If. liv. 5, lxii, 12, Jer. xxxi. 11. Hof. vii. 13, &c. and whofe types accordingly have the names [PeDaiaH] THE REDEEMER THE ESSENCE, and [PeDaHEL] THE REDEEMER THE GOD. Therefore the called JESUS JeHovaH, or JE; for the spake of HIM, the LORD [JeHoVaн] whom the confeffed; becaufe there is no other antecedent and fhe confidered HIM as JeнoVaH the SAVIOR, becaufe fhe fpake of HIM to all that looked for the redemption, Jeнovaн was to accomplish. For it would not have been at all to the purpose, if she had not fo proposed Him to be the JE, [ESSENCE] who was thus to redeem, in discharge of his office of [JESUS] the SAVIOR: tho' in this light no tidings could be more welcome, no exhortation to join in her confeffion more enforced. which declarations it may well be found v. 47 all that heard HIM in the temple were aftonish ed at His understanding and answers, and that MARY laid up all these things in her heart.

After

Then before his entrance on His ministry we find the Baptift, who knew HIM not (perfonally) Job. i. 31, 33, applying Is. xl. 3, prepare the way of the LORD [Jeнovaн] &c. Mat. iii. 3, Mar. i. 3, Luk, iii. 4, (to which is added in Is. v. make ftrait in the defart a high way for our GoD) and the GLORY JEHOVAH fhall be revealed, and all flesh shall see it together, the falvation of our God. Luk. iii. 6.

Which

Which could not be if JESUS was not JeHovaH, JE, the falvation of GOD, the GLORY as here called. And the voice is commiffioned now to fay to the cities of JUDAH, Behold your GOD, for this reafon v. 9, 10. Behold the LORD GOD will come, &c. Therefore in JESUS, whofe way JOHN prepared, we must behold our GOD.

Again, in Mat. iii. what he attributes to this mightier than he, to fan and purge His floor, and gather His wheat into the garner, but burn up the chaff in the unquenchable fire, fuit HIм only as this JE Jeнovaн. For thefe expreffions are parts of the prophecies which this WORD Jeноvaн made in Fer. xv. 7Mic. iv. 12, Ezek. xx. 38, If. i. 25, Mal. iii. 3 Hof. xiii. 3, If. v. 24, c. ix. 19, c. lxvi. 15, 24. Therefore afcribing thefe to JESUS was declaring HIM to be [JE] THE ESSENCE. Joh. i. 2, 3, fpeaks HIM the fame, when he fays, GoD no man hath feen at any time, THE ONLY BEGOTTEN SON, the [o ON] EXISTING ONE in the bofom of the FATHER hath [exegefato] brought out to view, or light, as words or narrations do facts or things we otherwise knew not. And further to convince us the Baptift c. iii. 41, changes the expreffion I am not the CHRIST, but am fent before HIM, fhewing plainly to go before Jeнovaн, and to go before CHRIST were convertible phrases. Therefore JoHN proclaims HIM

A a

HIM the Bridegroom v. 29, known, If. lxii. 5. to be Jeноvaн, repeatedly declares HIM one who cometh from above and ABOVE all [OL] (a) v. 31, which he could not be if not Jeнovaн,- and calls His words the words of GOD v. 34: which proves the law by this burning-light pointed HIM out to the people to be this [JE] ESSENCE as well as the LAMB OF GOD (fee CH. IX.) So fast does the evidence croud upon us in these fpeeches, viewed as fpoken in HEBREW or its dialects, though recorded in Greek.

Nor is this all. It is teftified in phrases by which His union with the typic JESUS was fet forth in the Old Teftament. For NICODEMUS in the name of himself and others fays to JaSUS, RABBI, Job. iii. 2, we know that THOU art a teacher come from GOD, or more literally, THOU from GOD art come forth a teacher, for no man can do these miracles that THOU doeft, except [o THEOS] THE GOD be WITH HIM, H. affociate with HIм] (see p. 87.) And PETER afterwards, Aɛts x. 38, publicly affirms to CORNELIUS and the reft that the GOD was WITH HIM, a phrase known to prefigure the real union of this [EL] GOD with the MESSIAH, as the ground of God's being with us

and

(a) HEB. [y] OL the root of [OLIUN] THE MOST HIGH, joined with Jeнovaн, Pf. lxxxiii. 18. whence we may gather with Noldius, that Jeнovaн is fallly read as pointed ADONAI, because then His name alone would not be ADNai as there afferted, others also being so called.

and dwelling in us, 1 Job. iv. 15, & al. And to confirm this, as He is faid to have been subAantially in and with the typic JESUS, fo is the GOD called THE ANGEL (the Jews underftood to have spake unto HIM, and said to Arengthen him, Job. xii. 29. Luk. xxii. 43.) affirmed to have been IN CHRIST, 2 Cor. xii. 9. 1 Tim. iii. 16. c. iii. 17, 34. and going before us, Joh. x. 4. and fent, as in Gen. xxiv. 40. Ex. xxiii. 20. which speaks HIM the JE His name fignifies HIM to be.

1. That of Rev. i. 8,

Again, His titles evince it. ALMIGHTY or OMNIPOTENT, 17, 18, xi. 15, 17. xix. 6. answering to the H. SHaDdI, the acknowledged title of this Jeнovaн, Gen. xlvi. 5. rendered by the 70 GOD, GOD of heaven, Pf. xci. I.

2. That of FATHER. For He represents HIMSELF not as one nature but two in one, as having the FATHER dwelling in Him, as the SHECHINGH of old, and doing the works, Joh. xiv. 10. nay, on PHILIP's faying, fhew us the FATHER, anfwers, have I been fo long with you and haft thou not known ME, &c.? He that hath feen ME hath feen THE FATHER Now have they seen and hated both ME and my FATHER, C. XV. 24. Which, how it could be, if He was not THE FATHER and Man conjoined in ONE, as affirmed c. x. 30, I cannot conceive. But if the FATHER was thus IN HIM,

A a 2

HIM it cannot, I think, mean the firft perfon, this would make Him incarnate. Therefore it muft import the Divinity in CHRIST fo united as to justify the truth of these predicaments, and c. xii. 44, 5. Accordingly this was prophecied of in these names of His types, [ABI-IaH or JE] THE FATHER THE ESSENCE and [ABI-EL] THE FATHER THE INTERPOSING GOD and [ABI-SHUA] THE FATHER THE SAVIOR, and many other like titles and hence we are called children of the LIGHT, John. xii. 36. Therefore this title fpeaks HIM [JE] THE ESSENCE, as does that of THE FIRST and THE LAST, Rev. xviii. 17, claimed by this person of Jeнovaн in Is. xli. 4.-xliv. 6.

3. He has the title of THE GLORY [H. CHABOD] OF GOD, of THE LORD [H. Jeнovaн], which the Jews knew to be this person, that filled, as His fymbolic presence did the types, the true temple of the body of CHRIST, who is therefore said to manifeft, and to be crowned with the glory of Jeнovaн, who was to be for a crown of glory, If. ii. 35, as the fons of NUN and JeHose DeCH with the types of it, and according to Joh. xvii. 5. Glorify ME with THE GLORY which I had with THEE, and to Pf. xxi. 5, &c. and If. lx. 17, lxii. 2. 4. HE is called THE HOLY ONE, Mar. i, 29. As iii. 14. [H. KaDesH] Heb. vii. 20,

fee