phat, to judge; and Jah, the Lord. There was a valley of this name, but it is undetermined where situated. Some have thought, near the mount of Olives. (See Joel iii. 2. 12.)

JEHOVAH. The glorious incommunicable name of the I AM THAT I AM. In addition to what was offered under the article God, (which see) I would beg to observe, that this ineffable and mysterious name belongs to each glorious person of the GODHEAD, Father, Son, and Holy Ghost, and is used in common by each and by all. It implies every perfection of the divine nature, in the eternity, immensity, sovereignty, omnipotency, invisibility, &c. of the Lord. We find it sometimes joined with certain leading characters of the GODHEAD, all descriptive of the divine glory, as for example:

JEHOVAH JIREH. The margin of our Bible renders it very properly, " the Lord will see or provide." (Gen. xxii. 14.) And the general acceptation of the words in the esteem of believers is, that the Lord will do by all of that character as he did by Abraham, and in every critical moment manifest his grace towards them, in proof that he doth both see and provide for them. This is certainly one sense of the titles, and a blessed one it is: but this is not all. Abraham saith, Abraham saith, "to this day in the mount of the Lord shall it be seen;" by which it appears, that the mount of the Lord was to be the place where this provision and sight of JEHOVAH was to be seen. Surely there was a prophecy in these words relating to the very spot of Abraham's mercy, as well as the mercy itself. And was not this with an eye to the Lamb of God, in after-ages to be provided for the whole church, as well as the ram the Lord had then provided for Abraham's burnt offering? Recollect that this mount Moriah was near the spot, if not the

very spot itself, afterwards called mount Calvary. And as Abraham's offering was wholly typical, surely nothing could be more suited to the expression in calling the place JEHOVAH Jireh. As if Abraham had said, Here shall be one day seen the wonders of redemption! Here God will, indeed, provide himself a lamb for a burnt offering!

JEHOVAH NISSI. (Exod. xvii. 15.) The margin of our Bible renders it, "This is the Lord my banner." There is somewhat uncommonly beautiful and striking in this blessed name of our covenant God in Christ. No doubt, Christ himself is his people's banner; for so the Lord described him, (Isa. xiii. 2.) and as a leader and commander to the people. (Isa. lv. 4.) Now in every point of view this is most blessed; for as a banner displayed is a signal of war, so when the believer takes Christ for his banner, he declares war with sin, death, hell, and the grave, and takes to him the whole armour of God; moreover, he fights in sure and certain hope of victory, because Jesus hath already gotten to himself the victory, and his own arm hath brought to him salvation. So that when JEHOVAH Nissi is the banner under which we fight, we are more than conquerors through him that loveth us." Never may I go forth against the Amaleks of the present day, without JEHOVAH Nissi as my banner; but with him, and under him, wage an everlasting war against the enemies of God and his Christ. ́JEHOVAH OUR RIGHTEOUSNESS. The margin of our Bible hath preserved the original Hebrew, JEHOVAH Tzidkenu, in both places where we meet with this glorious name of the Lord Jesus, (Jer. xxiii. 6; xxxiii. 16.) and a most blessed and soul-comforting name it is for the

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present and everlasting joy of a poor sinner, conscious that in himself he is void of all righteousness. For doth any one ask the question-Wherefore we call Jesus JEHOVAH? The answer is direct; Jesus is not only JEHOVAH by reason of his own personal GODHEAD, but JEHOVAH the Father hath commanded his people to call him and to know him by that And if it be farther asked-Wherefore do you call him your righteousness? The answer is, Because he is so, and is the very righteousness in which all his people become justified before God; and in confirmation of it JEHOVAH hath commanded the people so to call him, and so to apprehend and know him. And reader, do but attend to the several blessed causes by which it is confirmed and assured to the heart and conscience, and very fully will it appear to you, in all its glory, if so be God the Holy Ghost be your teacher. That Jesus is JEHOVAH in common with the Father and the Holy Ghost, the whole Bible confirms. (See in proof if but a single passage, Isa. xlv. 22-25.) And that he is our righteousness, the Holy Ghost hath asserted in numberless places of his blessed word. (See but two passages among many that might be brought forward, 1 Cor. i. 30. 2 Cor. v. 21.)

But what I more particularly beg the reader to observe with me on this glorious name of our Redeemer, is, that JEHOVAH Jesus our righteousness is the very righteousness of his people. Let the reader remember that Jesus is not said to be a righteous person, but righteousness itself. Angels may be, and sometimes are, called righteous, and so are the servants of God; but none of them can be called righteousness. This belongs only to God our Saviour: all other righteousness is derived, and is from him; but the righteousness of the Lord Jesus

is essentially and necessarily his own. He is righteousness itself; and his GODHEAD both proves his righteousness, and his righteousness demonstrates his GODHEAD. This is oue sweet feature of this name of our Lord; and there is another included in it, namely, that this righteousness is ours. For by virtue of union and oneness with him, all that he is as the Head of his body the church, he is for and in his people. Hence he is said to have been made sin for them when he knew no sin, that they might be made the righteousness of God in him. (2 Cor. v. 21.) "And he is made of God to them wisdom and righteousness, sanctification and redemption." (1 Cor.i.30.) And what crowns the whole is, that Christ and his righteousness being so for ever, so must his people be in him. His person being infinite, so must be his righteousness; and therefore, he is said to have saved his people with an everlasting righteousness, by reason of which they shall not be ashamed nor confounded, world without end. Well might the Holy Ghost command the church to exclaim, "Surely shall one say, In the Lord have I righteousness and strength." (Isa. xlv. 24.) I would only add, as a farther confirmation of the interest the church hath in Christ and the oneness there is between them, the church also is called the Lord our righteousness, because her glorious Husband is so; thus proving her marriage by taking the name of her husband. (See Jer. xxxiii. 16.) Oh, the blessedness in that one title, JEHOVAH our righte

ousness!

JEHOVAH SHALOM. The margin of the Bible ren

ders this title of a covenant God, "The Lord send peace." It was ascribed to the Lord by Gideon, in the prospect of conquering Midian. (Judg. vi. 24.) It proved so then, and it has proved so in numberless instances ever since. But seen with an eye to Christ.

it is eminently blessed; here, indeed, JEHOVAH, inthe covenant of peace founded in Christ before all worlds, may, and must be called, in the strongest emphasis, JEHOVAH SHA LOM. JEHOVAH SHAMMAH. "The Lord is there." Such is the name of the church in consequence of the presence of her glorious husband. (See Ezek. xlviii. 35.) The prophet is speaking by the Spirit of prophecy, and looking into the days of the gospel; so that here is a mark to know the church by now, and which will be the character of Christ's church for ever. Without the Lord's presence there is no church: unless he be in the midst of us, we may go lean all our days. Lord! write JEHOVAH Shammah in our churches, in our hearts, in our houses, in our families!

JEHU. A well-known king in Israel, raised up in this office to punish the house of Ahab. His name is emphatical, signifiing, himself: from the pronoun Hua, and this also seems to be from Havah, to be. (See 2 Kings ix. 1. to the end. See also 1 Kings xix. 15-18.)

It is a remarkable feature concerning Jehu, that the appointment of Jehu, and his becoming king, occupied a period of more than twenty-two years; which will be seen by comparing the dates of those two Scriptures. There was another Jehu a prophet, the son of Hanani, who flourished in the reign of Baasha king of Israel. (See 1 Kings xv. 1. 7. See also 2 Chron. xix. 1-3.) It should seem, that this Jehu, was a faithful servant of the Lord, in thus reproving both the kings of Judah and Israel. In the second chapter of the Second Book of Chronicles, thirty-fourth verse, it is said, that this prophet wrote the records of Jehoshaphat, king of Judah. There are two other Jehus mentioned in Scripture, Jehu the fourth son of Rehoboam, king