a falvation as the Jews afk for on the great HOSANNA-day, (c) the feventh day of the feast of tabernacles, even [omni-moda falus] “ all man66 ner of falvation;" which cannot be worthily conceived but by them, who happily through faith enjoy it.

(e) They use this prayer, cited by Schindler,

למענך אלהינו הושע נא: למענך בוראנו הושע נא: למענך גואלנו הושע נא: למענך דורשנו הושע נא :

"For THINE own fake, O our GOD, [HEB. plural] SAVE us, we beseech THEE."

"For THINE own fake, Thou CREATOR of us, SAVE US, we beseech THEE.'

""

"For THINE own fake, Thou REDEEMER of us, SAVE US, we befeech THEE,

"For THINE own fake, Thou SEARCHER of us, SAVE US, we beseech THEE.

A truly grand HOSANNA, being none other than an earnest imploration to the HOLY TRINITY in UNITY, and then to each PERSON; though the Jews do not, any more than many amongst us, attend to the purport of their prayers: GOD having wonderfully provided that their objections against HIS PERSO NALITY fhould be so many accufations of their own prayers.

* 1 C. xxviii. 9. 2 Cor. ii. 10.

CHAP.

CHA P. IV.

This interpretation confirmed by the accounts of the fon of NUN; the phrafe Jeнovaн WITH him" confidered: his connection with the high-prieft ELEAZAR the name given and known to make him a type and a standard whereby to difcern THE MESSIAH, on his coming — how he was and is fo; and why diftinguished as the son of NUN.

H

AVING feen that the name JeнOSHUA

is a compound, as Gell (a) calls it, "a most "artificial, a divine compound," and muft, from the ufage of the tongue, fignify "THE "LORD," or "ESSENCE, THE SAVIOR," I might here reft the proof: but, as it will be found of fuch importance to fettle it be-yond all reasonable dispute, I shall proceed to enquire, whether we have not, as ufual, a confirmation of this interpretation in the accounts given us of the two illuftrious perfons, who alone had the honour to bear it before CHRIST.

The account firft to be confidered is that of the fon of NUN. We find him "present in "Ex.

(a) In his Effay towards an amendment of the laft English tranflation of the BIBLE p. 465, 478, he compounds it of (M) Jenovaн, which we find Jeн called (See p. 68, 69.) and fays, it fignifies "THE LORD THE SAVIOR."

"Ex. xvii. 9. even when MOSES feemed to "be their leader; but not openly, nor public"ly carrying himself as their ruler," (fays St. Ambrofe, vol. I. p. 1148) " For he waited 'till "MOSES had fulfilled his time, which being "accomplished, JESUS fucceeded as then raif❝ed to be their leader." When he had difcomfited AMaLeK, &c. "Jeнovaн said unto "MOSES, write this, &c. and rehearse it in the

66

ears of Jeos Hua". And Moses built an altar or place of facrifice, and called the name of it [HEB. co-united to it the NAME] JeHOVAH [NissI] MY BANNER. So that what was to be rehearsed IN JeHOSHUA's ears was JeHoya is MY BANNER, fpread over and united to the bearer (as the name to the altar) which was promifed to be fet up in THE MESSIAH, for the nations If. xi, 10, 1xviii. 12, and which the BELOVED calls this DIVINE person (who it will be proved was WITH him) when he says in the NAME of our GOD we will Set up the BANNERS, Pf. xxviii, 5. But Jeн is JeHavaн; this NAME JeHavaн therefore HE was with JeнOSHUA to be this BANNER, and this was to be rehearsed to strengthen his faith in His being fo.

These words, Ex. xxiii. 21, Behold I fend (an or) THE ANGEL before thee, &c. My or THE NAME OF ME is IN HIM, are understood by the Jews ultimately to belong to THE MESSIAH, R. Meneham, or Nachman says,“ this

was

t was the ANGEL the REDEEMER, in Gen. " xlviii. 16. the fame as MICHAEL, the prince a who STOOD FOR the people. Dan. x. 1. "whom they make the HEAD of the fynagogue." "IN whom," fays Ramban, (a) “is the GREAT NAME GOD." For in JeH, Jeнovaн is THE ROCK EVERLASTING OF OF AGES, If. xxvi. And the SAME faid, "I am [EL] THE GOD "of BETH-EL (i.. THE boufe of GOD, &c.") adding," it is the manner of the KING to "dwell in his houfe"And the SS calleth

HIM ANGEL, because the world is governed "by this perfon. But fome affirm it to relate, in an inferior fenfe, to JeHOSHUA. In which view the NAME, who is ftiled [JH] THE ESSENCE P. lxviii. 4. (the former part of this title) is faid to have been FN him.

If we fee him the lowly minister of (MOSES) the (typic) DELIVERER, with whom HE ROSE UP (Ez. xxiv. 13.) and ASCENDED into the mount, the (figure of CHRIST's mounted up or exalted human nature) in a cloud, and into GLORY, v. 16. and for whose COMING AGAIN they were to wait, as we for that of the true Acts, i. 9, 10, 11. 1 Thef. i. 10,-if we perceive him in the form of a fervant [W] NOR] an expofed youth (which the Jews fay the ANGEL

Мата

(a) In the Babylonifh Talmud in Sanhedrin, p. 48, Words hewing the Jews fo lately acknowledged a Perfonality, however they now err in their own conceffions, cited by Hoornbeck, "WitZius's Judæus Chriftianizans, et al.

ONE;

MaTaTRON was to become), we find him alfo under this name making the tour of the land, Num. xiii. 8, 16, 17, in conjunction with the typic [CaLeB] PERFECT-HEARTED then rending their clothes, v. 6. (as CHRIST the veil of flesh) interceding with the people to fill their murmurings, though amidst reproach, and at the peril of being floned, (as the true JESUS, Joh. viii 59.) v. 14. saying, Rebel not ye, &c. neither fear, Jeнovaн is WITH us, who Moses fays, v. 42, 43, was NOT with the reft. So diftinguished was he in that generation, and more fo in the next, when there was not a man of the former who died not, fave those two, c. xxvi. 6. who lived, as CHRIST did, after the death of our old-man.

In c. xxvii. when MOSES was about to die for fin on the mount, and said, in the spirit of JESUS, Mat. ix. 36, Let Jeнovaн set, or prophetically, Jeнovaн, THE GOD of the Spirits of all flesh will fet a person over the congregation, which may GO OUT before them, and which may GO IN before them; and which may LEAD them OUT, and which may BRING them IN; that the congregation of Jeнevaн be not as sheep, which have no SHEPHERD, v. 17, we read, (may the JEWS hear and bow to CHRIST here named as fucceffor to Mos ES in figure) Jeнovaн faid unto [MOSES] THE DELIVERER, v. 18, take unto or for the use of thee [AT] the fubftance

of