INrxi ovoμáli・ "Twoxi di isw 'Iaw (winein, TNT' ist, De Calneror. Where nothing can be more certain than that law is taken for the name of God, and law Calneia, together, the Salvation of God. And yet Theophylact has frangely wilaken it, Mat. 1. 1. Τὸ Ἰησὺς ὄνομα εχ Ελληνικόν έσιν, ἀλλ ̓ Ἑβραϊκον, ερμίωσε, η ζωτής, ενώ ηδ' ή σωτηρία was Elegions Aéys which words feem plainly to fignify that Jefus is interpreted Saviour, because iad in the Hebrew tongue fignifieth Salvation. I confefs the words may be ftrained to the fame fenfe with thofe of Eufebius, but not without fome force, and contrary to what he feemeth to intend. Especially confidering those which followed him in the fame miflake, as Mofchopulus e χεδῶν, Ἰησᾶς ἀπὸ τὰ ἰαω γίνει, ο δηλοῖ πας Εβραίοις ωτηρίαν. Whereas law in Eufebius is certainly no other than, and 'losa thany, and so 'Ïwosè contracted of 'law 'Iosa, the Salvation of God. Nor is this only the opinion of Eufebius, but of S. Hierome, a man much better acquainted with the Hebrew language; who on the first chapter of Hofeah, fhewing that Jofuah had first the fame name with that of the Prophet, faith, Non enim (ut malè in Græcis codicibus legitur & Latinis) Aufe dictus eft, quod nihil omnino intelligitur, fed Ofee, id eft, Salvator: & additum eft ejus nomini Dominus, ut Salvator Domini diceretur, What then was it but 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 fame manner did he conceive it in the name of Jofuah, only with this difference, that in the one it begins, in the other concludes the name.

31.

bræo fermo

ne Salvator

go nominis

Now being we have thus declared that Jefus is the fame name with Jofuah, being the name of Jofuah was firft impofed by divine defignation, as a certain prediction of the fulfilling to the Ifraelites, by the perfon which bare the name, all which was fignified by the name, being Jefus was likewise named by a more immediate impofition from Heaven, even by the miniftration of an Angel; it followeth, that we believe he was infallibly defigned by God to perform unto the fons of men whatsoever is implied in his nomination. As therefore in Hofeah there was expreffed Salvation, in Jofuab at least was added the defignation of that fingle perfon to fave, with certainty of preservation, and probably even the name of God, by whofe appointment and power he was made a Saviour; fo fhall we find the fame in Jefus. In the firft falutation, the Angel Gabriel told the bleffed Virgin, the fhould conceive in her womb, and bring forth a Son, and fhould Luke 1. call his name Jefus. In the Dream of Jofeph the Angel of the Lord informed him not only of the nomination, but of the interpretation or *ety-* Jefus Hemology; Thou shalt call his name Jefus, for he shall fave his people from their fins. In which words is clearly expreffed the defignation of the per- dicitur. Ety. fon, He, and the futurition of falvation certain by him, he shall fave. Be- mologiam erfide, that other addition of the name of God, propounded in Jofuah as pro- ejus Evange bable, appeareth here in fome degree above probability, and that for two lifta fignavit, reafons. First, because it is not barely faid that He, but as the Original bis nomen ejus raifeth it, He himself fhall fave. Jofuah faved Ifrael not by his own Jefum, quia power, not of himself, but God by him; neither faved he his own people, ipfe falvum but the people of God: whereas Jefus himself, by his own power, the fuum. S.Hier. faciet populum power of God, fhall fave his own people, the people of God. Well there- † Aus, ipfe. fore may we understand the interpretation of his name to be God the Saviour. Secondly, immediately upon the prediction of the name of Jefus, and the interpretation given by the Angel, the Evangelift expreffly obferveth, All this was done that it might be fulfilled which was spoken of the Mat. 1. 22, Lord by the Prophet, faying, Behold, a Virgin fhall be with child, and 23. fhall bring forth a fon, and they shall call his name Emmanuel, which being interpreted, is God with us. Several ways have been invented to fhew Bares irathe fulfilling of that Prophecy, notwithstanding our Saviour was not called us EvayEmmanuel; but none can certainly appear more proper, than that the pre ps fenfe of Emmanuel fhould be comprehended in the name of Jefus and μgμwhat elfe is God with us, than God our Saviour? Well therefore hath the EO" μθμον γδ τὸ μεθ' Evangelift conjoined the Prophet and the Angel afferting Chrift was there- is Carnea fore named Jefus, because it was foretold he fhould be called Emmanuel, as, to μt the Angelical God the Saviour being in the highest propriety the Prophe-u iμpinoxtical God with us.

a

dicens, Voca

a

ἡμῶν ὁ Θεὸς, ὅ

δόλον δεατό

gav. Andreas Cretenfis in Circume.

However, the conftant Scripture-interpretation of this name is Saviour. So faid the Angel of the Lord to the amazed Shepherds, Unto you is born Luke 2.11. this Day in the City of David a Saviour, which is Chrift the Lord. So S. Paul to the Jews and Gentile Profelytes at Antioch, Of this man's feed & Acts 13.23. bath

с

was most usu

title. Euripides makes

* Jupiter the hath God, according to his promife, raised unto Ifrael à Saviour, Jefus. chief of them Which explication of this facred Name was not more new or strange unto ally worship- the world, than was the Name it self so often used before. For the ancient ped under this Grecians ufually gave it at first as a title to their * Gods, whom after any remarkable prefervations they ftiled Saviours, and, under that notion built Amphitryo Temples, and confecrated Altars to them. Nor did they rest with their fitting by his mistaken piety, but made it stoop unto their bafer flattery, calling those Hercules had Men their † Saviours for whom they seemed to have as great respect and built, Bav honour as for their Gods. καθίζω τίνδε Σωτήρος Διός.

Altar, which

duces Bacchus

t

a

Nor does it always fignify so much as that it may not be attributed to And Arifto- Man: for even in the Scriptures the Judges of Ifrael were called no less than phanes intro- their Saviours. When the Children of Ifrael cried unto the Lord, the fwearing, N Lord raifed up a deliverer to the Children of Ifrael, who delivered them, + Aiat Zwin-even Othniel the fon of Kenaz. And again, When they cried unto the ex as if it Lord, the Lord raised them up a deliverer; Ehud the fon of Gera. Where miliar oath though in our Tranflation we call Othniel and Ehud Deliverers, yet in among the A- the Original they are plainly termed ‡ Saviours.

were the fa

thenians, as

well it might be, he having his Temple in their Piraeum, as Strabo teftifieth, 1. 9. (where Demofthenes by virtue of a Decree was to build him an Altar, Plut. in vita Demofth.) and his Porch in the City, which was called indeed vulgarly τῇ Ἐλευθερία. Διὸς sou, yet was it alfo named το Σωτής Gas Harpocration and Hefychius have obferved. Ότι ἐπιγέγραπ 5 μὲ Σωτής, ονομάζει 3 και Ελευθερια, δηλοῖ καὶ Μένανδρο Το the firft. Τῶν Μέδων εκφυγόντες ἱδρύσαντο Ελευθέριον Δία τότον ἢ ἔνιοι καὶ Σωτῆρος φατι· So the latter. As in their oaths, fo in their feas they mentioned him always at the third cup. Τὸν μὲ πρῶτον Διός Ολυμπία καὶ Θεῶν Ολυμπίων ἔλε[ον, ὃ ἢ δεύτερον ηρώων, το τρίτον Σωτῆρα, fub. Aids which is omitted in Helychius, as appears out of Athenæus, 1. 2. and 15. And especially that of Alexis the Comedian: ̓Αλλ' ἔχεον Αὐτῷ Διὸς γε τήν δε Σωτῆς 5. Θεῶν Θνητοῖς απάντων χρησιμώτα]α πολὺ Ὁ Ζας ὁ Σωτὴς. Paufanias in Corinthiacis, Meffenicis, Laconicis & Arcadicis, mentions feveral Statues and Temples anciently dedicated to Jupiter, xixanow (wine. Of which title Cornuttis in his Book De natura Deorum gives this account. Kala Χυνῶντα ἐξὶ καὶ τὸ σώζειν ο Κυνᾶ, καὶ τὸ Διὸς ἐντεῦθεν Σω]ῆς εἶναι λεγομθρία. And though this title was fo generally given to Jupiter, as that Hefychius expounds Zwing, & Zous, yet was it likewife attributed to the other gods: as Herodotus relates how the Grecians in their Naval War against the Perfians made their vows Пovedeas Calner, and that they preferved the title to Neptune in his days, 1.7. And Artemidorus takes notice that Caftor and Pollux are taken for the Seos Canges, whom the Poem bearing the name of Orpheus to Mufæus, calls μeláλos Calänges, öμỡ Aids äp017α τέκνα as the Hymn of Homer, Σωτῆρας τέκε παῖδας ἐπιχθονίων ἀνθρώπων, Ωκυπόρων τε νεῶν—and Theocritus in the Idyllion on them, 'Avogañar Caneges inì que non torlar. Hence Lucian in Alexandro ufeth it as their conftant title, αλεξίκακε Ηράκλεις, καὶ Ζεῦ δτ]ρόπανε, καὶ Διόσκορος ωρες. Neither have we mention of the title only, but of the original and occafion of it. For when Castor and Pollux thruft the fons of Thefeus out of Athens, and made Meneftheus King, he gave them frt this name, ac τιῶτα πρῶτα ὁ Μενεσθούς ανακλάς τε καὶ σωτῆρας ονόμωσε. #lian. Var. Hift. 1.4. c. 5. Befide thefe we read in the ancient Infcriptions, Avxani Otw Ewines and again, Acxani leg Zalago.. For as they had their Femal: Deities, fo did they attribute this title to their Goddeffes, and that both in the Mafculine and the Feminine Gender. As to Venus, 'Apgadiτy Ota Пavalál Cales to Diana, 'Aglinidi Zales, as the fame collection of Inferiptions hath it. Thus Pherecrates, Hrμeda & winews Given Tautas EwTregs, and Sophocles, Τύχη με τη Σωτήρ. Thus the Epigram extant in Suidas, Φωσφόρου, ὦ Σώτεις, ἐπὶ Παλλάδος ἴσαθι κλήρων Αρλεμι Oúdev lov na nervor Caiñeġjanetixanov wegonyóędov. Theodoret. Serm. 8. 595. of Hercules. The Benfes, an ancient People in Peloponnefus, "Agle voμá Zátov. Pauf. in Laconicis. Her Temple and Statue in the City Trozen was built and named by Thefeus at his fafe return from Crete. The Megarenfes preferved by her from the Perfians, ἐπὶ τὸ δὲ Σωτείρας ἄγαλμα ἐποιήσαν ο Αρτέμιδα. And upon the fame occafion another of the fame bignes fet up at Pagæ. Id. But this title efpecially was given to Minerva. Σώτειρα ή 'Αθώα του αὶ τοῖς Ἕλλησιν, Hefych. "Εσι δ ̓Αθήνησι Σύ THEO XETOWN, I. Schol. Ariftoph. in Ranas. Ariftotle in his Will obliged Nicanor to a dedication, Ai Calnego Alva Caleign. Laert. in Vit. Arift. And in general they invocated God under the notion of Ewing, as Plato in Timæo, Θεὸν ἢ καὶ νω ἐπ' ἀρχῇ 7 λε[ορθρίων Σωτῆρα ἐξ ἀτόπε καὶ οήθες διηγήσεως πρὸς τὸ ἢ εἰκότων δό[μα Δασώζειν ἡμᾶς ἐπισ xadesáμpor, wár azxóμeda défew. This was the conftant title of the firft Ptolemy, the fon of Lagus, given to him by the Rhodians, Ονόματα με ἢ καὶ τὰ αὐτὰ Πτολεμαῖοί (φισιν, ἄλλη ἢ ἐπίκλησις ἄλλῳ· καὶ γδ Φιλομήτορα καλέσι, καὶ δια λádeλpovätengv, †ÿ rỡ Aúso Cairng, Dadorlar Podiwr To evoua. Pauf. Atticis. Which name firft given him by the Rhodians was no way expreffed in his usage of the Syrians, as is obferved by Jofephus, we + Zverev añaσar two rodeμais το λάδι (ωτής ο τότε χρηματίζονταν τὰ ἐναντία παθεῖν αὐτῇ τῇ ἐπικλήση. This was fo familiar, that Tertullian ufesh the title inftead of the name. Poft eum (fc. Alexandrum) Regnavit illic in Alexandria Soter annis 35. Thus Antigonus was firl called by the Greeks their Εὐεργέτης, or Benefactor, then Σωγής, or Saviour & μόνον ἐκρίθη παρ' αὐτὸν καιρὸν Evegyérns, dλλà xì μelarλágas, Σwlnę. Polyb. l. 5. Thus we read of Demetrius, who reftored the Athenians to their liberty; ανεκρότησαν καὶ βοῶντες ἐκέλόνον ἀποβαίνειν τ Δημήτριον, Σωτῆρα καὶ Εὐεργέτην ανα[ορεύοντες. Plut. in Vita. And not only fo, but numbred Demetrius and Antigonus among their Dii Soteres; and instead of their annual Archon, whose name they used in their diftinction of years, they created a Prieft of thefe Dii Soteres, as the fame Author teftifieth: povos Ο Σωτήρας ανέγραψαν θεὸς, καὶ ἐπώνυμον καὶ πάτριον ἄρχοντα καταπαύσαντες, ιερέα Σωτήρων ἐχειροτόνεν καθ ̓ ἕκασον ενιαυτόν. Appian relates of Demetrius that he received this title from the Babylonians. Τίμαρχον ἐπανισάμθρον ἀνελῶν, καὶ τἆλλα πονηρῶς - Βαβυλώνα ή Γερθμον, ἐφ ̓ ὧ καὶ Σωτὴς ἀρξαμθρων 7 Βαβυλονίων ὀνομάσθη. De bell. Syriac. Lucian's mifake in his Salutation tells us of Arlioz: Zwing, and Appian gives us the routing of the Gauls as the cause of that title: sxy Ear. τὴς ἐπεκλήθη Γαλάτας εκ δ Εὐρώπης ἐς τ' Ασίαν ἐμβαλόντας ἐξελάσας. Ib. And in proces of time this title grew fo εκ ftomary and familiar, that the Sicilians bestowed it upon Verres their oppreffer. Itaque illum non folum Patronum iftius infulæ, fed etiam Sotera infcriptum vidi Syracufis, fays Cicero, Verrin, 2. a Judg. 3. 9. and 3.15.

5

Heb. yuyup So the Septuagint clearly, Kai luge xver Zalñea tu logna, j HOWED AUTH'S, & Fobovinλ you Kevés. Qui fufcitavit eis Salvatorem, & liberavit eos, Othoniel. Again, luge veros aurois Zwinea + 'Aad, you Ing. Qui fufcitavit Salvatorem vocabulo Aioth, filium Gera. Vet. Transl. Upon which place S. Auguftine notes, Animadvertendum eft autem quod Salvatorem dicat etiam hominem, per quem Deus falvos faciat. Quaft.l.7. c. 18.

I

Now

fore cited, ha

Now what the full import and ultimate sense of the title of Saviour * So Cicero in might be, feemed not eafy to the Ancients: and the best of the Latins the place bethought the Greek word fo pregnant and comprehenfive, that the Latin ving said he tongue had no fingle word able to express it.

Jaw Verres infcribed Sotera, goes on, Hoc quantum eft? ita magnum, ut Latino uno verbo exprimi non poffit. But though in Cicero's time there was no Latin word used in that fenfe; yet not long after it was familiar. For as in the Greek infcriptions we read often Dedications Aii Ewner fo in the Latin we find often Jovi Servatori, or Confervatori, fometimes Jovi Salvatori, of Salutari: all which are nothing else but the Latin expreffions of the Greek infcriptions. And without que ftion Ewing might have been rendred Sofpitator, and even Sofpes, as it was used in the days of Ennius. Sofpes, falvus: Ennius tamen fofpitem pro fervatore pofuit. Feftus. Neither indeed could the Sicilians mean any more of Verres by the word Sotera, than Tully spake of himself, when he ftiled himself Servatorem Reipub. At least Tacirus did conceive that Confervator is as much as Soter, when speaking of Milichus, who detected the confpiracies to Nero, he faith, Milichus præmiis ditatus Confervatoris fibi nomen, Græco ejus rei vocabulo, affumpfit. Annal. l. 15. He took to himself the name of Confervator, in a Greek word which fignifies fo much: and without question that must be Zaing. However the first Chriftians of the Latin Church were fometime in doubt what word to use as the conftant interpretation of Ewing, so frequent and effential to Chriftianity. Tertullian ufeth Salutificator, or, as fome books read it, Salvificator: Ergo jam non unus Deus, nec unus Salutificator, fi duo falutis artifices, & utique alter altero indigens. De Carne Chrifti, c. 14. and fhews it was fo tranflated in the Philippians 3. 20. Et quidem de terra in cœlum, ubi noftrum municipatum Philippenfes quoque ab Apoftolo difcunt; unde & Salutificatorem noftrum expectamus Jefum Chriftum. De Refur. Carnis, c. 47. S. Hilary thought Salutaris a fufficient interpretation. Eft autem Salutaris ipfo illo nomine quo Jefus nuncupatur. Jefus enim fecundum Hebraicam linguam Salutaris eft, in Pfal. 118. S. Auguftine is indifferent between that and Salvator: Deus falvos faciendi Dominus eft Jefus, quod interpretatur Salvator, five Salutaris: and fo Lactant. At laft they generally used the word Salvator. First, Tertullian, Chriftus in illo fignificabatur, taurus ob utramque difpofitionem: aliis ferus, ut Judex, aliis manfuetus, ut Salvator. adv. Marcion. 1. 3. c. 18. Which word of his was rather followed by his Imitator S. Cyprian, after whom Arnobius used it, after him his Difciple Lactantius: and from thence it continued the conftant language of the Church, till the late Innovators thrust it out of the Latin Tranflation.

But whatsoever notion the Heathen had of their Gods or Men which they ftiled Saviours, we know this name belongeth unto Chrift in a more fublime and peculiar manner. Neither is there falvation in any other; for there is as 4. 12. none other name under heaven given among men whereby we must be faved.

It remaineth therefore that we should explain how and for what reafons Chrift truly is, and properly is called, our Saviour. First then, I conceive, one fufficient cause of that appellation to confift in this, that he hath opened and declared unto us the only true way for the obtaining eternal Salvation, and by fuch patefaction can deferve no less than the name of Saviour. For if those Apoftles and Preachers of the Gofpel, who received the way of Salvation from him, which they delivered unto others, may be faid to fave those persons which were converted by their preaching; in a far more eminent and excellent manner must he be faid to fave them, who first revealed all thofe truths unto them. S. Paul provoked to emulation them which were his flesh, that Rom. 11. 14. he might fave fome of them; and was made all things to all men, that he 1 Cor. 9. 22. might by all means fave fome. He exhorted Timothy to take heed unto him- 1 Tim. felf, and unto the doctrine, and continue in them; for in doing this, he Should both fave himself and them that heard him. And S. James fpeaks in more general terms; Brethren, if any of you do err from the truth, Jam.5.19,20. and one convert him; Let him know, that he which converteth a finner from the error of hisway, shall fave a foul from death. Now if thefe are fo expreffly faid to fave the Souls of them which are converted by the doctrine which they deliver, with much more reafon must Christ be said to fave them, whofe Minifters they are, and in whofe name they speak. For

I

4. 16.

it was he 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 bath feen 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 Chrift is the power of God unto falvation Rom. 1. 16. to every one that believeth, being they which preach it at the command of Chrift are faid to fave the Souls of fuch as believe their word, being it was Chrift alone who brought life and immortality to light through the Gospel; 2 Tim. 1.10. therefore he must in a moft eminent and fingular manner be acknowledged thereby to fave, and confequently must not be denied, even in this first refpect, the title of Saviour.

L

Secondly,

3

Heb. 9. 22,

23, 26.

Col. 1. 14.

22.

1

Secondly, This Jefus hath not only revealed, but also procured, the way of Salvation; not only delivered it to us, but alfo wrought it out for us and John 3.17. fo God fent his Son into the world, that the world through him might be faved. We were all concluded under fin, and, being the wages of fin is death, we were obliged to eternal punishment, from which it was impoffible to be freed, except the fin were first remitted. Now this is the conftant rule, that without shedding of blood is no remiffion. It was therefore neceffary that Chrift should appear to put away fin by the facrifice of him felf. And fo he Mat. 26. 28. did, for he shed his blood for many, for the remiffion of fins, as himself pro★ Pet. 2. 24. fefseth in the Sacramental Inftitution: he bare our fins in his own body on the tree, as S. Peter fpeaks; and fo in him we have redemption through his Rom. 5.8,9. blood, even the forgiveness of fins. And if while we were yet finners, Chrift died for us: much more then, being now juftified by his blood, we shall be faved from wrath by him. Again, we were all enemies unto God, and having offended him, there was no poffible way of Salvation, but by being reconciled to him. If then we ask the question, as once the Philiftines did 1 Sam. 29. 4. concerning David, Wherewith fhould we reconcile our felves unto our Ma2 Cor. 5. 19. fter? we have no other name to answer it but Jefus. For God was in Chrift reconciling the world unto himself, not imputing their trespases unto them. And as under the Law the blood of the fin-offering was brought into the tabernacle of the congregation to reconcile withal in the holy place; Col. 1. 20.21, fo 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 reconciliation of our perfons muft neceffarily 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 shall be faved by his life. Furthermore, we were all at firft enflaved by fin, and brought into captivity by Satan, neither was there any poffibility of efcape but by way of Redemption. Lev. 25. 49. Now it was the Law of Mofes, that if any were able he might redeem himfelf: but this to us was impoffible, because abfolute obedience in all our actions is due unto God, and therefore no act of ours can make any fatisfaction for the leaft 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 refpect of all the mere fons of men was equally impoffible, because they were all under the fame captivity, Nor could they fatisfy for others, who were wholly unable to redeem themselves. Wherefore there was no other brother, but that fon of man which is the Son of God, who was like unto us in all things, fin only excepted, which could work this redemption for us. And what he only could, that he freely did perform. For Matt. 20. 28. the Son of man came to give his life a ransom for many: and as he came to Tim. 2.6. give, fo he gave himself a ransom for all. So that in him we have redemption through his blood, the forgiveness of fins. For we are bought with a 1 Cor. 7. 23. price: for we are redeemed, not with corruptible things, as filver and gold; 1 Per. 1. 18, but with the precious blood of Chrift, as of a lamb without blemish and

Eph. 1. 7.

19.

Heb. 7. 25.

without spot. He then which hath obtained for us remiffion of fins, he who through himself hath reconciled us unto God, he who hath given himfelf as a random to redeem us, he who hath thus wrought out the way of Salvation for us, must neceffarily have a fecond and a far higher right unto the name of Jefus, unto the title of our Saviour.

Thirdly, Befide 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 we must still believe, he is able alfo to fave them to the uttermoft that come

unto

unto God by him, feeing he ever liveth to make interceffion 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 thofe 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 fhould raife our bodies out of the duft, 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

must look for the Saviour, the Lord Jefus Chrift, from heaven, who shall phil. 3. 20,21.

I

change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to fubdue all things unto himfelf. And unto them that thus look for him shall be appear the fecond Heb. 9. 23. time, without fin unto falvation. Being then we are all to endeavour that our fpirits may be faved in the day of the Lord Jefus; being S. Peter hath 1 Cor. ‍5. 5taught us, that God hath exalted Chrift with his right hand to be a Prince Acts 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 fuffered; therefore we must acknowledge that the actual giving of Salvation to us is the ultimate and conclufive ground of the title Saviour.

death the

a

e

c Luke 2. 30.

d 5.9.

с

h

Neb. 9.27.

Thus by the virtue of his precious blood Chrift hath obtained remiffion of a Mat. 1. 21. our fins, by the power of his grace hath taken away the dominion of fin, in b Luke 1. 69. the life to come will free us from all poffibility of finning, and utterly abolish & Heb. 5. 9. of fin: wherefore well faid the Angel of the Lord, Thou Heb. 2. 10. wages Jhalt call his name Jefus, for he shall fave his people from their fins; well 48ts 5. 35. did Zacharias call him ban horn of falvation; Simeon, the falvation of sEcclus. 46.1. God; S. Paul. the captain and author of eternal falvation; S. Peter, acts 7, 35. Prince and a Saviour, correfpondent to thofe Judges of Ifrael, raised up by God himself to deliver his people from the hands of their enemies, and for that reafon called Saviours. In the time of their trouble, fay the Levites, again, when they cried unto thee, thou hear deft them from heaven, and according te to thy manifold mercies thou gavest them Saviours, who faved them out of rewis. the hand of their enemies.

h

*Hefych. PúEns, Caring,

gas. And

ὁ Ζοὺς ὁ ἐλώ

†Quantum attinet ad pro

geri nec dici

expreflio

16. 19.

†

Ον τρόπον

The correfpondency of Jefus unto thofe temporal Saviours will beft ap- pheticum appear if we confider 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, & Jefus aliquid poffit the fon of Nave was valiant in the wars, and was the fucceffor of Mofes in infignius, prophecies, who, according to his name, was made great for the faving of quandoquithe elect of God. Although therefore Mofes was truly and really a ruler ducta eft uf and deliverer, which is the *fame with Saviour; although the rest of the que nominis Judges were alfo by their office Rulers and Deliverers, and therefore nem. S. Aug. filed Saviours, as expreffly Othniel and Ehud are; yet Jofuah, far more contra Fauft. particularly and exactly than the reft, is reprefented as a Type of our Jefus, and that typical fingularity manifefted in his name. For firft, He it was alone, of all which paffed out of Egypt, who was defign'd to lead the children of Ifrael into Canaan, the land of promife flowing with milk and honey., Which land as it was a type of the Heaven of heavens, the inheritance of s the Saints, and eternal joys flowing from the right hand of God; fo is the xPerfon which brought the Ifraelites into that place of reft a Type of himku tõïç eiρωδιένειμα who only can bring us into the prefence of God, and there prepare our man- C fions for us, and affign them to us, as Jofiah divided the land for an inheri-, tance to the Tribes. Befides, it is farther obfervable, not only what Jofuah 50 + Adid, but what Mofes could not do. The hand of Mofes and Aaron brought them out of Egypt, but left them in the Wildernefs, and could not feat them, in Canaan. Jofuah, the fucceffor, only could effect that in which Mofes fail-fa ed. Now nothing is more frequent in the phrafe of the Holy Ghoft, than to nás. Justin.

L 2