carry a message to Moses, but rather every kind of proof that God himself was there and spoke. How then can any reader understand him to be a mere deputy or messenger? But here it must be noticed, that whatever created being GoD appeared or resided in, which is called the Shekinah, or habitation of GOD, that habitation itself is not called GOD merely because GoD resided there, without including the divine inhabitant, GOD HIMSELF: So that neither the cloud, fire, man, nor argel, is called GOD, JEHOVAH, &c. without including Deity that was in them. When it is said, "GOD is gone up with a shout," it does not mean the ark, but Gop dwelling on the ark or mercy-seat. The gestures, motions, and appearances, are ascribed to GoD, which were visible in the body in which God at the time resided, and which he made the symbol of his presence. But this body is never called GOD when taken alone.-Therefore the words GoD, LORD, ALMIGHTY, JEHOVAH, which are used on these occasions, are not sunk into a figurative or diminutive sense on purpose to be applied metaphorically to cloud, fire, angel, &c. as a resemblance or emblem of GOD, or a symbol of his presence; but these divine names are preserved in their original, most sublime, and divine sense, and applied to GOD HIMSELF, considered in these his habitations or places of re sidence.

We have no reason to believe that ever GOD resided in any corporal habitation without the me dium of any intellectual being by whom he spoke and acted, and by whom he moved the corporal habitation. The angel of God's presence, the angel in whom was the name of GOD, was still the more immediate Shekinah, whether he dwelt mediately in a cloud, light, fire, or a human shape. Hence in the history of the same transactions it is said sometimes that the angel of the LORD appeared,-and

sometimes the LORD GOD himself appeared: the names GOD, LORD, or the ANGEL, are used promiscuously in those narratives, and it was this ANGEL who assumed the names, titles, and characters of GOD, LORD, and JEHOVAH. To this it may be objected, perhaps, that the apostles lead us to believe that the law at Sinai was given or spoken by angels, and reason that they were inferior to CHRIST, in Heb. ii. 2. yet he who spoke the law assumed divine language, "I am the LORD thy GOD."

To avoid the force of this objection, it is sufficient to prove that JESUS CHRIST gave the law, which is plain from Heb. xii. 25.-" See that ye refuse not him that speaketh, (that is, CHRIST) for if they escaped not that refused him that spake on earth, (that is, Moses) much more shall not we escape if we turn away from him that speaketh from heaven," that is, CHRIST, who came down from heaven, spoke from heaven, after he was ascended, and sent his Spirit to teach his apostles; it must therefore be CHRIST that speaketh from heaven;* well, what says the apostle of him? "WHOSE VOICE then shook the earth;" not the voice of Moses, for he quaked himself, but the voice of CHRIST, who also says, " yet once more, I shake not the earth only, but also the heavens," which words are taken from Hag. ii. 6. where we are told who spoke these words; "Thus saith the LORD OF HOSTS, yet once," &c. So that it is plain, the person who spoke at mount Sinai, was both CHRIST, and the LORD OF HOSTS.

If the apostle's reasoning be just, it was CHRIST'S voice that shook the earth at Sinai, conse

It is the same thing in the present argument, whether we consider CHRIST or Moses to speak from earth; I rather think it was CHRIST, for several reasons, but I have supposed it to be Moses, to shew that the argument is the same either way.

quently common angels did not assume the name, title, or words of the MOST HIGH GOD. Hence this is a further evidence that the angel of the covenant, CHRIST JESUS, is God himself,—is one with God, because he assumes the names and titles, and speaks such words as belong only to GOD.And what is frequently said to the Israelites enforces this sentiment; that GOD spake the words to them, that they heard GOD speaking to them out of the fire,-that out of heaven GOD made them to hear his voice,-that they might know that JEHOVAH he is GOD in heaven above. All which prove that he who spoke was JEHOVAH.-Such as deny that CHRIST IS GOD, must affirin that either his creature nature, or some angel might come as the representative and deputy of the GREAT GOD,-clothed with divine authority, and representing his divine majesty, consequently might assume the incommunicable names, titles, and worship of God, as his ambassador to men on earth.

Though this practice might be allowed between man and man in common affairs of life, yet no ambassador durst ever say, I am the king of England; I am the king of Spain; nor receive such honors, as his master could receive no higher though he were present. Such an ambassador would be prouder than Rabshakeh, who said, "Thus saith the king of Assyria-my master hath sent me to speak these words."-But though princes were to allow their ambassadors such liberties, this is no reason why a messenger from the GREAT GOD should personate GOD himself in delivering his message, without the least hint to distinguish betwixt the ambassador and the GOD that sent him. -There is an infinite distance between the GREAT GOD and a mere creature, even when it is employed as an ambassador for God. There is far more danger in mistaking a creature for GOD, and giving

the worship to the one which is only due to the other, than there can be in mistaking the meanest man for the greatest monarch:-the latter is a misdemeanor between man and man, the former is plain idolatry. And yet this mistake, however dangerous, is unavoidable if any mere creature might assume divine names and titles to himself; and either the worship must be neglected, or paid to a creature. The GREAT GOD, all-wise and good, would never leave his own honor and the happi ness and duty of mankind so precarious, and liable to such mistake, nor lay such unavoidable foundation for it, or temptation to it.

But what puts this matter beyond doubt is, that God hath expressly declared he will not do it. "I am JEHOVAH, that is my name, and my glory will I not give to another.' GOD knows the infirmity of men, and how apt they are to be too much led by their senses, and therefore has told them, he "will not give his name and glory to another," especially any sensible appearance, lest the temptation should be too strong for men to practice idol-worship, and pay divine honors to a

creature.

Now this is the present case, JEHOVAH is invisible, and not only the angel who appeared assumed divine names without any preface of thus saith the Lord, but the sacred historian declares that it was GOD appeared, JEHOVAH spake, and the persons with whom he conversed, called him GOD, JEHOVAH, and worshipped him as such. Would not this occasion an unavoidable mistake in all the readers of the history, if God himself did not appear, if the angel who appeared was not so united to GOD, and so intimately one with GOD, as to lay a foundation for such a representation of things?

There is another argument that amounts to a positive proof, and makes it a part of the christian religion, that it was JESUS CHRIST that made the appearances in the old testament, and challenged the names, titles, and honors of JEHOVAH. The writers of the new testament cite these texts where he who appeared, and was called the ALMIGHTY GOD, the CREATOR and LORD of all, JEHOVAH, the GOD of Israel, &c. and where he is represented as bringing salvation to Jews and Gentiles, and they plainly apply these texts to JESUS CHRIST, which proves, as far as any humble christian would desire proof, that JESUS CHRIST was the incarnate GOD, the JEHOVAH of the old testament,--GOD appearing among men as their Savior and Redeemer. To elucidate this argument, I shall mention only an example or two out of many instances in the new testament clearly to the purpose.

In Psalm lxviii. it is said, "GOD went forth before his people in the wilderness-the earth shook, the heavens dropped, at the presence of GOD, Sinai itself was moved at the presence of GOD, the GOD OF ISRAEL,-GOD desired to dwell in Zion,-JEHOVAH will dwell in it for ever,-JEHOVAH is there even as in Siuai," i. e. on the mercy seat as in the fire on Sinai.-" Thou hast ascended on high, thou hast led captivity captive, and received gifts for men, yea, for the rebellious also, that the LORD GOD might dwell among them," i.e. the heathen world. Now this is plainly applied to CHRIST, Eph. iv.-"When he ascended on high, he led captivity captive, and gave gifts to men," &c.

In Psalm xcvii. it is said, "JEHOVAH reigneth, let the earth rejoice, let the multitude of isles be glad the LORD of the whole earth-who sits between the cherubim." Here he is represented as the GOD of the Jews bringing salvation to the