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 fian names, where they are taken from furs names of others, by way of continuing thr remembrance of them.
The remark of Dr. Mangey is therefore very just, " that names did more peculiarly express “ the properties of things; they were account" ed very fignificant and prophetically expressive “ of the person's station and character to whom “ they belonged, or as so many omers and pre“ sages of the cireumstances of that time, in “ which they were to live. For these reasons * in many passages of SS to be called by such “ a name fignifies those talents and qualifications “ which are denoted by it." Indeed a little attention will shew that we have undoubted authority from the SS to say so. He sball be called boly is the same as " he shall be," what he is called, “ holy” in If. iv. 3: for this was to take place in consequence of the washing away the filth of the daughters of Zion, and of the purging the blood of JERUSALEM, &c. mentioned ver.4. It shall be called The way of holiness, in If. xxxv. 8, is an equivalent phrase for “ It shall be the way of holiness :" for it follows, the unclean fall not pass over it. Because to be and to be called is the same, we read in T.liv. 5. Thy MAKER is thine husband; the LORD of bofts is HIS NAME: end thy Redeemer, the HOLY ONE OF ISRAEL, the God of the whole earth shall He BE CALLED, i. R. SHALỊ He BE. Hence it is said 6, lyiij. 12.
(They that shall be) of thee fhall build the old' waste places: thou halt raise up the foundations of many generations; and thou shalt be called The repairer of the breach, the restorer of paths to dwell in; that is, as previously being such. So c. lxi. 3. to be called trees of righteousness is to be really fuch, v. 6. ye shall be named the priests of the LORD; men hall call you the ministers of our God is " ye shall be” priests and minifters. From these instances, among many others which might be produced, we see the names were so fignificant of the character or condition of the person or thing, as to be used to denote them really to be what the names expressed. Accordingly the Jews looked upon them in this light, drawing forth myfteries from them, as Spanheim tells us, and as we learn from Philo's practice; which circumstance, however they may have erred about them in other respects, proves they considered them as descriptive terms. Midras Tilin; eited by Broughton, p. 47, rightly observeth great religion contained in the names in Numbers, and of course in this name, “ not EGYPTIACAL," says Broughton, “but fit for God's children. “ ELI-ZUR, GOD-IS-MY-ROCK, TZURI
FICIENT. These shew how the summe of “ religion is contained in their names, whereby “ that nation (meaning the Jews) would not " soon understand the term Rock, Mat. xvi. 18,
* of a bare man of ABRAHAM's feed, &c.* Those of Alexandria, who were the authors of the Greek version, called the Septuagint, as supposed to have been made by 70 persons, plainly had these sentiments about them; their interpretations of many of them are a sufficient evidence of it. To instance one only in Gen. c. xvi. 13. She (HAGAR) called the name of the LORD who spake unto her (87580708) ATE EL RAI, which, instead of giving in GREEK letters, as usual, they tranllate very justly, (£ù ó OEOE
stid w je) Su o TheOS O EPIDON ME, and which the English also therefore renders “ Thou GOD SEEST Me: for me faid, have I or I have looked after him that feeth me.
Our ever-blessed LORD, agreeably to this their original intention, and, (as none but a prophet could impose a name prediative of a man's future character in life, I may add,) in confirmation of His holy miffion, calls Simon by the name of PETER, Mat. xvi. 18. a Rock, ( upon the foundation of whom, immoveable, as a rock, in the faith of His gospel, as well as upon the other apoftles and prophets, Himself being the chief corner Rone, He would, as He afterwards did, build His church, Eph. ii. 20. Rev. xxi. 14.) his faith not failing nor suffering an eclipfe at his gracious MASTER's prayer, even under all Satan's fiftings, and his own fad tranfgreffion; but Aining forth strongly indeed, working a deep
and sincere repentance and contrition, a lively hope of pardon, notwithstanding the baseness of his past ingratitude in the abandonment and denial of his LORD with perjury and imprecationsa Luk. xxii. 31, 32. Mar. xiv. 67, &c. Jesus also in Mar. iii. 17. fur-names JAMES and John the sons of ZebedeE, Boanerges, that is, being interpreted, faith the evangelift, The fons of thunder, denoting the exceeding great energy or power of their preaching. After their Savior's example, the apostles, manifesting the same SPIRIT of prophecy, by which his future character was discerned by them, are found surnaming Joses, BARNABAS; which, left we should overlook this evidence and design of the cognomen, or sur-name, the Holy Ghost by St. Luke tells us, being interpreted, is the fon of confolation, Aets iv. 36. Nor need we a stronger proof that in their sermons to the people they reasoned from the names, as containing certain descriptive characters, and urged the evidence arising from them concerning the MesSIAA, than what we have in Aets xviii. 15, 16. For when PAUL was brought by the Jews before Gallio at CORINTH, the deputy said to them, If it be a question (not of words, but (tegi Aoror,) concerning THE Logos" or 66 WORD" and of Names, and of your law look ye (to it:) for I will be no judge of such matders. And he drave them from the judgment-feat.
From this passage it appears that the question between St. Paul and the Jews was, among other things, of Names, that is, about their significancy and application to CHRIST ; that because it was so, Gallio referred it to themselves to determine it, who, as being Jews, were, he thought, the most proper persons, and declined being the judge of such matters. But if men should seek further proofs of this, the apoAlle of the GENTILES gives us them in Heb. vii. 1, where he both interprets and argues from the import of Melchi-ZEDEK and SALEM, of which this person was king; as St. John explains the HEBREW name ABADDON by the GREEK name APOLLYON (the destroyer,) Rev. ix. 11. The primitive CHRISTIANS on these authorities regarded the SS names, as thus expreffive of important characters, &c.; and in consequence of this it was, that they have interpreted them, whatever mistakes about them some of them þave committed. We may learn their sentiments from St. Cyprian, Irenæus, Novatian p. 481, Jerom, &c. Nay, the Jews themselves, by their boasted champion, the author of the book called Nizzechon, p. 165, acknowledge that the CHRISTIANS had both reasoned and might again argue from the proper names, in these words of his, “ If the adversary” (as he counts us)
proceeds to say, “ But the very name, by which He is distinguished, demonstrates it,