no other antecedent to this relative) hath also promised," &c. The words of the promise are taken from Haggai, who tells us it was the Lord God that said so; but the apostle says it was JESUS. It is therefore manifest, that JESUS, the mediator of the new testament, is JEHOVAH the God of Israel, who gave the law on Mount Sinai,-and the LORD GOD, mentioned by Haggai.

It will make this argument more conspicuous if we consider him who is said to speak on earth, to be Christ in his angelic character under the old testament; (not Moses, as commonly supposed) and he who speaks from heaven, the same Jesus Christ in his glorious exaltation as a Son, at the Father's right hand. The antithesis then will not be betwixt Christ and Moses, but betwixt the character of Christ, under the more obscure dispensation of the old testament, and the clear discoveries of his grace and power, as an ascended King and Law-giver. The apostle's scope in the passage, is not to compare Moses and Christ; but the darkness and awfulness of the dispensation of the law, compared to a yoke of bondage; with the freedom and spirituality, the clearness, and sweetness of the gospel: and having proved that the excellencies and privileges of the one are superior to the other, as to evidence, the one being dark and cloudy, the other clear and perspicuous. As to extent, the former being confined to the Jews, and a few proselytes of the Gentiles; the latter extends to the whole world,-its converts are out of all nations, &c. As to worship,-the one being a yoke, the other spiritual and easy; the one excels the other also in the plenitude and efficacy of the gifts bestowed. The apostle having made the difference so plain, he then makes a very natural conclusion,

Hag, ii, 6,

that therefore the obligation to attend the duties required were in proportion to the privileges bestowed, and the danger of contempt heightened accordingly.

Which ever way the reader inclines to take this part of the apostle's argument, it holds true, that JESUS is the LORD OF HOSTS, who shook the earth in that tremendous manuer when he gave the law, and he whom Moses and the people feared and worshipped on that solemn occasion.

He who appeared to Joshua on the banks of Jordan, calls himself the "captain of the LORD's hosts;" and by this title, intimates for his encouragement, that as he had protected the people in the wilderness, so now he appeared ready armed to lead them against the formidable nations, which he had formerly promised to drive out before them. This character is so much the same with the " captain of salvation," given to Christ in the new testament, that none can doubt it was he who appeared to Joshua.

He also appeared to Manoah, and called himself by a name, which, by the prophet Isaiah, isgiven to Jesus. "Why* askest thou after my name (saith he to Manoah) seeing it is WONDERFUL?” as in the margin. Hist name (even the child that should be born, and the son given) shall be called WONDERFUL."

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From these examples it is plain that it was Jesus Christ, who made the appearances, and claimed the honors of Deity. And were it neces sary, we might, to the testimony of the apostles and prophets, add the suffrage of the ancient Jews, + Isa. ix. 6.

* Judg. xiii. 18.

and christian fathers, who ascribe these expressions of scripture to the Word of God,-the Memra or Logos, and often to the Messiah, where he is represented in a visible manner conversing with men, or coming to save them. Now, among the ancient Jews, the Memra or Logos, (that is, the Word of God) often signifies God himself,-something in and of God, some divine principles belonging to the essence of God, whereby he transacts his affairs with creatures; it also with them signified a glorious Spirit, superior to all angels, in whom God put his name,-in whom he resided in a peculiar manner, as in a habitation, which they called the Shekinah. Both these ideas may be united in the Messiah. However, it is certain, that these scriptures, where God is represented in a visible manner, eminently, as a Savior to his people, have been interpreted concerning Christ, by ancient Jews, christian fathers, and the apostles themselves. From which we may conclude, that proper Deity. is included in his character: for these* ancient Jews and sacred writers, had such an awful sense of the transcendent excellency of the great GOD, and of his jealousy for his own name and honor, that they would not dare to attribute his most sublime titles, characters, and glories, to any mere creature, or to any thing which had not true and proper Deity.

The Jews supposed something very extraordinary and divine in the letters which make the word JEHOVAH, and the highest profanation for any to pronounce them but the high priest onee a year; they therefore never wrote or pronounced the word, but substituted the word ADONAI instead of it. And this conceit they carried so far, as to imagine that whoever could pronounce them truly might work miracles, and control nature at pleasure. Hence they pretend to account for the power our Savior had to work miracles by this forged story; that he gaining admission into the temple, stole the name JEHOVAB, rightly wrote and pointed, as it should be pronounced, and by virtue of this divine secret, wrought his miracles, and might have wrought as many as he would.

Therefore to deny these glorious titles, JEHOVAH, LORD GOD, the GOD of Israel, &c. to belong to Christ, or to interpret them into such a diminutive sense as may belong to a created being, without unity to Deity, is to deny the most plain and obvious sense and meaning of both the sacred writers and ancient Jews.

But I must remove another difficulty, which some perhaps will reckon insurmountable on this plan. "He who sustains the character of GoD under the old testament, often speaks of another of an inferior character, and promises to send him, which is no other than Jesus Christ. Now if Christ be the speaker, he must speak of himself,-promise to send himself," &c.

The difficulty here is far from being insuperable, if one thing is duly attended to, that whereever he is promised, as the seed of the woman,-of Abraham or David,-as the righteous branch,-a son, or servant,—or whatever other name, they all refer to that part of his economical character, in which he appeared to be inferior to GoD, in that state of humiliation he had to undergo for the salvation of mankind. There is therefore no incongruity in his assuming the majesty of Deity, and yet foretelling his transactions in that low and abased character, which he was to appear in as the servant of GOD, and Savior of men. This idea will appear strange, perhaps, to them who have not accustomed themselves to read the old testament in that view: but a little serious attention will reconcile them to it as a truth, which is intelligible and plain in itself.

Let such only consider these passages of the old testament, where Jesus Christ under the title of JEHOVAH makes promises, and foretels events

concerning what he would do for the church in future times, which he (Jesus Christ) performed and fulfilled in his own person, and are expressly applied to him in the new testament. This will clearly shew, that while he was sustaining the majesty of Deity, as the GOD and king of Israel, and speaking of another, (as it would appear at first light to the inattentive reader) that it was himself under another character, in which he was to appear for the fulfilling the great purposes of GOD concerning mankind. A few examples will make this abundantly evident.

"And* ye shall know that I am the LORD your GoD,-I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophecy, and whosoever shall call on the name of the LORD (JEHOVAH) shall be delivered; for in Mount Zion and in Jerusalem shall be deliverance, as the LORD hath said; and in the remnant whom the LORD shall call." The apostle Peter applies the whole of this to that extraordinary effusion of the Spirit at pentecost, which Christ had promised that he would send when he went away. And Paul expressly applies what is said by JEHOVAH in Joel to Jesus Christ. Having mentioned these words," Whosoever shall call on the name of the Lord, shall be saved," he presently accommodates them to him who brought glad tidings of good things to both Jews and Gentiles, in whom they should believe, which can be no other than‡ Jesus Christ.

After the psalmist had given a summary of God's wonderful works among the children of Israel, he says, This is the hill God desireth to

Joel ii. 27-32.

+ Rom. x. 12, 13.

Com. Isa. lxi. 1, 2. with Luke iv. 17, 18, 19. § Psa. lxviii. 7-18.