with, in the midst of thousand thousands and ten thousand times ten thousand. All these characteristics are applicable only to the eternal Word incarnate." Ecclesiast. Hist. L. 1st, c. 2.

$ 10. In closing the observations on this subject, I cheerfully adopt, as has been hinted before, the opinion of those who suppose that the appearances of the angel Jehovah were probably intended as a prelude or earnest of his assuming human nature in the fullness of time, and his dwelling among mortals. He was the immediate agent in the creation of the world, and the Father devolved upon him the whole economy of providence from the beginning; and hence he had frequent occasions to appear on some grand design. It cannot seem incredible that he should thus assume some visible form to such as believe that God was at length really manifested in the flesh; for this temporary apparent incarnation cannot be deemed more strange than his really being made flesh and dwelling among us.

§ 11. From what has been said on the different appearances of this angel Jehovah, where we have seen that he assumed the names, titles, and attributes of the true and living God, promised to perform the works peculiar to Deity, confirmed those promises by an oath in the manner peculiar to Jehovah, and received with approbation the highest acts of worship; by these considerations I hope my dear Benjamin will be convinced that he was really Jehovah, a distinct person from Jehovah the Father, the Messiah who should, in due time, become incarnate. And before I proceed any further, permit me, my dear brother, once more to observe, that to say that this angel, or any other messenger of Jehovah, may assume any of the divine criteria, because he came in the name and by the authority of the true God, is not only a vain evasion, but it is against reason and Scripture, and the united sentiment of our ancient Rabbins.

Is it reasonable to believe that a holy angel would be so assuming and presumptuous as to personate God, without some plain distinguishing marks of his own inferiority? How different was the conduct of Paul and Barnabas when the priests of Jupiter would offer sacrifices to them! they rent their clothes and ran in among the people, crying out, saying, "Sirs, why do ye these things? we are men of like passions with you." Acts, 14: 13-15. In like manner when John fell at the feet of an angel to worship him, the angel said, "See thou do it not, for I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God." Rev. 19: 10.

The following remark, I doubt not, my dear Benjamin will read with pleasure: "An earthly ambassador, indeed, represents the person of his prince; is supposed to be clothed with his authority, and speaks and acts in his name. But who ever heard of an ambassador assuming the very name of his sovereign, or being honored with it by others? Would one in this character be permitted to say, I, George; I, Louis; I, Frederick? As the idea is ridiculous, the action would justly be accounted high treason. Would the most illustrious plenipotentiary, referring to a treaty made by his sovereign with a neighboring power, and declaring his fixed resolution to abide by it, say, I will never break my covenant with you? or if sent to undutiful subjects to remind them of his master's kindness and their own ingratitude, would he presume to say, I brought you into this fertile country which you now possess, but ye have not obeyed my voice? Do not ambassadors, however great their powers in all memorials and deeds of every kind spoken or written, still use their own names, and distinguish themselves from their royal masters? And can we suppose that the humble minister of the King of kings may use far greater freedom with his names, attributes, works, and honors, than those of a petty fellow-worm with his? Satan is

the only angel that we read of who ever claimed the honor due to God." Jamieson's Vindication, P. 110.

Would not such conduct be an unavoidable temptation to give divine honors to a creature, and thus be guilty of idolatry?

Besides, would a holy and jealous God permit one of his messengers to assume to himself that glory which he has so frequently declared (as has been shown before) that he would give it to no other?

No! The religion of the Bible, my dear Benjamin, is rational, and does not admit of such a supposition.

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§ 12. Before I dismiss the subject I would notice the gracious promise of Jehovah to our fathers, of an angel that should be their guide and protector through the wilderness, and bring them safely to the land of Canaan. It is recorded, Exod. 23: 20-23, Behold, I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared; beware of him, and obey his voice; provoke him not, for he will not pardon your transgressions, for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries; for my angel shall go before thee and bring thee in unto the Amorites," &c. Now, of this angel it is said, beware of him, or rather take heed to thyself before him this is the caution that is usually given to people requiring that reverence and awe which is due unto the presence of the holiness of God. "Obey his voice," this is the great precept which is solemnly given, and so often repeated in the law with reference unto God himself. Again it is said, provoke him not, or rebel not against him. This is the usual word whereby God expresses the transgression of his covenant, a rebellion that can be against God alone.

Further of these precepts a two-fold reason is given. First, the sovereign authority of this angel, for he will not

pardon your transgressions; that is, as Joshua afterwards tells the same people, "He is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins." Joshua, 24: 19.

Now, who can forgive sins but God? To suppose here a crcated angel, is to open a door unto idolatry; for he in whose power it is absolutely to pardon and punish sins, may certainly be worshiped with religious adoration.

The next reason is, for my name is in him,* a more excellent name than any of the angels do enjoy. Heb. 1: 4. He is God Jehovah; that is his name, and his nature answers thereunto; hence, verse 22, it is added, if indeed thou obey his voice and do all that I speak. His voice is the voice

* Had a mere delegation of authority been meant, it would have been more properly expressed "He comes," or "acts in my name," or "my name is in him;" but the language cannot, with propriety, convey any idea but that of identity of essence. It does not denote any thing external and adventitious, but something internal and essential, for it literally is, "my name is in his inward part." Name is often put for thing or being, human or divine; thus, Rev. 11:13, we read of 7,000 men. In the original it is Onomata Anthropon, i. e. names of men. In like manner the glorious and fearful name, the Lord thy God, (Deut. 28: 58,) is no other than Jehovah himself. So in Ps. 20:1, the name of the God of Jacob, i. e. the Lord God of Jacob, who is the defence of his people. Besides, these words contain a reason for what is declared immediately before, "He will not pardon your transgressions." Now, this declaration, in its connection, leads us to the sense in which we are here to understand the name of God. The divine perfection of justice is ascribed to this angel, and in this respect God's name is said to be in him. The language evidently directs us to that solemn proclamation which Jehovah made of his name as the Lord God, who will by no means clear the guilty, or, as it may be read, hold it, that is, sin, innocent; chap. 34: 5, 7. What was this but a proclamation of his nature? When, therefore, he says of this angel, he will not pardon, for my name is in him, he assures the Israelites that although this glorious person appeared as his messenger, he was to be viewed by them in the same light with himself as essentially possessing all that this name denotes, and particularly as that God to whom vengeance belongs. Deut. 32: 35.

of God; in his speaking does God speak, and upon the people's obedience thereunto depends the accomplishment of the promise. Moreover, chap. 33: 14, 15, God says concerning this angel, "My presence," i. e. "my face shall go with thee," which presence Moses calls his glory; ver. 18; his essential glory which was manifested unto him; chap. 34: 6; though but obscurely in comparison of what it was unto them who in his human nature, wherein dwelt the "fullness of the Godhead bodily," Col. 29, beheld his glory, the glory as of the only begotten of the Father. John, 1:14. For this face of God is he,whom, whosoever seeth, “he seeth the Father also." John, 14: 19. Because he is "the brightness of his glory and the express image of his person. Heb. 13. These things evidently express God, and none other; and yet he is said to be an angel sent of God in his name, and unto his work; so that he can be no other but the second person in the blessed Trinity who accepted of this delegation, and was therein revealed unto the fathers as he who was to take upon him the seed of Abraham, their eternal Redeemer.

§ 13. To close this part of our subject, I will observe that it is further evident that our ancient Rabbins expected that the Messiah was a divine person, from those passages which they applied to the Messiah, in which he is the ob ject of divine worship, such as Psa. 2: 12, where all people are commanded to love him, and to put their trust in him. See also Psa. 45: 10, 11; 72 : 5, 8, 11, 15 and 17. That they applied these Psalms to the Messiah, sce vol. I. pp. 120, 257.

Further our Rabbins frequently speak of the Messiah as the Son of God. The Jerusalem Targum, on Gen. 3: 22, says, "Jehovah said, Here, Adam whom I created, is the only begotten son on the earth, as I am the only begotten Son (Yachid) in the high heaven" on Prov. 30: 4, "What is his name, and what is his son's name?" The Zohar anVOL. II. 8