crucified, &c. ver. 36. This JESUS whom I preach unto you is CHRIST, c. xvii. 3. But this name has been proved to ftand for JeнOSHUA; though therefore He was [HOSHUA, OSHA, Hosea, or ESUS, Gr. SOTER], Mat. i. 21, yet this cannot be the whole meaning of the heaven-born name JESUS, because not the whole of JeнOSHUA. On the contrary, we have seen this is a compound name, fignifying THE ES

SENCE or EXISTING ONE THE SAVIOR.

Therefore the name JESUS must denote this Holy one to be in truth what they were only in figure, and to be at once descriptive of the office of the the favior (claimed we find p. 46, by the ANGEL Jeнovaн under the latter part of the name HOSHUA and the derivatives of Jeso "to fave",) and to prevent an idolatrous dependence on a creature or an arm of flesh, expreffive alfo of THE [JeH] ESSENCE, of the GLORY Jeнovaн, of the EXCELLENCY of our GOD, to be feen in the day of the MESSIAH; when to the joy of the fearful heart GOD (not with a recompenfe, but Himfelf) the RECOMPENSE fhould come and fave us, If. xxxv. 24; when the eyes of the blind fhould be opened, &c. ver. 5, 6. and His minifters fhould fay, Behold your GOD, c. xl. 9,- of the EVERLASTING GOD JeHoVaH, the CREATOR, ver. 28, c. xli. 10, 14,) the KING of JACOB, ver. 21, of IsRaE L, c. xliv. 6,

of the LAW-GIVER, (a) the REDEEMER THE WORD JEHOVаH of hofts, c. xl. 6, who fhould go forth as a mighty man, I. xlii. 3, to perform this most arduous office, according to If. xliii. II, that men might fing unto HIM a new song (fuited to this new occafion), &e, ver. 10. For the deduction is regular and clear, that fince JESUS is Greek for the JEHOSHUA of the law and the prophets, it must hold HIM forth in the fame character. And if we recollect the predictions of this perfon being [HOSHUA] the SAVIOR of and with CHRIST, p. 46; that he would come, If. xl. 9, and that then men should say, Lo, this is our GOD, this is Jeнovaн, &c. 1. xxx. 9. if we confider Jeнovaн chofe the tabernacle and temple, the types of CHRIST, to put THE NAME of HIM there, as in an habitation; that HE was to be called Jeнovaн our righteousness, and His manhood the city of JeHovaн, it will feem less extraordinary He should have a title defcriptive of this perfon and office, that men might thus confefs, thus fing the praise of this [JE] ESSENCE this everlasting NAME, If. lvi. 5, 6, in CHRIST. For had He not had this name, they would have had na grounds for their triumphs, and the prophecies been unfulfil led,

U 2

(a) How much caufe Limborch's JEW correfpondent had to be ashamed of his ignorance when he faid, "the MESSIAH "was never promised as a Law-giver to ISRAEL, and it was "not required that HE fhould be believed to be the Gon of ISRAEL" may be hence gathered, nay, from the conceffions of their doctors cited p. 78, 79.

led; whereas now all is harmony, and we are called in JESUS to behold our GOD, as JESUS fignifies, THE ESSENCE THE SAVIOR, the law's great end, and prophecy's glorious center; demonftrably the great shepherd and the glorified high-priest, pointed out by the typic JESUS of both; and revealing HIMSELF to mankind with an evidence, none but men blinded with intereft and vice can difpute the clearness of.

Some indeed may fay, if this was the fublime import of the name, why is it not contained in the reason affigned for it by the ANGEL? For Grotius has determined nothing more can be gathered from His words than that JESUS fignifies THE SAVIOR. But with the SS on my fide I may be bold to affirm that his conclufion is not a right one. For as there is a vaft propriety obfervable in the divine œconomy, that the ANGEL JeHovaH, who was now about to go before the affociated nature, and to anite HIMSELF, this [JE] ESSENCE, the NAME to the manhood, fhould bear the fign of this NAME to be co-united to Him (as [xp KaRA] "to call" originally fignifies ;) fo HIS words were moft aptly qualified to difpel all the fufpicions and difquietudes, all the unfavourable intentions of JOSEPH, and to fatisfy the expectations of the JEWS, ver. 20, 21, JOSEPH, thou fon of DavID, (a phrase reminding him of the promise made to his seed) fear not to take unto

thee

thee MARY thy wife: for that which is conceived in her is of THE HOLY GHOST. And he shall bring forth a SON, and thou shalt call His name JESUS; for HE shall fave His people from their fins. For, not to fay how much JOSEPH muft hereby be carried to look for another JeнOSHUA, we have in the latter words this interpretation confirmed. Because it is not enough to render the words [Autos gar fosei] by "fervabit" or "falvabit," i. e. He fhall fave, as if AUTOs was a mere expletive: no, THE HOLY GHOST ufes no fuch words. Autos Josei then means more than fosei fingly, as JeнOSHUA does more than HOSHUA, and autos is no more an infignificant addition to the one, than JeH is to this other. What therefore it denotes is to be enquired into.

Now autos fignifies "the very being himself," ene who is or acts of himself in contra-diftinction to others, as Joh. iv. 2, JESUS [Autos] the very one or being Himself baptized not, but his difciples; Acts xxv. 25, Seeing [autou toutou] "this very one" or "being himfelf" has appealed unto Auguftus; Rom. vii. 25, viii. 23, in compofition therefore we find [auto-didafkalos] one felf-taught;" [autarkes] "a felf-sufficient "one ;" [auto phonoi-chrefimoi] “ oracles given by the very being" or "GOD himself," &c. It is transferred, I. to GOD, I Cor. xii. 16,

66

there

there are diverfities of operations, but (it is) [ Autos] the very being HIMSELF (fo the fame) GOD, who worketh all in all; 2. to the HOLY GHOST, Rom. viii. 6, [auto to pneuma] the very being HIMSELF THE SPIRIT witneeth, &c. 1 Cor. xii. 4; 3, to our SAVIOR, Joh. i. 27, the very one or being HIMSELF is HE who cometh behind me, (b) Luk. 24. 15, the very one or being I am: fo 1 Cor. xii. 5.-to the Divinity in HIM, c. v. 20, c. xii. 49, c. xiv. 10, the FATHER who dwelleth in ME, HE or the being Himself doeth the works to HIM as the WORD, Rev. xix. 12, having that NAME which no man knew but [Autos] HE, the being HIMSELF - and laftly, to HIM as GOD-man, in 1 Thef. iii. 11, [Autos O THEOs, a form different from Rom. xv. 1, 13, c. xviii. 20.] the very being HIMSELF, the GOD and our FATHER and our Lord JESUS CHRIST (in one, as appears from the fingular verb kateuthunai) direct our way unto you. So in Rev. xxi. 3, [Autos] the very being HIMSELF, the GOD fhall be WITH them; i. e. [EMMANUEL] GOD WITH US.

Hence then we fee it denotes "the very being himself," and that though spoken of men it is also of GOD by way of distinction from all others, and, what is home to our purpose, of the

very

(a) 1 Theff. v. 23. [Autos] The very being HIMSELF, the GOD of peace, &c.

(b) So Job. c. ii, 24, 25. iv. 44. Luk, xxi, 3. 1 Theff. iv. 16.