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Num. xxiii. 14. Who was to be OUR RIGHTEOUSNESS? God says by Jer. xxiii. 6. Jehovah. And Jehovah is said in Pf. lxxxv. 2. to cover the offences of His people. The Autos, the very being Himself therefore refers to this (Je] Essence. But if (Je] is not in the name there can be no such reference. Whence I conclude it is there, and that becaufe Jesus fignifies THE(JE] ESSENCE THE SAVIOR, the ANGEL faid He, the Being HIMSELF shall save His people from their fins ; and so made a declaration pregnant with the completion of the SS and their hopes, in terms expressive of His dignity and office, as well as of its spirituality. For what could more plainly speak Hom their LORD than calling tbem His people? what more dirplay His office, than telling them Hé (this Je) thould SAVE, and so do what (JE) the ESSENCE had promised to do? --- what more prove its spiritual nature than assuring them He would work a salvation of them, not only in the end from earthy foes, as from Egypt and BABYLON, but from enemies that war against the soul, and so are spiritual ones, FROM, not in their sins; and of course from every sad consequent of them, from divine wrath, from death and hell? Yet all these things the ANGEL declares, and so confirms this interpretation.
Nor are these conclusions from His words new The primitive writers held this (JE)
Essence was in His name, and that His being fuch was a part of the reason affigned for it. Tertullian, speaking of “ the unclean spirit crying out, What have we to do with thee, Jesus, &c. I know thee!-- and saying, “How could the “ devil know Him to be so called ?" answers “ he remembered the prophet to have declared « Him the HOLY ONE of God, and Jesus the " name of God to have been in the son of Nun. “ Also these he had heard of the Angel, &c." thou shalt call His name JESUS, p. 417, 418, sect. 7. where 1. he calls Jesus “ the name of God;" 2, collects it to be such from St. Luke and St. Matthew, and makes Joshua to have borne the name. Cyprian also L. II. against the Jews having urged in proof that Christ was about to come “ a God, If. xxxv. 3, Ixiii. 9. not an "elder, nor an angel, but [ipfe DOMINUS] THE LORD HIMSELF will deliver or save them, [ipse] HE HIMSELF will redeem them, &c. and PJ. xxv. 5, Thou art God my SAVIOR,” adds, “ Whence in the gospel, &c. Mat.i. 20. the ANGEL [GABRIEL] said to JOSEPH Thou shalt call His name Jesus (Hic enim, &c.). For this one or Being Himself fhall save His people, &c. also according to Luk. ii. 10. This day is
a SAVIOR which is CHRIST the LORD. So that he thought St. Mat.i. a proof of our savior's Divinity, and that this was the [HIC IPSE] ALMIGHTY HE HIMSELF.
born to you
Jerom in Mat. c. i. translates the words Because [ipse] Tbe being himself shall fave, &c. Cyril in Illumin. X. p. 129, proving the name was predicted from If. lxii. 2. « Behold the “ SAVIOR shall come to thee, having His reward “ with Him, (before called Jehovah, and Je) and then citing this text, Thou shalt call His name JESUS, adds, “ of which name HE (the
ANGEL] immediately subjoining the reason, " says, For [Autos, Dr. Mills has ipse] He the very BEING HIMSELF fall save His people, &c. on which he remarks, “ how should He, “ who was not yet born, be understood to have
a people, unless He existed previously to His 6 birth ?” And as on this account Suidas renders SOTER, [SAVIOR] by the word, “God," so Caffiodorus observes L. V. de incarnat. c. i. " that these two particulars, to save or deliver “ from fins, and His people, cannot with the " least propriety be attributed to any but Him, “ who is naturally God:” and the verfion of the New Testament by Tindal has this note (e) on the text, “ Jesus doth save us from our fynnes,
whereby we may evidently see that He is a “ very naturall God, for God onely saveth “ from fynne.” Mercer on Pagnin says the same under (309) Jeşo. Christian writers then have rendered Autos sofei THE VERY BEING HIMSELF shall fave, which is the description of what the name denotes Him to be. Indeed if
Jesus is supposed to signify only the SAVIOR, as Jeshua and OsHea or Hosea, then the words contain no reason why He should be called Jesus rather than Jeshua, &c. But such reason is herein given, Jesus standing for Jehoshua, which is different from OsHea and fignifies THE ESSENCE THE SAVIOR ; therefore this is another proof it must have this meaning. So truly might Bishop Andrews say " This is one of God's own names, I
and " besides ME there is no SAVIOR, IJ. xliii. II.
the chief of all His names, the name of a “ SAVIOR, &c, Jesus is the name of God, "' and the chief name of God:” for we fee Je the name of this divine person is in it.
And the Jews should have no objection to its being the MESSIAH's name, because as some have said he would appear under it, fo their fore-fathers have rendered JJ. xxxviii. I said I pall not see [Je] the LORD in the land of the live ing, &c. thus, I said, I shall not see [to foterion tou Theou] THE SALVATION of the God in the land of the LIVING ONES, I shall no more behold [to soterion tou Israel] the SALVATION of Israel in the land, I shall no more behold man: understanding by [JE] THE ESSENCE Him that JACOB waited for, the SALVATION of IsraEl, as Simeon calls CHRIST, the SALVATION of God, and consequently holding the inverted propofition, “ that this SALVATION or Mes
SIAH was to be [JE] THE ESSENCE described in Jesus. Whence Philo de Monarch. I. II.' p.639. says of the high-prief, “ The law re
quires this person to be one of a more ex6 cellent nature than man, drawing nearer to “ the divine, to say the truth, the confine of both; " that by a certain mediator or middle person “ men might propitiate God, and God ufing
a certain miniftry might give and dispense “ His graces to men.” Of this we also find a persuasion among the later heathens not only from their feigning the angel or messenger of their gods to be a god, but also from these words of Plato in Alcibiad. I. II. de Precat. that «'tis is necessary to wait ’till one (the just one to be « scourged, tortured, bound and suffering all « evils [avagevdeasu I nostal anaskindileuthese“ tai] as Scapula renders it to be crucified, de “ republ. l. II.) shall come to teach them how “ they ought to be disposed to the gods and to men ;
o when will that time come, and " who will be that teacher ? moft greatly do I “ long to see that man who he is.” De Leg. IV, More than human, says he, must this law-giver be; because as beasts are governed by men, fo men must be by one superior to themselves, and therefore by one to have the nature of God. Besides we have seen, p. 69, the call to the Jews was as in Pf. cxxxv. 3, 4, Praise the NAME or DISPOSER Jehovah (Je] THE ESSENCE,