that the Greek word Jesus corresponds with the Hebrew word Jeshua or Joshua.

Now the name Joshua, at its first imposition, was Jehoshua'; "Moses called Oshea, the son of Nun, Jehoshua"." And Jehoshua is composed of two Hebrew words; Jah (the Lord), and Jeshah (salvation)*; which, together, signify the salvation of God.

Therefore the name Jesus signifies, by interpretation, the salvation of God, or, God with us". From the whole of which it follows, that the angel who appeared to Joseph, may be understood to say, "Thou shalt call his name Jesus, because he is the person sent by God, to preach

For instance, the Greek passage, Inσovç πрεσßuтεро πроβεβηκως των ημερων και ειπε Κύριος προς Ιησουν, is translated, "Joshua was old and stricken in years, and the Lord said unto him." Josh. xiii. 1.

YUT, Jehoshua; y, Oshea, or Hosea. "Post exsilium Babylonicum y

Jeshua, in locum

Jehoshua cœpit scribi

et, quæ usus detriverat, productâ sub jod vocali. Venerat hoc ex Syrorum commercio, quibus receptum literas ejus generis prætermittere. Sed et ultima vocis littera primum leviter pronunciata, ut apparet ex Latinâ voce Josue, &c.; Paulatim et ipsa evanuit: quam soni facilitatem secuti Hellenista Judæi Ingov (Jesu) scripserunt circumflexâ ultimâ." Grotius. ad Matt. i. 21.

• Numb. xiii. 16.

''Deus, et yw salus. Tour' Ori, Bɛov σwrnpiov, the salvation of God.

"See Witsius on the name Jesus, Dissert. IX. vol. i.

salvation to sinful man, and the person by whom that salvation will be effected." And as the name was first given by Moses to the son of Nun, who brought glad tidings of deliverance to the Israelites, and subsequently conducted them from the wilderness into the promised land of Canaan. So in a more especial manner, was it given by the angel to the Son of God, who came from heaven to declare that the day of redemption was arrived, and led his wandering and benighted people into the paths of everlasting rest and peace, by the pure light of revelation *.

Q. What is the distinguishing difference between the salvation wrought by Jesus, and that effected by Joshua?

A. The salvation which our Saviour procured for man, was spiritual and immortal, eternal in the heavens: that by Joshua, was temporal and earthly. Jesus saved all mankind from sin and Satan: Joshua freed the Jewish nation only from bodily suffering".

Salvation, therefore, in the sense of the word with which we are most familiar, viz. everlasting salvation, applies to none else but our Saviour. Neither," says St. Paul," is there salvation in any other; for there is none other name under

66

heaven given among men, whereby we must be saved "."

66

Observe also, that Joshua, like Moses, was faithful in all his house, as a servant;" but Jesus 66 as a Son over his own house "." Joshua's authority was limited; Christ's was unlimited, infinite, all-perfect.

Q. In what different senses will the term Saviour apply to Jesus?

A. 1st. He may justly be called our Saviour, inasmuch as he instructed us, by the revelation of the will of God under the new dispensation, in the only way to attain unto ultimate salvation. "The Gospel of Christ is the power of God unto salvation to every one that believeth";" by means of which he hath abolished death, and hath brought life and immortality to light.

d

2dly. He hath proved himself to be our Saviour by shedding his blood for us upon the cross: "He bare our sins in his own body on the tree "." "We have redemption through his blood, even the forgiveness of sins." "Without shedding of blood is no remission f." It was therefore necessary that a sacrifice should be made for sin; and to fulfil that dreadful debt of jus

tice, Christ offered himself as a Lamb to the

slaughter.

3dly. He is our Saviour, inasmuch as now, his trials and his sufferings past, seated at the right hand of God in glory and majesty; he ever maketh intercession for us, and pleads our cause with the Almighty Father. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sin; and not for ours only, but also for the sins of the whole world"." "He is able also to save them to the uttermost, who come unto God by him, seeing he ever liveth to make intercession for them "."

4thly. At the last day, the great day of judgment," He shall appear the second time without sin unto salvation " "He shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first." Then shall he "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'." To each he will apportion a just measure of reward according to his desert"; to every one that worketh good, glory, honour,

1 John ii. 12.

k

1 Thess. iv. 16.

h Heb. vii, 25.
I Philip. iii. 21.

'Heb. ix. 28. " John xiv. 2.

and peace, immortality, and eternal life". In this case, then, he is called our Saviour in the most exalted sense of the word.

Q. Is it necessary that we thus believe in our Mediator and Redeemer?

A. It is necessary for all those who hope to attain unto salvation in and through the mediation of Jesus, to believe what is written of him in the Scriptures. From the Scriptures our description of him is taken, as appears from the numerous quotations in this article. Therefore we conclude, that we must thus believe in our Saviour and Redeemer. St. John says, in the first of his Epistles, "This is the commandment of God, that we should believe on the name of his Son Jesus Christ"." The same Apostle, in his Gospel, observes, "God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. He that believeth on him is not condemned, but he that believeth not is condemned already"." "Neither," adds St. Paul, "is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved."

Rom. ii. 7. 10.

P John iii. 16. 18.

1 John iii. 23. 4 Acts iv. 12,