*the Joys of Heaven offered at once to any one's prefent poffeffion, he would not balance, or err in the determination of his choice.

"Sect. 59. But fince our voluntary actions carry not all the happiness and mifery, that depend on them, along with them in their prefent performance, but are the precedent causes of Good and Evil, which they draw after them, and bring upon us, when they themfelves are paffed, and cease to be; our defires look beyond our prefent enjoyments, and the mind out to absent Good, according to the neceffity carry which we think there is of it, to the making or increase of our happiness. It is our opinion of fuch a Neceflity that gives it its attraction: without that, we are not moved by absent Good. For in this narrow fcantling of capacity, which we are accuftomed to, and fenfible of here, wherein we enjoy but one Pleasure at once, which, when all Uneafinefs is away, is, whilft it lafts, fufficient to make us think ourselves happy; it is not all remote, and even apparent good, that affects us. Because the indolency and enjoyment we have, fufficing for our present happiness, we defire not to venture the change: fince we judge that we are happy already, being content, and that is enough. For who is content, is happy. But as foon as any new Uneafinefs comes in, this Happiness is disturbed, and we are set afresh on work in the pursuit of Happiness.

"Se&. 60. Their aptnefs therefore to conclude, that they can be happy without it, is one great occafion that men often are not raifed to the defire of the greateft abfent Good. For whilst fuch thoughts poffefs them, the joys of a future ftate move them not; they have little concern or uneafinefs about them; and the Will, free from the determination of fuch de. fires, is left to the purfuit of nearer fatisfaction, and to the removal of those uneafineffes which it then feels in its want of, and longings after them. Change but a man's view of thefe things; let him fee, that Virtue and Religion are neceffary to his happiness; let him look into the future ftate of

blifs or misery, and see there, God, the righteous Judge, ready to render to every man according to his deeds; to them who by patient continuance in well-doing, feek for glory, and honour, and immortality, eternal life; but unto every foul that doth evil, indignation and wrath, tribulation and anguish: to him, I say, who hath a prospect of the different state of perfect happiness or mifery, that attends all men after this life, depending on their behaviour here, the meafures of Good and Evil, that govern his choice, are mightily changed. For fince nothing of Pleasure and Pain in this life, can bear any proportion to endlefs Happiness, or exquifite Mifery of an immortal foul hereafter, actions in his power will have their preference, not according to the transient pleasure or pain that accompanies, or follows them here; but as they serve to fecure that perfect durable Happiness hereafter.

[To be continued.]

EXTRACTS from Mr. Bryant's Analyfis of Ancient Mythology.

THEL

[Continued from page 141.]

HEUTA, Thoth, Taut, Taautes, and Hermes, are names belonging to the chief gods of Egypt. And from Theuth came the Theos of the Greeks. He is faid to have found out the Vine. He is the fame as Ares the fame with the German Theutain, or Theutates, to whom were offered human facrifices.

AB fignifies a Father. It is often compounded, as Ab-El, Ab-On, Ab-Or.

AUR, Our, Or, Ur, fignify both Light and Fire. Hence the Egyptians called the Sun, Orus. It is often joined with Ab, as Abor, Aborus. This title was often given to Chus, by his defcendents, whom they filed Chus-orus. Zeus was ftiled Cham-Ur.

EL,

EL, Al, or Eli, was the name of the true God; but transferred to the Sun, the chief Idol of Canaan. Sometimes they compounded it into Eli-On, Eliorus, Aborus or Ab-ebion. Sometimes it was joined with Cham, as Cham-el, Cam-illus, the chief god of Hetruria, who was alfo Hermes. Hence the Turkish Allah.

ON, Eon, or Aon, was another title of the Sun. Hence On, the City of the Sun. Hence Ham was filed Amon, Ammon, and Baal-Hamon, or Ab-El, Eon, Pater, Deus, Sol. Hence Apollo, formerly filed Apello: the Sun was also worfhipped under the title of Ab-add-on, the fame as Apollo, or Apollyon.

AD is a title which often occurs in compofition, as Ad-on. from whence Adonis: (if it be not rather from the Hebrew Adonai.) It is peculiarly applied to the Sun, as it properly means, Chief, or most Eminent. Adad is the moft High, or inoft Excellent. Ham was often termed Ad-Ham, or Adam contracted, and many places were named from him.

EES, As, and Is, was one of the titles of the Sun. It is fometimes compounded Ad-ees, and Ad-is; whence came the Hades of the Greeks, a title of the fame deity. As, was fometimes, like Ad, compounded with itfelf, and rendered Afas, or Azaz, by the Greeks expreffed Azazos and Azizos, both names of the Sun. Places named from hence were par ticularly devoted to the worship of the Sun, and were generally fituated near hot fprings, or upon fetid lakes, or near inking caverns. The Elyfian plain near the Catacombs in Egypt, ftood upon the foul Charonian Canal, whence every fetid ditch and cavern was ftiled Charonian. Such were feveral Caverns in Italy: fuch the famous Grotto del Cani. All these were facred to the Sun. From the compound Al-as, came the Greek años, áλaç, às As from the fame terms reverfed, as-el, were formed the Latin, Sal, Sol, and Salum: and the Roman Salii, Priests of the Sun.

SAN,

1

SAN, Son, Zan, Zon, and Zoan, were all titles of the Sun; conferred alfo on Ham, and others of his family: who were called alfo Zoanim. And Temples were erected to him filed Beth-San. Chus was likewife fliled Zan, and fome of his defcendants fettled in Italy, where they worshipped him under the name of San-Chus, or Sancus.

BEL, Bal, Baal, was a Babylonish title of the Sun. It fignified Lord, and was often compounded, as Bel-adon, Belon, (from whence the Latin Bellona.) Indeed all the Grecian names of deities, originally related to the Sun.

ОPH, Ope, Opis, Ops, Oupis, Upis, fignify a Serpent, and were emblems of the Sun. The worship of the Serpent was very ancient and very extenfive. This word is often compounded, as Can-ophis, Can-uphis, Cnuphis, Cneph: as Ophion, Ophitis, Ophel.

AIN, An, En, fignify a Fountain. The Nymph Oenone, was really a Fountain, Oin-on, in Phrygia. All Fountains were facred to the Sun, and thence called Bal-ain, Fountains of the Lord, whence the Greek Baλavera, and the Latin Balnea. And from their fpouting out the waters, Whales were termed, Balein, Balana.

The term Oupavos meant properly the orb of the Sun; Dur-ain, the Fountain of Orus.

ELIZABETH, means the Temple of Eliza: El-ees, the god of Light: afterwards it was made a feminine, and was a name commonly affumed by the women of Phanicia.

[To be continued.]

VOL. VI.

Bb

An

An Extract from a Book entitled, FREE THOUGHTS on the BRUTE-CREATION.

13.

IN

[By JOHN HILLDROP, D. D.]

[Continued from page 144.]

N the xxvth of Deut. ver. 4, God prefcribes a fpecial law in favour of the oxen that trod out the corn, as we now thresh it, that their mouths fhould not be muzzled whilst they were at their labour, but that they might eat as well as work. We read in the book of Jonah, that when the Prophet had denounced the deftruction of Nineveh, the King proclaimed a Faft of three days for the cattle as well as for the people, Let neither man, nor beast, herd, nor flock, tafte any thing; let them not feed, nor drink water, but let man and beaft be covered with fackcloth, and cry mightily unto God. And at the last verse of this Prophefy, God declares, that his com paffion for the cattle, as well as for the people of Nineveh, had diverted the execution of the fentence denounced against them. Should I not, faid he, pare Nineveh that great city, in which are more than fixfcore thousand perfons, that cannot difcern betwixt their right hand and their left, and alfo much cattle?

14. As for the malignity obfervable in many of them, there is no great difficulty in comprehending it. The violence offered to the whole Syftem of Nature, by an absolute violation of the laws of Juftice, Truth, and Order, could not fail to produce dreadful effects in every part of nature. All thofe qualities in every species of being, which in their primitive ftate were vessels and inftruments of bleffing, were by this unhappy change, made fo many different fources and inftru

ments