הושע יהושע

Now we must not imagine this to be (k) no mutation, neither must we look upon it as a (1) total alteration, but observe it as a change not trivial or (m) inconsiderable. And being Hoseah was a name afterwards used by some, and Jehoshua, as distinct, by others, it will necessarily follow, there was some difference between these two names; and it will be fit to inquire what was the addition, and in what the force of the alteration doth consist. First therefore we observe, that all the original letters in the name Hoseah are preserved in that of Joshua; from whence it is evident that this alteration was not made by a verbal mutation, as when Jacob was called Israel, nor by any literal change, as when Sarai was named Sarah, nor yet by diminution or mutilation; but by addition, as when Abram was called Abraham. Secondly it must be confessed that there is but one literal addition, and that of that letter which is most frequent in the Hebrew names: but being thus solemnly added by Moses, upon so remarkable an occasion as the viewing of the land of Canaan was, and that unto a name already known, and after used; it cannot be thought to give any less than a (n) present designation of his person to be a Saviour of the people, and future certainty of salvation included in his name unto the Israelites by his means. Thirdly, though the number of the letters be augmented actually but to one, yet it is not improbable that another may be virtually added, and in the signification understood. For being the first letter of Hoseah will not endure a duplication, and if the same letter were to be added, one of them must be absorpt; it is possible another of the same might be by Moses intended, and one of them suppressed. If then unto the name Hoseah we join one of the titles of God, which is Jah, there will result from both, by the custom of that Hebrew tongue, Jehoshua; and so not only the (o) instrumental, but also the original cause of the Jews' deliverance will be found expressed in one word: as if Moses had said, this is the person by whom God will save his people from their enemies.

Now being we have thus declared that Jesus is the same name with Josuah; being the name of Josuah was first imposed by Divine designation, as a certain prediction of the fulfilling to the Israelites, by the person which bare the name, all which was signified by the name; being Jesus 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 sons of men whatsoever is implied in his nomination. As therefore in Hoseah there was expressed salvation, in Josuah 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 Jesus. In the first salutation, the Angel Gabriel told the blessed Virgin, she should conceive in her womb, and Luke i. 3 1. bring forth a Son, and should call his name Jesus. In the dream of Joseph the Angel of the Lord informed him not only of the nomination, but of the interpretation or (p) etymology; Thou shalt call his name Jesus, for he shall save his people from Matt. i. 21. their sins. In which words is clearly expressed the designation of the person, He, and the futurition of salvation certain by him, he shall save. Beside, that other addition of the name of God, propounded in Josuah as probable, appeareth here in some degree above probability, and that for two reasons. First, because it is not barely said that He, but as the original raiseth it, He himself shall save. Josuah saved Israel not by his own Airds, ipse. power, not of himself, but God by him; neither saved he his own people, but the people of God: whereas Jesus himself, by his own power, the power of God, shall save his own people, the people of God. Well therefore 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 Matt. i. 22, spoken of the Lord by the Prophet, saying, Behold, a Virgin 23. shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Several ways have been invented to shew the fulfilling of that prophecy, notwithstanding our Saviour was not called Emmanuel; but none can certainly appear more proper, than that the sense of Emmanuel should be comprehended in the name of Jesus and what else is God with us, than God our Saviour? Well therefore hath the Evangelist conjoined (4) the Prophet and the Angel, asserting Christ was therefore named Jesus, because it was foretold he should be called Emmanuel, the angelical God the Saviour, being in the highest propriety the prophetical God with us.

However, the constant Scripture-interpretation of this name is

Saviour. So said the angel of the Lord to the amazed shepLuke ii. 11. herds, Unto you is born this day in the city of David a Saviour, which is Christ the Lord. So St. Paul to the Jews and Gentile Actsxiii.23. proselytes at Antioch, Of this man's seed hath God, according to

his promise, raised unto Israel a Saviour, Jesus. Which explication of this sacred name was not more new or strange unto the world, than was the name itself so often used before. For the ancient Grecians usually gave it at first as a title to their (r) gods, whom after any remarkable preservations they styled Saviours, and under that notion built temples, and consecrated altars to them. Nor did they rest with their mistaken piety, but made it stoop unto their baser flattery, calling those men their (s) Saviours, for whom they seemed to have as great respect and honour as for their gods.

Nor does it always signify so much as that it may not be attributed to man; for even in the Scriptures the judges of Judg. iii. 9. Israel were called no less than their Saviours. When the children of Israel cried unto the Lord, the Lord raised up a deliverer to the children of Israel, who delivered them, even Verse 15. Othniel the son of Kenaz. And again, When they cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera. Where though in our translation we call Othniel and Ehud Deliverers, yet in the original they are plainly termed (†) Saviours.

Now what the full import and ultimate sense of the title of Saviour might be, seemed not easy to the ancients: and the (u) best of the Latins thought the Greek word so pregnant and comprehensive, that the Latin tongue had no single word able to express it.

But whatsoever notion the heathen had of their gods or men which they styled Saviours, we know this name belongeth unto Acts iv. 12. Christ in a more sublime and peculiar manner. Neither is there salvation in any other; for there is 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 sufficient 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 deserve no less than the name of Saviour. For if those Apostles and Preachers of the Gospel, who received the

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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 said to save them, who first revealed all those truths unto them. St. Paul provoked to emulation them which were his flesh, Rom. xi. 14. that he might save some of them; and was made all things to all 1Cor.ix. 22. men, that he might by all means save some. He exhorted Timothy to take heed unto himself, and unto the doctrine, and 1 Tim. iv. continue in them; for in doing this, he should both save himself 16. and them that heard him. And St. James speaks in more general terms; Brethren, if any of you do err from the truth, Jam. v. 19, and one convert him; let him know, that he which converteth a sinner from the error of his way, shall save a soul from death. Now if these are so 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 save them, whose ministers they are, and in whose name they speak. For it was he which came and preached peace to them which were afar off, Eph. ii. 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 John i. 18. at any time: the only-begotten Son, which is in the bosom of the Father, he hath declared him. Being then the Gospel of Christ Rom. i. 16. is the power of God unto salvation 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 2 Tim.i.10. Gospel; 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 respect, 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 so God sent his Son into the world, John iii. 17. that the world through him might be saved. We were all concluded under sin, and, being the wages of sin 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. Heb. ix. 22, It was therefore necessary that Christ should appear to put away sin by the sacrifice of himself. And so he did, for he shed Matt. xxvi. his blood for many, for the remission of sins, as himself professeth in the sacramental institution: he bare our sins in his 1 Pet. ii. 24.

23, 26.

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Col. i. 14. own body on the tree, as St. Peter speaks; and so in him we have redemption through his blood, even the forgiveness of sins. And Rom. v.8,9. if while we were yet sinners, Christ died for us; much more then, being now justified by his blood, we shall be saved 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, 1 Sam.xxix. as once the Philistines did concerning David, Wherewith should we reconcile ourselves unto our master? we have no other 2 Cor. v. 19. name to answer it but Jesus. 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 sin-offering was brought into the tabernacle of the congregation to reconcile withal in the Col. i. 20, holy place; 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 hath he reconciled in the body of his flesh through death. And upon this reconciliation of our persons must necessarily follow the salvation of our Rom. v. 10. 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. Now it was the Lev. xxv. law of Moses, that if any were able he might redeem himself: 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 satisfaction for the least offence. Another law gave yet more Verse 48. liberty, that he which was sold 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 same 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, sin only excepted, which could work this redemption for us. And what he only could, that he freely did perform. For the Son of man came to 1 Tim. ii. 6. give his life a ransom for many: and as he came to give, so he Eph. i. 7. 1 Cor. vii. gave himself a ransom for all. So that in him we have redemption through his blood, the forgiveness of sins. For we are bought with a price for we are redeemed, not with corruptible

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Matt. xx.

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1 Pet. i. 18,

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