:

Ἰωσγὲ ὀνομάζε)· Ἰωσὲ δὲ ἐσιν Ἰαὼ (ωτηρία, τῦτ' ἔσι, Θες (ωτήριον. Where nothing can be more certain than that 'law is taken for the name of God, and law (alneia, together, the Salvation of God. And yet Theophylact has strangely mistaken it, Mat. 1.Ι. Τὸ Ἰησὺς ὄνομα έχ Ἑλληνικόν ἐσιν, ἀλλ ̓ Ἑβραϊκὸν, ἑἐρμιωσύες 5 (ωτής, ἰαὶ γδ ή (ωτηρία παρ' Εβραίοις λέγε)· which words seem plainly to fignify that Jesus is interpreted Saviour, because iad in the Hebrew tonque signifieth Salvation. I confess the words may be strained to the same sense with those of Eufebius, but not without some force, and contrary to what he seemeth to intend. Especially confidering those which followed him in the same mistake, as Moschopulus εὶ χεδών, Ἰησᾶς ἀπὸ τῷ ἰαὼ γίνε), ὃ δηλοῖ παρ' Εβραίοις τ (ωτηρίαν. Whereas law in Eufebius is certainly no other than יהוה, and lose than ישועה, and so 'Lure 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, shewing that Jofuah had first the same name with that of the Prophet, faith, Non enim (ut malè in Græcis codicibus legitur & Latinis) Ause dictus est, quod nihil omnino intelligitur, fed Ofee, id est, Salvator: & additum est 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 same 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.

go nominis

Now being we have thus declared that Jesus 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 perfon 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 followeth, that we believe he was infallibly designed by God to perform unto the fons of men whatsoever is implied in his nomination. As therefore in Hofeah there was expressed Salvation, in Jofuab 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 salutation, the Angel Gabriel told the blessed Virgin, the should conceive in her womb, and bring forth a Son, and should Luke 1. 31. call his name Jefus. In the Dream of Joseph the Angel of the Lord informed him not only of the nomination, but of the interpretation or * ety- * bro Jesus fermo- Hemology; Thou shalt call his name Jesus, for be shall fave his people from ne Salvator their fins. In which words is clearly expressed the designation of the per- dicitur. Etyfon, He, and the futurition of salvation certain by him, he shall fave. "Be- mologiam erside, 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, reasons. First, because it is not barely said that He, but as the Original bis dicens, Vocaraiseth it, † He himself shall fave. Jofuah faved Ifrael not by his own Jefum, quia power, not of himself, but God by him; neither faved he his own people, ipse salvum faciet populum but the people of God: whereas Jefus himself, by his own power, the fuum. S.Hier. power of God, shall fave his own people, the people of God. Well there- † Αὐτὸς, iple, 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 obferveth, a All this was done that it might be fulfilled which was spoken of the Mat. 1. 22, Lord by the Prophet, saying, Behold, a Virgin shall be with child, and 23. shall bring forth a fon, and they shall call his name Emmanuel, which being interpreted, is God with us. Several ways have been invented to shew & Βλέπεις ίσαthe fulfilling of that Prophecy, notwithstanding our Saviour was not called είθμες ΕναγΓελισ8 πρό Emmanuel; but none can certainly appear more proper, than that the φήτε ρήσεις; sense of Emmanuel should be comprehended in the name of Jesus: and μεθερμίωδυό what elfe is God with us, than God our Saviour? Well therefore hath the μθμον γδ τὸ μεθ Evangelift conjoined † the Prophet and the Angel asserting Christ was there- ίσι (ωτηρία fore named Jesus, because it was foretold he should be called Emmanuel, το λας, το μα the Angelical God the Saviour being in the highest propriety the Prophe- τω έμφιλοχωtical God with us.

bis nomen ejus

ἡμῶν ὁ Θεὸς, ὅ

δέλον δεασό

ῶν. Andreas

Circumc.

However, the constant Scripture-interpretation of this name is Saviour. Cretenfis in 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 Proselytes at Antioch, Of this man's feed Atts 13. 23.

hath

1

was most usu

* Jupiter the hath God, according to his promise, 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 usually gave it at first as a title to their * Gods, whom after any title, kuripi- remarkable preservations they stiled 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 baser flattery, calling those Hercules had Men their † Saviours for whom they seemed to have as great respect and built, Βωμόν honour as for their Gods.

des makes

Altar, which

καθίζω τίνδε

Nor does it always fignify so much as that it may not be attributed to Σωτῆρα Διὸς. And Arifto- Man: for even in the Scriptures the Judges of Ifrael were called no less than phanes intro- their Saviours. a When the Children of Ifrael cried unto the Lord, the duces Bacchus Swearing, Ni Lord raised up a deliverer to the Children of Ifrael, who delivered them, * Δίας Σωλή- even Othniel the son of Kenaz. And again, When they cried unto the cx as if it Lord, the Lord raised them up a deliverer, Ebud the son 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.

thenians, as

τέκνα·

as. the

τε

well it might be, he having his Temple in their Piraeum, as Strabo testisieth, 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 τῦ Ἐλευθερία Διὸς τοὰ, yet was it also named τῦ Σωτῆς· as Harpocration and Hefychius have observed. Ὅτι ἐπιγέδραπ) μ. Σωτής, ὀνομάζε) ἢ κὶ Ἑλουθέριο, δηλοῖ κὶ Μένανδε· so the first. Τῶν Μέδων ἐκφυγόντες ἱδρύσαντο τ Ἐλευθέριον Δία τῶτον ἢ ἔνιοι κὶ Σωτῆρά φασι· so the latter. As in their oaths, so in their feasts they mentioned him always at the third cup. Τὸν μὲ πρῶτον Διὸς ̓Ὀλυμπία κὶ Θεῶν Ὀλυμπίων ἔλεδον, ἢ ἢ δεύτερον ηρώων, ἢ ἢ τρίτον Σωτῆρα, fub. Διὸς· which is omitted in Hesychius, as appears out of Athenæus, l. 2. and 15. And especially that of Alexis the Comedian: ̓Αλλ' ἔΓχεον Αὐτῷ Διὸς γε την δε Σωτῆρα. Θεῶν Θνηλοῖς ἀπάντων χρησιμώταλο πολύ Ὁ Ζαὶς ὁ Σαλής. Paufanias in Corinthiacis, Meslenicis, Laconicis & Arcadicis, mentions several Statues and Temples anciently dedicated το Jupiter, ἐπίκλησιν (ωτήρι. Of which title Cornuttis in his Book De natura Deorum gives this account. Kala Χυνῶντα ἐξὶ κὶ τὸ (ώζειν ἃ ψωνᾶ, κὰ τὸ Διὸς ἀντεύθεν Σωτῆρα εἶναι λεΓομθύς. And though this title was so generally given to Jupiter, as that Hefychius expounds Σωτής, ὁ Ζούς, yet was it likewise attributed to the other gods: as Herodotus relates how the Grecians in their Naval War against the Persians made their voυς Ποσειδέωνι (ωτήes, and that they preserved the title to Neptune in his days, 1.7. And Artemidorus takes notice that Castor and Pollux are taken for the θεοί (ωτῆρες, whom the Poem bearing the name of Orpheus to Museus, calls με δάλες (ωτῆρας, ὁμε Διὸς ἄφθιζα Hymn of Homer, Σωτῆρας τέκε παϊδας ἐπιχθονίων ἀνθρώπων, "Ωκυπόρων νεῶν and Theocritus in the Idyllion on them, ̓Ανθρώπων (ωτήρας ἐπὶ ξυρῦ ἤδη ἐονιών. Hence Lucian in Alexandro useth it as their constant title, ἀλεξίκακε Ἡράκλεις, κὶ Ζεῦ δπολρόπανε, κὶ Διόσκοροι (ωτῆρες. Neither have we mention of the title only, but of the original and occasion of it. For when Castor and Pollux thrust the fons of Theseus out of Athens, and made Meneftheus King, he gave them first this name, 1ὰ ταῦτα πρῶτο ὁ Μενεοθοὺς ἄνακλάς τε κỳ (ωτῆρας ὠνόμωσε. Ælian. Var. Hift. l. 4. c. 5. Beside these we read in the ancient riptions, ̓Ασκληπιῷ Θεῷ Σωτήρι and again, ̓Ασκληπιῷ κὶ Υδεία Σωτῆρσι.. 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, 'Αφρωδίτη Θεᾷ ΠαναΓάθῳ κς (ωτήρι το Diana, ̓Αρτέμιδι Σωλεῖρε, ας the same collection of Inscriptions hath it. Thus Pherecrates, ΗΓόμεθα τ πόλεως εἶναι ταύτας Σωτῆρας, and Sophocles, Τύχη γε τῷ Σωλήes. Thus the Epigram extant in Suidas, Φωσφόρο, ὦ Σώτεις, ἐπὶ Παλλάδα ἵσαθι κλήρων " Αρλεμι. Οὐδὲν ἦτλον κακεῖνον (ωτῆρα κὶ ἀλεξίκακον προσηγόριον. Theodoret. Serm. 8. 595. of Hercules. The Bæenfes, an ancient People in Peloponnesus, "Αρτεμιν ὀνομάζεσι Σώτειραν. Pauf. in Laconicis. Her Temple and Statue in the City Trezen was built and named by Theseus at his fafe return from Crete. The Megarenfes preserved by her from the Perfians, ἐπὶ τὸ δὲ Σωζείρας ἄδαλμα ἐποιήσαντο ̓ Αρτέμιδα. And upon the same occasion another of the same bigness set up at Page. Id. But this title especially was given to Minerva. Σώτειρα ἡ ̓Αθώνα τωρα τοῖς Ἕλλησιν, Hesych. "Ἔσι γδ ̓Αθήνησι Σώτειρα λεδομθύη, ή κὶ θύεσι. Schol. Ariftoph. in Ranas. Ariftotle in his Will obliged Nicanor to a dedication, Δι ζωήροι κ ̓ Αθηνα (ωλείρη. Laert. in Vit. Arift. And in general they invocated God under the notion of Σωτής, as Plato in Timxo, Θεὸν ἢ κὶνῶ ἐπ ̓ ἀρχῇ ἢ λεδομθύων (ωτῆρα ἐξ ἀτόπες κὶ ἀήθες διηγήσεως πρὸς τὸ ἢ εἰκότων δόδμα Διασώζειν ἡμᾶς ἐπι· καλεσάμθμοι, πάλιν ἀρχόμεθα λέΓειν. † This was the constant title of the first Ptolemy, the son of Lagus, given to him by the Rhodians, Ὀνομαζα μκ τὰ αὐτὰ Πτολεμαϊοί (φισιν, ἄλλη ἢ ἐπίκλησις ἄλλῳ· κὶ γὸ Φιλομήτορα καλέσι, κὶ Φι λάδελφον ἕτερον, 7 ἢ τε Λάδα (ωτήρα, πραδόντων Ροδίων τὸ ὄνομα. Paus. Atticis. Which name first given him by the Rhodians was no way expressed in his usage of the Syrians, as is observed by Josephus, ὡς καὶ τ Συρίαν ἀπασαν ὑπὸ Πτολεμαίες τῷ Λάδε (ωλῆρα τότε χρηματίζοντα τὰ ἐναντία παθῶν αὐτῇ τῇ ἐπικλήσd. This was so familiar, that Tertullian useth 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 Εὐεργέτης, or Benefactor, then Σωζής, or Saviour & μόνον ἐκρίθη παρ' αὐτὸν καιρὸν Εὐεργέτης, ἀλλὰ κὶ μεταλλάξας, Σωτήρ. Polyb. 1. 5. Thus we read of Demetrius, who restored the Athenians to their liberty; ἀνεκρότησαν κὶ βοῶντες ἐκέλευον Στοβαίνειν – Δημήτριον, Σωτήρα κὶ Εὐεργέτην ἀναΓορούοντες. Plut. in Vita. And not only so, but numbred Demetrius 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 fame Author testifieth: μόνοι ἢ Σωτῆρας ἀνέγραψαν θεὸς, κὶτ ἐπώνομον κὶ πάτριον ἄρχοντα καλαπαύσαντες, ιερέα Σωτήρων ἐχειροτόνεν καθ ̓ ἔκατον ἐνιαυτόν. Appian relates of Demetrius that he received this title from the rom the Babylonians. Τίμαρχον ἐπανισάμθμον ἀνελὼν, κὶ τἄλλα πονηρῶς ὁ Βαβυλῶν ἡΓέμθμον, ἐφ ̓ ὦ κὶ Σωτὴς ἀρξαμθύων – Βαουλονίων ὀνομάθη. De bell. Syriac. Lucian's mistake in his Salutation tells us of ̓Αντίοχο ὁ Σωτήρ, and Appian gives us the routing of the Gauls as the cause of that title: ὃς καὶ Σωτ τὴς ἐπεκλήθη Γαλάτας ἐκ ὁ Εὐρώπης ἐς – ̓Ασίαν ἐμβαλόντας ἐξελάσας. Ib. And in process of time this title grew fo customary and familiar, that the Sicilians bestowed it upon Verres their oppreffor. Itaque illum non folum Patronum iftius infulæ, fed etiam Sotera infcriptum vidi Syracufis, fays Cicero, Verrin, a Judg. 3. 9. and 3.15.

2.

+ Heb. ויקם יהוד, מושיע לבני ישראל ויושיעם So the Septuagint clearly, καὶ ἤΓειρε κύριο Σωτῆρα τῷ Ἰσραήλ, κὶ ἔσωσεν αὐτὲς, τ Γοθονιὴλ τὸν Κενές. Qui fufcitavit eis Salvatorem, & liberavit eos, Othoniel. Again, κὶ ἤΓειρε κύριος αὐτοῖς Σωτῆρα – ̓Αὠδ, τὸν Γηρά. Qui fufcitavit Salvatorem vocabulo Aioth, filium Gera. Vet. Transl. Upon which place S. Augustine notes, Animadvertendum est autem quod Salvatorem dicat etiam hominem, per quem Deus salvos faciat. Quast. 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, seemed not easy to the Ancients: and the * best of the Latins the place be thought the Greek word so pregnant and comprehensive, that the Latin ving said he tongue had no single word able to express it.

:

Saw Verres infcribed So

tera, 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 sense; yet not long after it was familiar. For as in the Greek inscriptions we read often Dedications Διὶ Σωτῆρι ̇ so in the Latin we find often Jovi Servatori, or Conservatori, sometimes Jovi Salvatori, or Salutari: all which are nothing else but the Latin expressions of the Greek inscriptions. And without question Σωλής might have been rendred Sofpitator, and even Sofpes, as it was used in the days of Ennius. Sofpes, falvus: Ennius tamen sospitem pro fervatore pofuit. Festus. Neither indeed could the Sicilians mean any more of Verres by the word Sotera, than Tully spake of himself, when he stiled himself Servatorem Reipub. At least Tacirus did conceive that Confervator is as much as Soter, when speaking of Milichus, who detected the conspiracies to Nero, he faith, Milichus præmiis ditatus Confervatoris fibi nomen, Græco ejus rei vocabulo, affumpfit. Annal. 1. 15. He took to himself the name of Confervator, in a Greek word which fignifies so much: and without question that must be Σωτής. However the first Christians of the Latin Church were sometime in doubt what word to use as the constant interpretation of Σωτήρ, so frequent and effential to Chriftianity. Tertullian useth Salutificator, or, as some books read it, Salvificator: Ergo jam non unus Deus, necunus Salutificator, fi duo falutis artifices, & utique alter altero indigens. De Carne Chrifti, C. 14. and shews it was so translated in the Philippians 3. 20. Et quidem de terra in cælum, ubi noftrum municipatum Philippenses 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 Jesus nuncupatur. Jesus enim fecundum Hebraicam linguam Salutaris eft, in Pfal. 118. S. Augustine is indifferent between that and Salvator: Deus falvos faciendi Dominus est Jesus, quod interpretatur Salvator, five Salutaris: and so Lactant. At last they 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. l. 3. c. 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 continued 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 there salvation in any other; for there is Acts 4. 12. 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, I conceive, 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 deferve no 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 fave those persons which were converted by their preaching; in a far more eminent and excellent manner must he be faid to save them, who first revealed all those truths unto them. S. Paul provoked to emulation them which were his flesh, that Rom. 11. 14. he might fave some 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. 4. 16. self, 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 speaks 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 these are so expressly faid to fave the Souls of them which are converted by the doctrine which they deliver, with much more reason must Christ be faid to save them, whose Ministers they are, and in whose name they fpeak. For 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 hath seen God at any time: the John 1. 18. only begotten Son, which is in the bosom 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 Chrift are faid to save the Souls of such 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 most eminent and fingular manner be acknowledged thereby to fave, and consequently must not be denied, even in this first respect, the title of Saviour.

L

Secondly,

Secondly, This Jefus hath not only revealed, but alfo procured, the way of Salvation; not only delivered it to us, but also wrought it out for us: and John 3.17. so 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 impossible to be freed, except the sin were first remitted. Now this is the constant rule, that without shedding of blood is no remission. It was therefore necessary that

Heb. 9. 22, 23, 26.

Chrift should appear to put away fin by the facrifice of himself. And fo he Mat. 26. 28. did, for he shed his blood for many, for the remission of fins, as himself prot Pet. 2. 24. fefseth in the Sacramental Institution: he bare our fins in his own body on the

Col. 1. 14.

tree, as S. Peter speaks; and so in him we have redemption through his Rom. 5.8,9. 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 shall be faved from wrath by him. Again, we were all enemies unto God, and having offended him, there was no possible way of Salvation, but by being reconciled to him. If then we ask the question, as once the Philistines did 1 Sam. 29. 4. concerning David, Wherewith should we reconcile our selves unto our Ma2 Cor. 5. 19. fter? we have no other name to answer it but Jefus. For God was in Christ reconciling the world unto himself, not imputing their trespasses 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. 10. 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 persons muft neceffarily follow the Salvation of our Souls. For if when we were enemies, we were reconciled unto God by the death of his Son: much more being reconciled, we shall be saved by his life. Furthermore, we were all at first enslaved by sin, and brought into captivity by Satan, 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 himfelf: but this to us was impossible, because abfolute obedience in all our actions is due unto God, and therefore no act of ours can make any fatisfaction for the least offence. Another Law gave yet more liberty, that he

22.

Rom. 5. 10.

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 fons of men was equally impossible, 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 1 Tim. 2.6. give, fo he gave himself a ransom for all. So that in him we have redemEph. 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 filver and gold; 1 Pet. 1. 18, but with the precious blood of Christ, as of a lamb without blemish and

19.

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, muft necessarily have a second and a far higher right unto the name of Jesus, 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 also to save them to the uttermost that come

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 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. be bath given him; that he should raife 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 must look for the Saviour, the Lord Jesus Christ, from heaven, who shall phil. 3. 20,21. 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 himself. And unto them that thus look for him shall be appear the Second Heb. 9. 23. time, without fin unto falvation. Being then we are all to endeavour that our fpirits may be 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 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 muft acknowledge that the actual giving of Salvation to us is the ultimate and conclufive ground of the title Saviour.

c Luke 2. 30.

Neh. 9.27.

Thus by the virtue of his precious blood Chrift hath obtained remission of a Mat. 1. 21. our fins, by the power of his grace hath taken away the dominion of fin, in Luke 1. 69. the life to come will free us from all poffibility of finning, and utterly abolish & Heb. 5. 9. death the wages of fin: wherefore well faid the Angel of the Lord, Thou Heb. 2. 10. Jhalt call his name Jesus, for be shall fave his people from their fins; well Acts 5. 35. did Zacharias call him b an born of falvation; Simeon, the falvation of secchus. 46. 1. God; S. Paul. d the captain and author of eternal falvation; S. Peter, eah Acts 7.35. Prince and a Saviour, correspondent to those Judges of Ifrael, raised up by * Hesych. Poσης, ζωτής, God himself to deliver his people from the hands of their enemies, and for λυτρωτής. And that reason called Saviours. & In the time of their trouble, fay the Levites, again, Σνλής when they cried unto thee, thou heardest them from heaven, and according θέλο to thy manifold mercies thou gavest them Saviours, who saved them out of τρωτής. the hand of their enemies.

ὁ Ζοὺς ὁ ἐλώ

Quantum at tinet ad pro

geri nec dici

nem. S. Aug.

16. 19.

The correfpondency of Jesus unto those temporal Saviours will best 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, & Jesus aliquid poffit the son of Nave was valiant in the wars, and was the fuccessor of Moses in infignius, prophecies, who, according to his name, was made great for the saving of duandoquer the elect of God. Although therefore Mofes was truly and really ha 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 expreffiostiled Saviours, as expressly Othniel and Ehud are; yet Jofuah, far more contra Fauft. particularly and exactly than the rest, is represented as a Type of our Jesus, "Ον τρόπον and that typical fingularity manifested in his † name. For first, He it was ἐκεῖν εἰσής alone, of all which passed out of Egypt, who was design'd to lead the children Γαζεν εἰς τάof 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 σῆς. τὰ ὡς ἐ the Saints, and eternal joys flowing from the right hand of God; so is the κεῖν ἐν κλή Person which brought the Ifraelites into that place of reft a Type of him αὐτῷ τοῖς who only can bring us into the prefence of God, and there prepare our man- (ελλῶσί με fions for us, and assign them to us, as Jofuah divided the land for an inheri- αύτα, στα κα tance to the Tribes. Besides, it is farther observable, not only what Jofuah της Δικατο did, but what Moses could not do. The hand of Mofes and Aaron brought αν το λας ἐ them out of Egypt, but left them in the γισρέψη, κὶ Wildernefs, and could not feat them διακερές την in Canaan. Jofuah, the successor, only could effect that in which Mofes fail- άλαθω γων ed. Now nothing is more frequent in the phrase of the Holy Ghost, than to indsw. Justin. take Tryph.

L2

γίαν γιῶ τ

ρω διένειμθυ

Ἰησᾶς ὁ Χρι

Dial. cum