giu shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is God with us." (Matt. i. 22, 23.) 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 there ore hath the evangelist conjoined 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 shepherds, "Unto you is born this day in the city of David a Saviour which is Christ the Lord." (Luke ii. 11.) So St. Paul to the Jews and Gentile proselytes at Antioch, "Of this man's seed hath God, according to his promise, raised unto Israel a Saviour, Jesus." (Acts xiii. 23.) 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 gods,+ whom

Βλέπεις ισαρίθμους εὐαγγελιστοῦ καὶ προφή του φήσεις, μεθερμηνευόμενον γὰρ τὸ μεθ' ἡμῶν ὁ Θεὸς, ὅ ἐστι σωτηρία τοῦ λαοῦ, τὸ μετὰ δούλων δεσπότην ἐμφιλοχωρεῖν. Amireas Cretensis in Circume. p. 50, ed. Combef. 1644.

+ Jupiter, the chief of them, was most esually worshipped under this title. Euripides makes Amphitryo sitting by his altar, which Hercules had built: Bav καθίζω τίνδε Σωτήρος Διός. Here. Fur. 48. And Aristophanes introduces Bacchus swearing Νὴ τὸν Δία τὸν Σωτῆρα, Ρlut. 878. as if it were the familiar oath among the Athenians, as well it might be, he having his temple in their Piræeum, as Strabo testifieth, 1. ix. p. 606, al. 396. (where Demosthenes by virtue of a decree was to build him an altar. Plut, in Vit. Demosth. §. x3.) and his porch in the city, which was called indeed vulgarly To Ελευθερίου Δι'ς στοὰ, yet was it also named Trigos, as Harpocration and Hesychius have observed. "Ori di imıyéyçantai μὲν Συτές, ονομάζεται δὲ καὶ Ἐλευθέριος, deλet xai Mevayigo: so the first. Μήδων ἐκφυγόντες ἱδρύσαντο τὸν Ἐλευθέριον Δία, τοῦτον δὲ ἔνιοι καὶ Σωτῆρά φασι so the Jatter. As in their oaths, so in their feasts they mentioned him always at the third cup. Τὸν μὲν πρῶτον Διός Ολυμπίου καὶ Θεῖν Ολυμπίων ἔλεγον, τὸν δὲ δεύτερον ἡρώων, τὶν δὲ τρίτον Σωτήρος, sub. Διός which is omitted in Hesychius, as appears out of Athenæus, 1. ii. c. 2. and xv. c.5. And especially that of Alexis the comedian:

Των

'Αλλ' ἔγχεον Αὐτῷ Διός γε τήνδε Σωτῆρος" θεών

Θνητοῖς ἁπάντων χρησμιώτατος πολὺ 'O Zeug ò Σwhp.-Athen. 1. xv. c. 14 Pausanias in Cornithiacis, Messenicis, Laconicis et Arcadicis, mentions several statues and temples anciently dedicated to Jupiter, ἐπίκλησιν Σωτῆρι. Οf which title Cornatus in his book De natura Deorum gives this account : Κατὰ τὸν γεννώντά εστι καὶ τὸ σώζειν ἃ γεννᾶ, καὶ τοῦ Διὸς ἐντεῦθεν Σωτῆρος εἶναι λεγομένου. And though this title was so generally given to Jupiter, as that Hesychius expounds Earng, Ó ZEUG, yet was it likewise attributed to the other gods: as Herodotus relates how the Gre cians in their naval war against the Persians made their vows Ποσειδέων Σωτήρι, and that they preserved the title to Neptune in his days, 1. vii. c. 192. And Artemidorus takes notice that Castor and Pollux are taken for the Θεοὶ Σωτῆρες, whom the poem, bearing the name of Orpheus to Musæus, calls, v. 21.

Μεγάλους σωτῆρας, ὁμοῦ Διὸς ἄφθιτα τέκνα as the hymn of Homer, v. 6.

Σωτῆρας τέκε παῖδας ἐπιχθονίων ἀνθρώπων,
Ωκυπόρων τε νεῶν

and Theocritus in the Idyllion on them,
V. 6.

̓Ανθρώπων σωτῆρας ἐπὶ ξυροῦ ἤδη ἐόντων. Hence Lucian in Alexandro useth it as their constant title, αλεξίκακε Ηράκλεις, καὶ Ζεῦ ἀποτρόπαιε, καὶ Διόσκουροι σωτήρες. Neither have we mention of the title only,

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 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 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 Othniel the son of Kenaz." (Judg. iii. 9.) And again, “When they cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera." (Judg. iii. 15.) 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 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 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." (Acts iv.12.) It remaineth therefore that we should explain how and for what reason Christ truly is, and properly is called, our Saviour. First, then, I conceive, one sufficient cause of that appellation

ויקם יהוה מושיע לבני ישראל .Heb

DXTI So the Septuagint clearly: Kai ήγειρε κύριος Σωτῆρα τῷ Ἰσραὴλ, καὶ ἔσωσεν αὐτοὺς, τὸν Γοθονιήλ υἱὸν Κενέζ· Qui suscitatil eis Salvatorem, et liberavit eos, Othoniel. Again : καὶ ἤγειρε κύριος αὐτοῖς Σωτῆρα τὸ 'Aad, vidv Ingã Qui suscitavit Salvatorem vocabulo Aloth, plium Gera. Vet. Transl. Upon which place St. Augustin notes: 'Animadvertendum est autem quod Salvatorem dicat etiam hominem, per quem Deus salvos faciat.' Quæst. 1. vii. c. 18.

↑ So Cicero in the place before cited, having said he saw Verres inscribed Sotera, goes on: Hoc quantum est? ita magnum, ut Latino uno verbo exprimi non possit.' 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 At Erigi so in the Latin we find often Jovi Servatori, or Conseriatori, sometimes Jovi Salvatori, or Salutari: all which are nothing else but the Latin expressions of the Greek inscriptions. And without question Ewrig might have been rendered Sospitator, and even Sospes, as it was used in the days of Ennius. • Sospes, salvus: Ennius tamen sospitem pro servatore posuit.' Festus. Neither indeed could the Sicilians mean any more of Verres, by the word Sotera,than Tully spake of himself, when he styled himself Servatorem Reipub. Pro Plane. c. 36. At least Tacitus did conceive that Conservator is as much as Soter, when speaking of Milichus, who detected the conspiracies to Nero, he saith: Milicbus præmiis ditatus Conservatoris sibi nomen, Græco ejus rei vocabulo, assum

psit.' Annal. I. xv. c. 71. He took to him self the name of Conservator, in a Greek word which signifies so much. and without question that must be Zwrig. However, the first Christians of the Latin Church were some time in doubt what word to use as the constant interpretation of Ereg, so frequent and essential to Christianity. Tertullian useth Salutificator, or, as some books read it, Salvificator: Ergo jam non unus Deus, nec unus Salutificator, si duo salutis artifices, et utrique alter altero indigens.' De carne Christi, c. 14. and shews it was so translated in the Philippians, iii. 20. Et quidem de terra in cœlum, ubi nostrum municipatum Philippenses quoque ab Apostolo discunt; Unde et Silutipcatorem nostrum exspectamus Jesum Christum. De Resur. Carnis, c. 47. St. Hilary thought Salutaris a sufficient interpretation: Est autem Salutaris ipso illo nomine quo Jesus nuncupatur. Jesus enim secundum Hebraicam linguam Salutaris est.' In Psal. cxviii. St. Augustin is indifferent between that and Salvator: 'Deus salvos faciendi Dominus est Jesus, quod interpretatur Salvator, sive Salutaris.'

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And so Lactantius. At last they generally used the word Salvator. First Tertullian: Christus in illo significabatur, taurus ob utramque dispositionem: aliis ferus,ut Judex,aliis mansuetus, ut Salrator.' adv. Marcion. I. iiì. c. 18. Which word of his was rather followed by his imitator St. 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

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 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, that he might save some of them;" (Rom. xi. 14.) and "was made all things to all men, that he might by all means save some." (1 Cor. ix. 22.) He exhorted Timothy to take heed unto himself, and unto the doctrine, and continue in them; for in doing this he should both save himself and them that heard him," (1 Tim. iv. 16.) And St. James speaks in more general terms; "Brethren, if any of you do err from the truth, 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." (Jam. v. 19, 20.) 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, and to them that were nigh." (Eph. ii. 17.) The will of God concerning the salvation of man was revealed by him. "No man hath seen God at any time: the only-begotten Son, which is in the bosom of the Father, he hath declared him." (John i. 18.) Being then "the Gospel of Christ is the power of God unto salvation to every one that believeth." (Rom. i. 16.) 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. i. 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 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, that the world through him might be saved." (John iii. 17.) 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. It was therefore necessary that Christ should appear to put away sin by the sacrifice of himself." (Heb. ix 22, 23. 26.) And so he did, for he "shed his blood for many, for the remission of sins," (Matt. xxvi. 28.) as himself profess

eth in the sacramental institution : "he bare our sins in his own body on the tree," (1 Pet. ii. 24.) as St. Peter speaks; and so in him "we have redemption through his blood, even the forgiveness of sins." (Col. i. 14.) And 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." (Rom. v. 8, 9.) 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 concerning David, "Wherewith should we reconcile ourselves unto our master?" (1 Sam. xxix. 4.) We have no other name to answer it but Jesus. For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." (2 Cor. v. 19.) 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;" (Lev. vi. 30.) 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." (Col. i. 20.) 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." (Ibid. 21, 22.) And upon this reconciliation of our persons must necessarily 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." (Rom. v. 10.) 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 Law of Moses, that if "any were able, he might redeem himself:" (Lev. xxv. 49.) 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 liberty, that he who "was sold might be redeemed again; one of his brethren might redeem him." (Lev. xxv. 48.) 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 only 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 give his life a ransom for many:" (Matt. xx. 28.) and as he came to give, so he "gave himself a ransom for all." (1 Tim. ii. 6.) So that in him "we have redemption through his blood, the forgiveness of sins." (Eph. i. 7.) For we are "bought with a price :" (1 Cor. vii. 23.) for we are "redeemed, not with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and

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