- 
 ilom of the Perfian Ki??gs to hold out the Golden 
 Sceptre to thofe whom they wou'd favour, or 
 fave. Otherwife, it was Death to approach them ; 
 as it is to approach God without the AfTurance 
 of Grace held forth to us by the true Scepter, 
 Chriji. 
 
 pnno MehhohheK 
 
 A Law-give r. 70. 'Hycu^sv^?, a Ruler. The 
 Root is pin Hhok, npn HJjacah, or ppn 
 Hhacak, to draw the Marks, Cha?-aBers, or De- 
 Uneations of the Shape, or Form of any Thing : 
 graphically to defer ibe Things, Perfons, Places, Scc?ies 
 of A5lion, &c. More fpecially, to circumfcribe 
 withi?i certain Lines-, and fo, either Way, to give 
 Law to. For, the iiril; and moft ancient Laws 
 were Tjpical or Hieroglyphical, exhibited in facred 
 
 Sculpture 
 
 I 
 
Phyjical and Theological. 145 
 
 Sculpture by graphical Delmeations and Dejlgna- 
 tions to Men of what they were to belie^je^ love, 
 de/ire, and hope for j of what they were to con- 
 fefsy reverence^ and ijDorJl'Ap; and, after what 
 Manner. Hence, therefore, the Greeks putting 
 their Dipthcng « for the Hebrew n, derived their 
 Etx&ii', m^, an Image y or Similitude: a Statue^ or 
 Reprefentation. And eI;cW, sto?, a Thing or Ad: 
 that is rz^/j/, ^/ or agreeable^ that is, a Thing 
 fuitable to the IcofiifmSy or ingraven 'Delineatio7is, 
 Whence the Phrafe, be im siKOTcov, and the Ab- 
 verb eIkotu^, i?i a rights or due Marnier j that is, 
 again, according to the deli?ieated Patterns. So, 
 the Verb eiku traverfes both the Parts and Rea- 
 fons of the Heb. Original p^n Hhok, or ppn hhe- 
 cakj to be likey to ifigraie a Likenefs ; and there- 
 after to give^ or receive Law : the fame llgnify- 
 ing at once to rejemble^ or be like ; and /^o yield 
 Obedience. 
 
 Of this Sort of Reprefeiitations, Likenejfes^ or 
 ^^^j fo order 'd to be revereyicd and had in Ho- 
 nour ^ were the Cherubim of Glory over-ihadowing 
 the Mercy-Seat j the Ark ; the Lamps j Shew- 
 Bread-Table j and, in a "Word, all the Parts and 
 Ve[jels of the Patriarchal and Legal Tabernacles. 
 They were Types ^ or delineated Exhibitions of 
 what G6ny? in the F/i?//:) was to be^ and to ^0 -, 
 and, therev/ith, of the Things Men were to 3^- 
 lieve, confefsy 2irA perform in Confequence. Where- 
 fore, as thofe facred Deli?2eaticns were given for 
 Plans of Direcflion, to iliew Men what they were 
 to objerve ; fo were they order'd alfo for Lines of 
 
 Vol. 2. K Circum- 
 
146 Originals 
 
 Circumfcription^ to fliew them whereto they might 
 not tranjgrefs^ by going over to Inventions and 
 Imaginations of their own^ to forged or perverted 
 DefcriptioJis and Flans ; and, by that Means, thofe 
 facred Delineations were, as I obferv'd, either 
 way, to give them Lait'. And, from thence it 
 was, that the Word for thefe 'a''\>X^, Hhikkini^ 
 Plans, became a Root for Laws, Law-givers, Fit- 
 nejfes, &c. in general. Of which. Proofs, in vafl 
 Numbers, will occur, by turning over the next 
 Concordance, or Lexicon. 
 
 The Greeks had another Imitation of tliis Ap- 
 plication of the Word before us, in their eicry.o), 
 which (from TiB-yifxi, to conftitute, ox Jet up fome- 
 thing to be obfervd,) fignified, facred Things and 
 Rites fet up to be obfervd as Laws j firft, con- 
 cerning their Religion, in fpecialj and, thereafter, 
 concerning ail other Laws, in general. 
 
 The firft Laws in this Kind fet up among the 
 Greeks, were no written Preceps either of Policy, 
 or Morality ; but the Crowns, Chejls, and Bafkets, 
 with the abominable Things hung to, or fhut 
 up in them, which they carried in P7-oceJJton in 
 the Eleifmia. They were the ®i(r(j(,o) of Ceres, or 
 I/is ', her Emblems, or Hieroglyphical Laws : the 
 carrying of which in Procejjion, as aforefaid, de- 
 nominated the chief Parts of her Fefl:ival-T/6^ 
 viophoria, that is, the Carriage, or Procejjion of 
 
 the Laws From whence the Name for thefe 
 
 abominable Trinkets appears to have been tranf- 
 ferr'd, with proper Additions, to all other Laws 
 and Laiv-givers, in general, I think, Orpheus 
 
 him- 
 
Phyjical and Theological. i^j 
 
 himfelf, in his Hymn to Mise, explains e-.a-y^cpc- 
 po$ Carrier of the LanjLis^ by NApS->^.Ko(p:-p:5- — Car- 
 rier of the enchanting Wand^ or Ferula \ or ~ Car- 
 rier of the Chefi of Medicaments for Divination : 
 and defcribes his 'Themis, or Goddefs of fiijiice, 
 not as the Giver of certain Statutes, or Rides of 
 Civil Law to Men ; no, but as the firft Difco- 
 verer of Prophecy, or Divination ; and of the fa- 
 cred Myfteries, and Kites of Initiation, ^c. which 
 merits to be confider'd bv the Admirers of fome 
 modern Digreffions about the Paganic Laws and 
 Myfteries : which their Authors underftood not. 
 
 n^v^ Shiloh^ 
 
 FOR the Root of this Word I may refer my- 
 felf to Mr Hutchinfons Derivations, in his 
 Glory and Gravity, p. 27, 28. and 200,201,202, 
 203. Where he compounds it of the Roots nV 
 falah, or T\^T\ Halah, to irradiate, and ni^ 
 Lavah, to be jotnd, or coupled to ; with the Re- 
 lative jy She, isjhich, prefixt. The 70. according 
 to moil Copies, render this Comma — £^$- m «A- 
 3-/1 Tcf. o.TTC'/A^iva^ cLuru), till the Thi?igs cojne that are 
 laid up for him. Thefe Tranilators alfo took nV^ 
 Shiloh for a compounded Word ; with the ^ in 
 the firft Order for the prefix Relative, which, or 
 the Things which ; and the n in the laft Order, 
 for the Affix ^ — as if the Word had been ibt^ 
 Shelo, with the Jod in the fecond Order dropt : 
 which, in Latin, wou'd be render'd — qiice eiy 
 
 K 2 "or 
 
148 Originals 
 
 or qu(2 ei funf. In Etiglijljy which are for hi??! ; 
 or , the Thi?igs which are for hi?n : altogether , 
 till the Things co??ie which are for him ; or, which 
 are laid up for hi??i. Some Copies of this Ver- 
 
 lion read a) ccTrcKetrcci for who??i it is laid 
 
 up. And, upon thefe Readings the Fathers 
 are divided, fome citing by the former j others, 
 by the latter Reading. The Meaning of thefe 
 ^ra?iflators, cou'd it be eafily come at, wou'd be 
 much the fame with the Original. Obfcure as 
 they have made it, one difcovers in it Traces of 
 the fame great P?'ophecy of the Meffiah , tho' to 
 me they appear to have quibbled with the Words, 
 with a bad Defign, to lofe or confound the Senfe. 
 The Targimiiji 0?ikeloSy honeftly and diredtly gave 
 the Words their diftind; and well-known Appli- 
 cation. ?<n*t^'a »n»n"nv — till Meffiah cojne. This 
 is Evidence againft the later Jews, that Meffiah 
 is not ftill to come J fmce he muH have come by 
 the Time that Jefus Chrift came : becaufe in his 
 Time, the Ro??ia?is took the Sceptre wholly to 
 themfelves, governing Judea by a Procurator fent 
 from Ro??ie ; and, within a few Years after, came 
 with their Armies and took away both their Place 
 G?id Nation, their 'Temple, Hierarchy, Kingdo?n^ 
 and Co??i??2on-JVealth. From the Revelation of this 
 coupled or double Per/on, of God and Ma?i united, 
 the Heathe?is devifed their fabulous Heroes, fprung 
 of fome God, or Goddefs, mixt with fome Mo?'^ 
 tal, Man, or Woman. So far was it from being 
 a Thing incredible, that the Di'-jine and Hu?na?i 
 Nature Ihou'd ??iix, or unite-, that the World was 
 
 once 
 
Phyjtcal and Theological, 149 
 
 once fiU'd with Lege?ids of fuch Mixtures: which, 
 demoniirates Ibme fuch to be, at leaft, credible. 
 
 nnp'' Jikehahy 
 
 f^l^HE Gathering. 70. Trpor^ox-lcf,, the Expe^a- 
 J^ tio?i. The Root, according to Leufden, is 
 np» Jakah, to 0%. But, the > of the iirft Or- 
 der, muft be a ♦ of the future^ and additional > 
 whence iht fimple Root is nnp Oz^^^ : or, put- 
 ting a T for the n in the fecond Order, mp Ca- 
 vahj to expeSl ; /<? be gather d together in Expe- 
 Bation^ Hope^ &c. The coupled Perfon here pro- 
 mifed, was, all along till he came, the ExpeBa- 
 tion of Mankind ; and, to hitn the Nations that 
 were feparated by their Apoftacy, were to be re~ 
 colleBedy or re-ajjembled. The Scriptures of the 
 OZ:/ Tejiam. are full of Prophecies ; and thofe of 
 the A/Vie;, full of Replications, or References to 
 this great Point. The whole Hope of Mankind 
 was of their gathering together to Chriji-j and this 
 gathering begins with our Vocation to the Faith ; 
 and terminates with our PefurreBion from the 
 dead ; and was all along underftood by Believers 
 fo to do. 
 
 Verf. II. r^'yv Hiroh^ 
 
 HIS Pole. JO. 'Ts-uXof. The Root, accord- 
 ing to Leujdenj is yy Hir^ a City\ as from 
 •^ly Hur, to raife up. But, the Root appears to 
 
 K 3 be 
 
150 Originals 
 
 be rr^V Harahy to difcover^ or 77jake leaked. The 
 Expe^ation of our firft Mother in the Original 
 Tranfgreffion, was to dif cover new Fountains of 
 Science -J but the Confequence, or Refult, was, to 
 be ii?ic(nierdy or made naked to their Shame. She 
 thought to be as the Elahhn ; but both fie and 
 her Huf bandy (as he chofe to fhare her Fate,) be- 
 came level'd with the loweft Bea/i of Burden ; 
 they were made Affes, or Afs-Foles to the Decei- 
 ver. So, this Name was for the imdijied and f;z- 
 f laved human Nature. Upon which, therefore, 
 Chrijl rode, emblematically, on the Fole, of an 
 Afsy to lignify (among other Things) his Tr/- 
 2/;;;/'/6 on the ReJloratio?i and Redemption of this 
 Part. Moreover, 
 
 As the Nudity of Adam was ftigmatiz'd in the 
 Original Offence, fo is there fomething particu- 
 lar in the Nature of this Animal to make it an 
 Emblem in this Refped:; according to that of the 
 Prophet, Ezek. 23.20. " Whofe Fiefi is the Flefi 
 *' of AJJes." And, as this Animal reprefented our 
 flefhly Nature, fo was the Firjiling of it order'd 
 by the Law to be redeem' d^ typically, as the faid 
 Nature was to be, really. Exod. 13.13. 
 
 Hereto refer 'y{^ Her, the Skin of a Beaft. 
 God gave Skins of Beafts to cover the naked Skins 
 of our ^r/? Pare?2ts, till himfelf {liou'd clothe them, 
 firfl typically, and afterwards real/y, with the /^(Ji^d'j 
 of his own Righteoufnefs. Ifai. 61.10. Rev. 6. 1 1 . 
 and 7.9. and 19.8. Mean while, 
 
 Thefe Clothings of Ski?2S (which were given 
 for prefent Types of the Animal Body and it's State 
 
 till 
 
Phyfical and Theological. 151 
 
 till the RefurreBioJi^ or at leaf!:, till the coming of 
 Chrifi in the Flcjk^) were termed "ny m:nD Co- 
 thenoth Hor^ Coats of Skins. But this Phrale claims 
 a particular Explication. Nov/, 
 
 ny 7/or, as a Noun., fignifies the Skin of an 
 Animal^ as above j and Lofs of Sight , or Bli?id- 
 7iefs : as a /^>r^, to awake., or r^//f z//> j and fo, 
 (in deciphering this typical or hieroglyphical Lafi- 
 
 guage,) wou'd exprefs altogether to raife or 
 
 refiore the tS/^/;?, or animal Frame. And this \\'as 
 even to be done by the Kdi of reftoring iS"?^/?^, or 
 Light to the faid Frame. Whence the Promifes 
 of delivering the Prifoners out of the Prifon- 
 Hoife^ of awaking thofe that fleep ; raifing, or 
 lifting up thofe that are fallen ; and of giving 
 Sight to the Blitid, are frequently join'd together 
 in the Writings of the Prophets^ as AcTts either 
 concurrent, or elfe confequential to one another. 
 And fob comforted himfelf under all his Afflic- 
 tions and Plagues, that, after his Skin and Body 
 were confiimed, he fliou'd again y^f, or have Light 
 and Life in his Flefl:) : he fhou'd fee God. fob 
 19. 26. Our firft Mother incurr'd the Original 
 TranfgrelTion, by compaffing to be made Wife -, 
 to have Light, Sight, mental as well as bodily, 
 without Sf^ El, the Irradiator. The Refult of 
 which Ad:, and of her Hufband's Concurrence in 
 Offence, was, that they were deprived of the Di- 
 vine Light altogether, till their merciful Judge 
 gave them the faid 'y\)} rniiDD Cothetwth Hor, 
 Coats of Skins, for Types of refto-ring their Skins, 
 i. e. of re-gi-anting Sight, Light, Life, to their 
 
 Frame j 
 
152 Originals 
 
 Frame ; which had been ftruck blind, and was 
 to be con fumed, as aforefaid. But what were 
 m^ilD Colhenoth, Coats! Why, reprefentative 
 Coverings to DHD Cathath, the Contufions, Bruifes, 
 and Wounds, given to the Skin, or Body, and, 
 thereafter, to the Spirit, or Soul; by ]n Than, 
 the great Dragon. For, of thofe two Words the 
 Noun n^DD Cathenah, a Coat, is compounded, 
 i;/2;. of rnnD Cathath, to f mite, bruife, or wound, 
 to Z'^^if i't' Pieces; and ]n T'/6^7Z, or ]*;3n Thamm, 
 a Dragon ; properly the Serpent, who pretended 
 to give £i;f ^^^J^^^ Ethemth, defir cable Gifts, 
 Gifts for Love : but, they were the Wages of Sin, 
 fpiritual Nakednefs, Blijidnefs, Death. And hereto 
 alludes the Pfalmiji. D::m D^:n DIDDl liDOT 
 ni'toV:*':: 1i'7J^ Pfal. 4.4.. 20. " Thou haft y?;?//- 
 " /£>;/ us to pieces in the Place of Dragons, and co- 
 " verd us over with the Shadow of Death. Where 
 *linon Dikkithanu, is a decompounded Word, made 
 of nDI Dae ah, to wound, bridfe, or /d?^r with 
 his Teeth 5 and riDD Cathah, to bruife, poimd, 
 and ^r£'^;^ into Atoms ; with '[f) 'T/^^w, the f educ- 
 ing defraying Dragon, as before : to which DUD 
 Thanim, the more fully to exprefs and determine 
 the Senfe, is fuper-added. So, the Text is a L^- 
 mentation on the Means, Manner, and Eff'eBs of 
 the Original Crifne. After which, a Verfe or two 
 lower, he inferts a Prayer for the Remedy, rrnj^ 
 Hurah, awake, or r^//^ z//>, or give us 'Tij; Hor, 
 our «S/^/;z, the typical Covering, Coats; Lights; 
 Life, ^c. 
 
 The 
 
Phyjical and TheoIogkaL 153 
 
 The Reafon of the above-defcrib'd Relation 
 betwixt the Skin^ Lights &c. v/as, that our firft 
 Parents had a Giory on their Skin, L^radiation, a 
 Light, or Brightfiefs, like that on the Face of 
 Mofes when he came down from the Mount, 
 Exod. 34. 30, of which they were divejled by the 
 Fall, nor cou'd be rc-clothed with it, but by the 
 Light, Chrijl. And that, not vifibly till the Re- 
 furrediion. With an Eye to this, the Pfalmi/l faid 
 — Man, Adam, being in Glory, [vefted with it 
 by his Creator,] and not imderjlanding, that is, 
 not retaining JVifdom ; became [by his Fall] like 
 to the Beafts that perifli. 
 
 Why \he. Skins of the Sacrifices were the Prie/i'Sy 
 I have fhewn in another Place. 
 
 Pierius, from Plutarch, makes Ski?2s the Hie- 
 roglyphic of Mortality. They were fo according 
 to the Ethnic Perverjion j but, in the Language 
 of S. S. they were the Emblem of Mortality to be 
 fwallowd up of Life, even of the Reftoratiofi of 
 our Skin, and of our new Clothing with Glory at 
 the RefurreBion. 
 
 nplli^ Sharekahy 
 
 THE choice Vine. Perhaps, fome more no- 
 ble Species of the Vine-Tree. The Word 
 feems to be a Compound of the prefix Relative ty 
 She, which 3 and ppl Racak, to be any way thin, 
 fine, tender. Or, if no particular Species of the 
 Tree be meant, it may iignify the Shoots of the 
 
 pre- 
 
154 Originals 
 
 ■prcfent Tear -^ which, in the Vine^ do bear the 
 jinej} Fruity a Quality that render'd it an apt Em- 
 blem of Believers ; who, as Branches of the Viiie, 
 Chrijl^ bear Fruit inftantly. The 70. render the 
 Word by ''ea<^ the Tendrils of the Vine-^ by which 
 it twines about the Props ^ or Stays that fupport 
 it. 
 
 The Juice of the Fruit of the Vine, was an 
 Emblefn of fpiritual Exhilaration, and Confolation ; 
 as was the Afs, of Labour and Sufferings. Ju- 
 dalS^ Bleffing therefore, for the whole Church, was, 
 to have thefe light AffiBions which are but for a 
 Moment, faften'd to a Root of Divine Confolations, 
 which are to be eternal. 
 
 There was a Place, I fuppofe, of Vineyards^ 
 in the Philijiines Country, call'd from the Word 
 before us, pyyZ* Shorek, or Sorek. An Hill in 
 Tufcariy, was alfo denominated from the fame, 
 Sora^e. This Hill was dedicated, as fome fay, to 
 Apollo 'y as others, to fimo Feronia. Probably, 
 each of thefe Idols had a Temple on, or about the 
 fame Hill. Servius and Abbe Banier know not 
 how to etymologize this Name Feronia. They 
 have talk'd of it's being derived from fero, to 
 bring Relief. But how came fero to lignify, in 
 this complex Manner, to bring Relief? ferre fub- 
 fidium, 2.ndi ferre fuppeti as, do indeed, exprefs — 
 to bring, or give Help, Relief, &c. But fero alone 
 iignifies no fuch Thing. Few Latin Words are 
 of fuch comprehenfive Signification. They fay, 
 this Feronia was the Goddefs oi Orchards. If then, 
 her Name have refped: to fero, it mufl; be as this 
 
 Verb 
 
Phyftcal and Theologkal. 155 
 
 Verb is fynonymom with produco^ and fignifies to 
 produce, breed, or bring forth, indefinitely, any 
 of the Fruits of the Earth. But, for this Senfe 
 we mull: feek an higher Original, both for fet'O 
 and Fercnia, than the Latin can give. In fhort, 
 fero with it's Sifter- Verb, pario, is derived from 
 the Heb. n")Q to fruBify. And Feronia, is a 
 plain Compound oi the faid ri")D Fharah, tofru- 
 clify ; and ]i") i^^/;, to exidt, or rejoice ; and fo, 
 fignifies the joyous Fruciifier. This was a com- 
 mon Attribute, has nothing to do with the Vii'- 
 gin-'Juno, (as the Critics above-mention'd have 
 fuppos'd,) but fliou'd more naturally be referr'd 
 to funo Lucina, the Teeming 'Juno, the Bringer of 
 Seeds to Light, or to their Bi?'th. They ufed al- 
 fo to manumit Slaves in the Temple of this Fe- 
 ronia, as fuppofing her to be the Goddefs of Li- 
 bert's. But this was far fetch'd. As (he origi- 
 nally had fome Relation to Sorek, SoraSfe, or the 
 Vineyards; ftie was a Fe?nale Bacchus, a Lycea, 
 a Loofer, Relaxer, or Freer from Cares ; which 
 is but one of the natural Effecfls of Wine; whence, 
 fome what ftraining their Points, (to exhibit their 
 Philofophy and Theology, as ufual, in the Mafque- 
 rade of Fable and Romance,) they made her to 
 be a Setter at Liberty in political Refpecls as well 
 as phsfcal, a Patronefs in the Mamimilfion of Slaves. 
 I have purfued this farther than I intended, 
 but taking in the Name of the Idolatrous Hill, 
 Soracte, led me to all the reft. I may however, 
 have explain'd fome Things heretofore miftaken ; 
 which an attentive Reader will not diilike to fee 
 done. . D:2D 
 
156 Originals 
 
 &:3D Chabas^ 
 
 TO "wajh. 70. -urKrjvod. The Word is often 
 applied to the Wajhing off oi our Pollutions^ 
 the Pollutiofis derived to our Blood by Sin. Where- 
 fore I take our D^D Chabas to be a Compound of 
 of ihtfimple Root Dll -B^^-^, to de/pife^ loath^ tread 
 under Foot, &c. and the D of Similitude prejixf, 
 to exprefs, that, ftcut, as, is our Loathfoffienefs by 
 6/';2, fo is our Wajlding to be by Chriji. It is to be 
 equally extenfroe, to oz^r w/'o/^ Af^;z, and to all our 
 Farts, Faculties, and Powers. The Bleffing to 
 'Judah in this Part, is emblematical -m^ facraynen- 
 tal. He wafied his Garments in Wine, and his 
 Clothes in the 5/(50^ 0/^ Grapes. And, T/^r//? hath 
 fince ivajhed the Garments of oz/r Bodies in his 
 own Blood; and not only fo, but hath given us 
 the 5/c(5^ of the Grape in the r/!z/> of the Eucha- 
 rijl, to communicate the fame, inftrumentally, to 
 //i. He loved, and ivajlxd us, fays the Apoca- 
 lypt, from our &i in /?ij (j^vz 5/{?5^, Pev. 1.5. 
 And, this Tz^/?, fays himfelf — is the A'6"Z£; "Tejla- 
 ment, in my Blood. Or, this is my Blood of the 
 New Teftament. X?//^. 22. 20. Mat. 26. 28. St 
 PW tells us, the Sp7-inkling of the People with 
 the Blood of the Sacrifices at the Foot of M. 6"/- 
 ;z^/, was for a 7}^^ of our Spriiikling with the 
 5/(90^ of Chriji ; nay, that, to reprefent this, al- 
 moft all the Purif cations under the former Dif- 
 penfation were with Blood, to denote our inward 
 
 as 
 
Phyfical and TheologicaL 157 
 
 as well as outward Purification by the Blood of 
 Chrift purging our Coiijciences^ even by our im- 
 bibing it inwardly into our Spirit. Some Manner 
 of drinki7i<^ of it therefore, as well as fprinkling 
 ivith it J was underftood. In lieu of which, as 
 the true Blood was not then come, and the facri- 
 jical Blood cou'd in no Propriety be taken inward- 
 ly i fo, they had Libations of Wine in the Sacri- 
 fices (not only for inward Purijication, but for 
 fpiritual Confolation alfo) inftead of the Blood. And 
 the fame ftill holds by our Lords Appointment, 
 as aforefaid, under the Gofpel. The Ufe of both 
 the Blood and of the Wi}ie was perverted by the 
 Heathens^ to their fpurious and abominable Wajl:- 
 ings and Purifications , (as Mr Hut chin f on has ob- 
 ferv'd rightly,) even to Madnefs. Their filthy 
 Procejjions and frantic Guifes in the Bacchanalia^ 
 clothing themfelves with the Skins of the Sacri- 
 fices^ befmearing themfelves with the Blood of the 
 Vi6Hms^ the Lees of Wine^ and the 'Juice of Mid- 
 berries ; girding themfelves about with Serpents j 
 the Cheft with the abominable No/^o;, or Gi.(rf/,oi, 
 fuch as Crowns j Cakes j Seeds j a Serpent again ; 
 a Child 'y &c. are well enough known to ev'ry 
 Body. And (for Proof that they expected Pu- 
 rification^ Sanciification ^ ecfiatic Raptures^ ^c, 
 from thefe obfcene Nc^.ci, or ^iTyA,) Orpheus in 
 his Hymns to Bacchus^ joins together the Attri- 
 butes kym, Pure^ ayA^io? Bloody , yAviKcs Mad -j 
 pay, 
 
 Re^ 
 
1^8 Originals 
 
 Rejoicing in Swords, and Bloody and pure or fa-- 
 cred Madnejfes. But, as for Purity^ Chafiity, or 
 SanBity, (according to any Notion we have of 
 thofe Virtues,) thefe Rites were, profeffedly in the 
 reverfe, with Allowance of all imaginable Lewd- 
 fiejfes : therefore by pure, or cbajie, the Bard did 
 not mean what thofe Words commonly do im- 
 port, but the Heathens Purifications, as taken to 
 have been inftrumentally procured by Means of 
 thofe Symbols of Obfcenity and Madnefs j which 
 were indeed deftrudtive to ev'ry Thing either 
 chafte, o^ pure. 
 
 H 
 
 IS Garments, 70. '/\ TTifnQoKri. The Root ac- 
 cording to Leufden, is nOD Chafab, to 
 cover. But there is a more proper, as well as 
 more fimple Root. viz. niD Savah ; which in- 
 deed occurs not as a Ferb, but mull be the Root 
 of the Heetnantic Noun rnDD Mafi)eh, a Veil-, 
 from whence alfo may be derived the above-T^oo/ 
 nOD Chaj'ah, as a Compound of the 3 of Simili- 
 tude, and mo Savah, to veil, hide, or cover. 
 Whereas, from nOD Chafah (if the 3 in the firfl 
 Order be Radical,) cannot be derived jniD Suth, 
 a Garment , in which there is no D found. In- 
 deed, it matters not much j the radical Idea be- 
 ing the fame 3 only, as the Coveri?ig, or Clothing 
 here intended, was that of the Body of Judah, 
 3 ^j Patriarchy typically or reprefentatively put 
 
 for 
 
Phyfical and TheologkaL 159 
 
 for the Body of each Believer' to be woJJSd in 
 Wine, the Blood of the Grape ^ for a Sacrame?it 
 of the Blood of Chrift ; fo does the 3 (if it ftands 
 as a 3 of Similitude prefixt to the limple Root 
 mo Savah^ as above,) exprefs that. Bntyudahy 
 in Propriety, was iirll: a Type of Ch?'iji j and 
 then, of the Body of his People. Of Chri/i with 
 his Vefure dipt in Blood, Re^j. 19. 13. And of his 
 People, who have wajhed their Robes, and made 
 them white in the Blood of the Lamb, lb. 7. 14. 
 And the Cup of the New Teftament in his Blood, 
 as it is for the RemiJJion of Sins, brings this Home, 
 and powerfully applies it, to every faithful Com- 
 municant. 
 
 Verr 12 'hh:T\ HhachlUi, 
 
 RED. 70. %c6|flo;To<W joyful. Many of the 
 Fathers explain'd this of the Conflation 
 and foy that was to redound to the Church by 
 the Blood of Chrift. And, doubtlefs, ev'ry Word 
 in this Part is emblematical, ox jpiritual. It is cer- 
 tain, JudaBs halving his Eyes red or fparkling 
 (literally) with IVine, had been no real BleJJing, 
 But, a Promife oi fpiritual Inebriation, or yoy, 
 (tho' Fools make a Mock at thefe Things,) al- 
 ways did imply the higheft ofBlefjings. Thus Chrift 
 tlierefore, fays to his Church in a double i^nig- 
 ma — '' O Frie?ids, drink ; yea and be drunken 
 " with Loves," Cant. 5. i. So by the Prophet Ze- 
 chary — «' They fliali driiik and make a Noife as 
 
 thro' 
 
i6o Originals 
 
 *' thro' Wine : they fhall be filled like Bowls, and 
 " as the Comers of the Altar [with the H. Li- 
 ^^ batiofis.'] And the Lord their God fliall fave 
 " them, (^c. For how great is his Good?2efs, and 
 " how great is his Beauty ! Corn {hall make the 
 "-^ young Men cheerful^ and new Wine the Maids^^ 
 Ch. 9. vf. 15, 17. This the Heathens fludied to 
 evade : and (to offer the greateft Affront in their 
 Power to our exhilarating by the Son of God and 
 Joy in the Holy Ghoft^) gave to their Jupiter a 
 Bacchus J or mad God of Drunkennefs, for his Son ; 
 and, in Honour of hirn^ abufed themfelves with 
 material Di'unkenncfs to the utmoft their Nature 
 was able to bear. Wherefore, the more X.o Jlig- 
 matize this beajily Sin^ as it included in it a Pro- 
 feffion of the mofl audacious Apojlacy^ God took 
 the Terms ufually put for ynaterial T)7'unke7mefs 
 with it's fhameful Confeauences and Effects, to 
 exprefs the Vengeance which he will take upon 
 Tranjgrejjions and Sins in general ; and on the 
 great Sin of Apoflacy, in particular. Thus, the 
 Lord God of IJrael orders his Prophet Jeremiah 
 — " take the Wifie-Cup oi this Fury at my Hand^ 
 " and caufe all the Nations to whom I fend thee, 
 " to dri?ik it ; and they fhall drinks and be mo- 
 " ved, and be mad [they fhall be Baccha?2tes un- 
 " der their Pimift:ment'\ becaufe of the Sword 
 *' that I will fend among them," Jer.i^, 1 5. And 
 again, vf 27. " Therefore, thou flialt fay unto 
 " them : thus faith the Lord of Hofls the God of 
 ^^ Ifrael, drink ye, and be drunken, 3.nd fpue, and 
 ''fall, and rif no more, becaufe of the Sword 
 
 ' ' which 
 
Phyjtcal and Theological. i6r 
 
 " which I will fend among you." And again, by 
 the Prophet Habakkuk^ " drink thou alfo and let 
 " thy fore/kin be unco'-jerd: the Cup of the Lords 
 " right Hand [one of the Titles of Chrift, whom 
 they fo affronted in their Bacchanalia y] " Ihall be 
 " turned unto thee j and Jldameful fpewing fhall 
 " be upon thy Glory," Ch. 2. vf. 16. And the fame, 
 for the fame Reafon, is threaten'd to the End 
 by the Apocalypt. If any Man worfliip the Beaft, 
 and his Image j and receive his Mark in his Fore- 
 head, or in his Hand, the fame {hall drink of 
 the Wijie of the Wrath of God, which is poured 
 out without Mixture, and he fhall be tormented 
 with Fire and Brimftone, ^c. Rev. 14. 10. But, 
 To return to our Word ^WdH Hhachlili. It 
 ftands here, as an Epithet to the Eyes, the Parts 
 that do etnit and receive Light, and thereby caufe 
 the Senfe of Seeing : " His Eyes fiali be red with 
 " Wijiey aS'o, it has Refped; immediately to the 
 Light : which (where it abounds) is in Colour, 
 red; in Appearance, bright j in Operation, fub- 
 tillyf earning, fparkli7ig, &c. But, there is a Jpi- 
 ritual or divine Light, Irradiation from Chrijl ; 
 of which the material or folar Light is a T^ype. 
 And by this divine Light, Chrijl, facrame^itally 
 communicated to us //// he coyms, our great Exal- 
 tation to foy and Glory from the gloomy and fad 
 Confequences of our Fall, is to be effedied at the 
 Refurre5lion. All which, I take to be exprefs'd 
 by two or three of the Words in the Comrna we 
 are now upon. For in the hrft Place, our 'V^DH 
 Hhachlili, mufl be a Compou7id Word, made of 
 
 Vol. 2. L n^n 
 
l62 O R I G I N A L a 
 
 nDH HJoachah ; whicli figniiics, nominally, the 
 great ExpeBatioJi of Mankind, and rihh'2 Chcla- 
 lah^ the conjummate Beauty of T^\^ Chalah^ the 
 Spoufe of ChriH: made perJeSi by his new-machin- 
 ing^ or neiv-7naking of our 'h'^ CbeJIy VeJj'eJ^ or 
 Frame: which alfo was promifed to be, as afore- 
 faid, by the Blood of the Irradiator^ and by his 
 Irradiation communicated facramcntally by the 
 Wine^ Heb. ]»V^ Mijajin, that is, in Effed:, by 
 Filiation ; we being by the Operation of his holy 
 Spirit upon us, made a 7iew Creature, and even 
 adopted to be the Sofjs of God. 2dly, the next 
 Word ty^'^ Shenim, his Teeth (from niC^ ^/'^?- 
 7Mi&, to make an Exchange) fignifies, that our Bo- 
 dies (which are to be chatigd) fliall be render'd 
 white, glorious, ibnJD Mehhelebh with Milk, that 
 new Nourijhmetit provided for the new-born Babes 
 in Chrijl, even xh^Jiticere Milk of the all-pure and 
 perfect hoyc?, Word, the Light Ch}-ijl, i Pet. 2.2. 
 So, this whole emblematical Sentence, as far as I 
 have explain'd the Words, wou'd be decipher d 
 into a Prediftion of our Adoption to be the ^ons 
 of God, with the great Change that is to be 
 wrought in us to Beatificatioji and Glo7'y, by the 
 Divine Light from Chrift : irradiated upon us 
 lince his Sufferings, Refurre5iion, and Ajcenfion : 
 and all this, mediately, thro' the Sacraments in 
 the Chriftian Church. But to go thro' this, I muft 
 not pen a Lexicographal Note, but write a Book : 
 which however, I hope is not necelTary : becaufe 1 
 fuppofe myfelf to write for the Ufe of fuch Perfons 
 as will fearch their Lexico?is and Concordances, and 
 
 fupply. 
 
Phyjical and Theological. 163 
 
 fupply, from other Pailages of the Holy Sc?'ip- 
 tures, what is here wanting, for themfelves. 
 
 Verf. 17. ])^^^'^ ShepMphm, 
 
 AN Adder. 70. ^(xnvodv Bifmg. Thefe T^ranf- 
 lators made their ^c^.-/,vcjdv, an 'Epithet to '^o- 
 (pfj-, the general Name for a Serpe7it in the for- 
 mer Part of the Conwia. But tiie Word in the 
 Original, p5»Dii'* Shephiphon^ is put for that Spe- 
 cies of Serpents which tempted E^ce^ viz. that 
 "pp Shaphy Briiifer of the Heel of the Seed Chrijl. 
 The next, or immediate Koot^ is of the redupli- 
 cated Kind, viz. 'Fp]*; Sbaphaphy to denote the 
 aggregate Rancour and Malice of the Acft intend- 
 ed to be exprefs'd by it j of which again, the 
 Simple Root is ^"C^^ Shuph^ to opprefs^ or crufi ; 
 and fo, to briiijt\ ivou?idy &c. The i//t/ Serpent 
 did this, and is often mention'd in S. S. by the 
 Name of the Oppreffor^ if not under thls^ yet un- 
 der ci/z^^'r Ter7ns^ or Names^ of the fame Import, 
 Our Verfion renders it an Adder-, others, an Afpy 
 which is a Species that gathers^ or rolls itfelf up 
 into many Folds. St "Jerom calls it the Cerajles, 
 in Gr. Letters, yaoApj? : which exprelTes, that the 
 Kind was homed : and, probably, it was fo. Be- 
 caufe, to Jljoot Horns, and to irradiate Eighty 
 are fo much the fame Tiling;, that both Ads are 
 exprefs'd by one Word 1^"^ Keren^ plainly for 
 this Reafon, becaufe Horns were (from the Be- 
 ginning) made, or taken to be, one of the chief 
 
 L 2 Em^ 
 
164 Originals 
 
 Emblems y or Hieroglyphics of the Light. The 
 Strength of which, the tempting Serpent proba- 
 bly told Bj'-ce he had receiv'd, together with Kea- 
 fon^ Speech J Intuition^ &c. by eating of that Ap- 
 ple as a Symbol^ or Mock-Sacrament of the Power 
 ( I fay ) of Illumination in the Solar Hor?is , or 
 Rays. From the faid emblematical Refpe(^ of the 
 Light J there are fo many Prayers^ and fo many 
 T^hreatnings in S. S. to break the Horns ^ that is, 
 the boajiedj ufurped, 2ind falfe Glory, Brightnefs^ 
 and Power of the E?ie?ny ; and to exalt the Horns, 
 to communicate the Power of the Divine Irra- 
 diation, to Believers. Hence the Prophet fays, that 
 " when God led IJrael out of Egypt, his G/ory 
 " covered the Heavens, his Bright?7ejs was as the 
 " Light, and he had Hofiis [the Manifeftation of 
 " the Power of the Light, '\ coming out of his 
 "Hand." Hab.i^.^. And th.t Face of Mofes, as 
 invejfbed with the typical Power, jhone, or had 
 Horns of Lz^i?/ JJjooti?ig out upon it , when he 
 came down from the Holy Mount. £^0^.34.29. 
 e? feq. 
 
 The Heathens ev'ry where retain'd a Tradition 
 of this. With whom Honis were the Hierogly- 
 phical Term, or Name, for Strength, Power, re^ 
 gal Dignity, &c. Whence that of the Poet, 
 
 Addit cornua pauperi vinum. 
 
 Wiyic gives Horns, or regal Power, in Imagina- 
 tion, to the Beggar. Nay Crowns and Diadems 
 were fuppos'd to confifl of reprefentative Horns, 
 or Rays of Lights and to be even denominated, 
 
 (accord- 
 
Phyfical and Theological. 165 
 
 (according to the feveralDiale(5ts,) Coroiice, Crowns, 
 from Co?i7Uy O. Brit. Corofi, Heb. ^^'s^ Keren ^ 
 Horns of Light, And, this was handed fo low 
 down as to Virgil : who, defcribing the Equi- 
 page of King Latinus, the Gra?7dfon of the Solar 
 Light, fays, 
 
 Cui tempora, citxum. 
 
 Aiirati bis fex radii fulgentia, cifigimty 
 Solis avi fpecimen ■ 
 
 Whofe radiant Temples, 
 Do twice fix golden Beams of Light fur- 
 round, 
 The ^un his Grandlire's Effiblein, 
 
 The learned Dr Davies faw, and took Notice of 
 this, in his Welch Didtionary. Where from the 
 Brifijh Root Corny an Horny he goes to the De- 
 rivative Q/ro^, a Crown or Diadem ; and fays, this 
 Corony the Gr. xopcvyj, the Chald. t<n3")p Ccro72tha, 
 a Crown or Chapiter, and >iinp Coraia, CrcnimSy or 
 Tires for the Head, are all deriv'd from the Heb. 
 pp Keren, an Horn, Which (concludes he) is 
 likewife fometimes put for Glory. Hereto, 
 therefore, refer their horned Images in Statues, and 
 Bafs-Reliefs ; their horned Pany FaumiSy Bacchus, 
 'Jupiter Amnion y xh^MgipanSy Syhans, and others 
 almoft out of Number : with their celebrated At- 
 tributes, ^iKiPd)^ two-horned — TcwQCfxiTcoTri^ and 
 rcw^uTrhg, Bidl-fronted. Tcw^ioLi^oog Bull-homed, ^Jog 
 Ki^cipjs the horned "Jupiter, &c. By all which 
 they meant to afcribe the Irradiation, and, in Con- 
 
 L 3 fequence. 
 
i66 Originals 
 
 fequence, the T)ominion in Nature^ to the feveral 
 Jdoh reprefented and denominated as above. To 
 this Head alfo belongs the Cornu-copia of the Goat 
 Amaltha^a^ Jupiter s Niirfe -, or, of the Bull A- 
 chehiis : which was an Morn full of Fruits and 
 Flowers : 2. Tiling that has flill pafs'd thro' the 
 World for a Symbol o£ Plenty-, tho' the Phyfical 
 Reafon and Ground of the Device has been long 
 fwallow'd up in Fable and Roma?2ce. While no- 
 thing more was originally iignified by it than 
 this, njiz. that, Plenty of the rich Fruits of the 
 Ground^ is produced by the Operation of the Ho7nSy 
 or Rays of Light adling with fuch Manifeflations 
 of Phyfical Glory and Power on the Earth. To 
 return to the Serpe?it ^ plD^Dti^ Shephtphon, the 
 Bruifer ; or more fully, the opprejjing Bruifer. I 
 have obferv'd above, that this Name refers to 
 the W^ord ufcd in that Original Sentence of God 
 upon the old Serpent^ Gen. 7^. 15. "He ^jSlty^ Je- 
 ^^ Jhuphecha^ fiall bruife thy Head, and thou ilialt 
 " liSlJi^n T(ifJMphe?m, bruife his Heel" This Ad: 
 Chrifl perform'd by himfelf, and promifed in it's 
 Effed: by Communication of his Spirit^ to his Fol- 
 lowers, Luk.io.K). "Behold, I give unto you 
 ■" Pow.'r to tread on Serpents ^nd Scorpions, and over 
 "all the Power of the Enemy," that is, of the De- 
 vil; who was underflood to be comprehended 
 within the Signification of thofe Names, Serpefit, 
 Scorpion, Dragon : the Enemy, and Opprejjbr, as 
 before. Nay, who was more properly and im- 
 mediately intended by them. Wherefore alfo, the 
 Apojile repeating the fame Promife with plain Ren 
 
 fped 
 
Phyftcal and Theological, 167 
 
 fpecft to that Original Sentence., paffes by the 6Vr- 
 pent^ and gees on to the dired; Mention of the 
 "Tempter in the Serpe?2tj and inflead of fayhig — 
 the God of Peace ihall b7'mfe the Serpent under 
 your Feet (hortly; fays ~ " the God of Peace fliall 
 *' brill fe Satan under jw/r Feet fliortly." Rom. 16. 
 20. Confer Gen. 3.15. 
 
 Of this the Heathens had a Tradition. For tho' 
 (in Spite of Reafon and Nature) thev made thefe 
 de/h'oying Reptiles^ Hieroglyphics of Life and Health ; 
 and even \yor{hipp'd feveral of their Gods under 
 the Forms of Serpents and Dragons : I fay, tho' 
 they were guilty of all thefe abominable Dilfor- 
 tions, yet they preferv'd a Tradition^ and made 
 an Ack?iowledgme7it of this primary Revelation of 
 the Power, or A<fl of Death being in the Ser- 
 pent^ as put for the Devil ^ who is faid to have 
 had the Power of Death. Heb.i. 14. even giving 
 a Figure^ or Reprefentation of a Serpent bidng a 
 Woman., Euridice^ by the ^ff/, for their Hiero- 
 glyphic oi Death. Confer Pier, f.258. and 434. 
 
 I think, Dan was call'd by this emblematical 
 Name p£)*i3(!^ Shefiiphon^ to his Reproach^ for the 
 new Apoflacy, by the Calves, [other horned Em- 
 blems of the Light, '\ which were to be fet up by 
 'Jeroboam in his Tribe. To which therefore, the 
 Patriarch feafonably adds that pious Ejaculation 
 for the Manifejlation of Chrijl, to put down all 
 thofe Abominations, and to trample under his Feet 
 all the Power of the Enemy — I have waited for , 
 or I look to, thy Salvation^ Jehovah ! 
 
 Verf 2 1 . 
 
i68 Originals 
 
 Verf. 21. nb''K Ajelah^ 
 
 AN Hmd. An Emblem of the Mornhig- 
 Light, from the fer rated or indented Form 
 of her lZ(?r^'j 5 and, Feminine or Fajjive of Gen- 
 der, to exprefs the Manner of the faid Morning- 
 Light, as jhffering many Breaks and Lnterruptiom 
 in it's Struggle to pufh into the J^r^ ^/r, during 
 the hiterval of it's 'Twilight. Nepthali (whofe 
 Blejfing was to be an ii//;^*^, the Morning- Lights 
 let loofe or emitted) had his Name alfo from '7n£) 
 Fathal, tojirtiggle-, to tii7'n upfide down -, to make 
 an Alternative betwixt Ferfons, or Things, as by 
 their taking Places of each other. This (in the 
 Patriarchal Blejjing,) referr'd to the Struggle of 
 the true Light [Chri/l,'] to l?reak and thrti/i out 
 the Dai'knefs and dark Power of our fpiritual E- 
 7iemy, the Devil. For the Root Sk -^/> or Sn 
 //<?/, fee Vol. I. p. 263 & feq. Where alfo the 
 Title of the 2 2d Plalm nnc^H nV{* Sy i7^/ 
 Ajeleth Hajhahhar, on the Hind of the Morning — 
 is explain'd. 
 
 T\xh"^ Shelyhhahy 
 
 LET loofe. It wou'd be better render 'd y^;?/ 
 forth, becaufe this Word agrees both with 
 the Light and alfo with it's Emblem the Hind-, 
 but the other, let loofe, with the E??iblem only. 
 
 The 
 
Phyfical and T*heologicaL 169 
 
 The firft Fhyfical Idea is, as aforefaid, of the 
 Morning-Light emitted and puJBd into the Spirit^ 
 by the Turning of the Terrejirial Orb with the 
 dark Air about it, into the Light ; into which 
 \dark Air] the Light as with ferrated Hor?is pitfies, 
 and, by Degrees, di/pels the Dark, tho' not with- 
 out much Struggle and Contention^ as before. The 
 given i?oo/ is rhz* Shalahh, to fend^ generally : and, 
 from thence, to Jhid Mejfengers^ or Prefents ; to 
 Jhcot^ or emit Branches -, to caji Darts ^ &c. fpe- 
 cially. Whence there are Nouns of this Root ufed 
 for MiJJive Weapons ; for Shoots^ or Branches of 
 Tr^^i ; for G///J, or Prefents^ ^c. Hereto they 
 alfo refer \rnu Shilhhan, a Table -y from which 
 Meffes are y?«/^. But, I think, there is yet ano- 
 ther previous Root, or two j to which both this 
 \Hl^ Shilhhan and it's fuppos'd Root xh^ Shalahh 
 alfo, are to be referr'd, mz. T\Th Lahhahh^ to 
 give Moijiiire 3 and X\h Luahh, to poUfi^ jmooth^ 
 brighten^ &c. Now, thefe are fome of the more 
 noble A£ls of the material Light on the Earth ; 
 'uiz. to raife and circidate the Moijlure^ or JVater^ 
 in the Vefels and Tubes of Animals and Plants ; 
 thereby to make them ^rc^ and jhoot j and fo, 
 to poltjhj by giving them their Viridity, Vigour, 
 Beauty. And, a Table (by fupplying nutritive 
 Pood) produces the fame Eifedts in human Bo- 
 dies, in particular. The holy Table in the Taber^ 
 nacle was the Jirji, or chief Table ; from which 
 all other Tables were denominated : and, this, in 
 it's Name \rh^ Shilhhan, I take to be a Compound 
 of the prejix Relative ^ She, which 3 with rh 
 
 Leahhy 
 
xjo Originals 
 
 Lcahh, an EmiJJion of fpiritiial Moijlure by the 
 Aol of the Dhine Light Chriji^ fupplying fpiri- 
 tiial Growth^ Viridit)\ Vigour-, \T\ Hhen, Grace-, 
 to exprefs, that this was the gracious Table of the 
 Elahm and of Chriji, prepared and fent to the 
 great and gracious Purpofes above fet forth. This 
 may not be immediately to the prefent Purpofe ; 
 but, to clear the whole Root^ I cou'd not help 
 taking it in. 
 
 As there was an Holy Tabernacle prior to that 
 rear'd by Mofes, which the Ifraelites brought 
 widi them out of Egypt -, and which I may well 
 fiippofe was the Tabernacle of the Patriarchs from 
 the Beginning, or at leafl from the fojourning of 
 jUiraham in the Land of Canaan -, I fay, as there 
 was fuch a Tabernacle from the earliefl Times a- 
 mong the Patriarchs ; fo muft there have been 
 (with the reft: of it's Apparatus and Furniture,) 
 an holy Table like that in the Mofaic Tabernacle, 
 and for the fame Ufes ; that is, typically to re- 
 prefent the Body of Chrijl, in which is the Divijie 
 Bread that came dtywn from Heaven. Which alfo 
 was copied in various Manners, I mean, with va- 
 rious Abufes, by the Heathens. For it was im- 
 poffible for them to have run in all the Parts of 
 the World, into fo common and general an Ufe 
 of Tables, facred in their Way, without fome 
 fuch common Original. They mufh have carried 
 off the Thing v/hen they apoftatizd from Jehovah 
 Elahm, and have perverted it in their Imitation, 
 as they either chang'd, or multiplied their Idols. 
 Hence thdr facred Tables, fome placed before the 
 
 Images 
 
Phyfical and Theological. 171 
 
 Images of their Gods in their T'emples (as men- 
 tion'd. I/ai. 6 ^.11. Ezek. 2^. 4.1.) and fome 
 fet up for Libatio?iSj and other Idolatrous Ufes, 
 in their Houfes : fome call'd Tripods ^ with ^/'rf^ 
 Feet^ fome Tetrapods^ v/ith j^^/r 3 and fome iWo- 
 ;j5/>c^j with oJiCy in Manner of a Pillar : fome 
 Orbiadar, to reprefent Mother-Earthy or ^^^, 
 that feeds all Things : whence alfo fuch Tables 
 themfelves were emblematically call'd W^ct^, Veftas, 
 Some arch'd in Form of the Greek Sigma [C] to 
 reprefent the M?^;?. Whence alfo the faid Tables 
 were call'd Sigma' s^ and Lwiata^ Moon-Tables, 
 Of which and otlier like Sorts, the Reader may 
 inform himfelf farther from the Writers of Greek 
 and Roman Antiquities. Only one Thing more 
 may be obferv'd on this Head, 'uiz. that from 
 the chief Tables^ I mean, thofe in their Temples^ 
 all other Tables for Entertainment in their Houfes, 
 being confider'd as a Kind of Appendages to the 
 former^ were efteem'd i«p^ %o^/^.ct]<*, facred ThingSy 
 as being dedicated to tlie ^io\ (piAic) ^ 'nvici friefid- 
 ly and hofpitable Gods 3 fuch as Jupiter ^ Hercules^ 
 and others. Whence, as Dr Potter obferves, we 
 may learn, why fo much Veneration was uni- 
 verfally paid to the Tables among the Heathens, 
 as that to difonour them by any irreverent, or 
 indecent Behaviour, was thought a very great 
 Crime J and Inve(5lives againft fuch as periidi- 
 oufly violated the Social Regards due to the Hof- 
 pital-Tables, are very frequent in the Poets. The 
 Sheiv-Bread Table (which was a Type of the Di- 
 vine Bread, as confider'd in the Body of Chrifly 
 
 while 
 
172 Originals 
 
 xK^hile in the World and in the Way to his Suf- 
 ferings, RefurreSfio?:, 2Lnd Glonjicafwny) was call'd 
 the pure Tables with Refpedt of his purify mg, or 
 difchargi?ig our Temporal Bread of the Original 
 Cttrfe, by his own Body to be communicated to his 
 Chriftian Church in the Sacrament of the Eu- 
 charift. Lev. 2^.6. And, when the i^^^d-Zj afk'd 
 
 If fehovah cou'd prepare a Table in the Wil- 
 
 dernefst That is, whether he cou'd give his Peo- 
 ple the "Bread of Heaven in the Wilder nefs of the 
 Worlds He gave them the fpiritual Bread of 
 Manna, for a Sacrament of the fame t7'ue Bread 
 from Heaven. Confer Pf.yS.ig. Num. 11.^, 
 Exod. 16.2,' y*?/'. 6. 3 1, 32. I Cor. 10.3. But, for 
 the typical Tables, though given by himfelf, he 
 threatned that they, on their rejecting the Table 
 of the true Bread, Chrift, fhou'd be made their 
 Snare. Pf.6g.22. Confer Rom. 11. g. Note, that 
 r\b Leahh, Moijiure, makes Part of the Noun 
 '^rh Lehhem, Bread: as well as of \T'b\D Shil- 
 hhan, a Table. For what Reafon and Relation, 
 the Reader will infer of himfelf. 
 
 nCK Emer, 
 
 A Word, or Promife : eminently, the great 
 Word of God reveal'd with Promije of the 
 Divine Word, Chrifl. Hence therefore yj2^ A- 
 mzr, a Branch -, which alfo was one of the pro- 
 miffory Names of Chrijh It is a mixt Root, com- 
 pounded of ^*D Mir, to change j and *^*^0 Ma- 
 
 j'ary 
 
Phyjical and TheologkaL ly^ 
 
 rary or T~]"^^ Marah^ to be bitter^ to Jiiake bit- 
 ter ; and that, eminently and fpeclally, by an 
 Ad of Idolatrous Rebellion and Apojiacy ; with an 
 J* of the Future prefixt, to denote the Prophetic 
 and PromiJJorial Afpe6t and Intent^ as aforefaid. 
 Man's Word^ or vain Fromije to himfelf, by his 
 Rebellion at the iv?//, had changd Sweet into Bit- 
 ter to himfelf and his Pofterity. Chriffs Word and 
 Pro??iife, was to re'-jerfe this EffeB, and to change , 
 or rejtore Bitter to Sweet, even by coming in the 
 F^/7j to drink the totr 0//> due to ow\ both 0- 
 riginal and Perfonal TranfgreJJiofis ; and to rfco- 
 ^'fr, and give Gifts to the Rebellious alfo, or (ac- 
 cording to the full Senfe of the Original) to the 
 faid Rebellious Imbitterers of their own Sweets. Of 
 tliis Part the bitter Herbs tDni!!3 Merirhn order 'd 
 to be eate?i with the Pajjo'-cer, were a Type. And 
 ID M>V, Myrrh -y a bitter Gz^;;?, was from the 
 earlieft Ages, made Ufe of with other Aroma- 
 ticSy for embalmi?ig the Dead; to fignify the Chan- 
 ging of the Bitterjiefs of Death (as J^^^^ call'd 
 it,) into Lifey by the Refurre5lio7i from the Dead. 
 And the Egyptiatis and other Heathens retain'd 
 the U/f, tho' they did all they cou'd to pervert 
 and confound the true emblematical Intentiony of 
 the Thing : making it a Symbol of another Sort 
 of Change, or Changes in infinitiuny by their ima- 
 ginary Tranftnigrations : which they invented to 
 worm out, and obliterate from among themfelves, 
 the Dodrine and Tradition of the RefurreSlion 
 from the Dead. Myrrh mixt with Wiiie, Gr. ol- 
 ycs ec-^ttupicr^evc?, has 3, foporiferouSy ox flupifying 
 
 Quality : 
 
174 Originals 
 
 Quality : with this the old Heathem fometlmes 
 drench'd MalefaBors before their Execution. Of 
 this therefore, they offer'd a Cup to our 6*^- 
 'vioury when they were about to crucify him. 
 Mar. 15. 23. But he wou'd not drink it : as be-r 
 ing to take the full Draught and feeling of our 
 bufferings without Abatement. To return, D^n*1D 
 Merathaim^ the bitter Rebels y a plural Noun of the 
 Root n"lD Marahy is ufed as a Proper Name for 
 the Babylonians; to fet a Mark upon them as the 
 Origiiials and Ring-headers in that Crime. 'Jer. 
 50.21. n*\1D Morah from the fame Rooty is an 
 Appellative for a Razor y the Inftrument with 
 which they fhaved off their Hairy the Emblem of 
 the Light y and of Joyoufnefs by the Light y in their 
 Mournings for the Deady this the Heathens more- 
 over obferv'd to do, (on that, and feveral other 
 Occafions,) with feveral fuperftitious Rites. To 
 avoid ev'ry Imitation of which, and to preferve 
 hi^ Glory inviolate 3 a Nazai'ite by the Law was 
 not allow'd to fiave him felf du.vm'y the Time that 
 he was under his Vow. Num. 6.5. A Prie/i might 
 notfiave himfelf for the Dead. Lev. 21.5. Nei* 
 ther might any of the People be fiaved after any 
 of th.Q. fuperjiitious Manners of the Heathens. Lev. 
 19.27. Deut. 14. 1. Hereto refer rTTlDn Temu^ 
 rahy which the 70. render by kyTo.KKa.'^y.a,, an 
 Exchange of one Perfony or Thifigy for another y 
 that is, for the Redej7tptiony or Recovery of that 
 other. And, accordingly, the Ad: of Exchangingy 
 exprefs'd by this Word, is coupled with the Ad: 
 of Redeeming j the former infmuating the Means 
 
 whereby 
 
Phyfical and TheoIogicaL 175 
 
 whereby the latter was to be efFeded by our Re- 
 deemer^ viz. hy bitter Sufferings. Ruth^.j. Con- 
 fer Lev. 27. 3 3 . Of the mutual Relation of thefe 
 TermSy fome of the Lexicographers alfo do take 
 Notice; telling us, that "VD Mh\ to exchange -, 
 has Affinity with niD Marar, and TT\f2 Mai-ah, 
 to be bitter, even with Refpe6t of fome Exchange 
 from Sii^eet to Bitter, or the contrary. Whence 
 alfo, they derive the Greek |tt«oc/^a/, to allots or 
 make a Divifwn and Exchange of Parts ; from 
 the above iiff/^. Roots for Bitternefs, &c. And, 
 this, I fay, was all along 1,*2^? Emer, the great 
 Word or Promise to Mankind, that we fhou'd 
 be redeemed by Chrift, giving himfelf for our Av- 
 ra.ykcty^.A commutative Ra?ijh?n : by taking upon 
 himfelf our Bitter ; and communicating to Us, 
 his Sweet Part. And therefore, when Mr Wejley 
 was brought to fome of the Indian Kijjgs, or 
 Chiefs, in Georgia ; they ( plainly from a com- 
 mon Tradition of this Affair gone out among all 
 Nations in all Ages,) told him, they came to 
 him in Hopes of Hearing from him the Great 
 Wo R D ; prefenting him (at the fame Time) 
 with Honey, and Milk ; to fignify their ExpeBa- 
 tion of fome new Noiirijhment , and alfo of fome 
 Exchange from Bitter to Sweet by the Chrijiian 
 Religion J as they likewife did not omit to explain 
 themfelves by Words. I have not heard whe- 
 ther Mr Wejley was prepar'd to make the proper 
 Advantage of this Offer, fo as to inform his G?- 
 techumens (according to the Purport of their own 
 'Emblems^ of the Means, Manner, and Inftru- 
 
 ments 
 
176 Originals 
 
 ments of that fiew Nourijhmejit and 'Exchange^ of 
 which they had, as I obferv'd above, fo plain a 
 Tradition. For with the very fame AjpeSl and 
 Intetit it is, that Milk and Honey are fo often join'd 
 together in the Holy Scriptures : and, the Land of 
 Canaan, as a Type of the Church of Chriji both 
 Mihtant on Earthy and T^j-iiimphant in the Hea- 
 venly Kingdom, was named by God — a Land 
 jlowing with Milk and Honey ; which was farther 
 faid to be the Glory of all Lafids. Ezek. 20. 6, 1 5. 
 Yet, the Ifraelites, notwithftanding this high Re- 
 fpedt of Honey, were not allow'd to offer it with 
 their Sacrifices ; becaufe the faid Sacrifices were 
 T^ypes, in the firft Place, of the Bitternefs of Death -y 
 which was to be tafted by our Surety before he 
 cou'd give us Life. Therefore, before that was 
 Jinifiody to have added the Honey, or Sweetnefs to 
 the SacrificeSy had been an emblematical Impro- 
 priety and Contradidlion, Befides, Honey was the 
 Heathen's ^cfvaurov crvf^QoXov, Emblem of Death, 
 and always made one among their Oblatio7is to 
 the Infernal Shades, which they call'd viK^oig ^iK- 
 zrYioicc, tht placatory Dainties of the Dead. They, 
 it feems, wou'd Idolize the carnal Siveet that firft 
 brought Death into the World. Which, there- 
 fore, for the Matter of an Oblation to the God of 
 Life, of Life to be reftor'd from the Dead, wou'd 
 have made it an Abomination. But, 
 
 To nitDi^ Emer, the Word expreffive of the 
 Exchange from Sweet to Bitter (which Bitter be- 
 gan in our Fall j and was both finiili'd and re- 
 vers'd in the Sufferings of Chrifi our Surety in our 
 
 Stead 
 
Phyftcal and Theological. lyy 
 
 Stead, as aforefaid) to this Word, I lay, the Pa- 
 triarchy in his Benedi5lion to Naphiali^ added. 
 
 nSt^ Shaphary 
 
 WHich our Verfion renders goodly : but the 
 Word properly exprefTes the Excha?ige I 
 have been defcribing, as effedled by the Suffer- 
 ings of Chriji reverfing, or turning our Bitter a- 
 gain to Sweety with the Means by which the 
 lame was alfo to be wrought in Us. The Lexi- 
 cographers make the Root "ifl^ Shaphar^ primarily 
 to lignify roimd, from the fair and goodly round. 
 Figure of this Syftem ; and thence take it for a 
 general Epithet for all other Things y^/r, or good- 
 ly. But rounds as well as good, fair, &c. is but 
 a fecondary, or deriv'd Idea : the primary^ being 
 of that Cha7ige which is to be wrought in Us, and 
 in the Syfiem alfo for our Sakes, at the laft Day; 
 when it's Form, which (at the Fall w2iS fpiritual- 
 ly broke by Sin, and will, at the Confuimnation, 
 be corporeally dellroy'd by Fire,) is to be reflord, 
 and reform d into new Heave?is and a ?2ew Fa-rth-, 
 and fo will, in Hieroglyphical fpeaking, receive it's 
 Orbicular Form again : in R.efpe(ft of which, the 
 Word ")Dti* Shaphar, was given to exprefs the 
 faid round Form, with the Fairnefs and PerfeBion 
 of the fame ; and from thence was ufed as a 
 Ter?n, or Name, for other Things that are fair, 
 goodly, &c. But primarily, it lignifies other Mat- 
 ters previous, as Means, or Injtriiments, to thefe. 
 Vol. 2. M It 
 
^7 
 
 8 Originals 
 
 It is a Compound of the fimplc Roots t\^'^ Shuphy 
 and ^1D Phiir, or "i'^£) Pharar ; and fo is a r^- 
 doubled Fcrm^ or Navit\ for o;?t' ^^^ ; to exprefs 
 the utmofl breaking to Pieces and dijjipating of 
 the Parts of the Things underftood by it, that 
 can poffibly be. I will explain the latter of the 
 two Roots in the Compofition, firil, viz. "niQ 
 Phur^ or *^*) 5 Pharar : which figniiies ~ to break, 
 or dijjipate a Body into Atoms^ or Grains ; and, 
 by that means, to reduce and /^r/;?^ /o nothing it's 
 Pfjr;/? and Cofijifience -, and fo, to dejlroy it's Powers, 
 Operations, ABs, &c. Hence, the Nouns "TTiD 
 Pherur, a Po/, Sauce-Pan, or Caldron ; in which 
 Meats or other Things are ^^w/'^ and melted to 
 Pieces. ni1i3 Phureh, a /^';z^ Prefs-, in which 
 Grapes are /;W and /^rc/^^, and their y^^/r^ fqueez'd 
 out. And *)iiD P/^z^r, the Z/O/ arifing or coming 
 to a Perfon, on the breaking, friijirating and con- 
 founding the Coiinfels of his Adverfaries. 
 
 The for?ner Root in the Compofition, "oiz. ^^ 
 Shuph, ligniiies alfo — to bruije or wound, emi- 
 nently, what the radical Noun ^ Shaph, and 
 it's reduplicate plD^DD* Shephiphon, were like wife 
 given to lignify, 'viz. the hijfing Bruifcr, the old 
 Serpent, or Dragon, (which was to bi^uife, and 
 had his Denomination, as aforefaid, from bruif- 
 ing the Heel or human Part of our Surety, Chrifi,) 
 he was, in his turn, to be bruije d by Chrifi, in 
 his Head, or diabolic Part. So the Compound 
 Word 1QD* Shaphar, lignifies altogether the A5i 
 of bruifing the Bruifir, or defiroying the De fir oyer. 
 And this was the very Means of that ^rtW Change 
 
 concern- 
 
Phyfical and Theological, 179 
 
 concerning which thofe goodly Words ^ intended 
 in the Patriarchal Benediclion ^ were all along 
 fpoken. Which alfo will, in Effect, be the Ref- 
 toring of what it is call'd in one Word — "^5:^ 
 Shapkar, the round World: which pD'S^* Shepbi- 
 phon^ the 'Bruifer^ had for a Time defaced and 
 deftroyd. From this Roof f]iti^ ShupL\ to bridfe, 
 in Compofition with ^f] Phar, to breaks or ;/z//- 
 lify -y are derived the Nouns Ifllu^ Shophar, a 
 'Trumpet -y the Inftrument which was, typically , to 
 /ci£^;/^, or proclaim the great 'Jubilee ^ which is to 
 be at the Reftoration of Gc^V People, and of this 
 Sxjiemy from the Hurt of that Bruife^ and that 
 Breach. And, "^niDti^ Shiphrir, a Pavilion^ or Cc- 
 "cering of a T^;?.^, the very Thing, emblematically ^ 
 of which the Bridfcr had deprivd and w^^f z/j 
 ?/^/^t'^ by the Original 'Tranjgrefjicn, In our i^t'- 
 Jhration (after a more glorious Manner) to this 
 Pavilion or Cvcering [of Glor}^] our Change at 
 the lafl Day (according to thofe ^t;?.^//)' IVords al- 
 luded to by the Patriarchy^ is to confifl. Amen. 
 
 Verf. 26. rniKn Taavah^ 
 
 THE Z/!/;;^^ Bound. The Word partakes of 
 two Roots nJ^n T^^/?, and n\V y^i'^>6. The 
 i?oo^ nj^n Tlz^/?, fignifies to ;;7^ri (by Line) and lay 
 out Bounds or Limits -y to ^^;2 <^;z allotted Portion 
 of La-nds for an Inheritance. And hence, nomi- 
 nally, Bounds^ or Limits. In the Patriarch's Blefs- 
 ing to Jofephj it intends (as, indeed, all Promifs 
 
 M 2 of 
 
i8o Originals 
 
 of earthly 'Blejjings^ given by God^ ever did,) the 
 final Inheritance in tlie true Land of Fromije and 
 thofe blejfed Manfions which our Lord is fince gone 
 to prepare for the Church of the Fhjl-born, on the 
 everlajiing Hills ^ or heavenly Si on. The other 
 Root ,— nj^ Avah^ fignifies — to defire. And this 
 Inheritance is the only proper Objedt of the De- 
 fire of Man. Or rather, this ms* Avah, to de- 
 fiire, with a n of the future prefix' d^ and a ") in- 
 ferted for the ^c in the middle Order, conftitutes 
 this that our nXD Taah does exprefs, ''oiz. to 
 7nark, and lay out the Limits of the Inheritance^ as 
 above. The mxn Taavath^ Defire of the ivick- 
 ed, is his wicked Defire^ or Will, fet in rebellious 
 Oppoiition to the Will of God : which confti- 
 tutes that Covet oiifhefs which the Pfalmiji fays — 
 the wicked glorieth inj but God abhorreth : which 
 alfo xh.Q Apofile calls Idolatry. Confer Pf.io.^- 
 CoL^'S- ^^ Self-wiW dnefs is, in fome Degree, 
 that. 
 
 n*n Hajahj 
 
 THE Verb Subjlantive — to Be j of which 
 fee the Explanation at large, under the 
 Pronoun tOT] Hu, p. 94. fupr. 
 
 T 
 
 ^plp Codcody 
 
 ^HE Crown of the Head. 70. xs^u^jf. The 
 Root is lip Cadady to bow down, or in- 
 
 dine* 
 
Phyftcal and iTjeologicaL i8i 
 
 dine. Man Is a Creature made and born a Sub- 
 jed:. Ev'ry Man therefore, muft incline^ and bow 
 doivn to his Maker j as muft f^rZ; Mail to o/^/6^r, 
 to whom God hath given Ho?ioi{r and Authority : 
 fuch Perfons fo (Signified by Go^ in the World, 
 being, to fome Degree, God's Reprefeittatives. 
 But, is it not then, ftrange, that God fliou'd 
 give to the moft eminent Part in the Body of Man^ 
 a Name tals.en from Inclination and Obeyfance, 
 and there {hou'd, notwithflanding, be a Sed: a- 
 mong Chrijiians^ who make it one of the firft 
 Principles of Religion^ to pay no Sort of Adora- 
 tion^ or Obeyfance^ by any bodily ASi or Gejlure, 
 to either Go^ or Af^^/, as do the fakers among 
 us ? How ip» Jacady and ipi Nacad, are Deri- 
 vatives of this Root, and are, from it, carried 
 down, to lignify the A6ts of burning or brand- 
 ings and the Spotting of Cattle and other Things, 
 ^c. might have been fhewn : but I omitted it 
 in my firft Draught of this Note ; and have not 
 Room for it, now. 
 
 M ^ EXOD. 
 
i82 Originals 
 
 EXOD. Chap. i. Verf. ii. 
 
 Majier. 70. iTn^ir^g, an Over-feer. The 
 Word fignifies, generally, a Prhice, Over- 
 Jeer, or Riikr ; one having the Cofjimand, Charge, 
 or Over -fight of Perfo?2Sj Things, or Words : it has 
 a mixt Refped: to five Words ufually taken for 
 Roots, viz. ^^y^ Shur, '^'y\i} Sharar, T~\yi! Sha- 
 7'ah, nti\V AJJoar, and ^^^ J^fi^r • tho' ftridlly, 
 but one of thefe is the Root, viz. "Tit:^ Shur. The 
 other four being Derivatives from this: that, is 
 to fay, "Tnii^ Sharar, as a Reduplication, or £a:- 
 /^;z/?c;2 of the A5i fignified by the faid Root. XV!"^ 
 Sharah, tlie lame, but with an n Femiiiiiie add- 
 ed at the end, to denote a mixture of Fojjive 
 Refpeds : and 'yi')^ AjJmr, and ^^1 yaJJ:ar ; the 
 one, with an ^v, the other with a » of the Fu- 
 ture prenx'd ; that is, with an Afped: to fome- 
 thing of the Kind of the Thing fignified by the 
 Root, as ftill coining, or grooving. 
 
 The Root, therefore, is "y^Ci Shur, to look upon, 
 to contemplate. It has Refpecfl, chiefly, to the 
 Fire, or Light ; v/hich renders otlier Things Ob- 
 je5ts of Vifion, and by that Means, of Contempla- 
 tion. Hence, nominally, the fame Root iv^ Shor, 
 a little differently inflected in pronouncing, was 
 made to fignify an Ox, the Emblem [more near- 
 ly] of the Light, or Fire, at the Sims Orb j and, 
 
 there-^ 
 
Phyjical and Theological, 183 
 
 tHereafter, [more remotely,] of xht Jirft Perfo?i 
 in the e-ver-bkjjed Trinity: (as Mr HutcJAnfon has 
 fhewn at large in feveral Parts of his Works.) 
 Whence the fame Animal^ was ftolen, and made 
 an Emblem, or Idol to the ^olar Fire, or Light, 
 by the Perfia?js, Egyptians, and almoft all the 
 Heathens in the World, and continues fo to be to 
 this Day. Whence the Greeks, (who m.ade Bac- 
 chus, or tlie Light juft breaki?2g and crackling out 
 of the Suns Orb, the Son of 'Jupiter, that is of 
 the Matter of the Heave?js in the Condition of 
 Fire,) poetically and fymbolically reprefented his 
 Generation, by a Drago?i begetting a Bull. Which 
 was but their Way of expreffing, hicroglyphically, 
 xhcfirft or nearefi Ad: of Fire in the Sun flinging 
 off Light. Whence fome of the Names of Bac- 
 chus in the Orphic Hymns, are tcw^ootto^ Bull- 
 faced, and TcwpofieraTTo^, Bull-fro?ited, and tcwpo- 
 itiou? Bull-horned : and (for the Phy/ical Expla- 
 nation of thefe fymbolical Attributes, ) 'zs-v^io-Tropo^, 
 begotten of Fire, 'Z!rv^i.(pi^ig the Brightnefs of Fire, 
 and 'z<ro(^.7roA(^ revolving by, or from Fire, &c. 
 From our Root "nty Shur, to look upon, or conte?n- 
 plate, are derived other Nouns, flgnifying the 
 Walls of a City ; which are to be loolzd to, and 
 taken care of; and, whereon there are Watch- 
 Towers raifed, from whence to look out, and give 
 Notice of the Approach of any Enemy. More- 
 over, Spies, or Liers in wait, infidious Enemies, 
 who watch to hurt, or dejiroy ; who are alfo to 
 be looked to, or guarded againji. Gifts, to which 
 Men have Rejpe5l ; and which do make them 
 
 look 
 
184. Originals 
 
 look Kpon^ or refpeB tlie Giver ^ &c. are exprefs'd 
 by Words taken from hence. Add hereto, that 
 as the material Ligb^ is the chief natural Agent 
 in the mechanical Operations of this Syjiem : and 
 all Power for Government in Spirituals, is by the 
 Oeconomy veiled in the Divi?ie Light, i. e. in the 
 Son, or fecond 'Pcrfoji of the Trinity, as King to 
 his Church ; fo, does the reduplicate Verb *)1^ 
 Sharar, lignify, to have the Power of hifpeSlion 
 and Siiper-intendency ; and fo, to exercife princely 
 Authority : whence alfo we have our *i^ Sar, a 
 Prince, or Over-feer. But, as there are Ufurpers, 
 Abujers, and Perverters of all Species of Power, 
 civil, bodily, and jnental; fo, from this Poot are 
 deriv'd Nouns, or Names, for Tyrants, Tormen- 
 tors, Perverters ; as the Verb itfelf alfo (when 
 
 applied to fuch Abufers) fignifies to pervert, 
 
 nvreft, tor?}ient. Moreover, From this Root, are 
 deriv'd other Nouns lignifying Chains, or Brace- 
 lets, wreatlod together in Ri?igs one within ano- 
 ther : which again, were Pniblems of the Light 
 and Air, and of the Orbs that float in the Px- 
 panjion of them, as by Wheel within Wheel, or 
 Ring within Ring. And, laflly, the Navel, (where 
 the Coats of the Belly are, as it were, wreatlod, 
 or tied together) are call'd by a Name of tliis O- 
 riginal. 
 
 nitl^ Skarah, with the n Fefninine, or Paf- 
 
 five, in the lafl Order, is ufed for the Operation 
 
 by which the Light is fpread and difpers'd thro' 
 
 the whole Heavens. Which, tho' an AB of the 
 
 highefl mechanical Rule^ is peverthelefs pajjlvely 
 
 fubjei} 
 
Phyfical and Theological 185 
 
 JubjeB to a Strefs^ or F(?r<:^j laid by Preffiire on 
 the whole heavenly 'Expanfion^ by which it is per- 
 form'd : to which add, that the whole Machine 
 of the Univerfe, was made and let a-going by 
 the Creator, is ftill fubjed: to the controul of his 
 Word and Will, and muft continue fo to be, to 
 the final Diffolution of the Frame. From the 1- 
 dca above of the Jpreading, or diffufing of the 
 Light, are deduced from this Root, two or three 
 Nouns for a Coat of Mail, a Breajl-Plate, &c. 
 which are to fpread and cover over the Body, 
 Breafl, &c. that is, with Reference ftill to the 
 Light, material and divi?ie or fpiritual ; from 
 whence are derived thofe Coverifigs of Glory, re- 
 ipedtively, to the Sotd and Body, fo often men- 
 tion'd in Scripture. Add hereto, p^^t:? Sharon, 
 the proper Name of a r/V/? Valley, upon which 
 the Z/Z^g-/?/ ad:ed powerfully, to the Clothing of 
 the /So// with a glorious Array of fine Fruits and 
 Flowers : and n"lti^,!D Mifirah, the Juice of a 
 fragrant medicinal Grape • the /^z;?f whereof is 
 faid to yield both Flowers and iv-z.f/> at the fame 
 Time. This Verb niti^ Sharah, with fome P^t/^ 
 ^'Ud' Refpect, (as the n Feminine in the third Or- 
 der denotes,) exprefi^s what is term'd Jacob's Pre- 
 vailing over that Angel, or fe?it one of the FlaMm, 
 when he wrejiled with him : which he did by 
 Supplications and Sufferings, receiving an Hw^t in 
 his Thigh from whence was to come the Seed, 
 Chriji J who was to prevail over the Elalmn with 
 Jirong Cryiftg and Tears, and Sufferings. See Hof. 
 J 2,4. and Heb.^. 7. The Words of the Prophet 
 
 are 
 
i86 Originals 
 
 are very remarkable I^IN*^ Beono^ in his Sub- 
 jlance^ TX^D Sharah^ he jpread over, or claffd as 
 in the A(ft of WreJlUng ; that is, he exhibited a 
 T^ype of what was to be done by a Female of his 
 Seed-^ he co7npafsd^ in fome Manner, the Infinite 
 and Incomprehenfible, a Ferjon of the veiy Fla- 
 him-, as E'Uf' feems to have thought flie had done, 
 when fhe brought forth Cain, expreffing what is 
 render 'd by the Tranfiators — her having gotten, 
 or acquired her faid Firft-born Cain, by the Verb 
 n^p Canah ; which fignilies a T^iibe. To which 
 fhe added, accufatively, mn^TlN Eth-Jehovah, 
 (which figniiies, according to Mr Hutchinfon,) 
 the very 'Jehovah : as if yZ^ had done to a Ferfon 
 o^ Jehovah, (as the blejjed Virgin afterwards did,) 
 what is fignified by the faid Verb ri2p Canah. I 
 will not ftand to apply this more particularly, 
 but fhall leave it to the Reader's farther Medita- 
 tion. 
 
 IL^'J^ Afhar, with an K of the Future in the 
 firfl Order, fignifies to go in the Way ; to go, or 
 proceed as the Light -, and, in Confequence, to 
 prcfper, blefs, &c. Hence Groves, and Images with 
 reprefentative Groves about them dedicated to the 
 Sim, or Light, v/ere call'd DHl^'K Afierijn ; and 
 fometimes, in the feminine, rn"lu'K AJJjeroth : 
 Pvioreover, fome ever-green 'Tree, facred to the 
 fame Thing, and emblematical of it, was call'd 
 Ili^'N^n Taajhiir, that ivhich is fiill coming to blefs, 
 StJero?n render'd it, the Box. The 70, in one of 
 the two Places where it occurs, have render'd it 
 <— the Cedar. It was probably the Palm Tree, the 
 
 1 
 
Phyfical and Theological, 187 
 
 • Emblem of the Divi?ie Light and Blejfer : for 
 which the Greeks fubftituted the Laurel for a Sym- 
 bol of their Apollo. 
 
 *liy» Jajkar^ with a ♦ of xh^ future in the firft 
 Order, lignifies /<? go right on^ to direSl, re5lifyy 
 ^c. mentally, to appi-o've. This again, has Re- 
 fpecft, primarily, to the. going of the Light \ which 
 goes right on itfelf, and diredfs all other Things 
 in their CourfeSj or to their Places and StaticJis. 
 Whether the j^ of the foji Ferjon future in li^'j^ 
 AJl:ar j and the » of the thirds in *nt^» Jafiar, 
 makes any Difference, may be conlider'd. 
 
 It might be of Ufe to examine all other Lexi- 
 con-Hoots^ beginning or ending with "ic^ Shar^ as 
 *^L^'i Bafiar^ ^)^ Sharaph^ &c. to prove whe- 
 ther they be not Compounds of y^ Shar^ with 
 fome other Word or Particle ; and whether they 
 do not therefore derive a Co?npou7id^ or mixt Scnfe 
 ■;ifrom the faid *^'!^ Shar, and fuch other Word, or 
 ■particle. I think, they wou'd be o-enerallv found 
 fo to do. And, upon the whole, I am perfwadedj 
 it is by this Time made pretty plain, that all or 
 far the greater Part of thofe commonly call'd tri- 
 hteral and perfeB Roots, are conftrucfted after 
 the fame Manner. Which if learned Men in Stu- 
 dying the Hebrew wou'd obferve, and refolve all 
 fuch Roots, according to the Method I have ta- 
 ken in this Work, into their component Parts, 
 they wou'd foon bring the Lexicon of this Lan- 
 guage, not only to a wonderful Simplicity as to 
 Words ^ but alfo to the greateft Copioujhefs and 
 Qertainty^ as to Science of Things. Even the an- 
 cient 
 
i88 Originals 
 
 cient derived Language (as the Celtic and T'euto- 
 flic,) do in their Strucflure ftili plainly to be dif- 
 cern'd, fpeak for the Rectitude of my Method of 
 etymologizing from Monofy liable-Roots. Thofe 
 Languages (as the befl Judges in them declare) 
 coniifting originally, for the moll Part, of Mo- 
 nofyllablesi out of which their larger Words were 
 gradually conflrutted, in Time. This Dr Chajid- 
 /?r, late Bifliop of Durham^ in a Letter to me, 
 obferv'd to have been the Method of all the more 
 ancient Languages in general ; and the ingenious 
 Mr Rowlands aiferts the fame of the Celtic ^ or 
 Britifb 3 as does Verjlegmt^ of the Teutonic, or 
 Dutch, in particular. The Difference betwixt 
 the Hebrew and other Languages, in this Mat- 
 ter, {landing in this, that God gave the Original 
 Language, with both Simple and Compound 
 Terms, in their Perfedlion, at once j and after- 
 wards gave Mofes an Alphabet adapted to them : 
 whereas, the Monofyllables of all other Dialedls 
 arofe out of the Confufion of the Original, in 
 each Clan, or Tribe ^ of which Compound Terms 
 were afterwards made, and Alphabets fitted, re- 
 fpediively, to them ; partly, by Chance ; and 
 partly, by the bell Skill of their wife Men, the 
 Priells and Posts, in each Dialed. 
 
 DO Mas, 
 
 TAJk. JO. i^yov Work. The Root is ODD Ma- 
 fas, or nOO Mafah, to difjbhe or break the 
 Confijience of any Thing, and fo to melt. Whence 
 
Phyjical and Theological. 189 
 
 D,!D Mas^ nominally, any Thing dijjolvd^ or made 
 liquid^ or fuid, that was not in a State of Flui- 
 dity before : a Perfoii whofe Hearty Strength^ Spi- 
 rit, is broke?! or diJj'ohSd: one fallen to Po--cert\\ 
 or otherwife become mijerable : alfo, any /w/x;- 
 fiticfij Tax, or Tribute, that tends to w^t' the 
 Subjlance of a People, and to render them w//^- 
 r^/^/f. The /<f/(?^ holds throughout. Neverthe- 
 lefs, the D in the firll: Order, feems to be addi- 
 tional J there being another yet-higher and more 
 limple Root, 'viiz,. dD Sas, a Moth, that eats into, 
 breaks, and defiroys the Subflance of C/(5//6. So 
 that, the Ad: of Dijfohition intended by our Word 
 DO Mas, is exprefs'd by a Compolition of DD 
 aS^^, with the caufal or injiriimental Particle JD 
 Me prefix'd, fo making the Compound Word 
 DDO Mefas, to exprefs the Breaking, or Dijohing 
 of the Texture, or S>ubjlance of a Perfon, or Thing, 
 as of C/c//^ by Moth-eating. And this Pbr;;^ of 
 Speaking is frequent in S. S. which defcribes the 
 JVaJiijtg and Confumption of Perfons and States, by 
 their being criiJlSd before the Moth -, their Beauty 
 being conjwned as with a ikfo//j ; the M(//y6 eating 
 them up, 6ff. And this pafs'd from the Hebrews 
 to other Nations. Ti?ieas pajcere — to feed the 
 Moths — was a Latin Proverb, ufed to defcribe 
 a M7«, or his Works, wafiing, or confiiming away, 
 under NegleB and Contempt. I think DID vSz/j, an 
 Horfe, is alfo denominated from hence. This A- 
 nimal, tho' otherwife of great Mettle and Strength, 
 being moft apt to difohe and n/7z c^' by Sweat 
 with hard Labour. Hence, what we call Waf.y, 
 
 is 
 
190 Originals 
 
 is an Epithet for an Horfe more than ordinarily 
 fainty or apt to wajie away by Sweat ; but is not 
 fo properly applicable to any other Anv7iaL 
 
 A Burden, jo. "E^yov any Work. The Word 
 lignifies, nominally, a Burden, a 5^^ of 
 Burden. Verbally, (belides the common Adls of 
 carrying, or bearing,^ it is applied to God's bear- 
 ing, or carrying his People : which, by Reafon 
 of their manifold Co?TUptions and Provocations, is 
 call'd — making him to Jerve, or carry Burdejis 
 with their Sins; and even weaiyijig him with their 
 Liiquities, Ifai. 43. 24. The Ad: of Chrijl bear- 
 ing the Burden of our Sins and Sorrows, is like- 
 wife defcribed by this Word. The Idea appears 
 to be of a mixt Operation, or Effed:; and is, ac- 
 cordingly, to be referr'd to the two limple Roots, 
 viz. ^D Sabh^ and Sn Bhal. And ift. 
 
 IS ufed derivatively, for any Circulation of Per- 
 fons, Things, Offices, or Operations ; and 
 fo, of bearing the Burdens of fuch Offices, or 
 Operations : primitively, or radically, it is put for 
 the Circidation of the Air, or Spirit in Expan- 
 iion ; by which the Orbs and all other Bodies are 
 moved, impell'd, and carried on. Which die 
 
 Preacher 
 
PhyfKal and TIxologkaL 191 
 
 Preacher alfo defcribes, under the mofl beautiful 
 Figures, as a Work of excelTive Labour in the 
 Oeconomy of Nature. Ecclef. i . 6, 8. AH Thingi 
 are full of inexprefjtbly painful Labour a?id Fa- 
 tigue, 
 
 2dl7, S3 Bhaly 
 
 Signifies, primarily, the Mixture of the Parts 
 of Air and Light in Expanfion^ by which 
 all Things generated on the Earth, are by Turns, 
 produced 2i\'\dfuftai?id'j and worn away again, and 
 dijolvd. This the P?racher calls by a Noun com- 
 pounded of Si Bhal with an n demonftrati'-ce 
 prefixt, Sin Habel^ Vanity^ and defcribes the 
 fame as the Labour of all Labours. Efpccially, for 
 this additional Reafon iince the Fall, that all this 
 Labour in Nature and in all the Mixtures of the 
 fame, is to be brought to a "cain Conclufion. The 
 Creation is made fubjecl to Vanity^ that is, all thefe 
 Things are finally to be dijjolv'dj and deilroy'd ; 
 and a 72ew Creation made, that lliall be for ever. 
 From the latter Operation of this Mixtirre above- 
 mention'd, I mean, that of bringing Things to 
 their Decay and Dijjolution^ the Verbs r**;'^! Ba- 
 la^ and rill Balabj are ufed to exprefs the JVafe 
 and Declenfion fuffer'd by Animal — and other Bo- 
 dies^ in growing old. Mentally, the fame Verbs, 
 or Nouns from them, are put for the AB of ter- 
 rifying^ Te?Tor, &c. Hereto refer the Adverb ^l 
 Bhaly not. Things that do fucceffively exift in 
 
 the 
 
192 Originals 
 
 the World, being, by the faid A61 of that Mix- 
 ture, deter ated and brought to 7ioiight^ fo as 7iot to 
 be. The Compofrtion therefore as aforefaid, of 
 thefe Koots^ aptly expreffes Burdens^ the Adl of 
 bearifig Burdens^ &c. In Place of this Truth of 
 S2 Bal, the Mixture of Things, being finally 
 to go into Si Balj ?iothing, by the final Deilru- 
 ftrudion of the Syftem ; fome of the Philofo- 
 phers obtruded their Lie, of the eiitital Forms go- 
 ing to nothings by Corruption^ in the all-devour- 
 ing Gulph of non-entital jirji Matter » 
 
 Ty\':^'2'0)':^ Mifchemth^ 
 
 TReafures. 70. o%u^af MunitioJis. The given 
 Root is pD Saca?:^ to take account qf\ to 
 rate or ajpfs Things or Goods j and confequently, 
 Treafiires -y w^hich are to be difpofed^ ratedy &c, 
 with ExaBnefs. Some of the Lexicographers fay, 
 the Word fignifies — to be commodious^ well a- 
 dapted to an Office ^ or Work^ &c. But they tell 
 us not why. However, the Word will fpeak 
 for itfelf. It is a Compowid of "^D Sach^ to cover ^ 
 proteBy or defend-, and p Chan, to machine ^ jit^ 
 prepare y or difpofe in an orderly Manner-, that is, 
 cofnmodioiifly . T^reafures are fo to be difpos'd, un- 
 der Cover, in Places of BroteBion, or Defefice, for 
 Security, Gr. oxvpccj Mumtio?2s. From the former 
 of thele fimple Roots^ "|D Sach, are derived feve- 
 ral Nouns put for Tents, or Tabernacles, facred 
 and common 3 particularly, for that Sort of them 
 
 made 
 
Phyfical and Theological. 193 
 
 made of Branches of Trees ^ which we call Bowei^s-y 
 which were imitated by the Heathens in Honour 
 of their Idols ; feveral fuch Idols, or their Taber- 
 nacles, being call'd Siiccuth^ or Succoth^ Cover- 
 ifigs, or ProteBions : which they made Subjiitutes 
 for the Divine Tabernacles^ from that Original of 
 all fuch Tabernacles in the Paradijiacal Garden, 
 From thefe Roots and their Reafons^ the Greeks^ 
 by eafy Tranfitions, derived their craict a Shadow ; 
 o-KiA^oo to obiimbrate\ (TK^vri a Tabernacle; trvyjS.^a 
 to thicken^ or cover over thick ; and (royCv\ or o-Zmv, 
 the Fig-Tree^ that covering Tree in Paradije • of 
 which fome of the Heathens made Oifacred Nymph, 
 or a Goddefs call'd jiSyr^, whofe fuppos'd Office it 
 was, doubtlefs, \.o proteB and tro'Ufr them. With 
 the fame Refped: they crown'd Bacchus with F/^- 
 Leaves. Yet, to fet a Mark, tho' unwittingly, 
 on the poor Expedient of thofe Fig-Leaf Cover- 
 ings^ they faid, proverbially, <jVKm, kmK'dpia, a Fig- 
 Tree Remedy. <rvKivY\ ^<i%a/.^A, a Fig-Tree Sword. 
 trvKivrj vcuj^j a Fig-Tree Ship : for any poor, vile^ 
 or unprofitable Aid, or Fxpedient. So, kv/io o-Jx;- 
 ro?, a Fig-Tree Man, for a pitifid Fellow. And, 
 cTJXtvo:/ a Fig-Tree-Bus nefs, was faid, generally, of 
 any weak cojitemptible Matter. Add hereto, that 
 Horace made his lewd and defpicable God, Pria- 
 pus, of a 5/(56';^ of Fig-Tree-Wood. And the P/6^/- 
 //', or Ofcilla, carried in Proceffion in the Baccha- 
 nalia, and hung up on Trees, after the Solemnity 
 was over, anciently were of Fig-Tree : plainly, 
 from an abus'd Tradition of the Parts cover d 
 with the Fig-Leaves, Some make thefe Ofcilla 
 Vol 2. N to 
 
194 Originals 
 
 to have been fmall Images of Bacchus -, others, 
 the Phalli above-mention'd. It is moft probable 
 both together, are in the right; and that the Of- 
 cilla were fuch Images, with thofe Obfcenities 
 hanging to them, or near them, as Appendages 
 of them. Wherefore, they might not, impro- 
 perly, be render'd Bobbers -, as being hung up fo 
 as to bob againft the Mouths j or Faces, of certain 
 Mummers, who were fet to walk under the Lmes 
 on which they were hung, in blind Mafks, to 
 make Sport for the lewd Company prefent at 
 thofe abominable Solemnities. Avenarius derives 
 alfo the Gr. o^n, co^zov, co^p.o?, from our Heb. *]D 
 Sach. What thefe Words lignified, and how they 
 referr'd to Covermgs, may be feen in the Lexi- 
 com. 
 
 To return to the Fa6l recorded in the Text 
 now under our Confideration ; it was, that the 
 Ifraelifes were made to ferve in Building for Pha- 
 raoh, T^reafure-Cities, Munitions, that is, Places 
 for religious Forts, or Temples, dedicated to their 
 covering, or proteBi?ig Gods ; as well as for civil 
 Treafure-Houfes, and Garrifons, We have, in the 
 Text, the Names of two of thefe, Pithom, and 
 Raamfes, or Ramefes. Heb, DDS Pitham, and 
 DDDV"! Rahamfes. Thefe, doubtlefs, were the- 
 Names of two of tlie principal Gods of Egypt j 
 which had Te^nples before the Times of the If- 
 raelites coming into Egypt : but the Ifraelites 
 were let to build them after a more ftately Man- 
 ner. For yacob (at his coming into Egypt) was 
 fettled with his Family in the Land, or Province 
 
 of 
 
Phyfical and TheologkaL 195 
 
 of Rajnefes, or Rahamfes. Thefe Towns were 
 both in the Province of Gcjhen^ South of the eaft- 
 ern Mouths of the Nile. Rcika7?ifes, Heb. DDtDVI 
 feems to have been another Name for Beth She- 
 mejh, or Heliopolis, the City of the Sun, that is, 
 of Ofiris. It is a Coinpound of DV1 Rahmn^firong 
 and 'violefjt Motion, Tljunder, &c. And DD^3 Ma- 
 fas, to melt : fo the Attributes, were of iiolent 
 Agitation, raifing and exploding the Matter of 
 'Thunder, melting the Grains of Air at the Sum 
 Orb i and melting, or differing other Things, or 
 Bodies, on the Earth. The chief Objeft of Ado- 
 ration, at tliis Place, was the Bull Mne-vis, for 
 a Symbol of the Smis Power to circulate the Blood 
 and Juices in Animals, and the Sap in Pla72ts ^ 
 to caufe and carr)^ on Generation, Vegetation, &c. 
 The Name Mnevis appears to have been com- 
 pounded of y\^ Nubh, to ijiingorate, propagate, 
 &c. And :r^? E/l:, Fire, with a D of the In/lru- 
 ment prefix'd : and fo exprefs'd I?2"jigoration, Pro- 
 pagation, &c. phyfically caus'd by the Suns ge- 
 nial Heat. As it was common to name their 
 Kings and great Men after the Names of their 
 Gods, Rha?77fniti{s one of the Kings of Egypt ap- 
 pears to have been fo cail'd from the Objecl that 
 gave Name to this Rahamfes. Nay, the famous 
 King Ramefjes, was fo cail'd after the Name of 
 this City without any Alteration. 
 
 The other Treafure-City, or 'Munition, was Ri- 
 thom, Heb. Dn£) Pitham, or Patham: from which 
 one of the Mouths of the Islik v/as cail'd (as it 
 ftill flands in the Maps,) Pathmicum. This was 
 
 N 2 the 
 
ig6 Originals 
 
 the oppofite Power to the other, and their evil 
 Principle ; which was foppos'd to dijjipate and 
 confume the Forj/is fo as utterly to dejiroy them. 
 It was the Egyptians Pithon^ which the Greeks 
 corruptly call'd Typhon. As it ftands in the Text 
 before us, and according to the Egyptian Appli- 
 cation, it is a Compoii'dd of ri5 Path^ and tDH 
 Tam^ which together fignify abfolute Cofmninu- 
 tion, or breaking to Pieces : and fo, Avhen made 
 a God, was the Deftroyer of the Forms, I think 
 the Egyptiajis call'd this Idol, indifferently, Pi- 
 thofn, according to the Etymology above ; or Pi- 
 thon^ from ^ns Pethen, a Species of Dragons, or 
 Serpe?2ts ; which, (witli his horrible Apparatus 
 and Infig?jia,) was one of the Reprefe?itatives of 
 the fame. Whether this Abomination in Philofo- 
 phy as well as 'Theology, had a City and Temple of 
 his own, or had a Place in the Temple at Phi- 
 befeth, or Biibajius, is not eafy to determine at 
 this Day. But the chief Intention of the Cat with 
 her Hieroglyphics, (which was the principal Idol 
 at that Place,) was in the Main to reprefent the 
 fame fuppos'd Power that changed and dijfolvd 
 the Forms, as aforefaid. And, therefore, they 
 might probably fliare the fame City and Temple -, 
 which might be denominated and fpoke of ac- 
 cordingly, fometimes from the ofie Idol, and fome- 
 times from the other. Of the Cat and it's Infigne 
 the SiJJrum, I have treated particularly, Vol. i . 
 p. 146. ^ feq. 
 
 From this Egyptian Modifier, the Greeks took 
 their Pluto : which (like the reft) is not a Greeks 
 
 but 
 
Phyfical and Theological. 197 
 
 but a perverted Hebrew Name -^ compounded and 
 contraBed from SiD P/60/, and ^)^ Laat 3 that 
 is, jointly, Pho?iIaat -y And, by an eafy Tranjpo- 
 Jltion and Co?7tracfion^ Pkut : which, with Ad- 
 dition of the Greek Termmatio)! cov, makes Flou- 
 ton. The Sound, as well as Senfe of the nril of 
 thefe Koots^ is preferv'd in the Englijlo Verb Fall. 
 To fall as the Latin Folia ^ Gr. <pv?^oi. Leaves of 
 Trees^ dead Carcafes, or other Things decay d and 
 dead: wliich Names again are of the fame Rt^:- 
 mology. The Root itfelf is preferv'd in Heb. only 
 in it's Derivative SlIJ Naphal\ which is but the 
 fame Verb ^7^3 FhoU with a J of the PaJJive add- 
 ed at the beginning. While it's primitive SiD 
 Pkol^ is only ufed for the Name of a Bean. But 
 this, with the Heathen Perverfions, gives Demon- 
 jftration of the radical Idea of the Verb^ tho' cb- 
 folete. They made Beans to be a Fu?ieral, or 
 dead Emblem, ominous to Life, and fcarce to be 
 touch'd by Men. Hence they ufed to fling them 
 to walking Spirits^ or Ghojls 3 and to offer them 
 in their funeral Sacrifices to the Ma?2es of the 
 dead. Some thought they faw the mournful Let- 
 ters, (I fuppofe, aJ^ Oil,) defcribed upon them; and 
 the Pythagoreans v/ent fo far as to imagine the 
 Ghofis of the defunB went into Beans. And what 
 was the Reafon and Groimd of all thefe fenfelefs 
 Reveries .? Why, truly, the Name of a Bean in 
 the Original Language, (for feveral Phyfical Qua- 
 lities peculiar to it,) and the Name of a dead 
 Carcafe, or of any other dead, or fallen Thing, 
 were fetch'd from one Root, or radical Idea com- 
 
 N 3 mon 
 
198 Originals 
 
 mon to all Things dead and fallen. And, out of 
 this Relation of Names, the Heathens foon made 
 an Hieroglyphical Confufion of Thmgs ; and from 
 thence run it to all the Extravagancies of Mad- 
 men. The Bean, from partaking of the Name 
 of the Dead J became by Degrees, the very Re- 
 fidence of the Dead; and, being from thence car- | 
 ried a little farther, help'd to give a Name to a ' 
 God of the Dead -, nay, even to give rife to that 
 God. I fay, help'd, for Sl£3 Phol, Pol, or Pul, 
 was but half the Name ; the other Part being 
 LdH> Lat, the hidden State, Co?idition, Power, &c. 
 Both Words in Compofition making, Pulat; and 
 by Tranfpolition and Contrad:ion, Pliit, that lurk- 
 ing Greek ^\hig Hades, or iniifible State, Prince, 
 Potentate, &c. of the defunB. Thefe Whims a- 
 bout Beans, appear to have come from the Eafl. 
 And therefore Daniel and his three Friends (be- 
 fides the Reafon of avoiding Pollution by eating 
 of K. Nebuchadnezzar s Meats offer 'd to Idols,') 
 defired the Prince of the Eimuchs to feed them 
 with only Pidfe and Water : to let the Heathens, 
 fee, that the Lord their God wou'd not only feed 
 and fiipport tliem with the Pleathens abominable , 
 and deadly Grain, Beans, but v/ou'd thereby even 
 give them extraordinary Beauty, Health, and Vi- 
 gour : and wou'd at the fame Time endue them 
 with Prophetic Powers unknown to all their Ma- 
 gic Charmers and Diviners. And fo it was, at ' 
 the End of the Days of their Probation (in this 
 Method of Diet, ) their Countenances appear 'dy^/r- 
 er ^ndi fatter in Fleflj, than all the Children, which 
 
Phyftcal and Theological. 199 
 did eat the Fortion of the Kings Meat. Dan. 1.8. 
 
 Verf. 16 jnin^y Hibhrijoth^ 
 
 HEbrew Women, The B.oot is mv Habhar, 
 a Seceder, Departer. The People that 
 quitted J feceded from, or renounc'd the Society of 
 the Idolaters at Babel^ and downwards ; and de- 
 clar'd for Jehovah Elahim. Of this fee, VoL i. 
 p. 3 67. And more will be explain'd upon the 
 fame below. 
 
 Q^J^Xrr'^y Hal-haablmhi^ 
 
 UP on the Stools. 70. TrpW to tIkihv in bringmg 
 forth. The given Root^ is pj^ Ebhen, a 
 Sto?ie. Which is a Name for Sto?ies, fetch'd from 
 their Portion in the Earth, and from their chief 
 life out of it. Their Poftion in the Earth is by 
 Strata laid one over, or upon another j and their 
 Ufe out of it, is for Building, by laying them one 
 upon another, to raife Piles, or Fabricks. The 
 Root is ri^n Banah, to build, continue, or raife 
 up : whence, the Noun \'2. Ben, a Son : as under- 
 ftood to be a Contimuition (as it were) of his Fa- 
 ther, or a Strudiure raisd upon his Father s Foun- 
 dation. 
 
 ChaD. 2. 
 
20O Originals 
 
 Chap. 2. Verf. 3. 
 
 ^^7 Zephathy 
 
 Itch. JO. ' A<7(pctXT07ri(r(rct , bituminous Fitch. 
 This Word is not ufed 'verbally -^ and occurs 
 as a A^!52/« only in one Place more, viz. Ifai. 34. 
 9. Where the Prophet^ fpeaking of the Over- 
 throw . of Idols and Idolaters ^ by the planting of 
 Chrijiianity by the Apoftles, pafTes from the Judg- 
 ments of God upon Infidels in this World, to the 
 final Portion of all Apoftates and i^f^d'/y againfl 
 God by jp/>^ and Brimftone ; of which the De- 
 ftru(fl:ion of Sodom had been a Figure. " It is, 
 " fays he, the Day of the Lords Vengeance^ the 
 *' l^^r of Recompenfes for the Co?itroverjy of Z/o;/, 
 " and the Streams thereof fhall be turned flD?'? 
 *' ifito bituminous Fitch ; and the Duft thereof in- 
 " to BrimftoJic ; and the Land thereof fliall be 
 " ni>*^ n^t*? to bitumiijous Pitch fet on Fire : 
 "it fhall not be quenched Night nor Day : the 
 " Smoak thereof fhall go up for ever." 
 
 This is the Punifliment prepared for the Ori- 
 ginal Crime ^ when incurr'd again by any new A- 
 pojlacy after the lafl Offer of Grace by Chrijl. 
 There is, in this Cafe, no Retiewal again of the 
 Parties guilty unto Repe?2tance. Heb. 6.6. But their 
 Sentence is ni^l r~l£3?^ Lezephath bekarah, unto 
 burning Pitch. Rei\2J.S. Which, as it is for 
 Pujiifhrnent of the faid Crime, fo hath it receiv'd 
 
 it's 
 
Phyjical and TIoeologicaL 201 
 
 it's Name from it. riDi Zephath, which ex- 
 prefTes, literally, this [deftrucftive] Perfwafio?i. For 
 the Word is a Compound of the De?}jon/i7^atrje nt 
 Zehj this, with a Mixture of the Roots nriD 
 Pathah, to perfwade j and rinQ Pathath, to /^^^^ 
 /;?/(? Pieces. Adams Offence was yielding to 
 nvriD Pethajiithy a foolijh Perfwafon. Heark- 
 ning to the Voice of his Wife: the Confequence 
 of which was to fuffer jnQ Path, Dijjolution by 
 Death j and (without Reftoration by Repentance 
 and Faith in a Redeemer) jnDT Zepath, this Com- 
 minution, this DeJiruBion muft have been ever- 
 lafting, by Pitch., So that, the Word nCt Ze- 
 path, with Refped: of both the Roots of which it 
 partakes, vix. pinD Pathah, to perfwade j and 
 nn£) Pathath, to break into Pieces j is as if you 
 pointed with your Finger to Pitch, or Bittmieny 
 and faid — fee, //j/j /i that Peifwafon, that De- 
 jiruBion -, as when you fhew a Thing that cofl 
 three min^:?, and fay, hie funt tres 7nin.^. Now, 
 that fome Words are thus made^ip of mixt Roots 
 even in the Opinion of the Lexicographers, (as I 
 have alfo in feveral Inftances obferv'd before,) 
 we have an Example in nnsn Hiphtah, the 
 Conjugation Hiphil of our Verb rirS Raihah, 
 which lignifies, \.o perfwade, and deceiije the Judge, 
 and fo to grind the Party accus'd with falfe E- 
 vidence. Here, the Ideas of perfwading, and 
 grinding to Pieces, are united in one 3 and there- 
 fore Avenarius has, accordingly, made the Word 
 a Mixture or Compofticn of the two Roots above 
 jaffign'd, viz. nnD Pathah, and nnS Pathath, 
 
 Which 
 
202 Originals 
 
 Which T mention, not for Authority (the Senfe 
 and Reafo?! of the Words^ and Pbrafes, and the 
 Ufage of Scripture^ being only to be offer'd for 
 Authority^ but to fliew, that the Way I have 
 taken has been hit upon by others j tho' fo little 
 Ufe has been hitherto made of it, other than 
 what has been done, occafionally, by Mr Hut- 
 chtjifon in his Writings. Who yet has been but 
 fparing in the Ufe of it himfelf, and ftill more 
 fo, of his Pains to make his Readers acquainted 
 with the Method of it. 
 
 From a Facility to be perfwaded^ *nD Pethiy 
 v/as made a general Name for 2ii\yjimple, ov fool- 
 ifij that is, for any credulous Perlon : and, from 
 the old Author and Father of fuch Perfwafwn^ 
 the Noun |n£) Pethon, which lignifies a moft ve- 
 nomous Species of Serpent s^ and is (according to 
 the Original Etymology and Ufe,) cojnpounded oi 
 this nnS Pathahy to perfwade^ with ^n 'T'an^ an- 
 other Name for the fame Serpe?it, or Dragon, 
 under the Idea of enticing, or bribing with Gifts : 
 From thefe Roots, I fay, with thefe Ideas, the 
 Serpent Pethen, had his Name. Hence the Greek 
 Appellati've 7reid-&), Perjhaafion; as alfo (with fome 
 depraved Applications of other Roots,) the proper 
 Name of that famous Serpent Python , which 
 they reprefented as flain by Apollo, or the Solar 
 Light, which, again, was but an Abufe of the 
 true Tradition, that the fpiritual Python was to 
 be flain ; that is, that he was to be '■oanquijh'd 
 and confignd to eternal Torments in the hake of 
 Fire, by the Divine Light, the Irradiator , ChriJ^. 
 
 Of 
 
Phyjtcal and Iheologkal. 203 
 
 Of fome Heathen Abufes of Sulphur^ Bitti- 
 jnen, &c. And of God's Judgments on xh.Q Jive 
 Cities of the Plain, turning their Land into a bi- 
 tuminous Lake, for a ^^/^^ of Hell. See more, Vol. 
 I. p. 308. & Jeq. As alfo, elfewhere, of the £- 
 gyptian Depravations of their Monfter of an e- 
 vil Principle, Pithon. The Druids v/ere call'd 
 Samothei, from Sa?nothes, Heb. rilDLt'' ^/-'/-y Death 
 (which was the true Original Name for Pytkon, 
 Pluto, or Dis,) and made him their chief God 
 and Father : as I alfo have obferv'd before. 
 
 1N^ Jeor^ 
 
 A River. 70. iroTctfzo?. The Root is 11}^ Light. 
 The Reafon of this Name is obvious. I'Fa- 
 ter flows in Streams, or Rays, as does the Light ; 
 and is made pellucid by the Light. Wherefore, 
 being (befides other Refpe6ls) an apt 'Hype of the 
 Light, it ^vas from the Fall given for typical Pu- 
 rijication to the Perfons of Believers, and has been 
 fince made, by our Lord, the outward, or vifi- 
 ble Part in his Sacrament of BaptiJ'm -, to be In- 
 ftrumental to our Illumination, or Clothing with 
 the Light, Chriji, by the Operation of the Holy 
 Ghoft. Accordingly, the Sacrament of Baptifm 
 was call'd by the Primitive Chriflians, our Illu- 
 mination : and that, by Apoftolical Authority. 
 See Heb. 6.^. But, as the Solar Light was, with 
 curfed Abufe, made an Objed; of V/orihip; (from 
 which all good was exped:ed among the Hea- 
 
 thens :) 
 
204 Originals 
 
 thens :) and Waters confecrated to the Lights or 
 even made another God in Part?ierjhip with the 
 Lights were by them fuppos'd to purify the whole 
 Man, and to communicate Blejjings mental, or 
 ipiritual, as well as animal^ or bodily ; fo did this 
 Abufe malce this Element, really, to thofe Apof- 
 tates, more and more a Pollution^ and a Curfe : 
 and hence T\\i Arar^ a Reduplication of this 
 Verb, [liK Or,] was, in Confequence, made a 
 Bjoot for Curfing ; that is. Light and Water ^ be- 
 ing made a G^^ or Go^^j, became to the laft De- 
 gree, an Execration-, according to that Menace of 
 the Lord by his Prophet — and I will curfe your 
 Bk[]ings. Mai. 2. 2. 
 
 The ♦ of the firft Order in *)j<» Jeor, is a ♦ of 
 the Future j and is added to the Root ; to fignify, 
 that the Thing look'd for from, facred Waters^ 
 njiz. Illumination^ (which is, as 1 obferv'd above, 
 the fpiritual EffeB of the facramental Water in 
 Baptijm to Us now,) was prepared to be com- 
 municated fully and eifed;ually to Believers, in 
 futurum^ by Chrifi : whereas, what the ApoJIates 
 were to derive from their A?2ti-facramental Puri- 
 jications by Water ^ was Darknefs, Pollution^ and 
 Execration^ as aforefaid. 
 
 To this Head of Roots may be referr'd, (with 
 a i of the PaJJive prefixt,) the Verb nii Nur, to 
 fiine : whence we have the fimple Nou7i *ni Ner, 
 Light, as fupplied, ift, by material influx to 
 Lamps ; 2dly, by fpiritual, to the Sotd of Man, 
 conllituting the Spirit in Man : which by an Idea 
 taken from the faid material Influx^ is call'd in 
 
 S. S. 
 
Phyfcal and Theological. 205 
 
 S. S. by this Name "^i Ner, the Lamp^ or Candle 
 of Jehovah, [in the animal Soul and £o(^ oiMaii] 
 Prov. 20. 27. and 24. 20. And the Fountain of 
 Light feeding this Lamp, is the Divine hoy eg. 
 Word. ^^Thy Word is a Lamp unto my Feet." Pfal. 
 109. 105. " 'Thou wilt light ?ny Lamp,'' &c. Pf. 
 18.29. Which Things may indeed be fpoken fe- 
 condarily, and improperly, of outward Profperity, 
 Guidance, or Diredlion j but primarily, and pro- 
 perly, they exprefs the feeding and fupporting of 
 that Lajnp of our Soul, by that Fountain, or /^7/ 
 of L/^i'/ and Life, Chnji : of whom it is alfo 
 faid, that, "in his Light we fiall fee and e?ijoy 
 ^^ Light," that is, by true 2iV\d fubflantial living 
 Influxes on our Souls. Pf. 36. 9. From this Verb 
 lli Nur, to fhine, with a Mixture of Refpedls to 
 ^n Har, an Hill, PTin to conceive, &c. hkewife 
 is derived the Noun in J Nahar, a River, for the 
 Reafons already affign'd. Hence even the Para- 
 difiacal Rivers from the Beginning were facred to 
 the Light, Chrifl-j and, from them, other Pools ^ 
 and Brooks were afterwards, in Hke Manner, fa- 
 cred among Believers. How "in Har, an iiZ/7/, 
 and TT\T\ Har ah, to conceive by the prolific 
 Warmth of the Light, are but different Modifi- 
 cations of the fame Root, or have Refped; to it, 
 fee more under the Noun pnn Heron, Vol. i, 
 p. 29. 
 
 I need not here infiil to fhew, hov/ all the 
 Heathen Nations of the World recognized the 
 Relation of i^/i;^r~ and other Waters to the Lights 
 according to the Application of the Name, be- 
 fore 
 
2o6 Originals 
 
 fore us to a River, in the Original Hebrew, by 
 the-almoft numberlefs Ufes they made of it for 
 lufirating and purifying their Perfons, Hoiifes, 
 Fields, Goods, and what not ? as alio, how they 
 iiniverfally made it a God in Partnerfhip with, or 
 Subordination to, the Light. Thefe Things are, 
 or eafily may be known to ev'ry Body. But, there 
 are two or three Rgyptian Hieroglyphics and 
 Names, not generally known, or underflood j 
 which, for Confirmation of what has been above 
 obferv'd, I will produce, and explain. Abbe Ba- 
 nier has pretty rightly faid, that oftentimes the 
 fame God among the Heathens, was the Symbol 
 of feveral \?jatural'\ Things at once. Thus OJi- 
 ris, who in the Heavens reprefented the Sun, did 
 on Earth denote the Waters of the Nile. He 
 meant, that Ofiris was a Mixture of the Solar 
 and River God, that is, of Light and Watery 
 both in one. So Abbe Pliiche takes Notice that this 
 Eygptian God was reprefented by a Sun with a 
 River fiowiv.g out of his Mouth. And, this will 
 help us to the Derivation and Reafon of the 
 Name Memphis the old capital City of Egypt, 
 where, among other Abominations, this mufl 
 have had a chief Place. It's Name Memphis, con- 
 taining a literal Defcription of this Idol, as being 
 a ConipGund of tr»S* fnD CD Maim, or Mem, Phe 
 Ep, the Vifage of Fire and Waters, that is, of 
 Waters ifjuingfrom the Sims Vifage, as it was ex- 
 hibited in the above-Reprefentation. Add hereto, 
 that mofl: of the Names of their great River-God 
 the Nik, are derived from Terms expreffive of 
 
 the 
 
Phyftcal and TIjeological. 207 
 
 the Lights or it's Operations. As Tpeus, NihiSj and 
 Siris. For, Tpetis is plainly fetch'd from j;^* 
 ij^^^i6 or yaphah^ to irradiate. Whence (drop- 
 ping the "> of the Future in the firft Order, which 
 is additional,) are derived the Greek Words (pdu, 
 and cpcwu) to jl^ine j (pa^og, (pcwfn<;, and (podg. Light. 
 Nihis, has a like Original, being deriv'd from the 
 Verb S'^n Halal^ which, in the Conjugation Hi- 
 philj lignities to JJjiiie j v/hence with a j of the 
 Pajji-ve, in the firft Order prefixt^ and a » put for 
 the H) we have our River's Name Nilal^ or lim- 
 ply, iV//, the lucid PJver. Laftly, Si7-is is by 
 Abbe Banier taken for the fame Name with OJi- 
 ris, only abbreviated. It is, indeed, an Attribute 
 of OjJris, but not the fame Nam.e. It is a Com- 
 poimd of the prejix Relative ^ She, which, with 
 nwn Hair, to give Light, and t:;^ Efi, Fire : 
 which, by an eafy Contraction, makes Seires, or 
 Siris: which, in Fnglijl:, fignifies altogether, that 
 Fire-brightned [River] that was made pellucid, 
 prolific, &c. by the Light, as aforefaid. It might 
 (if I had Room in this Place for it,) be inftrud"ive 
 and entertaining to fhew, how ^^'^ Shor, to Jpe- 
 culate, or coiitemplate [as by the Light ;] 'ilt!^ 
 Sarar, to have Power, or be a Prince [as by De- 
 putation from the all-fovereign Fountain of Power ^ 
 the Divine Light -^ "yy^ Sharar, to be perverfe, 
 or rebellious > [as by following the falfe Light j] 
 ^tKT) Tar, and lin Tor, to explore, fearch, or r^c-^- 
 mine the Form of a 'Thing : nominally, the Fonn, 
 Lineaments, or Likenefs [effected by the Light 
 the Author and Original of all Forms, ^^.] yea, 
 
 and 
 
2o8 Originals 
 
 and IID Tiir^ the orderly Difpofition of Things. I 
 fay, it might be ufeful, to fhew, how thefe are 
 all deriv'd from, or cognate to, "ilN Or, the Light, 
 On the Reafon of which I inlifl:e4 at large un- 
 der the Word -^ir Sar, p. \%2.fupr. but, I think, 
 did not infert the Word. From a Mixture of 
 ^fc<> feor^ and "ini Nahar, a River^ with "nii* 
 T^/^r, a i?or/^, as put for the Water of the i^oc^; 
 tlie ancient Britifi^ derives it's Dwfr^ and Dour^ 
 Water -, TJrdd^ the Order of Things^ &c. 
 
 Chap. 4. Verf. i o. 
 
 AN Obfecratory Particle^ ^^^g' Verf. O ! 70. 
 Jgopo/ / befeech you. It is a Compound of 
 the Prepofition 2 Bhe^ in y and the .^a: > Mf j 
 as it were to exprefs. By all that is in me^ or 
 with the whole Defire of my Heart, / intreat 
 you. 
 
 ]nn Hhathafiy 
 
 AN Hufand. In fome Copies of the 70. 
 vvfA<ptog 2L Spoufe. The PalTage treats of 
 Zipporah Mofes's Wife, circumcifing her Son; 
 and faying, when fhe had done, as our Rendring 
 hath it — furely a bloody Hujbatid art thou to me. 
 As if fhe had fpoke thefe Words to Mofes. But 
 
 many 
 
Phyftcal and Theological. 209 
 
 many learned Men, as our Mede^ Pocock and o- 
 thers, do, not without Grounds, queftion this 
 Tranflation, and fuppofe this Sentence, or Saying 
 of Zippcrah^ to have been applied to her Son in 
 the Ad: of Circumcifmg him j the fame being no 
 other than the Form of Words anciently made 
 ufe of to feal the Sacrame?it of CirciimciJio?2 ; and 
 that, with the nV?W Acl (as the Text feems to 
 imply) oi touching the Child's Feet^ annext. And 
 this farther appears from one of the Read- 
 ings of the 70. with a Scholium on the Hebreiv, 
 taken together. The Words of the 70. are xccj 
 kr^cL^ivri tuv ^mOOohv cwrd, eiTnv, 'on vuy.(pic$ u/.ixa.rcov 
 17V fA,ci, x.cL\ ccCpyjKiv cu/Tcv \_cf.y\iKGg^ 'on siTnv wixpios 
 cuf^cLTCi)]/ 'sS<TCfy(,yi^, or «V T^iDncy.oLg. And, touching 
 his [the Child's] Feet, flie faid, thou art a Child 
 of Blood to me^ that is, I make thee a Child oi the 
 Blood of the Cvcenant concerning the Seed that is 
 to be cut off in the Flcfh. And [the Angel] left 
 him, \_MofeSy or the Child,] when fhe had faid, 
 or pronounc'd the {d^id facj'amental Form oi PVords 
 
 a Child of the Blood of Circwncifwn 3 or, a 
 
 Child of Blood unto Circumcifions, in the Plural, 
 Gff . In this Form of fpeaking, the Terms Child 
 of Bloody had an Afpe(ft to the double cutting off, 
 firft, of the thtn-ci?'cumcifed Child, facramental- 
 ly ; and afterwards, of the Seed, Child, or Son, 
 Ch?-iji, who was to be cut offvt^Wy, upon which 
 the Hebrew Scholiafi explains — Hebrc^us, so-apocl' 
 yiiTs TO cufjLct rri? 'Zo^iTcyJr!^. The Hebrew fays, fhe 
 [in this Form of Words] feal'd the Blood of the 
 Circumcifion. But how does the Hebrew fay this 
 Vol. 2. O other- 
 
2IO Originals 
 
 otherwife than by telling us, llie pronoun'd the 
 fald folemn Words, and therewith perform'd that 
 ritual Ad; ? And, by thole Words and that Ad, 
 feaVd the Sacrament of Circumctfwn to her Son ? 
 For, otherwife the Hebrew fays not a Word of 
 Sealifig. Befides, our \r\T\ Hhathan expreffes not 
 the Relation properly, of an Hufband to his Wife^ 
 but that of a Son-m-Law to his Wife's Farents j 
 and has Refped: to his Initiation or Infertion by 
 Affinity into her Family. xA.nd from thence was 
 it taken, and applied, facramentally as the yewijh 
 Rabbi's confefs, to a Child at his Initiation by 
 Circwncijion into the Hoiijkold and Church of God. 
 T^hoii art a Child—- or, thereby make thee a Child 
 of Bloody the Blood of the Covenant ; or rather, 
 of Bloods in the Plural, for the Reafon I have 
 affign'd above. What I have already produced 
 on this Point is yet farther confirm'd by this, that 
 the modern fewSy as Godwin has fliewn, have 
 a Form of blejfing their Childi-en in Circumcifing 
 them, conceived in Terms referring chiefly to 
 their being thereby made Children of the Covenant 
 of Abraham ; which (iince they had a Mind to 
 evade the Covenant confirnid by God in Chrifl ^ 
 thev appear to have fubftituted inftead of the an- 
 cient Form expreffive of their being made Chil- 
 dren of the Bloody or Bloods of the f aid Covenant ^ 
 as above explain'd. 
 
 I return now to the Lexicographal Explanation 
 of our Word, |nn Hhathan : which, verbally^- \ 
 
 fignifies to contra^ Affifiity by Efpoiifals -, as 
 
 alfo Society and Co?itinuation of Life in the hu- . 
 
 man I 
 
Phyfical and Theological. 211 
 
 man Species downward, in a joint Pojlerity. All 
 which is perform'd by a Perfon of the one Sex 
 (confider'd as a Divifion or Branch of it's Fami- 
 ly,) being ingrafted^ by Marriage with a Ferfon 
 of the other Sex, into another Y2,vi\A^; and giving 
 to that other Perfon, for Propagation in Partner- 
 Jhipj what neither, while y(?/f, or by itfelf^ can 
 have. Hence, nominally, the Word is put for a 
 Perfon related to another by Affinity^ as a Son- 
 Brother-Fathtr-i?i-Law, &c. I think with Mr 
 Mede, that (though it fignifies any of thefe Re- 
 lations in Confequence of E/poufais, or Marri- 
 age,) it is never ufed for an Hufba?id. Now, from 
 this carnal Relation by Affmity o\\ Efpoiifals, as a- 
 forefaid, the Word was taken into the divi?2e Ri- 
 tual, and put for the fpiritual Relation which a 
 Child acquired by Circiirncifion : it was made a 
 Name of his faid Jpiritnal Childhood, or Sorfiip, 
 and applied, accordingly, to the Child. Whence 
 alfo in Arabic, it is derivatively put for Circum- 
 cijion itfelf. 
 
 Some of the Lexicographers fay this Root has 
 Affinity with ^nj Nathan, to give. But this 
 expreffes not what. Befides, it takes in but the 
 latter Part of the Word, and leaves out the for- 
 mer, 'u/j2. the n, which being contracted from 
 »n ahe, or r°*i'n Hheth, and compounded with 
 \r\'^ Nathan, wou'd give \T)y>n Hhenthan, con- 
 tracledly Hhathan, to divide off from one Family 
 to another J and, by that Means, to give, pro- 
 duce, or continue Life, fubordinately, to a Pof- 
 terity derived jointly from both. Which is the 
 
 O 2 great 
 
212 Originals 
 
 great End of Affinity by Marriage^ as above j and 
 therefore, needs no more explaining. 
 
 Chap. 5. Verf. 7. 
 SlOn Temol, 
 
 YEJlerday. 70. %S-£?. There is another Word 
 with an K at the Beginning, which iigni- 
 iies the fame Thing, viz. b^'D^\^ Ittemol, This, 
 fome of the Lexicographers fay, is a Compound of 
 ri{< Ethy and our SlDD T^emol: but both thefe 
 Words are compounded of the Verbs Dn T^am^ 
 to Jinijhj or confum7nate , and ':»1D Mz^/, to cut off. 
 Tefterday^ or the Day immediately pafi^ anfwers 
 to this Defcription : it is juft conjummated^ and cut 
 off ixom. the prefent Day. 
 
 k*«kkt 
 
 rp Cajha/hj 
 
 TO gather. 70. imj/cty&j. It fignifies to gather 
 Stubble. The more general Z:/6'^ is of co/- 
 leSluigy or binding many Particulars into o;z^ JY^^^, 
 or Bundle : the more fpecial, that of gathering, 
 or binding up Stubble into Bundles to burn them. 
 It appears to be a Compound of the limple i?oo/i 
 {i:;p Gt//:?, and c:^}^ Fire^ that is, the fecond \:) in 
 the reduplicate Root ti'ti^p Cafiajlj, is a Contradlion 
 from C'K Efi, Fire. And, to this Reafon of 
 
 the 
 
Phyjical and TheologicaL 213 
 
 the Word the Prophet feems to allude. Ifai. \j. 
 14. Dnflliy m^ ti^pD Vn iiaju Checajh Eft Shir- 
 patham. They ft:all be as Stubble^ the Fire jhall 
 conjhme them. So, again, Ch.5. vf.24. 
 
 pn Tebhen^ 
 
 STraw. 70. a^xvpct, Jhort Straw. The Roof is 
 nil Ba?2ah, to /^z^//^, with a n of the Fu- 
 ture prefixt, as from the Ufage to build fmali 
 Hufs and Cottages (which feem to have been the 
 firfi: Buildings erected by Men) with fuch Ma- 
 terials as Straw, Reeds, JVatlings, &c. 
 
 Chap. 6. Verf. 9. 
 -)i:p Caffary 
 
 ANgidJh. In the Margin, Shortnefs or Strait- 
 nefs. The 70. take it together with mS 
 Ruahh, and render both by one Compound Word, 
 oXiyo-^vxid, DefeB of Spirit. The given Root is 
 IVp Catfar, to <:z// ^(jw;?, or cz(f/ y7ji?r/, as with a 
 Scythe or Sickle. But, this is a plain Compound of 
 yyp Catfats, to cz^/ o^j and m^' T/z^r to /r{/}, 
 ^/W, or ftraiten. Mentally, to opprefs with af- 
 fiBing SenfationSj tending to cut off and abridge, 
 or Jhorten Life. 
 
 O 3 Chap. 8. 
 
214 Originals 
 
 Chap. 8. Verf. 2. 
 ]KD Madfty 
 
 10 refufe. 70. fjivi (^^Xofjioq, to be im'willi?ig. 
 Some fay, it has Affinity with \i^ Ain^ 
 not . It may have Affinity with the Compound Ne- 
 gatii'e Particle "j^hV*: Mecin, or Meain. But I ra- 
 th.er take it to be compounded of the exhortatory 
 Inter] eBion n^.H ^-'ZiZ^^ O I befeech you ! and the 
 privati've Particle a iV/f, yrow, or ;^(?/, preiixt. 
 To exprefs an A61 fror/i, or contrary to that of 
 befeeching^ exhorting^ willing j £?'<:. and that is 
 refujing. The Z/^//Vz Compound Verb abnuo^ to 
 diffent^ is made of the privati^'ce Particle ab^ from^ 
 or 720/3 ^nd ;22^(3 to confent ; after the fame Man- 
 ner. 
 
 ^^^ Nagaphy 
 
 TO frnite. 70. -rvTrrca. The given i?oo/ is t]Ji 
 Nagaphy to [mite. Some of the Lexicogra- 
 phers fay, it has Refped:, properly, to the Body, 
 that is, to the Ad: o^f?niting the Body. But they 
 fay not why. I think, the Noun c^;i Gaph^ ligni- 
 
 iies that which doth eminently confhitute a 
 
 Body, and give to each Body what diftinguifhes 
 the fame from ev'ry other Body. This therefore, 
 is the Root, viz. i:\y Gaph, only with a i of the 
 Paffive prefix'd ; which thus conflruding the 
 
 Verb 
 
Phyfical and Theological. 215 
 
 Verb i^y^ Nagapb^ gives it the Signification of an 
 Acl whereby the Body fufters, as by lome f?}iit- 
 ing^ bruiftngy wounding^ &c. Whence alfo the 
 Noun rifilJl Guphah, with a 1 and n P<^JJive in 
 th.Q fccond Tind fourth Places, fignifies a dead Car- 
 cafe. Nay, and tlie fimple Root ?]iJi Guphy even 
 expreiTes the Manner, or Means, by which Death 
 is brought upon the Body, to make it riQiJi Gu- 
 phaky 2. dead Car cafe. It iignifies to y^A/, o^ fid 
 the Doors ; for, fo Deatli is brought on, hyfut- 
 ting the Doors, or Vahes of the Vef'els^ or 'Tubes, 
 intlie5^vj hy fatti?ig, obfiruBing, ^ndi fit tli?ig 
 the Parts, which the Air and Light by circula- 
 ting the yuices, or Fluids^ had kept dillended, 0- 
 pen, and mo^cing : which done, there can be no 
 Lije left in the Frame. 
 
 For this Word n31^ Guphah, n^lJ Ghevijah, 
 (which alfo fignifies /^^ raifed Form of a Body,) 
 is once put, as it's fynonymous Term in that Re- 
 fped. 
 
 SuJ Ghehhid, 
 
 THE Borders of an Eftate, or of a Country, 
 and, fo, the ic/'i?/!? Content of the Eft ate or 
 Country, jo. rk 'ooict, the Bounds. The given i^co/ 
 is S^ji Ghabhal, to deter mi fie, circumfcribe, or fet 
 Bounds to. But it is compounded of ^Ji G^M, the 
 Emi?ience, or circumfcripti've Stature of a Man j 
 or the prominent Form of any other Thing ; and 
 S^ 5^/j or ££>/, a Mixture, The Surfaces, or 
 
2i6 Originals 
 
 Boimds of one Form^ E/iafe, or Thing, dclernn- 
 ning where thofe of others do begin, and by that 
 Means, making a Mixture together with fuch 
 others. Thus the Borders, or Marches of 'Terri- 
 tories and Provinces, do join upon, and by the 
 Reaches and Wijidings of Rivers, Ridges of Moun- 
 tains, &c. run out here and there alternately, and 
 fo intermix with one another. 
 
 ^j Gabh, the firil: {imple Root in this Compo- 
 fition has Affinity (as we have juft above feen) 
 with i;i Ghev, or n^i;! Ghevjah, and nSlJ G/^- 
 -phah. 
 
 From this 7?oc^ the City Gahia, and the Idol 
 y.Y;^'(9 Gabia, or Gabina, another Name for hu- 
 cina, that is, the Producer of the Infant-For/;?^ 
 or Statures, feems to have been denominated. 
 Hereto refer the CinSlus, or habitus Gabinus j 
 which was a Gown thrown over the left Shoul- 
 der, and tuck'd under the right Arm : which 
 feems to have been fo call'd becaufe :aji Ghabh, 
 the Stature was thereby made to appear. In this 
 Garb the Priefts ufed to be expedited for Sacri- 
 fice : in this alfo the Reflates, the Original or Pa- 
 ternal Gods, the fuppofed Circulators of the Forms, 
 were reprefented. All had Refped: to the Idea 
 of 2} Gabh, the raisd Stature, attributed as a- 
 forefaid. 
 
 yni5i» 
 
Phyfical and Theological. 217 
 
 yiltJ^ Xfephardeah^ 
 
 A Frog. 70. l^dTpctxo?. Some fay, it is an £- 
 gyptian Word. And, as no mention is 
 made in S. S. of this impure Animal before the 
 Occafion of fending that Plague of Frogs on the 
 Egyptiatjs -y it is probable the Name was taken 
 from Egypt y and that no other Name for the faid 
 Animal^ was given in the Bible. By this Name 
 j;"T"l£3i Xfephardeah, it fhou'd feem, that the E- 
 gyptians had been ufed to diviiie^ or progiiojli- 
 cate^ by the Multitude of Frogs^ by their Croak- 
 ing^ &c. concerning the Weather^ the Increaje of 
 their River ^ fruitful ov barren Seafons, &c. where- 
 fore, God made their Progmjiicators one of their 
 great Plagues^ and the Fore -runner of others. 
 However, the Word is conftruded of Hebrew 
 Roots^ though with Ethjiic Perverfion and Abufe, 
 viz. of "ilDi Tjaphar^ to mature j and VT Dah^ 
 or Deahy Knowledge ; to exprefs, that this Aiii- 
 mal gave Knowledge of the Seafons before they 
 came. Which, I fay, is a Reafon of it's Najne^ 
 that God or his Prophets wou'd not give; but 
 which the Idolatrous Priejis of Egypt wou'd na- 
 turally give. There is a Coi?i at Rome with a 
 Diana on one fide, and a iv-iig- on the other. One 
 Hieroglyphical Reafon of which, among others, 
 Pterins fays, was, that, as this Goddefs was the 
 Prefident of Moijlure, or Water ; fo had fhe this 
 Water- Aimial dedicated to her, as her Symbol^ or 
 
 Repre- 
 
2i8 Originals 
 
 Rcprefeiiiative : and therefore, the fame was, ac- 
 cordingly, dcfcribed on a Coin or Medal ftruck 
 to her Honour. Horner^ in his Batrachomyoma- 
 chia, makes Mud and Water the Father and Mo- 
 ther of his Equivocal Race of Fj'ogs. And, I 
 think, the Egyptiajis aUb took the Frogs (^ which 
 they ufed to pretend were found half-form d out 
 of the Mud o^lhe. Nile) for an Hieroglyphic of Pro- 
 teus^ or the Forms emerging mifapen and imper- 
 fe5i (as their Philofophers pretended) out of the 
 Chaotic Slime, or Mud, that is, out of that Mc^t 
 or iaW, which Thales and others, (after the Fhe- 
 nicians and thefe Egvptians,) made the Frincipk 
 of all Things. For which vile Abufe of the Di- 
 vine Tradition of the iirft Formation of Things 
 by God^ he made and call'd up (with a Word) 
 a new Creature, Frogs out of Number, and thofe 
 created perfeB in a Moment, to torment them. 
 Now tho' Frogs are not gender'd of Miid^ they 
 are chiefly bred in the Slime and corrupt Sedi- 
 ment, which is uiually feen on Mud in Bogs and 
 Ditches : wherefore alfo, in the fymbolical La?!- 
 guage of the New Teft. Anti-Chriflianifm , or 
 the DoBriiies of Devils propagated by the Fol- 
 lowers of Mahomet in A/ia, Europe, and Africa, 
 arc reprefented by Three unclean Spirits like 
 Frogs coming out of the Mouth of the Dragon, 
 Rev. 1 6. 13. 
 
 Chap. 8. 
 
Phyjical and TheologkaL 219 
 
 Chap. 8. Verf. 7. 
 QlDin Hhartum^ 
 
 A Magician. 70. iTTdOih? a Charmer, Elfe- 
 where they render it by 'E^riy*jTt]f^ an In- 
 terpreter of Dreams y or G/'Ufr of Prophetic An- 
 fwers and Solutions j and, by (papfjiuKo^ a Bewitch- 
 er, or Purijier with Ufjguefits^ Herbs, Minerals, 
 &c. The given i^oo/ is D"in Hharat, a graving 
 Tool, that is, more eminently, the Inftrument 
 they made ufe of for the Graving of their iJ/V- 
 roghphical Figures ; by which they pretended to 
 divine, and perform'd many of their Feats of 
 diabolical Dehifwn : fuch, perhaps, as the 'TaliJ^ 
 ma?is have been fince. Which they make of fome 
 fympathetic Stones, or Metals 3 and then, graving 
 them with certain CharaBers fuppos'd to cor- 
 refpond with fome Difpojition of the Planets or 
 Con/tell at ions, imagine the fame to be (by that 
 Means) influencd with the Powers or Virtues of 
 the faid Planets or Conjiellations, fo as to work 
 Wonders, as they are applied, either for healing, 
 or for injiiSling of Difeafes. This Derivation 
 therefore, of the Word feems to be right in Part : 
 but, I think, it is but in Part. The Word be- 
 ing a Compofition, or Mixture of feveral Poots, 
 which I {hall go over in their Order. And, ift, 
 nin Hharah, to burn. The Idea of Purning, 
 was taken into this Species of Enchantments in a 
 
 double 
 
220 Originals 
 
 double Refped:, viz. as thefe Prophets of Satmt 
 imagin'd the Root of the Influence they fought 
 after, to be in the Solar Fire \ from whence (ac- 
 cording to them) the fame was fl^ed from the 
 other Planets^ by Reflexion on the Earth and 
 thofe earthly Bodies to which they wou'd have it 
 dired:ed. And again, as Part of their Ceremonial 
 in the Ufe of fuch Figures^ was to bum the Drugs 
 and other Things above-mention 'd, in Honour 
 of thofe Celeftial Fires^ for the fpecial Convey- 
 ance and Application of their faid Influences by 
 the faid Taliflnanic Figures. 2dly, DI0*1 Ratat, 
 Trembling. This exprefs'd the Manner of the De- 
 fcent of the Rays of Light from the Sun and Stars 
 (which is with a tremulous Vibration by the Coun- 
 ter-Agitation of the Air and Light in Expa?iflon^) 
 together with the Manner of thofe quaking Mi- 
 nifters of Darknefs, in their mad Extafies. In 
 which they were adted, as the Sybil is confefs'd 
 by Virgil to have been, under a manifeftly-^zVz- 
 bolical PoiTeffion. Miteid. Lib. 6. Line 45. ^c. 
 Where we have the Poet's Defcription. 
 
 Ventum erat ad limen : cum, Virgo, pofl:ere 
 
 fata 
 Tempus^ait: Deus, ecce Deus. Cui talia fanti 
 Ante fores, fubito non vultus, non color unus, 
 Non comptce manfere cornet: fed pe Bus a?thelum, 
 Et rabiefera cor da tument 3 majorque videi'i^ 
 Nee mortale fonans : aflflata efl numine qiiando • 
 fam propiore Dei. 
 
 Now 
 
Phyfcal and TheologkaL 221 
 
 Now to the Mouth they comej aloud fhe 
 
 cries, 
 This is the Time, enquire your Deftinies. 
 He comes, behold the God ! Thus while {he 
 
 faid 
 (And fhivering at the facred Entry ftaid) 
 Her Colour chang'd, her Face was not the 
 
 fame 
 And hollow Groans from her deep Spirit 
 
 came. 
 Her Hair flood up; convulfive Rage polTefs'd 
 Her trembling Limbs, and heav'd her lab'ring 
 
 Breaft. 
 Greater than human Kind fhe feem'd to look 
 And with an Accent more than Mortal, 
 
 fpoke. 
 
 And again afterwards, 
 
 At Fhcebi nondum patiens^ immanis in antro 
 Bacchatnr Vates^ 77iag?mm Ji peBore pojjit 
 Excujpffe Dewn : tanto magis ilk fatigat 
 Os rabidiim^ fera cor da domans^ fijgitqiie pre- 
 mefido. 
 
 Strugling in vain, impatient of her Load, 
 And lab'ring underneath the pond'rous God, 
 The more fhe flrove to fhake him from her 
 
 Breafl, 
 With more, and far fuperior Force he prefs'd : 
 « Commands his Entrance, and without Con- 
 troul 3 
 Ufurps her Organs, and infpires her Soul. 
 
 And 
 
222 Originals 
 
 And again, 
 
 Talihus ex adyto diSliSj Ciimad. Sibylla 
 Horrendas canit ambagesy antroque remugity 
 Obfciiris vera mvohcfis ; ea fr(^na furejiti 
 Concufity & fumidos fiib peBore vertit Apollo. 
 Ut primtim cejfit furor, & rabida era quierunt. 
 
 Thus from the dark Recefs, the Sibyl fpoke' 
 And the refifting Air the Thunder broke, 
 The Cave rebellow'd, and the Temple 
 
 fhook. 
 Th' ambiguous God, who ruled her lab'ring 
 
 Breafti 
 In thefe myfterious Words his Mind ex-\ 
 
 preft : 
 Some Truths reveal'd, in Terms involv'd^ 
 
 the reft. 
 
 At length her Fury fell j her Foaming ceas'd, 
 And, ebbing in her Soul, the God decreas'd. 
 
 Dryden. 
 
 But, to proceed to the third Root, of which 
 our Word does partake, iv'^;. ^^0 Ta?nan, to hide 
 as in the Ea?^th. This exprelTes the dark Doings 
 praclis'd by thefe Conjurers in their Ca-ves, or in 
 the Adyta of the Teiiiples, with the obfcure Am- 
 biguity of the Anfwers they ufed to return to their 
 deluded Clients. Hereto refer, fourthly, and pro- 
 perly, ?<»i,!DD T^a^ne, to pollute j for that, all their 
 Intercourfes of thefe Kinds, were the moft abo- 
 minable Dejile?ne?its in their Effedis ; and, not 
 only fo, but were procured by Means of the moft 
 
 flthy 
 
Phjjical and Theological, 223 
 
 filthy and diabolical Ad:s under the Name of Pu- 
 rifications^ Lujirations, &c. wherein they under- 
 took to expiate Crimes, and to avert Evils and 
 Plagues, by Crimes more black than any others, 
 viz. by liiolatroiis Rites and Arts Magic : nay, 
 and by thofe too often confummated with hurnan 
 Vi&ir/is. Whence aKofich Fi^ims themfelves (as 
 havins: the chief Place in thefe abomjnable ^- 
 *verruncatiG?is) were call'd (pci^i^.azc), (c }U(,B-apia,<a- 
 TA, Charts for Medicaments^ and Purifcatio?is, 
 Thus Snidas on the Word (pctpy^xKo? — (pcc^y^AKog' 
 
 S-ccofj^a,. A Pharrnaciis was one put to Death [fa- 
 crtfced'\ for the luflrating or purifying^ and ex- 
 piati?7g of fome City : the fame Perfon they call'd 
 a yJ.S-ccf)y.cc, Pw'if cation. And again, on the Word 
 
 y.cc^cLpy.cL xjTno ot KctB'AOf^^ •moXiug clvy.ohv \^Xi~ 
 
 o-f^ivcv rivk, cv izd?^v Kcf^B'ccpfxa, — to purify ^ or ex- 
 piate a City, they ufed to drefs up a Man in a 
 certain ftately Manner, and then to kill and fa- 
 crifice him : him they ufed to call a Kd.B-ADfA,a,y 
 Purification. For this Ufe, I think, they al- 
 ways kept, ready fed and fatted , fome Slaves ^ 
 or Criminals^ whom they conlider'd as devoted, 
 or accurfed, the Rfiife and Offfccuri?7gs of Man- 
 kind. St Pauly with Allufion to this abominable 
 Cuftom, calls the primitive Chriftians, 'zi^^yj:/.- 
 B-a^fMctTo,, purgative Sacrifices, i Cor./\.. 13. Be- 
 caufe in all the Perfecutions then coming upon 
 the Church, the Perfecutors Pretence was, that 
 the Gods were offended, and fent Plagues upon 
 the World, for the Crimes of the Chriftians ; 
 
 and 
 
2 24 Originals 
 
 therefore they kill'd them for a Kind of y,ei^cL^^ 
 fA,ctra> or piacula, in the Senfe of the Word as a- 
 bove explain'd. Dr Potter, in his Greek Anti- 
 quities, quotes a Paflage from one of the Tzet~ 
 zes's, where fuch a Perfon is defcrib'd under both 
 the Names above-mention'd, and the Manner of 
 his Pha7'?naceutic or Cathartic Sacrifices, fet forth. 
 Which I will recite. 
 
 O (pcCPf^ctKo^, TO }CciB'a,pf/,a,, toicvtov vjv to TncAaf' 
 ' Av (ruf^ipopa, Kccri^ouQi isroKiv ^iCfA,ivi(Z, 
 "EiTav Kcifjuog, eiTi Mf^o?, «Te it j^KaJoog glT^o 
 Tcidv TmvTuv c(,fA,op(poTioQV yjyov cog -zirpW B'va-iccv, 
 eI$ Kct^a^pfjCQV Kdf (pccp^ci^KOV ^oKioog T? vo<riiayis' 
 eI$ tottov at Tov 'Sirpocr^opov <rviou,mg r>ji/ ^vTictr 
 Tvpovre ^ovrtg rJf %«(^, >ca/ y.cc^ccv, >c, i^daa^g, 
 
 ETTTUKU KCtf pctTTiatCVTig iKSiVOV Hg TO TOTl, 
 
 'Z}Ci?^ctif, cvKcus ctypioug ti, >i a>?iKoig toov ctypicov, 
 TeAo? "Txrvp) KATiKcciov cv Tvhoig Tolg a^ypioi^j 
 KcLf TOV axrooov &tg 'jctXdTictv ep^cuvov etg cLV2[Xifg, 
 
 eIs KdB'cLpfjLov Trig -zsroXicog, cos Hpyiv, tyi^ vo!ri^<rrig. 
 
 The Sacrifice Piacular, of old 
 
 Call'd Pbarmacm and Catharma, was this : 
 
 When by the Anger of the Gods, fome 
 
 fcourge 
 Of Famine, Plague, or worfe Calamity, 
 Was fent upon a Place ; then, as a Victim, 
 To cleanfe and expiate th' afflidied City, 
 In folemn Pomp they to the Altar led him : 
 Then putting in his Hands oil'd Cake, dried 
 
 Figs, 
 
 And 
 
Phyfcal and Theological 225 
 
 And Cheefe ; and ftriking feven Times, with 
 
 Squills^ 
 Wild Figs, and other Fruits^ his Privities, 
 At length with Wood of Foreft-Trees they 
 
 burnt him ; 
 And, gath'ring up his Alhes ; on the Sea, 
 Againft the Winds, they fcatter'd them : and 
 
 thus 
 Was cleans'd and expiated th' afflided City. 
 
 I have endeavour'd to be rather exa(5l than 
 elegant in rend'ring this PalTage of Tzetzes^ 
 becaufe the learned, and moll Reverend An- 
 tiquaiy, and his Fellow -Labourer Mr H. H. 
 (who tranflated it for him into E?JgliJh Verfe,) 
 feem either to have miftaken their Subjed:, or to 
 have mifreprefented it. They have made the 
 Pharmaais only a chief Manager of the Ceremo- 
 nial in the Piaailar Sacrifice, whereas he was the 
 Sacrifice itfelf. 
 
 To return, and apply this to the Fharmaceutic 
 Wizards in Egypt. If they cou'd boaft a little, 
 by the Help of the T)e"cil to bring a few Frogs 
 out of the River upon the Land ; how much 
 more were they fhamed and confounded, when, 
 after trying (as their Pagan Manner was) all their 
 Piacular, and other Sacrifices, with all their Ma- 
 gic Tricks befides, they cou'd not rid the Land 
 again of fo much as one of thofe noifome Plagues, 
 but their proud King (who had fo lately refufed, 
 and denied all Regard to, and even Knowledge 
 of Jehcroah^ was forced to fue to the Minifters of 
 
 Vol. 2. P Jeho' 
 
226 Originals 
 
 yehovahy to Intreat Jehovah to take away the Frogs 
 from him, and from his People. The ancient Bri- 
 tons have preferv'd fome Remains from the Root 
 now before us, in their Carth, a Purgation, Car- 
 fki, to purge, or dea?ife j Carthion, and it's Com- 
 pound, Tfgarthion, Expurgations, &c. The Root 
 of which [Carfh] is a plain Derivative of our He- 
 brew Root Oin Hharat, or, in quicker fpeaking, 
 Cart. 
 
 The next Word to be explain'd exprefles fome 
 of the Operations of the Magicians. They ^vere 
 
 Dn^D^ Lateihenty 
 
 WHich we render their Inchafttments, 
 70. (pa,DiA,ctKicci, Magic Feats, perform'd, 
 as above, with Images, Sacrifices, Herbs, Mine- 
 rals, &c. but thefe, as applied in the Cafe before 
 us, were not delign'd for the Ufe of expiating, 
 but for that of bringing on Evils and Plagues. 
 This, again, is a Word of mixt Roots, and of 
 fome of the fame Senfes and Refpedts with the 
 former. It is compounded, i ft, of DH^ Lahat^ 
 Flame ; Fire -, 2.fami?ig Sivord, &c. The Word 
 implies, that fome of the Ingredie?2ts were burnt 
 in Sacrifices, or otherwife, to invoke the Aid of 
 their fiery God -, or, that they made Ufe of fome 
 Things, inftrumentally, as Emblems of the Lights 
 and as having fome lucid Parts and Powers com- 
 municated to them by the Light : fuch as were 
 feveral precious Stones: which it is true, are 
 
 made 
 
Phyfical and Theological, 227 
 
 made Receptacles of various Degrees, or Propor- 
 tions of FirCy or Light j whence alfo the Holy 
 Prophet calls them, defcriptively, Sto?ies of Fire, 
 Ezek.2^. 14. However, they ftand, here, but 
 as Phyfical Bodies, fimply made Emblems^ or Signs 
 of Lights of an higher Order and Nature. Not 
 fo among tlie Heathens. With them the Light 
 was a God', and thefe Stones were made to par- 
 take of his Godlike Powers and Virtues ; being in 
 their Imaginations (as Orpheus exprelTes) 
 
 - cCTTOojioioif 'Z3%{piy\iO'; ct^^'Z^QTii cUyKrig' 
 
 DejliiBions of the Brightnefs of the Immortal 
 Light. What Di'-oinations and Fnchantments cou'd 
 they not perform with fuch divinified Things as 
 thefe fo plentifully put into their Hands ? 
 
 The fecond Coinpound in our Word, is DN'^^ 
 Laat, or ^ Lat, any hidden Thing, or Adl. It 
 had Reference, with thefe Heathens, to the In- 
 volutions of the Heavefis, Clouds, Vapours, &c. 
 to the Powers they woriliipp'd in the Infernal 
 Regions of the Earth, the Abyfs, &c. As alfo to 
 the Feats they play'd in Holes and Caves of the 
 Earth, to conjure out the faid Powers to their Af- 
 fiftance ; which were yet more involv'd and dark 
 than all the reft. As fee in tlie Cafe of the Sibyl, 
 p,22o. fupr. Hereto refer the Oracle in the Tro- 
 pho?iian Den, the Hole under the Tripus at Del- 
 phi. The xdiCKoi and /3c.S-^o< of their fubterranean 
 Gods, wherein they made their Oblations; parti- 
 cularly, when they conjured. Thus in Ovid's 
 Defcription of Medea ^ conjuring old Mfon young 
 
 P 2 again : 
 
228 Originals 
 
 again: after fhehas properly purified herMf, and 
 invoked the Night, Moo?!, and Stars, with three- 
 headed Hecate, and the Earth, the Powers friend- 
 ly to Magicians ; as alfo the Airs, Wi?ids, Moun- 
 tains, Lakes, Rivers, and all the Gods of the Fo- 
 refis, and Gods of the Night ; and got her Appa- 
 ratus of Herbs, Drugs, &c. Which ihe has been 
 nine Days and Nights in gathering all the World 
 over, (he then, 
 
 [M 
 
 Statuit aras e cefpite binas, 
 
 Dexteriore Hecates, at lava parte jnvcnl^. 
 Has ubi verbenis Sylvdque incinxit agrefii : 
 Haud procul egejid fcrobibus tellure duabus. 
 Sacra facit : cultrofque in guttura velleris atri 
 Conjicit, & patulas perfundit fanguine fojfas. 
 Turn fuper invergens liquidi carchefia Bacchiy 
 JEneaque invergens tepidi carchejia laBis, 
 Verba Jimul fundit, terrenaque vwxmixvsipojcit, 
 Umbrarumque rogat rapta cum conjuge re- 
 gem ; 
 
 ^os ubi placavit,precibufque ^murmure longo\ 
 
 ' paffis Medea capillis, 
 
 Bacchantum ritu, Jiagra?ites circuit aras, 
 
 Multifidafque faces, in fofsa fanguinis atra, 
 
 T^ingit ; & infedas geminis accendit in aris. 
 
 Terque Jenem flamma, ter aqua, ter fulphure 
 lujlrat. 
 
 Inter ed validum pojito medicamen aeno^ 
 
 Fervet, ^ exultat. 
 
 Oy. Metam, Liber VII. Line 240. 
 
 Two 
 
Phyjical and Theological, 229 
 
 Two Altars builds of living Turf : the right 
 To Hecate, the left to Touth. Thefe dight 
 With Verviii and green Boughs; hard by, 
 
 two Pits 
 She forthwith digs ; and facrificing, flits 
 The Throats of black-fleec'd Rams. With 
 
 reaking Blood 
 The Ditches fills ; and pours thereon a Flood 
 Of Honey, and new Milk, from turn'd up 
 
 Bowls ; 
 
 Repeating powerful Words. The King of 
 
 Souls ; 
 His ravifh'd Queen, invokes; and Powers 
 
 beneath ; 
 They with long Murmurings and Prayers 
 
 appeas'd ; 
 Furious Medea, with her Hair unbound, 
 About the flagrant Altar trots around. 
 The Brands dips in the Ditches, black with 
 
 Blood; 
 And on the Altars fires the infeded Wood : 
 Thrice purges him with Waters, thrice with 
 
 Flames, 
 And thrice with Sulphur j muttering horrid 
 
 Names. 
 Mean while, in hollow Brafs the Med'cine 
 
 boyles. 
 And fwelling high, in fomy Bubbles toyles. 
 
 aSandys. 
 
 Then the Poet adds the particular Pharmaca of 
 which this Medicamen in the Kettle was compos'd : 
 
 P3 fo 
 
230 Originals 
 
 fo that, no Body needs to be ignorant what Kinds 
 of Things the magical Pharmaca were, nor in 
 what Manners the Heathens ufed them. And, as 
 our Hebrew Names for the Magicians of Egypt 
 and their Inchant^nents^ do exprefs fo much of 
 their Offices and Operations^ I had a Mind to be 
 more particular on this Subjed:, to recount the 
 Ethnic Cuftoms in the fame diabolic Way later 
 down, among even the polite Greeks and Ro- 
 mans 5 to fliew, how all was of a Piece -, as alfo 
 to lead fome Perfons to refle6b, what Kind of 
 Gentry Jannes and yarnbres, with the reft of 
 their Order of Wizards, who withftood Mofes 
 and Aaron in Egypt, were. From the Hebrew 
 t0^^b Laat, to be hid, the Celts, Greeks, and La- 
 tins, deriv'd many Words. The Chief of which 
 are the Britifi LLdth, and Hudlath, a Conjuring 
 Rod. LLaith, whence the Latin Lathum, the hid- 
 den State of Death. Yea, and even the Proper 
 Name of the Latin's Country Latium, is deriv'd, 
 as Bochart rightly obferves, from £0^ Lat, En- 
 chantment; becaufe it abounded with Herbs ufed 
 in Ltchantments, and the Inchantrefs, Circe, there 
 dwelt. 
 
 Vf. 17. D^JJ Chinmmy 
 
 Lice. 70. a->ivl7rig, or c>cvl(pi?. They took it for 
 a Species of Gnats. It was fome fmall 
 ftinging Fly, and probably of the G?2at, or elfe 
 of the Scarabceiis or Beetle-Kind. The Greek 
 
 Word 
 
Phyfical and Theological. 231 
 
 Word T-Ml-Tn^ feems to be derived from our D^iD 
 with the Relative ty prefixt. And Pierius men- 
 tions a Fly of this Species fo very fmall, that it 
 is fcarce vifible as it Ries in the Air ; but which, 
 when fettled on the Body, is found to have a ve- 
 ry fharp and painful Sting. But the Word D'JD 
 Chinnim, is alfo preferv'd in the Name xc^vS-^ta:?, 
 fo it might be of the Beetle, or Canthar ides-Kind. 
 Only, perhaps, of a fmaller Species, and with a 
 more fubtile, and inflammatory Sting than any 
 now known. And to this Set of InfeBs I ra- 
 ther incline to refer the Species created and or- 
 der'd for the Plague before us j becaufe the Sca- 
 rab aus was had in highell Veneration with the 
 /Egyptians ; who, from fome falfe natural Attri- 
 butes given to this Creature, made it an E?nblem 
 of the Sun and Moon ; and even of the whole 
 Univerfe, and it's Motions. Nay, the Produ6lion 
 of this Infect (as tliey faid it was order'd after a 
 Month's Brooding in a Ball of Dung,) was their 
 Hieroglyphic of the World's pretended Self-Origi- 
 nation out of Water, or Mud. And, this led 
 them on, to make it the Reprefentative of what 
 the Pythagoreans, after them, call'd Paternity, 
 Monadity, or the Fountain of Beings -, and, ( in 
 Confequence of fuch high Attributes,) to wor- 
 fhip it as a God. Hence one of their chief Re- 
 prefentations of their prime Caufe or God, ftill to 
 be feen on fo many of their Monuments, was a 
 Circle fupported, and fpread about the Bottom 
 and Sides, with the Wings of a Scarabcsus, or 
 Canthartis j to reprefent the World, as it were, 
 
 cirifng 
 
232 Originals 
 
 arifmg or emerging out of, ot from betwixt , the 
 faid Wings, God, therefore, (to corredt and pu- 
 nifh this Abufe, and to convince thefe Idolaters 
 that neither the World, nor it's felf-originated 
 Hieroglyphic , were felf-originated -, but created 
 and made by him ;) to convince them, I fay of 
 this, to their Shame and Sorrow, the hovd formed 
 and fent upon the Egyptians in an Inftant, at the 
 Word of his Servant and Prophet, innumerable 
 Swarms of thefe adord Paternities, to annoy and 
 torment them. But, neither yet was this all. The 
 Word DiD Chinnam is twice ufed in the Account 
 of the Plague before us : which I take to be a 
 colleBive Word, Hgnifying a Colluvies of many 
 Species of fmall Vermin, which do (as their Name 
 p Chan exprelles,) eat into the Foundation, the 
 Cojttexture, Form, or Subfiance of fome Bodies ; 
 fuch as are the Worm that eats Wood ; the Moth 
 that confumes Clothes ; Lice, Fleas, Flies, Bugs, 
 Beetles, or Canthari, th^it feed on the Flefi o£ Man, 
 or Beaft. Now, tho' thefe are not bred (as their 
 Philofophers pretended,) OF Dujl, Moifture, &c. 
 after the pretended Manner of their Chaotic Pro- 
 duBions', yet are they generally bred IN the Dufi 
 of the Earth, Corruption, and Najiinefs. And, 
 the Egyptians perform'd much of their Worfhip 
 as aforefaid, before Images of Serpents, Crabs, 
 Scorpions, Beetles, and other vile Bea/ls and Rep- 
 tiles, as fo many hieroglyphical Reprefe?itatives ; to 
 acknowledge, by them, a Rabble of imaginary 
 Divinities in the Air, Light, Fire, imchangeable 
 jirfi Matter, tranfmutabk Forms, &c. God there- 
 fore. 
 
Phyjical and Theological, 233 
 
 fore, to chaftife, as I have faid, this horrid Crime, 
 empower'd Mofes to fmite the Diijl of the Earth, 
 and to command that the Duji over all the Land 
 of Efgypt fhou'd become Lice, Flies, Bugs, Bee- 
 tles, ^c. and it was done. And the Magicians 
 tried with their occult PraBices upon Nox, He- 
 cate, T^erra, Froferpine, Pluto, and all the Gods 
 of Night and Darknefs ; to make Firfl-Matter 
 fling out the like Produd:ions : but they, or ra- 
 ther the Z)m/ (whofe AiTiftance they call'd in,) 
 was not permitted to fhew the leaft Imitation of 
 this Acl. Wherefore the Magicians yielded that 
 they and their Gods were overcome, confefTing to 
 Pharaoh — this is the Finger of God, vf. 19. 
 
 I return now to give the Etymology of our 
 Word. Which in the colleclive Form, XD12 Chi?2- 
 ndm, appears to be compounded of p Chan, the 
 Bajis, Subjiance, or Cofifijlence of a For?n ; and 
 0*^5 Num, X.oJleep the Sleep of Death : and in the 
 Chaldee DialeB, to wound, ulcerate, &c. This de- 
 fcribes the Adt of thefe Creatures, eating into, 
 and wounding the Forms of Men and other Ani- 
 mals ; and fo doing that which tends to kill and 
 dejiroy them. Which anfwers to, and confirms 
 the Explanation above given. 
 
 Verf. 2 2. rnS^ Phalah^ 
 
 TO fever. The Root is n^D Phalah, to do 
 wondroufy, or to make a wonderfid Dif- 
 tmdiion betwixt Perfons, Places^, or T^hings. 70. 
 
234 Originals 
 
 'Txrct^cfJoPd^ii}, to make iUti/lrious, to dijiinguijh 'won- 
 derfully, 
 
 God here orders Mofes to threaten the Egyp- 
 tians to fend upon their Perfons^ their Houfes^ and 
 the Ground whereon they were, a Plague call'd 
 JilV Harobhj with Promife to make, at the fame 
 Time, a wonderful DiJlinBion, as to the Land of 
 Gojlden on this Occafion ; for that there fliou'd be 
 no Harobh there. Now, 
 
 What this Plagu,e of the ly^ Harobh^ was, is 
 a Queflion. Our Verfion renders it paraphrafti- 
 cally, by a [warm of Flies ^ only printing the 
 Word \of Frtes\ in Italics-, to iignify, that there 
 is no Word for Flies, in the Original, but that 
 they inferted it by Guefs. The 70. render it by 
 Kvvof^tjct the Dog-fly. Some think it underftood a 
 Mixture of all Manner of larger and more trou- 
 blefome Flies, as the Oeflre, Dog fly ^ Wafp, Hor- 
 net, &c. others, of Scorpions and Serpents ; o- 
 thers, of wild Beafts, as Lions, Tigers, &c. But, 
 I think, the Original Word, if attended to, will 
 explain itfelf. It is Jilj; Harobh, a Mixture. 
 Which, when applied (as it here plainly is) col- 
 leBively, to fome Animal-Kind, or Kinds, muft 
 iignify a mixt ProduSfion. And what cou'd that 
 be but a ProduSlion of Monflers oi fever al Species, 
 and feveral Elements in one ? and of feveral nox- 
 ious and noifl)me Kinds, to feveral Combinations and 
 Sizes-, as by joining Creatures of Land, Air, Wa- 
 ter, promifcuoifly , in the fame horrid Form; 
 blending the Parts of Bird, Beafl, Infedi, Scor- 
 pion, Fifl?, Serpent, more or lefs, together; in 
 
 fuch 
 
Phyfical and Theological 235 
 
 fuch Numbers, I fay, as that neither the Perfins^ 
 the HciifeSj nor the Lands of thefe Rgyptians 
 fliou'd be any where exempt from the terror 
 and Aiinoyance of fome of them ? the People and 
 their hand were to be wholly over-run with this 
 Harobhj this new and before.-imkmivn Produ6lio7i 
 of Monjiers. Thus the FaB certainly was, and 
 that to fuch a Degree^ and fuch Effeif, as fuited 
 the Divine Purpofe in inflid:ing this Plague. This 
 jnixt or medly-Name ^ when applied (as I have 
 obferv'd) to Animals^ not being capable of any 
 other Signification. And, this Account of the 
 Plague before us, is afhrm'd by the Author of 
 the Book of Wijdom^ and the Reajhn of inflicting 
 the fame, aiTign'd. At the end of the 1 5th, and 
 beginning of the 1 6th Chapter, fpeaking of the 
 Egyptians abominable Idolatry^ in worfliipping 
 odious and mijl:apen Beajis and of their Punifli- 
 ment, in Confequence, by this Plague^ he fays 
 " they worfhipp'd thefe Beajis alfo that are mofl 
 ^'- hatefid : for being compared together, fome 
 " [mad Objedls of Idolatry] are Vv'orfe than o- 
 " thers. Neither were their f acred Animals fair 
 " or delireable in RefpeCl even of the bejiial 
 " Form J that is, plainly, becaufe they were, for 
 *' the moil Part, jnifmatch'd and mifcompacled 
 Monfters : therefore, by the " like were they pu- 
 *' nifh'd worthily j and by the Multitude kvoo^c/.- 
 " Kcov, oi mixt Beajis of all Eleme?its, tormented." 
 Thus, again, Chap. 12. vf. 23. "Wherefore — 
 " thou didft torment them with their own Abo- 
 " 77iinations, i. e. with fuch Belluce [mixt Mon- 
 gers] 
 
236 Originals 
 
 fters] as they had devifed to worfiip. For, they 
 went away farther than others in " the Ways of 
 " [this Pagamc] Error, holding tbem for Godsy 
 " which among the. J acred Animals of other Ido- 
 *^ laterSj were defpifed." And again. Chap. 11. 
 vf. 15. yet more exprefsly and fully to my Point 
 — " For the foolifh Devices of their Wicked- 
 " ncfs, wherewith being deceived, they worfhip- 
 " ped Absurd Reptiles, and vile Beafts, Gr. kvu- 
 " eiJcfcA* ivTiXviy Mo?iJlers of Air, Land, and Water 
 " in Mi?tiatiire, a Piece of one and a Piece of an- 
 *' other in the fame Idol, (for fo the Fadl was,) 
 " thou didit fend a Multitude of abfurd, mifjha- 
 ^^ pen Animals, [that yy^ Harobh, Mixture of 
 " thine,] for Vengeance. That they might know, 
 "that wherewithal a yV^xxfinneth, by xht fame 
 " {hall he be punifhed. For thy Almighty Hand, 
 " that made the World of inform Matter, wanted 
 " not Means to fend among them a Multitude of 
 " Bears, or ferce hions, or of new-created un- 
 " hiown Beajls, full of Rage, breathing out ei- 
 " ther ^ fiery Vapour, or filthy Sce72ts oi fcatterd 
 " Smoak, ox fidooting horrible Sparkles out of their 
 " Eyes. Whereof not only the Hurt might dif- 
 " patch them at once, but their very Form might 
 " ftrike them dead with Fear." 
 
 Here is a noble Commentary on the Mofaie 
 Account of this Plague of the Harobh, with the 
 Reafon wherefore it was infli(5led ; to which are 
 added feveral fine Touches on the abfurd and 
 miffiapen Objects of the ancient Idolatry, and that 
 ftrange Excefs to which the Egyptians carried 
 
 their 
 
Phyjical and HoeologkaL 237 
 
 their mad Scheme of Hierozdics above other /- 
 dolatrous Natio?is, even to the incurring of the 
 Contempt of moft of them. As Jwvenal with jufl 
 Indignation teflifies againft them. 
 
 ^is nefcit ' qualia demens 
 
 a^gyptus portenta colat ^ 
 
 Who does not know w^hat Mojtjiers 
 Fanatic Egypt Worlhips ? 
 
 And, in Fa6t, if the Egyptians were punifh'd in 
 this Plague (as the Author of the Book of Wif- 
 dom hath obferv'd,) by fuch Forms as they wor- 
 fhipp'd, (tho' he had even not told us, that this 
 Punifhment of theirs was inflicted by a CoUuvies 
 of new-made and unknown Monjiers -,) we need 
 but look into the next Draught of their Hiero- 
 glyphical Monuments ^ and fee their Dogs-headed 
 Anubis j Cow-headed IJis ; Ram-headed Hammon ; 
 their Contrails of Bird and hifeSi ; of Crab and 
 Serpent j of Catj or Hawk, or Lion^ and Man, 
 or Woman 3 Man at one End, Serpent at the o- 
 ther, and Fifi in the Middle ^ Maiis Head^ and 
 Scorpions Tail and Body ; Stork's Head^ and Wo- 
 man's Body ; fo Wolf and Man : and feveral of 
 thefe capt, or hooded with the Wings of a Bee- 
 tle J the Fore-part of a Woman crawling like one 
 of their half-form' d Frogs out of the Mud of 
 the Nile-y with other like Compofitions, and Sec- 
 tions, almoft out of Number : who, I fay, that 
 fees thefe Monuments of Egyptian Fortejits^ and 
 remembers, that, "with 'what Things they offended^ 
 
 by 
 
238 Originals 
 
 by the fame were they puniJJjd, can be at a Lofs to 
 know what that Harobh, or Mixture^ by which 
 the Divine Juftice fo appolitely inflicted on them 
 the Plague now under our Confideration, was ? 
 With AUufion to fome of the Monjiers exhi- 
 bited in this Plague^ fome of the Punifhments 
 inflicfted by God upon the Jews who wou'd not 
 come into the Church on the Preaching of the 
 Apojiles, are defcrib'd (in the Apocalyptical Vi- 
 jions of St yohiy) under the Hieroglyphical Fi- 
 gure " of Locujis like Horfes prepared to Battle^ 
 " with Crowns on their Heads as of Gold^ and 
 " Faces as the Faces of Men, and Hair as the 
 " Hair of Women, and Teeth as the Teeth of Lions. 
 " And the /S^jzW of their Wings was as the Sound 
 " of Chariots of many Horfes running to Battle ; 
 "and they had Tails Uke to Scorpions ; and they 
 " had Stings in their Tails, and their Power was, 
 " not to kill, but to ^z^r/ Men^i;^ Months." Rev, 
 
 Something like this, perhaps, was one of the 
 principal Species of Monfters in the Egyptian 
 Mixture. At the fame Time, it does not appear 
 that the Mixture had Power to kill, but only to 
 torment Men in their Perfons, and (as it is word- 
 ed) to corrupt, deform, and defile the Land. Add 
 hereto, that it is not faid, how long the Mixture 
 was in the Land of Fgypt j but, probably, this 
 Specification oi five Months, in the Apocalyfe, 
 had Refped: to the Time during which they were 
 expos'd to the painful Bitings, or Stingings, the 
 hideous Afpeds, and frightful Yellings, Rowl- 
 ings 
 
Phyfical and TheologicaL 239 
 
 ings, or Roarings, of thofe Monfters in Egypt. 
 Another Reflexion on this Subjecft occurs, which 
 it may not be improper to communicate. It ap- 
 pears, from the Comparifon made betwixt the 
 Idols and Abo?m?iatio?is of the Egyptia7:s and other 
 Heathen Nations by the Author of the Book of 
 W{fdom, under the Name of Beafis j that Beajis 
 were, with Believers^ a common Name, or Term, 
 for Idols ; for this plain Reafon, becaufe the chief 
 Idols in each Nation were fome Beajis, or fome 
 Compofition oi fiveral BeaJIs, or oi Man and 
 BeaJ}, or Fijh, join'd in the fame Idol-, as Liician 
 making himfelf merry with the Rabble of bejiial 
 Divinities all the Heathen World over, remon- 
 flrates at large, in his Council of the Gods^ and fe- 
 veral other Dialogues : only the Egyptian Mon- 
 Jiers in this Way, were more monjirous than any 
 others. Hence, therefore it is, (upon the whole,) 
 that, in the Prophet Daniel^ Idolatry^ or the I- 
 dolatrous Polities of the four great Empires, of 
 the Chaldeans J Perfians, Greeks, and Roma?2s, are 
 charadleriz'd under the figurative Defcriptions of 
 fo many monjirous Beajis: and, in the Revelation, 
 the Remains of Idolatry, after the Planting of 
 Chriftianity, are flill calfd the Beaji, and do ftand 
 reprefented under the old monjirous Defcription, 
 with Allufion, I fay, to the faid monjirous Beajis 
 worfhipp'd by the Egyptians and other Pagans, 
 As the heat of the Beaft, is ftill alfo call'd Sodom, 
 and Egypt ; nay, and all the Plagues threatned in 
 the Revelation to be inflid:ed upon the Paga?is, by 
 one another, and by the Mahometans, do allude, 
 
 in 
 
240 Originals 
 
 in like Manner and with the fame Refpe(ft, to 
 the Plagues of Egypt ; and fome of them, emi- 
 nently, to this Plague of the Mixture^ as has 
 been above obferv'd. The emblematical Beafts in 
 the Prophet, and in the Revelation, are even 
 Tranfcripts of the old Idolatrous Beafts, and of 
 this Mixture of Monjlers which was once really 
 made to exift in Egypt. 
 
 I have above produced one Reafon wherefore 
 this Plague of the Mixture was fent upon the E~ 
 gyptians^ njtz. to punifh them for their Religioui 
 Abominations in fetting up fuch Monjlers for Gods, 
 There was yet another Reafon for the fame, that 
 had Refperi to their Philofophy and Cofmogony, 
 in which they had other Abonmiations not lefs o- 
 dious than thofe in their Religion. They made 
 the whole jirft Matter of the Univerfe to be but 
 one and the fame indifcriminate Mafs, only di- 
 verfely qualified: by a Jieceffary Concujfion^ or 'Jum- 
 ble of which with the spirit of dark Air^ they 
 faid, lAodT, or a corrupt flimy Mixture, was pro- 
 duced ; out of which, the Seed of all Creatures^ 
 and the Generation of all Thi?igs^ was effecfled 
 without God. So, all fprang (by a cafualj or a 
 7iecejfary Mixtion ^i fir ft Matter and Darktiefs) 
 out of corrupt Slime ^ or Mud. And, as this was 
 the Principle and Fountain^ fo (according to 
 them) it ftill continues to be the Receptacle and 
 Burial-place J oi zW Forms; which are continually 
 refolvd back into their pri7nitive Mafs, to be tranf- 
 muted and refunded again into other Forms ; and 
 fo on, by a conflant Succeflion, to Eternity : by 
 
 which 
 
Phyfcal and Theological, 241 
 
 which Means the Parts of Ma?i and of Bird^ of 
 BeaJ} and of Fz/Z^, of LifeSl and of Serfent^ are 
 fuppos'd to partake of, and to be reciprocally 
 tranfmuted (by fucceffive Met amor phofes) into one 
 another. Now, as this imagin'd Cognation^ In- 
 tercommiinity^ and Liter com ?nixtio?i of Kinds, in 
 their Opinions, reconcil'd the mofl difcordant Com- 
 binatiofis, and led them to fill the World with 
 Stories of Spbifiges and Chifneras, fo did God (to 
 punilh them for thefe extravagant Theories on his 
 Creatures) fhew them for once, their own Ima- 
 ginatio?2s realized in living Examples of fuch He- 
 terogeneous "Mixtures, to punifh them. Moreover, 
 as they made a Cofmogony, and contrived a Foun- 
 tain, and Source of Getierations and Dijfolutions, 
 the EffeB or Produce of which, (upon their own 
 Philofophical Principles) cou'd have been no fuch 
 fair and regular Forms as the good Providence of 
 God has continued to fupply the World with, but 
 Parcels of miJcompoMed and incongruous Monfiers 
 only and altogether-, fo did God (1 fay) to torment 
 them in their Kind; creating, and letting loofe 
 upon them. Sets of fuch VroduSiions as their Friii- 
 ciples wou'd have abfolutely^//W the World with. 
 But ftill, to let them fee, that, as the whole re- 
 gular, fo this Specimen of an irregidar Creation, 
 was under his certain Regulation, and Govern- 
 ment ; he prefcribed to this Mixture of Monfiers 
 their Rounds, and gave them a Law that they 
 fliou'd not tra?ifgrejs. Not one of them was to 
 be fctn without, or beyond, the Egyptian Pale. 
 And, as to the Egyptians themfelves, (upon 
 Vol, 2. Q^ whom 
 
242 Originals 
 
 whom they were fent,) while they were com- 
 miffion'd to corrupt^ defile^ and deface their Land; 
 they were not to kill^ or deftroy their Perfotis ; but 
 only to torment and terrify them. To which I 
 may add by the Way, (for Ufe and Apphcation 
 to thofe who are often afking, how fhall we dif- 
 tinguifh betwixt the Divine Miracles, and the 
 dark Deceits of Conjurers and Devils?) that (be- 
 fides many eflential Differences in the Operations 
 themfelveSj) fuch circumftantiai Difpoiitions, Mo- 
 difications, and Limitations as thefe above-men- 
 tion'd, with Multitudes of others like, have, at 
 all Times, diftinguifli'd the extraordinary Ads of 
 God in Nature, from the vile and abominable I- 
 mitations of all Pretenders, whether human or 
 diabolic, in Proportion much more plainly even 
 than his miraculous Ads do ftrike the Senfes 
 more forcibly than any common natural Ads. 
 To return, 
 
 As for the Egyptian Philofophy and Cofmogony^ 
 I have not flood to prove it to have been fuch as 
 I have obferv'd above : having (befides touching 
 it often before in this Work) treated more parti- 
 cularly and fully of this Subjed, in another. Be- 
 fides I had no need to be more minute on this 
 Part, here -, ev'ry Reader of common Learning 
 and Judgment, very well knowing the Matter in 
 general to have been as I have fet forth. At leaft, 
 all Men may know it, who can but judge of what 
 even Boys do ev'ry Day read. 
 
 Chap, 9. 
 
Phyjical and TheologkaL 243 
 
 Chap. 9. Verf. 9. 
 p^K Abhak^ 
 
 SMall Dujl. 70. Koviopro^. The given Root is 
 p^j^ Abhak, to wrejlle^ firhe^ or contend 
 with. But the Z:/(?<2 of this is in the A^'cz^f/z p2l^ 
 Abhak, Duji. Whence the Verb^ fecondarily, lig- 
 nifies as in the Latin Phrafe, defcendere in are- 
 na?ny to enter the Lijis on thtfandy or di^/Iy Area. 
 But (to reach it's full Senfe) it appears to be a 
 Compound of ^K Ab^ and pi:2 ^/'z^/^, of v/hich 
 the firft component Part, :iK ^^, fignifies the State 
 Plants are in, in their Viridity^ when the Juices 
 are thinnd the y???^, and circulated the Jirongejl, 
 The fecond, pn -B/^^^/^, underflands the Condi- 
 tion Things are, or may be put in by God^ in 
 what the Philosophers call Vacuum^ i. e. under a 
 DiJ/ipation of the Parts into Atoms. And by this 
 latter Ad: here treated of, the Plague before us 
 was effedted. The Afies of the Furnace^ in which 
 the Egyptians had made the Ifraelites to labour ; 
 which their God^ Fire, had ufed to caft out in 
 Grains-, and which, with all his Power, he cou'd 
 not but leave fo ; thefe, the Creators, Jehovah E- 
 lahim, to aflert their unlimited Po^wer over their 
 Creatures, did, at the Word of their Prophet, re- 
 duce to the State of Atoms, in which they had 
 originally created them : and not only fo, but or- 
 der'd them to be carried in that State, by another 
 
 Q_2 of 
 
244 Originals 
 
 of their [the Heatliens] Gods, the Air, over all 
 the Land of Egypt, fo as to be lodg'd upon, and 
 (like the Atoms of Light) to flick and penetrate 
 into, the Ski?! and FleJJ:i of both Man and Bca/I ; 
 and there to give a Specimen, to Sejjfe, of the O- 
 riginal Curje of God upon the Ground for Man's 
 Sin, that is, to be render'd (by the Afcent of Mi- 
 neral Exhalations, &c. through it,) noxious, a 
 Seed, or Caufe of Difeafes and Deaths, to Man- 
 kind. It became zfore Boil breaking forth with 
 Blains upon Man and upon Beaji. 
 
 This Plague alio does appear to have been in- 
 fli(5led upon the Egyptians, to chaftife them for 
 broaching that capital Error in Philofophy, viz, 
 that the Kinds and Species of Things have no 
 fir/i Parts feverally difcretive each from other j 
 but were all fpun out of one identical Mafs ; of 
 which thefe Wizards made all the Species to par- 
 take alike j into which they refohed them ; in 
 which they blended, and abfolutely funk them ; 
 and out of which they again reform d them tranf- 
 "verfim; making up (as upon their Principles they 
 muft) the Co?nplexion, or Content of one Species y 
 or Individual, in the whole or in Part, into that 
 of another -, their faid Principles admitting of no 
 fubfantial Difference betwixt any of the Species 
 of Things that are in the World: but making the 
 Man, and his Dog, and his God, conftitutionally, 
 all of o?ie Kind, fehovah therefore, to convince 
 them of this detefiable Abife in Philofophy, gave 
 them a Specimen to their Smart, of one or two 
 Species of Bodies refolv'd (by his Almighty Power 
 
 that 
 
Phyjical and TheologkaL 245 
 
 that made them lb) into their ^r/? difcretive Parts. 
 He order'd Mofes ar.d Aaron to take hand-fulh of 
 Ajljes of the Furnace^ and to fprinkle it towards 
 Heaijen in the Si2;ht of Pharaoh -, and it became 
 fmall Dtifi. Heb. plN*S LeMak, Atoms^ fuch in 
 their Kind as fome of the Parts of Earth and 
 Water do nearly approach to, when in IiJ^ Rbh^ 
 the A(5l of Vegetation -, the' not to raife or pro- 
 duce any kindly Gcrmen, but fuch as the Matter 
 of the Earth and it's Contents, under the Ctirfe 
 unreflrain'd (as aforefaid) muft do ; "ciz. DiJ- 
 eafes^ Sores, and Deaths : it became a Boil break- 
 i?tg forth with Blaim upon Man and upon Beaji. 
 
 From the Reafo?i of our Root above given, the 
 Church is exprefs'd in the Canticles, to be perfu- 
 med with the Odours of Chriji's glorified Bodv, as 
 with npl?^ Abhacah, the Atoms or mofl minute 
 Grains of Aroniatics, Ch. 3. vf. 6. The npl^^ 
 here underftood, being with Powers and Virtues 
 wholly oppolite to the former. They are fana- 
 iive, and delighti??g : they give Health, Life, Joy, 
 
 ]^nw Shehhin^ 
 
 A Boil. 70. eAxo? an AttraBion, Contraction, 
 Concuffion, or Confufwn of Parts and their 
 Contents, by difturbing the Courfe of Digejiion, 
 Circulation, &c. in the Vejfels. It appears to be 
 compounded of nnt!^ Shahhahh, to crook, per'vert, 
 and confound; with \r\ Hhen, Grace, Favour, &c. 
 Ulcers are caufed by Wounds, or other Means, 
 
 0^3 crook- 
 
246 Originals 
 
 crooking^ perverting^ fuming inward^ and con- 
 foimding^ the 'Juices of the Body j by impeding^ 
 or inierrupting the Courfe of thofe Acls and O- 
 peratiom upon the AninmlQeconomy^ by which it 
 enjoys Grace ^ Favour, or Comelinefs-, Health, Soimd- 
 nejs, ^c. 
 
 niS Pharahhy 
 
 TO break forth as the ^z^^i of Plants, that is, 
 to germinate. But how dreadful was the 
 Fecundity and ProduBion here treated of, germi- 
 nating Plains I JO. ccvaJko) to /^(?z7, or Z'z<'/^/^/<? z^^ by 
 the Force of ivrf . And indeed, the Atoms of the 
 .^^fi .carried xhtwjierj ^ality along with them, 
 into the Fkfh of the Egyptians and their Cattle, 
 to raife C/A^r^ in their Podies as by Purning ; for 
 a Specimen of diat Fengeance of eternal Fire pre- 
 par'd for them at the Judgment of the ^r^"^^ Z)^^'. 
 The Word n"lD Pharakh, refers to the y^^ ex- 
 prefs'd by the firfl fimple Poot in the Compofition 
 of p2^? Abhak, and juftifies my Ety?7iology. It is 
 itfelf a plain Compound of PTlS Pharah, iofruBi- 
 fy 3 and riH ^^/^, tlie Steam and Odour raifed in 
 Vegetation, and emitted through the Plojfoms and 
 Fridts of Plants and Trtw, in a Manner percep- 
 tible to aSi?;?/^. It is a Word of benign Significa- 
 tion, when defcriptive (as it properly is) of the 
 Manner of Things in the Courfe of Vegetation ; 
 but applied as we find it here, to quite another 
 Matter, it has a Catachrefis dreadfully farcaftical. 
 
Phyfical and Theological, 247 
 
 -Tny^nyriN^ Abhabhoth^ 
 
 BLains. 70. (pXvuTikg Suppurations. Pufiules, 
 like thofe railed by the inflamed and cor- 
 rupted Humours in pejlilential Fevers^ intermix'd 
 with fmall BlifterSj and of diverfe Colours^ as paky 
 purple J fcarlet, &c. The Noun before us, is form'd 
 by a Reduplication of the Root r\V2 Babab, with 
 an {< of the Future prefix'd. The f did Jimple Root 
 ny^ Bahabj lignifies to fli?ig off as by the A61 
 of Fire ; to make an Ebidlition, and fo, a Sup- 
 puration -^ apparently to draw o^foinething, fo as 
 by that Means really to colleB or drive together 
 puf. Matter. Transferr'd (from natural Opera- 
 tions in the Ani?nal Oecono?ny) to Words or Dif- 
 courfe (to which alfo it is applied) it lignifies to 
 fearch one's Mind^ or Mea?iing j and to draw or 
 force it out, by interrogating^ ajking ^eflions^ &c. 
 
 Verf. 10. n^3 Phiahh^ 
 
 \ Sbes. 70. Al^ctA>? 5*00/'. The Root is mi3 P^//- 
 XjL '^'^'^j to ^/(pi^;. Which exprelfes the A6b of 
 the Airy or Spirit^ feedi?2g the ivVr in Fz^^/, and 
 dijjipating the Parts of the faid Fuel^ viz. the 
 Earthy Watery Airy Lighty Oily SaltSy &c. therein 
 contain'd : after which the Afl.^eSy and Soot in- 
 tended by this Word, are the Remainder, 
 
 There 
 
248 Originals 
 
 There are feveral Words in the Hebrew^ and 
 in the Daughter-Dialects, that have Affinity with 
 this, or are derived from it. As 
 
 I ft, nn5 Phahhahh, to infnare: from the Man- 
 ner of making cnD Fhahhim^ Snares^ of Wire^ 
 by the Force of Fire with the Agency of Air^ 
 or Spirit^ blowing 2iX\A feeding the faid Fire^ as 
 before. 
 
 2d]y, nn£) Fhahhah^ nS Phahh, and nHD 
 Fhahhath^ which are general Names for a Cap- 
 tain^ or Leader^ taken from the Part given to the 
 Air or Spirit ^ as a Leader or C/'/V/' among the 
 Agents in the Oeconomy of this Syjie?n. 
 
 3dly, n£)^ Nephahh, with a j of the Paffive 
 preiix'd, to ^r^-z^; and f;?7?V one's Breath ; to re- 
 ceive it pantingly ; to ^a;/j^/«? in with Force , as 
 by fome violent Exercife agitating the internal 
 Heat^ and fo making a Struggle in the animal 
 Frame ^ producing that paffive EffeB. Hence the 
 Noiin nSO Mappahh, a Pair of Bellows^ which 
 exhibits an Image of the Idanner of the A5l. 
 
 This Verb n£3i Naphahh^ in the Ethiopic was 
 ufed for the blowing and founding of 'Trwjipets. 
 Which appears to have been ufed from the Be- 
 ginning by Believers, and Unbelievers alfo, in their 
 Fefivals. By Believers, to attribute the Opera- 
 tion of the Airs in giving Breath, and cauling 
 Sounds, to Go/^ their Creator-, not without an ^- 
 ^^(^ to that Voice of the Arch-Angel and Trump 
 of God, which is to be heard at the laji Day : 
 by Unbelievers, to afcribe all Aerial Operatiojis to 
 the natural Agents, without God; as has been fe- 
 veral Times obferv'd before. 4thly, 
 
Phyfical and Theological. 249 
 
 4tbly, nS^ Japhahh^ with a 1 of the Future pre- 
 fix'd, to utter ^ or //:'ro'Z£; c?z^^ Words ^ with fome 
 Rmotion in the Breathy Wixh puffing, panting, Jlgh- 
 ing, &c\ by fome Paffion caufing the Struggle, 
 and producing the Eff'ecl, in the Manner above 
 defcribed. 
 
 5thly, nN*5 Phaahh, to breath Odours, as the 
 Aromatics do ; the ftrong Agitation of the ^/r 
 and Light without and within them, rai/ing and 
 preffing off their effuvia, and giving thofe Scents. 
 
 Thefe alfo were fumed by i^/r^' ; by Believers, 
 before the true Divi?2e Prefe?2ce, or Faces: by In- 
 Jidelsj before their Idols : by the former, to attri- 
 bute the fweefning and purifying of our Frames 
 by the fveet Odours to be flied upon us from 
 Chriffs glorified Body : by the latter, to afcribe 
 their whole Purification to their natural Gods, in 
 the Fire, Light, Winds, &c. 
 
 Hereto refer OHQ Phahham, a Coal. Which 
 is, plainly, a Compound of our niD Phuahh, to 
 /^/(5w ; and Dn Hham, Heat. As alfo riPlD Phah- 
 hath, a P/V ; v/hich was fo call'd from hence, e- 
 ven that natural Cavities in the Farth, were ori- 
 ginally hoUow'd, or made Pits, by the elevating 
 of the terreflrial Strata, by the Ad: of the Spirit 
 and Light pent within, and ftruggling to break 
 out. And men Tephuahh, with a n of the Fu~ 
 ture prefix'd ; which was the Name of an Idol 
 in Canaan. For, there is Mention of a Beth, or 
 Tejnple of Tephuahh. Jof. 15. 53. This Name 
 feems to exprefs the complex A6t of the Expan- 
 fion, driving the Spirit into the Suns Orb ; melt- 
 ing 
 
250 Originals 
 
 ing and dijjipatiiig it there ; forcing it out again 
 in Atoms ^ or Light} rcforjnhig the fame into ^pi^ 
 rit; making it the Inftrument to give Breathy to 
 7nove and impel the Orbs and other Bodies : and, 
 when made a God, to give Oracles 3 to injpire, or 
 blew i?2to his PrieJiSj or Prophets, a Power of Fi?- 
 ticination, to reveal Secrets, and foretel Things 
 to come. The fame Word Taphuahh was alfo 
 made to lignify an Apple, as an Emblem of thefe 
 Powers in the Celejiial Agents : which it appears 
 to have been from the Beginning. Chri/i fays to 
 the Church in the Canticles, I rais'd thee up un- 
 der the Apple-Tree, that is, from the Place, Oc- 
 cafion, and Cataftrophe, of the Fall. Ch. 8. vf 5. 
 Of the lame, the Heathens had a Tradition, hold- 
 ing the Apple in Veneration as facred to the faid 
 Agents, all the World over. Even Apollo s Law- 
 rel-Tree is held by fome to have been a Species 
 of Apples. Of all which fee the Teftimonies 
 produced at large by Mr Hutchijtfon. Trin. Gent. 
 p. 69, 70. 
 
 akk» 
 
 :33 Chlbhpjan., 
 
 A Furnace. 70. ^clmvcucl. It is found under 
 the artificial Root \i;:i'2 Chahhafi, to re^ 
 duce, orfubdue, that is, as by Fire. For, I think, 
 each Letter in this Root is put for a Word. As 
 the D for the Note of Similitude '2 Che, ficut, as-, 
 the ^, for the Prepofition 3 Be, i?i or by ; and, 
 the ty by Abbreviation, for the the Noun :^*K FJh, 
 
 Fire ; 
 
Phyjical and TIjeologkaL 251 
 
 Vire : which is the great natural Agent for difji- 
 fating the Parts of Bodies^ and fo ?~ediicing^ fub- 
 diimg^ and dejlroying their Forms. But the Lexi- 
 cographers alfo have obferv'd our Noun *{i'^3 
 ChibhJJjan a Furnace^ to be a compounded Word, 
 and have aflign'd for it's compounding Parts, the 
 Verbs n^D Cbabhah, to extinguijh ; and ^C'V ^<^- 
 yZ»<27/, to jmoak. This hov^^ever, is forced and in- 
 fignificant. Beiides, the radical v in i^zy Hajhan 
 (as it makes no Part in our Word) proves that 
 That has no fhare in the Compojition. Ufage plain- 
 ly (hewing, that Words in Hebrew are only com- 
 pounded, by omitting the Jirji Letter of the latter 
 Word in the Compojition, when that is the fafne 
 with the lafi Letter in the former ; and by fup- 
 preffing (if there be Occafion) one of the quief- 
 cetit Letters j but not by dropping one of xhQ Jim- 
 pie capital Radicals altogether. So that, in in- 
 veftigating the Compojitions of Words, if a capital 
 Radical be in either of the cojnpounding Farts, 
 which is not alfo in the co?npounded Word j this 
 may ferve for a Rule, that the Parts affign'd foi- 
 the Compojition, are not the right j and confc- 
 quently, that the Word's true Etymology is not 
 given. Our \\^2'2 Chibhjlmn, therefore, is not 
 compounded of n:iD Chabhah and "^^y Hajhan j 
 becaufe there is no V (as there ought to be) in 
 the Compojition-, but it is compounded of C'HD Cha- 
 hj}:ah, to reduce by Fire, as aforefaid ; and njJi'* 
 Shanah to change. And this defcribes the Fffedi 
 with the Means of p?'oducing it. For, by the 
 Force of Fire in the Furnace, Bodies are Jubdued 
 
 or 
 
252 Originals 
 
 or reduced y and their Form changd; and, a Form 
 that they had not before, is given them. The 
 Thing fpeaks itfelf. 
 
 pli Zarahy 
 
 T, O fprifikk. 70. Txrciarca. This is the givefi 
 Root ; but it is compounded of ^nt Zz^r, to 
 aliena'e^ or difperfe: and pp"i Racak^ to attenuate y 
 or make /Z'/;z. And fo, the M'^ is of Difperfion 
 or fcattering in y^^// Farts. 
 
 Verf. 31. ^-^IDK ^M/^, 
 
 Wy^/S* //z ^z^^* £^r. 70. 7r<5t|0gf??xjfi«. ^N'S&fiand- 
 ifig out. The Text treats of the Barley 
 and FZ^a; that were fmitten by the Plague of the 
 Thujider and /f^//j whereas the Wheat and the 
 i?y(? were not fmitten : and gives the Reafon, 
 viz. for that, the Barley v^i^Jtot out of the Blade 
 or Hofe, and fo was expos'd in the tender ?)iilky 
 Ear to the Severity of the Storms -, but the Wheat 
 and the Rye (which are ripe a Month later in 
 Egypt than the Barley^) were hid, that is, they 
 were not fiot out of the Blade, or i7^^ j and fo, 
 not being expos'd in the fame Manner, were pre- 
 
 ferv'd. Thus Fliny informs us in iEgypto, 
 
 hordeu7n fexto, a Jatu, mcnfe ; frumenta, feptitno 
 metuntur. Barley in Egypt, is cut the Jixth Month 
 after /owing j Bread-Corny the feventh : Barley- 
 
 Harvefl 
 
Phy fecal and Theological, 253 
 
 Harveft being in April-, Wheat and Rye^ in May. 
 Flin. L. 18. €.7.18. But, had the Barley been 
 in the Ear (as our Verfion feems to imply) be- 
 fore the Wheat had fliot out of the Ground, there 
 muft have been a wider Diftance of Time be- 
 twixt the Barley and Wheat-Harveji, than that 
 of a 7^//g"/? Month. Therefore, the meaning can- 
 not be as our Verfwn reprefents, but as I have a- 
 bove-explain'd. The Word ^'^K Abhib, figni- 
 iies being in the high Act of Vegetation-, in a 
 Way of producing the Seed for the Continuation 
 of the Species. In thefiiiple Root IJ^ Abh, the {^ 
 feems to have an Afped: to Futiirition, and im- 
 phes fome Motion of a Per/on, or Thi?ig, to fur- 
 viie as it were, by Gejieration, 2 Be, in it's next 
 Shoot, or ProdiiB : as the -S^r^^ of Corn in grow- 
 ing and ripening, are all the while in Motion to- 
 wards a Kind of felf-furvival in the Produce of 
 their ^z^i^ S^'f^j. Which alfo were ^ Be, in the 
 0/^ .S^^^, or Plant, till by 7'ipe?iifig, as above, they 
 are fever'd from it, do take it's Place, and pafs 
 into the State of Seeds for flill more 72ew Fruits. 
 And the ^ in n^lK Abhib redoubled, implies more 
 fully the Continuation, in SucceJJion down^vard, of 
 the fame Ai^ and Effect. 
 
 nra Phefeoeth^ 
 
 FLax. 70. TO xivov. The Root is tt^ifi Phi/p:, 
 to luxuriate, fpread, or extend itfelf. The 
 Name exprefles the //^v Increafe of this flourijh- 
 ing Herb. ' H>yn:i 
 
254 Originals 
 
 Sy:3J Gbibhol^ 
 
 WAS boiled. 70. (Wi^^f/^cLu^oov, was feeding. 
 It is a Compound of ^^;i Ghabab^ to be 
 round or bunched: and n'^V Halah^ to afcend : 
 and fo expreiTeSj in the whole, to protuberate^ as 
 F/^a: does, into a 5^?//, or Po^. 
 
 Verf. 33. JnDDD Cofemeth^ 
 
 RTE. 70. jj oAt;^(:t. The ^/'Uf;^ Root is CDDD 
 Chajamy to /r/;;/, cz^/, and orderly difpofe 
 one's i^/r. -Rjy^" grows with a Kind of CcefarieSy 
 an ornate Head of iiz/r ; which we alfo call it's 
 Beard. So, the Root feems to be nOD Chefeh^ 
 a Coverings with Addition of the aSz^a: D Jf;;?, 
 /MV, in the laft Order. Hairy as the Apojiie 
 tells us, in the Cafe of the Woman y is given her 
 for a Covering to her 77^^^. i Cor. 1 1. 1 5. 
 
 n^^iJiS" Aphilah^ 
 
 THE Word in the Text is plural, and re- 
 fers to the Wheat and Ryey for which our 
 Verlion renders, were not grcnvn up. In the Mar- 
 gin, vftvQ hidden. 70. o\{^^^it, were 720t fo formed. 
 Which, as I have fhewn above, is the true Ren- 
 dring. The given Root is '^DK Aphely thick Dark- 
 
 nefs. 
 
Phyfical and Theological, 255 
 
 jiefs. Of which the fimple Root feems to be Sii) 
 Phiil^ to fall, and perijh : and from thence, con- 
 icquentially, (as Things falle?i or perijBd, as to 
 their prefent Form, are i?ivolvd and hid in Dark- 
 nej'sy) to involve, with an K of the Future pre- 
 fix'd. This, indeed, does not occur in the Verb, 
 but in the Noun S"i5 TlmU a Bean, or any Kind 
 of Pulfe, which grows involvd or hid, as it were 
 in the dark, within the Inclofure of it's Fod, or 
 Shell : from which it foon /alls, and fo is made 
 an Emblem of all mortal Things thzt fall, and 
 go into that other Involution of Darknefs, in the 
 G?-ave, Earth, &c. From this Reafon of the 
 Name of a Bean, the Pythagorea?is, came to dream 
 of fomething farther being hid or concealed in th-e 
 Bean itfelf, as the Lineafnents of the human For-ni 
 coming in Embryo out of the dark Chaos oi firji 
 Matter : in which they fuppofed all Things to 
 be hid and blended together ; and therefore forbad 
 their Difciples to eat, or touch them ; left they 
 fhou'd violate the unknown Fountain of Nature, 
 and devour their own Kind. But of this fee more 
 p. i()y.fupr. 
 
 Chap. 12. Verf. 4. 
 iHDDO Michfathy 
 
 THE Number, or 5z^;w. 70. 'A^iB-f^o^. The 
 Text contains the Order for the Tale of 
 Lambs to be taken, as is under flood, by a L^w/^ 
 
 to 
 
256 Originals 
 
 to an Hotife^ or o?ie La?nb to two HoufeSj or per- 
 haps, two Lambs to three Houfes, (according to 
 the Number of Souls in each Houfe^ for the Paf- 
 fover. The Root is DDD Chajas^ to number, or 
 give the Weight or T^^/f? of Things. But, I think, 
 the primary Idea is found, in what we fee done 
 by DD Sas, a M?//j. Which fo eats the Nap of 
 Cloth, as that the Number of it's Threads may be 
 /6>/<^. Numbering the Ferjons of Men, with the 
 /t/(^^i of Booking their Names, and Sealing their 
 Perfons to Go^:/, inchides their Salvation and G/?- 
 rijication. Otherwife, lince the F/^//, Numbering 
 a iVf^;;, or il^^;?, a Perfon, or Kingdom, was ge- 
 nenally with the /^dw of dejolating and deftroying 
 them : as fee Z)^;?. 5.26. Hence ~ l^^r^ o/' Numr- 
 her, are put for the Period of this Z///^" by the 
 Adl of Death. Job 16. 22. And Perfons repre- 
 fented under the Figure of Tr^t'j jentencd to be 
 cut off, are call'd Trees of Number, or fimply, 
 Number. Ijai. 10. 19. Yea, and the Number of a 
 Man, is eminently put for the Tale, and State of 
 the damn'd. Rev. 13.18. Hereto refer the Num- 
 ber of the Name of the Ethnic Beaji, with the 
 Victory of the Saints over the Number o^ thtfaid 
 Name, i^f-j. 1 3 . 1 7. and 15.2. Chrift (who, by 
 Redeeming, reveries the dreadful Effects of this 
 new-natural Numeration of Mankind to Deftruc- 
 tion by the Fall,^ is ft iled — the wo?iderful Nw7i~ 
 herer, or Difributer. Dan. 8. 13. In Oppofition 
 to, or Abufe of this wonderful Attribute of Chriji, 
 The Heathens had their i^'O Meni, their difiribu- 
 tive Numbcrer, the Idol Mercury, whofe Office 
 
 it 
 
Phyfical and Theological. 257 
 
 It was to condud: their Soiih by their Numbers or 
 Particulars, to the Injernal Regions. 
 
 With this the Prophet reproaches them. Ye 
 are they who prepare a Table to that Gad, that 
 Troop of Aerial Powers ; and who furnidi the 
 Drink-Offering to that Meni , that dijiribiitive 
 Number, Numberer, or ConduBer of departed 
 Souls, by their refpeftive Nu??ibers, to the Re- 
 gions and State of the dead, as aforefaid. Ifai. 65. 
 1 1. For which Crime, and for their Philofophiz- 
 ifigy fenfelefsly and wickedly, by abJiraSled Num- 
 bers, (belides the other Original Reafon of the 
 F^//above-mention'd,) their own Number, or Nu- 
 meration, was alfo made a Term of Reproach, and 
 put, as I have obferv'd above, for their Dejlina- 
 tion to Excifwn and Damnation. 
 
 rr:^ Seh, 
 
 A Lamb. It is generally, a Name for lejfer 
 Cattle ', fpecially, for the Lambs or Toung 
 of them : which were to be offer'd in Sacjijice as 
 Reprefentatives of the La?nb, Chrift ; who was 
 provifionally yZr//;? before the Creation of this Sy- 
 Jiem. So, the Word feems to be a Compound of 
 xht prefix Relative t^ She, which; and the Demon- 
 
 firative n Ha, He ; as to exprefs this is He, 
 
 i. e. this is a Sacrament of Him. As it is alfo 
 
 faid this is the Blood of the Co'venant in the 
 
 Purifier. This is my Body, &c. that is, this, in 
 
 each Inftance, is a Sacrament of that. That with, 
 
 VqL 2. R and 
 
258 Originals 
 
 and in which, he, by fome Divine Influence, is 
 in fome Manner prefent, and perceiv'd, by his 
 faitliful People. Some lay, the Word is put for 
 n^ti^ Shejah j which muft lignify — this, the Ef- 
 fence, or, this is a Sacrament of, or that by which 
 tlie Effence, in fome Manner communicates him- 
 felf. Now, the Verb n^ti^ Shajah, fignifies to re^^ 
 move to a lower or more affiicling State. And we 
 are told, the EJj'ejice coming into Chrift, that Lamb 
 of God m the Humanity, emptied, bumbled hi mj elf ^ 
 i^c. Phil. 2. J, %. So, the Word may have Affi- 
 nity with, or Refped: to, this. 
 
 I have above obferv'd, that the Heathens fet 
 up Beajls and Monjlers, for their Idols, or Gods ; 
 wherefore the Term Beafis was, in S. S. made a 
 general Name for their faid Idols^ or Gods. 
 
 I may here add, that the Heathen People aim- 
 ing at fome Communications with fuch their bejiial 
 Gods, muft themfelves alfo have been made Beafls, 
 or even worfe than Bea/is : fee Eccl. 3.18. For 
 which Reafon they likewife became branded with 
 the fame Name, viz. of Beajis, the Beajls, Dogs, 
 Lions, Bulls, Calves, &c. of the People. See Pf, 
 68.30. 2 fi/'?/. 8.29.30. Confer Pf.22. 12, 13, 16, 
 20, 2 1 . Rev. 22. 1 5. Nay, and for a farther Ex- 
 emplification of this Effedt of that be/lial Apofta- 
 cy lb bejlializing it's Members, God turn'd Ne- 
 buchadnezzar, the King of that City where thefe 
 beajlly Divinities were iiril fet up, by the ftrangeft 
 Metamorphqps that ever was exhibited, into a real 
 Brute; and that, for the fame Reafon that he had 
 formerly exliibited thofe real Monjlcrs in that 
 
 Mix- 
 
Phyfical and Theological. 259 
 
 Mixture in Egypt. As he liad iliew'd to the £- 
 gyptianSy in the Life, the Moiijkrs they worfhipt 
 in Effigie; fo did he make Nebuchadnezzar ex- 
 perience, really^ what he had been doing to bejii- 
 alize himfelf, a7iti-facramentally . But, 
 
 This Ethnic Affair of Beajl-Worfiip , was 
 brought in by a rebellious Depravation arid Abu fe-^ 
 God having before had his facred Animals^ fuch 
 as thofe inftituted for the Cherubic Figures^ with 
 the Lamb, and others order'd for Sacrijice. But, 
 thefe he, in taking them, fand:ified and cleans'd 
 from their Pollution by our Fall : from the Ef- 
 fects of which he reftor'd, blefs'd, and made 
 them Emble?ns, Reprefentatives, and Sacraments 
 of the Living one, as alfo Injlruments to convey 
 Life to the Receivers ; and alfo call'd them, with 
 Diftinction, Zcdo, living Creatures. Rev. ^.6. & al. 
 
 Wliereas, thofe which the Heathens did fet up 
 of their own Heads inftead of them, to recognize 
 unclean mechanic Nature, and malignant Devils, 
 were Brutes or Mo?jJiers, accurfed (as the whole 
 Creation in itfelf was) and call'd, with diftindtion, 
 Q'/i^ict, Brute — or: wild Beafts, v/ithout rational hife, 
 made to be taken and de/lroyd. 2 Pet. 2.12. as be- 
 ing rejeBed, (when God took the others for Sa- 
 cramental Ufes,) and left unclean, (as mere Beajis 
 and Monjlers) together with thofe that ufed them. 
 
 Thus Human-Kind were diftinguifli'd by their 
 feveral Media of religious Communion. Believers, 
 under the 'A^%i Beginning, Head, or Root of Man 
 Chriji, were Men, and clean. All others, under 
 their Father the Devil, with their cbfcene anti-Jd- 
 
 R 2 cramental 
 
26o Originals 
 
 crame?ifal Bcafts^ were made Beajis, and unclean, 
 Neverthelefs , when Chrijl came in the FleJJ:), 
 thefe alio, if they wou'd em.brace the Gofpel^ 
 were to be faved by him, who promiled to take 
 away the Diflinftion of Men and Beafts, of clean 
 and unclean^ to purify the wild Bf'i{te-Ki?id^ and 
 to reduce their Ferity^ by taking them into his 
 o?ie Fold, and making all together his Lambs; nay, 
 to give them a 7iew Heart, and to make them 
 Men indeed, under himfelf the ap-x/i or Head, I 
 fay, of MankiJid. Confer Adl. 10.9. & feq. Ezek. 
 i^j. 22. ^ feq. Ezek. 36. 26. 
 
 I may add by Way of Corollary. 
 
 This gives us the Meaning of that Expreffion 
 of the Pfalmiji — Thou, O Jehovah, flialt fave 
 both Man and Beajl. Pf-^^- ^- ^^ i^ ^^^ a Re- 
 petition of the great Promife from the Beginning, 
 to fave by Chri/l, both Believers of I/rael, and 
 alfo thofe who had been U7ibelievers of the Geti- 
 tile-Natio7is. Which Promife was conceived in 
 thofe Terms of Diflindiion for the Reafons above 
 affign'd. Whether the fame has not alfo fome 
 farther Afped: to the delivering of Kr/cr<? the Crea- 
 ture, from the Bondage of CoiTuption at the laft 
 Day (in which the Brute Kinds alfo will be in- 
 cluded,).! take not upon me here to enquire and 
 refolve. 
 
 Hereto refer the Expreffions of the Beafts of : 
 the Field, a frequent Term for Idolaters : of Bea/ls 
 of the South, for the Idolaters of Egypt : and, of I 
 St Paul's fighting (after the Manner of Men,) 
 with Beajis at Ephefus, for his Contention (after 
 
 the 
 
Phyfaal and Theological, 261 
 
 the Manner of Believers fujfering FerjeciUion from 
 I?ijidels,) with the beaftly Worjhippers of Diana 
 at that Place, as it is recorded. Ath 19. 23. G? 
 y^y. Confer i Cor. 15.32. 
 
 I return, now, to infert an Obfervation, which 
 I fliou'd have made, in treating of the Egyptian 
 Magicians and their Enchant meiit s -, but which, 
 following the Order of the Rocfts as given by 
 Leufden^ I had not Room to add there. 
 
 I fuppofe no Body is now ignorant what the 
 Office of the Egyptian and other Magicians, in 
 the Main, was. Ev'ry one mufl: fee, that they 
 were the Prime Minillers of Satan in that dark 
 Kingdom of Idolatry, which he had fet up in E- 
 gypt and ev'ry other Heathen Country ; that Ido- 
 latry and Magiciafis (under whatfoever Denomi- 
 nation known and diftinguifh'd) under flood one 
 another J fo that, wherever there were Magicians, 
 or Pradlicers of the Arts Goetic, I^heurgic, Phar- 
 maceutic-, Augury, Harufpicy, &c. (fome of which 
 black Arts, not to mention other Occalions, were 
 pra6ticed at ev'ry Sacrifice made without the ^ept 
 '^of God's Church,) there Idolatry ov Paganifm, in 
 •one »Shape or other, was fet up. Hereupon, there- 
 fore, I obferve. 
 
 That Idolatry had not it's Rife in Egypt, nei- 
 ther in, nor about the Time of Mofes ; for that, 
 **-'we find this fame Trade of the Magicians, and 
 ^^ confequently, Idolatry, with the fame Abo?nma- 
 ^^-tions ( though more fully defcribed in after 
 Times,) to have been exercifed in Egypt in the 
 Days oi Jofeph, 250 Years before Mc/t'i wrought 
 
 R 7 his 
 
262 Originals 
 
 his Mh^acks to the Confufion of Jannes Biid Jam- 
 br-es^ the Mailers, as it feems, of the Egyptian 
 
 Magicians , in his Time the Magicians are 
 
 mention'd as Prophets in Ordinary to that Pha- 
 raoh King of Egypt who lived in the Days of Jo- 
 feph^ on the Occafion of his double Dream of the 
 feven fat and lean Kine^ and {^\<t^ full and thin 
 Ears of Corn. Gen. 41. 8. And a few Years af- 
 ter, on the defcent of fofcph\ Father and Bre- 
 thren into Egypt. Gen. 46. ad fin. Jofeph (to in- 
 duce Pharoah to feparate them effectually from 
 his Egyptiaris^) direvfted them to anfwer, when 
 Pharaoh afk'd them concerning their Profeffion, 
 that their 'Trade , as alfo that of their Fore-Fa- 
 thers^ had been about Cattle j that fo they might 
 not be mingled with the Egyptians^ but might 
 have the Land of Gojljen, a Country fit for graz- 
 i?7g^ allotted to them by themfelves; for this Rea- 
 fon, viz. becaufe ev7'y Shepherd ivas an Abojni- 
 nation to the Egyptians ; even for killing and of- 
 fering up in Sacrifice the Atiimals which the E- 
 gyptians held for facred^ or divine ; that is, for 
 facrificing their Gods: a Thing which fofeph knew 
 the Egyptians, (tho' they were then under fuch 
 great Obligations to himfelf,) wou'd not long 
 bear to fee ; as having the fame fanguinary Zeal 
 for the Honour of their^t^*?^^ Gods then, that Mo- 
 
 fes touched afterwards fhall we facrifice the 
 
 Abominatiofis of the Egyptians, the Sheep and 
 
 Bidlock-Kind (which as their Gods are Abomina- 
 tions to US', but as our Sacrifices, are Abominations 
 to them 5) fliall we offer thefe before their Eyes, 
 
 and 
 
Phyftcal and Theological. 263 
 
 and icill they not ft cue us? Exod. 8.26. And they 
 held it in the lame Manner down to the Poet Ju- 
 I'enal's Time, as he oblerved 
 
 Lanatis animalibus ahflinef omnis 
 
 Mcmfa. Nefas ilUc fcetiim jiigulare capellce. 
 Cariiibus hiimanis vefci licet 
 
 Each Table from xhcfeecy Kind abftains. 
 'Tis there the higheft Crime to kill a l\id. 
 Whiift to devour a Mans a fmall Offence. 
 
 For this Reafon, 'Jofeph might well think it 
 necelliiry to procure a feparate Settlement for his 
 Relations in Egypt; as alfo, that this wou'd be 
 moft agreeably effedled, if he contrived a Way 
 to make it the Egyptians own AB and Deed fo to 
 order it. And therefore, he gave his Brethren 
 that Dire(ftion about their xA^nfwer to Pharaoh, 
 concerning their Occupation, with an Eye to their 
 Religion \o oppofite to that of Egypt, in the Man- 
 ner as is above fet forth. Well then, the Egyp- 
 tians were Idolaters in Jofeph's Time, and for the 
 Main, in the fame grols Manner as in after- Ages. 
 Again, 
 
 We have an Hint that they were the fame a- 
 bout 200 Years back before the Time of Jofeph. 
 For, when God call'd Abram from Vr of the 
 Chaldees, to go into the Land of Canaan, (as /- 
 dolatry was ev'ry where follow'd by many bar- 
 barous Infringements upon all Moral Laws and 
 Rights,) he made it a Rule to Sarah his Wife 
 (when they came to any Place, and the Fear of 
 
 God 
 
264 Originals 
 
 God was not in that Place; that is, where the 
 People of the Place were Idolaters ;) to fay, {he 
 was his SJJkr : becaufe, in that Cafe, at worft 
 they wou'd but violate her Chajiity only. Whereas, 
 if they knew flie was his Wife, they probably 
 wou'd both feize her for their Lajl^ and murther 
 him alfo (for his conjugal Right to her,) out of 
 their way. Thus he proceeded with Refpedt of 
 Abimelcch King of the Philijiifies^ and, coming to 
 a clearing of the Matter afterwards with him, 
 .2;ave this for his Reafon of Acting. Gen. 20.11,13. 
 In the fame Manner he had before condu(5ted him- 
 felf in Egypt ^ and for the fame Reafor, 'uiz. be- 
 caufe the Fear of God was not in that Place ; that 
 is, the Egyptians were Idolaters^ and allow'd by 
 their abominable Apojiacy^ to break the Laws of 
 Hofpitality and Marriage^ and to murther the 
 Htijhand xhzt fome of them might ravifi the Wife, 
 and take her for their own, without controul. 
 Gen. 12. 1 1. This is told but occafionally, and in 
 brief. But thus the State of Things, with the 
 Reafon of the fame, plainly appears to have been. 
 And therefore, we may pronounce the Egyptians 
 to have been the fame wicked Idolaters that they 
 afterwards were, fo far back as to the Time of, 
 Abrajns coming from Charran into the Land of 
 Canaan. That is, about 200 Years before fa- 
 cob\ defcent into Egypt, and 430 before ISiofcs 
 had his contefl with Pharaoh and the "Magicians. 
 Neither is there any Time imaginable to be af- 
 iign'd, when the faid Egyptians were otherwife 
 than Idolaters. For, we have proved that they 
 
 were 
 
Phyjical and Theological. 265 
 
 were fo 430 Years back from the Time of Mo- 
 fes: and about 300 Years more carry us back 
 to the Affair of the general Apojiacy at Babel, 
 aad of the Difperlion of the Heathen Colonies 
 from thence all the World over. A confiderable 
 Part of which Time muft be allow'd for the Po- 
 fterity of Mifraim the Father of the Egyptians, 
 to have increas'd in Egypt j to have built Cities, 
 T^emplcs, and Chapels, there ; and to have fettled 
 themfelves in the orderly Ufe of the Jiieroglyphics 
 according to an original orthodox Elan, (had they 
 ever had any fuchj) moft Part, I fay, of two or 
 three Centuries wou'd have pafs'd away in thefe 
 Works, and under this Difpofition of Things and 
 Application oi Hieroglyphics; fo that, little or no 
 Time, after that, wou'd have been left, for their 
 making fuch a Change of that Application, and 
 perverting the fame fo univerfally, to Idolatry, in 
 the Manner as is fuppos'd by Abbe Eliifch, in his 
 Hiftoire des Cieux. And therefore, before the Abbe 
 had alTerted the Orthodoxy of thefe Idolaters in 
 their firft Ufe of the moft abominable Hierogly- 
 phics that ever were invented (which, by the Way, 
 makes his whole Hypothecs a Piece of Contradic- 
 tion to itfelf,) he fliou'd have went to work like 
 an Hiftorian and Chronologer, and affign'd fome 
 certain Time for the State of Things of which 
 he was to write, and produced fome Records of 
 it. Without this, he gives us only a Piece of his 
 own Invention, where he ow'd us an hiftorical 
 Extract ; and therefore, muft not expert People 
 of Learning and Senfe will fit by, with that Re- 
 
 fignation 
 
266 Originals 
 
 fignation he feems to have wifh'd, to fee him 
 blanch Pagnnifm^ in order to excufe Popery -, to 
 hear him affign plaufible Excufes for a Set of ob~ 
 fcene 'Emblems and Hieroglyphics^ in Order to liar 
 in a yuflifxafion of Images and ReliqueSy confecra- 
 ted to Saint- Worfhip. But, 
 
 To return, and add two or three Proofs more 
 to thofe above-given. And, 
 
 I ft, There muft have been fome one, or two 
 general Scheme^ or Schemes of Idolatry, with Re- 
 fpecft both of Philofophy and Worjlnp^ agreed on 
 in the Main (tho' they might difagree in fome 
 Particulars,) among the Fathers and Heads of the 
 Etlviic 'Tribes or Clam^ before their Difperiion : 
 other wife, had they went off Believers^ (as the 
 Abbe's Hypothelis fuppofes them to have done,) 
 they wou'd have continued fo. Or if, after their 
 new Settlements made, they had chang'd their 
 Religion J or Philofophy, they having (as mufi: then 
 have been the Cafe,) no fuch general Plan to go 
 upon J it mufl: have been impoffible for Paganifm 
 to have retain'd fo many mutual Likenejjes and 
 Agreements^ as we find it to have had in the Main 
 all the World over : becaufe the feveral Colonies 
 or Nations falling off, (as the Abbe fuppofes the 
 Egyptians to have done,) by themfehes^ wou'd 
 have invented each a Religion and Philofophy for 
 themfelves ; each as unlike thofe of others^ as were 
 their feveral Faces^ Languages^ and Letters^ or 
 Charauiers of Writing. But we fee the Fad: to 
 have been far otherwife. The general Uneaments 
 of all the Draughts of Paganifm in the World, 
 
 the 
 
Phyjical and Theological. 267 
 
 the Egyptia?j and all others, are reducible to one 
 or two common Orig'mahj which therefore muft 
 have been ftruck out in common by a joint con- 
 fent among them, before their grand JDifperfion; 
 and, confequently, the Idolatry lince found in each 
 Nation, mufl have been prior to it's Settlement as 
 a Nation 'j and confequently the Egyptians alfo 
 muft have been the fame Idolaters (excepting 
 fome occasional, and local Additaments^^ before 
 they were Egyptians, I mean, before they fettled 
 in the Provinces about the ISIile, as after. 
 
 2dly, The Accounts which the Heathen-Na- 
 tions have generally given of ih^iV fi-Ji Kings and 
 their Gods, as the Founders of their feveral Em- 
 pires and States-, thefe their own Accounts, I fay, 
 of xhtiY fiji Kings and their Gods, as Charadters 
 blended and mixt in the fame Perfons, tho' they 
 do not prove that their firft Gods wTre Men-Dei- 
 ties^ yet do they give Teftimony to my Demon- 
 ftration, that Idolatry in each fuch Country, was 
 plann'd cut from the very Foundation of it's Em- 
 pire, or iVom the Time that it became a Nation. 
 Thus the Idol Bel was as old as Nimrod, and 
 Mejes, or Ofrris, as Mizrdim. That is, the for- 
 mer was coeval with the Ajjyrian, the latter with 
 the Egyptian Nation. And it is true. For Nim- 
 rod, (when he founded the Ajjyrian Empire,) fet 
 up Bel, and was confounded Vv^ith him ; as Miz- 
 rdim, (when he founded tlie Kingdom 0^ Egypt,) 
 fet up QJiris, and v/as confounded Vv^ith hi?n. Ac- 
 cording to all Accounts, the Founders of the Na- 
 tions and of \h€\x Idols in each Place, v/ere the 
 
 fame. 
 
268 Originals 
 
 fame, and enter'd upon both thofe Works at the 
 fame Time. 
 
 3dly, As the Names of Perfons in S. S. were 
 for the moil Part given, either prophetically y or 
 defcriptively j fo the Names Hcber^ which iigni- 
 iies a Seccffion^ Departure, or pajjing away from ; 
 and P elegy which fignifies Dknfion : thefe Names, 
 I fay, do appear to carry in them (after the Scrip- 
 ture -Ufage above -mention'd,) a Prophecy, and 
 Record of the grand Apoftacy at Babel -, which 
 happen'd the very Year that Peleg was born. As 
 therefore, Hehers, Father Salah, had given him 
 the Name Heber, or Separation, prophetically, 
 with a View to this fhrange Event ; fo did He- 
 ber give his now-new-born Son the Name Peleg, 
 or Di-vifion, defcriptively, for a monwnental Re- 
 cord of the fame -, and actually feparated himfelf 
 with his Family, at the fame Time, from all the 
 other Clans or Tribes defcended from Noah, who 
 were fallen from God. He made a Memorial in 
 this Name, that as the faid T^ribes or Clans (tho' 
 united as to their main Scheme or Plan of Philo- 
 fophy and Religion,) might be fiibdivided among 
 themfelves, as to feveral particular Articles of 
 their falfe Creed, or Creeds; fo he, adhering to 
 the one true Creed, feceded from them all ; they 
 all going off to the Worfliip of the Heavens, Pla- 
 nets, pjlements, by Hierogylphics, Images, or Idols j 
 by Fire, Water, &c. with Magic Feats of Di- 
 vination, lying Oracles, &c. and he and his 
 Houfe adhering ftill to the Worfliip of the Ela- 
 hm, by the given Prefencc, or Faces ; the I'aber- 
 
 naclcy 
 
Fhyfical and Theological, 269 
 
 nacle, Sacrifices, and the true Oracle ; until, fome 
 of thefe alio falling off, Abram the fifth in De- 
 fcent from Peleg, and born about 190 Years af- 
 ter him, was divided by a new Separation, and 
 fent into the Land of Canaan. In the Mean while 
 therefore, there never cou'd poffibly be any Time 
 when the Hieroglyphics ufed in Egypt, fuch as 
 the Crab, Dog, Serpe7it a?2d Child ; Serpcjjt and 
 Circle j Ape, Cat, Beetle ; with feveral monffrous 
 Medlies of thefe exhibited together ; there cou'd 
 I fay, be no Time when thefe Beajis and Mg7i~ 
 Jiers cou'd be ufed with pure and innocent Re- 
 fpedls. For the difference of clean and unclean in 
 Animals, with their feveral Dejignatiojts in Re- 
 fped: of Religion, fubfifted even before the Flood, 
 as fee Gf;?. 7.2,8. and 8. 20. So, thefe Things, 
 in a religious View, muft have been Abominations 
 long enough before Mizrdim ; and therefore, nei- 
 ther cou'd he, nor his Defcendants have any Au- 
 thority, by any Attributes or Application of theirs, 
 ever to make them otherwife than Abominations. 
 Confequently , that Part of the learned Abbe's 
 Work, which wou'd fuppofe a Time when thefe 
 Things had an innocent and orthodox Ufe in R- 
 gypt, is on all Accounts to be reje(fl:ed. It aims 
 to make Things clean (to fpeak in the Phrafe of 
 Scripture') which God had long before Egypt was 
 a Nation, pronounced unclean ; and to give us a 
 Period of Time, abfolutely out of the Amials of 
 the World and of Mankind. He wou'd have 
 done better if he had told us, thefe unaccounta- 
 ble Things happen'd fome Time or other, while 
 
 the 
 
270 Originals 
 
 the Gods and Demi-Gods reign'd in Egypt ^ and be- 
 fore there was any Human King, there. For that, 
 an imagi?2ary Delcription is comparatively rather 
 more Sid?Jiantial than no?ie; as a Fable or Romance 
 approaches nearer to a Reality than nothing. 
 
 It may perhaps be faid, the Names Heber and 
 Peleg Secejjion or Departure, and Divijion, had a 
 View to the Defcendants of Noah fimply break- 
 ing into Colonies, and to Heber in particular, de- 
 parting fome whither, to fettle a Colony alfo of 
 his Defcendants, But the Affair in Fad:, as to 
 Heber and Peleg, was not fo. For whither did 
 tliey go ? Truly they made no local Separation^ 
 or Remove at all. For Babel (where the grand 
 Apoftacy began) was in the Province oiChaldea: 
 and when fo many others, (on fome Diilenfions 
 ftirr'd up among them, as it appears, about fome 
 under-Farticulars in their apojlatical Creed, with 
 the Confufion of Tongues) parted, and went 0^, 
 into the Countries round about, we find Heber 
 and his Pofterity remaining ftill where they were, 
 in JJr of the Chaldees. So that, locally, I fay, he 
 was no Heber, or Remover. His Name therefore, 
 had Refped; principally, not to a local, but to a 
 confeJjio7ial or religious Separation. In which him- 
 felf parted from that Crew at Shinar, who fet up 
 Heathenifm ^.nd feparated from God: Heber and 
 his Houfe continuing v/liere they were, but with 
 the ConfeJJion iliil of the true Faith, which ail the 
 other "Tribes, or Clans, had deferted. Again, 
 
 It appears, by the Application of the Name 
 Hebrews^ (as fpoken of Perfons ail along down- 
 wards,) 
 
Phyftcal and Hjeological. 271 
 
 wards,) that this was not a Name of Family, or 
 Natio'iij otherwife than in Rcfped:, and Confe- 
 quence of their Faith or religious FrofeJJion. With 
 Refped: of which, it was apphed to diflinguifli 
 thofe who were call'd by it, from all other Na- 
 tions as Heathens, and Vnbclie'vers. And in the 
 fame Manner, doubtltfs, it had diltinguiili'd them 
 from the Affair at Babel and the Birth of Feleg 
 Heaer^ Son, as aforefaid. 
 
 It may be of no inconfiderable Ufe to go over 
 the Texts in which the Name Hebrew, or He- 
 brews, is mention'd. And 
 
 1 fl, Abraham, after his being fettled in Canaan 
 (on the Mcffejiger's coming to inform him of his 
 Kinfman Lof?> being taken Capti've by the chief 
 Defcendants of the firfl: Apoftates, the Kings of 
 the Chaldeans, and Elamites,) is called Abram the 
 Hebrew, in Oppoiition both to the Apoftates 
 among whom he dwelt, and to thofe who had 
 taken his faid Kinfman Prifoner. For Abram was 
 at that Time, the Head of one iingle Family on- 
 ly in Canaan ; he therefore cou'd have no Gen- 
 tile Name as fuch, there : and before he came 
 thither, that of Hebrew, does not appear to have 
 been a Gentile Name in any Refpe(^ at all. For, 
 when Abraham's, Gentile DeJcriptio?i is given, it 
 is referr'd to Mefopotamia, or exprefs'd by a Pe- 
 riphrafis — on the other Jide the Flood-, that is, of 
 the River Euphrates . Yet his Stile of — the He- 
 brew, by the Manner of introducing it, appears 
 to have been no new Character of Diflin6lion, 
 but an old one, familiarly known and well un- 
 
 derftood 
 
272 Originals 
 
 derftood by thofe among whom Abram did fo- 
 journ. It muft, then, have been his religions 
 Name^ or Note of DifinBiofi^ and no other. 
 Again, 
 
 Tho' Jofeph was fold into Egypt by the IJh- 
 tnaelites^ and cou'd fcarce be known at all to the 
 Egyptians as to his Family^ or Nation^ (which 
 indeed cou'd not be confider'd hitherto as a Na- 
 tion) neverthelefs, he (when falfely accufed by 
 his Miflrefs the Wife of Potipbar,) was (no doubt 
 in Way of Reproach on the Score of his Religioji) 
 and to aggravate her Charge againft him,) call'd 
 by her, an Hebrew. See he hath brought in an He- 
 brew unto m to mock us. Gen. 39. 14. But, what 
 an Egyptia7i-Infidel wou'd reproach, and take any 
 Handle to perfecute him for ; he himfelf gloried 
 to confefs. For thus, when he requefted Pha- 
 raoh's Butler (on the Occafion of his interpret- 
 ing to him his Dream,) to remember and recom- 
 mend him to Pharaoh, to procure his Releafe 
 from that unjuft Imprifonment, he informs him, 
 as an Inducement thereto — " For, indeed, I was 
 '■'■jlolen away out of the Eand of the Hebrews, and 
 " here alfo have I dofie ?2othi?2g," &c. Gen./^o. 15. 
 Now, how fliou'd PharaoJfs Butler know any 
 Thing of the Land of the Hebrews F Ifrael and 
 his Sons, (who, I fay, were then but one Fami- 
 ly,) fojourn'd in the Land of Canaan as Stran- 
 gers, and poiTefs'd at that Time no Land, or 
 Country of their own ; fo they cou'd not be 
 known under any Denomination from a Country, 
 but on the Score of their Religion only, as a Fa- 
 mily 
 
Phyjtcal and Theological. 273 
 
 mily of SecederSy or Departers from almoft all 
 the World befides. And, in this Rcfped, they 
 might, but in no other cou'd, be call'd Hebrews 3 
 and the Place of their Inhabitance, the Land^ or 
 a Land, or fojourning Place of the Hebrews. It 
 may be here faid, that the La?2d of the Hebrews, 
 was fo call'd with Refpe6t of the Language there 
 fpoken by Jacob and the Caiiaanites in common ; 
 which has been fince call'd the Hebrew Lan- 
 guage. But this is not to be admitted ; becaufe 
 this Name (in that Cafe) muil have compre- 
 hended the Canaanites, and they fliou'd have been 
 Hebrews alfo. Whereas, tho' Jacob's Family and 
 the faid Canaaiiites did, perhaps, all fpeak the 
 fame Language, yet neither were Jacob and his 
 Family, Canaanites; nor the Canaanites, Hebrews. 
 Therefore ftill, the Land of the Hebrews, muft 
 have been put, more ftriftly, or reftrainedly, for 
 a Place of the Frofcjjion of fomething call'd He- 
 brew, which diftinguiih'd the Hebrews even from 
 others among whom they dwelt. And that muft 
 have been the Hebrew Religion, and no other 
 Thing. Again. 
 
 When Jofeph order'd his Brethren to dine with 
 him before he had made himfelf known to them, 
 Gen. 43. 32, It is faid, they fet on for him by 
 himfelf, and for his Brethren by themfelves, and 
 for the Egyptians which did eat with him, by 
 theftjfehes -, becaufe (as it is worded) the Egyp- 
 tians might not eat Bread with the Hebrews : for 
 that is an Abomination to the Egyptians. How is 
 this ? And what was the Ground of this Prohi- 
 ■ Vol.2. S bition 
 
274 Originals 
 
 bition and Abomiimtion to the Egypt imis^ as to the 
 Bus'nefs of eating with 'Jofcpb's Brethren ! For 
 the Egyptians knew nothing of joJepBs Brethren, 
 nor (in all Probability) had ever fo much as heard 
 of them, otherwife than on the Occalion of the 
 prefent Famine, as a Company of Canaanitcs come 
 down to buy Corn. Therefore it muft have ap- 
 pear'd (by fome religious Difference by them 
 made bet\vixt clean and unclean in Meats^ con- 
 trary to the Difference made by the Egyptians in 
 thofe Refpe6ls,) that they were Hebrews. And 
 the Egyptians (tho' they otherwife knew nothing 
 of them) knew of old very well what Hebrews 
 were, becaufe we find this to have been already 
 a ruled Point of cuftomary or fettled Obfervation, 
 viz. that to cat Bread with the Hebrews was an 
 Abominatio7i to the Egyptians ^ and therefore, they 
 cou'd not eat with 'Jofeplo^ Brethren, becaufe they 
 were Hebrews. Not becaufe they were of this Fa- 
 mily, or that^ of which the Egyptians^ I fay, cou'd 
 know nothing, at leail fo as to form Rules about 
 eating, or not eating, with them ; having even 
 never had occafion to eat with them before 5 but, 
 becaufe they were of a certain Religion^ that de- 
 nominated them Hebrews-, which they did know 
 (as it appears) with a much more extended Know- 
 ledge than that which had juft the Ferfons of 
 thofe eleven Men, and the then-prefent Occafion 
 of that Jingle Di?i?ier, for it's Objed;. This abo- 
 minating Rule, was not a Rule made and intro- 
 deced pro re natd, at that Time -, but was a Ride 
 of Ages, fubfifting ever fince tlie Egyptia?is were 
 
 EgyP' 
 
Phyjtcal and Theological, 275 
 
 Egyptians j or rather, ever fince the Affair of 
 Heber the Father of the Hebrews with Mizraim^ 
 the Father of the Egyptians and the other llea^ 
 then Claris^ had happen'd at Babel. From that 
 Time therefore, the Name Hebrews plainly be-, 
 came a Name, not of national Diftintftion, but 
 Religious j which, and which only, had made it 
 an Abomination^ as aforefaid, to the Egyptians to 
 eat with them, even from before Joj'eplf^ Bre- 
 thren and Fore-Fathers (who fojourn'd in Ca^ 
 naan^) were born. And in this Refpe(5l the faid 
 Name diflinguifli'd thofe that profefs'd it, from 
 the Egyptians and all other People alike who were 
 Heathens. 
 
 It is not diredly to the prefent purpofe, but 
 may be otherwife of Ufe to obferve, that yofeph 
 alfo lived in Pharaoh's Court as an Hebrew^ that 
 is, in Separation from the Idolaters of Egypt, and 
 muft have been all along known and conlider'd 
 by them as fuch. I obferv'd before, that his Mi- 
 ftrefs accufed him as an Hebrew , and that he 
 confefs'd himfelf to Pharaoh's Butler to be an 
 Hebrew. As the Butler alfo, when he inform'd 
 Vharaoh of him, ftiled him an Hebrew you?jg Man. 
 Gen. 41. 12. To which may be added, that when 
 he feafted his Bretliren, he had a Table by him- 
 felf. He did not dine with the Egyptians; plain- 
 ly, for the only Reafon wherefore he wou'd eat 
 in Separation from them, viz. becaufe this was 
 an Abomination to him. Neither did he dine with 
 bis Brethren^ becaufe he wou'd (for the prefent) 
 keep himfelf conceal'd from them : for, (as he 
 
 S 2 did 
 
276 Originals 
 
 did not admit them to his Table ^) they cou'd not 
 be fully fure he was a perfeB Hebrew ; and con- 
 fequently, wou'd not think of his being their 
 Brother j tho', by his not eating with the Egyp- 
 tians neither, they might fee the Egyptians were 
 an Abomination to him j and fo might hope he 
 was in Part an Hebrew, or favourably inclin'd to 
 Hebraifm, and, therewith, to them. Of this he 
 had alfo given them fome not-obfcure Intimations 
 before. For thus when he imprifon'd Simeon, he 
 gave them a Charge to bring down to him their 
 younger Brother Benjamin, with Promife, on his 
 Arrival, to releafe to them their other Brother 
 Simeon, under a Kind of Afleveration by the true 
 God. This do, fays he, ajtd live, &c. for, I fear 
 D^'^^^?^"n^^ the very Elahim. Which was as if 
 he had faid on Condition that you bring hi- 
 ther your other Brother, I engage to do you no 
 farther Harm j but to deliver to you again this 
 Brother, whom I now take from you, for a Pledge 
 or Hoftage ; and, in other Refpecfts, to treat you 
 with Kindnefs. And, to let you know what De- 
 pendence you may have upon my Promife, I 
 here tell you farther, that I am none of thefe I- 
 dolaters, whofe Words and even Oaths cannot bind 
 them, becaufe thofe they fwear by are Jio Gods : 
 but I fear the Elahim who hear ev'ry Word, know 
 the Thoughts of ev'ry Heart, and do revenge e- 
 very Wrong. 
 
 Again, on their next Return, and communing 
 with Jojeplfs Steward, on the Occafion of their 
 lajl Money found in their Sack's Mouths, the faid 
 
 Steward 
 
 M 
 
Phyftcal and Theological. 277 
 
 Steward (whom yofeph, doubtlefs, had initiated 
 to the Knowledge and Worfliip of his Gody as we 
 find liis great Grand-father Ah-aham had, in ge- 
 neral, done with his Servants,) this Steward, I 
 fay, of yofephy anfwer'd his Brethren on this Oc- 
 cafion, as his Reprefentative, and by his Order 
 
 Peace be to you, fear not : your God and the 
 
 God of your Fathers hath given you Treafure in your 
 Sacks. Was not this going very far (in an Hea- 
 then Country) towards a Difcovery oifofepUs He- 
 braifm, or general Belief of the God of the He- 
 brews, to his Brethre?i ? Again, 
 
 When yofeph feafted liis Breth7'en, he gave 
 them a Table to themfelves, but fent them Mef- 
 fes, or Dijhes from his own Table. Which, there- 
 fore, muft have been of Meats which they were 
 fome Way made fenfible it was not unlawful for 
 them to eat of. But that, I think, cou'd not be, 
 (confidering the Manner of all the Religions then 
 in the World,) without his having had fome pro- 
 per Offering firft made of Parts of them to his 
 God, and their God-, which they alfo had either 
 been prefent at, or made duly acquainted witli. 
 This (by all Circumflances) appears to have been 
 the Fatt. And from thence therefore, I more- 
 over conclude, that Jofeph had a Tabernacle in his 
 Houfe for the Worfiip of the true God ; and that 
 his Brethren were made to know it. So, he had 
 been all along an Hebrew confefsd (that is, an A- 
 bominator of Idols, and a Worfiipper of the true 
 God of Heber,) to the Egyptians -, and at that 
 Time alfo indicated himfelf to be (to all the ne- 
 
 S 3 ceffary 
 
278 Originals 
 
 cefTary Intents of religions Communion and Commu- 
 nication^^ an Hebrew alfo to his Brethren. 
 
 To proceed, the Ijraelites are call'd by Pha- 
 raohy in one Place of the firft Chapter of Exodus^ 
 Children of Ifrael-^ and in another, Hebrews; that 
 is, their Midwi'vcs are by him call'd Hebrew Mid- 
 wi-ves 'j and their Women, Hebrew Women. Cer- 
 tainly, in different Refpefts. And the Thing 
 fpeaks itfelf, 'viz. that the former Title of Chil- 
 dren of Ifrael^ was their Stile with Refped: of their 
 Family., or Nation ; but the latter, that of He- 
 brews^ with Refped; of fome other Thing : and 
 what cou'd that be, but that which ufually does 
 diftinguifli People., efpecially in a ftrange Land, 
 no lefs than tlieir Nation., or Country, (except 
 they be Atheifts, or of no Religion at all,) and 
 that is their religious Profejjion ? Nay, the Rea- 
 fon of the Midwives being call'd Hebrews, feems 
 to be annext, vf. ly. viz. becaufe they fear d God. 
 That is, (as Jojeph had before exprefs'd of him- 
 felf, in the fame Phrafe,) they believd and con- 
 fefid the true God in Oppofition to all the falfe 
 Gods, or Abominations of Idolaters. And the fame 
 is repeated vf. 21. with this Addition, that there- 
 fore God built them Houfes, or eftabliili'd them 
 with Aflurance of his Blefjing both in this World, 
 and in that which is to come. For thefe are the 
 Houfes of Believers, in the Plural, viz. this Ta- 
 berjiacle of our Body in this prefent State j and 
 our Houfe from Heaven, that is to be fuperinduc'd 
 hereto, in Glory. So, the Name Hebrew, here 
 again, mufl relate to that on Account whereof 
 
 they 
 
Phyftcal and Theological. 279 
 
 they were lb obnoxious to the Egyptians^ and for 
 which they no lefs gloried among themlelves , 
 and were at the fame Time vifibly favour d of 
 God. And this, as before, was purely their re- 
 ligious Faith a?id Profeffion. 
 
 Thus, in the fecond Chapter, ^vhen Pharaolf^ 
 Daughter found the Child Mojes hid in the Flags, 
 ihe faidj this is one of the Hebrews Children, fig- 
 nifving (as it appears) by her Words or her Be- 
 haviour, that Ihe intended to educate him : where- 
 upon, the Child's Sifter being near him at the 
 Time, faid, fhall I go and call one of the Hebremo 
 Wo'inen to nurfe it for thee ? Here the Name He- 
 brews) ^ appears to have been ufed by Pharaolfs 
 Daughter, with Addition of fome Terms of Pity 
 relating to that for which the Ifraelites were abo- 
 minated^ and their Children order 'd to be drown'd 
 by her Father. And Mofes's Sifter anfwers with 
 the fame Refpe6t, by the fame Stile. Again, in 
 the fame Chapter, after Mofes v/as grown a Man, 
 going to viiit his Brethren^ he fpied an Egyptiatz 
 fmiting aji Hebrew^ and he flew the EgyptiaJi. 
 And the Day after, feeing (what was very unfit 
 and abfurd) two Hebrews ftriving together 3 he 
 reproved him that did the wrong, and faid, why 
 fmiteft thou thy Fellow ? Heb. ^yn Rehecha. Him 
 that eateth at the fame Table with thee? This pro- 
 perly has Refpedt to their Religio??^ which made 
 them Mefs-Mates, uniting them together to God 
 and one another by Coimnunion of the fame Sacra- 
 ments -J but, in Refped: of which, they were ren- 
 der 'd abominable to others j and others, to them. 
 
 Thus 
 
28o Originals 
 
 Thus our Lord is introduced by the Pfalmijl, as 
 defcribing Judas'^ Treafon with it's great Aggra- 
 vation he that eat of my Bread, [that infti- 
 
 tuted Bread of God and Bread of Lfe, in the Eu- 
 chart ft,'] hath Uft up his Heel againfi me. Pfalm, 
 14.9. Confer y^/j. 13. 18. 
 
 Thus afterwards, when the Lord fends Mofes 
 to the Ifraelites in Egypt, he fays — fay unto the 
 Children of Ifrael — 1 am fehovah, &c. And ye- 
 hovah, the Elahim of your Fathers, the Elahim 
 of Abraham, of Ifaac, and of facob hath appear- 
 ed unto me, &c. But when he fends him to Pha- 
 raoh, he bids him fay — Jehovah, the Elahim of 
 the Hebrews hath met with us, now therefore, let 
 lis go, &c. What was the Reafon of this Diffe- 
 rence in the naming or filing of God's People by 
 God himfelff Was it not plainly this, that the 
 Ifraelites (befides their faid reputed Gentile-ox Fa- 
 mily-N-^LvnQ of Ifraelites) flood moreover diflin- 
 guifh'd from the refl of the World by a Dife- 
 rence, or Separation in Point of Faith, of long 
 Continuance, and traditionally known to all the Na- 
 tions round about them ; with Refpecft of which 
 they were Hebrews, or Seceders? And, becaufe 
 there was foon to be one of the mofh remarkable 
 and important Contefls that ever was in the World 
 to be decided betwixt ihem and the Egyptians, the 
 then-moft celebrated People among the Heathens', 
 viz, whether Jehovah the Elahim of the Hebrews, 
 was God J or whether any of the Vanities which 
 that People worfhipp'd were fo ; therefore God 
 (on fending his Prophet, with his Comfnifion to 
 
 the 
 
Phyfical and Theological, 281 
 
 the King of the faid People) orders him to open 
 the fame, accordingly, with that awful Decla- 
 ration and Challenge — " the God of the Hebrews 
 " hath 7Mt with us, and hath given us a Charge 
 " to thee J and to fuch and fuch EfFett j 720W 
 " therefore, let us go ; elfe, if thou refufe, &€.'' 
 This was grand, and fuited to the Occafion, the 
 Reafon, and E?id of their Embaffy to that Hea- 
 then Tyrant. Whereas, to the Ifraelites the?}ifekes 
 (becaufe feveral Ages after the Seceffion of their 
 Anceftor Heber) God had been pleafed to give 
 - many fiew Revelations of himfelf to their nearer 
 ^:: Patriarchs, Abraha?n, Ifaac, QivAfafob-, with Pro- 
 mife of the Divine Seed and Inheritance to their 
 Lineage ; for this Reafon, I fay, to raife their 
 Faith and Hope the more, he here reveals him- 
 felf, to them, by the nearer and more endearing 
 
 Name God of their faid Fathers , Abraham, 
 
 Ifaac, and facob -, by that Stile reminding them, 
 as it were, of the many Pledges of his gracious 
 Word and Promife given to thoje Fathers, and now 
 in Effect renew'd, under that more peculiar De- 
 iignation, to the?n their Children. So ftill, He- 
 brew was no Gentile, or Family — but a religious 
 Name and T^itle only, diftinguifhing thofe who 
 Vr'ere honour'd with it, from all the Reft of the 
 World as Apofiates and Idolaters. 
 
 I thought I had here done v/ith this Part, but 
 on revifmg the Paffages, there appears to be fome- 
 what yet more particularly remarkable in that 
 iirfl Addrefs of Mofes to Pharaoh, which there- 
 fore ir^erits to be difcufs'd. Ch. 3.18. God fays 
 
 to 
 
282 Originals 
 
 to Mofes, '■' thou fhalt come, thou and the Elders 
 ^' of IfraeU unto the Kiiig of Egypt ^ and ye (liall 
 " lay unto him, "Jehovah the Elahim of //'^ //t*- 
 " <^r^wi /w//6 met with us^ &c\ And now let us go" 
 &c" This was the Me/fage order 'd. Neverthe- 
 iefs, when Mojes and Aaron came in unto, Pha- 
 raoh. Ch. 5. vf. I. They did not obferve the very 
 Form of Addrefs given them, but worded it o- 
 therwife. " Thus faith Jehovah the Elahim of 
 " Ifrael^ let my People go." Now, under this Stile, 
 Pharaoh afte(fted not to know Jehovah ; pretend- 
 ing, I think, Ignora?2ce of God^ with a great De- 
 gree of Contempt. For he anfwer'd, — " who is 
 " Jehovah that I fliould obey his Voice, to let 
 *' Ifrael go ? I know not Jehovah^ neither will I 
 let Ifrael go. Upon which contumacious Refufal, 
 they deliver'd their Menage again (to take away 
 all Occafion of Error from their Manner of de- 
 livering it) almoft verbatifu in the Form God had 
 dired:ed — '■^ Jehovah^ the Elahim of the Hebrews 
 " hath met with us." And, to this Pharaoh did 
 not pretend to plead, or object Ignorance^ as he 
 had done before ; but only anfwer'd to the Mat- 
 ter indiredly ■ " wherefore do ye, Mofes and 
 
 " Aaron, let the People from their Works ?" ^c. 
 He knew, it feems, who was the Lord God of 
 the Hebrews^ tho' he affedled to difregard him ; 
 but with RefpecTt of the Lord God of Ifrael^ he 
 went farther, he pretended alfo not to know him. 
 Which appears to have been allowing, at leaft, 
 Antiquity to xk^s. former Title y and a general Know- 
 ledge of it, though with a malicious and obftinate 
 
 Re- 
 
Phyfical and Theological. 283 
 
 Refufal of the Achiowledgnwit thereupon due. 
 And four Times more, before the inflicting of fo 
 many feveral Plagues on the 'Egyptians^ God re- 
 new'd his Charge to Mofes with this Introduiftion 
 
 to Pharaoh " the Lord God of the Hebrews 
 
 *' hath fent me unto thee — fiyhig — let my People 
 
 ^^ go and, thus fakh the Lord God of the He- 
 
 « hrews" &c. This being to the very Point of 
 the Conteji then in Agitation betwixt God and 1- 
 dols, betv/ixt the God of the Hebrews the Sece- 
 ders, and the Abo77iinatmis of the Egvptiaji A- 
 poftates and Oppreflbrs. Thus, fome Ages after 
 thefe Tranfa(5tions, 
 
 When the Philiftines had worfled the Ifrael- 
 ites in Battle ; and the latter fetch'd the Ark of 
 God into their Camp, with which the Div'nie 
 Prefence alfo would (as they flatter'd them.felves) 
 come ^nd fight for them; and all Ifrael^ on the Ar- 
 rival of the Ark into the Camp, Ihouted with a 
 great Shout ; the Philiftines faid, what meaneth 
 the Noife of this great Shout in the Camp of the 
 Hebrews ? They here call'd them Hebrews, or 
 Seceders, in their Contempt, becaufe of their Dif- 
 ference in Religion from themfelves. For, v/e 
 find that, afterwards, when thefe Philijiines iiad 
 taken the Ark of God, and had put it in the Houfe 
 of their God Dagon \ and Dagon fell down upon 
 his Face before the Ark of the Lord ; and the 
 Hand of the Lord was heavy upon the Phili- 
 ftines, and fmote them with great Plagues ; they 
 then chang'd their Stile, and call'd the faid Ark, 
 the A^k ^ the God of Ifrael. And the Men of 
 
 Aft:- 
 
284 Originals 
 
 AJhdod faid — " the Ark of the God of Ifrael fliall 
 " not abide with us :" and they fent to all the 
 
 Lords of tlie Philijiiues, faying " what fhall 
 
 "we do with the Ark of the God of Ifrael? And 
 " they anfwer'd, let the Ark of the God of Ifrael 
 " be carried about unto GathT And in the fame 
 Manner did they exprefs themfelves four Times 
 more, before this Affair was brought to it's Con- 
 clufion by the Pbili/iines fending back the Ark 
 of the Lord with Honour into the Land oi Ifrael, 
 See I Sam. 4. 6. and ^.y,%.& al. 
 
 We have farther Evidence to this Purpofe 
 I Sa}?i. 1 3 . Saul^ to encourage the People to fight 
 againft the Philifincs^ fummon'd them to the 
 War, under the old Name of Dillindtion betwixt 
 
 them and Infideh " let the Hebrews hear'' 
 
 Whereas, the Philijii?ies^ who had had the Ifrael- 
 ites in Subjection, and depriv'd them of the Ufe 
 and Means of Ar?ns, faid in their Cojitempt as be- 
 fore " left the Hebrews make thetn Swords or 
 
 " Spears'' And yet again very plainly, Ch. 29. 
 When David had fled from Saul to Achiflj King 
 of the Philijihies, and was going with them as 
 an Ally to battle againft Saul^ the Princes of the 
 
 PhUijlines faid in Scorn " what do thefe He- 
 
 *' brews here ?" And again, " make this Fellow 
 " [David] return j" fpeaking of him and his Re- 
 tinue, I fay, with Contempt in Refped: of his re- 
 ligious Coifcfjion. Whereas AchiJJj their King, 
 (who had a Regard for Da-vid) fpeaking of If- 
 rael as a People, or Nation — faid — " he [Da- 
 " vid] hath made his People Ifrael, that is, his 
 
 *' Coun- 
 
Phyjical and Theological. 285 
 
 " Country -men the If?-aelifes, utterly to abhor 
 '■^ hitn." Now, here was plainly a Diftindtioii 
 made by Heathens concerning the Ifraelites: Per- 
 fons of the fame Heathen Neighbourhood^ when 
 fpeaking of them, indifferently, as a Country or 
 Nation, call'd them by their Family-Najne, Ifrael: 
 whilft, in fome other Refped:, they call'd them 
 Hebrews, in Contempt. And in what RefpecSl 
 cou'd that be, but of the old and capital Diffe- 
 rence betwixt them, as aforefaid, on Account of 
 their Religion ? Again, 
 
 The Law did put a Difference betwixt He- 
 brews and Heathens J enjoining, that an Ifraelite 
 (hou'd not take an Hebrew Man, or Woman, in- 
 to Bondage, but as an hired Servant to the Year 
 of Jubilee. But, of the Heathens round about 
 them, they might take Bond- Men and Bond- 
 Maids to themfelves and to their Children. More- 
 over, of the Children of the Stra?2gers that Jo- 
 journed among them, that is, of fuch Foreigners 
 refiding among them as were not circumcifed and 
 admitted to the Pafchai Communion ; of them they 
 might buy, and ferve themfelves of them as their 
 perpetual Bondmen : but, not of others that were 
 circumcifed, and made Partakers of the Pafchai 
 Sacrifice. Fot it was a Rule, that one Law or 
 Privilege, was by thefe Means granted to the 
 Home-born, or natural Ifraelite, and to fuch pro- 
 felyted Stranger, or Sojourner. Confer Exod. 21.2. 
 Z.£"u. 25.39. Deut. 15. 12. and Exod. 12.48,49. 
 
 And this Cafe (if there were no more) comes 
 fully up to the Proof of my Point, viz, that He- 
 brew 
 
286 Originals 
 
 b?'cw was not a Name of Fa?iiily or Nation, but 
 of Religion. For why ? the Name Hebrew, and 
 not Ifraelite, appears to have been made Ufe of 
 in the Prohibition above concerning the Purchafe 
 of Slaves, as the more comprehenlive Name, in- 
 cluding all of the fame religious Profeffion, whe- 
 ther natural, or profelyted Ifraelites : whatfoever 
 their Nation were, if they had receiv'd Circwn- 
 cifion, they were Hebrews (as well as the lineal 
 Defcendants of Jacob) and intitled to the fame, 
 both civil and religious Privileges. 
 
 It appears, that the Ifraelites were to initiate 
 their Slaves to their Religion by Circumcifion, 
 and the Pajchal Communion, &c. If therefore, it 
 fhould be alk'd on this Occafion, why then did 
 not this operate to give them the Name and Pri- 
 vilege of Hebrews fo as to emancipate them from 
 their Slavery, as well as to protedt and defend 
 thofe profelyted Strangers above mention'd from 
 being made Slaves f I anfwer, that the Conditions 
 of thefe Perfons were different ; and gave them, 
 in Confequence, a Difference of Privileges. The 
 Converlion of a Profelyte was purely Voluntary : 
 that of an Heathen Slave, taken in JVar, or bought 
 with Money (tho' not involuntary) was not how- 
 ever ( in the firil Inftance ) of his own Jimple 
 Choice; but was, in it's leading Inducements, 
 owing to a Mixture of the Maflers Authority, In- 
 junBion^ Perfuafion, InJlruBion, &c. bringing to 
 that Ilfue. Then, a Profelyte was previoully free, 
 and carried his Freedom with him into the Church; 
 to which, therefore, he had the fame Title, both 
 
 natural 
 
Phyfical and TheologkaL 287 
 
 natural and facred^ that any other Member of 
 the Church had ; nor cou'd in Reafon be any o- 
 therwife depriv'd of the Benefit of it than any 
 fuch other Member might. Whereas, the faid 
 Slave was previouily a Slave^ and camxe into the 
 Church his Mafler's civil Property, and confe- 
 quently (according to all the Reafons of com- 
 mon civil Juftice) was to continue fo. His Con- 
 verlion therefore, tho' it gave him n\2ii\y ficred 
 PrroilegeSj changed not his civil, or natural State: 
 which indeed, it cou'd not have done without 
 depriving his Majier of fome of his : and there- 
 fore it was made a Rule in this Cafe, even down 
 to Chrijlia?2ity, that, in the fame Calling wherein a 
 Man is called to be a Believer, he do therein abide 
 with God, whether he be bond or free, i Cor. y. 20, 
 2 1 . One is not to pretend that even Chrifiianity 
 intitles him to civil Freedom, if he were convert- 
 ed under Servitude : I mean, unlefs by the civil 
 Laws of Chriftians it be otherwife order'd in Fa- 
 vour of Chrifianity. 
 
 Once more, for Proof of this Point out of the 
 old Teftament. 
 
 When Jonah fled from the Prefence of the 
 Lord, and took Ship among Heathens for Tar- 
 Jhifh, and the Lord lent a great Storm upon the 
 Ship, and the Men began to cry ev'r)'- one to his 
 God, but Jonah being alleep in the Ship, they a- 
 waked him, and cafl Lots to know for whofe 
 Caufe this Evil was come upon them, and the 
 Lot falling upon Jonah, they examin'd him con- 
 cerning his Occupation, Country, People, ^c. To 
 
 which 
 
288 Originals 
 
 which he anfwer'd in a more general Way than 
 juft as to his Nation -, I mean, to his Religmi — 
 " I am an Hebrew, and I fear Jehovah, the Ela- 
 " Mm of Heaven j ivhich hath 7nade the Sea, and 
 " the dry hand!' This was the very God, whom 
 none of them acknowledged. For their Gods, ac- 
 cording to their Theology and Philofophy, fprang, 
 with the other Forms, out of the Chaotic Mafs, by 
 the emergent generative Facidty of the whole. Af- 
 ter which follows a notable Inftance of the Know- 
 ledge which the Heathejis, in general, had of the 
 Hebrews, and of Jehovah their Rlahhn j and how, 
 on Occafion of any hard PrelTure or Afflidtion, 
 they cou'd readily both honour an Hebrew, (tho' 
 at other Times fo much the Objed: of their Scorn) 
 and alfo pay, with holy Confeffion, devout A- 
 doration to the hord his God. For after endea- 
 vouring in vain to fave the Ship by working, they 
 cried unto Jehovah, [they who at other Times 
 knew not Jehovah,'] and laid " we befeech thee, 
 " O Jehovah, we befeech thee, let not us perifh 
 " for this Man's Life, and lay not upon us inno- 
 " cent Bood : for thou O Jehovah, haft done as it 
 " pleafed thee. So the Men took up Jonah, and 
 " caft him into the Sea, and the Sea ceafed from 
 " her Raging. Then the Men feared Jehovah ex- 
 " ceedingly, and offer'd a Sacrifice unto Jehovah, 
 " and made Vows!' Jon. i. 8, 14, i6. Moreover, 
 All the World had a Knov/ledge of the He- 
 brews, and of Jehovah the Elahim of the Hebrews, 
 tho' they generally affected to cloak it with fuch 
 an obflinate Appearance of Ignorance. 
 
 In 
 
Phyjical and Theological. 289 
 
 In the fiew 'Tejlamenf^ a nominal Diflindion 
 is made betwixt the Hebrew and Hellcniji-Chri- 
 Jiians. By the former of which were underflood 
 (according to the then-common Form of fpeak- 
 ing) the Jewifi Converts of Palcfti?ie^ who ufed 
 the Original Scriptures with the Chaldee 'T'argiims ; 
 both which they call'd Hebrew, as having been 
 the Vernacida of Believers. By the latter were 
 meant the Jewifli Converts, who were born and 
 bred in the Provinces of the Grceco-Roman Em- 
 pire, and ufed the Septtiagint, or fome other 
 Greek 'Tranjlation of the faid Holy Scriptures. 
 Hence St Paul fays, more diftindlly, of the Boajl- 
 ers he is fpeaking of, 2 Cor. 1 1.22. — Are they 
 Hebrews '^ [With Refpedt of the common Faith, 
 in Oppolition to Heathens in all Ages ?] fo am 
 I. — Are they IJraelites ? [With Refped: of the 
 Nation and promifed Land ?] fo am I. — Are 
 they the Seed of Abraham ? [with Refped:, pro- 
 perly, of the Jpi ritual Inherita?2ce to all the Seed?'\ 
 fo am I. And, in another Place, he calls him- 
 felf of the Stock of Ifrael again, as to his Na- 
 tion. Of the Tribe of Benjamin, as to his Fami- 
 ly. An Hebrew of the Hebrews, that is, not a 
 Profelyte, but one born of believing Parents on 
 both Sides as to his Religion in general-, and, as to 
 his particular SeB in the fame, as touching the 
 Law, 2i Pharifee. Phi 1. 2- S- Moreover, 
 
 That Abraham, who, (as we have feen above,) 
 was call'd an Hebrew j was not, however, call'd 
 fo with Refped: of his Cowitry, we have other 
 plain Evidence, What he call'd his Country, be- 
 
 Vol. 2. T ing, 
 
290 Originals 
 
 ing, iiirft, Ur cf the Cbaldccs ; and, afterwards, 
 Padan-Aram^ whither he alio lent his Servant to 
 take a Wife for his Son Ifaac, from the Houfe 
 of Betbuel his Brother NaJxrs Son at Harmi, 
 where, his Father Terab, having removed from 
 Vr of the CbaUees, and planted a Colony, before 
 Abraham came into the Land of Canaan^ had left 
 his faid Son Nahor and his Pofterity, (as we af- 
 terv/ards find,) in Pofleffion of it. This Pro- 
 vince, I fay, from the Colony therein planted by 
 ^erah, his Father, as aforefaid, Abraham fo long 
 after, call'd his Country. And not only fo, but 
 with Refped: of the fame Colony^ or Coimt7y^ his 
 Grandfon yacoh was afterwards call'd a Sy}'iany 
 or Aramean ; and was order'd to be commemo- 
 rated accordingly, before God^ by his Defcendants 
 in the Land of Cajiaan thro' their Generations^ in 
 the Form following — " <2 Syrian ready to perifi 
 " was my Father^ and he went down into Egypt y 
 &c. Deut. 26.^. Confer G^;/. 24.4. 
 
 From tlieir faid Settlement at Haran, in Pa- 
 dan- Aram , Bethuel^ Abrahams Brother, Nahor s 
 Son, and Laban his Son, were alfo call'd SyriafiSy 
 QX Aramea7is 'y (as fee Gt'??. 25, 20.) but not i7^- 
 brews J tho' Hebery the common Anceftor of A- 
 braham and them^ was living long after Ifaac% 
 Marriage, and muft have been well known both 
 to Abraham and Nahor ; and, it is probable, to 
 Betbuel and haban alfo. The Reafon of which 
 muft have been, that the Name Syrian or Ara- 
 mean^ the Name of their Colony, or Country, 
 was a Name to which Abraham and his Brother 
 
 Nahor 
 
Phyftcal and T/jeoIogkal. 291 
 
 Nahor with his Defcendants, had a joint or com- 
 mon Relation together. Bat not lb, the N.ime 
 Hebrew. By this the Defcendants of Abraham 
 were often call'd, but thofe of Nahor and Bethuely 
 never : tho' Heber was tlieir common Anceftor, 
 as I have obferv'd above j plainly, for this Rea- 
 fon, becaufe Heber , and Hebrew, was never a 
 Family, Gentile, or Country -Name, but a Name 
 of religions Faith and ProfeJJion only. Which, the 
 Defcendants of Nahor (though they did not for 
 fome Time depart v/lioUy from it, yet) do ap- 
 pear to have corrupted (as many of their Rela- 
 tions in Chaldea had before done) with fome Hea^ 
 then Mixtures ; and, therefore, cou'd not be de- 
 nominated from their believing Ancellor, Heber, 
 by the faid Name of Hebrews : which, after A- 
 braham'% Departure from them at Haran, was 
 appropriated to pure Belieirrs, that is, to the 
 Heirs, not of Heber's temporal Poffeflions (what- 
 foever they were) but of his Faith. Upon the 
 whole, 
 
 It appears, that Hebrews was not a Name of 
 Family or Nation j but of Faith or Religion; that 
 Heber himfelf had this Name prophetically given 
 him, as being the then-laft-born of the believing 
 Defcendants of Noah, that were grown up at the 
 Time of the Affair at Babel, and Jcccded from, 
 or quitted the Society of the refl:, when a Divi- 
 fion was made betwixt Believers or Hebrews on 
 the one Side ; and the Heathens of their feveral 
 I SeBs, on the other. So that, in fliort, all yi&xs. 
 who, from that Time, were not Hebrews, were, 
 
 T 2 in 
 
292 Originals 
 
 in fome Shape or other, Heathens, or Apoflates; 
 and confequently, their Images or KeprejentatiGns^ 
 their Fejiivah and Hieroglyphics^ were Idolatrous 
 and abominable. And there are many Reafons to 
 perfwade us, that Mizraim^ the Father of the 
 Colony, that, upon the Diviiion or Difperfion, 
 went into Egypt, proceeded as far in the Ethnic 
 Revolt as any. The Land of Egypt being in all 
 Ages after, the grand Academy or School refort- 
 ed to by tlie Heathens of the Greek Nations, for 
 Inftrudlion, both in the Myjieries of the Fagan 
 'Theology J and in Philofophy ; as the Gauls reforted 
 to the BritiJJ:) D?'uids in the Ifle of Mona, on the 
 like Account. Nay, Mizraim himfelf (as I fliall 
 fhew more fully below) had his Name predic- 
 tively given him, either wittingly by his Grand- 
 father Noah, or unwittingly by his Father Ha?n 
 (unlefs Ham himfelf alfo were even then turn'd I- 
 dolater, which is not improbable) not only with a 
 View to the Object of his future Worfliip, 'viz. 
 the Preffure of the Airs in Expanfion ^ but alfo to 
 fignify what his Defcendants all along down- 
 wards were eminently to be ; that is, Opprejfors 
 and Perfecutors of Gods Church and People, the 
 Hebrews. Therefore, Mr Plufch has only done 
 the Eg)ptiajis a great deal oifalfe Honour, in fup- 
 pofing their Hieroglyphics had an innocent and 
 laudable Original ; and that, for fome Ages, they 
 made Ufe of them in their Fejlivals, in Adoration 
 of the true God. Of which there are no Foot- 
 fteps of any Evidence in the World; but as much 
 Evidence to the contrary as any one can afk, or 
 wifli. I have 
 
Phyfical and ThcologicaL 293 
 
 I have one lliort Obfervation more. 
 The Language fpokeii by the old Ifraelites and 
 yews, which we now call Hebrew, is never in 
 the H. Scriptures of the old Teflament call'd the 
 Hebrew Language. It is feveral Times in thofe 
 Scriptures call'd the Jews Language, as 2i^. 18. 
 26,28. Ifai.T^6. 11,13. But not once, I fay, the 
 Hebrew. Which, perhaps, was fo order'd, left 
 calling the Language of the Hebrews by this Name 
 of the Hebrew, might feem to denominate them 
 as a Nation j which this Name never was to do. 
 And, after the Babslonifi Captivity, they, at iirft, 
 call'd the Dialedt they then fpoke, the jews Lan- 
 guage. But, as their perpetual Intermixtures and 
 Encounters with Heathens, had, from that Time, 
 put them upon diftinguifliing themfelves more 
 commonly by the Name of Hebrews, in Oppo- 
 fition to the faid Heathens ; fo did the fame lead 
 them by Degrees, to call their faid Diaiedl alfo, 
 the Hebrew Language. And, hence we find in 
 the New Tejiameiit, the Tcjigue then vulgarly fpo- 
 ken at Jerufalem, was call'd the Hebrew - tho' 
 that was not the old Jews Language (in which 
 the old Teflament was writ, and which we now 
 call Hebrew) but was that Mixture of Syro-Chal- 
 ddic, which, from the faid Babyknif/j Captivity, 
 was become their Vulgar Tongue. So, neither did 
 the Term or Name Hebrew, as applied to a La?i-^ 
 guage, ever denominate the People that fpake it 
 as a Nation, but had Reference to their Separa- 
 tion from other Nations, on the Score of their 
 Faithy Qv Religion, WYnia, as for Language, it figni- 
 
 T 3 fied 
 
294 Originals 
 
 fied the Language which they at the Time fpake, 
 tho' tliat was not, I fay, what we at this Day 
 call the Hebrew^ but the Syro-Chalddic . 
 
 For yet farther Evidence of Ab. Flufch'^ capi- 
 tal Miftake, concerning his fuppofed Original Or- 
 thodoxy of tlie Egyptia?iSj in the Ufe and Appli- 
 cation of their Hieroglyphics at their firft Settle- 
 ment in the Land of Egypt y the two Names Miz- 
 rdim, and Pharaoh^ may be referr'd to the Ex- 
 planation of the Name Heber given in the above- 
 Differtation. And, 
 
 I ft, Of Mizrdim^ 
 
 'Izraim was the fecond Son of curfed Ham, 
 Cnjh the Father of M/;zro<^ being his Firfl- 
 born. Which Mizra'im (upon the Divifion or 
 Difperfion at Babel) was the Head of the Colony 
 that went off to Egspt. And he had his Name 
 given him, colledtively, in the Plural, for a Name 
 comprizing the feveral Members of his Colony 
 with himfelf ; as feveral other Heads of Colonies 
 in like Manner had plural Names given them for 
 the fame Reafon. In Imitation of which, many 
 Cities and States are found low downwards, ha- 
 ving plural Names, as Athen^s, Locri^ Delphi -, 
 &c. to fignify, that fuch Cities and States were 
 each of them compared of feveral collateral or 
 fubordinate Tribes ^ or Cla7ts, united together in 
 one colleilive Body, under fome one common 
 Jiead. Th& Root of the Name tDH^D Mitfrdim, 
 
 pr 
 
Phyfical and Theological. 295 
 
 or Mizrdim, is y^^ T]u?\ or ")*1*:>* T'farar, to bind^ 
 or comprefs Things together ; perfonally and 
 mentally, to opprejs, offiiB, perjcciite, &c. Hence 
 therefore, the Noun onVtD Mitfrdim, with a D 
 of the Inftriiment or ASiion prehx'd, fignifies, as 
 it is form'd plurallyy the OppreJJ'ors, or Perfecu- 
 
 tOl'S. 
 
 Whether therefore, the Name of Mizrdim^ as 
 alfo the Names of the other Heathen Fatriarcbs^ 
 were given them, prophetically, by Noah ; or 
 whether they were otherwife impofed by fome 
 over-ruling divine Impulfe, this is certain, that 
 they were all of them fignificant and expreffivc 
 of fome ^alit)\ or Condition, that were refpec- 
 tively to difhinguifh the Nations, or Clans, of 
 which they were feverally the Heads , and, ac- 
 cordingly, the Scheme that our Mitzraim, the 
 Founder of the Egyptian Nation and his AfToci- 
 ates did, agreeably to the Deiignation of his faid 
 Name, fet out with, was (for his Part in the 
 'Ethnic Creed) to acknowledge the Airs, the Ma- 
 terial DnV Tfarhn, Biriders or Comprejjors, that 
 is, the Fire, Light, and Spirit, in Expanfion, for 
 their Gods : as alfo to bind themfelvcs obftinately 
 to this Acknowledgment -, and in Confequence 
 thereof, to opprejs, affiiSl, and perfccute Heber, or 
 the Seceders and Departers, who renounced all 
 Communion with them, and kept the good old 
 Way. The Word ni;,t: Metfar, plur. DHiD Met- 
 farim ufed appellativeiy for a Thi?ig, or Things, 
 fignifies Straits, AffiiSlions, F erf editions. The 
 fame thereforCj put properly, for a Perfon, or 
 
 Per^ 
 
296 Originals 
 
 PerfofjSj muft fignify the Straifners, AffliBers^ 
 Perfecutors. And thus we find the Word, as ufed, 
 Lam. 1 . 1 3 . render'd by the 70. by the adlive par- 
 ticiple ^-AiCoiTgf, which iignifies perfonally, the 
 Affiiclers or Perfecutors. This was fundamentally 
 the Defignation of DH^O Mitfraim^ or the E- 
 gyptiansy as a People ; fo that, there was no Time, 
 from their Foundation as a Colony^ or Nation^ 
 when they were not AffliBers or Perfecutors of 
 Believers, and, confequently, Apojiates. Nay, they 
 were fo call'd (either, intentionally by Ham, or 
 prophetically, by Noah, or otherwife by fome di- 
 vine Impulfe, in the Perfon of their firfl Father 
 Mitzrahn long before they were a Nation, even 
 from the Time of his Birth : he, and his AJfo- 
 ciates or Defendants , had their Denomination 
 previoufly in him, from ^*^VD Mitfarah, the A(fl 
 of Affii5ling and Perfcuting. And how they have 
 been diftinguifh'd under the fame Character, 
 downwards, thro' the Bible, is notorious to all 
 who have read the S. Oracles. 
 
 2dly, 
 
 The l^ng or Head of this Colony of Perfecu- 
 tors, was (as it appears) call'd from the Begin- 
 ning, by Way of Eminence, 
 
 o 
 
 ,•— iyi3 Pharaoh^ 
 
 F this Name, the Compound Root is yiD 
 Pharah. Which fignifies, paffi vely, to be 
 
Phyfical and Theological, 297 
 
 Jet free ^ or to be deliver d^ as from hoflile Op- 
 prefTors. Actively, and in a bad Scnfe, to break 
 looje from the true Confejjhn and Worjhip. And 
 this is the primary Idea-, the Reafon of the fame 
 being found in the two fimple Roots "y^^ Phur, 
 to nullify J and yy^ Riiah, the Fefival Ritual. So 
 that the faid Compound Root V^D Pharah mull 
 have Hgnifiedj originally, the nullifying^ or re- 
 nouncing the true inilituted Ritual, and fetting up 
 a y^^ O/^d" of their own Invention, in it's ftead. 
 Whence the Titular Name Pharaoh cou'd never 
 have been intended to exprefs (as fome do inter- 
 pret) that Pharaoh was free, or had Privileges 
 and Immimities above others in his Nation. Which 
 h filly. For, is not ev'ry Prince fomewhat more 
 thanyr^^, as commanding even Free-men by Laivs, 
 and Vafj'als, by Arbitrary Will? This Species of 
 Exemption, or Freedom, then, cou'd not be the 
 Reafon of Pharaohs Name, or Title ^ but the 
 Reafon of the faid Title, was that of his break- 
 ing loofe (as in Fad: all the Pharaoh's and their 
 People had done) from God, and from the Di- 
 vine Ritual, to fet up another oppofite Ritual of 
 their own Invention. With Allufion hereto, is 
 that info lent Boall: of Pharaoh (wherevv^ith the 
 Lord reproaches him) introduced, in the Pro- 
 phets Ifaiah and Fzekiel-, "I am the ^on of the 
 " wife, the Son of ancient Kings. Heb. 07J2 p 
 " D*lp Ben Malchei Kedem, the Son of ancient 
 " Kings.'' Which intimates that Pharaoh gloried 
 to be defcended from Kings, or great Men, that 
 were before the Settlement of the Nation in E- 
 
 gypt. 
 
298 Originals 
 
 gypt> " And my River is mine own^ I have made 
 *' it for myfclf" — Ifai, 1 9. 1 1 . Ezek. 29.3. Was 
 not this laying Claim to Sufficiency and Indepen- 
 dency ? Afferting himfelf to be Pharaoh F The 
 Author of Ills own Ritual? the Maker ^ or Setter 
 up of his own Gods in the Parts of Nature^ Fire, 
 IVater^ &c. t And, in fpecial, that his great Gody 
 the Nile, was, on his coming into Egypt j of his 
 mvn Makiyigy or Setting up ? Pharaoh's, Name 
 then, exprefs'd him to have been (according to 
 the Fafliion of the Times) Free-Thin ker, and that 
 of the boldefl: and moil inventive Kind. The 
 Free-Thinkers of other Free-Thinking Nations ha- 
 ving Recourfe (as we find downwards) to hijn 
 and his Fellow-Priejisy as to the wifeft and mofl 
 kncwing of all others in the God-making Trade , 
 for Inftrudiion in their Ritual, that is, in their 
 Hieroglyphics y or fymbolical Doctrine of Theology 
 and Philojophy. For thefe licentious Pretenfions, 
 God threatens to catch this Egyptian Leviathan, 
 (who boafted to take his Pajiime in his Waters) 
 to fpread his Net over him and his People, and to 
 bri?2g them up in his Net. Ezek. 32. '^. In fliort. 
 From the Time that there was a Pharaoh, there 
 alfo was an apojiatical Ritual and Libcrtine-Plie- 
 roglyphics ; that is, from the Time the Egyptians 
 were a Nation. And, therefore, there never was 
 a Time, when the faid Hieroglyphics were put to 
 innocent and Orthodox Ufes, or had innocent and 
 Orthodox Defignatio?2S ; as Abbe Plujch has at- 
 tempted to fay : for, I believe, himfelf will not 
 call what he has done, an Attempt to prove it. 
 
 I have 
 
Phyfical and Theological, 299 
 
 Ihave finifh'd my EiTay (fo far as I had gone) 
 on the Hebrew Roots according to the Order 
 in which they do occur in Leiifde?is Compendium 
 Bibliciim. I fliall here fubjoin a few other Words 
 expreffive of the Agents^ or jiatiiral Caufes, by 
 which thofe great Operatiofis in Nature^ which 
 we call Vegetable, and Animal Growth, are per- 
 form'd J with the Reafon, Means, and Mdnner of 
 thofe Operations. This Part I have, occajionally 
 and difpersdly, touch'd before, in fome of the Ex- 
 planations above given; I fhall here treat of them 
 in a more coUecftive and particular Manner. 
 
 '^'^'^ Racak^ 
 
 THis is a Root expreffive of a prime A61 in 
 Vegetation and Animal Growth. It iignifies 
 ~ to attenuate, or make thin ; and fo, to evacuate, 
 or jling off the Parts of Solids or Flidds in Circu- 
 lation, and Secretion, that are to be difchargd; and 
 to digcjl and fort the reft. Hence, the derived 
 Root, 
 
 pn Rik, to empty, or pour out of a ^^/ ; or, 
 from Veffel to ^f/^/, as is done thro' the Tubes 
 of Plants in Vegetation; whilft frefh Matter is Hill 
 fupplied to them from the Earth : otherwife, the 
 Plant dies. This Root therefore, when made an 
 Attribute of other Things not underftood to be 
 fupplied as aforefaid, fignifies proper Emptinefs\ 
 Emptinefs dejlitute of Revenues, or Supplies ; Va- 
 nity, 
 
300 Originals 
 
 nity^ ^c. "When attributed to a Man^ it fignifies 
 an ejnpty worthkfs Fellow^ as being deftitute in his 
 Soul of the necelTary Supplies of the Divine Lights 
 JVifdom^ Grace^ from God and Chrifi^ the Foiin- 
 tain and Root of all folid good to Maji. 
 
 p1> Jerek^ 
 
 THis is a derived Root, made of the former 
 with a 1 of the Future prefix'd, to exprefs, 
 an A6t tending to it's Effect ; and fignifies, fe- 
 condarily, any green Flerb : primarily, the Firi- 
 dity which is excreated^ as it were, through the 
 Tubes of any Vegetable. And fo fome of the Lexi- 
 cographers do render fome of the Nouns of this 
 Root — the Viridity excreated by the Earth, or 
 any Tree. The green Herb which the Earth pro- 
 duces, eruBando^ by hauking^ fpitting out. The 
 Idea^ or Image^ and Manner of the Production 
 of this natural Effect, is taken from the Saliva, 
 as it is prefsd thro' the Salival DuSls, in Form 
 of Spume, into the Mouth. Which Liquid is alfo 
 call'd by a limple Ncun of this Root, p*i Rak, the 
 attenuated Fluid ; or, to fpeak more properly, this 
 is the Root of both. The pn^ Jerek, Viridity, 
 upon Herbs, or the blue, as we call it, on the 
 Plumb, is produced by a Fluor, or Sap, fecreted 
 and raifed after the Manner of a Saliva, through 
 the DuBs of the Plants, as aforefaid. The Man- 
 ner of this Operation is fometimes vifible, even 
 en the out-fide of fome Herbs, which have this 
 
 Spume 
 
Phyfical and Theological, 301 
 
 Spume in the Way of Vegetation^ carried up with 
 fuch Force thro' their Tubes, that the fame is 
 often found exprefs'd in Quantity on fome of 
 their upper or outer Sterns^ Knots, or Leaves, m 
 For??! of Spittle. And this the Country-People 
 call Cuckows Spittle, I fuppofe, from it's appear- 
 ing chiefly during Ciickow-Tirne , when this Part 
 of Vegetation, railing the Sap, fecreting it into 
 the faid Spume, and giving their Viridity to Herbs 
 and Plants, is moft ilrongly perform'd. 
 
 A certain ingenious Obferver of Nature (ha- 
 ving feen young Grafs-Hoppers ufually lodg'd in 
 this Spume upon Plants, for their Nourifliment 
 and Defence during their iirft Formation from 
 the Egg,) told me he thought the faid Spume was 
 raifed by thofe fmall Infects fretting and rubbing 
 the tejider Bark, or Coat of the Plants. But this 
 feems neither likely, nor poffible. For, this Spume 
 on Plants, is but of the Nature of a Bed, or Re- 
 pofitory, fit to receive the Fggs of this InfeB, and 
 to preferve and nourifli her young, as aforefaid, 
 after the Manner of feveral other Beds fuited to 
 the like Ufes of feveral other IrfeBs: which Beds^ 
 or RepofUories, none of them do ufe to make for 
 themf elves-, but they find the fame otherwife rea- 
 dy made and difpos'd for them. Neither can the 
 Infe^'s fretting, or rubbing the outer Rind or Coat 
 of the Plant, raife the Spume ; for that, fuch 
 fretting or rubbing wou'd bridfe and wound the 
 Mouths of the DuBs or 'Tubes, and fo rather flop 
 the Efflux of the Sap where it is, than produce 
 any fuch Thing where it is not. And in Fad:, 
 
 we 
 
302 Originals 
 
 we never fee, that, by either cafuaily or defign- 
 edly rubbing or fretting a Pla?2t, we do ever fetch 
 any fuch Spume out of it j which could not but 
 fometimes happen, if it were produced in that 
 Manner, and by that Means. But, fuppofing af- 
 ter all, that this Spume were produced as above, 
 by the fretting of the LifcB ; this would make 
 nothing againfl the Explanation I have given of 
 this Operation, but would rather prove the Truth 
 of it. For, no fretting of the Pla?it cou'd pro- 
 duce a Spume from it, if the fame were not be- 
 fore within, and ready, on having proper Aper- 
 tures made, to ilTue out of it : no more than a 
 Barbers Rubbing the out-lide of his Bafon, wou'd 
 beat up a Lather on the Water and Soap contain'd 
 within. But, 
 
 Thus far we have only the Manner of this 
 great Operation. We ftill want the Agerits^ or 
 Caufes, by which it is perfornid. With Refped: 
 of which, the Philofophers in all Ages feem to 
 have been to feek : they have been exacft enough 
 in taking the Minutes oi ASiions^ and in regifl'ring 
 Appearances and EffeBs: but, when they fhou'd 
 have accounted for the Caufes ^nd Agents, by which 
 the ABio?2S and EffeBs are pf^oduced 2.\\d pe?fon7i d^ 
 they have ftill fo under 'd in Occult ^alities, or 
 given the Names of the EffeBs for Caufes or A- 
 gents to themfelves. They have made Things to 
 gravitate, for the Purpofe, by Gravitation -, to 
 be projedfed by Projedlion, attraBed by Attrac- 
 tion, &c. Wiiich, to fpeak the plain Truth free- 
 ly, is playing the Child under the Vizor of Phi- 
 
 /ojop/jy, 
 
Phyfical and TloeologkaL 303 
 
 lofoph)\ and faying jufl nothing : it is only telling 
 us in hard Words, that each luch Action is a5led 
 or perform d', or (what is ftill worfe) that it is 
 a5led or perforyiid by itfelf. At other Times, 
 they have had Recourfe to a certain fubtile Mat- 
 ter^ or fubtile Spirit ^ a Couple of Names for no 
 Body knows what. They are, indeed, falfe 
 Names contriv'd to darken the Knowledo-e of the 
 firfh and greatefl Agent in all Nature, the Light 
 itfelf. Or, they have borrow'd and taken their 
 Philofophical Agent from the Theological Creed 
 of the Pagans : they have immers'd the Deity in 
 his Creatures^ and made him ?iegotiate ev'ry Tiling 
 by his own immediate energetic Vrefence^ Will, 
 and AB. Thus they have been at Work for 
 thoufands of Years, to inform us of what almoft 
 ev'ry Hufband-man and Mechanic knows as well, 
 or better than they j vi^. of the Minutes of Ap- 
 pearmices^ Aiciions^ Operations^ and EffeBs-, \vhilfl 
 they have left us ftill as much to feek as ever, 
 for that which it fliould have been the whole Bu- 
 linefs of Philofophers to have infl:ru6ted us in, 
 'viz. what it is, in any A6t, that does the JVorky 
 that caufes the Effect. Let us fee, (if Men be 
 not too proud to learn of their Maker,) whether 
 the Holy Scripture^ the Word of God who made 
 the Worlds^ hath not given us the Philofophy we 
 fo much want, and inform 'd us of the Agents he 
 hath eftablifli'd for carrying on, what they call 
 the Operations of Nature, in the World. The 
 H. Scripture is indeed full of the moft beautiful 
 and exadt Defcriptions of tliis Affair. I will take 
 
 one 
 
304 Originals 
 
 one fhort Comma of one fhort Text, and explain 
 it : and in doing that, I trufl I (hall, to the can- 
 did and judicious, demonftrate, in the Main, the 
 Point I am upon. 
 
 2 5'^;;/. 23.4. We read X^i^f2 Kt^T ^^^f2 mJD 
 Mmnogab Mi??tmatar Defie Mearets. By the bright 
 Jhitiitig Light by the Rain [fpringeth] the tender 
 Herb out of the Earth, 
 
 Now, thefe Words do appear, at firft fight, to 
 exprefs, that there are (tho' not with Refpecft of 
 one another, yet with Refped: of the Vegetable 
 ><:^n DeJJxj or tender Herb^^ two Agents^ a pri- 
 mary, and fecondary ; viz. the bright fiiniiig 
 Lights and the Rain ; by the Agency of which, 
 the faid tender Herb is caufed to fpriJig^ or grow 
 out of the Earth. But, not to anticipate, I iliall 
 come at this by going thro' and explaining the 
 Words. Which, therefore, I fliall take as they 
 lie. 
 
 And, I ft, n^^O Minmgahy 
 
 BT the bright fnning Light. This, with the 
 Air^ or Spirit^ driven or prefs'd in after it, 
 is the firfl and great Agents or (by Way of E- 
 minence, above ev'ry other fingle or particular 
 one) the Agefit. The Noun njli Nogah^ is ufually 
 conflrued the Splendor, Fulgor, tht Jpringi??gj or 
 ifuing forth of the Light. It fignifies, properly, 
 the Parts of Light as they are detach'd from the 
 Sun's Orb to our Earth-, and, as they are here, 
 in A5lion j penetrattJig^ ?novi?ig, ifnpelling, dila^ 
 
 tingy 
 
Phyfical and Theological. 305 
 
 tmg, tkiniJig^ fecreti?2g the Parts of Fluids or So- 
 lids in Animal and Vegetable Bodies, not to men- 
 tion other manifold Operations which (beiides 
 their being Inftrumental to Vifion or the Senfe of 
 Jeei?ig^) they alfo do perform on other Bodies. 
 The next immediate Root is nJlJ Nagah, which 
 is apply'd in S. S. to the Ad: of the Jlnning^ or 
 Lights made by the fparkling of H;r ; to the 
 drinking on of the Denjities of the Air^ or Clouds -^ 
 to the opening and difpelling of the Parts of Dark- 
 ?iefs or dark Airs^ and filling their Place with an 
 Intermixture of the Parts of Light in Adlion-, and 
 (among the reft) to the raifmg and circidating of 
 the S,ap in Vegetables. Spiritually, it is attributed 
 alfo to the Di'vine Light Chriji^ illiimijiating^ in- 
 jiuencing^ 2.n6.Jhpporti?ig our Soids. Of all which 
 the Concordances point to Examples. Among 
 which there is not one, but what confiders and 
 reprefents the Light (I fay) as it is in AtVion. 
 And, therefore, the fame (tho' the Philofophers 
 have forgot it, and fubflituted one of it's Mani- 
 feflations and Excels inlfead of it's Siibjla?2ce, viz. 
 Heatj) is an Agent in Vegetation^ yea, compara- 
 tively, the chief, or principal one. Never thelefs, 
 it is alfo to be diftinguifli'd , that the Light is 
 adiive as it is he?-e on Earth, or elfeiijhere in the 
 Syftem out of the Suns Orb : but, there, it is 
 kftlf paj/ive ', it being there made, and from thence 
 prefs'd, and detach'd out, to all Parts of the Sy- 
 ftem, by the joint or compound Ad and Force 
 of the whole Heave?is in Expanfion. And this, 
 again, is lignified by the very Strudure of the 
 Vol.2. U Words 
 
3o6 Originals 
 
 Word ; which is compounded of the fimple Root 
 nJ^Jl Gaah, to be elevated, glorified, &c. by the 
 Light, with a i of the Pajfive prefix'd. The faid 
 fimple Verb n^^ is once put for the Adl of 
 Vegetation, or Vegetable Growth, even as caus'd 
 by the Light, Job S.ii. Can the Ruili growf 
 Heb. nJ^Jl^n Hajigah — can it be raifed by the 
 Light without Mud'^ That is, can the Light, the 
 Agent, raife the RuJJj, or make it grow up with- 
 out proper Vegetable Matter to feed, and fdl it ? 
 without Mud '^ So, it is the Light that A^s ; 
 however it is no lefs true, that it muft have Mat- 
 ter, proper for it to a^ upon. 
 
 The next Word is, 
 *1t2D0 Mimmatar^ 
 
 BT, or with the Rain. This (as appears by 
 the Ordination of the Comma) expreifes a 
 fecondary Agent, or an Inftrument of the Light-, 
 by which the Light ad:s on the Parts afce?iding 
 or circulating in Vegetation. I mean, that, with 
 Refpect of the Light, it is PaJJive j but, with 
 Refpecft of the Vegetable Mould, it is ABive. It 
 tempers and carries the faid Mould into the Ve- 
 getable ; and makes Part of the Vegetable Nutri- 
 me?it with it. The given Root *iD,tD Matar — to 
 rain, feems to be deriv'd from the fimple Roof 
 IHD Tcihar, to waJJj and purify, with a D of the 
 Inftrument prefix'd : as alfo to have Affinity with 
 INH T^har^, to delineate, for ?nj or fiape. Nomi- 
 nally, 
 
Phyjlcal and TheologkaL 307 
 
 nally, the circumfcriptrce Fojyn of Animal^ or Ve- 
 getable. This gives a noble Defcription of the 
 Part, or Office of Water, in the Animal and Ve- 
 get able Oeconojny-y which is both to wajh and car- 
 ry off the Parts to be excreted, and to temper and 
 detach in Spume the Parts for Nutriment, Growth, 
 &c. and, by that Means, to give or continue to 
 the Animal or Plant, refpediveiy, the Stature, 
 Size, or Content (as the faid Word T^^rz^r does ex- 
 prefs) of it's circumfcriptive Form, 
 
 The next Word is the diflin6l Name of our 
 6'ubjed:. 
 
 >^::^n Defie 
 
 THE tender Herb. The Word fignifies the 
 tender Shoct of any Plant as it appears at 
 the firft Opening and Forming of the Bud. It has 
 Affinity with '^iv Shad, the Breajis or Dugs, the 
 Parts fitted for colleciing and ijjidng the iW/Zi in 
 Female Animals. Of which the radical Verb 
 >irw Shada, or TX\Z^ Shadah, to pour out any Li- 
 quor; is not found in the Hebrew Bible: but they 
 are both preferv'd in the Chaldee DialeSf. Hence 
 therefore we have the Noun ri*f^ Shadeh, a 
 Field. Where the Vegetable Mould is, as it were, 
 the Dugi of the Earth, fupplying Milk or Noii- 
 rijloment to the Things that grow up out of it. 
 Hereto refer the derived Nouns "^ti'^^ EJhad, with 
 an n: of the future, and "i:r*7 Lejhad with the 
 Particle ^ prefix d. The former of which figni- 
 
 U 2 fies 
 
308 Originals 
 
 iies the JJowhig^ or fpringing (as we call it) of 
 Water. The latter, the Water\ Liquor^ or Mot- 
 (lure itfelf : which ferves ^ le^ ad, to the Ufe of 
 ^'t*; Shad, the Breajis^ as yeilding Supplies to the 
 Parts that do ijfiie^ or emit the fame. Avenarim 
 fays the latter of thefe Words, fignifies, proper- 
 ly, any Moifture of a thicker d.nd. fatter Confijience^ 
 fome Coagidation of which rifes and fwims on the 
 Top, as in Oil, Milk, &c. Which holds exadly 
 in the Liquor, or Moijlure flowing into the Tubes 
 of Plants in Vegetation, with the fat, and milky 
 Parts it carries up into the fame from the Earth, j 
 So, here is exprefs'd, firft, the Adiion of the " 
 Light upon it's Inftrument, the Moifture, or Wa- 
 ter ; and then, of the faid Inftrument the Water, 
 upon the other nutritive Parts ; fecreting, and 
 digeftlng them into a Spume, and exprefjing them 
 (after the Manner of Milk by the Dugs of Fe- 
 male Animals) thro' the Tubes of the Plant into 
 the J5z/^.* which ity^rwjj and from thence f;;?//^, 
 in Order, the temler Shoot of which we treat. 
 From thefe ?nutual, derivd, and fimilar A6ts of 
 the Fluxes of Light and Water, '^^^J Or, the prin- 
 cipal Name for the former, gives a derivative 
 Name, in a wonderful Manner, to the latter; as 
 alfo to Herbs, the joint Produce of both. For 
 thus, the fingular Noun *i}^ Or, is ufed for a Ri- 
 'ver, for plentifid Rains, &c. And the Plural 
 ri^ll^ Oroth, for Green Herbs; that is. Green 
 Herbs, the Work of Lights and Rains, to fpeak 
 their ProduBion, even bear the Names of their 
 Producers themfelves ; and fo, by the fame, lec- 
 ture 
 
Phyjical and Theological. 309 
 
 ture us at once in their Philolbphy. But the very 
 principal Matter or Subjla?2ce of Vegetation itfelf, 
 or of Vegetable Bodies, finally is, 
 
 Y1N0 MearetSy 
 
 OF, or out of the Earth. Parts of which are 
 continually detach'd to conftitute Niitriti'-ce 
 Supplies to the Vegetable World, by the Agency 
 and Means above fet forth. 
 
 Thus was the Dinaine Order for the ProdiiSlicn 
 of Plants at iht firji For fn at ion. Gen. i. 11, 12. 
 Let the Earth ><*i:?*Tn T^adjhe, iffiie forth ^^::^"^ 
 Defie, the tender Herb, :ic^;; Hefiebh, the Herb 
 making a Return, yeilding Seed after his Kind ; 
 and the Tj-ee yeilding Fruit, &c. and it was fo. 
 And the Earth N5':»'ir) Totze, ijjiied the tender 
 Herb, &c. So, ch. 2. vf. 9. Out of the Ground 
 made the Lord God to grow ev'ry Tree, &c. And, 
 I think, the Manner is defcribed a few Verfes a- 
 bove : where we are told, that God made ev'ry 
 Plant of the Field before it was in the Earth, 
 and ev'ry Herb before it grew: that is, God firfl 
 form'd the feveral Seeds out of their feveral Spe- 
 cies o^ Matter, Vv^hich he had juft before ci'eated 
 for this Purpofe j and then, from them raifed the 
 Plants, without the Means fince eflablifli'd for 
 their orderly Propagation : for, at that Time, it 
 it is faid ~ he had not caufed it to rain upon the 
 Earth-, that is, he had not yet caufed the Water 
 to be gradually Inftrumental and contributive to 
 
 U 3 this 
 
3IO Originals 
 
 this Affair ; neither was there a Man in the 
 World, to //// the Ground: but, he caufed a 'M.ifl 
 to go up from the Earth [as a mighty Steajn from 
 an hot Bed] the Light, that is fince colled:ed into 
 the Orbs, being alfo at that Time more nearly 
 diffufcd and fpread over the Face of the Earth ; 
 by Means of which, he at once warnid, and wa- 
 ter d ftrongly the whole Face of the Ground, fo 
 as to perform this great Work inftantaneoufly. 
 Since that, other "Means and another Manner of 
 Vegetation has been eftablifli'd : fome of which 
 
 are defcribed by the FJahnifi " thou vifitefl 
 
 " the Earth after thou haft made it to defire Wa- 
 *^ ter : thou watereji the Ridges thereof abun- 
 *' dantly ; thou caufeft Raiii to defcend into the 
 " FurroniDS thereof: thou dijfoheji or meltejl it [the 
 *' Earth, or Vegetable Matter, \w\.o Atoms, or fmall 
 " G7'ains'\ with Showers ; that is, fo as to detach 
 them into the Plants to feed and augment the 
 Plants ', thou blelTeft the springing of it. This 
 exprcffes that the Springiiig of Plants, is even the 
 Spri?igi??g or Flowing of the Earth itfelf, by melt- 
 ing the Vegetable Mould with Pain, into Atoins, 
 or very fmall Parts ; and, thereby, fitting them 
 for the producing of this EffeB. 
 
 Dr Woodward took a great deal of Pains in 
 making Experiments with Sprigs of Mi?it, Vege- 
 table Mould, and Water, in Glalfes, to prove the 
 former of thefe \Vegetable Motdd] to be the Mat- 
 ter of Vegetation. But this, I think, was need- 
 lefs; becaufe the S. S. calls Vegetables the Fruits 
 Ot tlie Earth, the Increafe of the Ground, &c. 
 
 Things 
 
Phyfical and TIjeologkaL 311 
 
 Things that grew, fpring, &c. out of the Eai^th, 
 the Du/i^ &c. And, a Man needs but cafl his 
 Eyes upon the next Piece of Peat-Earth (which 
 is nothing but the Remains of Ti'ees hiwied and 
 7'otted in the Ground) to fatisfy himfelf, that the 
 Siihjhmce of Vegetables (excepting only the Share 
 which Water has in this Operation, as aforefaid) 
 is fine Earth or Moidd, and confequently, that 
 the faid Earth or Moidd is the principal Matter 
 or Subjia?icey as I obferve, of Vegetation. It is in- 
 deed true, that, as the Earth contains in it feve- 
 ral Species of faline, iinciuous^ or oily and aroma- 
 tic Parts, ^c. fo, the Rain-Water meltings majlo- 
 ingi and running all thefe, together with the 
 Parts of Earthy or Mould, detaches them alfo, by 
 fit Sorts and ^antities, with the faid Parts of 
 Earth, into the Fibres of Plants ; and, thereby, 
 (at the fame Time) gives to different Plajits, 
 tlieir different ^alities, and Virtues j their various 
 Sapors, Odours j and, confequently, Parts of their 
 Subftances. And the Hebrew has a Term or 
 Name that reaches to exprefs this Effed: alfo : 
 calling the Vegetable Increaje of the Earth T^^'y 
 Jebidah, it's rnixt Fluxion, P/. 67. 6. and 85. 12. 
 Of which Name the primary Root is S^l Balal, 
 to mix Parts of different Kinds, or different Con- 
 ditions ; as wet and drv y oily, Jaline, and aroma- 
 tic ; Fire and Air ; Air and Light, &c. toge- 
 ther. And from the Remains of fuch Mixture 
 of unburns Parts, it is, that the Peat-Earth, a- 
 bove-mentioned, is fo combuftible. The Oil, Re- 
 Jin, &c. that was in the IVcod, being preferv'd, 
 
 under 
 
312 Originals 
 
 under it's State of Diffohition, in the Stibftafice of 
 the fame now rotted and turn'd to Mouldy as a- 
 forefaid. Bildnd in Job^ fpeaks of Men growing 
 up out of the Dujl of the Earth after the Manner 
 of Plants, ch. 8. vf 19. — and out of the Dtijl 
 Jl.wJl others grow. He was right as to the Pro- 
 diiBion of Plants. But in what he faid of 'M.en^ 
 lie had an Eye to that Philofophy of their DiJ- 
 fohition into, and Generation out oi Jirjl Isiatter-y 
 than which nothing cou'd be more abominable. 
 For though ^ob behev'd right, his three Friends 
 were tinclur'd with the Depravations of the Pa- 
 ganic Philofophy. Of which I cou'd produce 
 feveral Inftances, if it were now before me. 
 
 The Matter, therefore, of Vegetation, or that 
 which conlf itutes the main Siibftance of Plants, is 
 principally, *pX,!2 Mearets, of the Earth; ^D"T^?D 
 Meada?nah, of fome Species of Vegetable Mould, 
 reduced to Atoms, or to txt^t2m\y-mi?2ute Parts, 
 and circidated, immediately, by Water, with due 
 Proportions of the faid faline, aromatic, and iin- 
 Biious Parts, carried up in, and with the fame : 
 with which fome Atoms of Minerals and Metals, 
 of feveral Species, alfo are convey'd ; and fo, con- 
 fequently, flill may be extracted out of the Plants 
 in which they are contain'd. 
 
 The Noun »p}^ Erets, the Earth, is conftrudred 
 of a Mixture of the two limpie Roots, pi Ruts 
 and \'ir\ Rat fats, with an >< of the Future pre- 
 iix'd. I ft, i^Ts Rtlts, lignifies to run out in fnall 
 Parts like the Atoms of Fij-e in Lightni?7g, Nah. 
 2.4. To dijiribi^te by Portions^ &c. 2 Ch. 35. 13. 
 
 2dly, 
 
Phyjical and Hjeologkah 313 
 
 2dly, Y'i") Ratfafs lignifies ~ to briiife^ or break 
 to Pieces. Thefe Terms (as far as it is our Pur- 
 pole to explain,) defcribe what is done to the 
 Earth, and thole other Parts mixt with it, to 
 fupply Matter for Vegetation. It is b^^oke, or made 
 to i^un out, and to be di/iribiited in extreamly mi- 
 ?mte Parts, into the Fibres and Tubes of Vegeta- 
 bles; and fo, to add continually to their Siibjia?ice, 
 and to give them their Increafe. 
 
 But, to mortify and abafe our Pride and high 
 Conceit of ourfelves ; as we alfo are Grafs, fed 
 with the Herb of the Field, and conftructed, prin- 
 cipally, of a Species of the fame Matter that the 
 Herb is, '■ciz. of Adamah, Earth or Mould (from 
 whence we have our Name, Ada??!, Man, in La- 
 tin Homo, qiiafi de himio,) fo is this exprefs'd by 
 the Root of this Name, viz. DH Do?n, or C!2^ 
 Damam, to be but an Image conftrufted of Earth ; 
 to be filent, inert, and fo, (for the Matter of our 
 Subfia?2ce) without Life. For that, neither is the 
 Vegetable Life in the Subftance of the Plant, nor 
 Animal-Life in the Subfiana. of the Animal: but 
 the Life of each, was, originally produced, or 
 raifed in it by the Light j even as tlie lame was 
 fitted, difpofed, and ad:ed upon by God to pro- 
 duce this great Effect. That of the Evangelifi — 
 the Life ivas the Light of Men, that is, the Light 
 was the Life, is fpoken of the Di-vi?ie Light, 
 Chrifi, who is the Light of Life to the Soul : 
 but the Idea, or Defcription, is taken from the 
 material Light 5 as that is made to be the inftru- 
 mental Caufe of Life, refped:ively, to Atiimals, 
 
 Vege- 
 
314 Originals 
 
 Vegetables^ ^c. So that, without the Knowledge 
 of the material Lights as it phyfically gives and 
 fupports animal Life, we have no Ideas, or but 
 very confufed ones, of the Operation of the Z)/- 
 'vi?ie Light Chrijl, in giving and fupporting the 
 JDivine Life, fpintualiy, in our Souls. 
 
 riu S/joreJhy 
 
 THis Word fignifies the Root of a Pla?2t. It 
 is derived, partly, from \:;\^^ RcJJj^ the 
 Heady or Beginning ; and partly from ^T\ Roff^ 
 or tl^ii''! RaJhaJI:, to he in want : with the Rela- 
 tive t^• Shcy which^ prefix'd. The Root cannot of 
 itfelf fupport the Flant^ (tho' the Head^ or Be- 
 ginning of it's Nutriment be there ; but the Root 
 itfelf ftands in need of continual Supplies of Wa- 
 ter and the mixt Vegetable Matter, for this Pur- 
 pofe: without which, the Pla?it is loon ftarved, 
 and dies. Hence we may fee the Reafon of that 
 Divine Thi'eat, Ifai. 14.30. I will kill thy Root 
 with Famine. To prevent which, in the fpiritual 
 Refpecft, we are exhorted to be rooted, as well as 
 Built lip in Chriji Jefus the Lord, Col. 2. 7. The 
 Greek oi^a., omitting the adventitious or Com- 
 pound Prefix *\y She, is a plain Derivation from 
 the Jimple Root ly^^ Rufi, or C-'^l Rafiajlj, with 
 t^♦^^'^ Rof.\ above given : as likewife is our En- 
 glijh Noun Roof, and the Latin Radix. They are 
 Corruptions of the Hebrew. 
 
 n'^ 
 
Phyfcal and Theological, 315 
 
 nn Reiahhy 
 
 ^R rather, as we wou'd pronounce the Word, 
 R/ky or Reck. This is generally taken to 
 exprefs the Odour, or Fragi'ancy of iny fragrant 
 Thi7ig. Verbally, to Jmcll any Odour, or Fragran- 
 cy J that is, to receive the odorous Parts perlpired 
 in Ato?ns, or fmall Graifjs, from any fragrant Bo- 
 dy, as the fame are carried by r\T\ Ruahb, the 
 Air or Spirit, to the Nofe, the Seat or Inlet of 
 the Senfe of Smelling. But, as this Word is ap- 
 plied alfo to the Affair of Vegetation, it lignifies 
 fomething more. It is put for the Reck or Stca?n 
 of Water ; which being thinn'd or rarificd, and 
 raifed by the Solar Light, mixes with, and tem- 
 pers together, the Nutritive Parts of Adamah, the 
 Ground; and carries the fame in Spume, to lill 
 and diftend the Parts oi Herbs and Trees-, and to 
 form their tender Shoots ; as has been fliewn a- 
 bove. Of this there is, I think, frequent Men- 
 tion in H. Scripture. But one Pallage may fuf- 
 fice. "Job (fpeaking of a Tree cut down, and 
 Ihooting again fi-om fome of the Fibres of the old 
 Root,) fays, nnS^ D'D nnrj) Mereiahh Maim 
 Japhriahh. Which our Tranflators have render'd 
 — thro' the fcent of Water it will bud. Which, 
 according to the common Underflanding of the 
 Word Scent, expreffes nothing. For, what Scent, 
 or Smell, has Water ? Or, how can the Scent, or 
 ^me/l of any Thing make a Pkmt grow ? Indeed 
 
 Parts 
 
3i6 Originals 
 
 Parts exhaled or prefsd off from fome otiier Bo- 
 dy, and (when carried to our NofeSy giving a 
 Sce?it or Smell there, have a c9/6^;r (as I have al- 
 ready obferv'd) in this Operation -, I mean, to be 
 carried with the principal Matter or Subftance of 
 Vegetation, Earth, or Vegetable Mould, into the 
 Plant. But, this the Tranflation above does not 
 touch. It is then, CD'/!2 HH Reiahh Maim, the 
 Reek or Stea?n of Water, that fecondary Agent or 
 Infirument of Vegetation, delcribed by lb many o- 
 ther Words, which plainly does n^Q^ japhriahh, 
 caufe the old Root to Jljoot a-new, by mollifying 
 the Fibres, filling the 'Tubes, and canjing the 
 Matter of vegetative Nutriment into all the Parts 
 of them. This Word is alfo applied to the Parts 
 flung off from Fire, and Singeing or Scorching 
 other Things, and cauling them to fmell, as we 
 fay, of Fire , that is, to emit Fjfjluvia, (as afore- 
 faid) (from their {d^iAfingd or fcorch'd Parts) 
 which we z^xifmelL See 'Job 14.9. Confer Z)<^;?. 
 3.27. and yud, 16.9. Some of the Commentators 
 make thefe Expreffions figurative Cafachrefes, or 
 Abufes of Words. But, had they confider'd the 
 Operations of Nature, they wou'd thereby have 
 difcern'd them to be what they are, no Figures, 
 but moft beautiful Defcriptions of very plai?! na- 
 tural Truths. This Word is further applied to 
 the Nidor of the Sacrifices, as a typical Steam or 
 Savour of Reft-, as alfo to the real Savour of 
 Chrifi's Body -, which, while he was on Earth, 
 was in the Fear ofjehovah, &c. Confer Lev. i. 
 9, 13, 17. and Ifai. 1 1.3. But, to explain thefe, 
 
 is 
 
Phyfical and Theological. 317 
 
 Is out of my prefent Line. Befides, I have treat- 
 ed of this Part in other Notes, in my brief Ex- 
 pofitions of S. S. to which the Reader may be 
 referr'd, when they alfo come to be made public. 
 
 Vr\b Pharahhy 
 
 TO foiiriJJj g?'edtl)\ to throw foi'th Viridity. 
 It is a Cofjipotmd Root expreffive of the 
 "Manner of the Operation, and of Part of the A- 
 gc?icy\ in Vegetation. The fimple Roots of which 
 it is conftrudled, being TV\Q Pharah, tofruBify-y 
 and nn Reiahhj Odour perfpired (as has been ex- 
 plain'd above) in Atoms by Reek^ or Steam. The 
 Reafon is plain, and fpeaks itfelf. Some of the 
 Lexicographers make it related to niD Pharah 
 to fruBify; and P]m Rahhaph, to be in Agitation. 
 But this cannot be j becaufe the £) of the third 
 Order in t]nD Rahhaph^ has no Place in our com- 
 pound Word niD Pharahh-y which it fhou'd have 
 had, if it had been in either of the fimple Words 
 whereof it is conftrucfted. I may here obferve, 
 by the Way, that, from n"1i) Pharah^ to fruc- 
 tify j n£3 Pheri^ Fruity &c. the former Member 
 of our Root n*)D Pharahh ; is deriv'd the Name 
 of the obfcene Idol Priapiis, that is, by Compo- 
 fition of P|K Aph, the Face, or Vifage, with nQ 
 Pheri, or Phri, Fruit : fo that the Name alto- 
 gether fignified the fruitful, or prolific Vifage. 
 This was the fame Idol with Baal iiyfl Peor, the 
 Opener of the Womb, to bear Children ^ of the 
 
 Buds^ 
 
J 
 
 i8 Originals 
 
 Buds, to bring forth Fruits, &c. A Corruption of 
 which Peor, alfo might, in the deriv'd Dialedts, 
 be jumbled with the faid HD Phri, in the Name 
 of this Idolj Priapus. The Lafhis made this one 
 of their loweft Clafs of Gods, a Ctijios pauperis 
 hortiy Keeper of fome pitiful Orchard. But the 
 ancient Greeks (as one may fee in the Orphic 
 Hymns,) and the Eaftern Pagans, made him a 
 God of the iirft Rank, if not the very Chief of 
 all. Nay, Alexander Sardus tells us, that Pria- 
 pus, or Baal Peor, was woriliipp'd in the Time 
 of Ems the Son of Geth, before the Flood ; and 
 that Ham fet up the fame again, after the Flood. 
 Which is likely enough to be true. And then 
 this Baal-Peor, or Priapus, mofl probably was 
 the Abomination, to which, Cain, after his Ex- 
 communication, dedicated, firft, his Son j and af- 
 terwards, his City; which from that Ad: he call'd 
 Enoch, Dedication. 
 
 Belides Nouns of our Root ni3 Pharahh, fig- 
 nifying Viridity, Flowers, and Shoots of Vegetables, 
 &c. there is one D^niDN* Ephrahhm, put for the 
 young of Birds, while they are in the Neji, and 
 before they zio. fully feather d. By which, there- 
 fore, I think, is figniiied, that, as Fowls were o- 
 riginally brought forth out of the Element of 
 Waters-, fo the Reek, or Steam oi Water, (which 
 abounds in thofe Ani?nals, on their firft breaking 
 forth from the Egg,) ads upon their Bodies in 
 great ^antity, and with Force, tofioot and per- 
 fe5i the Feathers on their Bodies, in a Manner 
 imitating that of Vegetation in the Produdion of 
 
 the 
 
Phyjlcal and TheologkaL 319 
 
 the Flowers, LeaieSj and Bi'ancbcs of Plants and 
 "Trees. 
 
 y^yO Shagpjag, 
 
 THis Word fignifies, reduplicatively, to grow 
 Part after Part, with a fpeedy Increafe. 
 The Root is n^^ Shagah, to encreafe, or o-row 
 mightily. Which, again, is compounded of the 
 Relative t^* 6'y6t', which, and n^^^ G^^zZ', to £'/^/£', 
 yw//, rj//^ up, that is, by the Ad: of the Light 
 tempering and making a Map of the Parts of 
 Earth and Water, and detaching them in proper 
 ^antities, to feed, dijle?td, fiilj and fo, iofwell, 
 as it were, the Tubes of Plajits. All which the 
 Word n^^Jl G^M-6, as we have before feen, does 
 exprefs. 
 
 2Z'V Hejhehh^ 
 
 ANY larger Herb, growing to Ripefiefs, and 
 coming to Seed; and fo, making a Stop 
 and Return for a Continuation of the Species of 
 the Plant. It is, therefore, a plain Compound of 
 the two fimple ^^rrZ'j nti^J^ HaJJjah, to w^^^^, and 
 iliy Shiibh, to ftop, or return ; from the aS/c/> put 
 to the ^f;;^ of the Sap, as the P/.^;/^ is reaching 
 it's Maturity, or bringing it's Fruit to Perfedion, 
 and (in fo doing) makes the Return for a Supply 
 or Continuation of it's Species, as aforefaid. 
 
 5^n? 
 
320 Originals 
 
 yi? Zerah^ 
 
 THis is a Word of great Coniideratlon. It 
 appears to be confi:rud:ed of a Mixture of 
 four fimple Roots, 'uiz. i ft, of n"lT Zarah, and 
 mr Ziir. 2dly, of rij^") Rahah, and jrn i?o^^. 
 
 n*lt Zarah fignifies to jpread abroad^ to fpr inkle 
 or difperfe into Parts : to multiply and d/Jtinguifi 
 the Parts. 
 
 ^It Zz^r, to alienate J or be alienated^ from; as 
 by P^r/j" of Things, or of Perjhns in Society ^ from 
 one another. Hereto may be added, 
 
 It J Nazar^ with a i of the Pajjive prefix'd. 
 To be feparated from. 
 
 To all thefe Roots our Word is related in it's 
 former Member it Zar-y and from them expref- 
 fes, that the Seeds of Plants, are an Alienation^ 
 Separation, and Difperfwn of Parts from the Mo- 
 ther-Plants, by a Multiplication into many difiinB 
 Meads for fo many diJiinBive new Productions of 
 the Species. The latter Member 
 
 nj^*l Rahah, fignifies to feed ; to feed fociahly 
 at the fame Table. The /J^'^ is in the Nouns. V^ 
 Reah, a Friend, a Mefs-Mate. ♦;;*i i^t^/6/, a rc;;/- 
 ;^;(?/z Pafture, &c. 
 
 3;i"l 7^(?^^, to jubilate, or rejoice together, to 
 triumph ; or /o c^^// /o ^ triumphant Fefiival Cele- 
 brity with the y3^/;z<^ of the Trumpet -, to yo)' as 
 they joy in Harveji, and in the Time of Vintage ; 
 when Men gather in their Seeds and Fruits for 
 
 Food 
 
Phyfical and Theological. 321 
 
 Food for the Year, their Corn and their TViiie, 
 &c. Thus ~ Chriji will come in Trmmpb at the 
 End of th.e great Tear of the IForld, with the 
 T^riimp of God^ to gather his People the Seed oi* 
 Childre?! of God, from their Graies j and to ex- 
 alt them to feed with himfelf in everiafcing Ju- 
 bilatioti in his Kingdom. Thus the Words ufed 
 for Feeding-together, for gatheri??g in their Corn 
 for Food and for Seed for another Crop, with the 
 Sound of the Trumpet as in Triumph j as alfo the 
 Name of that jubilating Infirument the Trumpet 
 itfelf ; thefe are all from one common Koot and 
 Reafon. Even, for that, God had (as it appears) 
 from the Beginning order'd the Trumpet to be 
 founded at their FejUvah on the Ingatherings of 
 their Fruits and Seeds, as it were, in Triumph o- 
 ver the Fnemy j who had given us of the Tree of 
 Death, had depriv'd us of the Tree of Life, and 
 fo put us to Shame and Silence. After which, our 
 having our Food recover d and regranted with a 
 BleJJing, (as we have had it ever fince the Refo- 
 ration in Paradife,) in the Sacrifices and Sacra- 
 me?its J has been a Regaining alfo of the Vidfory 
 and Triumph over the Enemy, by wliofe Tempta- 
 tion we had otherwife loft both our own iSVf^r/, 
 and the Seed or Fridts of the Earth which G(?^ 
 had given us. This then, was properly reftoring 
 us our Bread, the Seed or F?'uit of tlie Womb, and 
 the StW or Fruit of the Land, with the jubila- 
 ting Trump, all in one ; even as this Word ;;"n? 
 Zerah, the Name for 6V^i/, wonderfully does ex- 
 prefs. With Alliijion to this, the Valleys are faid 
 Vol. 2. X to 
 
322 Originals 
 
 to be cover d with Corn, to jubilate, or found the 
 'Trumpet, and to fing : becaufe, with Gods Blef- 
 iing on their Fruits, they make JJs fo to do. And 
 this Believers were to celebrate at their New Moons, 
 and over their Burnt-Offeri?igs : in which they 
 were alfo imitated by the Heathens in Honour of 
 their Abominations, their I/is's, 0/iris's, Ceres s, 
 Bacchus?,, &c. even to Madnefs, as is fufficiently 
 known to ev'ry Body that has but dipp'd into 
 their Writings. I may add hereto, that 
 
 The Noun y^? Zerah, fignifies alfo the u4rms 
 of an human Body : becaufe with our ^rms and 
 Hands we earn or provide our Food, and (under 
 the Divine Protedion) do [typically] obtain the 
 [typical] Vi5lory, and Triumph over our Enemies. 
 This alfo is a Name of Chrijl: and it belongs to 
 him in ev'ry Refped:, as the promifed Seed, the 
 Arm of Jehovah, and our Saviour -, in whom we 
 obtain the ViSlory, and in whom we Triumph ; 
 who is the Recoverer of our Food, yea himfelf is 
 our very Food or Bread, and our Life, Bread of 
 Life J who is gone up or afcended with a merry 
 Noife, and with the Sound of the Trump ; who 
 alfo will, finally, return with the fame ; and we 
 fliall hear him, though in our Graves j and fliall 
 come forth, and Triumph with him for evermore, 
 Amen. 
 
 I will, in this Place, add another Word com- 
 pounded of two Members already explain'd un- 
 der fome of the Words fore-going, viz. 
 
 nnr 
 
Phyjical and 'TheologkaL 323 
 
 XT^ Zerahhy 
 
 WHich fignifies to artfe^fpring up, ov fpri?2g 
 out hi Rays, as does the Light from the 
 Su?is Orb. Whence, from the Agency of the So- 
 lar Light in Vegetation, as alfo from the Manner 
 of the Growth of Plants and Trees in Shoots, or 
 Rays, like thofe of the Light by which they are 
 rais'd ; n"l?J>? Ezrahh, a Noun of this Root with 
 an }^ of the Future prefixt, is us'd for a native 
 Tree, which has grown from the Seed, without 
 Tr an/plantation, in the fame Spot. 
 
 The Root nit Zerahh, therefore, is com- 
 pounded of It Zar, or nit Zarah, and n'1 
 Rik: and fo is denominated from the Separation^ 
 Difperjion, or Diffiifwn of Parts by the Reek, or 
 Steam of Water rais'd into the Rlants by the A- 
 gency of Difperfions, or Atoms of l^ight. Tho* 
 when nit Zerahh is put for the Rijing, or Emif- 
 fion of the L;|g-/;^ itfelf, the primary Parts of the 
 Word, are rnit Zarah, and mi Ruahh, Divi- 
 fions of the Spirit. For, fuch, the Atoms o^ Light, 
 as form'd in, and emitted from the Sim's Orb, 
 are j viz. Divijions, and Dijjipations of Grai?is of 
 the former. As Mr Hntchinfon has prov'd at 
 large. 
 
 Our Lord, in the Titles of the 88th and 89th 
 Pfalms, has the Attribute of 'nii^^n Haezrahhiy 
 Ai/cj-tsAj?, the Day-Sprifig, and the Branch ; lite- 
 rally, he that fays — 1 will raife up. For, his 
 
 X 2 D^ie; 
 
324 Originals 
 
 Dew is as the Dew upon Herbs ; and the Earth 
 fhall call out her Dead. If at. 26. 19. 
 
 nOV Tjemahhy 
 
 THis is ufually conflrued ~ to grow as Herbs 
 or Trees grow : but that Rendring is too 
 lax and general to explicate any particular Thing. 
 And the Hebrew Language, given by Gody is al- 
 ways more diftind: and inftrucftive. This, then, 
 is a compounded Root, made up of two or three 
 other fimple Roots ; as DiV TCjumy to hunger , nD':>* 
 Tfameh, to thirft. And nV-D Miuihh, tlie Mar- 
 row, or Fatnefs [of the Earth.'] And this, again, 
 fpeaks the Ma?mer of the Operation together with 
 the Matter that fupplies the 'Nutriment in Ve- 
 getation. There is to Appearance, a SuBion made 
 by the Plant, as from Breajis or Dugs, even as 
 by the Paffions of Himgri?7g, and Thirfti?7g, and 
 continually drawing in of riTtD Muahh, the faid 
 Fatnefs of the Earth, for Supplies of FW to the 
 Riant. For, neither have Animals, nor Plants, 
 any Thing that they do not receive after this 
 Manner, either at firfl or fecond Hand, from the 
 Earth, the great Promptuary and jpz/f;/i^ of all. 
 
 C/6;7/? is call'd riDi Tfemehh, the Germen, Shoot, 
 or Branch of David 5 and the Germen, Shoot, or 
 Branch o^ 'Jehovah; as being Son of Z)<jr/V/, and 
 Son of Jehovah ; whence (with Refped: of the 
 former Part, t'/^;. his earthly Lineage according 
 to the F/^^) the Plahiijl faid — - Truth HD^^n 
 
 Titfmahh 
 
Phyftcal and Theological, 325 
 
 Titfmahh fhall jloiinjl:^ or germinate ^ out of the 
 Earth. It was to Jhoot and fpread from C/6r//? 
 thro' his Hiimanit\\ in all his Human Brethren. 
 Thus the natural Operations, and their Names, 
 Attribiiies^ and Dcfcriptiom^ are flill ev'ry where 
 employ'd, not only to give us the Knowledge of 
 Nature 'y but alfo to furnifli us with Ideas of high- 
 er Things, of heavenly, fpiritual, and Divine. 
 
 JT't^ Shiahh^ 
 
 T'O utter, put out, or make a ProduBion, ge- 
 nerally, by Ger?m7tatio?2, Generation, Word, 
 'Meditation, &c. from whence the H. Scripture 
 has deduced vcvsavj fublime Defignations relating to 
 the Word, or Son of God, the chief Subjed: of 
 our Difcourfes and Meditations j whence, again, 
 the Heathen Philofophers have, in deprav'd Imita- 
 tion, advanc'd many of their Fooleries and A- 
 bominations relating to the VroduBioii and Sonfoip, 
 as they call'd it, of their Ideal Worlds, emergent 
 Forms, &c. This Word, as it refped:s Vegeta- 
 tion and the ConjlruBio7i of Animal-Bodies, is a 
 Compound R.oot, made of the Relative ^ She, 
 which, with a » of the Future, and the Noun nrt 
 Hhahh, or, (as we fliou'd pronounce it) Cack, 
 a Chain, or Hook. Which points to the Princi- 
 ples of Bodies, whether Animal, or Vegetable ; and 
 to their Manner of Combination, or Cohejion. They 
 are thereby lignified to be conftrucfted of Atoms, 
 or fmall Parts , of different Figures and Sizes ; 
 
 X 3 which 
 
326 Originals 
 
 which are alfo made to lay hold on one another, 
 as by fo many Hooks^ or Links ; and fo to com- 
 plicate, or link themfelves as by Chain-Work^ one 
 within another, to the full and final conftrii5ii7ig 
 of their refpecflive Forms, or Bodies. And, one 
 needs but look upon a deterated Bone, or rotten 
 Piece of Wood, to be fatisfied that thofe Bodies 
 do cohere in the Manner exprefs'd by this Word. 
 
 Vi Natfats^ 
 
 THis Word is ufually conftrued —to flour ijh^ 
 to throw out Flowers, or Blojfoms, &c. and 
 rightly. But, it alfo fignifies to ki?idle Fire. This, 
 therefore, directs to the radical Idea. The Acfl of 
 producing Flowers, is, by throwing about Sparks, 
 or Atoms of Light, mixt, to different Degrees, 
 with the Air or Spirit, Vegetable Spume, or Mafh 
 of Watery Moidd, Oil -, Salts, and other Mineral 
 Parts ; ^c. and Spinning them out (as the Word 
 alfo does imply,) as by an Intertexture of Hairs, 
 like Cobweb-Work, into their different Degrees of 
 Light and Shade. And, the Word has a i of the 
 PaJJive in the firll Order, to exprefs, that a Flower 
 in it's Produtlion, is wholly Paflive (as all Things 
 producd in Nature are) and properly exerts no 
 SuBion, but is wholly fill' d, and made ox fornid, 
 and variegated, by DilFulion of the Air and Light 
 with a Mixture (to a fmall Cobweb Degree) of 
 the fiid Vegetable Spume, in it's Parts. The i^cof, 
 therefore is. 
 
Phyjtcal d^nd Theological. 327 
 
 WHich we find ufed to exprefs the Growth 
 of Haify tlie Spreading or Expanding of 
 the Feathers and Wings of ^/r^i j to P/<7/t' or 
 LeaJ^ of Go/t/ Z'd'^/' or ?-im fine and /Z?/;^ ^ to the 
 Borders of Garments ufed to \^fpread and indent- 
 ed hke Flonvers. So, here is another 7^'^ given 
 us of the Agency and Manner of the Operation of 
 the natural Agents in tliis beautiful Part of ^£'^f- 
 tation, by Expa?iJion ; that is, by the ^/r and 
 Z/?|g-Z>/' (which do a6t in the great Expan/ion or 
 Firmafnent of the U?ii'i:erfey and on ev'iy Part of 
 it,) expanding^ ox fpreadiiig abroad ^ and, by that 
 Means, beautifying the Parts oi Blofforfis and F/<5x£;- 
 erSy with their great Variety of Colour s^ i. e. of 
 Lights y Shades; in precious Stones, and in 
 Dyes, what, we call, Waters \ which, in Flow- 
 ers, do fet before us a fine Specimen or Sample 
 of their tranfitory Glory ^ even in thefe fo fmall 
 and foon-fading Subjed:s. To add a Word con- 
 cerning the Waters juft above mention'd ; they 
 are caus'd bv the various Mixtures of Atoms of 
 Water^ Salt^ Oil^ Metals^ Minerals^ &c. carried 
 in Steam^ and diffus'd thro' the Parts of Flowers, 
 &c. according to their Capacity to receive them. 
 All which fo diffus'd together, do make the Mat- 
 ter, or Ground of the Colours of thefe Bodies. This 
 may ealily appear from the Sublfances ufed by 
 Painters for Colourings in their Works. Which 
 
 are 
 
o 
 
 28 Originals 
 
 are all gather'd and made, at iirft Hand, from 
 Earths J Metals^ and Minerals : or, at Second, 
 from fome Refolution, or Wafte of Herbs and 
 Plants ; that have receiv'd Parts of fuch Metals, 
 or Minerals into them ; or from fome InfeBs, that 
 have been nourifh'd by, and fo have receiv'd, in 
 like Manner, their Colourings from fuch Herbs 
 and Plants. As might be fhewn in Particulars, 
 if I had Room in this Place for it. But from 
 what I have faid, one Thing, not commonly ta- 
 ken Notice of, may be inferr'd ; viz. that, per- 
 haps, (excepting precious Stones,) Metals, and 
 Minerals primarily are the chief, or only Re- 
 ceptacles and Repolitories of Colours : with which, 
 the faid Colours, are diffus'd into Plants-, and, 
 from which, they are to be gather'd for our Ufes, 
 as af^refaid. 
 
 I may here fubjoin, by Way of Corollary, to 
 the Notes thus far given on the natural Caufes, 
 Manner, ^c. of Vegetation ; that God may, and 
 often does, dired: the Agents, which he hath efta- 
 bliln'd in this Syflem, to operate, at certain Times 
 and in certain Places, after other Manners than 
 thofe ordinarily eflablilli'd ; or with Degrees of 
 Inequality, to the producing of fome extraordi- 
 nary Effects, fuch as Droughts, Tempefts, Inun- 
 dations, Dearths, Dijeafes, &c. From whence a- 
 rifes all that DnTerence, which appears in the 
 Diipenfations of his general Providence. Or, he 
 can fufpend, controul, or reverfe the Operations 
 of his laid Ageiits ; and, in fo doing, he does at 
 any Time, work, what we are taught to call. 
 Miracles, It 
 
Phyfcal and Tloeologkal. 329 
 
 It may alfo be obferv'd for a 2d Corollary, 
 that the hot Parts of Dung from the Bodies of 
 Animals ; the Wafte of Herbs, Hay^ St?'aw ; as 
 alfo Soot, AJhes, Lime, and other Things that 
 have pafs'd the Fire : which like wife have in 
 them, or do receive into them by E-japoratio?is 
 from Fuel, large Proportions of the 0/7, or niD 
 Miiakh, fat Parts of the Farth ^ it is, I fay, to 
 be obferv'd, that ihtk fermenting together v/ith 
 common Earth and Water; the faid nTt2 Mimhh, 
 Fatnefs of the Earth, is thereby collected and di- 
 gefled with the faid common Farth, or ^•doidd, 
 (which is the principal 'Matter oi Vegetatio?i) and 
 makes the neceflar)'' Supplies and Additions to it, 
 for the Ufe of what we call 'Manure. 
 
 The fame Thing is done (only fomewhat af- 
 ter another Manner) by the Sediment of Mud. 
 That is, the pureft and fatteft Parts of the Vege- 
 table Mould are gather'd and fettled from the JVa- 
 ter, in Brooks, Fonds, Lakes, &c. Which there- 
 fore, being carried for Manure of Lands, fup- 
 plies them immediately with the faid fattejl and 
 pur eft Mould, the chief Sub fiance or Matter, as 
 above, of Vegetation. 
 
 3dly, Common Salt is not the Matter of Ve- 
 getation, or Nutriment -, tho', by the Fenetrancy 
 of it's Angidar Farts, cutting afunder the Parts 
 of Solids, preffing and railing up thofe of Fluids, 
 fixing and deadning the Acftion of Mifieral and 
 Volatile Salts in the Earth and in the Tubes of 
 Vegetables, it may by Accident afTift to it : other- 
 wife, where it predominates, or exceeds in ^aii- 
 
 tity; 
 
^30 Originals 
 
 tity ; there, by inciding and diffipating tlie Parts 
 of Vegetable Mould and Water too much, it in- 
 duces Sterility^ and makes the Soil unfruitful. 
 Hence that Expreflion of the FJalmiJi — 2. fruit- 
 ful Land iurneth he into Saltnefs^ that is, in EtFe6t, 
 into Barrennefs, P/^ 107. 34. with others hke, in 
 Dther PalTages of S. S. Hereto refer k,j^\)y%c un- 
 fruitful^ Ho?ner?> Epithet for ctXg the Salt Sea. 
 
 4tlily, "Mineral and Volatile Salts (except in ve- 
 ry fmall Quantities, and well llieath'd and blunt- 
 ed with the niD Muahh^ fat Tarts) can neither 
 be good in Food nor Phyfic. Some of the former 
 of thefe Sorts, by the prodigious Sharpnefs and 
 Raggednefs of their Parts, are rank Poifons. And, 
 all the others have fo much Heat or Fire in them, 
 that where they are taken in, by Animal or Pla?it^ 
 in too great ^afitity ^ they have the Force and 
 EfFed: of Poifons ; they dilTolve, cut, break, and 
 tear in Pieces, the Parts of the Animal, or Plant, 
 and deftroy it's Texture or Conftitution. And, 
 Brandy s or hot Spirits are of the fame Nature ^ 
 and have, proportionably, as they are ufed, the 
 fame Effefts. 
 
 ""^^J Gadaly 
 
 T'O grew, or increafe in Btdk, Stature, &c. 
 as either Animal, or Plant, does. The 
 Word is a Compound, ifl, of nji Gad, the T^roop 
 of material Powers, or Agents, in the Celeftial Ex- 
 panfion 5 in the Sim^ Moon, StarSy and Mther, 
 
 emit- 
 
Phyfical and Theological. 331 
 
 emitting Light in Atot)is ^ and returning Air^ or 
 Spirit^ in Grains j and fo making an ExpaiifioUy 
 or Firmament^ to act on the Parts of Fluids and 
 tSo/zV/i in Bodies, here j to expand^ di/linguijlj^ and 
 confirm tliem in their refpedlive Offices^ SfationSy 
 &c. 2dly, of nb"T Dalah, or S^T JD^A?/, to 
 rt^r^zw, or /<^^Y in Water^ Air^ Light. This, a- 
 gain, expreiles the Agent and 'Manner^ with the 
 ;^fA'/^ Inftrument employ'd in the Performing, of 
 this Operation of the Growth^ or Increafe of Bo- 
 dies. Which is done in young Animals^ or F^^;- 
 /Zifj's, by their taking in Nutriment ; that is, as 
 the fame is carried by the Moifiure or Water ex- 
 ceeding rarified or thimid by the Lights impelPd 
 by the y^/r or Spirit, and by thofe Means circu- 
 lated through the Vejfels or Tubes^ till the Frames 
 having receiv'd their full Proportions of Incre- 
 ment^ do refpettively attain their proper Growths 
 and Sizes. But ilill it is to be remember'd, that 
 what is render 'd drawing in of Water, means 
 not, that there is any proper SuBion in thefe 0- 
 peratiojis. But God made and eftablifh'd a Fir- 
 mament^ and thereby laid a Strefs^ or PrelJitre 
 upon imive?fial Nature : by Means of which , 
 when a RarefaBioji is made, by the expanding 
 of Fire^ «or Light , in any Body adiiering to an- 
 other Body\ or in any Fart of a Body ; a Prcljiire 
 is, at the fame Time, made about it ; and. Air 
 or Spirit^ and Moijiure^ with what that carries^ 
 or contains, prefsd in, according to the Capacity 
 of the Body or Part fo thinn'd, as aforefaid, to 
 recei'-ce them. This indeed has the Appearance 
 
 of 
 
332 Originals 
 
 of a Draughty or Sudllon, but is no more than 
 paffive Admijjion or Reception in the faid admif- 
 iive or recipient Part, or Bod\\ whether Animal 
 or Vegetable. And, the fame Work is wrought 
 in a Fceti'j. Firft, the Seed is expanded and r^- 
 r//f(?// by the Light and Ht'^/ in it's Parts^ and in 
 the P^r/'j of the Womb that have rcceivd^ and do 
 contain it : and, theji, the Prejjiire of the jEa*- 
 panfion or Firmament^ both without, and within 
 the 5(3^y of the D^?;;;, or Mothe^r^ prejfes and /or- 
 r^j into it, Ai7% Moi/lure^ Bloody &c. with their 
 Co?2tents (as it is capable of receiving them) to 
 the fupporting, nourifhing, and perfedting of the 
 faid Fostus^ orderly and by Degrees, 'till it's 
 Birth. 
 
 This, then, may fcrve as a Hiort Summary of 
 Phyftcs^ or natural Philofophy ; the iirft and ca- 
 pital Article of which, that of the Expa?iJion or 
 Firmament in general, with it's principal Office 
 
 or Function to divide and fort Things into 
 
 their feveral Claffes and Species^ in particular ; is 
 reveal'd to us by God, who faid — Let there be 
 a Firmament. And — let it divide^ &c. Gen. 1.6. 
 And the fecond, that of tl\e Light and Heat in 
 fpecial, is, in a thoufand plain Inftances, made 
 obvious to Senfe. After which, what follows, is 
 either deducible by Reafon^ or may be prov'd by 
 manifold Experiments. Whereas, talking of At- 
 tradlion and Gravitation^ without giving an Ac- 
 count of the Suckers^ Weights, and Pidlies, is fub-' 
 ftituting mere Words for Thijigs and Works ; or 
 making Eff'ecls the Caujes to themfelves 5 or giving 
 
 us 
 
Phyfical and TheologkaL '^'t^i 
 
 us fiBitious Agents^ that exifl: not in reriim Na- 
 turd. 
 
 nyj Nahar^ 
 
 THIs Word fignifies that Part of the Age of 
 Man caird Toiith j which is fo cali'd with 
 Refpe'd^ of that /??w/^' Drffu/io?2 of the Light and 
 Aloijhire thro' the F^'^t^^ and Tubes of the ^o^/v, 
 giving a miglity Spring and Ten/ion to the fame, 
 with a rapid Exertion of Adlions, by which that 
 Period of Life is fo eminently diftinguifh'd. 
 
 It feems to be a Compound^ ift, of j;ii Nimh, 
 to ?no'ce, or agitate ; or to be moved^ or agitated 
 with Force, as 5rr(^j are moved with the Wind; 
 and as the Fluids in Vegetables and Animals are 
 
 o 
 
 circulated by ' the ^/r and L/^/6/ : 2dly, of "Tij; 
 iJ//r, to extend^ or Jiretch out ; to r(52//t', or r^//^ 
 ?//>; to exult, or exert himfelfy?ro;2^/)', &c. In 
 Youth, the Fluids are circidated, as aforefaid, with 
 Force : in that part of our ^^^ ; our Ner'ues are 
 mightily bracd and fprung, and our whole Per- 
 fon fprings and exidts^ as it were, with vigorous 
 Fxertions. Hence, the Latin Epithets and Phrafes 
 — audax, effera^ calida, 'viridis, validajwcentus : 
 florente juvefitdfervidus -j J anguine f cravens jziventa, 
 &c. From the former of thefe fimple Roots, J?1J 
 Nuahy is derived the Noun C^jy^tD Menahna- 
 hm, a Name for the Siftra, which wzxt jymboli- 
 cal Lijlrumenfs of Mufic, ^vllereby the Egyptians, 
 and perhaps fome other Heathens attributed to 
 their Gods, the Air and Light, the circulating of 
 
 Forms^ 
 
334 Originals 
 
 Forms J Vicijjitiides of SeafonSy of Ages ^ Generations, 
 &c. From the whole Compound^ is deduced the 
 Noun rrsV^ Neborethy a Name for the 'Tow of 
 Hempy or Flax j or Hemp or Flax itfelf, as drefs'd 
 2nAfited for Ufe. The Parts of which are drawn 
 out after the Manner of fine Rays^ and are dif- 
 pos'd to twifi ftrongly, and alfo to take Fire 
 quickly. In all which ^alities^ it is an apt I- 
 mage or Symbol of the Conftitiitiony Difpofition^ and 
 Temper of Body in y^outh : in which the Air and 
 Light do irradiate fo ftrongly, complicate fo firm- 
 ly, and make them fo ready to take Fire and ki?idle 
 into ev'ry Blaze oi Pajjion. 
 
 THis Word fignifies — to grow grey ; to be 
 old. Nominally, Grey-Hairs^ old Age, &c. 
 It has a mixt Derivation from the fimple Root 
 2titi^ Shaaby to draw Water, Moiftiire; niLT Shdbhy 
 to return j and the deriv'd y^'' fafabh, to fit^ or 
 fettle : and fo expreifes the exhaii/li?7g, Jlopping, 
 returning^ and fettling of the natural or radical 
 Moifiiire ; whereupon the faid Moifiire does no 
 longer rife and circulate to keep up the Viridity : 
 which, in Colour, is the Degree of black, brown, 
 red, yello^Vy &c. on the Hair, that the faid Moi- 
 Jlure (as it is temper'd with the Air and Light) 
 does give : and, difcharg'd of which, it becomes 
 white, or grey ; and fo, indicates that draining, 
 and witherifig of the animal Strength, and Vigour, 
 
 which 
 
Phyfical and Theological. 335 
 
 which is gradually brought on in old Age. When 
 the Frame becomes like a dry Stick, yea like a 
 Fire-brand. Hence that of the Pfalmiji, my Days 
 are confumed like Smoke -y that is, the Moijliire 
 in my Fra?ne, is evaporated after that Manner : 
 and my Bo?ies are burnt up as a Fire-brandy Pf. 
 102.3. 
 
 To thefe I may fubjoin a few iliort Notes, to 
 explain fome other Words that do more imme- 
 diately defcribe our principal conflituent Parts, 
 our Body, Soul, and Spirit. 
 
 mj Gavahj 
 
 THis, as well as the more fimple Noun 1J| 
 GeVy is commonly render 'd T^ergian, the 
 Back. But it properly lignifies the Fxtenfion of 
 rn'IJ Gevijah, that which moving., and being tern- 
 terd with, any vifible palpable Siibjiance, or Mafs, 
 gives it it's Rxtenjion, or extended Form and Fi- 
 gure ; and operates eminently upon it in it's faid 
 
 Extenjion. For, the Root is, 
 
 ■» 
 
 nK^ Gaahy 
 
 TO be elated, lifted, or raifed up with Glory, 
 that is, with the Z?^/?/ : which is the G//?- 
 ry of the Syftem. When the Word is ufed men- 
 tally, and with Application to 2ifalfe, dijjembled, 
 or ufurpd Glory; then the Adt intended by it, 
 
 pro- 
 
33^ Originals 
 
 produces and conftitutes Pride^ Arrogance^ and 
 Contumacy ; to which alfo the Word by Reafon 
 of that Abufe, is applied, as aforefaid. To this 
 is related. 
 
 nnj Gaah^ 
 
 With the n in the fecond Order reduplica- 
 ted, inflead of the i< : which therefore, 
 fignifies (as by a Ke duplication^ or Retwii of the 
 A5l after fome Ccffatio?! or Intermiffion) to heal, 
 or raife up from Sicbiefs and Death. Hence the 
 Greeks derive their ycuu to glory. And ^tw, to 
 i?ifultj or deride, as before, from a Spirit of Ar- 
 rogancy^ Pride, &c. 
 
 From the two Roofs above is deriv'd, 
 n:: Nagah, 
 
 With a i of the Pqffive prefix'd — to fiine 
 with communicated Light j to be heal'd, 
 or raised up by the Light ; whence again, by a 
 Tranfpofition of the two iirft Letters, with an 
 Eye (at the fame Time) to p Gan, a Garden, 
 the Greeks have their ycJLvooo to Jhine, to illujirate, 
 to rejoice, enjoy Pleafure, &c. y<^A'og Splendor, De- 
 light-, the cheering Liquor, Wine, &c. with other 
 Words to the fame Purpofe. 
 
 Tlie Greek Name for a Body, is a-ci^j^a, : which 
 they, in like Manner, and with the fame Re- 
 fpeit, derived form their Verb q-glu, to fave or 
 
 give 
 
Phyfical and TheologkaL 337 
 
 ghve Health', that is, by the Ad:, or Operation 
 of the Light. For, the to a-uTT^^m, healing Fart^ 
 was eminently the Attribute of their Apollo, or 
 the Solar Light j one of whofe Gifts was 
 
 I 
 
 Scire potejlates herbariim, arte'mque inedendi. 
 
 To know the Powers of Herbs, and Art of 
 Medicine. 
 
 And from whofe Name Vcean, the Adjedive Fce- 
 onius was made a common Epithet for any Thing 
 MedicifiaL See Virg. Mn. 1 2. 396. tI(jau)v, the fame 
 Name for Apollo in Greek, feems alfo to be but a 
 Corruption of their (pJMv,fidge?is,J}jitiing. Which, 
 when it is in Excefs, is alfo, -Ts-oLioov, feriens, fini- 
 ting, i. e. with the Plague, or Fefiilence : which 
 Homer, as fays his Scholiaft, afcrib'd to Apollo, or 
 the Sim. Becaufe the Plague is caus'd cf^-n^o hi^pAc^- 
 yu(7-iug, by Inflamjnatio?!, from aduji Parts rais'd 
 out of the Earth, chiefly, with Mineral Exhala- 
 tions, by the Agitation of the Light ; which are 
 the more immediate Means of producing Plagues. 
 It is true, the Heb?'ew, as well as the Greek 
 Name, for a Body, is put for a dead Carcafe as 
 well as for a living Body : becaufe the Parts of 
 Light, or Glory, that gave, or fupplied the Body 
 while living, with Matter for it's Extenfton by 
 little and little ; and alfo prefers' d or ftipported it 
 1 in that Exte?7fton for it's Term of Life j have, 
 I when it dies, only left it for a while to tlie fuf- 
 1 fering o^ Corruption; but, will, at the Time ap- 
 pointed by the Creator and Redeemer, return to, 
 Vol. 2. Y and 
 
33^ O R 1 G 1 N .\ L S 
 
 and animate it ago in. And, therefore, it is Hill, 
 after Death, call'd generally by the old Name, 
 as if thole Parts that gave and prefer v'd it's Ex- 
 tenfum^ as aforefaid, were flill aBually in it. 
 
 rn^U Guphah^ 
 A dead Corps, the Koot is, 
 ^Ij) Guph^ 
 
 WHich fignifies to fiiit the Vahcs of Doon 
 and Gates ; this therefore, when applied 
 to an animal Body, mufl: exprefs the Jiopping or 
 jJdutting of the Vejj'els or Tubes through which the 
 Fluids of the Body are circulated : whereupon all 
 Animal-Motion ^/:rg-5 and ftays, and Death enfues. 
 This EffeB, in the Preacher s emblematical De- 
 fcription of old Age, is call'd jlmtting th.e T>oors 
 in the Streets, that is, in the Tubes or Veffcls of 
 the Frame, thro' which the Blood and yinces are 
 circulated (in figurative Speaking) as Pcrfons and 
 Things do 77iave, and are carried, through the 
 Streets or Paffages of a City. And this is the di- 
 fl:in6live Reafon of the Noun nSlJl Gtiphah, a, 
 dead Frame or Ccr^y, that is, a Body with theA 
 Tubes clofed, and all Circulation of t)ie Fluids Jiopfd,: 
 Of which the moxcjimple, and, properly-rW/W ^ 
 A/oZif/z is f]j| Gaph ; which fignifies that 7nere cir-^ 
 cumfcriptive Eminence which difi;ingui£hes a Form^ 
 as to it's Jenfible DimenJioJis or Content, without 
 any Confideration had of informing Agents or^ 
 
 Parts, 
 
Phyjical and Theological. 339 
 
 Parts, of Injlruments for Circulation^ ^c. This 
 therefore defcribes not a li'-oing Body^ which (as 
 we have feen) takes it's Name from nobler Parts, 
 '•oiz. thofe of Glor\\ or Li^iot in A5lion^ caufing 
 Circulation^ &c. From this, we have the deri- 
 vative Root ?]jj Nagaph, with a j of the Pallive 
 prefix'dj tojmite^ to throw down, &c. This the 
 70. fometimes render by t^ottoco, to tie the Oars 
 of a Boat, or Galley, to their faji'nings. When a 
 Body \% f mitten, the Oars, or motive Parts, are 
 tied up from A6lion. The Reafon of this there- 
 fore, is, in EfFed:, the fame with the former. 
 
 n^D BaJJjar^ 
 
 THis Vv^'ord was originally given in a good 
 and hojiourable Senfe. The Flefi oi Adam 
 in his State of Innocency, was call'd "yij^l Bafiar. 
 
 As it is written " God took one of his Ribs, 
 
 \ " and clofed up "iSi^l Bafiar, the Flcfi inftead 
 " thereof" — And — " this is now Flejh of my 
 I *' Flejl.)," Gen. 2.21,23. And the fame has been 
 i fince ufed, comparatively, in a like good Senfe ; 
 i even as it is Joft or flexible of Temper, and ca- 
 \ fable of receiving gracious Fmprejjlons and Influen- 
 ces into it. — '' I will take away their y?^;;y Heart, 
 \ " and give them an Pleart of FleJJj,'' Ezek. 1 1 . 1 9 . 
 ' Otherwife, the Flejh lince the Fall, is in itlelf u- 
 Iniverfally co?Tupted —- " I know that in me, that 
 j " is, in my Flefi, there dwelleth no good Tlmig." 
 'And — ■ ^' They thiat aie in the Flejh [void of the 
 
 Y 2 « Spirit 
 
 
340 Originals 
 
 " Spirit of Grace"] cannot pkafe God — neither 
 " can Flejh and Blood inherit the Kingdom of God ^ 
 faith the Apoftle, Rom. 7. 1 8. and, 8.8. i Cor. \ 5. 
 50. Therefore alfo, ^^ curfed is ev'ry one tliat 
 " maketh FIeJl\ his Arm, or Conjidence •" that is., 
 who refts in the Powers of Nature without Grace, 
 yer. ij. S' The proper phyjical Diftindion of 
 Flejlo, is, that it covers, or Jilh up the Interjlices 
 betwixt tougher., harder., o^ firmer Parts, fuch as 
 the 'Tubes, the Arteries, Veins, Siuews, Bo?ies, &c. 
 in the Afiimal Frame. Job has admirably diftin- 
 guifh'd our Parts and their Manner of Formation, 
 Ch. 10. 9, 10, II. " Remember that thou haft 
 '■^fornid me as the Morter [which is run and 
 temper'd together by being foaUd, and made to 
 ferment with Water\ " and wilt thou reduce me 
 " to T)uft again ? Didll thou not [when I was 
 '-^ begotten'\ pour me out Hke Milk [in a liquid Co7i~ 
 fifience'\ and cruddle, or coagtdate me like Cheefe, 
 by digefii7jg and feparating my Solid from my 
 Flidd Parts, as the Curd is parted from the JVhey 
 with Rennet ? " Thou haft clothed me with Skin 
 *' [without,] and Fleih [within,] and haft hedgd 
 " me with Bo?ies and Sinews, as with Stakes, an4 
 Thorns, or Branches of Trees, interlaced or wat- 
 tled together. " Thou haft made with me Life^ 
 or Lives in the plural, and a Foundation of F)i- 
 'uine Ajjhrance in Grace: *'and, thy Vifitation 
 " hath kept my Spirit." Here, it is to be remark'd, 
 that the former of the two next preceding Cojn- 
 mas exprefles a Grant, with Intercommunity (A, 
 Lii'es betwixt a PerJ'on of the Godhead and Us; a 
 
 Per- 
 
Phyfical and lljeological, 341 
 
 Perfon wlio had given Us of his Droine Lift\ and 
 had engaged himklf to take of our Flejh ; and 
 who therefore, in gracious fpeaking, was to 77iakey 
 or dvcide hives with us. There is a Phrafe Hke to 
 this, Exod. 20. 21^. which fliews, how both it- 
 
 felf and thisy are to be conftrued " ye fliall 
 
 " not make with me Gods of Silver" &c. That 
 is, ye ffiall not pretend to confefs and worfhip 
 fne, and, at the fame Time, fet up other Gods, to 
 give them a PartnerJJjip of Adoration with me, by 
 a Mixture and Intercommunity of Feafts, Services, 
 Sacrifices, &c, in co-partnerfhip with mine : as 
 to Jivear by yehovah, and to fwear by Malchajn, 
 Zeph. 1.5. And, to fet up your Abominations by 
 the Hoiife of God, to carry on the Services of 
 both, even of the Lord and of Idols, in Vicitiity 
 at once. Confer Ezek. 20. 39. and 43. 8. ^ al. 
 But, to return. 
 
 The Prophet Ezekiel has a Uke Defcription of 
 i the Order and Manner of raifing dead Bodies — 
 " behold, a Shaking ; and the Bones came toge- 
 ,** ther, Bofie to his Bone. And when I beheld, 
 *' lo ! the Si?iews and the Flejh afcejided, or came 
 " up upon them ^ and the Ski?i cover'd them a- 
 "bove," Ch. 37.7,8. Again, iirn Bafiar, Flejh, 
 and C'fiJ Nephejlj, the Tz^^^i or F'^/y as confi- 
 i der'd in their Fubiefs, ASis, and Offices, are join'd 
 together, i/^/. 10. 18. And fomething feen in the 
 [Cherubic Manifeftations, call'd their Flejh, is men- 
 itioned with Diftindtion in Refpe6l of their Wings, 
 ■Back, or outwardly prominent Parts, ^c. Ezek. 
 ■;icu 12. And their whole FleJJo, and their Backs, 
 ; Y 3 and 
 
342 Originals 
 
 and their Hands, and their Wings, and the PFheels, 
 were full of Eyes, &c. Not, that thefe glorious 
 Appearances were fifl'fy, or had Fie/Ij ; but they 
 had fomething that feem'd to ferv'e to the Ufe of 
 F/(/Jj in an human Frame, viz. to fill up the Li- 
 terfiices betwixt their other Parts, as has been 
 above obferv'd. The given Root of our Word, is 
 
 n-m Bajhar^ 
 
 WHich fignifies to preach and give ExpeSla- 
 tion of good 'Tidings, that is, fpecially, 
 concerning the Salvation of the Flcjh, or Bcdy : 
 which was the great Subjed: of the evangelical 
 Promife -, and the Hope of Mankind from the 
 Revelation of the Seed Chriji, after the Fall. For, 
 the Flefid having, by the Original Tranfgrejjion and 
 Offence, drank in the mixt Poifon of Corruption, 
 Difeafe, and Death (which had fpread their 7;z- 
 feBion thro' the ivhole Man^) the Word or Reve- 
 lation concerning the healing Medicine (that was 
 to begin to operate, in Effed', mainly, on this 
 Part, to refiore and fave Mankind,) did, from 
 thenceforth, become the joyfid Word of Health 
 and Life to all Flefi : and not only fo, but (to 
 continue down a Memorial of this great Affair 
 in it's very Name,) the F reaching of this Word of 
 Life, was call'd by a Verb, even made of the 
 Name of the Subjedl, and expreffive of it, viz. 
 nt^*n Bafiar, to preach the Fkfi, that is, to pro- 
 clann Health and Life to the Fief:. Hence, there- 
 fore, . 
 
Phyfical and TJjeologkal . 343 
 
 fore, tlie Pfalmijl calls to all the Earth — " ling 
 " unto yeh(yvahj blefs his Natne [in Chn'fi'^ Jhew 
 '■^ forth ^ Hcb. T\V2. Bajheni^ preach or proclaim 
 '' to the Flcjh, his Salvation, from Day to Day." 
 That is, from the Day of this fliort Life to the 
 Day of Eternity : to which this Work of Sal- 
 vation to the Flefi, is to extend, Pf.gb.z. Nay, 
 the Divine Aoyo? in the Proverl^s, Ipeaking of his 
 evangelical Word, fills up the Exprejjion^ and fays 
 defiiiitively, — my Words are Healthy or healing 
 Medicine, to all their ¥ ly,?,^, Prcu. 4. 22. With 
 an Afpeft to the fame great Event, the Ffalmifi 
 
 fpeaking to the Divinity of Chrijl, fays " O 
 
 *' thou that heareft the Prayer , unto thee fliall 
 " all Flejl? come" — and adds — " Lii qui ties pre- 
 " vail againft me, [for a Time] but, as for our 
 " Tranfgrejjions, thou fhalt purge them out," P/! 
 65.2.3. And the Prophet, treating of the A/<^- 
 nifejlations, Confolations, and Glory of Chrift, fays 
 — '' the Glory of Jehovah ihall be reveaVd^ and 
 '' all Flejld Ihall fee it together" Ifai. 40. 5. But, 
 to go to the Bottom of the Word ; it is a Com- 
 pound of mixt Roots, as of "itif Sar, with the Par- 
 ticle :n be prefix'd ; and again, of ti?\^^ Bafoafi, 
 and :!;il Biifi, with 'y^ Sar, ^)^^ Shaar, ^c. 
 It may be proper to go over them all. 
 I ft, Therefore, 
 'y*! Sar, fignifies a Prince, or Leader. One of 
 ^ Chriji's Names was Michael the it:,' Sar, Prince 
 , of Believers. This W^ord ID' Sar, therefore with 
 . the Particle ^ be prefix'd, exprelfes, that the good 
 Sidings of Salvation to the Flejh, was to be /;/, 
 
 or 
 
344 Originals' 
 
 or by^ that Prince or Head of his Church, who 
 was to take Flejh : and who was provifionally ^ 
 from before the Creation^ that which denomina- 
 ted him ^l^t^*^*"^ Rejl:ith^ Gr. A^%^f, the Beginnhig, 
 Head J and Root of the Creature Ma?i ; for which 
 Reafon, Man, as Turtullian, and indeed moft of 
 the primitive Writers have obferv'd, was faid to 
 be created in the Image ^ and after the Likenefs of 
 the Elahim^ or Divine Perfons j becaufe, in one 
 of thofe Perfons, was the Original or Root of 
 li4an, as aforefaid. And, this, I think was a Tra- 
 dition common among all the primitive Chri- 
 ftians. 
 
 2dly, 
 ti^in Buf.\ to difgrace, , and tt^d Bafaf, to 
 delay, compounded with Iti^ Sar, the Part in 
 which we were to communicate with our Prince, 
 or Head', fignified, that before the Fall, the full 
 PerfeBing of Man's Nature was to be delay d for 
 a Time of Tj'ial to the Ei'^^y ; iince the Fall, that 
 the Fief or Body delays and weighs down the Af/;;^ 
 or Spirit ; ai:id was, and is, the faid Occaiion of 
 oiir Difgrace and Shame. As the Author of the 
 Book of JVifdofn fays finely — the corruptible Bo- 
 dy prefleth down the Soul; and the earthly Ta- 
 bernacle wdgheth doivn the Mind, Wifd. 9.15. 
 Hereto add, that, expofmg our naked Fief, is e- 
 vVy where in S. S. the fame as expofmg our 
 Shame. So, the Idea of tt-'il Buf, Difgrace, is 
 ftill annext to that of our Fhf, ever fince our 
 being expos'd, as aforefaid, to Sha?ne, by the Fall. 
 
 •AH 
 
Phyfcal and - Theological. 345 
 
 All which Ideas do meet in the Term yCj^. Ba- 
 Jhar^ Flejh. 
 3dly, 
 
 ^NC^ S,haar, fignilies — the refidue^ or decided 
 Part of the izhole. It is put ibr the Ficce of 
 Dough which is taken from the Lump^ and be- 
 ing Hiked and fower'd, is kept for Leavtm to mix 
 with another Batch of Bread -^ as alfo, for the 
 Flejh o^ Kinfmen^ (which all Mankind naturally 
 are to one another;) each of whom is but a Re- 
 mainder ^ or divided Part from the reft : all being 
 fubftantially ofo/ie Mafs-, and all likewifey^a/rr'i/ 
 (by Original Sin) with the fame Leaven. Hence 
 the good Tidings to the Flejh, Heb. yc'1 Bajhar, 
 was, that Chriji wou'd take into his own Perfon 
 •^KJi^ Shaarj the Kinfmans or Brothers Part of 
 our Fief) ; but, as it was at firft created pure, 
 and ^without the leavening Mixture of Sin, Heb. 
 2. 14. and 4. 15. That he might even purge and 
 caft the fame out of the "whole Mafs, from ev'ry 
 one of us, by taking the whole Charge of the Pu- 
 nifmient of this Affair upon himflf and commu- 
 nicating to us of his fancflifying Spirit. Hence, 
 thofe Apojlolical Admonitions to do our Part alfo, 
 " to purge out the old Leaven, as ive are iioiv be- 
 " co)7ie a ?iew Lump, or Mafs, in Chrif fefus,'* 
 I Cor. ^.6. Gal.yg. 
 
 From *^iy Sar, or "iK:r Shaar, with Addition 
 of H one of their terminating Letters, the Greeks 
 derived their <rctp^. Fief ; without taking Notice 
 of the 2 in the firft Order, that is, they derived 
 from one Part or Member only of the Hebrew 
 
 Root, 
 
34^ Originals 
 
 Root, (as they often did,) without taking Notice 
 of the other 3 by which Means they transfufed 
 but half the Idea of the Original into their 
 Tongue, and fo, in Effe(5t, IoH that too. 
 
 C):^*y Hetfem^ 
 
 THis Word is generally ufed for the Strength 
 of the main Suhftance of a?iy Body, as of 
 the Firmament of the Heavens call'd D'DL^n Di J^ 
 Hetfem Hafoamhn. Which we render — the Bo- 
 dy of Heaven. The 70. «Jc$- qi^iu^A-vos, the Af- 
 pe£i of the Firmament, £.\W, 24. 10. more fpe- 
 cially, Vyiy^V Hatfamim, or Hatfamoth, fignifies 
 the Bones, which are the Strettgth of the Animal 
 Frame. In one Place, I think, the Word is put 
 collecftively, in the fingular Form, for the whole 
 Compages of the Bones, which God fees and forms 
 from before there is any Strength or Compa^nefs 
 in them, that is, from a State of Fluidity, Pfal. 
 139.15. Thine Eyes did fee vj-j';; Hot f mi, the 
 Matter of my Bones yet being imperfeB. 
 
 The given Koot is DVy Hatfam, to ht frong. 
 But, this gives no dillindl: Idea. The true Root 
 therefore, is vy Hets, a 'Tree with the Affix D 
 their, as it were to exprefs their Itj-ee, with their 
 Stem, or Trunk, the Spina Do7-fi, and it's feveral 
 Ra?nifications ', which have the Strength, Form, 
 and Vfe of a Tree, for fupport to the other Parts 
 of the Body. Nay, the Spina Dorfi is even call'd 
 (from this very Noun '^j; Hetz, a Tree with Ad- 
 dition 
 
Phyfical and Theological. 347 
 
 dition of only an n feminine at the End,) TViV 
 Hetfah. Which is Demonftration, that D'^'J^ Hct- 
 fcnij the Name for the Boties of the whole Frame 
 in general, is from the fame Root^ as I have juil 
 above obferv'd. And does not this alfo fuggeft 
 fomething of the Supply, and Circulation or Car- 
 riage of the Marrow^ or Liquid Fat, by the 
 Trunk and Ramifications of the Bones (after the 
 Manner of the Sap, by the Trunk and Branches 
 of a Tree,) to all Parts of the Body? Let the 
 learned in Phyfics confider. 
 
 tri::) Nephejh^ 
 
 THis Word is commonly taken to fignify 
 the Soul or Life of any Animal, chiefly 
 that of Man. And, I think, it is fometimes ufed 
 for the faid Souk, becaufe what it is more pro- 
 perly put for, does comprize, or contain, and is 
 animated by, the fame. In like manner, it is 
 fometimes put for the Body, or even for the dead 
 Car cafe of Man, or any other Animal; becaufe 
 again, what it is ufed for, is, or lately was (while 
 the Animal lived) compriz'd by, or contain'd in 
 fuch Body, or Bodies. Confer Gen. 1.30. Lev. ij. 
 14. and Gen. i. 24. Gen. 12. 5. and Lev. 17. 14. 
 Num. 6. 6. But, in Propriety, it exprefles the 
 Parts that contain the Blood and Juices, which 
 do keep the Frame fiibJia7itiaUy and fetifibly ex- 
 tended ; in which the Life of the Animal is pre- 
 ferv'd ; and v/hich gives immediately to the Parts, 
 
 their 
 
348 Originals 
 
 their refpcBive Offices and FiwMions. Briefly, it 
 fignifies the Animal Frame^ with the VeJjeU or 
 Tubes extended, or in Action ; that is, in it's A- 
 fiitnation. The given Root t^'£)^ Niphajh (which 
 the 70. have render'd by olvcl-^x'^ to re/pirCy and 
 ci.vci'^cu/M to take his eafe) feems to fignify more 
 particularly, to ht Jiretch'd outy or to lie at his 
 Lengthy for that purpofe ; viz. to refpirey or take 
 his eafe. For it appears to be compounded, 
 
 ili, Of 5^1} Niiphy to move in c-vry DireBioiiy 
 and 
 
 2dly, Of LL'lD P''//?', to groWy fpready expatiatey 
 and (as we fay) to hxuriate. 
 
 This is wliat the Blood and JuiceSy circulating 
 with Vigour in the TziJ/^^j and ^^t'/f of the Frame y 
 do, and perform. So, the Noun t^^DJ Nephefiy 
 fignifies properly, I fay, thofe TiibeSy or Veffelsy 
 and their Contents the ^/ijo^ and JuiceSy with the 
 Light y Spirit y and Steamy (the Matter of Ptr- 
 fpiration) as confider'd in ABion : by which alfo 
 Z/Z/t" is preferv'd, and the Animal Fun5lionSy as 
 aforefiid, are carried on. 
 
 .■"lOti^^ll nn Riiahh^ and NeJJja?nah. 
 
 Tconfider thefe two Words together; bccaufe 
 they divide and interchange Significations 
 with each other ; and are, as they ftand related, 
 both of them put for fomething higher than ei- 
 ther of their own proper Significations wou'd o- 
 thcrwife extend to take in. 
 
 r\r\ 
 
Phyjical and Theological. 349 
 
 TVr\ Riiahh, in Propriety, lignifies tliat Part of 
 the animal Soul which we may call the Animal 
 Spirit. For thus we find tlie V\T\ Rtiahh^ Spirit 
 was order'd in Vijion^ to come from the four Spi- 
 rits or Winds into tlie dead Bones j and they were 
 to live, Ezek.iJ.c). Mull not this properly re- 
 fer to an animal Scid^ or Spirit ? The other Word, 
 r~IDt^*i Ncfiamah, m Propriety, fignifies the in- 
 ward animal Rxpanfion of Light and Spirit ma- 
 king a Reciprocation or Return of the Breath and 
 other Funttio72s of the animal Soul^ raifing up, 
 bearing, 'm\<^ Jupporting the Frame. So, it figni- 
 fies rather Aciions, OperatioJis, and EffeBs, than 
 Subjiances: whereas T\T\ Ruahh includes Siibfiance 
 alfo : however, both (in proper, or diftindlive 
 fpeaking,) are referr'd to the animal Soul: and 
 are not applied, but in a more general and com- 
 preheniive Refped:, to the other Diiire Part in 
 the faid Soid of Man. Thus therefore, we find 
 both It and nil Ruahh referr'd together, in one 
 complex Term^ to the animal Soul and ifs expan- 
 Jive ABs, Gen. J. 21,22. All Flefh both of Fowl, 
 and of Cattle, &c. All in v/hofe Noftrils was 
 D'^n ni'1"n^t^'i Nlfimath Ruahh Bhajim, the ex~ 
 panfi'ue Reciprocation of the Halitus of the Animal- 
 Sold, Spirit, or Breath of Lives in their Noftrils, 
 died. Where the Terms exprefiive of the Reci- 
 procation of the halitus of the Breath of Lives, are 
 applied, not only to the Souls of Men, but of all 
 other Ani?nals inhabiting the d7j Land, in Con- 
 tradiftindiion to the Fiflxs inhabiting the Wa- 
 ters J and fo muft fignify animal Souls, Never- 
 
 thelefs, 
 
350 Originals 
 
 thelefs, as the animal-Soul in Man flands related 
 and is united to another Soul or Spirit, of an 
 higher, even of a di'uine Original, fo are thefe 
 Terms or Names of that, put fometimes (as I 
 have alfo hinted above) for this. Thus, 
 
 I ft, For mi Ruahh — it is faid — " into thy 
 " Hands I commit ^mi Riihhi, my Spirit," Pf. 
 "31.5. *' The Spii'it ni"Hl Ha ruahh, fliall re- 
 " turn unto God who gaije it," Ecclef, 12.7. This, 
 I fay, mufl intend the Animal Soul, but with Ad- 
 dition or Comprehenfion of an higher and more 
 Divine Thing. In Hke Manner. 
 
 2dly, nOui Nefiamah, " God breathed into 
 his Nojlrils, cnn nSDt:*i Nijhmath, hahhajim, 
 "^ Sold of Lives ^' Gen.2.j. "I will not con- 
 " tend for ever, &c. for then, the Spirit fliou'd 
 "7^// before me, and m<!Dt:':j Nejhajnoth, the 
 ^^ Soids which I have made," Ifai. ^j, 16. In 
 which Paffages again, either the Divine Part in- 
 fufed by God, is chiefly fpoken of j or at leaft, 
 the A?2i?nal-Human Sold, as conflder'd i?i Union 
 with it. 
 
 Thus, thefe Words iignify \^^hat we common- 
 ly mean by the Soul of Man, but not in Proprie- 
 ty, nor other wife than as aforefaid. Whilft there 
 are other Words, which (when fpoken of Man, 
 as defcriptive of fome Tiling in Man) do pro- 
 perly fignify that noble Part in his Soul derivd 
 and infufed into him by God. This, in the Greek, 
 is call'd his 'zg-veu^^t. Spirit. 
 
 The Chief of thefe Words are "^J Ner, our 
 Lamp, or Candle, And niJ^ Or, our Light ; to 
 
 which 
 
Phyfical and TIjeological. 351 
 
 wliich Bildad in Job adds another, :>'^e yyc; She- 
 bib Efh^ the Spark of our Fire. Bat, as Bildad and 
 his two Friends ilood reprov'd by God himfelf, 
 for not having fpoken right Things concerning 
 him, as his Servant Job had ^ I fufped:, tliat this 
 Shebib £/7j, Spark of Fire^ was taken from the 
 Paganic Philofophy 3 which had adopted it in- 
 llead of the Ncr, and Or, of Believers. Efpe- 
 cially, as I iind the Infidels reprefented in the 
 Book of IVijdom as calling the Soul of Man by 
 the fame Name, of a little Spark in the movi?7g of 
 our Heart : which they held to be extinguiili'd 
 by Death, If^ifd. 2.2,3. But, 
 
 lil, The Divine Part in our Soul, is call'd '^^ 
 Ner, our Lamp or Candle. Of this fpeaks the 
 Pfalmijl. " Thou Ughteji, or keepefi light my 
 " Candle, Pfal. 18. 28. And again — thy Word 
 [Chrifl] " is a Lajiip to my Feet" that is, to my 
 inferior, or animal Part, P/.' 1 19. 105. The fame 
 is defcrib'd exactly by the wife Man, Frov. 20. 
 27. DIN T^'i2Z''l mn* "li Ner Jeho-cah Nifj- 
 math Adam. In this Sentence there is no Verb ; 
 which therefore we are to fupply, I think, not 
 by the Verb Subftantive \is\ but by fome Verb 
 expreffive either of the A5i, or the Eff'cB, of the 
 Subflantive Ner, the Lamp : fo that, the Ren- 
 dring fliou'd be thus — " Arr, a Lamp of feho- 
 " vah e?2lightens, informs, animates, fupports, the 
 *' Nijlj?nath or anifnal Sold of Man; inrceftigating, 
 " exploring, examining [the Acl of what we com- 
 " monly call Confcience'] all the inner Chambers of 
 " the Belly. That is, of the Heart and Reins, the 
 
 '^' Seats 
 
352 Originals 
 
 " Seats of the FaJJlomr Tiiis Divine Part con- 
 trariwife in the %vickcdj we are told, " fhall fail, 
 " or be quenched y or put out\ fo that it fliall not 
 abide with him, to perform the above-mentioned 
 Acfts, to enlighten^ inform^ animate^ fupport his 
 Nifimahy or anifnal Soul, Prov. 24. 20. " For 
 " there fliall be no J~inn&^ Ahharithy Rejnainder .^ 
 " of that other higher or di'-oine Part to the e^cil 
 " Man -y but the Mt, Lamp of the wicked fhall 
 " be expeird and put out" To this Divine Part 
 in us, the Apoflolical Caution, iTheJJ.6. 19. viz. 
 quench not the Spirity more immediately has Re- 
 fped:. And, the Parable of the ten Virgins is, an 
 pjxemplification of the fame. According to thefe 
 Diftindiions of the faid animal Soul in Man and 
 this Divi?ie fuper-additioUy the Apoftle alfo fays ~ 
 " what Man knoweth the Things of a Man fave 
 " the Spirit of Man [the AnimaWHuman Soid^ 
 " which is in him ? even fo the Things of God 
 " knoweth, or perceiveth, no [mere natural Man] 
 " but the Spirit of God only [tliat Di-vine Part 
 " fupported by continual Influx of tlie Holy Ghofl"] 
 which is in him, i Cor. 2. 1 1. Again. 
 
 2d]y, This is defcribed by the Name "n{^ Or 
 a Light. " yeho^cah [illuminates'^ my Light," fays 
 the Pfalmifly Pf.iS.2^. And, '' Light is fown 
 '■'■for the Righteous" P/^ 97. 1 1 . This in the 'wick- 
 edy again, has no Place. But, while the right- 
 eous walk before God in this Light of Life which 
 isfown in them, as above; Pf-^.^. 13. " All they 
 «' that do kindle in themfelves another Fi?'e, and 
 '* compafs themfelves about "uith Sparks, fhall 
 
 " walk 
 
Phyfical and Theological, 353 
 
 "walk (here, in this prefent Life,) in the faid 
 " Light of their cwn Fire^ and by the Sparks 
 "which they have kindled: and hereafte7\ this 
 " fhall they have of the Hand of God^ that they 
 " fhall lie down in Sorf'ow^' Ijdi. 50. 1 1. And, to 
 let us know, what and whence this folfe Light 
 of our own kindling in our Nijhmathj or animal" 
 Soulj is ; the wife Man tells us, under the .for- 
 mer Word Ner^ — " the La??ip^ or Light of the 
 " wicked, is Sin.'' That is. Sin foil's this Jalfe 
 Light in them, making them by a diabolic In/i- 
 nuation^ to become a Seed^ or Sowi?jg of the wick- 
 ed one^ and the Children of their Father the De- 
 vi/j fee Prov. 21.4. Confer Joh. 8. 44. Mat 13. 
 38. and i^c/'. 3. 8, 9, 10. Bildad m Job, Ch. 
 18. vf 5, 6. defcribes this dreadful Catajirophe 
 under all the three Words, or Terms, Ner, Or, 
 and Shebib £/Z\ Aifo the Or, Light of the wick- 
 ed, fhall be put out ; and the Shebib IJho, Spark 
 of his Fire fliall 7iot foine. The Or, Light is da-rk 
 in his 'Tabernacle, [the Tabernacle of his animal 
 Sold and 'Body ;] and Nero, his Lajnp, fhall be 
 /)?^/ cz^^ in him: or v^3^ HaWro, upon him. Which 
 Term Halaiv, upon hifn, implies, that this Di'vi?2e 
 Part (which is not of the Subflance of our ani- 
 mal-Compofition, but is fuper-added to us from 
 above) fhall be taken away, if a Man turns to 
 the Ways of Sin ; and, ( inftead of that true 
 Light, ) the falfe Light of a dark Spirit fhall be 
 fown in liim. To this he fubjoins afterwards, that 
 the wicked (hall, at his Exit out of this Life, be 
 driven from Light into Darknefs. All which is 
 Vol. 2. Z right 
 
354 Originals 
 
 right, as to the IlTue of Things ; tho' his Sbeblb 
 EJh, were an Additament of the Heathens. 
 
 To the Notes above I may add, that as the 
 Ad: of the true Drcine Light in the S>o\A^ fea?'ch- 
 i?ig (as the wife Man expreiTes) all the inner "Parts 
 of the Belly, conflitutes a good Confcience ; which 
 keeps the Soul flourifbing in Hope j fo does the 
 Adt of that other /^//f Light (which is the Power 
 of DarknefsJ conftitute an evil Confcience-, which 
 either buoys up the Man with delufive Expecfa- 
 tiofis ', or fcatters his Thoughts into roving and 
 uncertain Imaginations ; or b la/is him with the 
 intolerable FeeUng of Guilt, HG?'ror, and Dcfpair. 
 And the fame, 1 think, either Way, conftitutes 
 his rational, or reafoning Faculty. Whence, as 
 this Part in his Soul is conftituted, fo his whole 
 Wifdom and Keafonings are difpos'd ; I mean, ei- 
 ther his faid Wifdom and Rcafonings are fubjeBed 
 to the Divi?ie Word and Spirit ; or elfe his whole 
 Minding is enmity againji God; and neither is, nor 
 can be fubjeB to the Law of God. Confer 2 Cor, 
 10.3,4,5. and Rom. 8. 5,6,7. One Thing more 
 may be obferv'd here, viz. that 
 
 God calls himfelf our Father with Refpe6t of 
 tliis Divine Infujion and Supply of the true Light 
 to our anwial-Soul and Body ; as it imparts a 
 quickning Power to our whole Man, to reduce us 
 to it's fupernal Kind, and to beget us a-new unto 
 God. Hence therefore, we have thofe Expreffions 
 of our being the Children of Lights and the Chil- 
 dren of God, which alfo we are to coniider as fy- 
 nonymous, or confignilicant Phrafes, put for ofie 
 
 and 
 
Phyftcal and Theological. 355 
 
 and the fame Thing ; but the former gives us an 
 Idea of the Mea?is and Manner of the latter. It 
 is by the Operation of a Seed of Z/^/'/' yZr^ into 
 this Lamp or Receptacle of the fame in our Soul^ 
 and conforming us wholly to /^if'^, that we are 
 even begotten a-new unto a Hvely Hope, and are 
 made the very Children of God^ in the Light, 
 Chrift. So fays the beloved Difciple moft ex- 
 
 prefsly as many as received him \the Light,'] 
 
 to them gave he Power to become the Sons of 
 God, even to them that believe on his Name, 
 Joh. 1. 12. what Care therefore ought we to take 
 of this Divine Ray within us , that it be kept 
 fingle and unmlxt with the impure zndfooty Grai?is 
 of Darknefs ? For then, our whole Body fhall be 
 full of Light within, even as it is all Light with- 
 out, or about us, when the bright fhining of a 
 Candle gives us Light , Luk. 1 1. 34. Otherwife, if 
 this Eye, or Foimtain of Light njoithin us, be dark- 
 ned with evil Mixtures, the whole Body, or Man, 
 muft foon be full of Darknefs. For thefe two. 
 Light and Darknefs, have no Fellcwfiip, nor can 
 long confifl together, 2 Cor. 6. 14. But if the one 
 take Place, it foon thruils out the other. As that 
 
 Expreffion of our Lord does imply if the 
 
 Light that is in thee be Dark'nefs ; that is, if, in 
 the Place of the Light that was infus'd into thee, 
 Darknefs fucceeds, and becomes fhy fpiritual and 
 reafoning Part and P?'incipie -, how great is that 
 Dark?iefs ! 
 
 Upon the whole, I think, Vv^hat the Soul truly 
 is, has been often much difputed, but is yet little 
 
 Z 2 known 
 
35^ Originals 
 
 known to the Philolbphers. The Heathens, who 
 wou'd not know, or acknowledge any Heave?i 
 beyond this -material Firmament, cou'd not talk, 
 or think of, any other than animal Souls. For, 
 tho' they added to human Souls, a Power of Ra- 
 tiocination ; yet, as they had nothing beyond the 
 Ele?ne?7ts, or Atoms, ^iwdijirji Matter, to fuppole 
 them conftituted of j fo, their faid hwnan ratio- 
 nal Souls were ftill but pfychical »Subftances, and 
 therefore had nothing in them effentially different 
 from thole of Brutes ; except that diey were (in 
 Reality) /f'/^^/jfrW with another Mixture, [oi Dark- 
 nefs'\ in Refpecfl of which they were yet viler and 
 worfe even than Brutes -, they were diabolical. 
 
 When Chrijiians talk of the Soul of Man, if 
 they diftinguiih betwixt the animal and ratio?jal 
 Souls, they often fpeak as if they fuppos'd the 
 animal one to go out with our latefl Breath, to 
 be then difpers'd and loft in Air, and to be no 
 more : whilft the rational, breath'd and iiifus'd 
 by God, is thought by them to remain alojie after 
 Death ; to be either receiv'd up into Ghj, or 
 conlign'd to I'orments. But, neither of thefe can 
 be the Truth. The divine Part, properly breath'd 
 and infufed by God, and fupported continually 
 by the ejjential Word and Spirit regenerating the 
 Man to God, returns, at the Dijfolution of the 
 Body by temporal Death, together with the a?iit?jal 
 Soul regenerated as aforefaid, to God who gave 
 it, 'till the general RefurreBion and Change of the 
 Body, when both fliall be reunited to the 'Body, 
 and they Ihall be all in one for ever iioith the Lord 
 
 in 
 
Phyjtcal and Theological. 357 
 
 in Glory. To this glorious End the Apoftle 
 pray'd for the Thejfahna7is, that they might be 
 preferred blamelefs in all their three conftituent 
 Parts, Body^ Soul and Spirit^ to the coming of 
 our Lord Jefm Chrift, 1^/^^5.23. Conf. I'ihef 
 4. 17. But, here it is to be obferv'd, on the o- 
 ther Hand, that, 
 
 In the Cafe of the wicked^ there is a mighty 
 Difference. The faid Divine Fart infufed by 
 God^ and joind to the animal Soul:, goes neither 
 with the faid Soul^ nor in any other Manner, in- 
 to Torments after Death. By no Means; but (as 
 we are more than twenty Times told in S. S.) 
 this Lamp of ^ehorcah (to the profane, impeni- 
 tent, and incorrigible,) goes out before. This Light 
 in them (except, perhaps, fome faint Glitnmer- 
 ings for moral and civil Ufes,) is expell'd, and 
 it's Place fupplied by Darknefs (as I faid) before, 
 or at leaft, at the Article of their DilTolution. So 
 that, in this Part they are often already dead, even 
 while they live; and, inftead hereof, do receive 
 into them, on the contrary, Jnfmuations., dark 
 and diabolic I The Priiiciple and Seed of Death I 
 And, thefe do from thenceforth (I fay, before, or 
 at, the Dijfolution of the Body) go with the ani- 
 mal Soul into one wretched Form ; and therewith 
 are (upon the faid Dijfolution) exiled from the 
 Realms of Light , till the geiieral RefurreBio7i -, 
 when the Body alfo, having then fuffer'd fome 
 ''^diabolic Change (to fit and fuit it to the above- 
 5 defcribed Change in the Soid,) all fhall be rejoi?id, 
 **and caf together into the Lake of Fire. This is 
 "^ Z ^ the 
 
35^ Originals 
 
 xh& fecond Death, Rev. 20. 14. Thcjirjl Death 
 they had incurr'd before, by ^he ^enching of that 
 Divine Light, and the kindlmg of this diabolic 
 Spark, in them ; after the Manner, and by the 
 Means above fet forth. 
 
 And this, by the Way, will lead to an Anfwer 
 
 to that Qaeflion how was the Denunciation 
 
 of God againft Adam, in Cafe he tranfgrefs'd, ex- 
 ecuted upon him, viz. in the Day that thou eat- 
 ejl thereof , thou jJ: alt fur ely die, Gen.2.\j. Since 
 we find, the faid Sentence of Death was fo far 
 from being thus executed upon him on the very 
 Day of his Tranfgrefion, that he furvived it nine 
 hundred and thirty Tears ? To this feveral An- 
 fwers have been excogitated ; but the true one, I 
 think, is, that this Queftion itfelf is grounded on 
 a miftaken and imperfed: Notion of what Death 
 is : which ftands not, properly and primarily, in 
 the X)ifolution of the Body, but in the deter ating 
 •of the Soul : wherefore alfo, as Adam did, in the 
 Article of his Dfobedience, deterate his Soul, as 
 aforefaid, fo did he on that Day tridy die. The 
 Divine Lamp of Life in his Soul was that Mo- 
 ment put out, (till God in Mercy was pleas'd to 
 reflore it, as he foon after did,) and the falfe 
 Spark of the Ttmipttvslri/inuations, and of his own 
 Dfobedience (the very AW and Principle o{ Death) 
 was kindled up in him. By which Means, he was, 
 for the Time, already dead-, and fliou'd in Con- 
 fequence (had not his Creator gracioufly decreed 
 his Reftoration) have been turn'd, dead as, I fay, 
 he already was in his Spirit, (with only a fuit- 
 
 able 
 
Phyjical and Theological. 359 
 
 able Change wrought in his Body) into Hell. 
 Death had before done it's Part, and (had not 
 thofe other gracious Fro^'ijlons been made for him) 
 he fhould not have waited for the Dijjblution of 
 his Body, but have been conlign'd at once to the 
 Confequences of that Death in T^orments. For Sin 
 and Corruption being enter'd, the Dijfohition of 
 the Body (to which the RefurreBion is made Ap- 
 pendant,) is not the Death at iirll denounc'd a- 
 gainft Adam J but quite another Thing. It is, in- 
 deed, mercifully provided in Arreji of 'Judgynent : 
 and (if we make the right Ufe of it, and of the 
 whole Difpenfation of Grace to which it is an- 
 next,) we lliall find it the Door and Inlet to Vic- 
 tory and T'riiimph^ to Life and Glory. Therefore 
 the Ffalmifi^ fpeaking ftridiy and properly, fays 
 
 " I lliall not die^ but //w, and declare the 
 
 "Works of the Lord," Pf 11%. ij. He knew 
 he {hou'd fufFer the Difjohition of his Body ; but 
 withal confidering the RefurreBion^ and that he 
 fhou'd live again; he cou'd not call this, Death; 
 but was firmly refolv'd in Faith^ that he fhou'd 
 not fi:rid:ly die. Neverthelefs, the Difjohition of 
 the Body is, in fpeaking, call'd by the Name of 
 Death: becaufe it fucceeds, or comes in the Place, 
 and Stead of, proper Death; and becaufe the Bo- 
 dies of the "wicked (who are properly to die the 
 Death) are, in the Order of Go^'s Difpenfations, 
 firfi: to undergo a Difjohition alfo ; yet ftill, to 
 put us in Mind, that this is not an Evil to God'% 
 Children, but is to them a merciful Appointment 
 becaufe of the RefurreBion appendant ; Jehovah 
 
 fays 
 
360 Originals 
 
 fays — "I kill^ and I make alive ; I wound, and 
 '^ I heal,'' Dent. 32.39. So Hannah confefles — 
 ^'•'Jehovah killeth, and maketh alive, he bringeth 
 " doivn to the Grave, and bringeth up, i .SVz;;/. 2. 
 6. Nay, the PJalmi/i 2Ldds, that even precious in 
 the Si2:ht of ychovah is the Df^//? of his Saints, 
 Pf. 116. 15. Hence the Expreffion, (only fup- 
 poiing the Death unto Sin to precede the DiJf'olu~ 
 tion by temporal Death, ^ he that is dead is freed 
 from Sin, Row. 6. 7. with the Reafon of it; be- 
 caufe he that hath fufferd in the Flejlj hath ceafed 
 from Sin, i Pet. 4.1. Which is fo worded, to 
 imply, that our temporal Diilolution (if we die 
 in the Lord,) does, in the Divine Allowance, even 
 render us capable of receiving our Part of the 
 Merits of the Death of our Lord, at the Refur- 
 rection of the juil. Which alfo fliou'd make us, 
 not to dread, but meet with Comfort our Diflb- 
 lution. I mav here furthermore add, that 
 
 There are two Words ufed to fignify Death ; 
 neither of which do properly and primarily ex- 
 prefs the Dijjolution of the Body, viz. riD Meth 
 or m^ Muth, and •jj/'i Dahach. 
 
 mS5 Muth, to die, is a Compound of the pri- 
 vative or negative prefix ^ Me, and a Mixture of 
 the two Verbs nnK Athah, to come, and '^V'^ Jejh 
 to be : wlience, /nt^ Eth, the very Subfiance of a 
 Thing. So, it expreffes a Privation of our ad- 
 ventitious or additional Subfia?ice'y which is of an- 
 other, not of this Syftem from whence we do de- 
 rive our animal-Form. And this may be without 
 the Difioluiion of our prame, by that previous 
 
 quench- 
 
Phyfical and Theological, 361 
 
 quenchingy or putting out of the Candle of the 
 wicked, as I have fliewn above. That the an- 
 cient Jc'-lVs afcrib'd to jnt^ Eth, the fame both 
 Derivation and Signification I have here done, 
 fee the Teftimony of Noldiiis in his Concordance, 
 . Note, 572. 
 
 •^y"! Dahach^ is alfo a Compound Word : tho*, 
 I think, the (imple Roots are not found in the Bi- 
 ble. Avenariiis fays, it has Affinity with "^Vt Za- 
 hach (the 1 being put for the t by a Chaldaijm) 
 which fignifies to be wafted with a Difeafe, as the 
 Fire, when it has confumed the Fuel, goes out. It 
 is true, the t of the Original is often chang'd in- 
 to (d,) in moil of the derived Languages. But, 
 I think, the Chaldee Dialedl fuppiies us with our 
 true fimple Roots themfelves. Which are VH 
 Dtiah, and y\): Hocb 
 
 I ft, vn Duah, fignifies any Fluor y and fo, any 
 Efflux, or Influx, as of Oil to the Fire in Lamps ; 
 and fo, fpiritually, that of the Dhme Irradiation 
 to the a?2imal-Soid and Body of ])/ki7i. 
 
 2dly, *]')5; Hoch, fignifies to impede, diflurb, di- 
 vert, &c. Therefore, our Word ']y] Dabach, al- 
 together, exprefles the impedi?jg, difturbing, di- 
 verting, and fo, the putting out of the Droine In- 
 flux oi fpiritual Oil or Light irradiated into our 
 Sold and Body by Chrift thro' the Operation of the 
 Holy Ghoft. Which again (without the DifixDlu- 
 tion of our Frame) brings on what we are pro- 
 perly to call Death. 
 
 Upon 
 
362 Originals 
 
 Upon the whole, from the Notes above, it 
 appears, 
 
 That Man was created an Aitimal^ conftituted 
 of an aninml-Soul and a flefily Body^ with a Di- 
 vine Part fuper-added to him from God, and from 
 another Syjiem^ above and beyond this. 
 
 That his faid animaU^oiU^ confillis of an ani- 
 mal Halitus of material Light and Spirit ^ form'd 
 witli reciprocating Powers and ABs j and breath'd 
 into his {2\>\Jlcfily Body by God^ and fo Man was 
 made a pfychical Animal. As you will fee is 
 meant by the Phrafe — a living Soid, Gen. 2.7. 
 if it be attentively <:ompar'd with St Pauls Ex- 
 planation, I Cor. 1 5. 44, 4 i;. 
 
 That this animal Sotd fills, diftends, and by 
 it's faid Reciprocation, does immediately animate^ 
 inform^ and move his Body. 
 
 That, into this animal Soul God infufed the 
 other Divine Part^ and endued it, in like Man- 
 ner, with it's reciprocating Powers and Acis. 
 
 That the Account given in Gen. i. 7. juft a- 
 bove referr'd to, does not reach this. But that 
 given before, Gen. i. 26,27. '^^^' ^^ ^^^ Elahim 
 making Man in their Image, after their hikenefs, 
 implies it : and other Terms, and Phrafes, in 
 many other Paffages of Scripture, do clearly ex- 
 prefs the fame. 
 
 TJiat this Divine Part, or Soul, has the So- 
 -- vereignty over that animal Soul, moving it ad li- 
 bitum ; and, by it, the Body alfo. 
 
 That the faid Divine Part, while preferv'd in 
 it's Integrity, kindles good Affedlionsj and, by 
 
 it's 
 
Phyjical and T'heological. 363 
 
 it's Reciprocations, performs the Office of, what 
 we call a good Co?i/cie?2ce, Whereas, 
 
 On the other Hand, if Men by their carnal 
 Mindings are carried away to Eiv*/, they do by 
 Degrees quench and put out that good Spirit, and 
 receive into themfelves, aaother evil and diabolic 
 Spirit, in lieu of it. 
 
 That, then, this evil and diabolic Spirit per- 
 forms, in it's evil Kind, the fame Atls and Of- 
 fices \ It fills, informs, ?ir\d. aBuates the anunal Sold; 
 kindles in it malicious and impure AffeBions; fuch 
 as Pride, Lufi, Rnvy, Rebellioufjiefs, &c. and, by 
 it's Reciprocations, performs the Part of a bad 
 ConfiieficCj nay makes and conftitutes fuch Con- 
 fcience. 
 
 That the one, or the other of thefe Spirits, ei- 
 ther the Divi?ie, or the Diabolic, as it is refpec- 
 tively predominant, conftitutes in the main ev'ry 
 Man's rational, or reafoning Power ; and is the 
 Fund and Source of his aSlual Reafonings, whe- 
 ther for Truth, or Falfi^ood -, to Edification, or 
 DefiriiLlion. 
 
 That the faid Divine Part (which is call'd a 
 Latnp of Jehovah) is accordingly deriv'd to us 
 from jehovah, thro' the Humanity of Chrifi, by 
 the Holy Ghofi. By which is verified what he 
 promifed — nve will come unto him, and make our 
 Abode with hifn. 
 
 Tliat this, if cherifh'd and fupported with the 
 continual Influx of fre(h Oil [Grace] fanclifies the 
 whole Man, goes with the animal Soul to refl at 
 the DiJJolution j and is reflord with the fame to 
 
 the 
 
364 Originals 
 
 the Body^ at the Refurredlion : this Work of the 
 Spirit^ or of this fpirltual Fart in us, being, as 
 I think, that Eanieji of our yet-more perfect 
 Clothi?ig with our Houfe from Heave??., which we 
 are to receive at our Departure ; according to 
 that Divine Wifli of our Apoftie, viz. that fo 
 Mortality may be, (not in Part, but) wholly fwal- 
 lowd up of Life, 2 Cor. i . ^ feq. 
 
 That this Divi?ie Party not being of the Ef- 
 fence of the Sotd of the A?iiinal^ Man ; but fu- 
 per-added and infufed into it, as aforefaid ; goes 
 not with the wicked and Apoftates into 'Tor?nents > 
 but in the??? is exti?iguijh' d^ or put out, (except- 
 ing, perhaps, as is above excepted,) before. 
 
 That as the Divi?ie Fart is more and more 
 exti??guifhed, in the Soul of a Sinner, fo the o- 
 ther diabolic Infufio?? taking it's Place, is united to 
 the imholy Sotd ; contaminates it more and more ; 
 goes with it to it's State of Refleffitej's at the Dif- 
 folutio?2 of the Body ; and with the fame returns 
 to the Body at the final RefurreBio??. 
 
 That from hence arifes the Diiference of the 
 fpiritual and car?ial State ; which are not figura- 
 tive or ??ietaphorical Ter??iSy or Defcriptions ; but 
 do fignify real and efjhitial Influe?ices, LifmuatioJis, 
 'Thi?igSy and ABs. 
 
 That, therefore, the Virtue that went out of 
 our Lo?'d, Mar. 5. 30. was a real E??ia?mtion of 
 Divi?ie Fewer [Light :] as alfo, that with the 
 Shadow of Feter over-fhadowing the Sick, ASis 
 5. 15. And by the Ha?idkerchiefs or Aprons 
 brought from the Body of Fad to the dtfeafed 
 
 and 
 
Phyfcal and Theological. 365 
 
 and Demo?2iacSy Acis 19. 12. there were real Com- 
 }Tmnicatio?2s of Divine Virtues^ Emanations j even 
 the Power of God by the Holy Ghoft, mediately 
 prefent widi the Bodies of thofe Apojiles^ to heal 
 the Difeafes^ and to caft out the Devils. 
 
 That the ^o^/Vi of all Men, are to be re- 
 fpedively changed^ at the RefurreBion from the 
 Dead. 
 
 That the Bodies of the Saints (tho' now fo 
 vile,) fliall be changd^ that they may hQfaJhiond 
 like unto the glorious Bod^ of the Lord J ejus Chrifi^ 
 according to the working v/hereby he is able to 
 fiibdue^ reduce, and conform^ all Things unto him- 
 felf, 'Phil. 3.21. That is, they fhall, of natural 
 Bodies, be made fpiritual Bodies, i Cor. 1 5. 44. 
 
 That, tho' we are not told what fhall be the 
 Manner of the Change of the Bodies of the "wick- 
 ed, yet we know it by Analogy and Juitable Re- 
 fpeSfs. They alfo mull be cha?iged. This we do 
 know. But how, then ? Why, according to the 
 Nature and Manner of that Seed of the Devil 
 and Rower of Darknefs, before receiv'd into their 
 Souls, as above j that is, fo as that they fhall be 
 reduc'd and conform'd wholly to the State and 
 Temper of Darknefs, and of Devils. 
 
 That our Bodies, whilft in the World, 2xtfe?2- 
 fibly diftinguifh'd by Solidity, and palpable Com- 
 paction, or Confiftence. 
 
 That our Bodies are call'd Earth, Dufi and 
 AJkes, Flejh and Grafs ; becaufe their prefent pal- 
 pable Confiftence is chiefly of Earth, Flejh ; and 
 becaufe the FleJJ;> is fupported with Grafs, the 
 
 Herbs 
 
366 Originals 
 
 Herbs and Fruits of the Earthy or with other 
 Flefi that has been fed with Grafs ; and becaufe 
 our State of Trials our Fall^ and Redemption^ was 
 to be in the Flejh. But, 
 
 Otherwife, FleJJ:) and 5/(?o^, Earthy Duft and 
 AjljeSy in the Definition and Defcription of Holy 
 Writy diftinguifh not Body, our human Body, but, 
 (as I have faid,) for their prefent State. Becaufe 
 thole Parts of Flejh and Blood, Duji and AJJjes, 
 are to be changed, or purgd out at the Refurrec- 
 tion, and our Bodies are to be made conformable 
 to the Parts that do fdl and nK/ve them, even to 
 thofe of the highejl Agent and Principle in us ; 
 that is, of the Divine Lamp, or Light, and G/^ry, 
 even to their n^t^'N'H Rejhith, h^y}\. Plead and 
 Root, Chriji. For it doth by no means yet ap- 
 pear (by what we now feem,) what we fiall be 
 hereafter : this only we do know, that, being al- 
 ready made the Sons of God, we ourfeh'es, when 
 he fhall appear, fliall be like him ; for ^lIV JJjall 
 fee hifn as he is ; and, in feeing him, fliall be fully 
 transform'd into his Image, from Glory to Glory, 
 even as by the immediate Prefe?ice, and Vifion of the 
 Lord, I foh. 3.2.2 Cor. 3.18. Therefore, 
 
 From the faid more excellent and Divine Part, 
 or Parts, our Bodies have even their prefent De- 
 fcription and Denomination in H. Scripture ; as if 
 they had already nothing more efential to their 
 Form, than what they do receive from the faid 
 more excellent and Divine Part. Their Name is 
 rnvi:i Gevijoth, Extenfions of, or by the Eighty 
 Glory. Which is a good Word^ and lignifies -^fu- 
 
 perlatively 
 
Phyftcal and Theological. 367 
 
 perlathely good 'Thi?ig. But an Abufe, Deferation, 
 and Change of this Part, being made at the Fall^ 
 by acknowledging and admitting other Extenfons 
 by a fah'e Lights or Glory ^ from an evil and ;7/^- 
 //V/cZifi Pr/Vt' ; the Word has iince fignified ac- 
 cordingly, as it is applied either to the Bodies of 
 the righteous, or of the wicked. In the former, it 
 denominates the Body from that exalted Glory -j in 
 the latter, from the other elated Pride. But, in 
 neither does it refer to the Ideas of Soliditv and 
 palpable Compa(ftion, To let us know, that, 
 whatfoever the Body fundamentally is j or how- 
 foever it be primarily diftinguifh'd j yet thefe 
 Qualities, or the Parts to which the fame are ap- 
 pendant, are however not ejjential to it ; but it 
 may, and hereafter will, exifl: without them. 
 
 Hence this Manner of fpeaking is carried into 
 the New 'Tejiament. Where we have Expreflions, 
 more than I can eafily reckon up, of Body void 
 of thefe palpable ^alities j as of our future fpi- 
 ritual Body^ in Oppofition to cur prefent natural 
 Body, iCbr. 15.44. above cited. 
 
 Of Chrift's glorious Body, in Oppofition to the 
 Body of his Fief h, Phil. 2-21. Col. 1.22. Hereto 
 refer 
 
 With what Body do they come ? And, 
 
 God giveth it a Body as it hath pleafed him : 
 and to ev'ry Seed his own Body, that is, in a 
 ?iew mcorruptible Crop rais'd by his Almighty 
 Power out of the o/d corrupted Seed, iCor. 15, 
 
 So, 
 
368 Originals 
 
 So, tlie Body of Chriji. His Bodyy the Church. 
 We being tna?iy — are 07ie Body in Chriji ^ Rom. 7. 
 4. Col. 1 . 24. 
 
 The ivhok Body fitly joined together by that 
 which ev'ry Joint fupplieth, maketh Increafe of 
 the Body j not, furely, of the palpable Body^ Eph, 
 4.16. Col. 2. 19. 
 
 One Bodyy and one Spirit, Eph. 4. 4. 
 
 One Bread, and one Body, iCor. 10. 17. 
 
 I am the Bread of Life. The Bread that came 
 down from Heaven. 
 
 The Bread that I will give, is my Flejh. But, 
 how ? why, (after his Afcejifion) from his Body 
 glorified j and therefore, in a fpiritual Manner, 
 by a divine and fpiritual Influx, Joh. 6. 48, 50, 
 51,62,63. 
 
 For the Words that I fpeak unto you [of my 
 Flefh and Blood,'] they are Spirit. 
 
 This is 7?iy Body, Mat. 26. 26. 
 
 Not difcerning the Lord's Body, i Cor, 1 1. 29. 
 His Body, therefore, is there, [in the Eucharift] 
 otherwife, it cou'd no Way be difcer?id: it is 
 there, not with fenfble Exte^ifion, but as the Fa- 
 thers ufed to fpeak, with Influx of the Word, the 
 Aoyof, by the Spirit : and, lo, is it fpi?'itually to 
 be difceriid by a fpiritual Perception in that Di- 
 vine Part, or Lamp in our Soid, by the Appli- 
 cation and Kdi of Faith, i Cor. 11. 29. Hence we 
 alfo have 
 
 The Bread = Commtinion, partaking together, 
 of the Body of Chrift, i Cor. 10.16. So, 
 
 % 
 
Phyjical and Theological. 369 
 
 By one spirit are we all baptized into one Body, 
 That is, by receiving each of us, in that initia- 
 tory Sacrament of Baptifm, our Part and Portion 
 of one and the fame Divine hight and Spii'ity 
 whereby we are incorporated all in one. Whence 
 alfo, in the primitive Times, Illumination was the 
 common Name for Baptifm^ i Cor. 1 2. 13. Con- 
 fer Heb. 6. 4. Becaufe the Divine Illumination e- 
 ven is fortnative of our faid fpiritual Incorpora- 
 tion. Thus we are faid to be 
 
 The Body ofChrifl^ here: and, do look for our 
 Houfe or Body^ which is from Heaven^ as above- 
 mention'd, hereafter^ 2 Cor. 1.2. Thus, on the 
 other Hand, we alfo have the Expreliions of — 
 the Body of Sin, Rom. 6. 6. 
 
 Putting off the Body of the Sins of the Flefh. 
 Col. 2. II. 
 
 The Old Man put off. New Man [Body of 
 Chriff] put o?i. Col. 3.9, 10. Eph. 4. 22, 24. Gal. 
 
 3-27- 
 
 Body of Death, Rom. 7. 24. 
 
 Whole Body full of Light ; or the contrary, full 
 of Darknefs. 
 
 Ye were fometimes Darhiefs-, but now are ye 
 hight in the Lord. Confer. Mat. 6. 22. Eph.^.S, 
 
 Walk as Children of Light. Ibid. 
 
 Hath deliver'd us from the Power ofDarkfiefs^ 
 
 [It's Infmuafiojis] =-we are not of Night, nor 
 of Darknefs, Col. i . 1 3 . i ^heff. ^. ^. 
 
 He that committeth Sin, is of the Devil. 
 
 Ye are of your Father the Devily 1 Joh. 3. 8. 
 and Joh. 8.44, 
 
 Vol.2. A a Ad4, 
 
370 Originals 
 
 Add, more particularly, to all this, that 
 
 St Paid diftinguifhe?^, by Name, the tliree Parts 
 of which the perfect Man is conilituted after the 
 Image and Likenefs of him that created him, and 
 with which he fliall rife again, viz. Bddy, Soul^ 
 and Spirit^ of which Irenceus and other primitive 
 Writers treat at large. — I pray God your whole 
 Spirit, and Soul, and Body, may be prefer v'd 
 blamelefs, &c. fays the Apoflle, i Theff] 5. 23. 
 And to like Purpofe, in many other Places. 
 
 Therefore, I fay it again. Solidity, palpable 
 CompaBion, or the Matter or Forms from whence 
 thefe ^alities do emerge, as Flefh, Grafs, Ditji 
 and AJhes, &c. constitute not the Effhice of our 
 Bodies 3 or, in other Words, the Being of our 
 Bodies is not abfolutely tied to thefe. But they 
 are Qualities of their prejhit Temperaments, or do 
 produce or follow their circwnjlantial Conditions 
 only : whence alfo our Bodies are coniider'd and 
 denominated in S. S. as being efjentially and fun- 
 damentally without them ; and will one Day be 
 apparently and aBiially without them alfo. Even 
 all Matter^ in other Examples, has not, in all 
 Conditiofis, palpable Coniillence, and Refiftance: 
 why then may not a glorified Body, much more, 
 be ellentiaily the fame Body, and yet, on chan- 
 ging it's Condition, lay afide this Quality ? The 
 Subflance of the Light ilTued from the Sun, is as 
 properly Material as that of a Mill- Stone : and 
 yet penetrates all other Bodies without Reliftance; 
 why then, fliou'd not our Bodies be rais'd out of 
 their own proper Seed, as tlie Appflle expreiles, 
 
 and 
 
Phyfical and Theological. 371 
 
 and fo be eflentially the fame Bodies, but v/ith- 
 out this ^ality? which ev'ry Way appears to be 
 only a conditional ^ality, and not of the EiTence 
 of our Bodies. 
 
 Hence we fee, how erroneous the Notions of 
 many concerning bodily Things, 2jndi fpiritualy are. 
 Whilft, of bodily Things they conceive too grofs- 
 ly^ as if their whole Effence were nothing elfe but 
 palpable Rejijla?jce. Whereas, of fpiritual, their 
 Ideas are as much too thi?i and unjubjlantial ; 
 whilft they are eternally reducing thole Things 
 and their Aufs, to groundlefs and unreal Figures 
 and Metaphors, or to mere AbftraBioi^s ; and fo 
 make them abfolute Non-Entities. It feems as if 
 the Body of our Lord, (who is call'd, and is, the 
 jirji Fruits of our Refun-eBion,) might, after his 
 Refurrecftion , be either touched, or not, as he 
 pleas'dj becaufe, at fome Times, he came to his 
 Difciples, the Doors beingylvv/, and 'uanijh'd again 
 out of their Sight: and, at others, bad them handle 
 him, and fee -, for that, a Spirit had not Flefh a?id 
 Bones, as they faw him have. Yet, our Lord not 
 being then receiv'd into his Glory -^ we are to fup- 
 pofe, his Body was not changd, as it afterwards 
 was, when he was glorified. 
 
 Hence, tho' Chrijl was not Man till he took 
 Flefh, we have an Idea, how he neverthelefs had 
 in him, from before the World was, that which 
 denominated him n'£t^N1 Reftmh, the h^x'^ Head 
 and Root of Man. With Pvcfpedt of which alfo, 
 the Affections of Man, as Grief Auger, the Sound- 
 ing of the Bowels, ^c. are thro' the Old Tefa- 
 
 A a 2 i?ient 
 
372 Original sa a 
 
 metit afcribed to him^ and to yehovah in him, 
 (even as a Perlbn of Jehovah Elahim was all a- 
 long one conjundl Perlbn with him) in a much 
 more proper Manner, than what fome People 
 wou'd exprefs by the Figure ' Av^jouttctta^oo^. 
 Which merits to be confidcr'd. 
 The Subjects I have here treated of, are deep 
 and difficult : fo that, it will be no Wonder if 
 my Expreffions be nor ev'ry where exadl. I hope 
 I have thrown fome new Light, and have offer 'd 
 nothing materially wrong, on the Points. I have 
 neither follov/d any other Author, blindly j nor 
 contradicted any one, out of a Spirit of Oppoli- 
 tion. 
 
 May God (who, at the Beginnings caiifed the 
 Light to Jhine out of Darknefs) Jl:ine in upon our 
 Heart s^ to give us ever-more the Light of the Kjiow- 
 ledge of the Glory of God in the Face ofjefus Chrijh, 
 ourfelves fill remetnhrijig^ that the Excellency of this 
 Power is to be afcrib'd to God, who for the prejent^ 
 hath given us this Divine Trcafure in thcfe earthen 
 Veffels of our Bodies, until the Day dawn, and the 
 Day-Star arife with full Sphidor in our Hearts ; 
 and we oiuf elves alfo fhall fhine as the Sim in the 
 Kingdom of our Father; thro Jefus Chrijl our Lord. 
 To whom, with the Father and the H. Ghojl, ^c. 
 Amen. 
 
 To 
 
Phyfical and Theological. 373 
 
 To fliew, in like Manner, what are our rea^ 
 fonifig PowLTSy and how far they do extend^ I 
 might here add fome Explications of the Words 
 exprefiive of t]:ie Capacities and Operations of the 
 human Mind^ or Soul^ and Spirit-, as Wijdo?n, 
 KjiGwkdge^ Difcretion, &c. and their Contraries : 
 but thefe I referve, for another fhort Treatife, 
 which (if God gives me Life and Leifure,) I 
 may hereafter compile and fet forth on thefe Par- 
 ticulars. 
 
 A a 3 Adver- 
 
^d'Vertifement. 
 
 IF in the above-Work, my Expreffions on any 
 Point fhall appear to good Judges, to be ei- 
 ther uncertain, or obfcure -, or if, thro' In- 
 firmity or Overfight (in a Performance fo new, 
 and of fuch Compafs and Variety) I have infert- 
 ed any Thing that may feem inconiiftent with 
 other Parts of my Work, or contrary to found 
 Dodlrine, I mean, to the Dodrine of S. S. well 
 weigh'd and coniider'd , I fliall, if candidly ad- 
 moniih'd of it, be ready, (without Hefitation or 
 Referve,) to explain, or reconcile, or retract, the 
 PafTages fo obje6led to, as Truth and Upright- 
 nefs fliall appear to require of me. I am the leall 
 fatisfied, myfelf, with the latter Part of my Work 
 relating to our Frame, as to what it is iiow^ and 
 hereafter is to be : I do not mean, as to the Sub- 
 ftance of v/hat I have written ; but as to my 
 Manner of treating it, and expreffing myfelf up- 
 on it : being verily perfuaded, that my Concep- 
 tions on the Things I have advanc'd, are right 
 and true, and do tend to Edification, on Subjcc^is 
 of very great Moment ; tho' I eafily believe, thac, 
 in Point of Utterance, I have often fail'd, and 
 have not adequately exprefs'd them_. I will here 
 add a fhort Hint to fpeak my Meaning fomewhat 
 more diftinclly. 
 
 This MyZ.>, Grafs J Diifl, AJJxs ; this Co?ia-e- 
 tion o^ Diifi ; \Ki^ palpable, \in\s diJJohibk\ are not 
 eiTential to the abfolute Being of our bodily 
 Frames, as that they fhou'd fo be, or exiJI, witli 
 
 thefc, 
 
theie, as that they cannot be without them. But 
 they are ^alities^ or Conditions^ that do belong 
 to this our pj-ejent Form : with Refpecl of which, 
 the Word of Truth hath told us, there is to be 
 a Refor^nationy i^iicLo^'-ii^cLTiTy^og.^ a 'Transfigiiration ; 
 2l Reftitntiony a Falingenejy^ or Regeneration^ and 
 kykAyl] a change y at, or prefently after, our Re- 
 furreclion from the Dead. Which Change will be 
 fuch, that the beloved Difciple himfelf faid of it, 
 " What wtfcall be^ hath not yet appear d or been 
 " made manifejiy But this cou'd not be faid, if 
 we were hereafter to be what we are rivii^ liz. 
 thisfcfily, this palpable, this dijfohibk Mafs. Be- 
 cause if we were then to be what we now are 5 
 what we are then to be, wou'd noiv appear. For 
 it is certainly manifejiy or apparent, what we now 
 are, as aforefaid — And, if what we noiv are, 
 thisjiefily Mafs, (when we come to that State in 
 which all Things will be feen as they aj'e,) iliall 
 no more appear ; (as we are certain it no more 
 will :) then, are we as certain, that neither will 
 it any more be. 
 
A DISCOURSE 
 
 ON THE 
 
 HIDDEN MANNA. 
 
379 ] 
 
 Rev. II. 17. 
 
 — To him that overco?neth mil I give 
 to eat of the hidden Ma7tna. 
 
 TH I S is one of the admirable Gifts that 
 Chrift, in this fublime Book, promis'd to 
 give (partly in this Life, and partly in 
 that which is to come) to all his Saints : who, 
 by Faith and Obedience in their Courfe and War- 
 fare in the World, fhall overcome the evil one j 
 viz. that they fhall eat of the hidden Manna. 
 The reft of thofe divine Gifts, are, that they ftiall 
 eat of the Tree of Life which is in the midft of 
 
 the Paradife of God that they ftiall not be 
 
 hurt of the fecond Death — that they (liall have 
 a white Stone, and in it a new Name written, 
 which no Man knoweth faving he that receiveth 
 it that they ftiall have Power over the Na- 
 tions, and rule them with a Rod of Iron, and 
 
 break them in Pieces like a Potter's Veffel 
 
 and, that they ftiall receive the morning Star — 
 that they ftiall walk with him in white, and be 
 clothed in white Raiment, and their Names {h?M 
 not be blotted out of the Book of Life ; but he 
 will confefs their Names before his Father, and 
 
 before his Koly Angels that they ftiall be 
 
 made Pillars in the Temple of God, and go no 
 
 more 
 
380 The Hidde7t Manna. 
 
 more out ; and fhall have written on them the 
 Name of God , and the Name of the City of 
 God, the new Jerufalem which cometh down 
 out of Heaven from God ; and fliall have writ- 
 ten on them our Lord's own new Name — and, 
 finally, that they Ihali fit down with him on his 
 Throne, as himfelf is fet down with his Father 
 on his Throne. But, the Particular I am, at this 
 Time, more immediately to confider, is, that he 
 that overcometh in this fpiritual Warfare (in 
 which we are ail engaged) fliall eat of the hid- 
 den Manna. 
 
 In difcourfing on which Subjed; I fhall lliew 
 you 
 
 Firft, What the hidden Manna is. And, 
 
 Secondly, Where, and How, it is to be at- 
 tain'd. Which by the Way, 
 
 Will include fome Defcriptions of the excel- 
 lent and admirable Ufe of this divine Thing. To 
 whicli may be added, by the Way, fome Ex- 
 hortations fuitable, to excite you to the diligent 
 Seeking, and right Application of it. 
 
 Firft, Then, what is the hidden Manna f Now^o 
 
 the Name Hidden Majina was intended 
 
 to have Reference, and Refpedl to fome other 
 Manna, which, in it's Time, was not hidden, 
 but was to be i^^w with the bodily Eyes ; and 
 was in a bodily Manner to be perceiv'd, felt, and 
 ufed. And this, was that Manna with which 
 God fed his People Ifrael in the Wildernefs, for 
 forty Years after he had brought them out of the 
 Land of Egypt, Of the Nature of which, and 
 
 it's 
 
The Hidden Manna. '281 
 
 o 
 
 it's Manner of falling from Heaven round about 
 their Camp, we have a particular Account in the 
 1 6th Chapter of Exc/.^^i, at large. Of the chief 
 Particulars of which, therefore, (together with 
 the other chief Paflages of Scripture relating to 
 the fame Thing,) it will be proper to take a fhort 
 Account, in Order to the better Underlfanding 
 of the other inviiible, or hidden Manna, at this 
 Time under our Confideration. Now, 
 
 The "-cijibte Mcduui given to the Ifraelites in 
 the Wildernefs, was a material or bodily Thing j 
 though not of the Nature or Subftance of any of 
 the Fruits that grov/ out of the Earth. It was 
 not of the Kind of any earthly Corn, or Grain : 
 but was rained down from Heaven in a thin Sub- 
 fiance on the Dew in the Night, and harden'd 
 into fmall round Lumps, or Grains, (as it is de- 
 fcrib'd ) white, like the hoar Froft upon the 
 Ground, in the Morning: and it's Taile was like 
 that of Wafers made with Honey. To wliich 
 is added, Num. 1 1. 7, 8. That the Colour there- 
 of, was as the Colour of Bdellmm ; and the 'Tajie 
 of it was as the Tafte ol frefi Oil, Befides all 
 which, the Author of the Book of Wijdom^ Ch. 
 16. vf. 20. farther fays — " It was able to con- 
 ** tent ev'ry Man's Delight, and agreeing to ev'ry 
 " Tafte ; for that the Divine iiTro^ing Subjfajice, 
 "or Injluence y declar'd his Sweetnefs unto his 
 " Children ; and, ferving to the Appetite of the 
 "Eater, tempered itfelf to ev'ry Man's Liking." 
 Moreover, as the Sun rofe and waxed hot, it 
 melted. Neverthelefs it wou'd endure the Fire i 
 
 and. 
 
382 The Hiddefi Manna. 
 
 and, accordingly, was either bak'd or boiPd by 
 the People, for their Ufe, as they pleas'd. In tlie 
 mean Time, the Conditions, or Rules, order'd 
 to be obferv'd in gathering it, were, that the Peo- 
 ple fliou'd go out and gather it, at the exa6l Rate 
 of an Omer to a Perfon throughout their Fami- 
 lies ; or, when they came to mete what tliey had 
 gather'd, it prov'd an exatft Omer to each Per- 
 fon. And they were to gather it ev'ry Morning, 
 except on the Sabbath Day. And, laftly, as to the 
 Name of it, the Lord who gave the Thing, call'd 
 it Bread from Heaven. The Pfalmift, Man, a 
 Dijlributton, the Corn of Heaven, and the Bread 
 of the Mighty. But the IfracUtes, not knowing 
 what it was, filled it, interrogatively, Mm hu f' 
 What is thisf and, fnnply, Man, ^ivhatf Whence 
 came the Name Manna. 
 
 I ft, It's Colour was white, like the Exuda- 
 tion from the Arabian Bdellium 'Tree : which, 
 they fay, inclines to the Degree of white that is 
 on a Man's Nail. And it was of this Colour, 
 fymbolically to denote its Purity, and Agreemetit 
 with the Body of our Purifier, Chrifl. That is, 
 to make it a fit Emblem of our Cleanfing by him 
 who took ourFlefli, liniefsi that he might fanc- 
 tify, and cleanfe us from all Defilement by Sin, 
 and feed and fupport us by Communication of 
 his own Body unto Life eternal. 
 
 2dly, There is a double Account of it's Tafle, 
 viz. that it was like Wafers made widi Ho?iey, 
 and \\kcfrejh Oil : that, it was like Wafers made 
 with Ho?iey and temper'd witli frefi Oil: and, 
 
 again. 
 
The Hidden Manna. 383 
 
 again, that it had no one Tingle, and fixt Taile ; 
 but was fuited to the Appetite of the Eater, and 
 admirably temper'd to ev'ry Man's Liking. Which 
 Accounts do by no Means clafh, or contradict 
 one another, (as to fome they may feem to do j) 
 only the one informs us more immediately of it's 
 natural Tafte j the other, of it's facramental. In 
 it's natural Tafte, it was like Wafers made up 
 with Honey -dndjrefi Oil. In it's facramental, it 
 typically communicated, by Turns, the Savour 
 of ev'ry Grace, according to the Palate of every 
 Man's Faith. Nay, and even the natural Taftes 
 of the HG?2£y and frejh Oily likewife had their 
 fpiritual Afpecc to the Sweet?jefs of the eflential 
 Word, and his new Oil of Swicfification, Joyy 
 and Peace in the Holy Ghoft. And, according- 
 ly, we find both thefe Jiatwal and facramental 
 i'ajies are facramentally referr'd to in many other 
 PalTages of Scripture. As — How fiveet are thy 
 Words unto my 'Ta/le ? Yea, fiveeter than Ho- 
 ney to my Month. And, — his Frtiit was fweet 
 to my l^afe. That is, fuitable to the Longing 
 of my PalatCy whatever, in Faithy it was. And, 
 — O tafcy and fee that the Lord is good. And 
 the fame is carried down thro' the New Tefta- 
 ment. As fee Heb. 6. 4, 5. i Pet. 2. 3. and my 
 Text of the fpiritual Manna itfelf, exprefsly. 
 Hereto add thofe gracious Sayings of our Lord. 
 Whatfoever ye defre when ye prayy beiie-ve that ye 
 receive the Things, and ye fhall ha^ce them. And, 
 if ye abide in me, and my Words abide in yoUy ye 
 fhall afk what ye willy and it f ball be done unto you. 
 Mar. 1 1. 24. and Joh. 15. 7. Whe- 
 
384 The Hidden Manna. 
 
 Whether the Author of the Book of Wifdom 
 receiv'd his Account of that various Tafte of the 
 Ma?ina^ from ancient and faithful Tradition ; or 
 colle(5ted it from the general Tenor of the Holy 
 Scriptures on this Divine Argument j it is plain 
 he fpoke of it's Tajles^ facr anient ally \ and accord- 
 ing to the Conception of Faith. Becaufe he afcribes 
 this admirable Quality to the Divine EJfence or 
 Influence communicating his own Siveetnefs to his 
 Children by it, and tempering the fame to the Ap- 
 petite of ev'ry faithful Eater. To which I may 
 add, that all the primitive Chrifliian Writers who 
 treated of this Subjedt, either had the fame Tra- 
 dition continued and coniirm'd ; or collected the 
 fame Account of the various fpiritual Taftes of 
 the Manna, from the whole Holy Scriptures. 
 
 3dly, The Meafure the People were to ga- 
 ther, was to be an exad: Omer ; or what they 
 did gather, when meafui-'d, prov'd exad:ly an 
 Omer, to a Perfon. So that, he who gather'd 
 much, had nothing over; and he that gather'd 
 Httle, had no Lack. Which was to fliew, that 
 tlie Grace of God in the hidden Manna^ was to 
 be according to ev'ry Man's Capacity, and Mea- 
 fure of Faith to receive it, to fill all, but to fate 
 none j and fo to be, what it's Name Man alfo 
 does import, an equal Diliribution of the hea- 
 venly Gift, in Operation and Effed;, to all. 
 
 4thly, They were to gather it ev'ry Morning, 
 and not to gather on one Day, for two or three 
 Days more to come. To fliew, that they de- 
 pended, and waited upon God, for their daily 
 
 Bread, 
 
The Hidden Manna. 385 
 
 Bread, for their gradual Suftenance In this Life; 
 and were not covetous, nor careful for Days 
 and Times at a Diftance; as if they doubted 
 God was not to be trufted to provide fufficiently 
 for us, from Day to Day ; but a Man were (by 
 his own Carking and Caring) to provide fcr 
 himfelf againft fome long Time to come ; when 
 none of thefe worldly wife ones knows, but this 
 Day, or this Night, his Soul may be required of 
 him. And therefore, if any one tranfgrefs'd this 
 Divine Order, and gather'd of that vifible Man- 
 na, for more than one Day at one Time ; the 
 criminal Superfluity bred Worms and flank ; 
 even as all the Proviiions of a follicitous and cark- 
 ing Avarice always do breed a fpiritual Worm 
 in the Soul of him that gathers them, and turn 
 to a Stink, and Loathfornncfs in the end, to their 
 PofTelTors.' Yet, 
 
 5thly, Though they might not, on common 
 Days, gather Manna for two Days Food, in one; 
 but it wou'd breed Worms and ilink; yet, on 
 the Sabbath Day, (when Man was to refl from 
 tlie Labours of the World, to the Service and 
 Worlhip of his Creator,) then there was no Man- 
 na to be gather'd. On the Sabbath Days, none 
 fell : but, for that Day, they were to gather on 
 the Morning before, for the then prefent Day 
 and for the Sabbath alfo. And, in that Cafe, that 
 which was fo gather'd, and laid up for the Sab- 
 bath Day, bred no Worm, neither did it flink. 
 To fuch wonderful Effect did the holy Religion 
 of the Sabbath Day, fandif/ and preferve the 
 
 Vol. 2. B b Food 
 
386 The Hidden M a n n a. 
 
 Food and Pro^'iiion of the Day, gather'd out of 
 Courfe, before ; which, otherwife, had become 
 fo loathfome, and perilh'd : to fhew, and con- 
 vince us for ever, of this concerning Truth, that 
 God provides double for thofe that are employ 'd 
 in his Contemplation and Worihip ; and, nei- 
 ther in this World, nor in the next, will ever 
 leave them, or forfake them. And, 
 
 If we wou'd make the Experiment, in like 
 Manner, by Caring lefs about our worldy Con- 
 cerns, and more about our heavenly ones, than 
 we generally ufe to do, on the Lord's Day, and 
 fome other religious Times beiides ; I might with 
 the greateil AlTurance, venture to engage for the 
 Succefs being found fuitable in the Event : we 
 ihou'd often have much more of God's Bleffing 
 in our Temporal, always infinitely more in our 
 fpiritual Concerns, than we now ufually have. 
 Nay, and this was the very Reaibn and End for 
 which the feiifible Manna was at all given ; it 
 was to fliew Men, that they have more Ways of 
 Provifion, from the Divine Bount\% than one. 
 Yea, that they neither do, nor can, live upon 
 the Bread, or Meat of tliis World alone, as on 
 the Herbs, Grain, or Flefli-Meats of this Earth ; 
 but, on fomething belides that which fprouteth 
 out of the Ground under our Feet > even on 
 fomething that cometh down from Heaven a- 
 bove, over our Heads ; fomething that the Soul 
 may feed on as well as the Body; fomething that 
 is Angels Food as well as Man's; in fhort, fome- 
 thing that cometh from the eifential Word of 
 
 God, 
 
The Hidden Manna. 387 
 
 God, and can raife a Man up to God, and unite 
 him with God. So Mofes^ on Occafion of men- 
 tioning the Divine Judgments and Mercies to 
 Ifrael^ Deuf. 8 3. tells them, — a72d he humbled 
 thee and fufferd thee to hunger^ and fed thee with 
 Manna ^ which thou knewe/i not, neither did thy 
 Fathers knorw ; that he might make thee know, that 
 Man doth not live by Bread only, but by every 
 Word that proceedeth ont of the Mouth of the Lord, 
 doth Man live. Therefore, 
 
 This viflble Manna was a Sign and Proof of 
 another Manna that is not viiible, but hidden, 
 even of that great Word which proceedeth out 
 of the Mouth of God, and giveth Life unto the 
 World. And, this Word, and this Manna, is e- 
 ven Chrift himfelf, and his divine Light and 
 Power communicated unto Man : as himfelf alfo, 
 fpeaking of that vifible Manna in the Wilder- 
 nefs, (with Application to his own inviiible Pow- 
 er and Grace) fays, Mofes gave you not that Bread 
 from Heaven, but my Father giveth you the true 
 Bread from Heaven : for the Bread of God is He 
 which Cometh down from Heaven, a?id giveth Life 
 unto the World, To Avhich, that there might ne- 
 ver be any Miflake on this divine Point, he adds 
 — / am that B?rad of Life, Joh. 6. 32. & feq. 
 The vifble Manna in the Wildernefs cou'd not 
 preferve from Death, nor give Immortality : but 
 the inviiible, hidden Manna of that Power of 
 God in Chrift, that Seals us to the Refurre6lion 
 from the Dead, and gives unto us everlafting 
 Life, And this Life is in his Body and Blood : 
 
 B b 2 and 
 
388 The Hidden Manna. 
 
 and his Body and Blood are in the confecrated 
 Bread and Wine in the Eucharifl: : in which we 
 are moreover to confider, that the Bread, and 
 Wine ftill are, (as the vifible Manna in the Wil- 
 dernefs was) the vifible Signs ; but the Power 
 therein convey 'd from his glorified Body at the 
 right Hand of the Father in Heaven, is the very 
 Thing, the hidden Manna^ which he promis'd, in 
 the Text, to give unto us, if we overcome. 
 
 But, this goes into my fecond principal Head, 
 {yiz.") Where ^ and How^ the divine Manna is to 
 be attain'd. For, 
 
 We do, indeed, receive it, partly here, in this 
 prefent Lifej but compleatly, in the Life to come: 
 partly, here^ (as Believers in all Ages, refpedtive- 
 ly, have done,) in the Sacraments : but com- 
 pleatly, there in the Thing itfelf. Hcre^ in a Fi- 
 gure, and Myftery, under the Cover of the faid 
 Sacraments \ therc^ apparently, and without all 
 Cover, in God and Chrifi: himfelf ; who was, 
 and is, the Truth and Reality of all the Sacra- 
 ments from the Beginning, to the World's End. 
 Among thefe Sacraments, that Manna in the 
 Wildernefs, was one ; and that of a moll extra- 
 ordinary Kind and Nature, to the People of that 
 Difpenfation, and that Time. To which I muft 
 add, tliat the fame was (as all other Sacraments 
 like wife are) more than it feemd, or did appear y 
 and yet not all that it did intend, 
 
 Firft, it was more than it feem'd, or was dif- 
 cern'd to the bodily Eye : becaufe it was not gi- 
 ven to feed the Body only, but was alfo to feed 
 
 the 
 
The Hidden Manna. 389 
 
 the Spirit, or Soul ; which God and Chrift alone 
 can do, by every f'uch Word, and Means, as he 
 is pleas'd to convey his divine Nourifliment to 
 •our inner Man, by. And therefore, the Apoftle, 
 fpeaking of \ht fenfiblc Manna ^ calls it by an 
 higher Name than that of the fenfible Thing, 
 •even, fpiritual Meat : they did all eat, fays he, 
 the' fame fpiritual Meat. So, here was the hidden 
 Manna in the Manna which was not hidden : for 
 no Eye of mortal Man can fee, or difcern that 
 fpiritual Fart which lies couch'd beneath a bodily 
 T'hing^ and feeds the Spirit. 
 
 But, neither, fecondly, was this all that it did 
 intend. The outward^ and fenfible Manna ^ did 
 (as all other Sacraments do,) ititend, andy?^;?, and 
 fealj that hidden fpiritual Party not, as it is hid- 
 den only ; but as it is hereafter alfo to be difclosd^ 
 and laid open^ at that Day, when we fJmll fee as 
 we are feen ; and fhall kriow alfo, as we are known : 
 when we fhall look at, and enjoy God and Chrift, 
 and partake of his Life and Glory, and eat at 
 his Table in his Kingdom : when we fliall fee, 
 not thro' the glafs of the Sacrame?itSy darkly ; but 
 Face to Face : when we fliall feed^ not of the old 
 Corn of this perifhing World ; but fhall eat and 
 drink it new, I fay, at his Table in his Kingdom . 
 But, 
 
 Farther than thus, how this Part fhall be at 
 that Time, we cannot tell. Here, the hidden Co- 
 ver of the vifble Ma?27ia^ and the outward and 
 bodily Part of every Sacratne?ity (to fuit it to our 
 Capacity in this prefent mortal State) comes like 
 
 B b 3 a Vail 
 
390 The Hidden Manna. 
 
 a Vail betwixt, to fir een us from that, which 
 (before our Diffolution) our mortal Eye can by 
 no Means pry into, fo as to look to the end of that ^ 
 which, Faith informs us, is to be reveaVd, an- 
 other Day. Neverthelefs. 
 
 The Qualities of the Things which we do fee 
 in the holy Sacrament, (from the Manna in the 
 Wildernefs, to the Bread of God on his Table 
 in his Church, together with the Defcriptions 
 we alfo have of their Contraries) will give us 
 all the Inftrudtion we want, in the Reafon and 
 End of the whole, 'till we come to the full En- 
 joyment of all in the Kingdom of God. And, of 
 this part 1 fliall alfo now proceed to fpeak more 
 particularly; in Order to fet before you the Rea- 
 fon and Nature of all Sacraments, here, in this 
 World 3 with the great End of the fame hereaf- 
 ter in Heaven. And this I fhall do, with Confi- 
 deration, at the fame Time, had, of Occafions, 
 and Things (as I have faid) opofite^ or contrary 
 to the Sacraments. 
 
 To come at which in due Courfe, I mull 
 take my Rife from the original Conftitution, and 
 State of Man immediately after his Creation ; to 
 go from thence to his Lofs and Forfeiture of that 
 Conftitution and State, by his own Folly and Of- 
 fence; and fo proceed to his Reftoration to his 
 firft Integrity and Perfection, (nay, even to a 
 better, and more excellent State,) by the won- 
 derful Grace, and Goodnefs of his merciful God, 
 in Chrift, fuffering, and doing all his Works for 
 Man, to fit him to partake of his Glory ; and, 
 
 in 
 
The Hidden M a n K a. 391 
 
 ill the mean Time, fecuring this Happinefs to 
 him, in the Sacraments he hath given him as 
 Pledges. Man therefore, was created, and made 
 innocent, healthy, and immortal. And, being fo 
 m.ade, was placed in a Paradile of Delights: 
 where he had the Enjoyment of all the Felicity 
 he wanted, or was even capable of receiving up- 
 on this Earth j without any Let, Impeachment, 
 or Allay to any of his Satisfactions and Joys, by 
 Means of any Grief, or Trouble, any Sorrow, or 
 NecelTity of Body or Mind whatfoever. He knew 
 not the afflicting of any Sicknefs or Difeafe j nor 
 the Pain or Pining of any Hunger, or Thirft; nor 
 the Paintings or Pinching of any exceilive Heat, 
 or Cold : nor was capable of any fad, fearful, or 
 difmaying Impreffions upon his Mind, or Spirit : 
 for, as I faid before, he was Innocent -, and be- 
 ing fo was a Stranger to the Attacks of Guilt ^ 
 and confequently, of Remorfe, and Shame, and 
 Terror; fo that intirely loving his Maker, and be- 
 ing belov'd by him, he had all the Peace and Joy 
 he was capable of in this State ; with all poiTible 
 Hope, and AlTurance of Things infinitely higlier 
 and better, in a yet more excellent, fpiritual, and 
 angelic State, to come. The Tree of Life in the 
 Garden of God, being given to fit hum, in due 
 Time, for his Tranilation to that higher, and 
 better State, wherein the no\Y-hidde?i Tree^ as well 
 as hidden Manna, is to be perceiv'd and enjoy 'd, 
 Rei\ 2. 7. and 22.2,14. And this, by the Way, 
 fhews the Tree of Life to have been a Sacrament 
 of eternal Life in Heaven -, and that, confequent- 
 
 ly. 
 
392 The Hidden Man n'a. 
 
 ly, all other Sacraments fince given by God to 
 Mankind, muft have likewife been, in their De- 
 gree, for the fame gracious End and Ufe. In the 
 mean Time, from this excellent State and Situa- 
 tion of Happinefs, and Perfecftion in Paradife, 
 our firfl Parents, by tranfgrefTing the one only 
 Law given them in that State, fell into Tranf- 
 greflion and Sin ; and fo were caft down from 
 the admirable Felicity they were created to, into 
 the contrary Condition of Mortality, and Mifery; 
 of Guilt, and Shame, and Fear, and Sorrow, and 
 Anguifli of Heart ; of Hunger and Thirft, and 
 Pain ; with the Feeling of the Excefles of Heat 
 and Cold, and all the Inclemencies of Air and 
 Weather 3 under a Curfe of Difeafe, Vanity, and 
 Mortality, to the Earth, and to Themfelves; to 
 receive it's Fruits from among the Tares, Thorns, 
 and Thiflles of Vexations and DiftrelTes : in Sor- 
 row to eat of it, all the Days of their Life : and 
 then, to return unto the Ground from whence 
 they were taken : for, as Duft they were, fo to 
 Dufl v/ere they to return. And after that, what 
 Hope r why, in Reality none. Thefe Infli6tions 
 being but the Beginnings of their Sorrows ; and, 
 their Mortality, and Mifery in the World, the 
 fad Fore-runners of immortal ones, out of the 
 World. And fo it muft have been, and continued, 
 without Remedy or Redemption, if God himfelf 
 in Mercy to forlorn Mankind, had not found 
 them for us. The Thorns and Thiftles, and Sor- 
 row, and Sv/eat, and Sicknefs, and Death, which 
 we have to conflid: with here, being, indeed, 
 
 little 
 
The Hidden Manna. 393 
 
 little or nothing in themfelves, but as they are 
 made the Shadows, and Pid:ures, and Foretaftes, 
 of other Difeafes incurable, under a never dying 
 Death, in another State after this. But, Thanks 
 be to God, who from all this EWl, (I mean from 
 that elfential Part of it which is to come after 
 Death) did find himfelf a Remedy and Redemp- 
 tion, in the Sacrifice, Sufferings, and Satisfaction 
 of his own Son; whom he, (prefently after the 
 fearful Sentence of Condemnation pafs'd upon 
 us,) did reveal, and by him engage to take off 
 the bitter Effe<5l of it. And not only fo, but he, 
 from the fame Moment alfo, did begin to give 
 Man, Sacraments of the fame unfpeakablc Grace, 
 for Pledges, 'till the whole fhou'd be accom- 
 plifh'd in Glory. So that tho' the Sacrament of 
 the Tree of Life for the Glorification of innocent 
 Man, was forfeited and gone ; yet other Sacra- 
 ments, in lieu of the Tree, for the Pardon, and 
 Reftoration of guilty Man, and even for his Glo- 
 rification after the Suffering of Death upon Earth, 
 were given. Part alfo, of his bitter Sickneffes, 
 Sorrows, and Pains, were lighten'd, and made 
 eafier for him to bear : the Earth, and the Crea- 
 tures that grow up out of it, received in Part, a 
 new Bleffing in the facramental Pledges of better 
 Things to come : and Man, who was dead in 
 Law, revived under Hope of another Paradife to 
 be reveal'd, at a Time, and in a Place, When, 
 and Where, all Things were to be made new. 
 Man, under his Guilt, hid himfelf, for Shame, 
 from God, and all Goodnefsj felf-condemn'd> 
 
 heart- 
 
394 The Hidden Manna. 
 
 heartlefs, and altogether without Hope, There- 
 fore, God, to revive his drooping Spirits, took off 
 this Impediment to his Repentance : for, firft, 
 he inform'd him of that Seed of the Woman, 
 and Son of God, who fliou'd come to redeem 
 Mankind by the Sacrifice of himfelf ; and then> 
 for the mean Time, gave him the Sacrifices of 
 ilain Beafts, for Securities of his Redemption by 
 the Saviour, 'till he came j and even fhew'd him 
 the Manner, and Ufe ; and gave him Part of the 
 Benefit : for he both taught him to flay the pro- 
 per Offerings for Atonement of Sin in a Figure j 
 and alfo clothed him with the Skins of the fame, 
 to cover the Shame, and take away the Reproach 
 of his Deprivation and Nakednefs of Glory ; to 
 do away his Confufion and Terror, and, confe- 
 quently, his Guilt itfelf ; and, fo, to quit his 
 Confcience, and give him Accefs again to his 
 God ; and that, under Hope, and Affurance of 
 eating of the Bread of his God, new, at his Ta- 
 ble, in his Kingdom, after his Diffolution, and 
 Refurred;ion from the Dead. Hence, therefore, 
 we may eafily fee, how, after this, there was and 
 is, a twofold Bread or Meat, fet before us, for 
 Life and Death, Blefling and Ciirfing ; one, the 
 Bread of this World, which unthankful Men 
 eat as it comes to hand, without confidering 
 God, tlie Giver, or the Ways, and Means of his 
 divine Sandlification. Tliis is the Bread that pe- 
 ri fheth ; and alfo caufeth the Eater, when eaten 
 alone, (without Sancftification by the Word of 
 God, and Prayer,) to perifh with it. The other,.' 
 
 is 
 
The Hidden Manna. 395 
 
 is called tke Bread of Heaveti^ becaufe it hath a 
 Bieffing deriv'd to it from God in Heaven, and 
 feeds the faithful Receiver to the certain Enjoy- 
 ment of his Heavenly Kingdom. This Bread, 
 feems to the Eye, and outward Senfe, to be no 
 more tlian common Bread, as being, for it's na- 
 tural Subftances, of the Elements and Creatures 
 of this World ; but, by the Word of Bieffing 
 wherewith it is blefs'd, by his fpiritual Confecra- 
 tion and Grace, it is made mucli more tlian it 
 feems -y it is made even what the Manna was call- 
 ed, the Corn of Heaven^ and the Bread of God ; 
 fpiriftial Meaf^ and a Communicating or Bar taking 
 cf the Table of God ; of which, he that eats in 
 Faith and Holinefs, is united to God^ and made 
 a fello'w-Citizen with the Saints, and of the Houfe- 
 hold of God above in Heaven. And this alfo, is 
 our true daily fuper-fubfantial Bread, that feeds 
 our Souls from Day to Day ; from the Day of 
 this fhcrt Life, to the long Day of Eternity. For, 
 we are told the End and IlTue of our eating only 
 of that former Bread of this World, Vv'ithout alfo 
 partaking of this latter facramental Bread of God, 
 to fandiify it, after the fame Manner as the of- 
 fering of the fir ft Fruits did the whole Har\^efl: 
 to the Ufe of the People under the Law j we 
 are inform'd, I fay, of the End of this, that all 
 that other eating, that Men are ufually fo greedy 
 of, is hut feeding of Afes^ feeding themfelves 
 with Wornvwood^ feeding of the Hufks that the 
 S'lvine do eat^ feeding them with the Bread of 
 Tears^ and giving them Plenteoufnefs of Tears to 
 
 drink ; 
 
39^ -^he Hidden M a n n 3^ 
 
 drink 'y yea, it is but Feeding cf Wind -, and feed- 
 ing and fat'ning themfelves for the Day of 
 Slaughter j that fo the Worms, and Death, may 
 alfo feed upon them ; and that Duft alfo in the 
 End, may be theirs, as it is fentenc'd to be the 
 ^erpent\ Meat, for ever ; that all this Feedi7ig en 
 the mecr Creature, (as Men, I fay, too generally 
 think and covet to do) is ftill to feed, and yet 
 ftill to hunger, and pine, and never to be fatif- 
 fied : nothing but the true fpiritual Meat, and 
 Bread of God, being able or fufficient to content 
 and fill the fpiritual Cravings of the Soul j which, 
 as it came forth from God, fo as, (to go to God 
 again,) can only be fupported by that which God 
 himfelf h, and Gives. The World, I fay, as it 
 is, is cur fed, and if we have nothing to fanftify 
 and blefs it's Products, it can yield us nothing 
 to eat, and drink, but Curfnig, and Sormv, and 
 Dcfpair, and Death in never-ending T^orments. In 
 one Word, the Sacraments are our Reftoratives, 
 I mean, that God gave us them for the Infirn- 
 ments and Means of our Refhrat'wn \ and, (as 
 Things now fland) no Sacraments, no Reftora- 
 tion. Hence therefore, the Sacraments are called 
 (as I cannot too often put you in Mind) that 
 Bread of God, and fpiritual Meat ; that Bread of 
 Angels ; and thai o?ie Bread of the Table of the 
 Lord, of which All are made Partakers who do 
 partake of the Sacraments, that hidden Manila 
 of my Text, and that Tree of Life which bear- 
 eth twelve Manner of Fruits, Fruit for ev'ry 
 Month ; and the Months, to prolong themfelves 
 
 to 
 
The Hidden Manna. 397 
 
 to the Year of Eternity : with which, the PfaJ" 
 mifi alio fays, God lliall feed his Saints, and Hft 
 them up for ever, even by raifing them again to 
 everlafting Life in Glory. Yea, he fliail feed 
 them as Lambs under the particular Care of the 
 good Shepherd 3 under whom, the Sabbath of 
 tlie Land, the eternal Reft in Glory, fliall be 
 Meat for tiiem : of which they that do feed, 
 (liall hunger no more, neither thtrji any more; 
 becaufe the Lamb which is in the midft of the 
 Divine Throne in the Higheft, fliall feed them, 
 and lead them unto liii'mg Fountains of Waters ; 
 and God fliall V'/ipe av/ay all Tears from their 
 Eyes. So, this gives us an Underftanding of 
 the hidden Manna ^ or Bread of God, which, 
 is to be received in Heaven after the Sacra- 
 ments fliail have been duly received on Earth. 
 tAnd this, (as I have told you,) we are for- 
 tlier given to underftand, from the contrary 
 Qualities of the Bread of this World. For 
 why ? we do eat and drink of the Meat and 
 Drink of this World, and prefently hunger and 
 thirft again : nay, if a Man eats and drinks of 
 them to excefs, the Hunger and Thirft are ra- 
 ther increafed the more, with Addition of many 
 Pains and Griefs and SicknefTes, and much Sor- 
 row and Anxiety befides, attending, or follow- 
 ing, thereupon. All which will be taken away, 
 by the hidden Manna, and Bread, of God, in 
 Glory : which alfo are furthermore pledged and 
 fecured to us, for the mean Seafon (as I have 
 V before obferv'd) eminently, to us Chriftians, in 
 ( ths 
 
39^ The Hidden Manna. 
 
 the Sacrament of the Eucharift. So that all thofe 
 Defeats and Miferies which otherwife are in the 
 World, are to fhew us (as Oppoiites,) the Ex- 
 cellency of the hidden Manna ^ that is to be in 
 Heaven : to which alfo we always were to come 
 by Means of the "cifible Manna in the Sacraments 
 in the Worlds to remind, and alTure us, that 
 God {hall not only take away from us all Hun- 
 ger and Thirft, and Cloying and Loathing, and 
 Sicknefs; but all Anguifh and Anxiety, the tra- 
 gical Feed of the Food of this Earth j and fhall 
 wipe away all Tears from our Eyes ; and there 
 fliall be no more Death, neither Sorrow nor 
 Crying ; neither fliall there be any more Pain : 
 for the former Things, the Things of the Fall 
 and it s Effeds, and taken away, even as he that 
 fat upon the Throne, faid — Behold, I make all 
 Things New. This is the very Bread of which 
 our Lord himfelf alfo faid — I have Bread to eat 
 that ye k?2ow not of. And if we do his Will, we, 
 in like Manner, have Bread to eat that the World 
 knows not of. And the hidden Manna is this Bread. 
 It is in the Sacraments in a fpiritual Manner, 
 under Grace^ here 3 and fo, is infinitely more 
 than is feen by the Eye of the Body. For it is 
 the Earncft and Seal of that g;ood Thins; which is 
 to be in Glory, hereafter. Which the Prophet, 
 and the Apoflle after him, defcribe in this high 
 Strain — viz. — that Eye hath fiot fecn^ ?ior Ear 
 Jjea?'d, nor hath it entered into the Heart of Man 
 to conceive it. Therefore earneftly and faithfully 
 defire to receive the Sacrament of our Lord as 
 
 often 
 
The Hidden Manna. 399 
 
 often as ye have opportunity, with faithful Dif- 
 cernmaitj pious ^lcditatiu?js, and hearty Refolutions 
 to walk worthy of our high Vocation ; to the 
 glorious End of which, we are, by thefe admi- 
 rable Means of Grace, cj^l'd, and enabled. For 
 the hidden Manna is in them ; or will follow 
 from tliem, for us to feed upon in Biifs unfpeak- 
 able to all Eternity. 
 
 Which God of his infinite Mercy, grant to us 
 all, thro' the Merits and Satisfad:ion of our Lord 
 Jefus Chrift. To whom with the Father, and 
 the Holv Ghoft, &c. 
 
 A DIS- 
 
[ 400 ] 
 
 A DISCOURSE 
 
 O N 
 
 The TREE of LIFE, 
 
 Rev. II. 7. 
 
 He that hath an Ear^ let him hear what 
 the Spirit faith unto the Churches, To 
 him that overcometh will I ^ive to eat 
 of the Tree of Life^ which is i?i the 
 midfl of the Paradife of God, 
 
 T 
 
 HE Tree of Life ^ to the Sorrow of our 
 firfl Parents, was forfeited and loft by 
 their Defection and Fall in Paradife ; but, 
 
 to the Confolation and Joy of the Church of God 
 iince, it is reftor'd and fecur'd in the City of the 
 New Jerufalem, which is above. And now, all 
 that are Chriftians indeed j all that believe in the 
 Name of the only begotten Son of God j and do 
 keep his Commandments ; and overcome that 
 combin'd fpiritual Adverfary, the World, the 
 
 Flelli, 
 
 I 
 
The Tree of Life. 401 
 
 Flefh, and the Devil; have Right to partake, 
 and eat of it's Fruits in the Kingdom of God. 
 But, 
 
 This Divine Tree, we do not fee as yet ; but 
 we by Faith and Patience^ hope, and wait for 
 the full Revelation of it, when the Time of our 
 great Change fliall come : when we (hall ap- 
 proach, behold, and attain to the blifsful Per- 
 ception of it. 
 
 The T^ree of Life therefore, treated of in the 
 Scriptures, was, and is, according to the feveral 
 Difpenfations of God to Men, as the Manna, two- 
 fold, viz. the manifeflj or vifible-y and the hidden^ 
 or invifble Tree. The former, a created bodily 
 Thing; the latter, that great Word, of God 
 by which Man liveth : the former was the mate- 
 rial 'Tree in the Paradife of Eden ; which is now 
 no more. But the latter, which is fpiritual and 
 heavenly, and fo realizes to us what that created 
 Figure reprefented, endureth for ever. And, in 
 the mean Time, to give us an Underftanding, 
 and Tafte, of the fovereign Virtue of this fpiri- 
 tual and invifible Tree, to reftore Life unto the 
 World ; we are ftill referr'd back, by the Divine 
 Oracles, to the Account of that other material 
 and vifible one. Yea, xh^ fpiritual Tree takes the 
 Name of the fnaterial^ and gives Defcriptions of 
 it's own admirable Power and Operations, by it. 
 
 And not only fo, but 
 
 We moreover have, under the Gofpel, other 
 bodily and fenfible Things given us, for Counter- 
 parts ; and to fupply the Place of the Tree in 
 
 Vol.2, C c Para- 
 
40 2 The Tree of Life. 
 
 Paradife j ysa, to bring down, and communicate 
 to us the F7'idts of the invljibk Tree^ ^vllile we 
 continue in the World. 
 
 Of thefe Particulars, therefore, I fliall treat in 
 the following Difcourfe, viz. 
 
 lil, Of the ^//<^/^. 
 
 2dly, Oixhtinvi/ihle Tree of Life. And 
 
 3dly, Of their faid Counterparts^ or Suhjlitutes^ 
 ilnce given us in the World. And, 
 
 ifl. For the vifble Tree of Life in the admi- 
 rable Garden of the earthly Paradife^ Mofes gives 
 us the hiftorical Account of it, in the eighth and 
 ninth Verfes of the fecond Chapter of Gejiefis^ 
 
 thus. The Lord God^ planted a Garden eafl- 
 
 nvard in Edeji j aitd out of the Ground made the 
 Lord God to grow every Tree that was pkafant to 
 the Sight, and good for Food; meaning, evry 
 Tree that (befides the Ufe it was of for bodily 
 Support) was fit to delight the reafonable or in- 
 telleiiiial Sight j and good to feed the Spirit of 
 happy innocent Man : and the Tree of Life alfo, 
 eminent and excellent above the reft, in the f)iidfl 
 of the Garden. The partaking of which fhould 
 have qualified him for the Pofieffion and Enjoy- 
 ment of a better and more perfed: State in Glo- 
 ry. For, 
 
 As the Defcriptions given us of tliis Matter, 
 in any of the Pailages of Scripture wliich follow 
 after, even to the End of the Revelation ; are ftill 
 taken from, and do refer to, thofe which went 
 before in Genefs j fo muft the Circunijiances and 
 Conditions noted in the latter Defcriptions, be un- 
 
 derilood 
 
The Tree of Life. 403 
 
 derftood to correfpond with the former; as mull 
 thefe^ in like Manner, be taken to do, with thofe-, 
 infomuch that, if we find any Particulars ex- 
 prefs'd in one Part, wliich are omitted in the o- 
 ther ; we are to confider, that the fame are (ac- 
 cording to Circumftances,) to be underflood in 
 both. And therefore (from this Rule) I infer, 
 that, as we Chriftians are in the Revelation faid 
 to be in the Way of obtaining a Right to the 
 fpiritiial Tree of Life^ but are not yet put in ac- 
 tual or full PoiTeffion of it, but are to arrive to 
 that confummate Happinefs, after our Trial and 
 Conqueft over our fpintual Enemies in this pre- 
 fent World, Ihall have been atchiev'd ; fo mull 
 we underftand the Cafe of Adam to have flood 
 with Refped: of that bodily Tree defcrib'd in Ge- 
 nejis J 'viz. that he, by the Terms of that Dif- 
 penfation, ( in which he alfo was made fubjetfl 
 to a Probation and Trial,) was a Candidate on- 
 ly for the like Right to eat of the Fruif of that 
 Tree of Life in Eden ; and, therefore, was not 
 to eat of it, either conllantly, or immediately, as 
 is ufually fuppos'd ; but at fuch Time, and on 
 fuch Occafion, as he fliou'd have been dired:ed 
 and caird to it by God. The Difference in this 
 Cafe, betwixt Adam and Us, feeming only to 
 have been this, that he being in the Integrity of 
 his Creation, innocent, and lb unobnoxious to 
 -Death, was to have attain'd to his Right to that 
 corporeal and facramental Tree without the Suf- 
 -fering of Death ; and, confequently, was, on his 
 eating of it's Fruit, to have been made perfe(5l 
 -- C c 2 for 
 
404 The T?'ee of hipl 
 
 for his Reception into Blils, by immediate Trauf- 
 lation in the Body, (as Enochs and Elijah^ after- 
 wards were,) when his Time of Probation known 
 to God fhoud have been compleated. When the 
 Lord wou'd have taken him, and have wrought 
 his great Change in him, (as he did in them, 
 and will do in all his Saints who fliall be aUve 
 on the Earth at his coming,) in a Moment. 
 Whereas, we, being now fallen from our origi- 
 nal Innocency, Ihall not attain to our Right to 
 the fpiritual Tree^ and to our final Confumma- 
 tion by it ; till after we fliall have fufFer'd a De- 
 molition of our Form by temporal Death ; and 
 fhall alfo have certain other Works of the Al- 
 mighty wrought in us, at our Refurredion from 
 the Dead. 
 
 But Adam fell from his Integrity, and forfeit- 
 ed the corporeal Tree. And that gave Occalion to 
 it's fecond Mention by Mofcs-y to inform us, both 
 of the Reafon of the Deprivation of that Tree ; 
 and of the Provifion of the true fpiritual and di- 
 'ui?2e Tree, to reftore all his, and our Matters, 
 from that deplorable Forfeiture and Lofs, to a 
 new, and even more glorious Poflellion and Gain. 
 The facred Hiftorian, after having given us an 
 Account of the Fall of our firll Parents, with 
 the gracious Promife thereupon made to them, 
 of the Seed that was to I'-ecapitulate, and rejiore 
 all Things ; which was to be die Son of a Wo- 
 man, a Virgin ; and, in Confequence, the Son of 
 God. The facred Penman having, I fay, recount- 
 ed thefe Particulars, then farther tells us — and 
 
 the 
 
'The Tree ' of Life. 40 5 
 
 the Lord God laid, the Man is become as one 
 of us, to know good and coil. He hath imagln'd 
 ^nd projedied, by the malicious Suggeftion of 
 the Devil, to become Hke one of us, in Perfec- 
 tion of Wifdom and Knowledge with Independency j 
 and to kncnv good and evil^ without Experience 
 of Sufferings : which hath, indeed, made him 
 like one of us in another Refpecft j viz. that, as 
 one of our Perfons, is, on Account of His Fall, 
 to take His Nature, to fuffer Death for hi?n and 
 all other Men ; fo, muft he, and all other Men 
 (now,) enter, in like Manner, thro' the Suffer- 
 ing of Death into Glory\ and not otherwife. And 
 now, therefore, left he put forth his Hand, and 
 take alfo of the Tree of Life^ and eat^ and live 
 for ever — that is, left he eat, and live for ever 
 to a quite different Eife6t than he hath imagin'd, 
 even in being tranflated, or fent quick into never- 
 ending Torments — for, as Man was now fallen 
 into Sin, and confequently was become a Debtor 
 to Punifliment j fo, had he been permitted, by 
 a fecond A(5t as ralh and prefumptuous as his 
 iirft, to obtrude and feize upon the Method and 
 Means of Life which he had forfeited j the Ef- 
 fect of his Living for ever, in that Cafe, could 
 have been no other than that of protracting his 
 Being to Eternity, in Punifliment and Torture, as 
 aforefaid. And, therefore, the Lord God ferJ 
 him forth, in Mercy, from the Garden of Eden, 
 to till the Ground from whence he was taken ; that 
 is,- to obferve and cidtivate the falutary, tho' af- 
 iliding Means now given of attaining to a new 
 
 C c 3 and 
 
40 6 The Tree of Life, 
 
 and better State, after the fuffering of Sorrow, 
 Difeafe, and Death, upon the Earth. There be- 
 ing now no other Way left for him and us^ 
 than thro' much T^ribidation ^ and even thro' the 
 Grave and Gate of Deaths to pafs to the heavenly 
 Paradife^ and the divine Tree of Life ftill kept 
 in Store for us, in the Seed; who was finally to 
 redeem, and condudl us to that happy IfTue. So 
 the Lord God drove out the Man, and placd at the 
 eajl of the Garden of 'Eden, Chej'ubim and a fla- 
 jning Sword, which turned evry Way, to keep the 
 Way of the Tree of Life. That is, both to keep 
 off all Accefs, from thenceforth, to the material 
 Tree; and, at the fame Time, to prepare, and 
 lliew the Way, to the Spiritual and Divine. The 
 Divine Tree of Life, therefore, of which I come. 
 Now, 
 
 2dly, to difcourfe, is, (from this latter Paf- 
 fage in Genefs to the End of Revelation ,) the 
 Tree of Life evVy where fet before us in Scrip- 
 ture, (tho' with Reference ftill to that other Tree 
 in Paradife,) as the great Objed: of our Faith 
 and Hope through our Generations, till he comes. 
 When (if we have kept his Commandments and 
 overcome,) we fhall have Right to enter in thro* 
 the Gates into the City, the New and Heavenly 
 yerttfalem; (where the true Divine Tree itfelf is j) 
 and to take, and eat of his Fruits of Blifs and 
 Glory that fhall never have an End, Rev. 22.14. 
 
 Ths. Propliet Ezekiel alfo wrote of this Tree, 
 as he was made to behold the fame in Vifion, 
 and caii'd it, not, V'^ry many Trees (as our Ren--, 
 
 dring 
 
7^^ Tree of Life. 407 
 
 dring hath it) but, the 'very great Tree, Ch. 47. 
 vf. 12. Now when I had retiirnedj behold (fays 
 he) on the Bank of the River was a very great 
 Tree on the one Side and on the other. To 
 
 which he adds a few Verfes lower, and by 
 
 the River on the Bonk thereof, on this Side a?id 
 on that Side, Ihall grow every Tree for Meat, 
 whofeZ/d'^'fhall not fade, neither fliall the Fruit 
 thereof be confumed j it fliali bring forth 72ew 
 Fruit, Heb. Fruit of the Firft-horn [Chrift] ac- 
 cording to his Months, becaufe their Waters they 
 ifjued out of the San5luary j and the Fridt thereof 
 ihall be for Meat, and the Ld'^ thereof for Me- 
 dicine. In the former of thefe PafTages, the fa^ 
 cred Text refers to the Tree of Life, in particu- 
 lar ^ in the latter, to all the other paradiftacal 
 Trees that are faid to have been good for Food, in 
 general. Of which the holy Prophet fpeaks, af- 
 ter a wonderful Manner, in Words, for the moll 
 Part, of the fmgular Number ; to intimate, that 
 tliis whole myjiic Revelation, however deliver'd 
 under a Variety of Figures, ftill had an Afpedt 
 to, and united in, one Deiignation j viz. that of 
 the true fpiritiial Tree of Life ; v/ho is great in- 
 deed; and reaches io- both Sides of the River of 
 the Water of Life ; as he himfelf extends his 
 Shelter, and gives of his Meat and Medicine to 
 Believers of the fews on one Side, and all other 
 Nations of the World on the other Side of his Di- 
 vine and Life-giving Waters. For this Reafon, 
 therefore, this double and mixt Vilion of the 
 g7'eat TreCy and every Tree, fhewn to Ezekiely 
 
 were 
 
40 8 The Tree of Life. 
 
 were afterwards exhibited /"« oncy to St yobn; and 
 are by him defcrib'd together, with their Attri- 
 butes united, as one^ and under the one Name of 
 the Tree of Life. In the midfl of the Street of the 
 Cityy (fays he) and on either Side of the River ^ 
 was there the Tree of Life \ which bare twelve Mati- 
 ner of Fruit s^ and yielded her Fruit evry Month : 
 and the Leaves of the Tree were for the Healing of 
 the Nations, Rev. 22.2. 
 
 I can, by this Time, have no need, I think, 
 more directly and exprefsly to put you in Mind, 
 that this invifible, uncreated, fpiritual, divine Tree 
 cf Life, is no other than Chrifi himfelf, the very 
 effential Power of God and the Wifdom of God-, 
 in v/hom was, and is Life : of whofe Fulnefs we 
 have all received. For he filleth all Things living 
 with his Plenteoufnefs. Teftimonies of which al- 
 fo, (fome, conceiv'd in more general ; others, in 
 more particular Terms, ) do abound in Scripture. 
 Solomon, treating of him in the Book of Proverbs^ 
 under one of his known Characfters and Names, 
 that of Wifdom ; feveral Times mentions him al- 
 fo, by this Name of the Tree of Life. And, that 
 we may not millake, together with them both, 
 defcribvS him under mofl of the other Attributes 
 given him by St ^ohn and others of the facred 
 Writers of the New Teftament, fuch as Wifdom 
 and XJndcrftanding ; the Way, and the Life, and 
 the Light; the Author and Giver of Grace, 
 Peace, and Gladncfs; the Lord and Creator of all 
 Things J by whom the Worlds were made ; and 
 without whom was not any Thing made, that was 
 
 ?nade. 
 
The Tree of Life. 409 
 
 made. Hiippy, fays he, is the Man that getteth 
 Wifdom^ and the Man that getteth XJjiderftanding. 
 For the Merchandize of it is better than the Mer- 
 chandize of Silver 'j and the Gain thereof^ than 
 fine Gold. She is more precious than Rubies, and 
 all the Things thou canji defire, are not to be com- 
 pared unto her. Length of Days is in her right 
 Hand; and in her left Hand^ Riches and Honour. 
 Her Way s are Wa y s o/" P leaf ant nefs ; and all 
 her Paths are Peace. She is a Tree of Life 
 to them that lay hold upon her : a?id happy is eiSry 
 one that retaineth her. The Lord by Wisdom 
 hath founded the Earth , by Understanding 
 hath he ejiablif:ed the Heavens. Bv his K N o w- 
 ledge the Depths are broken up, a-nd the Clouds 
 drop down the Dew. Prov. 3 . vf. 1 3 . & feq, A- 
 gain, 
 
 Ch. 1 1, vf. 30. He fpeaks of the Tree of Life 
 and his Fruit, by the Name of the Fruit of the 
 Righteous. And this, we know is properly the 
 Attribute of Jefus Chriji The Righteous, 
 who is the Propitiation for our Sins, 1 joh. 2.1,2. 
 Who is Jehovah our Righteoufnefs , Jer. 23. 6. 
 And who is made unto us of God, Wifdom, and 
 Righteoufnefs, and SanSlifcation, and Redemption, 
 iCc?;-. 1.30. The Fruit of ^ -^Y. Righteous, 
 fays he, is A TREEofLiFE. Which tho' it 
 may be afcrib'd, in a fecondary and deriv'd Senfe, 
 to any other Virion jt fifed by him; yet muft 
 primarily and originally mean him. For none of 
 Us is any otherwife Righteous than in that Man- 
 ner derivatively from him, who is Our Right- 
 eousness. 
 
410 Tl:i& Tree of Life.. 
 
 EousNESs. And, in whom all our Righteous 
 Trust is found, 'Hoj\i\.%. -. 
 
 Again he fays the Hope prolonged is the 
 
 Sicbicfs of the Heart ; but the De/ire which com- 
 €th^ is a Tree of Life, Ch. 13. vf. 12. Which, 
 if rightly, that is, fpiritually underflood, muft 
 iignify what is exprefs'd in the Divine Song of 
 Solomon^ and other Parts of Scripture j viz. that 
 the Longing of the Bride for the Coming of the 
 Bridegroom [that great Defire of all Natmn^'\ to 
 his Marriage J is that Sicknefs of Heart, and the 
 caufe of that Fai?2ting, fo often complain'd of by 
 her. But her Faith of his Comings is a Tree of 
 Life. This Faith is, indeed, to the Church of 
 God in the World, tlie very Suhflance and Evi- 
 dence of the Tree, tho* now unfeen. Once more, 
 The Heali^ig of the Tongue, that World of I- 
 niquity, (as St fames terms it) he fays, Ch. 15. 
 vf. 4. /> ^7 T R E E of L I F E ; kit Perverfoicfsy or 
 Prevarication therein, (that firfl: and great Of- 
 fence !) is the breaking of the Spirit. He there- 
 fore that healeth the Tongue, giving Speech to the 
 Dumb, and making the Stammerers to [peak plain- 
 ly -, that is, to utter the Words, and do the 
 Works oi Rightcoiijnefs and Life-y he is truly and , 
 properly the Tree of Life ^ the fpiritual and divine 
 Tree, intended in all thefe Paflages as well as in 
 my Text. Whofe Perfon and Operations alfo 
 are defcrib'd by a great Variety of other like Fi- 
 gures, conceiv'd, as I have faid, in Terms, per*, 
 haps, more general, yet all tending to illuftrate- 
 this excellent Defcription of him : who, for the. 
 
 pur- 
 
"The Tree of Life* 411 
 
 purpofe, is ^o. Green Tree ^ 7.?/^. 23.31. fepara- 
 ted from whom, all other Men are ivitherd^ dr\\ 
 and dead Trees, Who ftiles himfeif the Vine, the 
 true Vine 'j and we (to partake of his cheering 
 Fruit and Life^ are his Branches, 'Joh.i^. i, 2. 
 Who is the good Oli've-Tree, into which his 
 Church, the whole fpiritiial Ifrael, Believers of 
 the Gentiles as well as of the Jeivs, that they 
 may partake of the Root and Fatnefs of the Tree, 
 are graffed, Rom. il.iy. & feq. Who is the Tree 
 fhew'd by the Lord to Mofes, to cajfl into the 
 bitter Waters of the Mara of the Wildernefs of 
 this finful World, to fweeten them with his Di- 
 vine Grace and Love, Exod. 15. 25. Who came 
 down from Heaven, emptied himfeif of his Glo- 
 ry and Greatnefs, and fubmitted to become a 
 Tree of the Field of this World-, being made Man 
 in all Things like unto us, Sin only excepted ; 
 to become Mans Life. As it is exprefsly faid, 
 Deut. 20. i(). Who, in this State, alfo fuifer'd 
 on the Tree of the Crofs ; and rofe, and afcended 
 into his Glory; to reveal, in due Time, the very 
 Tr^e of Life again j and to make the Day of 
 Mans Life to be, from thenceforth, as the Days 
 of that living Tree, eternal and immortal, Ifai. 
 65. 22. To make them, I fay, as the Days of 
 that Tree, whofe Fruit is better than Gold-, whofc 
 Flowers are the fair Fruits of Ho?iour and Grace ; 
 wIioCq Fruits (as before) are for the Food; and 
 whofe Leaves are for the Medicijie of Immortali- 
 ty. In whom, all the good Fruits of Grace to 
 take away our Sin incurr'd by the evil Fruit of 
 
 Frohl 
 
412 'The Tree o J Life, 
 
 Frohihition^ that bitter Fruit of Lies and Death 
 fo fatally recommended by the gloling Serpent, 
 is preferv'd. Without whom, Ijrael bringing 
 forth Fruit unto hijnfelf] from the corrupt Stock 
 of his own deprav'd and vain Cogitations and 
 Reafonings, is an empty Vine^ and turns Judgment 
 into Gall, and th^ Fruit ofRighteouJhefs into Hem^ 
 lock J Hof. ID. I. Am, 6. 12. For which, the Lord 
 will take him, [ev'ry Man that fo doth,] and 
 will 7'oot kirn out of the La7ui of the Living, and 
 caft him into a barren and dry Land, there to eat 
 and feed rf the deceitful poifonous Fruits of his 
 own Devices and Defires. For, in him alone, all 
 cur Fruits, under whatfoever Terms or Figures 
 diflinguifh'd, or defer ib'd ; whether it be call'd 
 Fruit of Righteoufnefs ; Fruit fweet to our T^ajie ; 
 Fruit of the Earth lliled excellent ; Fruit to take 
 a'way our Sin , Fruit of the Spirit-, Fruit unto Ho- 
 lifzefs; Fruit of our Lips a7id faithfid Co7ifej]ions -, 
 Fruit fat and well-liking -, new Fruits, Ifill grow- 
 ing and ripening even in our natural old Age, and 
 Decay : in a Word, in him all C7.ir Fruit abound- 
 ing unto Life eternal, only is, and can be found. 
 For he is our Life ; and with him is our Life ; 
 already bound up, and hid in God, i Sam, 25. 29. 
 and Col. 3.3. 80 that, we may truly fay — 7iow 
 J live, yet not I, but Chriji liveth in me. He is 
 our Life, abfolute and eflential, now, and to the 
 Days of Eternity. He is our Life, in the Truth 
 and Fulnefs of ev'ry Senfe, in ev'ry Refpeft, and 
 Intent, of ev'ry Acft, and Thing, and Name, 
 that is named, or called our Life : and, there- 
 fore 
 
The Tree of Life* 413 
 
 fore, Adam, in giving his Wife a new Name on 
 the Promife of God concerning /j/;;/, call'd him, 
 prophetically, All Life. Even as he was to be, 
 and is, our IVay of Lifiy Light of Life, Seed of 
 the Word of Life that liveth and abidethfcr cvei' ; 
 our floiirifnng, uncorruptible Crowti oj Life ; our 
 Fountain, Well, and Water of Life : and, there- 
 fore, eminently, and above all, (if there be any 
 one Name, in Order or Arrangement, before, or 
 above others, in thcfe Matters ;) our T^re, and 
 oiy- Fruit of' Life. And (if we, by Grace, are 
 pla?ited and graffed into him,^ then we alio do, 
 by Faith and the Operation of his Divine Spirit 
 in our Hearts, become li'vi^ig Bra?iches of his 
 Stock; and are made Partakers together, as I 
 faid, of his Root, and Fat7iefs. Yea, are made 
 li'vi72g Trees under him, in hi?n, and about him. 
 Who is, to ev'ry Eifed:, that fpiritual, and di- 
 vine Tree of Life in the midji of the Paradife of 
 God, ivhich is above -, and, of which, (according 
 to his own all-gracious Promife in my Text,) he 
 will give us to eat. And, 
 
 That again, (as he is the Tree,) will be giving 
 us to eat of him/elf Nay, he does already, give 
 us of this Divine Tree ; and will hereafter give 
 us of the fame ??2ore abundantly in his Kingdom. 
 For, 
 
 This Tree, as I come now, 3dly, to coniider, 
 tho' it be for the prefent, (as I likewife obferv'd 
 of the Manna,) hidden from our Sight; yet is 
 brought Home to us, in other fenfible Means, 
 inftituted to communicate the Divine Virtue and 
 
 Efficacy 
 
414 ^^ ^^^ ^f ^^fi' 
 
 Efficacy of the fame to us, in the World. I 
 mean, in the facramental Breads and Fruity of 
 the Eiicharijf. Which from henceforth is both 
 tlie Counterpart of the viftble^ and the myjfic Siib- 
 Jiittite for the invifible Tree. Which, indeed, as 
 we are allow'd by Faith to apprehend it; is him- 
 felf. For he call'd the confecrated Elements — 
 his Body and Blood. And we know that he, with 
 whom it is by no Means uncommon, to call 
 Things that are not as tf?d they were: and to make 
 Things to our Apprehenflon impojjible, not only 
 pojjible but eafy to be effeBed-y he, I fay, will, if 
 we believe, make his Word, in this Behalf alfo, 
 ev'ry Way good, valid, and eifedual to us, and 
 in us. He is faithful that hath promifed^ and will 
 neither lea'-ce us^ nor forfake us -, nor futFer his 
 Word, whicli he hath once fpoken to our Faith^ 
 to return unto him "coid -, but will acco7npliJh if, in 
 die Truth and Fulnefs o^ that to which he fent it-y 
 [i/2??. 55. 1 1.] even to our compleat Enjoyment 
 of his Vifion and Glory, in his Ki?igdo7n. Yes, 
 
 The Bread, and the Wine ; and the T'ce, and 
 ■his Fruit ; and the Body of our Lord, for Life 
 to his Saints, are all one ; and, both in Names, 
 and Things, and in Powers, and Operations ; do 
 tinite himfelf alfo and his Saints in one. The Bread 
 and Wine in the Church of Chrill, facramental- 
 ly are, at this Day, what the Tree of Life, in 
 like facramental Manner, was to have been in 
 Eden-y and do ftand (as that did,) in Place of 
 the true Tree in Heaven, to his Church ; to con- 
 vey Life inflrumentally, from himfelf, to ev'ry 
 
 faith- 
 
The Tree of Life. 415 
 
 faithful Member of the fame. For, the Breads 
 and the Wine^ (as himfelf took Flefi and Blood -^ 
 are, by Confecration , thro' the Defcent of his 
 Holy Spirit upon them, made, and do become 
 his Flejh^ or Body and Blocd : and, not only ib, 
 but, as the Body of our laji Adam^ now afcended 
 up into his Glory, is become a quick' nmg Spirit 
 unto all his Saints, \_2Cor.i^. ij. and i Cor. 15. 
 45.] So it is faid, in like Manner, of his Body 
 and Blood in the Jacramental Bread and Wine^ 
 that they too are Spirit y and they are Life; (o 
 that, tho' thefe Elements be not, themfelves, the 
 true Bread of God from Heaven j yet that true 
 Bread from Heaven, is in them. They therefore 
 do effecflually recover, and renew, tlie original 
 Grant of the fpiritual Tree of Life made to A- 
 dam in the bodily one. And, therefore, as he dig- 
 niiies the facramental Bread and Wine with his 
 own Name and Relation, in thus calling them 
 — his Body and Blood -^ fo does he, on the other 
 Hand, take theirs; and both calls, and efFedual- 
 ly makes himfelf to be what they are named un- 
 der him, viz. the Breads and the Fruit of the 
 Vi?te ; the livitig and fpiritual Breads and the 
 livi?2g z.nd fpiritual Vine. For which Reafon, 
 tlie Prophet Jeremiah was made to fee, and hear 
 the JeiuSj confpiring againfl him, under his uni- 
 ted Titles taken from the united Figures of the 
 Bready and the T'ee. For, fpeaking in the Per- 
 fon of Chrijiy he fays, — I was like a Lamb or 
 an Ox that is brought to the Slaughter ; and I 
 knew not, that is, I took no Notice, tliat they 
 
 de- 
 
41 6 Hoe Tree of Life. 
 
 devifed Devices againft me, faying, — let us- de- 
 ftroy the Tree ivith his Bread; or, (as the origi- 
 nal Comma is to be llridtly render'd,) let us de- 
 ftroy the Tree IN his Bread ; and let us cut him 
 off from the Land of the Living, that his Name 
 may be no more remembr'd. Now, 
 
 This Prophecy fo particularly reprefents fome 
 Parts of that wicked Confpiracy of the chief 
 Priefls and Pharifees to put the Lord of Life to 
 Death j that one cannot help inferring, that it 
 was even meant to contain the very Subftance of 
 fome of their diabolic Confultations together, to 
 that Effect. Our Lord, we know, had call'd 
 himfelf the Gree?:, or Li^oing Tree^ Tree of Life ; 
 and difcours'd to them, at large, of his being al- 
 fo, the true Mamia^ and Bread froin Heaven, 
 Bread of Life. And therefore, they, no doubt, 
 (among their many other Revilings,) talk'd, as 
 the Holy Prophet appears to reprelent them, 
 tauntingly, of him j with Repetition of fome of 
 his own remarkable Sayings, and Claims to this 
 Purpofe, (as, we know, they in other like In- 
 ftances did,) in fome fuch Manner as this. " See, 
 *' he hath taken to himfelf the Titles and Cha- 
 " radcrs of the Tree of Lif\ and Bread of Life : 
 '^ come on, then, let us accufe him of Treafon 
 " to the Roman Governour, and get him nail'd 
 " to the Tree of the Crofs : by which Means we 
 «' fliall foon deflroy both his Tree^ and his Bread, 
 " He hath compris'd the T?'ee IN the Bread, af- 
 *' fuming both thefe Names alike to himfelf ^ 
 " therefore, in the 07ie, we (liall deftroy the other: 
 
 "and 
 
T^he Tree of Life, 417 
 
 " and fliall fee what will become of thefe hi^ 
 " double Divine Titles and Claitns," But, three 
 Days more were fcarcely part, before tlieir im- 
 pious Malice was detedled and defeated in his 
 Conquefl and Triumph over Death on the Tree 
 of the Crofs ; by which he demonftrated himfelf 
 to be the Lord of Life, and confequently, all elfe 
 that he had ever faid, by himfelf, or by his Pro- 
 phets, either concerning the Breads or the Tree; 
 or any other of the Ways or Means of Life, eter- 
 nal Life, prepar'd for Man. 
 
 Our Lord himfelf, therefore, is the living and 
 fpiritual Tree in the B?rad. And, if we do par- 
 take of the high facramental Things which he 
 hath now given to his Church for Memorials of 
 his Life-giving A6ls and Influences till he comes, 
 in Faith and Holinefs ; we do therein partake of 
 the Realities of all their Defignations in himfelf 
 For by his Divine Power and Operation on them, 
 and on ourfelves, thro' his Spirit j we are made 
 Partakers at once of thejn, and of him : yea, and 
 do, in like Manner, exchange Names, Virtues, 
 and Natures, with both. We do become one li- 
 ving Bread, and o?ie living Body with him, thrd 
 them, and Branches alfo of the o?ie living and true 
 Tree, i Cor. 10. 17. Joh. 15. i. ^ fiq- Rom. 10. 
 17. ^ fiq. and are not only faid to be planted, 
 after his Likenefs, by the Rivers of living Waters^ 
 Pf.i. 3. but to have the Waters likewife in our- 
 felves, and flowing from ourfelves ; in that we are 
 even made inftrumental to communicate of his 
 Divine Graces alfo to one another, thro' his Spi- 
 
 Vol. 2 D d rif 
 
41 8 The Tree of Life, 
 
 rit^ which he hath given us^ Job. 7. 38, 39. We 
 being Trees of his plantings Ijai. 61.3. Our Leaf 
 alfojhall not wither. And, look, whaifoevcr we do, 
 it fhall profper, with the only true Frofperity, in 
 bearing Fruit in him^ by his Grace, unto ever- 
 lafting Life and Glory with him. 
 
 This is the fpiritual Truth and Subftance ©f 
 the Letter J or Writings on this Divine Argu- 
 ment. And, in this, as in moft of the other Re- 
 velations of God made to Man, the Word, or 
 Letter, taken and underflood by itfelf alone, with- 
 out the Spi7'it and Divine TInng alfo going with 
 it, to inftruB and quicken the ^oul; is nothing but 
 a dead Forjn, or Figure, without Edification, and 
 without Life. Becaufe, by Faith we are faved. 
 And there can be no Faith in a mere outfide-Form 
 and iinanimated Word. But the itivifible Life and 
 Spirit, apprehended in the vifible Thiiig ; the ani- 
 mating Grace and Truth, contain'd under the Fi- 
 gure and Form of the Words, Types, and Sacra- 
 ments 'j that, being a proper Ground and Sup- 
 port of Faith, edifies, inftrudis, enlivens, and 
 ev'ry Way elevates, and unites the Soul of Man 
 to God. fs^ay, the Apoftle tells us, that the Let- 
 ter, or literal Acceptation, of the Gofpel, as well 
 as of the Law, even killeth ; but the Spirit giveth 
 Life. For thefe Reafons, therefore, if there be 
 not fomething more than a literal Tree of Life-, 
 I mean, if the Tree be only literally, or bodily un- 
 derftood, and without Chrift being at the fame 
 Time fo apprehended with it, as to become, (by 
 devout Application of the Wordy to the Soul of 
 
 the 
 
The Tree of Life, 419 
 
 the faithful Hearer) the Life and Spirit of the 
 Tree ; it is as if there were not, or never had 
 been, any bodily Tree of Life at all j but, (as 
 fome, who in their Deliriums run into another 
 extream, wou'd fain perfuade themfelves,) a Fa- 
 ble only of fome fuch imaginary Thing. Which 
 Wou'd, we know, be nothing : or, rather, lefs^ 
 and worfe than nothing ; as tending to mock and 
 delude the Mind of the difappointed unedified 
 Hearer. Whereas, if the literal or typical Tree^ 
 hath it's fpiritual Verity j and that Spirit ^ is Chriji, 
 the Wifdom of God, and the Power of God to 
 all that do with the Hand of Faith lay hold on 
 the Revelation of him, under that Figure and 
 Name, and by the Ways and Means {\wq.q fuhfti- 
 tuted by himfelf j then, ev'ry Line, ev'ry Word, 
 and ev'ry Jot, or Tittle, of the Word, concern- 
 ing the Trce^ and his Koot^ and his Body, or 
 Stock 3 concerning his Branches , and Flowers, 
 and Fruits^ and Leaves -, with the Virtues^ and 
 EfFe(fts of each j is, (if I have but that Hand of 
 Faith to lay hold upon it accordingly) the very 
 Divine Reality and Life of all thefe to my Spirit. 
 And now, becaiife this Divine Tree liveth; I lind, 
 that / live alfo. Yes, I am rooted, and grounded 
 in him in L(yve. I am graffed into his Divine 
 Stock, or Body ; and do receive fpiritual Nou- 
 rifliment in ev'ry Part from hii Goodnefs. I am 
 become a Branch of him. I flour ifi in him, and 
 am Green in the Houfe of my God by his Ful- 
 nefsy which flleth all in all to his Church. I can 
 never ipiritually wither, or decay. I Ihall ftill 
 
 D d 3 bloomy 
 
420 The Tree of Life. 
 
 bloom, and bear Leaves and Flowers in their PVr- 
 dure, and bring forth living Fruits, with him^ 
 and thro' him, unto never ending Glory. ' ''^'^ 
 Hence therefore, (with a Refpedt to the fpiri- 
 tual Intent and Application of the Divine Subjed: 
 we are upon,) the Lord faith by his Holy Pro-, 
 phet 'Jeremiah, concerning all thofe who do faith- 
 fully hear and receive this Word of Life, Jer.iy. 
 7, 8. Blefled is the Man that trufteth in the Lord, 
 and whofe Hope the Lord is j for he fliall be as 
 a Tree planted by the Waters, and that Jpreadeth 
 out her Roots by the Rivers. He fliall not fee when 
 Heat Cometh; but the Leaf o^\\\s Tree [his fanc- 
 tified Body and Soul] fhall be green, and fhall 
 not be careful in the Year of Drought ; neither 
 fhall ceafe fwn\ yielding Fruit. For bccaufe Chrijl, 
 the true Tree, liveth, to whom he is thus con- 
 form'd, and made like; he, (as I cited before,) 
 fhall live alfo. Chriji is the very and elTential 
 Tree of Life ; and the faithful Man, is a Tree af- 
 ter his Likencfs, yea is (as aforefaid) a Branch of 
 himfelf ; and fo cannot but fourifi, after the 
 Manner, and to the Effed:s, which, by this Di- 
 vine AfTemblage of Figures, are'exprefs'd. Where- 
 as, on the other Hand, thus faith the Lord 
 
 curfed is the Man that trufteth in Man, and ma- 
 keth Flejh his Arm, and in his Heart departeth 
 from the Lord; he fliall be like the Heath in the 
 Defert, that fhall not fee when Good cometh ; 
 but fhall inhabit the parched Places in the Wil- 
 dernrfs, in a Salt Land and not inhabited. Now, 
 
 This 
 
l^he T?'ee of Life. 421 
 
 This which we thus read concerning the blefs- 
 ed Man's jloiirijlnng^ Uke the glorious Tree by the 
 Rivers of Waters^ fafe from all Fear and Danger 
 o^ Heat and Drought, is the Letter -y but the Lord^ 
 is the very vivify if ig Spirit of this Letter -, and he 
 quickens the fame to us, and in us, by the In- 
 fluxes of Divine Grace, v/hich he derives and 
 communicates to us, and that, in his prefent Ho- 
 ly MyfterieSy by his Spirit. By which he makes 
 us to be Plants of his admirable Paradife, under 
 himfelf : who is ev'ry Way the Tilth, and Life, 
 of ev'ry gracious Saying and Similitude, of every 
 Sacrament and Myftery, revealed in his Word. 
 So that, if it be Bread that the Divine Oracles 
 tell us of, and exhort us to labour for ; it is not 
 the Bread of this World that perifeth ; but the 
 true Bread from Heaven, Bread of Life, that is 
 finally to be underilood. If it be a Fou?itain, or 
 Welly he is the Head and Well-fpring of the Wa- 
 ter of Life, If the Pafchal, or any other Lamb, 
 order'd for Sacrifice to God j he is the Lamb of 
 God fain before the Foundation of the World, to take 
 away the Si?is of the World. If Manna, he is the 
 hidden Manna. If an ever -green and flour iflnng 
 Tree, fuch as that defcrib'd in the firft Pfahn, and 
 the laft cited Text of feremtah, as well as fo ma- 
 ny other illuftrious PaiTages of Holy Scripture ; 
 he is the ever -flour ifhing Tree of Life. And, to 
 take and underftand the Letter, or Hiflory of thefe 
 Divine Sayings, without Chrifl eminently under- 
 ilood in them, (as the Jews at our Lord's com- 
 ing, did, and ftill do, underftand them, with 
 ; £, E) d 3 that 
 
42 2 The Tree of Life, 
 
 that outfide literal Vail upon their Hearts,) is, 
 among other carnal Grounds of Confidence, what 
 
 the Holy Prophet calls making the Flejh his 
 
 Arm : for fo the Apoftle alfo explains the ouU 
 nvard Delineation of the written Word, in Op- 
 pofition to it's internal Spirit^ or Meanings appre- 
 hended by Faith j this, I fay, he explains by the 
 Term Flcfb : GaL 3.3. And adhering to this, 
 in Effect, is, to fee k Fruit from a Man's felf. It 
 is to trufl to the opus operatum of his own Per- 
 formances. To fet up his own Imaginations and 
 Opinions, his own carnal Expofitions and Tra- 
 ditions ; and in his Heart to depart from the 
 Lord ; who is the Spi^-it of all his own Words, 
 and of all the Holy Myflerles treated of in them. 
 For the Things contained in the Law j yea, and 
 in the Gofpel alfo, (which in this Refped: is as 
 the Law 5) all thefe Things, I fay, furvey'd by 
 themfelves, are but fo many fenfible Shadows and 
 Figures j whilfl the intelligible Body and Sub- 
 fiance^ the Spirit and Life of all, is Chrifl. And, 
 to take, and underftand them, in the Shadow, 
 without their Siibjlance in Chrili, underftood with 
 them; is to lofe them, Shadow and all. For, 
 without Chrifty (who gave the Shadows for Re- 
 prefentations of himfelf,) the Shadows are not fo 
 much even as Shadows ; but a mere flefjly Arm 
 and Apprehenfon, a dead and killing Letter^ dif- 
 pos'd only to accufe and condemn for Sin ; but 
 deftitute alto2:ether of Power to communicate 
 RIghteoufnefs, and Life. As, for the Purpofe, 
 if thtJ Letter treat of Breads and nothing more 
 
 than 
 
The Tree of Life. 423 
 
 than tl'ie fenfible Bread is underftood ; it is then 
 (as our Lord told the Jews) but the Bread of 
 this V/or Id that per ifl:eth. \i oi Trees ^ JVocds^ and 
 Fruits ; it is but a Tree blajied, cut down, or pluck- 
 ed up by the Roots -, a Branch lopped ojj\ mere Fuel 
 for the Fire of DeftruBion. For tlie Letter^ or 
 Flefh^ or Type^ or Adumbration of the Word, 
 (which are all Names of the fame Thing, "oix. 
 the faid outward Writing or Fxprejjion of the 
 Scriptures,) that ftill killeth, as aforefaid. But 
 the interior Kjiowledge of the Spirit of Lifey and 
 that, conceiv'd and apprehended by the faithful 
 and devout Hearer, under his Flefi^ Letter^ Ad- 
 umbration, &c. (which is Chrift within us, the 
 Hope of Glory, with the Operation of the Holy 
 Ghoft begetting us a-new to God;) that, gi^oetb 
 Life. And without thefe thus apprehended, the 
 Body of Death remains j and we have ?2o Life in 
 us. 
 
 Such is the Manna, and the Bread, and the 
 Tree, and his Fruit, and the Water, ar.d the TJew 
 alfo, and the Wine, and the Oil. Thefe, accord- 
 ing to the Flejld, or Letter, are all bodily Things ; 
 that now are, or fometime were in material fen- 
 fible Being, and JJJe in the Church of God 5 and, 
 accordingly, are all alluded, or referr'd to, by the 
 jpiritual Things of Chrijl, which are ftill mention'd 
 by tlie Names of the former, tho' fome of the 
 {2L\di former, be now no more. Thus, for Exam- 
 ple , the Tree of Life which was in Parfldife ; 
 and the Manna in the Wildernefs ; are no longer 
 as they were, (under thofe Forms,) in tjie World: 
 
 for 
 
424 The Tree of Life, 
 
 for the Tree was loft (as we have feen) to our 
 iirft Parents, who never tafted oi it' ^ Fruit at all; 
 and many of the IJraelites did eat of the Manna 
 in the Wildernefs, and are dead. Neverthelefs, 
 we Chriftians ftill have the hidden Manna, and 
 the hidden T?-ee ; hidden, I mean, to the Eye of 
 Flejh ; but difcernible to the Eye of Faith ; hid 
 with Chrift in God above, but ftill communica- 
 ted to the Church of God here on Earth, in their 
 correfpondent facramental Symbols, by the Holy 
 Ghoft fent down from Heaven upon them. And 
 all that nov/ eat of them as fuch, fliall never die. 
 And, in this Manner are they treated of in Scrip- 
 ture to the End of the Revelation. Chriji, and 
 his Divine Graces, are the fpiritual Verities re- 
 ferr'd to under thefe bodily Shadows, and in this 
 Order. And they are thus defcrib'd, for Infor- 
 mation fuited to Man, and to his Conjlitution in 
 this World ; I mean, as Man himfelf likewife is 
 a Compound Creature, confiitiited of two Parts, of 
 Body and Spirit: fo that, as the Exiftence of the 
 bodily Tree and Manna, diredted to the fpiritual; 
 fo does the fpiritual, refer to the bodily. Without 
 the real Being of each of which (in their Times, 
 and after their Manners,) fuppos'd, and under- 
 ilood 3 the Defcriptions of both had been with- 
 out any Ground or Foundation. So are the Bread 
 and the Wtne, (which we have ftill prefent with 
 us on Earth j) they are Sacraments of the Body 
 and Blood of our Lord ; as he himfelf is the Spi- 
 rit and living Verity of them, in Heaven ; and is, 
 /y them, and in them, communicated (thro' the 
 
 Holy 
 
The Tree of Life, 425 
 
 Holy Spirit fent down upon them, as the Pri- 
 mitive Chriiiians univerfally held,) to our Spirits. 
 And, except the Reality of each of thefe be be- 
 liev'd, and receiv'd by us ^ the whole Mention of 
 botli, wou'd be to us^ (as I have faid) altogether 
 without Grounds. 
 
 Nor is this all, but, 
 As the latter Sacraments do ftill fland in Place 
 of the former to the Church ; fo, tho' the old 
 Figures are now taken out of the Way ; yet are 
 they ftill continued, by Reprefentation, under o- 
 ther correfpondent Figures, that are for the fame 
 facramental Ufes, in the Church. For, as the 
 vifible Tree of Life in Faradije^ and the Manna 
 in tiie Wildernefs^ both did materially fignify, and 
 fpirittially were, Chrifl j fo, when the latter of 
 thefe came to be given, (as it was) many Ages 
 after the former was taken away ; that was flill 
 fenfibly exhibited by Reprefentation, i?i this. And 
 the fame was to pafs on to the Bread. The Tr'ee 
 was to be (as the Prophet feremiah^ faw it,) in 
 the 'Bread \ and Chriji himfelf, in the joint Com- 
 prehenfion of both. Hence St Faul alfo call'd the 
 Manna ^ and the Water of the Rock^ [piritnal Meat^ 
 and fpiritual Drink 5 and, at the fame Time, 
 term d them, even to the Rock from which the 
 Water flow'd for their laid Drink in the Wilder- 
 nefs, Chriji. They did, fays he, all eat the fame 
 fpiritual Meat., and did all drink the fame fpiri- 
 tual Drink: for they drank of \}l\2!i fpiritual Rock 
 that follow'd them ; and that Rock ivas Chrif. 
 I G?r. 10.3,4. And, 
 
 It 
 
426 The Tree of Life, 
 
 It holds, as I have juil now obfcrv'd, (accord- 
 ing to that prophetic Villon of "Jeremiah) in the 
 Euchariilic Elements. For, as thefe too, are fen- 
 lible Things, as well as the othc7's ; and are fpi- 
 ritually Chrijl as much, or, rather, more emi- 
 nently than they ; fo do thefe ^ both in the fenjible 
 ReJpeB, recover the others -y and are, with Ad- 
 vantage , for the fame fpirifual Communications. 
 So that, in our holy facramental Myjieries^ we 
 flill have t\\Q fenjible Tree^ 'Midi fenjible Manna^ by 
 Reprefentation continued to us, together with the 
 fpiritual Ufes of the fame, by proper and imme- 
 diate Apprehenfion oithe Body and Blood oj Chrijl \ 
 which, by the Holy Ghojl fent down upon them, 
 they are made to be, as aforefaid. Therefore, 
 
 If you faithfully and devoutly do underftand 
 the Jacramental Things^ and Chrijl alfo in them j 
 then, the Bread which we break, and the Cup of 
 Blefjing which we bLfsy are, (as the Apoftle ex- 
 prefsly tells us,) the very Communion of the Body 
 aiid Blood of the Lord, i Cor. 10.16. Bread from 
 Heaven, and the Cup of Confolation, in the Holy 
 GhoJl: and, not only fo, but replacing the Manna^ 
 and the ^rree of Life alfo, they are the Earneil of 
 the hidden Manna, that Angels Food, which we 
 fhall partake of, (not under the facramental Co- 
 ver, but) openly and apparently, when we come 
 to be as the Angels. And the fame is to be faid 
 of the hidden T'rec; to which we have not, now, 
 in the earthly Tabernacle, full Accefs ; but we 
 fhall have in the heavenly Jej'ufalem, at that Day; 
 when, being not only made Citizens at a Diflajice, 
 
 but 
 
The Tree of Life. 427 
 
 but immediate Inhabitants alio of the City ; we 
 ihall have riglit to it's Fruits ; if we have kept 
 his Commandments, and overcome in this our 
 prefent Warfare. But the outward and Hfelefs 
 Signatures exhibited in thefe Things, (without 
 the faithful Appreheniion of Chriji the living Ve- 
 rity of them all) are nothing. As even the living 
 Verity in ChriJI, without thefe Signatures and Sa- 
 craments fuppos'd to exifl, or to have fometime 
 heretofore exifted, will be nothing to us> as it 
 is the admirable Intent of the whole Word of 
 Life to fet forth to us. And that, for the Rea- 
 fon I have touch'd above, 'lv.?;. becaufe we, be- 
 ing conftituted, as wcare, of a Body and Spirit, 
 were not to come to the Perception and Erjjoy- 
 ment of Spiritual and Divine Tbings, but by J??i' 
 fible and bodily Means and Ways. Indeed, 
 
 The v/hole created material World, is to be 
 conlider'd by us, as a mighty Magazine and Store- 
 houfe of Rnihkms^ and Figures of Things imma- 
 terial^ and uncreated^ or not of this Syflem ; as of 
 God the Father, and of Chrilf, and the Holy 
 Ghoft ; Vvdth the Divine Operations by them 
 wrought in us, and the heavenly Joys by them 
 fet before us. But, to us Chrillians, they are 
 ilill, more immediately, fuch Emblems of the 
 Word, who fpake all Things into Being, and who 
 will make all Things -new. Who hath dwelt a- 
 mong us in the Fleili ; who hath declar'd to us 
 tlie Father ; hath given unto us of his Spirit ; 
 and, fo, hath manifefted to us the whole Holy 
 Trinity. For he was God rnanifefi in the Flejh. 
 
 And 
 
428 T'he Tree of Life, 
 
 And ivhofoever hathfeeji^ cr kwj-sjn him^ hath feen^ 
 or know?! the Father alfo^ by his Spirit which he 
 hath given him. He, therefore, is to us the rea-] 
 lizing of all thofe worldly Figures j in the Adum- 
 brations of which, as in a Glafs^ himfelf, tliough 
 now departed from us for a Seafon ; himfelf, 
 with his Divine Things and Operations, is ftill,' 
 in Effects, rendered vilible to us. The invifible 
 Things of the Deity, from the Creation of the 
 Worlds beings as the Apoflle tells us, hereby clears 
 ly feen : for they are underjhod by the Things that 
 are made ^ even his eternal Power and Godhead. 
 And, 
 
 This Book of the Creatures, with the Inftruc- 
 tlon of the living and divine Word concerning 
 them, was, for Ages, the only Bible of the 
 World; even till the Time of MofeSy when Wri- 
 ting, and a written Word was given. And now, 
 (feeing the fame Figures fiill remain,) if Men 
 read not this Lelfon of fpiritual Things in the 
 faid figurd Book of the World ; efpecially thofe 
 Parts of thefe worldly Thi?2gs, which are, in .an 
 eminent Manner, made holy Patterns, or Sacra- 
 ments of Spirituals ; it is only bccaufe they do 
 not yet know, or will not receive the Erudition 
 of Chri/lj or of the World, as they ought to know 
 and to receive them. Moreover, 
 
 When Writing and the Holy Scriptures were, 
 given, thefe were ftill fo difpos'd as to ferve for 
 a fecondary Copv, or Duplicate ; a Tranfcript, 
 or delineate Exhibition (in Letters, or legible 
 Charac1:ers,) of both Worlds, the created^ and 
 
 un- 
 
The Tre'e of Life, 429 
 
 uncreated, the material and fpiritual j as alfo, of 
 the facramental Copies on Earth, and their ori- 
 ginal Patterns in the Heavens. Both which, he 
 (who only knows the Philolophy of the World, 
 and the Theology of Heaven,) hath, as far as 
 we are capable of receiving them, defcrib'd to us 
 in his holy Books. And the Man, (who is ei- 
 ther ignorant of the Scriptures, or confiders them 
 not, to a proper Degree, in this Light,) is a 
 Stranger both to the Rudiments of that Philo- 
 fophy, and of this Theology. To which I may 
 add. 
 
 That he who does not alfo view the Holy Sa- 
 craments in this Light, and receive them in this 
 Faith ; I mean, as bodily Things given to us in 
 the World, for conveyancing Signs and Seals of 
 Spirituals, above, and beyond the World ; hath 
 no Part, Share, or Hope, in any Thing but what 
 is merely of the World. And the World, we 
 know, palTeth away, and the Fafhion of it, with 
 all thofe who look no farther than to have their 
 Portion in it. But he that doth the Will of God, 
 and, even (in the Things that he fees, and ufes 
 by Sight j) walketh not by Sight only -, but facra- 
 mentally, and by Faith of Things out of Sight, 
 couch'd under the faid Things of Sight j yea, and 
 communicated to us alfo with them, by the Ho- 
 ly Ghoft fent down upon them j he, I fay, and 
 he only, abideth for ever. 
 
 In a Word, 
 
 Without this faithful View, and Ufe of thefe 
 Things J our whole Baptifm, and the Bread Wciv^ 
 
 is 
 
430 ^^ ^^^ ^f Life, 
 
 is the Body-, and the Cup, which is the New Tef- 
 tament in the 'Blood of the Lord ; are all loft to 
 us : the Pollution and Guilt of our Sins ftill 
 cleaving to us, and remaining on us. 
 
 God grant us all a more exalted Faith^ with a 
 better JJjiderjlandijig^ and a more worthy Appre- 
 henfion^ of his excellent Gifts -y through fefus Chrift 
 our Lord. To whom, with the Father ajid the Holy 
 Ghofi, ^c. 
 
 I will fubjoin to thefe Difcourfes a few PafTa- 
 ges of ancient Fathers, out of vaft Numbers, on 
 the Divine Subjeds I have been treating of; not 
 for Authorities, but to fliew, that I have utter 'd 
 nothing new, but old Dodrines once daily taught 
 in the Church. 
 
 On the Manna, 
 
 ferom on Pf. 78. 25. On Man's eating angelic 
 Food J fays — he gave them Food, who faid- — 
 / am^ the Bread of Life that cometh down from 
 Heaven. For, with this Bread he fupports both 
 his Saints, and the Angels. And, again, on Pf. 
 68. 8. on the Heavens dropping at the Prefence of 
 Gody he fays — the Pfalmifi fliews our Lord to 
 have been the Author of both Teftaments. For 
 he that led his People in the Wildernefs, and 
 rain'd down Manna upon that Generation, hath 
 lince vifited the Defert of the Gentiles^ aud feeds 
 his Church with his own Body and Blood, 
 
 Cyril 
 
On the Ma?ina* 431 
 
 Cyj'il of Alexandria^ befides faying much the 
 fame Things, adds, that no Breads or Food, ever 
 cou'd be given to feed rational or ijitelleclual Na- 
 tures, hwi the Son of God D?ily. He, therefore, is 
 the true Manila^ and true Bread from Heaven^ 
 which the Father gives to itt^ ev'ry reafonable 
 Creature. 
 
 And, in another Place. The Raining dtrxn of 
 the Manna, did not flop at the fenfible Thing ; 
 but led by a Figure to the Knov^ledge of the true 
 Bread of the Word which cometh down from Hea- 
 i:en. 
 
 And, again, the Manna therefore iigniiied 
 Chrift : but a Sign is of no Ufe unlefs it dired: 
 to the Truth of the T\{\ngfig?iifed by it. There- 
 fore our Lord rebuk'd the Jews for fticking to 
 Mofes (who only adminifter'd the Adumbration,) 
 and overlooking him who was, and is, the li'vijig 
 Verity of all his Ad nmiif rations, that is, of all 
 his Sacraments. Verily, verily, Mofes gave you 
 not that Bread from Heaven j &c. 
 
 Of the Tree of Life, 
 
 Jerom on Prov. 3.18. Of Wifdo7n being a T^j-ee 
 
 of Life, &c. fays as Mofes teftifies, that tlie 
 
 T'ree of Life was in the midjl of Paradife ; fo is 
 the Church quicken'd by the Wifdom of God, 
 that is, Chrifi. By the Sacrament of whofe Body 
 and 'Blood it alfo receives, in this Life, the Pledge 
 of Lnmortality ; and in the World to come is bea- 
 tified with prefent Vifon. And again, on Prov. 
 
 II. 
 
432 Of the Tree of Life. 
 
 1 1, 30. he fays — the Reward of the righteous is 
 the Vifion ofChriJi. For he is the JVifdom of which 
 it is faid — Jhe is a 'Tree of Life to them that laji 
 
 hold upon her. And to hijn that overcomethy 
 
 will I give to eat of the Tree of Life which is in 
 the midfi of the Paradife of God. And for this 
 Fruit the righteous hope while it is faid — they 
 fliall flourifli as a green Leaf. 
 
 So St Auft. De Civ. Dei. Whereas the other 
 Trees of Paradife were for common Food, the 
 Tree of Life was for a Sacrament. This Tree be- 
 ing in the material Paradife, what the Divine 
 Wifdom is in the fpiritual. Of which it is writ- 
 ten, ^2Xjhe is a Tree of Life to them that lay hold 
 upon her. 
 
 ^tlrenaeus, L. 7,- c. 37. fays 
 
 God caft Man out of Paradife after his Fall, 
 and fet him at a Diftance from the Tree of Life, 
 of his mere Mercy to him, that his Sin might 
 not be render'd immortal, and it's Wound, -in- 
 curable. For, by this Means, fays lie, God pre- 
 vented his farther Tranfgreffion, and put a ftop 
 to his Sin by the Diflblution of his Soul and Bo- 
 dy upon Earth; that, by fometime ceafing to live 
 to Sin, and even dying to it ; he might begin to 
 live to God. And the fame Thing fays Tertullian. 
 
 Who alfo treating of the Trinity, and more 
 particularly, of the great Ads and Works of 
 Chrijl, as Creator and Prefer ver of all Things, 
 fays — who made for the firft Pair a certain pe- 
 culiar World of eternal Life, his Paradife in the 
 Earth 3 where he planted the Tree of Life. And 
 
 again, 
 
Of the Tree of Life, 433 
 
 again, a little after, this Jefus Chrijl^ fays he, who 
 was ev'ry where promis'd in the Old Teft. we 
 have feen exhibiting himfelf in the New, and ful- 
 filling the Types and Shadows of all the Sacra- 
 ?nents in his own incorporate Verity. 
 
 To come alfo to our own Church. She feve- 
 ral Times calls the confecrated Elements thofe 
 holy Myfteries ^ and our communicating of them, 
 our being njery Me-mbers incorporate in the ?nyjiical 
 Body of the Son of God. In catechifing her Chil- 
 dren, {he teaches them, that the inward Part, or 
 Thing fignified by the Bread and Wi?ie, is the 
 Body and Blood of Chriji , which are 've7'ily and 
 indeed taken and received by the faithful in the 
 Lord's Supper. Alfo in preaching to her Sons and 
 Daughters of maturer Age, fhe tells them. Thus 
 much muft we be fure to hold, that in the Sup- 
 per of the Lord there is Jio ^-cai?! Ceremony^ no bare 
 Sign^ no untrue Figure of a Thing abfe?it: but (as 
 the Scripture faith) the Table of the Lord^ the 
 Bread and Cup of the Lord^ the memory of Chrijt, 
 the Annunciation of his Death ; yea, the Com?mi- 
 7iion of the Body and Blood of the Lord, in a mar- 
 vellous Incorporatio7iy by the Operation of the Ho-^ 
 ly Ghoft, (the very Bond of our Conjunvflion with 
 Chrift,) is, thro' Faith, wrought in the Souls of 
 the faithful; whereby their Souls not only li'-oe to 
 eternal Life, but they furely truft to win their 
 Bodies a Refurre^ion to Immortality. 
 
 Vol. 2. E e AN 
 
A N 
 
 INDEX 
 
 T O S O M E 
 
 Of the Principal Matters con- 
 tain'd in the Foregoing Work, 
 
 ABEL, his Name explain'd. Vol. I, Pag. 241. 
 Abraham, the Youth of him and his Wife miraculoufly 
 lengthened. I. 330. 
 
 Abyfs, how brought out upon the Earch at the Deluge. I. 210. 
 
 how kept in its Place now. Ibid. 
 Acre of Land, how meafured formerly. II. 132, 
 Adam, the meaning of the Word. I. 231. His Employment in 
 
 Paradife. 363. In what Senie he died on the Day he tranf- 
 
 grefs'd. II. 358. 
 Adhefion of Bodies, how caufed. II. 69. 
 Adonis, who how icill'd by a Boar Venui'% Weeping 
 
 for him, what meant by it. L 218. 
 Agents, what the Heathens fought Wifdom from them. I. 
 
 43. The Confequence of that. 48. 
 AfFeftions of Man in what Senfe attributed to God in the 
 
 S. S. IL 341. 
 Almond-Tree, a particular Dcfcription of it. II. 80. Who it re- 
 
 prefented — Ibid. 
 Apples, why facred to Apollo. I. 77. an Heathen Emblem • 
 
 314. 
 Ark, that of Koah its typical Reipeft. I. 160. Why of 
 
 Gopher -Wood. 170. Its Manfions or Nefts. 178. Why pitch- 
 ed. 179. That in the Tabernacle or Temple, a Figure of 
 
 what. 165. 
 
 E c 1 Aro- 
 
INDEX. 
 
 Aromatics, of what typical amongft Believers, II, 32. How per- 
 verted by Infidels — Ibid. ..... 
 
 Afs, his Name exprelTive of his Properties in Hebrew. II. 29. 
 how typical of Chrift. 117. the meaning oi Jadah^ binding 
 
 his Colt to the Vine ibid, why the iirllborn of one 
 
 rcdeem'd under the Law. 150. why Chrift rode on one — 
 
 Ibid. 
 
 Afpeft, of Man, ftrikes Terror into other Creatures. I. 2 ' 9. 
 
 Athenians, their Set of genial Gods. I. 34. 
 
 Attradlion, held by modern Philofophers to be the Caufe of it- 
 felf — II. 302. 232. how really perform'd — Ibid. 
 
 B. 
 
 BAal-Peor, the fame with Priapus. II. 318. 
 Babel, the Free -Thinkers there. I. 255. 
 
 Bacchus, his Orgies particularly defcrib'd. I. 164. whence the 
 Heathens fell into thefe deteftable Rites. Ibid, why call'd the 
 Son of Jupiter. II. 160. His Birth and various Names. 183. 
 why crown'd with Fig-leaves. 193. 
 
 Banane Tree, an Egypt i.i ft Symbol of Fecundity. I. 327. 
 
 Banier, Abbe, his Miftake concerning Sakea. I. 63. 
 
 Baptifm, a Counter-Type to the Ark. I. 174. why called Illu- 
 mination in the primitive Church. II. 369. 
 
 Beans, why held facred by the Pythagoreans. I. 342. Heathen 
 Perverfion of them. II. 197, i^c. 255. 
 
 Beafts of the Field, how apply'd fpiritually. II. 261. 
 
 Bel, the fame as Jupiter. I. 239. 
 
 Bether, Mountains of, the meaning of them. I. 284. 
 
 Blafting, how caufed. II. 55. 
 
 Bones, the Ramification of them (as of a Tree) defcrib'd by their 
 Name in Hebrew. II. 346. 
 
 Book of Life, meaning of Names being enroll'd there. II. 64. 
 
 Bracelets, of what Emblems. II. 46. 
 
 Branch, a Name of Chrift — why — II. 57. 
 
 Brimftone, a grand Purifier amongft the Heathens. L 175. 
 whence called ©«ey, the Divine Thing Ibid. ^ JI3. 
 
 CAbiri, or Burial-Gods, an Account of them. II. 25. 
 Cain, his Idolatry. I. 162. his Punifhment Ibid., 
 
 Canaan, his Name Prophetical of hi? Pofterity's Apollacy and Ex- 
 cifion. II. 122. 
 
 Cat, 
 
I N D E X. 
 
 Cat, its Name in Hebrezv the Ihameful Animal : — - vvor- 
 
 fhip'd by the Egyptians of what an Emblem. I. 215. 
 
 Cattle, fpotted, Jacol/^ Hire had an Alpcft to the various Na- 
 tions of the Gentile World, afterwards to be converted to the 
 
 Gofpel. I. 399. 
 
 Ceres, generally taken for the Celejlial Ifis I. 46. 
 
 Chaos and Darkiiefs, the Origin of all the Heathen Gods. I. 201. 
 
 their Pedigree from them regularly deduced ■ Ibid. 
 
 Cherubim, a Reprefentative of what. J. 128. 
 
 Chefnut-Tree, of what an Emblem. I. 397, 
 
 Chrift, called j—i'iytVi II. 344. and 371. 
 
 Circles, what the Heathens meant by dancing in them. II. 
 
 140. 
 Circumcifion, why inftitnted. II. 20. the Form of Words made 
 
 Ufe of in that Aft explained. 209. 10. 
 Citron, fuppos'd by fome to be the Species of Apple, forbidden 
 
 our firft-Parents. I. 77. 
 Clouds, their Nature and Formation. I. 235. Cloud-compeller, 
 
 Title oi Jupiter, why, Ibid. Cloudy Pillar, what. Ibid. 
 Cold, its philofophical Caufe from Scripture. I. 216. 
 Conception, how efFefted. I. 30. i^c. 
 Conjugal AfFeftion, Ideas borrow'd from it in S. S. how to be 
 
 efteemed. I. 380. diff. 
 Crow, of what an Emblem. I. 212. Apollo^ s^'wi. how 
 
 once white, and by him turn'd black Ibid. 
 
 Crowns, why fet upon Trees. I. 12. why on the Top of Noah''s 
 
 Ark. 183. 
 Cyie/e, why called TviATrxvohtTre*. I. 245. 
 
 D. 
 
 DAT-Spri'Kg, why Chrijl is fo called. II. 323. 
 Death, worlhipp'd by the Phenicians under the Hebrew 
 
 Name Miith. I. 367. Its Effeft in the human Body. II. 338. 
 
 In what Senfe it is applicable to the Soul. 360. l^c. 
 Defire, as referr'd to Chrift why more intenfe before than 
 
 after Chrift. I. 59. 
 Divifion, of the Sacrifices, what typical of. I. 284. 
 Dreams, the meaning of the Hebrew Word for them. II. 50. 
 
 Notions of the Heathens concerning them. 5 i . 
 Drought, and Decay in Bodies by that Means, how caused, I. 
 
 112. 
 PruUs^ why call'd Samothei. II. 203. 
 
 E e 3 Duft, 
 
I N D E X. 
 
 Duft, ftnall, why made the Means of a Plague in Eg;^pt. II. 243. 
 
 E. 
 
 EJfi, a Title of Chrift, why. II. 56. the Etymology of the 
 , Hebrew Word for it Ibid. 
 
 Eden, its proper and appellative Signification its Ufes, 
 
 Monitions, and Eftefts I. 120. ^c. 
 
 Eight, the Number, its Signification in Hebrew, and its typical 
 
 Refpefls — I. aSo. 
 Ellotia, Feafts in Honour of Europa • the meaning of that 
 
 whole AlFair. I. 260. 
 Embalming, its emblematical Intention how abus'd by 
 
 the Egyptians. II. 173. 
 EfiTU, the Nature of his Crime. I. 360. 369. 
 Evs, her Crime. I. 10. her Punifhment both exprefs'd 
 
 by one Hebrew Word. 28. 40. 
 Evil, Origin of it only known from Scripture. I. 14. 
 Eye, and Fountain, why call'd by the fame Name in Heb.. I. 
 
 2og. 
 
 F. 
 
 'AH, its Confequence. I. 341. 
 Feronia Juno, what that Idol was. II. 155. 
 Fig -Tree, what an Emblem of — I. 127. 
 Fire, an Emblem of God's Wrath. I. 393. 
 Fifh, of what emblematical. I. 233. Fifhy Gods of the PhiliJ- 
 
 tines and other Heathens; their Origin and Reafon. 234. 
 Five, the Number, its Etymology, Reafon and Abufes. II. 
 
 Flelli, why apply'd originally to the Tidings of Salvation. II. 
 
 342- 
 Flies, this furprizing Plague of Egypt explained. II. 233. i^c. 
 
 Flood, with its Effefts, defcrib'd. I. 242. 
 
 Flowers, with their Colours, how produced. II. 326. ^c. 
 
 Fornication, fpiritual, a Monition againft it explain'd. I. 322. 
 
 iSc. material, different from Concubinage. IF. 41. 
 Four, the Number, explained. I. 270. Four-fquare Gods and 
 
 Religions of the Heathens. Ibid. 
 Frogs, their Name explain'd — how apply'd by the Egyp' 
 
 tiam — II. 217. of what reprefentative in the N. T. 218. 
 
 Cabia, 
 
I N D E X. 
 
 GAbia, and Gab'aia, whence denominated. II. 216. 
 Gad, what meant by that Idol. II. 113. Self-cuttings 
 and Lancings, why exprefs'd in Heb. by the fame Word. I- 
 bid. Generations of the Heavens and Earth, what meant by 
 this Expreffion. I. 237. the Rife of all the fabulous and philo- 
 fophical Theogonies and Cofmogonies from the Hiftory in Gen. 
 I. __ Ibid. — 
 
 Golden- Age, whence the Heathens had theirs. I. 134. defcrib'd 
 — Ibid. 
 
 Gravitation how caufed. 1, 195. II. 332. the Idol Merodac de- 
 dicated to it. I. 195. 
 
 Grief, the EiFeft of it upon the animal Frame. II. 27. 
 
 Groves, the Origin of them amongft the Heathens ' thek 
 
 abufive Applications of them. I. 15. i^c. i5fc. 
 
 Growth of Bodies, how effefted. II. 33 1. 
 
 H. 
 
 HAmmon, who he was, and why worlhipp'd under the Em- 
 blem of a Ram. I. 216. 
 Hart, Hind, Stag, l^c. what Emblems of I. 266. Hind 
 
 of the Morning — Ibid, and II. 168. 
 Heathen Gods, the Accounts of them not to be made true Hifto- 
 
 ry of. I. 299. 371. called Lies and Faljhoods. 335. 
 Heavens, or Airs in Expanfion, their Laughter. I. 291. 293. 
 
 their Compaftnefs — 331 
 
 Hebrews, this Name prov'd to be, not a Name of Family or 
 
 Nation, but of Faith and religious Profeffion. II. 271. ^'c. 
 Heifer, why facred to Venus. \\. 62. why order'd to be burnt 
 
 by the Law. Ibid. 
 Heroes, why fabled to be fprung from a Mixttire of God and 
 
 Man. II. 148. 
 Hieroglyphics, Egyptian, what and whence deriv'd. II. 130. 
 Honey, why not to be offer'd with the Sacrifices of Believers. II. 
 
 176. 
 Hope, a Definition of it. I. 344 
 Horns, of what an Emblem amongft Believers and Heathens. II. 
 
 164. why added to their Images. 165. Cornucopia, its mean- 
 ing explain'd. 166. 
 Human -Frame, the Procefs of its Strufture defcrib'd by Jib, l^c. 
 
INDEX. 
 
 Hundred, what the emblematical Import of that Number. II, 
 i6. 
 
 I. 
 
 JAccby his prevailing over the Angel. II. 185. 
 Idolaters, early ones, good Philofophers but rotten Divines. 
 
 I. 6. 35. what their Crime. 10. Egyptians prov'd to have 
 been fuch fiom the Beginning; againft Abbe Pluche. II. 261. 
 
 Idolatry, whence deriv'd. I. 8. how the caufe of all Grief. 
 
 Ibid. 
 jfehovah, that facred Name explain'd. II. log. i^c. 
 Initiation by Water, its Antiquity and Origin. I. 273. mimicked 
 
 by the Heathens. 179 
 Jfis, how this Egyptian Goddefs was wnDrfhipp'd. I. 2. who iKe 
 
 was, fully fliewn from her Name. 148. 
 Jubilee, what a Type of why introduced with blowing 
 
 of Trumpets. I. 242. 
 "Judah, of whom a Type. I. 159, his Garments wafhed in Wine. 
 
 II. 156. 
 
 'jtmo, who Ihe was. I. 30. her Names and Operations in Preg- 
 nancy. 31. 
 
 L. 
 
 LAnguages — — — Bp Chandler'' z Opinion of the ancient ones. 
 II. 188. Rowland' % and Verjiegari^s of the Britijh and Teu- 
 tonic. ibid. Difference between the Hebrezr and others. Ibid. 
 Method of analizing Roots in thi<; Language. II. 25 1. 
 Latona, the Etymology of her Name, and who ihe was. II. 
 
 34- ' . 
 Laurel, held Prophetic the famous one at Delphi. I. 2^. 
 
 Laws, the firfl by Pifture, Sculpture, Engraving, i^c. II. 1 44. 
 whence the Heathens before Writing had their facred Em- 
 blems, Images, i^c. 146. 
 
 Levites, the meaning of their Name, and who they reprefcnted. 
 
 IL137- 
 Lice, what Kind the Egsptians were punifh'd with, and why. 
 
 IL251. 
 Life-Tree of ---vifible one in Paradife ---what --invifible one in 
 
 Heaven --- what --- with a full Account and Explanation of 
 
 its Ufe and Intent, and all the fpiritual Graces and BleiHngs 
 
 ftgnif>ed by it. 400. ad f.n. 
 
 Light, 
 
Iv^ N D E X. 
 
 Light, does ihany Things befide helping us to fee. II. 304. ift. 
 
 the Operation of it in Vegetation, made an Image of Chriil's 
 
 Influence upon the Soul. 313. 
 Lily, its fpiritual Applications. I. 383. 
 Legos, Divine, jumbled together with P^n and Menkes by P/ato 
 
 in a (hamefully mangled Tradition. I. 390. 
 Lote Tree, an Hieroglyphic. I. 289. facred to Laiona. 11, 
 
 35- 
 Lot^ Wife, why turn'd into a Pillar of Salt. I. 309. 
 
 Lydians, their Name defcribes their Nature. I. 238. II. 48. 
 
 M. 
 
 MJgicians, their diabolicaly-qualung Manner of performing 
 their Feats. II. 219. 227. 
 
 Man, the Name which expreffes his fallen State explained. I. 
 306. his Body, Soul, and Spirit, feverally defcrib'd by the 
 original Language. II. 335. ad fin. 
 
 Manna -- hidden — to be given to the Faithful in Heaven — Idea 
 to be taken from the vijtbk, once on Earth — the Defcription 
 
 of it fpiritually apply'd Bread from Heaven, Angels Food 
 
 it's Oppofite, the Bread of this World feeding on 
 
 Afhes, Wormwood and Dull ^V. II. 349 to 400. 
 
 Manure, how it promotes Fertility — J I. 329. 
 
 Meal-Cakes, ofFer'd to Apollo, Hecate, is'c. why. I. 267. 
 
 Melchifedek, who he was, prov'd at large. I. 401. ad fin. 
 
 Memphis, its meaning and Derivation. II. 206. 
 
 Mercury, why the God of Merchandize and Traffick, IL 5. 
 
 Mercy, defcrib'd. L 307. 
 
 Mnevis, its meaning and Derivation. II. 195. where worlhipp'd 
 Ibid. 
 
 Money, anciently ftampt with the Figure of a Lamb, an Ox, i^c. 
 facred Animals. H. 4. 
 
 Moth, frequent Allufions made to it in S. S. II. 189. 
 
 Multimammia, a Goddefs, why fo call'd. I. 347. 
 
 Myrrh, of what Emblematical. II. 36. 
 
 Myrtle, facred to Venus amongft the Heathens. I. 261. of what 
 typical amongft Believers. 262. 
 
 NIJ 
 
 N. 
 
 Ames, the right of impofmg them originally in Superiors. 
 
 " 23. 
 
 Nature, 
 
INDEX. 
 
 Nature, Plaftic, what and how underftood by the Heathens. I. 2. 
 
 worfhipp'd by the Philijltnes-y. Ibid, grand Epithets apply'd 
 
 to it by Orpheus. 4. 
 Nazarite, why not allow'd to ftiave. 11. 174. 
 Nebuchadnezzar, why turn'd into a Beaft. II. 258. 
 Neceffity, whence ftolen by modern Theologifts. II. 8g. 
 Necklace, and Ear-rings, why worn by the Heathens as facrel 
 
 Ornaments. I. 248. 
 Nod, Land of, what meant by it. I. 158. 
 Numberer, why a Name of Chrift. 11. 256. Heathen Perver- 
 
 iions of it. Ibid. 
 
 O. 
 
 OAth, that between the Divine Pcrfons in Jehovah. J. 264. 
 the Heathens Zeu? 0§x«>j, Jupiter Fcederator, ^c. Ibid. 
 Odours, to what End ufed by Believers and Unbelievers. 11. 
 
 249. 
 Oil, of what Typical. I. 280. 
 Old Age, its natural EfFe£ls in the human Frame. I. 292. and 
 
 II. 334, ?. 
 Omens, the Heathens haunted by them. I. 196'. 
 Oti, an Egyptian Idol fo called. I. 337. 
 OJiris, whence derived. I. 336. and 354. what it reprefcnted in 
 
 Heaven and Earth. II. 206. 
 
 P. 
 
 P^an, why Jpo//o is fo call'd. II. 337. 
 Palm Tree, a particular Defcription, with the fpiritual Ap- 
 plication of it. II. 77. why of fuch Note among the Heathens. 
 
 79- 
 
 Pan, the meaning of this Pagan Abomination, with his Appella- 
 tions and Attributes. I. 25*1, and 389. is'c. 
 
 Pandora, the Story of her Box explain'd. I. 134. 
 
 Paradife, its meaning I. 79. its facred Appropriation to God 
 
 as a Tabernacle. 8 1 . ^c. a Figure of the Church here under 
 Grace, and under Glory hereafter. 88. the Defign of its Trees. 
 93. 121. &c. its Waters, with their typical Refpedls. 94. ^V. 
 Heathen Imitations and Abufes of it. in. ^c. 
 
 Partridge, for what remarkable. I. 287. 
 
 Paffions, deified only by the later Heathens. I. ^^o. 
 
 Phar 
 
INDEX. 
 
 Pharmacus, for what End put to Death. 11. 2,2 g. Dr Potttr 
 miftaken in this Aftair. Ibid, ^t Paul's Allufion to this Cuf- 
 tom. Ibid. 
 
 Philolbphers, overlook Caufes, and confider nothing but EfFefls. 
 II. 302. modern, have fubllituted an Effeft of Light, inftead 
 of Light itfelf. 305. 
 
 Pillars or Collumns, why fet up by Believers. II. 6. why by Un- 
 believers. 7. why by the Moderns. 8. 
 
 Pine Tree, a facred Emblem of Chrift's Body. I. 315. 
 
 Ploine Tree, facred to the Gefiii amongft the Heathens. I. 339. 
 
 Pluto, the God of Riches and Death. II. 120. 
 
 Poplar, its facred Refpeft. I. 395. dedicated to Hercules or the 
 Light, by the Heathens. 396. 
 
 Priapus, whence derived. II. 317. 18. 
 
 Proferpine, who. 1. 4. 
 
 Purification, univerfal. I. 264. what it denoted. II. 157. how 
 perverted by the Heathens. Ibid. 
 
 Python, why reprefented as flain by Apollo. II. 202. 
 
 Q 
 
 Uakers, their want of Adoration cenfured. II. i8r. 
 R. 
 
 RJa7?ifes, what fuppos'd to be. II. 1 95. its meaning and 
 Derivation — Ibid. 
 Rain, heavy one at the Flood. I. 2li. Jupiter''^ defcending in 
 
 Rain, what meant by this. Ibid. 
 Rainbow, its meaning. I. 235. how it is a continued Aflurance 
 
 of the Divine Promife. 332. 
 Redeemer, the Hebrezu Etymology of it. II. 93. 
 Regeneration, what its happy Confequences fully defcrlb'd 
 
 L 50. 
 Refurredlion, the Change which fhall be then wrought in the 
 
 wicked. II. 357. 365. and in the faithful. 366. 
 Khea, an Idol of the Greeks and JJfyians, what meant by it. IL 
 
 136. 
 
 Rivers, their typical Purifications and Heathen Abufes. II. 203. 
 
 Rod, or Staff, how it had an Afpeft to Chrift. II. 47, that of Aa- 
 ron which budded, what a Type of. Ibid. 
 
 Rooted in Chrijl, the Se'nfc of this. II. 314. 
 
 Sacra' 
 
I N D E VX.^ 
 
 s. 
 
 SACraments. I. 303. IL 568. 
 Saks, the Qualities and Effefts of them. II. 329. 330. 
 Scepter, an Account of its Ufe, Intent, and typical Signification. 
 
 II. 140. why one of the Infignia of Majafly. ibid, thought 
 
 Divine by the Heathens. 141. iffc. 
 Scorners, Seat of, never better fill'd than now. I. 347. 
 Seal, its fpiritual Intent amongll Believers, il. 43. perverted by 
 
 Infidels. 45. 
 Secret Faults, whaf call'd fo by the PJahniJl. II. 91. 
 Separation, how referr'd to Adam and to V^egetation. I. 
 
 74» 5- 
 
 Serpent, not a fit, innocent, and edifying Synabol of God, as 
 Abbe Pluche fuppofes, but a criminal one of the Devil. I. 224. 
 two or three annex'd to a Circle, an Emblem of the Egypt'uin 
 
 God. ibid. Brazen one nailM to a Pole in the Wilder- 
 
 nefs, what it fignified. 226. Serpent biting the Heel, what an 
 Hieroglyphic of amongft the Heathens. 11. 167. 
 
 Seven, full Account of that Number, with Heathen Abules, Iffc. 
 II. 58.. why the fame Word in Hebrew fignifies an Oath. 
 Ibid. — facred to Mufic. 61. 
 
 Shepherd, why an Abomination to the Egyptians. II. 262. 
 
 Shiloh, that Word explain'd. II. 147. 
 
 Shitlim-Wood, its typical Rcfpefts. 1. 178. 
 
 Signs, whence the Heathens had their Notions of them. II. 116, 
 
 Silence, putting to in the Grave, its Meaning. I. 233. 
 
 Silver, of what fymbolical. II. 8q. 
 
 Siris, whence derived. I[. 207. 
 
 Sijirum^ what the Egyptians meant by it. II. 333. 
 
 Six, the Pagan Mifapplication of this Number. ]. 386. 
 
 Skins, why put upon our firll; Parents. II. 150, i. 
 
 Sodomites, their Dcftruftion fuitcd to the Nature of their Idolatry. 
 I- 309- 3'7- 318. 
 
 SoraSie, whence denominated. II. 150. to whom dedicated, and 
 why. Ibid. 
 
 Sound, one of the Indian Divinitie.s, why. I. 246. 
 
 Spiritual Ideas, in Scripture, all founded upon natural Things, 
 Conditions, fe'r. which have or do aftually exift. I. 278. 
 
 Spirit, or Soul of Man defcrib'd together with the fpiri- 
 tual Light or Darknefs, which is fuperinduced ta it. II. J48. 
 
 Spume, 
 
I N D EX. 
 
 Spume, prov'd to be circulated in the Tubes of a Plant. II. 302. 
 
 308. 
 Steam, an Agent in Vegetation. II. 316. 
 Stone, what fignified by it. I. 252. Jupiter Lapis, Ibid, milha- 
 
 pen Stones and Stocks, why worfhipp'd. Ibid. 
 Stones, precious, their Spiritual Defignation in Eden, the Taber- 
 . nacle and the Temple. I, 1 30. what amongfi; Heathens, II. 
 
 227. 
 Suftion, how perform'd. I. 329. 
 Sweat, its hgurative Relpedis. I. 66. 
 
 TAbernacles, the original, Ufe and Meaning of them. I. 90. 
 .257. 
 Table, in the Tabernacle, a Type how copied and abus'd 
 
 by the Heathens. II. 170. 
 Temple, one to the Agents which caufed Conception. I. 31. 
 TetraSiys, Pythagorean, whence borrow'd. I. 271, 
 Thamfnuz, Mourning-Rites for him. I. 218. 
 Thigh, whence tiie Cuftom of putting the Hand under it in fwear- 
 
 ing. II. II. the diflocating oi Jacob's typically explained. I- 
 
 bid. 
 Three, the Number, why it fignifies Rule and Power. I. 200. 
 Trumpet, to what End us'd by Believers and Unbelievers. II. 
 
 248. why founded at the In-gathering of Harveft. 321. 
 Tubes, the firft Beginnings of Plants^ Animals, ^c. I. 244. 
 Turtle Dove, whence derived and what an Emblem of. I. 357. 
 Two, the Number, its meaning and Refpefls. I. 199. why fa- 
 
 cred amongft the Heathens. Ibid. 
 Tythes or Tenths, tlie Reafon and Defign of them. I. 349.. 
 
 U. 
 
 VAN, winnowing, facred among the Heathens, why. II. 
 3'- 
 Vegetation treated of. II. 299 to ^3^. Agents which perform it 
 
 fhevvn. 504.306. Vegetable Matter. 310. 
 
 Veil, why worn by Female Believers. II. 39. why by Heathens. 
 40. 
 
 Venus, call'd Ma;:dragcritis. I. 379. 
 
 Vine, a full Account of it, and its typical Refpeds. II. 72. Ex- 
 hilaration by the juice of it, of what emblematical. 160. how 
 abus'd by the Heathens in their drunJcen God Bacchus. Ibid. 
 
 Vultur, 
 
INDEX. 
 
 Vukur, its remarkable Properties, II. i6. what an Emblem of. 
 
 Ibid. 
 
 W. 
 
 WAfhing, what emblematical of amongft Believers. II, 156. 
 how perverted by Heathens. 157. 
 Water, Thales and Orpheus''s Opinions of it — — whence they 
 
 had them Symbol of fpiritual Bleffings. I. 61. 6i. 
 
 Welch, the Antiquity, Simplicity, and clofe Connection of that 
 
 Language with the Hebrew. II. 117. igi. 135. ^ pajjim. 
 Weftley, Mr, the Story of his going to Ibme Indian Kings. II. 
 
 175- 
 Woman, by Nature not equal to Man. I. 60. 356. her Duty in 
 
 Marriage. 73. 
 
 Word, a Title of the Solar Light amongft the Heathens. I. 212. 
 
 ZAmolxis, a God of the Thracianiy the meaning of that Word. 
 I, 255. 
 Zamzummim, Free-Thinkcrs. I. 25^, 
 
 F I N I S. 
 
'."Ik "-'- ..^.^.JtrtJ^ ' ,1^^ .>':/;' 
 
 fe-SiMJ.<: 
 
.«v- 
 
 Ss"^!?^ :^^^rsb: