not afraid, for I am ASSOCIATE with thee to deliver thee, faith Jeнovaн, c. ii. 7, 9. HE, fays Jer. xx, 11, is [ AUTI] SUBSTANTIALLY WITH me like a mighty man, (the title of CHRIST IS, ix. 6.) a terrible one, the fame expreffion is used concerning JeHOSHUA the priest; (as we shall fee) concerning ISRAEL, as having the LORD in the cloud WITH them, and JeHovaн WITH (in other places among) them, Ex. xxv. 6; because having the ark and fanctuary and temple of the LORD, in which He dwelt, v. 22, and this DIVINE person with the judge, king, prophet and priest amongst them, or because as a chofen people in one body, as one man, Neh. viii. v. I, in this character prefigurative of CHRIST, the true ISRAEL, in whom the person called THE NAME is declared Great, Pf. lxxvi. 2, as it is faid in I. xliii. OISRAEL, fear not, for I have REDEEMED thee, I will be ASSOCIATE WITH thee, v. 2, for I am Jeноνaн thy God, the HOLY ONE of ISRAEL, thy SAVIOR, v. 3. Fear not, for I am WITH thee, v. 5; to whom they were to make fupplication, and fay, furely GOD is IN thee, c. xlv. 14, and according to Num. xxi. 23, The LORD his GOD (is) WITH him (this ISRAEL) and the shout of the KING (is) [13 BU] IN him; that was (as S. Cyprian applies the words p. 406) to couch and lay down as a lion, but to RISE up, &c. But in all these texts the phrase is used of personal types of CHRIST. So that all N 2

the

this part of the objection amounts to is that this PERSON is faid to be WITH JeHOSHUA, as with others in their typic characters of king, prief, prophet, judge or chofen body. Now that this phrase means not "ordinary favor" needs little proof, For the texts cited fhew it to have been an high and extraordinary one, even fuch an union of them WITH this PERSON as produced extraordinary effects, and made the people fear and be obedient, nay, was so terrible as to make perfecutors fumble, Fer. xx. 11, and in MOSES and JeHOSHUA was accompanied with the appearance of glory, the type of this PERSON joined to and upon them, for a fenfible demonftration of the import of the phrafe, as well as for a pledge of the incarnation, figured out by His being thus ASSOCIATE with the types. (a) We are therefore ftill in poffeffion of this facred truth, that JeнOSHUA had with him the PERSON expreffed in his name.

A further confirmation of this we have in his being stationed for the use of the person of [ELeÄZeR] the INTERPOSING GOD THE HELPER, the high-prieft or interceffor, fo as to come in and go out at his word. For hence it is clear (what may not generally be thought) that the priest's office

(a) From this view the attentive, though unlearned readers may fee the five books of Moses are, nay, that all the Old Teftament is truly profitable to us for doctrine as well as example; and contains the dealings of our SAVIOR with His church of old under His several awful and amiable titles.

office was not detached from, but united to the character of JeHOSHUA or JESUS as ruler and prophet, (though he was not separately a priest, for reasons given in ch.VI.) and that therefore he was not to be confidered apart as a separate character, but as one in conjunction with [ELEAZAR] GOD THE HELPER, the high-priest; so close as to move at his word. But [EL] GOD is only another title of this person, this SALVATION of GOD, called [JeH or JE] THE ESSENCE; therefore JeHOSHUA was in connection with the very person in type, whom his name calls us to expect with him.

But it is impoffible to account for his having this GOD ASSOCIATE with him, or His appropriate name otherwise than on this principle, that he was a personal type of HIM that was really to be THE EXISTING ONE, THE SAVIOR in the flesh because all communion of GoD with man is grounded upon the ONE special union of this DIVINE perfon in one spotlefs man, by whose atoning mediation fuch communion with the rest should be procured, as figured in the facrifices; for GOD heareth not, fo far is HE from dwelling with finners, Pf. lxvi. 18. Joh. ix. 31. Therefore JeнOSHUA must be allowed to have been a figure, to have borne the name, Further, as this union was an extraordinary one, fo when the people faw him under this name leading an unimpeached life; discomfit AMALEK,

&c. fuffer reproach, fucceed Moses, (a) divide the waters of JoR Dan, undergo an humiliation for another's fin, &c. They muft have confidered thefe as the sufferings and actions of THE ESSENCE THE SAVIOR in the flesh. But, that he was not this they saw; they knew from JACOB's prophecy he was not of Judaн. Neither performed he any more than others, the all, which this perfon was to do. He could then only bear this title as a type to lead them up to the MESSIAH. And the people must have refpected him as fuch, or have confidered him as what he was not; befides fhutting their eyes against the avowed design of their law, as well as the nature of revelation. Nay, Moses MOSES would have been guilty of blafphemy in giving, Joshua in receiving, and the people in acknowledging him under this name, if it had not been conferred on him to make him a figure, and to procure him to be received as fuch. Because therefore he was known to be this type of the true JESUS, and his actions and sufferings typical (b) ones, ISAIAH (representing the falva

tion

(a) Ephraim in his treatife of virtue fays, "he obtained the "fucceffion to Moses by his perfect obedience."

(b) Grotius on S. Mat. c. i. 22, after fhewing from 1 Pet. i, 20, &c. "the whole difpenfation of former times had a respect to CHRIST," fays, "not only therefore the ordinances of the law, but the tranfactions, especially the more eminent ones were a fhadow of CHRIST, as fuft. Mart. affirms in the places cited by him. And he calls these the visible ones, to distinguish them from the audible ones pronounced by the voice," &c. So

Greg.

As

tion the [nb MeLek Jeнovaн] KING Jenovaн, P. xcviii. 6, would give His peo ple, &c.) fays, Behold I lay in ZION, for a foundation, (buried as such in the earth) THE STONE (Gen. xlix. 24. Dan. ii. 34, 44, to become THE HEAD of the corner,) the LORD fhall rise up as in mount PeRaZIM; HE fhall be wroth, As in the valley of GiBeON, that He may do His work His strange work, &c. c. xxviii. 21. Where we are referred to the work in GiBeON under JeнosHuА for a fimilitude of this. Indeed the Jews fay, (a) " all "things in the law and the prophets were figures "of THE MESSIAH, and are to be referred to "HIM, as the center," and of courfe JeнOsнuA. Philo therefore views him as fuch. As to men of the CHRISTIAN name, they have in all ages confidered him as a figure, as Barnabas cited p. 38. Tertullian p. 193 and 406, fays, "when "AUSES [OSHEA] was defigned for a fucceffor "to MOSES, &c. he began to be called JESUS," a" figure of what was to come ;" and in B. III. against Marcion, in carm. 3, he adds, "THE HOLY GHOST gave him the fellow name," &c.

"CHRIST'S name's exemplar, figure of His power."

Juftin

Greg. Nyften, de Baptis. V. II. 218, fays of the whole legal fer

vice.

"They were all prefigurations of things to appear; all thefe are types to us.”

(a) Spanheim. Dubit. Evang. Tom I. p. 618,