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1948, 1161, and 196, affirming "JOSHUA had both His power and name;" and p. 1147: Eufebius and Chryfoftom both do the same, and others of the fathers. Broughton fays, p. 17, Hosea doth MOSES call JESUS, 197, p. 18, HOSHA, JOSHUA or JESUS; and p. 351, he calls the high-priest JeнOSHUA JESUS; Calvin, Beza on Heb. iv. 8. fays" JOSHUA was proposed "under the very name.' Drufius in his notes on Sulp. Severus's hiftory fays," it is very clear "what yet many deny, that JESUS and Jo“SHUA are one and the fame name" only in different characters. Petavius and Spanheim in Dub. Evangel. 637, and Leigh fay, "it comes "from the HEB. JeHOSHUA ;" no wonder therefore Bishop Andrews fhould thus speak, "The name of JESUS, others had it befide and

before HIM [CHRIST]; JESUS the worthie; "the fon of NUN-JESUS the high-priest, "the fon of Jose DeK, &c. they had it." Serim. on Phil. ii. and on Luk. ii. 10: The lexicon or dictionary writers, Avenarius, Robertson, Merxer, Pafor, Marius de Calafio, Littleton, Ainfworth, &c. do the fame; Hoornbeck and many writers against the JEWS Grotius does it in the strongest terms on Mat. i. 21; For speaking of the name JOSHUA as written JESUS by the 70, he fays, " of which the writers of the "New Teftament have not made the least change, "not at all differencing this proper name of " CHRIST

patrons of this opinion fay, "JesHUA ftands "for JeHOSHUA," which the authors of the Syriac verfion might understand to be the cafe ; fo that we have their authority for faying JESUS is a fubftitute for it, when it is granted to be fo for this reputed abbreviation of it. But I was willing to fhew we have the fairest grounds for confidering the name JESUS, not by this roundabout way, but directly, as the immediate fubAitute for the HEBREW [y] JeнOSHUA.

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CHA P. III.

The occafion on which the name JeнOSHUA was given confidered; the meaning of the former name OSHEA traced; and the neceffity of this having a different one thence fhewn :- the interpretations affigned JeнOSHUA or JESUS by Eufebius, Cyril of JERUSALEM, &c. reviewed, and their deficiency proved, with the cause of the misinterpretations.

HE GREEK name JESUS being proved to

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be used for the HEBREW JeHOSHUA it follows that whatsoever was the meaning of the one must be the true interpretation of the other; and faying, Thou shalt call His name JESUS, is faying thou shalt call His name JeнOSHUA. Let us enquire then into the meaning of JeнOSHUA.

This name firft occurs in Ex. xvii. 9, where we read, AmaLeK came and fought with ISRAEL in RePHIDIM, in the third month after their going out of the land of EGYPT, c. xix. 1. and we find it previously given him in the wilderness of PARAN, whence he was fent to fearch the land, xiii, 26. But it was not the name he was first called by; for after the words These are the names of the men, &c. it follows, And MOSES called the name of OsHeA the fon of NUN, JeHOSHUA,

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Num. xiii. 16.

OSHA then was his fir

name, and it was changed into this, when he was about to be exalted above his fellows. This therefore is a different name from Osнea, and of course must have a different meaning, in order to its being a new name, otherwise a difference in found can hardly be deemed a reason for the change and this particular record of it.

TION,

Now the name [y] OSHCA or Hose A is allowedly the Hiphil form of [y Jeso] "to "fave," and fo fignifies, as Robertson, Avenarius, Buxtorf, Mercer, Broughton, &c. fay, THE SAVIOR" or CAUSER OF SALVAfrom moft certain and unavoidable "danger," according to Schindler and others; fo as to be in a safe and secure ftate after "mifery," as Cocceius interprets it, according to Pf. xxii. 6. I will fet him [at reft yw Jeso] in fafety, i. e. him against whom men have swelled. An interpretation there is the strongest ground for. Because this and the importance of the character which he had will appear from a view of the ufage of the word in SS. SAUL in his oath acknowledges, under a participle of this verb, JeHovaн liveth, who is [ MUSIO] THE

SAVIOR or CAUSER OF SALVATION unto IsRAEL, I S. xiv. 39. when in their trouble, wherein they, like PETER, muft otherwise have funk. Accordingly the verb is used to denote the great typic deliverance and redemption of them

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from out of the hands of the EGYPTIANS, Ex. xiv. 30, who had fo afflicted, and then so pressed them as to make them cry out, and would otherwise have effected their ruin - from out of the hands of oppreffors, or enemies, before whom they could no longer fand, Jud. ii. 14, 16. &c.; markably in Pf. ciii. 4. from the grave (in the Pfalter, deftruction) as in Pf. cvii. 20. Hence to give us an idea of the great salvation, JEHOVAH, who trode the wine-press [of wrath] alone, till He was red in His apparel, If. lxiii. calls HIMSELF under the word ufed by SAUL, the [ MUSIO] SAVIOR of them, ver. 3. as well as GODAL MUSIOM] their SAVIOR (which the Jews understand of the MESSIAH) who had done great things for them in EGYPT, (the type of the afflicting as well as afflicted flesh,) though FORGOTTEN, as now He is by them and others, after all His greater works for them in the world, P. cvi. 21. Hence too this DIVINE PERSON (who created the true JACOB,i.e. the SUPPLANTER, the human nature, which JACOB was a figure of, in If. xliii. 1. and WAS WITH HIM) here declares, to the confufion of the deniers of the GOD-HEAD of the MESSIAH, ver. 11. I, I (am) Jeнovaн, and befides ME there is not a [ MUSIO] SAVIOUR, OF EFFECTER of SALVATION. Yet that there might be no undue conclufion (a)

drawn

(a) For fuck a one has been made, though He was an equi

valent,

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