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of Egypt. He resided three years at Heliopolis, the very place called On, or City of the Sun and was very conversant with the priests of the place, the most intelligent of any in the whole nation. He could not fail of learning the purport of the name; and was certainly informed, that the city of On was denominated from the self-existent being; and that the temple of On was properly the sanctuary of the living God, though the title was abused, and conferred upon Osiris, the Sun. Hence Plato, in his Inquiry concerning the Nature of the Supreme Being, asks, * Τι το Ον μεν αει; DEVON de 8X EXOV. Explain to me that deity On, δε which ever IS, and who never knew beginning nor production? In this, and all other instances to the same purpose, he alludes to the Egyptian term, which signified life and being.

γενεσιν

A farther Consideration.

It may be proper to remark, that, when Moses was directed to make known to the Is

The people of Heliopolis were particularly famous for their knowledge. Οι Ηλιοπολίται Αιγυπτίων λογιωτατοι. Herod. 1. 2. c. 3. p. 104,

* In Timæo, vol. 3. p. 27.

raelites the One true God under the character of I am, or the Being of Life, the original word is. This was a new title, by which the deity chose to be distinguished. It is to be observed, that there is very little difference between this, and the more common name; the sacred tetragrammaton of the Jews. The one was, Jehovah; and the other newly appointed, which some express Jehevah. How truly it is rendered, I cannot pretend to determine. This, I believe, is allowed, that the latter is formed from the root, , or, hejah or hevah: by which is signified to exist, live, and be. Some think, that by Jehovah is meant I am; and by Jehevah or Ehiah (as some render it) I will be. It is accordingly translated by some expositors in the future--ero, qui ero; and both by Aquila and Theodotion, Εσσομαι, Εσσομαι. We may at all rates be assured, that they both relate to life and existence; and cannot properly be applied to any Being, but one, Thou, whose name alone. is Jehovah_* Ο Ων, και ο ην, και ὁ

ερχόμενος.

1 Exodus, ch. iii. 14.
3 Psalm lxxxiii. ver. 18.

2 Chap. iii. 14.

Apocalyps, ch. i. ver. 4.

Conclusion upon this Head.

This

We may therefore, I think, be assured of the true purport of that Egyptian title of the deity, which the Grecians expressed Ov and Sv. By On 'was signified life and being: and by the deity of On (One) was denoted the living God; the truly existing Being. title was grossly misapplied by the Egyptians : upon which account the real and only God is represented as inforcing this truth upon his people, that there was no deity but himself. He is therefore repeatedly styled, in opposition to all pretended divinities, The Living God, In consequence of this we continually meet with this asseveration---As I live, saith the Lord. Hence Moses was ordered, when he made mention of the deity to the Israelites, to use the title above mentioned---I am that I

A very learned friend thought that the term On could not relate to life and being; because the city of On, in the Coptic version, has not the final aspirate: which the same. word, when it signifies life or to live, has. But a variation so very slight between a primary word, and a derivative, might easily happen in such a length of time.

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The difference is too small to have any objection founded upon it, especially as all the Grecian authors, who speak of the Egyptian term On, always refer it to life and being.

am: 1 AM hath sent me unto you: which answers precisely to Εγω ειμι το On of the Gre cians; and to the sacred title wne, of Egypt. By this, in other words, is signified, Let the children of Israel know, that you come from the only true and self-existent Being: from the living God, who was, and is, and will be for ever. This was a character to which no other being could pretend. Moses is further ordered to say to the Israelites--- The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever. This is the deity who styles himself I AM; the living God, the Jehovah of the Hebrews. The prophet proceeds to intimate, that the divinities of Egypt had no claim to so high a title; and they would therefore fall before the God of Israel: and for this he had good assurance--- Against all the Gods of Egypt I will execute judgment: I AM THE LORD. These expressions are attended with peculiar energy, but without this explanation they seem to lose great part of their emphasis.

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Continuation of the Divine Interview, and an Account of the Two Miracles exhibited.

Many events are laid open to the legate of God; and many promises are made to give him fortitude for the undertaking. But for a long time during this interview he hesitates, and is alarmed at the difficulties which presented themselves. It may seem strange, after such immediate assurances from God, that Moses should persist in his diffidence. He ought certainly to have trusted to the words of him, who cannot deceive; and paid implicit obedience. But human nature is frail. His zeal had been damped by disappointments, and his faith ruined by his fears. He knew that his life was forfeited, if he returned to Egypt; and he moreover felt a want of ability to effect what was enjoined him. Hence, though he knew the power of the Almighty, yet he could not sufficiently exert himself upon the occasion. He was like a person upon a precipice, who is ordered to throw himself down upon a promise of being supported; but though the assurance be from

I

'See Diodorus Sic. 1. 1. p. 70. quoted above.

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