DIVINE SUBSTANCE, according to their ant 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 If. xxxviii. 11. they have rendered JaH [SOTERION] THE SALVATION of Gop, 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. V. 12, 15, joined to names which they admit to have been prophetic of the MESSIAH. And in their liturgy, P. Ixviii. 5, the church is called on to extol HIM that was, ver. 2, to rise up (b) by [JaH or JE] THE LORD, HIS NAME, and to rejoice before HIM, who, in ver. 19, 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 flesh as my GOD [" EL-1, my KING in the HOLY ONE, ver. 26; as giving ftrength to His affociate body or people, er. 36, of HIM on whom DAVID called P. cxvi. 4. In confirmation of this it is prophe

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

is

cied

b) Under the word [P] QRUM, uled for the raising sp of the typic tabernacle in Ex. xxvi. 30. è xl. 2, 17. Num vit. and by which the rifing of THE MESSIAH is confeffed to be oft

28.

as in Num, vxiii. 24. Deut. xiii. 1..c. xviii. 15, Fob xix. 25. Ezek. xxxiv. 23. Hof. vi. 2.

predicted,
Pf. cii. 13, 16, & al.
S. ii. 35.

as it fignifies one who not merely preferves, but

has actually given salvation,” (a) and was by Tertullian called "Salutificator," but with us is rendered THE SAVIOR. A character which imports to us the manifold falvations of foul and body from the guilt, dominion, and punishment of fin; fuch as this Divine person promised to be manifeft in; and which was borne by the fon of NUN as prophet, 1 K. vi. 34, and prince; by the fon of JoseDecн as a priest, not only in this, but in their name JesHua; by the fon of BeERI, in the days of Uzziaн as a prophet, Hof. xi. and by the fon of ELaн, a king of ISRAEL (b); and fo was the known title of prophet, priest and king. Both words therefore yield this most interesting title, THE ESSENCE THE CAUSER OF SALVATION

(a) De refur. c. xlvii. p. 585.

(b) Here we have [] ELAH "GOD", the fingular of [] ELOHIM, by the confeffion of all interpreters. LaHIM, the name for GOD, is then as the tranflators understood it to be, descriptive of a plurality of PERSONS, who are each [ELan] i. e. a COVENANTING PERSON, OF PERSON INTERPOSED BY OATH, though one GOD, or ESSENCE, THE FATHER ALMIGHTY we profefs in the creed and blessing; and the MESSIAH, the KING of ISRAEL was to be ONE OF THEM, Because there is no fufficient account to be given for this prince, who was to lay down his life, being fo called, (though he might Be a covenanter with his people as 2 Chr. xxiii. 16.) but as he was the type of HIM who was to be truly [ELan] GOD in the flesh in like covenant with us, and lay down His life for us,

Jo. iii. 14; and of whom the true [HOSHCA] SAVIOR was to be conftructed as the son, as touching the flesh, as the typic HosнeA, to predict it, was of this ELH. 2 K. xviii. 2 and 9.

VATION OF THE SAVIOR, not only from being, but when really loft.

In this view we find the name bearing the higheft mark of diftinction it could have, to difference it from, as well as to perfect that of OSHA. For this fignifies only SAVIOR, without determining His nature. JeнOSHUA points out who was to be fo,, namely THE ESSENCE of HIM who was to be incarnate, and is, as Philo fays, "eternal, powerful and perfect." Becaufe [Jeн] THE ESSENCE, the name above every name, and fo the most excellent, as Eufebius ftiles it," a fingular title of honor far furpaffing "all royal diadems," was added to his former title, and a new name hereby conferred, of such high importance as fully justifies the record of it, productive of faith in him, and of due confidence and respect from the people for him. Indeed it is no other than one would expect to fee him bear, who was before [OsHeA or HOSHUA] THE SAVIOR, (b) as this perfon [JeH] THE ESSENCE

L

(a) As we learn from Luc, and Manutius in Cic. iv. contr, Verr. obferves, &c. The Gr. (σ(w) sozo is thus used in ́Xen. Cyropæd. 1. iii." It is more eligible to die in battle, than "to be faved by flight;" in Luc. in Herod. for what faves a man on his trial for life, so as to acquit him; whence he has (ow(usa Yñpos) “the saving (calculus, or) ballot.”

(a) Which made Theodoret say on If. 43, "If a SAVIOR, "He is of the nature whofe property alone it is to fave." Truly the very heathens thought it the character of their gods, Ailing their Jupiter, and Diofcori "faviors," and worship.

ESSENCE repeatedly claims and promifes to be this SAVIOR, nay, to be with men for this end. Befides by being this compound namë, ît more perfectly denoted the perfon of the true JESUS, who was to be Jehovaн and Max in conjunction, (fee ch. vi.) as prefigured in hundreds of other characterizing names.

To us who believe the New Teftament there is yet another testimony of it from THE ANGEL, as will be fhewn in ch. vii. For all the arguments there produced to prove JESUS to have this meaning, equally prove it the meaning of JeHOSHUA. And his being afterwards called [JesHUA] ONE TO SAVE, no more difproves the interpretation, than his being before called [OSHCA] THE SAVIOR does; it only fhews he was all three.

Nor is this interpretation new; the teftimonies already cited evince this, or nearly the fame has been given it in all ages. Philo's verfion little more than tranfpofes the words, any more than Jerom's. Eufebius's is the fame, excepting his ufage of THE SALVATION, inftead of THE SAVIOR, as is Theodoret's. The JEW's verfion GOD THE SAVIOR, only puts GOD for THE LORD. The vulgate, Mar. de Calafio, G. Bible, Walton, Ainsworth, Little

ton,

ping [SWTherous cous]" favior gods," and holding feafts in their honor, called [swingie iega] Herodi, l. I. Ľus, în

Tim.

ton, & give the fame verfion, which fufficiently prove the church univerfal has admitted and even foes have granted the name to fignify "THE LORD," or ESSENCE" THE SAVIOR," effecting fuch a falvation as the good old patriarch looked for, Gen. xlix. 18, as this D1VINE person in the cloud wrought for ISRAEL, Ex. xiv. 13. Jud. vi. 1. S. vii. 8, &c.; fuch as DAVID prayed HIM to give to His afficiate nature or body, (a) Pf. xxviii, saying [www] be an HOSHIA to or SAVE me, my GOD, help me, O GOD [SOTER 70] our SAVIOR I am [L] for the ufe of THEE; be an HOSHA to, or SAVE me, Pf. cxix. 94. Pf. xx. 7. and xxviii. 9; fuch as was to be accomplished, when JeHovaн fhould fwallow up death in victory, and in the mounted up (nature as well as) place spread forth His hands [IDIU the stretched out natures of HIM,] as he that fwimmeth fretcheth forth bis hands to fwim, (b) If. xxv. 6, fo that they fhould fing as in f. xxvi and 27; in fhort, fuch a falva

L 2

(a) OM denoting any perfon or thing affociated with another, Lev. vi. 2. Ex. xxv. 27, and fo a body of people, a Society as we fpeak of men or animals, Gen. xi. 6. Prov. Xxx. 25. See the very learned and useful Hebrew and English Lexicon of the Reverend Mr. Parkhurst.

(b) This form is that of one ftretched on the cross; and the text declares Jeнovaн would be fo, as He was in CHRIST. Indeed had not this GoD been WITH HIM on the cross, and fo crucified, as Ignatius oft expreffes it, the manhood had never cried out to HIM, to whom both titles belong, [ELOI, ELOI, Mat. xv. 34. and ELI, ELI,] My GoD, My GoD why baft THOU FORBAKEN me? Mat, xxvii. 46.