God commiffioned Mofes to fpeak and act as his representative to Pharaoh, to Aaron, and to the Ifraelites in general, and to demand a reverential obedience to his commands as the injunctions of the Moft High. See Exod. vii. 1, 2; iv. 15, 16, 21; v. 23; iii. 14; xix. 3 to 9; xxiv. 1, 2, 3, 12, 18; xxv. 1, 2, &c. xxxiii. 9, 11, 17; Numb. xii. 7, 8.

CHAPTER III.

Names and appellations of Jefus Chrift the fame as those which are afcribed to other human beings.

SECTION I.

A Man.

This tim

where

Christ is denominated σag, John i. 14; which is fynonymous with av‡gwπos in Gal. ii. 16; and both are tranflated man by Archbishop Newcome, who gives the fame version of rag, John xvii. 2; Matt. xxiv. 22; Mark xiii. 20; Luke iii. 6; Rom. iii. 20.

Jefus calls himself av‡gwπov, John viii. 40. He is ftyled fo by Ifaiah liii. 3; Sept. Heb. : by Paul, Rom. v. 15; 1 Cor. xv. 21, 47; 1 Tim. ii. 5: by a Samaritan woman, John iv. 29, 42: by the Pharifees John ix. 16: and by Pilate, John xix. 5.

Chrift is ftyled avne by John the Baptist, John i. 30: by Peter, Acts ii. 22: by Paul, Acts xvii. 31: by his difciples, Luke xxiv. 19: and by Zechariah, vi. 2; Sept. Heb. N.

Jefus himself fays, I am the offspring of David, Rev. xxii. 16; comp. Ifai. xi. I, 10. The appellation Son of David is given to him by the Jewish people, Matt. xii. 23; xxi. 9. He is described as a defcendant of David by Peter, Acts ii. 30: and by Paul, Rom. i. 3: and as being of the tribe of Judah, Heb. vii. 14.

Christ is called the fon of Jofeph by the Apoftle Philip, John i. 45: by his townfmen at Nazareth, Luke iv. 22, 23: and by the people at Capernaum, John vi. 42.

Jesus styles himself, even after his afcenfion, Jefus of Nazareth, Acts xxii. 8: and replies to thofe who were feeking him, before his death, under that appellation, I am he; John xviii. 5, 7, 8. He is thus defcribed by the apoftle Philip, John i. 45 by the multitude at Jerufalem, Matt. xxi. 11; Mark xiv. 67: and at Jericho, Mark x. 46, 47; Luke xviii. 37: and by Pilate, John xix. 19. He is also called Jefus of Nazareth after his refurrection, by the young man on the fide of the fepulchre, Mark xvi. 6: and by two difciples going to Emmaus, Luke xxiv. 19: and, after his afcenfion, by the apostles Peter, Acts iii. 6: x. 38: and Paul, xxvi. 9.

Mofes, before the birth of Chrift, and Peter and Stephen, after his afcenfion, call the Ifraelites the

brethren of Chrift; Deut. xviii. 18, 19; Acts iii. 22; vii. 37. Jefus represents himself at the final judgment of mankind, as calling the righteous his brethren, Matt. xxv. 40; which Paul also does, Rom. viii. 29. And the human race in general are styled his brethren, Heb. ii. 17.

SECT. II.

Born of a woman.

Galat. iv. 4. When the fulness of the time was come, God fent forth his Son, born of a woman. "Born of a woman,' " is a phrafe denoting a human being. Job xxv. 4. How then can man be juftified with God? and how can he be clean that is born of a woman. Alfo Job xiv. I; XV. 14; Matt. xi. 11. Among thofe that are born of women, there hath not risen a greater (prophet, 9,) than John the Baptift. Alfo Luke vii. 28.

SEC. III.

The Son of David.

Matt. xxi. 9. The multitudes who went before, and who followed, cried, faying, Hofanna to the fon of David, bleffed be he who cometh in the name of the Lord. Ver. 15. The children crying in the temple,

and faying, Hofanna to the fon of David. xxii. 42. Jefus asked the Pharifees, saying, what think ye of Christ? whose son is he? They fay unto him, the fon of David. 2 Tim. ii. 8. Rentember Jefus Christ of the race of David, who was raised from the dead. Álfo Rom. i. 3; Acts xiii. 22, 23; Matt. ix. 27, 28; XV. 22; John vii. 42; Comp. Ifai. xi. 1, 2, 10; Micah v. 2.

The phrafe," the fon of David," as applied to Chrift, fignifies the defcendant of David, as the texts from Acts, Romans, and 2 Timothy, explain it. Jefus being born fo many centuries after the death of David, renders this meaning neceffary. Though Chrift is called the root of Jeffe, Rom. xv. 12; and the root of David,. Rev. v. 5; yet Rev. xxii. 16, Jefus declares of himself, "I am the root, and (or, "even) the offspring of David." Here root fignifies the branch out of the root. For in this sense the prophet Ifaiah explains the expreffion, "a root of ઠંડ Jeffe," which he applies to the Messiah, xi. 1, 10. gia has the fame meaning alfo when used of the Ifraelites, Sirach xlvii. 22; and of Antiochus Epiphanes, 1 Maccab. i. 10. That the Meffiah would be a defcendant from David was inferred from feveral parts of the Old Teftament: fee 1 Sam. xvii. 12, 58; 1 Chron. ii. 13, 15; Ifai. xi. 1, 2; ix. 6; Micah v. 2; Pfa. lxxxix3, 4, 35, 36; cxxxix. 11.

R

SEC. IV.

The Son of the man.

Dr. Sykes has collected the feveral texts in which the phrafe, the Son of man, occurs in the New Teftament, in the fifth chapter of his Effay on the Truth of the Christian Religion. He confiders it as always referring to the prediction of Daniel, vii. 13, 14; concerning the glorious dominion of the Meffiah. But I apprehend there are several instances in which Jefus applies this phrase to himself in connection with, his kingdom on earth, his miraculous power, and his fufferings and death, that will not admit of this interpretation.

Dr. Lardner, in his fermon on Luke xvii. 22, obferves with regard to the meaning of this phrafe, as applied to Jefus, that here, as in many other cafes, where certainty would be defirable, it is not a little difficult to find what shall be decifive. He fays, that the fon of man, and the Christ, are not used by our Lord as equivalent phrafes. But did not Jefus, at his laft trial, fpeak of himself under the title of the fon of man, as fynonymous with the Chrift? See Matt. xxvi. 63 to 66; Mark xiv. 61 to 64; Luke

xxii. 66, 67, 69, 70. And did not the multitude ufe these appellations as fynonymous, in John xii. 34? The Doctor's opinion is, that Jefus applied the title Son of man to himself, in order to intimate