[] JoD, when SaRat was turned into Sa "Raн, complains thus, What an evil portion 4 have I? I am the leaft of the twenty-two "letters, and yet am caft out of the good woman's "name Sarai; and that GOD thus answered, "(Thou haft no wrong," as elsewhere told,}

་ before thou waft at the end of a woman's name, "and because thy life was good there, thou

fhalt hereafter be happy at the head of a "man, when OSHеA fhall be called JeнOSHUA or JESUS." Thus when JoD taken from SaRai, a woman's name wherein it was last, cometh to rank firft to make the name of JESUS, the fon of NUN, it appeareth fo far from being contemned, that it might well be a proverb (as in Mat. v. 18.) "one" Iwra [*] JoD in the "law will not be found without its due force and "fignificancy." Under which clothing lie these particulars: 1. That what was leaft in human esteem was to become first in rank: 2. That what was to be made the head in the man is previously to be found in the woman in lowly form; then taken from her: 3. That for its orderly life in humiliation, even unto rejection, the honour of an exaltation was given it. Whence it is clear, did the Jews but apply to the PERSON of CHRIST what they here do to HIS NAME, the offence they ftumble at would bé no more. And upon their own principles to make this a proper name they must admit Him

who

who bears it to have fuffered, and to be in perfon none other than what they fay the name was. But leaving this, one thing is here affirmed, that JeHOSHUA is the compound name we have fhewed it to be. Nor do I in the least doubt but it was their knowing the [] JoD, as part of [Jeн] The LORD, formed this name of HIM, who was a greater than SOLOMON indeed, Mat. xii. 42, though sprung from Saraн, and after from a lowly hand-maiden, Luk. i. 27, 48, that gave rife to thefe great things spoken of it.

After this cloud of witneffes that the name confifts of [] Jeн Gr. [IH] IE, THE LORD and [y] HOSHUA or OSHCA, Gr. (HΣOTE) ESUS, THE SAVIOR, the interpretation of the name is easily fhewn. For the words are to be tranflated as they ftand: now [] JeH is the firft word, and this denotes (not one having dominion, like the Gr. KTPIOZ, KURIOS, Lat. Dominus, Eng. LORD, as from [xupos KUROS) dominion, &c. but) "THE BEING" or "DI"VINE ESSENCE" that WILL BE, however other beings or things are, or decay or oppose themfelves (as the Gr. from xue KURO to be fignifies, when it ftands for Ja or Jeнovaн.) For JeH comes from (a) (EUE or EE)

K 2

t

ΤΟ

(a) It is true fome derive it from [1] E11 others from [M] IZE, but these, as Robertson observes, come from [1] IUE, TO BE — whence the Gr. Ew zo the old root of eius to be most likely came; and our Eng. Ha

70 BE, (the [:] JOD taking the place of the first e to make it a noun,) and therefore fignifies THE ESSENCE that has BEING in Himfelf, and WILL BE. So it has the fame meaning with Jeнovan, as acknowledged by the 70, and Theodotion who tranflates it (Tor TO ON) THE EXISTING ONE, the fame as St. John's (O ON o ON c. vi. 46, rendered HE is, but better fubftantively,) THE EXISTING ONE FROM (TOU THEOU) GOD, the DIVINE PERSONS; in Rev. ï. 8, rendered WHO IS, &c. Indeed in . xxvi. 4, Jail, THE EXISTING ONE, IS exprefsly called Jeнovaн; whence many have thought it the halved (a) or abridged form of it. Nor is it the latter part of (mm) AEIE, Eng. IAM, properly, I WILL BE (the name of the DIVINITY in CHRIST, as will be proved) for that is the first perfon future. But though not thus contracted, it is formed from (7) EUR TO BE, and I apprehend is to difference it from Jeнova; becaufe it was to be the name of the DIVINE ESSENCE of HIM who was to be incarnate. For furely it is not unreasonable to think this ONE fhould be diftinguished from the whole, and that therefore the names are fo; though both of the fame root, as the PERSONS of the fame

DIVINE

(a) As Tarcki on If. xii. 2, calling Jehovan "the whole name," and Jan "the divided" or portioned out name, to Aben Ezra and our N. Fuller.

DIVINE SUBSTANCE, according to their anti our creed. (a)

That it has been thought fo is plain from the JEWS making it the [AEIE] I WILL BE OF I AM, which was the title of this perfon. But, not to urge this, it was the belief of their church in the days of the 70; for in Is. xxxviii. 11. they have rendered JaH [SOTERION] THE SALVATION of GOD, the title of CHRIST in the New as in the Old Teftament; nay, it was the faith of the church from the beginning. Because it is found from ADAM's time, Gen. iv. 16. c. v. 12, 15, joined to names which they admit to have been prophetic of the MESSIAH. And in their liturgy, Pf. 1xviii. 5, the church is called on to extol HIM that was, ver. 2, to rife up (b) by [JaH or JE] THE LORD, HIS NAME, and to rejoice before HIM, who, in ver. 19, is faid [v. 19. SHeCHEN] to dwell IN MAN: whence it is evident this is the NAME of HIM, who was to arife, and dwell in the flefh as my GOD [ EL-1, my KING in the HOLY ONE, ver. 26; as giving ftrength to His affociate body or people, ver. 36, of HIM on whom DAVID called Pf. cxvi. 4. In confirmation of this it is prophecied

(a) See page 35. note (a).

(b) Under the word [P] QUM, ufed for the raising up of the typic tabernacle in Ex. xxvi. 30. xl. 2, 17. Num vi and by which the rifing of THE MESSIAH is confeffed to be oft predicted, as in Num. vxiii. 24. Deut. xiii. 1..c. xviii. 15, 28. S. ii. 35. Job xix. 25. Ezek. xxxiv. 23. Hof. vi. 2. Pf. cii. 13, 16, & al.

Ame

cied in the day of the MESSIAH, when the rod out of the ftem of JESSE fhould appear, I. xi. 1. Thou shalt fay (nay so certain is it [ ReT] Thou haft faid, [Jaн Jeнovaн] THE EXISTING ONE OF THE ESSENCE is my strength and my fong, HE alfo is made to be to me for SALVATION,

.xii. 2. Whence we may fee, as we may in Pf. cxviii. 14. HE that was to be for SALVATION is as exprefsly faid to be THE EXISTING ONE, and alfo of [JeHovaн] THE (divine) ESSENCE; and this in a place where Gop purposely predicts what was to be the true faith in the church of the MESSIAH concerning HIM, namely, that He is [JaH] THE ESSENCE. And in c. xxvi. 4. this is repeated with this further diftinction of HIM as THE ROCK OF AGES. With which light in our hands we find this was HE, to whom glory was attributed in the form of praise [HaLLeLU-JAH] Give or afcribe ye GLORY OF IRRADIATION to THE EXISTING ONE, however the Jews, nigh to HIM with their mouths but far off in their hearts, ignorantly speak it, as they do the other titles of CHRIST, NAME, LIGHT, WORD, ANGEL, GLORY, &c. without fuch reference. A fufficient reason why the CHRISTIAN church, after the example of that of the faithful fons of ADaM and ISRAEL fhould ufe the Pfalms, where this form so oft occurs, and why we should direct our praife and hearts to HIM, whom God infpired DAVID thus long

ago