open our eyes to see the wonderful things of God's law, and make the convictions of our minds to be health and strength to our souls.

We will seek then in his appointed ordinances, prayer, and the study of his word, help for this work; and beseech him further, that in what yet remains to be said, we may attain to his mind in the revelation of himself.

LECTURE V.

THE ANGEL OF JEHOVAH.

ROMANS XV. 8.

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers.

THE argument which I now take up afresh is designed to shew, that the great doctrines which form the spiritual substance of the Christian revelation, have in all ages been the subjects of the faith of God's people; that though the human race has passed through several states of progressive knowledge, administered as seen fit in the designs of God, yet the deep wants of the spirit of man have never been mocked by food insufficient for them, but constantly recognized and tenderly supplied by our heavenly Father.

We have traced the worshippers of the true God from the first entrance of sin into the world. Whatever darkness may have possessed the earth in general, and whatever hardness of heart may

G

have prevailed even amidst God's people, we have found a distinct avowal, among men of faith and prayer, of insufficiency and impurity in themselves, and plenteous redemption revealed in the covenant of their God. We have seen the method and details of that redemption gradually unfolded; while throughout the Old Testament history, the foundation doctrines of the future Gospel were firmly fixed in the counsels of God and in the hearts of his saints.

The last of these great doctrines which I brought before you was, The pardon of sin by means of a stricken and suffering substituteand that substitute, God incarnate in the nature of man. In the course of that enquiry we found the future Redeemer styled, "the Angel of Jehovah;" and I then reserved that name for our further consideration. This, with some other particulars tending to illustrate the doctrinal knowledge of the Saviour which the ancient Church possessed, will employ us on the present occasion.

We find that the Jewish commentators continually direct attention to a person who is denominated the Angel. Elevated above all other messengers and ministering spirits, this person is represented by them as appearing from time to time under various aspects, and with various benign offices. He is called by them the Angel Redeemer; the governor of the world; the desire of Moses and

the Fathers; the face or image of God; the captain of the host of Jehovah. They believed that he was to be born into the world; for they fancy they see in the construction of the text of Scripture, reason to think that Eve said on the birth of her first-born, "I have gotten a man, even the Angel of Jehovah." On many occasions throughout the Old Testament history, they ascribe to him the words and operations of God himself. From him they believe Moses to have received the law from him they expect another law to be delivered to Jews and Gentiles also. And attentive consideration of the synagogue-worship may further guide us to their sentiments respecting this Angel. We find that the person whose office it was to offer prayer for the congregation was denominated the Angel of the Church; and accordingly we have the ancient Rabbis stating of the Messiah," He shall pray for Israel." And elsewhere they say of this Angel, that he is the High-priest of heaven, who offers the prayers of the righteous to God.' And lastly, we have this remarkable testimony to the exalted power and the mediatorial office of this the chief Angel: "He is Lord of all who are inferior to himself; for all the armies of heaven and earth are at his disposal, and beneath his hand and he is the ambassador

R. Moses ben Nachman, cit. apud Witsium. Miscell. Sacr. Exercit. IV. § x.

2 R. Bechai, cit. apud Wits. Misc. Sacr. Exercit. IV. § XI.

of Him who is above himself, who hath given Him to rule over all things, and hath appointed Him lord over his house, and to have dominion over his possessions. This is that Angel, by whom alone is permitted access unto God."

But another illustrious title was given to this great person, and has been familiarized to Christians by its adoption in the New Testament. He was called "the Word of God," with reference to his declaring or speaking forth the will of the Father. The ancient paraphrases and commentators constantly refer to this Word of God as a distinct person, and not merely the personification of the actual Divine word. We cannot expect, nor do we find among them, clearness of perception regarding so mysterious a name; but we find enough to lead us to believe that those inner and primeval traditions, on which were founded the esoteric teaching of the expounders of the law, spoke of the expected Messenger, the Angel Redeemer, as the Word of God. Philo, whose writings deal exclusively with the supposed mystic sense of Scripture matters, alludes plainly to this Word of God as a person, "free from sin of all kinds, begotten of God, delegated to govern the world, identical with the Angel of the Covenant, and anointed with the holy oil of God." He elsewhere speaks of "the first-begotten Word, the Eldest of Angels, the Archangel