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'Iwosè ovoud?: . 'Iwaxi o't isa 'Iceed Cwmneid, tõt' esi, Oeó Caresay. Where nothing can be more certain than that 'law is taken for the name of God, and Placi Cainera, together, the Salvation of God. And yet Theophylact has trangelo nitaken it, Μat. 1. 1. Το Ιησες όνομα έχ Ελληνικόν έσιν, άλλ' 'Εβραϊκόν, έρμωδίε3 3 Cωγής, ιαω η Γ ηeία Sue Ecpgiois déryoy. which words seem plainly to hgnify that Jesus is interpreted Saviour, because iaw' in the Hebrew tongue lignifieth Salvation. I confess the words may be strained to the same sense with those of Eusebius, but not without Tome force, and contrary to what he seemeth to intend. Especially considering those which followed him in the same mistake, as Mofchopulus rares quedesiv, 'inošs do tg iaw give), dndoi wag' 'Eegions and Cainescu. Whereas iqni in Eusebius is certainly no other than 717, and 'lore than : Tiw, and so 'I wore contracted of 'law 'love', the Salvation of God. Nor is this only the opinion of Eusebius, but of s. Hierome, a man much better acquainted with the Hebrew language; who on the first chapter of Hofeah, Shewing that Josuah had first the same name with that of the Prophet, saith, Non enim (ut malè in Græcis codicibus legitur & Latinis) Ause dictus est, quod nihil omnino intelligitur, fed fee, id est, Salvator: & additum eft ejus nomini Dominus, ut Salvator Domini diceretur, What then was it but . Ti the Dominus added to his name? For as in the name of Efaias, S. Hierome acknowledges the addition of the name of God, Interpretatur autem Efaias Salvator Domini; in the same manner did he conceive is in the name of Josuah, only with this difference, that in the one it begins, in the other concludes the name.
Now being we havethus declared that Jefus is the fame name with Jofuah, being the name of Jofuah was first imposed by divine designation, as a certain prediction of the fulfilling to the Ifraelites, by the person which bare the name, all which was signified by the name, being Jefus was likewise named by a more immediate imposition from Heaven, even by the ministration of an Angel; it followech, that we believe he was infallibly designed by God to perform unto the sons of men whatsoever is implied in his nomination. As therefore in Hofeah there was expressed Salvation, in Jofuah at least was added the designation of that single person to save, with certainty of preservation, and probably even the name of God, by whose appointment and power he was made a Saviour ; so shall we find the same in Jefus. In the first falutation, the Angel Gabriel told the blessed Virgin, she should conceive in her womb, and bring forth a Son, and should Luke 1. 31. call his name Jesus. In the Dream of Jofeph the Angel of the Lord informed him not only of the nomination, but of the interpretation or * ety- * Jesu
bræo sermomology ; Thou shalt call his name Jefus, for he shall save his people from ne Salvator their fins. In which words is clearly expressed the designation of the per- dicitur. Ety. fon, He, and the futurition of salvation certain by him, he shall save. Be- mologiam er
go nominis side, that other addition of the name of God, propounded in Jofuah as pro- ejus Evange: bable, appeareth here in some degree above probability, and that for two litta fignavit, reasons. First, because it is not barely faid that He, but as the Original dic
bis nomen ejus raiseth it, † He himself shall fave. Josuah faved Ifrael not by his own Jefum, quia power, not of himself, but God by him; neither faved he his own people, iple salvum
faciet populum but the people of God: whereas Jefus himself, by his own power, the Muum.Hier. power of God, shall fave his own people, the people of God. Well there- † Autos, ipfe. fore may we understand the interpretation of his name to be God the Saviour. Secondly, immediately upon the prediction of the name of Jesus, and the interpretation given by the Angel, the Evangelist expressly observeth, · All this was done that it might be fulfilled which was spoken of the - Mat. I. zł, Lord by the Prophet, saying, Behold, a Virgin shall be with child, and 23. Shall bring forth a son, and they Mall call his name Emmanuel, which being interpreted, is God with us. Several ways have been invented to fhew Baites irathe fulfilling of that Prophecy, notwithstanding our Saviour was not called stuees Evaya Emmanuel ; but none can certainly appear more proper, than that the párs into
* Γελισέ και πρgsense of Emmanuel Thould be comprehended in the name of Jefus : and madegulee suó-. what else is God with us, than God our Saviour? Well therefore hath the latest
le pão • Osos, Evangelist conjoined the Prophet and the Angel asserting Christ was there-iso Correia fore named Jefus, because it was foretold he thould be called Emmanuel, 18 nas to cart
ošnon deawó the Angelical God the Saviour being in the highest propriety the Prophe- tlu iuginozcatical God with us.
sér. Andreas However, the constant Scripture-interpretation of this name is Saviour. Circe
in Cretenfis in
our. Circumc. So said the Angel of the Lord to the amazed Shepherds, bOnto you is born b Luke 2.11. this Day in the City of David a Saviour, which is Christ the Lord. So S. Paul to the Jews and Gentile Profelytes at Antioch, cOf this man's feed Afts 13.23.
* Jupiter the hath God, according to his promise, raised unto Israel à Saviour, Jesus. chief of them. Which explication of this sacred Name was not more new or Itrange unto was most usually worship- the world, than was the Name it self so often used before. For the ancient ped under this Grecians usually gave it at first as a title to their * Gods, whom after any title. Euripides makes up remarkable preservations they stiled Saviours, and under that notion built Amphitryo Temples, and consecrated Altars to them. Nor did they rest with their fetting by, his mistaken piety, but made it stoop unto their baser flattery, calling those Altar, which Hercules had Men their Saviours for whom they seemed to have as great respect and built, Bwpor honour as for their Gods. xcedíaw tinde Ewę a Aids. No
Nor does it always signify so much as that it may not be attributed to And Aristo- Man: for even in the Scriptures the Judges of Ifrael were called no less thani phanes intro- their Saviours. When the Children of Israel cried unto the Lord, the duces Bacchus fwearing, Noi Lord raised up a deliverer to the Children of Israel, who delivered them, $ sia* Ewó- even Othniel the son of Kenaz. And again, When they cried unto the ex as if it Lord, the Lord raised them up a deliverer; Ebud the son of Gera. Where were the fa- 4 miliar Oath though in our Translation we call Othniel and Ebud Deliverers, yet in among the A- the Original they are plainly termed † Saviours. thenians, as well it might be, he having his Temple in their Piraeum, as Strabo testifeth, l. 9. (Where Demofthenes by virtue of a Decree was to build him an Altar, Plut. in vita Demosth.) and his Porch in the City, which was called indeed vulgarly og 'Enbubreix Aios socê, yet was it also named rõ Ewręc as Harpocration and Hesychius have observed. "Oto
riyirear y Ř Ewing, óvouée gä sy 'Encubiero, ondoi x Méverde . So the first. Tô Médwe 'npur óv7es idqúo a los 'Excdienos Air zētoy jelos y Ewãos pari. so the latter. As in their oaths, so in their feasts they mentioned him always at the third cup. Tor au ar pūToy Aids 'Onun trio xj Obwv 'Onuutiw Prefov, ö i buteegy spawy, tj rektor Ewwe, fub. Aids. which is omitted in Hesychius, as appears out of Athenæus, l. 2. and 15. And especially that of Alexis the Comedian: 'Anxxedy Auta Aide gys tho de Edñs a. Otwy Orlos a 17 av xeno spátula Todd o zois o Ewne. Pausanias in Corinthiacis, Meslenicis, Laconicis & Arcadicis, mentions several Statues and Temples anciently dedicated to Jupiter, éxixancin Cañel. Of which title Cornutus in his Book De natura Deorum gives this account. Kance of
fuvãosla iši xey To Cleve gfurã, e T8 Aids (leider Ewige door de ropyo. And though this title was fo generally given to Jupiter, as that Hesychius expounds Ewinę, ó zós, yet was it likewise attributed to the other gods: as Herodotus relates how the Grecians in their Naval War against the Persians made their vows normotario Cover, and that they préserved the title to Neptune in his days, 1.7. And Artemidorus takes notice that Castor and Pollux are taken for the food Carãees, whom the Poem bearing the name of Orpheus to Mufæus, calls pelános (wweges, öpö Aids * p0n74 térve as. the Hymn of Homer, Emãeges tikt waidas inizdovia rozdrwv, "Txutógar te veãy and Theocritus in the Idyllion on them, 'Aygün Win Gameges éti fugõ ñón lórlar. Hence Lucian in Alexandro useth it as their constant title,
nižixane 'Hegéreasts, x Zcü diletave, xj Arbou8e91 Cwrages. Neither have we mention of the title onlys but of the . original and occasion of it. For when Castor and Pollux thrust the sons of Theseus out of Athens, and made Meneftheus - King, he gave them first this name, Al tawta węūra • Mive at sus áramlás Tex Cañeges wirówce. Ælian.Var.“ Hist. 1. 4. c.5. Beside these we read in the ancient Inscriptions, 'Arxant IC Osū Ewwer and again, 'Arxanai x 'I lehce Swazri.. For as they had their Femal: Deities, so did they attribute this title to their Goddesses, and that both in the Masculine and the Feminine Gender. As to Venus, 'Apzwdira e navalábw x Cañen. to Diana, 'Apérid Ewater, as the same collection of Inscriptions hath it. Thus Pherecrates, 'Hrómeda i wóżews cives Toutas Ewroeges, and Sophocles, Tóxin ye to Ewões. Thus the Epigram extant in Suidas, Dwopóg@, w Esthe', ési Nannada sado xangwe "Aglepel. Oud en lov xoe xóver (wege sjúne cixanov Wegonyóg suor. Theodoret. Serm. 8. 595. of Hercules. The Bæenses, an ancient People in Peloponnesus, "Apteka óvonás 80. Eớthegy. Paus. in Laconicis. Her Temple and Statue in the City Troezen was built and named by Theseus at his safe return from Crete. The Megarenses preserved by her from the Persians, επί το δε Σωλίρας άΓαλμα εποιήσαν ο 'Αρλέμιδο-. And upon the fame occation another of the fame Figners er up ar Page. Id. But this title especially was given to Minerva. Zárheg vi ’Alusã a Sei rois "Eaanow, Hefych. "Eso 'Alaves ETheo Xe fouefón, Judor. Schol. Ariftoph. in Ranas. Aristotle in his Will obliged Nicanor to a dedication, Au Cowego
'Aomoč Cwehen. Laert. in Vit. Arift. And in general they invocated God under the notion of Ewing, as Plato in Timeo, Oto 3 x vuũ is a xã * Alexas C180 tỷ 38 % ; Tags và # #sfe Aggey spa, kstxonerlos, wánov áz róne du déserv. † This was the constant title of the first Ptolemy, the son of Lagus, given to him by the Rhodians, 'Ovouco e o xe tee aitae Titodencos Cocais, šaan äitixancis öaag. rj gS inopóroege xaršoi, xorn de sa por freegv, örð Sálo Cw?ães, a Sodów1wv 'Podiwy to ovouc. Paul. Atticis. Which name first given him by the Řhodians was no way expressed in his usage of the Syrians, as is observed by Josephus, wis og Everev TUOHN iso ntoninais tő sálo Cañe a tóre zenec712017 @ Ta cvecvlice madeiv au'rõ rñ érixãýcd. This was so familiar, that Tertullian ufeth the title instead of the name. Poft eum (fc. Alexandrum) Regnavit illic in Alexandria Soter annis 35. Thus Antigonus was first called by the Greeks their Evegyérns, or Benefactor, then Ewide, or Saviour ý móvov creion wag' au TOO x auregir Evegyétns, addce si reparatus, Ewing. Polyb. l. 5. Thus we read of Demetrius, who restored the Athenians to their liberty; vex@grnche se Boules escéadcov diobavese À Anuhtelov, Ewege moj Evegyíta ávelogotovles. Plut. in Vita. And not only so, but numbred Deinetrius and Antigonus among their Dii Soteres ; and instead of their annual Archon, whose name they used in their distinction of years, they created a Priest of these Dii Soteres, as the same Author testifeth: móvor 5 Σωτήρας ανέγραψαν θεός, και επώνυμον και σάτeιον άρχον7α καλαπούσαντες, ιερέα Σωλήρων έχαροτόναν καθ' έκασον νιωτών. Appian relates of Demetrius that he received this title from the Babylonians. Tίμαρχος έπανισάμδυον ανελών, και τάλλα πονηρώς η ΒαβυλώνG- ή Γέμενον, εφ' ώκ Σωτής αρξαμείων τ Βαβυλωνίων ονομάθη. De bell. Syriac. Lucian's mifake in his Salutation tells us of 'Arlioz@ • Ew7ng, and Appian gives us the routing of the Gauls as the cause of that title : ©s Ears The TexańIn Tandtas 'n o Evewing is Aricen lubanovlastenerus. Ib. And in process of time this title grew fo che stomary and familiar, that the Sicilians bestozved it upon Verres their oppreffor. Itaque illum non folum Patronum istius insulæ, sed etiam Sotera inscriptum vidi Syracusis, says Cicero, Verrin, 2. a Judg. 3. 9. and 3.15.
Heb. Dayuni 170 125 yiui : 7172 9 So the Septuagint clearly, Kas ilege xúcia Ewiñ@ge TW 'loegma, ry OWTEV OTO'S, # robovenla yor Kevés. Qui suscitavit eis Salvatorem, & liberavit eos, Othoniel. Again, we Ś Cage xúeros wrois Ew7rege 'Awd, you nede. Qui suscitavit Salvatorem vocabulo Aioth, filium Gera. Vet. Transl. Upon which place S. Augustine notes, Animadvertendum eft autem quod Salvatorem dicat etiam hominem, per quem Deus falvos faciat. Quaft. 1.7. 6.18.
Now what the full import and ultimate sense of the title of Saviour *so Cicero in might be, seemed not easy to the Ancients: and the * best of the Latins the place be
fore cited,'has thought the Greek word so pregnant and comprehensive, that the Latin ving said he tongue had no single word able to express it.
i saw Verres
inscribed Soo tera, goes on, Hoc quantum est? ita magnum, ut Latino uno verbo exprimi non possit. But tbough in Cicero's time there was no Latin word used in that sense; yet not long after it was familiar. For as in the Greek inscrïptions que read often Dedications All Ewñer: fo in the Latin we find often Jovi Servatori, or Conservatori, sometimes Tovi Sal. vatori, or Salutari : all zuhich are nothing else but the Latin expressions of the Greek inscriptions. And without and stion Ewe might have been rendred Sofpitator, and even Sospes, as it was used in the days of Ennius. Sospes, faljic. Ennius tamen sospitem pro servatore posuit. Feftus. Neither indeed could the Sicilians mean any more of Verres biosbe word Sotera, than Tully spake of himself, when he stiled himself Servatorem Reipub. At leaf Taciras did conceive tot Conservator is as much as Soter, when speaking of Milichus, who detected the conspiracies to Nero, he faith. Milichus præmiis ditatus Conservatoris fibi nomen, Græco ejus rei vocabulo, affumplit. Annal. l. 15. He took to himself the name of Conservator, in a Greek word which fignifies so much : and without question that must be Ewide. However the first Christians of the Latin Church were sometime in doubt what word to use as the constant interprétation of swe re freauent and eflential to Chriftianity. Tertullian useth Salutificator, or, as some books read it, Salvificator: Ergo iam non unus Deus, nec unus Salutificator, fi duo falutis artifices, & utique alter altero indigens. De Carne Chrifti Mews it was fo translated in the Philippians 3. 20. Et quidem de terra in coelum, ubi noftrum municipatum Philir penses quoque ab Apostolo discunt; unde & Salutificatorem noftrum expectamus Jefum Chriftum. De Refur. Corn 6.47. S. Hilary thought Salutaris a sufficient interpretation. Eft autem Salutaris ipfo illo nomine quo Ferus nunca Jesus enim fecundùm Hebraicam linguam Salutaris eft, in Pfal. 118. S. Augustine is indifferent between that and si: vator: Deus falvos faciendi Dominus eft Jesus, quod interpretatur Salvator, five Salutaris : and fo Lactant. At left her generally used the word Salvator. First, Tertullian, Christus in illo fignificabatur, taurus ob utramque difpofitionem aliis ferus, ut Judex, aliis manfuetus, ut Salvator. adv. Marcion. I. 3.6.18. Which word of his was rather followed by his Imitator s. Cyprian, after whom Arnobius used it, after him his Disciple Lactantius: and from thence it conti nued the constant language of the Church, till the late Innovators thrust it out of the Latin Translation.
But whatsoever notion the Heathen had of their Gods or Men which they stiled Saviours; we know this name belongeth unto Christ in a more fublime and peculiar manner. Neither is therè salvation in any other; for there is a disa . none other name under heaven given among men whereby we must be saved.
It remaineth therefore that we should explain how and for what reasons Christ truly is, and properly is called, our Saviour. First then, Iconceive, one fufficient cause of that appellation to consist in this, that he hath opened and declared unto us the only true way for the obtaining eternal Salvation, and by such patefaction can deferveno less than the name of Saviour. For if those Apostles and Preachers of the Gospel, who received the way of Salvation from him, which they delivered unto others, may be said to save those persons which were converted by their preaching; in a far more eminent and excellent manner must he be laid to save them, who first revealed all those unto them. S. Paul provoked to emulation them which were his flesh, that Rom. 11. 14. he might save some of them; and was made all things to all men, that he i Cor. 9. 22. might by all means fave fome. He exhorted Timothy to take heed unto him- 1 Tim. 4. 16. relf, and unto the doctrine, and continue in them; for in doing this, he jhould both fave himself and them that heard him. And S. James speaks in more general terms ; Brethren, if any of you do err from the truth, Fam.5.19,20. and one convert him; Let him know, that he which converteth a sinner from the error of his way, mall save a foul from death. Now if these are To expressly said to save the Souls of them which are converted by the doctrine which they deliver, with much more reason must Christ be said to fave them, whole Ministers they are, and in whose name they speak. For it was hé which came and preached peace to them which were afar off, Eph. 2. 17. and to them that were nigh. The will of God concerning the Salvation of man was revealed by him. No man hath seen God at any time : the John 1. 18. only begotten Son, which is in the bofom of the Father, he hath declared him. Being then the Gospel of Christ is the power of God unto salvation Rom. 1. 16. to every one that believeth, being they which preach it at the command of Christ are said to save the Souls of such as believe their word, being it was Christ alone who brought life and immortality to light through the Gospel; 2 Tim. 1. 10. therefore he must in a most eminent and singular manner be acknowledged thereby to save, and consequently must not be denied, even in this first re« spect, the title of Saviour.
· Secondly, This Jesus hath not only revealed, but also procured, the way of
Salvation; not only delivered it to us, but also wrought it out for us : 'and John 3.17. so God sent his Son into the world, that the world through him might be fa
ved. We were all concluded under sin, and, being the wages of fin is death, we were obliged to eternal punishment, from which it was impossible to be
freed, except the sin were first remitted. Now this is the constant rule, that Heb. 9. 22, without shedding of blood is no remision. It was therefore necessary that 23, 26. Christ should appear to put away sin by the facrifice of himself. And so he Mat. 26. 28. did, for he shed his blood for many, for the remision of sins, as himself proi Pet. 2. 24. fefseth in the Sacramental Institution: he bare our sins in his own body on the Col. 1. 14. tree, as S. Peter speaks; and so in him we have redemption through his Rom. 3:8,9. blood, even the forgiveness of sins. And if while we were yet finners, Christ
died for us : much more then, being now justified by his blood, we mall be
reconciled to him. If then we ask the question, as once the Philistines did ! Sam. 29: 4. concerning David, Wherewith should we reconcile our felves unto our Ma2 Cor. 5. 19. ster? we have no other name to answer it but Jefus.
is. For God was in Christ reconciling the world unto himself, not imputing their trespases unto them. And as under the Law the blood of the sin-offering was brought
into the tabernacle of the congregation to reconcile withal in the holy place; Col. 1. 20.21, so it pleased the Father through the Son, having made peace by the blood of
his cross, by him to reconcile all things unto himself. And thus it comes to pass, that us who were enemies in our mind by wicked works, yet now bath he reconciled in the body of his flesh through death. And upon this re
conciliation of our persons muft necessarily follow the Salvation of our Souls. Rom. 5. 10. For if when we were enemies, we were reconciled unto God by the death
of his Son: much more being reconciled, we Mall be saved by his life. Furthermore, we were all at first enslaved by sin, and brought into captivity by
Saran, neither was there any possibility of escape but by way of Redemption. Lev. 25. 49. Now it was the Law of Mofes, that if any were able he might redeem him
self: but this to us was impossible, because absolute obedience in all our actions is due unto God, and therefore no act of ours can make any satisfa
ction for the least offence. Another Law gave yet more liberty, that he Lev. 25. 48. which was fold might be redeemed again; one of his brethren might redeem
him. But this in respect of all the mere sons of men was equally impossible, because they were all under the fame captivity, Nor could they satisfy for others, who were wholly unable to redeem themselves. Wherefore there was no other brother, but that son of man which is the Son of God, who was like unto us in all things, fin only excepted, which could work this re
demption for us. And what he only could, that he freely did perform. For Mart. 20. 28. the Son of man came to give his life a ransom for many: and as he came to I'Tim. 2.6. give, so he gave himself a ran fom for all. So that in him Eph. 1. 7. ption through his blood, the forgiveness of sins. For we are bought with a 1 Cor. 7. 23. price: for we are redeemed, not with corruptible things, as silver and gold; I pes. 1. 18, but with the precious blood of Christ, as of a lamb without blemish and
without spot. He then which hath obtained for us remission of fins, he who through himself hath reconciled us unto God, he who hath given himself as a ransom to redeem us, he who hath thus wrought out the way of Salvation for us, must necessarily have a second and a far higher right unto the name of Jesus, unto the title of our Saviour.
Thirdly, Beside the promulging and procuring, there is yet a farther Act, which is, conferring of Salvation on us. All which we mentioned before was
wrought by virtue of his death, and his appearance in the Holy of Holies: but Heb. 7.25. We must still believe, he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make intercession for them. For now being fet down at the right hand of God, he hath received all power both in Heaven and Earth; and the end of this power which he hath received is, to confer Salvation upon those which believe in him. For the Father gave the Son this power over all flesh, that he should give eternal life to as many as John 17. 2. he hath given him ; that he should raise our bodies out of the dust, and cause our corruptible to put on incorruption, and our mortal to put on immortality: and upon this power we are to expect Salvation from him. For we mult Look for the Savio11r, the Lord Jesus Christ, from heaven, who
change our vile body, that it may be fashioned like unto his glorious body, . 'according to the working whereby he is able even to subdue all things unto
himself. And unto them that thus look for him shall be appear the second Heb. 9. 29. time, without sin unto salvation. Being then we are all to endeavour that our spirits may ve saved in the day of the Lord Jesus; being S. Peter hath 1 Cor. 5.5. taught us, that God hath exalted Christ with his right hand to be a Prince Aits 5. 31. · and a Saviour ; being the conferring of that upon us which he promised to : us, and obtained for us, is the reward of what he suffered; therefore we must acknowledge that the actual giving of Salvation to us is the ultimate and conclusive ground of the title Saviour. · Thus by the virtue of his precious blood Christ hath obtained remission of a Mat: 1. 21. our sins, by the power of his grace hath taken away the dominion of sin, in b Luke 1. 69.
Ic Luke 2. 30. the life to come will free us from all possibility of sinning, and utterly abolish dictione : 3 death the wages of sin: wherefore well said the Angel of the Lord, a Thou Heb. 2.'10. Jhalt call his name Jefus, for he shall fave his people from their fins; well? Aets 5. 35.
Neh. 9.27. did Zacharias call him ban horn of salvation; Simeon, the Salvation of sclis: 26.. God; S. Paul. d the captain and author of eternal salvation ; S. Peter, e a h 4075 7:35., Prince and a Saviour, correspondent to those Judges of Ifrael, raised up by ** ent to those ludoes of Grach reifed un h * Hefych. Pó
ans, Coming, God himself to deliver his people from the hands of their enemies, and for Aulanks." And that reason called Saviours. In the time of their trouble, say the Levitęs, again, Ew?
Pozous o endo when they cried unto thee, thou heardest them from heaven, and according oberoendeto thy manifold mercies thou gavest them Saviours, who saved them out of rzwias. the hand of their enemies.
tinet ad proThe correspondency of Jesus unto those temporal Saviours will best ap- pheticum appear if we consider it particularly in Jofuah, who bare that Salvation in his paratum, nec name, and approved it in his actions. For, as the Son of Sirach faith, : Fesus die
S aliquid poflit the son of Nave was valiant in the wars, and was the successor of Mofes in inlignius, prophecies, who, according to his name, was made great for the saving of quandoquithe elect of God. Although therefore Moses was truly and really' ha ruler ducta et and deliverer, which is the *fame with Saviour ; although the rest of the que nominis Judges were also by their office Rulers and Deliverers, and therefore repren
enem. S. Aug. stiled Saviours, as expressly Othniel and Ehud are; yer Jofuah, far more contra Fauji. particularly and exactly than the rest, is represented as a Type of our Jesus, 19.,
#Or Teroy and that typical fingularity manifested in his t name. For first, He it was made the alone, of all which passed out of Egypt, who was design'd to lead the children Teleo es 7 :of Ifrael into Canaan, the land of promise flowing with milk and honey.
cy:Aceas, & Most · Which land as it was a type of the Heaven of heavens, the inheritance of sūs.se as the Saints, and eternal joys flowing from the right hand of God; fo is the reign coxión Person which brought the Ifraelites into that place of rest fa Type of him online
69) อเvะ who only can bring us into the presence of God, and there prepare our man- Cabbri mi?" sions for us, and allign them to us, as Josiah divided the land for an inheri- auto, & in my
lnás ó Xen .tance to the Tribes. Besides, it is farther observable, not only what Jofuah sos i Alcoxodid, but what Mofes could not do. The hand of Mofes and Aaron brought eiv og naš ithem out of Egypt, but left them in the Wildernefs, and could not seat themelet
Tisgétt, med in Canaan. Josuah, the successor, only could effect that in which Mofes fail- alcoln oylus ed. Now nothing is more frequent in the phrale of the Holy Ghost, than to . Fuftin.
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