tion in the lust of the flesh, fulfilling the desires of the flesh and of the mind." When, therefore, he is brought to the knowledge of God and of the covenants of promise,' in order to walk with Elohim, the sinner must forsake his way, the unrighteous man his thoughts;' he must commence his spiritual course, in repentance and conversion -in repentance from dead works to serve the living God.' And, again, because the corruption of nature remains, and the flesh still lusteth contrary to the spirit, and because he is compassed with infirmity, the penitent has to deny himself, and keep him from his own iniquity, as well as to depart from the causes of pollution in this sinful world: he has so to " keep himself, that that evil one touch him not." Perpetually, therefore, he has something to repent of, something to turn from, something to avoid, or be cleansed from, that he may "perfect holiness in the fear of God."

But in the delineation here given us of Job's religion, we are in a very special manner called upon to remark the name given to his FEAR,' or object of religious worship.

If, as we have every reason to believe, the book of Job is the most ancient writing extant, the NAME of God is here first written for the sight of posterity. That name is Elohim, or Aleim.' A few verses below, we have also another name, Jehovah.' The occurrence of these divine names in the book of Genesis is very similar; first we have 'Elohim,' desig

nated as the Creator of the heavens and the earth, afterwards we have the name Jehovah prefixed to it, Jehovah Elohim,' which our translators have rendered the LORD God. But I am more and more convinced that this 'fearful name' ought not to be attempted to be translated, so much that is mysterious being involved in the very terms, that even with respect to what is already uncovered by revelation, no other single words can be found equivalent to express their meanings. And perhaps, while we see through a glass darkly,' and until that which is perfect be come,' the full meaning of this name, JEHOVAH ELOHIM, will not be developed or made fully manifest.

I generally acquiesce with those interpreters who think the term Jehovah, or what is chiefly intimated by it, is meant to be paraphrased in the revelation of St. John, by the sentence, "which was, and is, and is to come:" that only Being whom duration measures not, the Self-existent, the Eternal. But then who and what is he as designated by this name Jehovah? If we read this vision of the revelation, from which the explanation is taken—the five first chapters, the eleventh verse of the fourth chapter especially: this "Holy, Holy, Holy Lord God Almighty, which was and is, and is to come,' is evidently our Lord and Saviour Jesus Christ, "who receives"—from God the Father-" glory, honour, and power," "because he is worthy""because he created all things, and because for his

6

THE ACCOUNT OF JOB.

[Part I.

It

pleasure they are and were created." And observe, how the symbols in the vision, that represent the object of the adoration of heaven,-if we may so speak,-melt into each other; "He that sitteth upon the throne," and "the Lamb that had been slain," are symbols of the same person. This "Lord, God, Almighty,"-JEHOVAH, ELOHIM, SABAOTH-is the same with him who lays his right hand upon the apostle, saying to him, "Fear not; I am the first and the last; I am he that liveth and was dead, and behold I am alive for evermore. Amen." He speaks of "His Father," and of what he "has received from his Father," but no vision is made of the person of the Father. is still the only begotten Son which is in the bosom of the Father,' that manifests the Invisible Deity' to those that are in heaven or upon earth. It is still, according to the most ancient visions of the Almighty, which are recorded in the Old Testament, the Angel Jehovah.' But though he appears as one sent' and bearing a commission, and as a glorified man, yet all will agree, that the term 'Jehovah' designates, not his commission, nor his humanity, nor his sonship, but his eternal, immutable, and incomprehensible Deity, which is all one with that of the Eternal Father and of the Eternal Spirit: for there are not three Eternals but one Eternal.' And surely when the Divine oracle changed the name of Hoshea- may he rescue, save, or make victorious'-into Joshua or

JESUS- Jehovah is salvation,'-it gives a plain intimation, that in the exaltation of him' who shall save his people from their sins,' and render them victorious over all their foes, He that is JEHOVAH will be manifested.

It is very remarkable what anxiety discovers itself in the very ancient Saints of God, when he appeared to them, that he would make known his NAME; not merely that he would tell it, for they knew from the beginning the sound of the word

The inference from the sixth chapter of Exodus, that the name 'Jehovah' was not used as an appellation of the Deity before the time of the Exodus, is clearly refuted by the use of this name in Job and Genesis; but particularly by Gen. xii. 7, xxviii. 13, xxxii. 9.

There is something, however, very difficult in the construction of this sixth chapter of Exodus. I believe it should stand thus in a translation: "and Elohim spake unto Moses, and he said to him, I was, or I am he, that was Jehovah, and I appeared to Abraham, to Isaac, and to Jacob, in EL SHADDAI; but 'in' my name Jehovah, I was not made known to them. And I also established my covenant with them to give them the land of Canaan, &c."-"Therefore say to the children of Israel, I will be Jehovah, or I am he that will be Jehovah, and I will bring you out from under the burdens of the Egyptians," -" and I will take you to me for a people, and I will be to you for Elohim, and ye shall know that I'am' Jehovah, your Elohim, who bringeth thee out, &c." or "that I, Jehovah, 'am' your Elohim, who bringeth thee out, &c."

The reason why I suppose that was' in the second verse, and will be' in the sixth verse, is to be supplied instead of 'am,' is, the conversion of the time in the tenses of the following verbs, evidently becomes a preterite, and a future; and I believe they can suffer this conversion only from a verb going before, either expressed or understood.

EL SHADDAI, 8, the name in which Jehovah was made

JEHOVAH, but that they might be made to understand its meaning. They seemed to be impressed, that a great secret was involved in the NAME, the knowledge of which would be a great and important acquisition. And hence, probably, the origin of the

known to Abraham, may be rendered the OMNIPRESENT, ALLSUFFICIENT,' He that ruleth, being every where at hand, and He who is able to supply all our sufficiency.' The history of the three patriarchs will beautifully illustrate these names. They had cause to know and to feel, that the invisible Deity was everywhere about them, ready to interfere on their behalf, ' a very present help in the time of need.' They proved him to be all-sufficient, the supplier of all their need, the bountiful shedder of good things upon them, and they deemed him able to do what he had promised. Abraham and Sarah particularly, respecting the supply of sufficiency, that they, as good as dead,' might become the parents of the promised seed; a seed that should become as the stars of heaven in multitude. Bishop Horsley observes: "Michaelis seems to be right in condemning the derivation of this divine name--EL, from 18. It appears to come from the root, in its primary sense of approaching, or coming close to," accedere, whence also descends the preposition. According to this etymology, it will particularly express the omnipresence of God under the notion. of " proximity," "coming close up to everything." We may explain El, therefore, from that speech of St. Paul to the Athenians, Acts xvii., where he declares unto them THE UNKNOWN GOD," who is not far from every one of us for in him we live, and move, and have our being."

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Mr. Parkhurst derives from , to pour out, or SHED. "The pourer or shedder forth of blessings,' the all-bountiful.' Simonis (in Arcano Form.) derivavit ex et sufficientia, q. d. valens sufficientiâ. As St. Paul speaks, "not that we are sufficient of ourselves, our sufficiency is of God." My God will supply your need."" God is able to make all grace abound towards you, that ye, always having all sufficiency in all things, may abound in every good work."