Exercitation 10

Ends of the Promises and Prophesies concerning the Messiah. Other ways of his Revelation. Of his Oblation by Sacrifices. Of his Divine Person by Visions. What meant in the Targums by [in non-Latin alphabet], the Word of God. The Expression first used, Genesis 3:8. [in non-Latin alphabet], what or who. [in non-Latin alphabet]. Apprehensions of the Ancient Jews about the Word of God. Of the Philosophers. Application of the Expression, [in non-Latin alphabet], to the Son by John. Expressions of Philo. Among the Mahumetans, Christ called the Word of God. Intention of the Targumists vindicated. How the Voice walked. Aben Ezra refuted; and R. Jona. The appearance of the second Person to our first Parents. Genesis 18:1, 2, 3. Gods appearance [in non-Latin alphabet]. Suddenness of it. Who appeared. The occasion of it. Reflection of Aben Ezra on some Christian Expositors: retorted. A Trinity of Persons not proved from this place. Distinct Persons proved. No created Angel representing the Person of God called Jehovah. Chapter 19:24. from the Lord. Exceptions of Aben Ezra and Jarchi removed. Appearance of the second Person. Genesis 32:24, 26, 27, 28, 29, 30. Occasion of this Vision. The Person; in appearance a man: in Office, an Angel: in nature God. Genesis 48:16. Hosea 12:3, 4, 5. [in non-Latin alphabet] what. Who it was that appeared. Exodus 3:2, 3, 4, 5, 6, 14. God that appeared. Exodus 19:20, 21, 22. Who gave the Law. Not a created Angel. The Ministry of Angels how used therein. Exodus 23:20, 21, 22, 23. Chapter 33:2, 3, 4, 13, 14. Different Angels promised. The Angel of Gods presence who. Joshua 5:13, 14, 15. Captain of the Lords host described. Sense of the Ancient Church concerning these Appearances. Of the Jews. Opinion of Nachmanides. Tanchuma. Talmud. Fiction of the Angel rejected by Moses, accepted by Joshua. Sense of it. Metatron. Who. Derivation of the Name.

We have seen how plentifully God instructed the Church of old, by his § 1 Prophets, in the knowledge of the Person, Office, and work of the Messiah. And this He did, partly, that nothing might be wanting to the faith and consolation of believers, in a suitableness and proportion to that condition of light and grace, wherein it was his good pleasure to keep them before his actual coming; and partly, that his righteous judgements in the rejection and ruin of those who obstinately refused him, might from the means of their conviction be justified and rendered glorious. Neither were these Promises and Predictions alone the means whereby God would manifest and reveal him to their faith.

There are two things concerning the Messiah, which are the pillars and foundation of the Church. The one is his Divine Nature; and the other his work of mediation in the atonement for sin, which he was to make by his suffering, or the sacrifice of himself. For the declaration of these, to them who according to the Promise looked for his coming, there were two especial ways or means graciously designed of God. The latter of these ways, was that worship which he instituted, and the various sacrifices which he appointed to be observed in the Church, as types and representations of that one perfect oblation which he was to offer in the fulness of time. The unfolding and particular application of this way of instruction, is the principal design and scope of the Apostle in his Epistle to the Hebrews. Whereas therefore that must be at large insisted on in our Exposition of that Epistle, I shall not anticipate what is to be spoken concerning it in these previous discourses, which are all intended in a subserviency thereunto. The other way which concerns his Divine Person, was by those Visions and Appearances of the Son of God as the Head of the Church, which were granted to the Fathers under the Old Testament. And these as they are directly suited to our purpose, in our enquiry after the prognostics of the Advent of the Messiah, so are they eminently useful for the conviction of the Jews. For in them, we shall manifest that a Revelation was made of a distinct Person in the Deity, who in a peculiar manner did manage all the concernments of the Church after the entrance of sin. And herein also according to our proposed method, we shall enquire what light concerning this truth has been received by any of the Jewish Masters; as also manifest, what confusions they are driven to, when they seek to evade the evidence that is in the testimonies to this purpose.

§ 2 There is frequent mention in the Targumists of [in non-Latin alphabet], The Word of the Lord. And it first occurs in them, on the first appearance of a Divine Person, after the sin and fall of Adam (Genesis 3:8). The words of the Original Text are; [in non-Latin alphabet]; and they heard the voice of the Lord God walking in the Garden. The Participle [in non-Latin alphabet] walking, may be as well referred to [in non-Latin alphabet] the voice, as to [in non-Latin alphabet], the Lord God; vocem Domini Dei ambulantem. And although [in non-Latin alphabet] most commonly signifies [in non-Latin alphabet], or verbum prolatum, the outward voice, and sound thereof, yet when applied to God, it frequently denotes [in non-Latin alphabet], his Almighty Power whereby he effecteth whatever he pleaseth. So (Psalms 29:3, 4, 5, 6, 7, 8, 9) those things are ascribed [in non-Latin alphabet] to this voice of the Lord, which elsewhere are assigned [in non-Latin alphabet] (Hebrews 1:3) to the word of his Power, which the Syriac renders by the Power of his Word, intending the same thing. Now all these mighty works of Creation or Providence which are assigned [in non-Latin alphabet], to this voice of the Lord, or [in non-Latin alphabet], to the word of his Power, or his powerful Word, are immediately wrought per [in non-Latin alphabet] or [in non-Latin alphabet], by the essential Word of God (John 1:3; Colossians 1:16), which was with God in the Beginning, or at the Creation of all things (John 1:1, 2), as his eternal Wisdom (Proverbs 8:22, 23, 24, 25), and Power. This expression therefore of [in non-Latin alphabet] may also denote [in non-Latin alphabet], the Word of God, that is God, the Essential Word of God, the Person of the Son. For here our first Parents heard this Word walking in the Garden, before they heard the outward sound of any Voice or Words whatever. For God spoke not to them until after this (v. 9): The Lord God called to Adam, and said to him.

And this change of the appearance of God, some of the Jews take notice of; so the Author of Tseror Hamm[•]r, Sect. Bereshith, [in non-Latin alphabet], Before they sinned they saw the Glory of the blessed God speaking with him, but after their sin, they only heard his voice walking. God dealt now otherwise with them than he did before. And the Chaldee Paraphrast observing that some especial presence of God is expressed in the words, renders them, [in non-Latin alphabet]; And they heard the voice of the Word of the Lord God walking in the Garden. So all the Targums; and that of Hierusalem begins the next Verse accordingly, [in non-Latin alphabet]; And the Word of the Lord God called to Adam. And this expression they afterwards make use of, in places innumerable, and that in such a way, as plainly to denote a distinct Person in the Deity. That this also was their intendment in it, is hence manifest, because about the time of the writing of the first of those Targums, which gave normam loquendi, the rule of speaking to them that followed, it was usual among them to express their conceptions of the Son of God, by the name of [in non-Latin alphabet], or the Word of God, the same with [in non-Latin alphabet].

So does Philo express their sense, de Confusione Linguarum, [in non-Latin alphabet]. If any be not yet worthy to be called the Son of God, yet endeavour you to be conformed to his first begotten Word; the most ancient Angel, the Archangel with many names; for he is called the Beginning, the name of God, the man according to the image of God, the Seer of Israel. How suitably these things are spoken to the mysteries revealed in the Gospel shall elsewhere be declared. Here I only observe how he calls that Angel which appeared to the Fathers, and that sometimes in human shape, the Word, the FIRST BEGOTTEN WORD. And he expresseth himself again to the same purpose. [in non-Latin alphabet]. For if we are not yet meet to be called the Sons of God, let us be so of his eternal image, the most Sacred Word, for that most ancient Word is the image of God. How these things answer the discourses of our Apostle about Jesus Christ (Colossians 1:15, 16, 17, 18; Hebrews 1:3) is easily discerned. And this conception of theirs, was so far approved by the Holy Ghost, as suitable to the mind of God, that John in the beginning of his Gospel declaring the eternal Deity of Christ does it under this name of [in non-Latin alphabet], the Word, that is [in non-Latin alphabet]; the Word of God; the Word that was with God, and that was God (John 1:1). For as he alludeth therein to the story of the first creation, wherein God is described as making all things by his word, for he said of every thing, let it be, and it was made, as the Psalmist expresseth it, He spake and it was done, he commanded and it stood fast (Psalm 33:9), which he fully declares (v. 6), By the Word of the Lord were the heavens made, and all the host of them by the breath of his mouth; in answer whereunto, he teacheth that all things were made by this Word of God, whereof he speaks (v. 3), which in the Chaldee is elsewhere also assigned to this Word, where mention is not made of it in the original; as (Isaiah 45:12) and (chapter 48:13), from where it is in like manner expressed by Peter (2 Peter 3:5). So he might have respect to that ascription of the work of the redemption of the Church to this Word of the Lord which was admitted in the Church of the Jews. That place among others is express to this purpose (Hosea 1:7), where the words of the Prophet, I will save them by the Lord their God, are rendered by the Targumist, [in non-Latin alphabet], I will save, (or redeem) them, by the Word of the Lord their God. The Word, the Redeemer. And it is not unworthy consideration, that as the wisest and most contemplative of the philosophers of old, had many notions about the [in non-Latin alphabet], the eternal Word, which was to them [in non-Latin alphabet], the formative or creative power of the Universe, to which purpose many sayings have been observed, and might be reported out of Plato, with his followers, Amelius, Chalcidius, Proclus, Plotinus and others, whose expressions are imitated by our own writers, as Justin Martyr, Clemens, Athenagoras, Tatianus, and many more, so among the Mahumetans themselves, this is the name that in their Alcoran they give to Jesus, [in non-Latin alphabet], the Word of God; so prevalent has this notion of the Son of God been in the world. And as those words (Ezekiel 1:24), I heard the voice of their wings, [in non-Latin alphabet], as the Voice of the Almighty, are rendered by the Targumist, [in non-Latin alphabet], as the Voice from the face of the Almighty, which what it is, shall be afterwards shown, so some copies of the LXX. read them by [in non-Latin alphabet], the Voice of the WORD, that is of God, who was represented in that Vision, as shall be manifested.

Some would put another sense on that expression of the Targumists, as though it intended nothing but God himself; and instances of the use of it in that sense have been observed. As (Ecclesiastes 8:17), If a wise man say [in non-Latin alphabet] in his word, that is, say in himself; (Genesis 6:6), It repented the Lord [in non-Latin alphabet] in his word; also (Ruth 3:8) is urged to give countenance to this suspicion; As did Paltiel the Son of Laish, who placed his sword [in non-Latin alphabet]; between his Word and Michal the daughter of Saul the wife of David. But (1.) the former places use not the word [in non-Latin alphabet] which is peculiar to the sense contended for; (2.) the Targums on the Hagiographa are a late post-Talmudical endeavour, made in imitation of those of Onkelos and Ben Uzziel, when the Jews had lost both all sense of their old traditions, and use of the Chaldee language, any other than what they learned from those former paraphrases. Nothing therefore can hence be concluded as to the intention of the Targumists in these words. And they can have no other sense in that of (Psalm 110:1), [in non-Latin alphabet]; The Lord said in, or to his word; for, to my Lord, as in the original.

The Jews discern that [⟨in non-Latin alphabet⟩] walking, relates in this place immediately to [⟨in non-Latin alphabet⟩], the voice, and not to [⟨in non-Latin alphabet⟩], the Lord God, and therefore endeavour to render a reason of that kind of expression. So Aben Ezra on the place giveth instances where a voice or sound in its progress is said to walk. As Exodus 19:19. [⟨in non-Latin alphabet⟩]; the voice of the Trumpet went and waxed strong; and Jeremiah 46:22. [⟨in non-Latin alphabet⟩]; the voice thereof shall go like a Serpent. But these examples reach not that under consideration. For although [⟨in non-Latin alphabet⟩] may express sometimes the progression or increase of a voice, yet it does not so, but where it is intimated to be begun before; but here was nothing spoken by God, until after that Adam had heard this Word of God walking. And therefore R. Jona cited by Aben Ezra would apply [⟨in non-Latin alphabet⟩] walking, to Adam; He heard the voice of God, as he was himself walking in the Garden, the absurdity of which fiction the words of the text and context sufficiently evince. For not [⟨in non-Latin alphabet⟩] but [⟨in non-Latin alphabet⟩] would answer to [⟨in non-Latin alphabet⟩] in the beginning of the verse. It is therefore most probable that in the great alteration which was now coming upon the whole creation of God, mankind being to be cast out of covenant, the Serpent and the Earth being to be cursed, and a way of recovery for the elect of God to be revealed, that He, by whom all things were made, and by whom all were to be renewed that were to be brought again to God, did in an especial and glorious manner appear to our first Parents, as he in whom this whole dispensation centered, and to whom it was committed. And as after the promise given He appeared [⟨in non-Latin alphabet⟩], in a human shape, to instruct the Church in the mystery of his future incarnation, and under the name of Angel, to shadow out his office as sent to it, and employed in it by the Father, so here before the promise, he discovered his distinct glorious Person, as the eternal Voice or Word of the Father.

§ 4 Genesis 18:1, 2, 3. And the Lord appeared to him (Abraham) in the Plains of Mamre, and he sat in the Tent door in the heat of the Day; and he lift up his Eyes and looked, and lo, three men stood by him; and when he saw them, he came to meet them from the Tent door, and bowed himself toward the ground; and said, my Lord if I have now found favor in your sight, &c. The Jews in Bereshith Ketanna say, that this appearance of God to Abraham, was three days after his circumcision, from the sore whereof being not recovered, he sat in the door of his Tent, and that God came to visit him in his sickness. But the reason of his sitting in the door of the Tent is given in the text, namely, because it was [⟨in non-Latin alphabet⟩], as in, or about the heat of the Day, as the day grew hot: in an opposition to the time of God's appearance to Adam, which was [⟨in non-Latin alphabet⟩] in the cool air of the day. For as when God comes to curse, nothing shall refresh the creature, though in its own nature suited thereunto, it shall wither in the cool of the day, so when he comes to bless, nothing shall hinder the influence of it upon his creatures, however any thing in its self may like the heat of the day be troublesome or perplexing.

§ 5 He lift up his Eyes and looked, and behold three men stood by him; The title is [⟨in non-Latin alphabet⟩]; The Lord appeared to him; and the narrative is, lo, three men stood by him; The Lord therefore was among them. And it seems to be a sudden appearance that was made to him; he saw them on a sudden standing by him; he looked up and saw them; and this satisfied him that it was a heavenly apparition.

§ 6 The business of God with Abraham at this time was to renew to him the promise of the blessing seed, and to confine it to his posterity by Sarah, now when he was utterly hopeless thereof, and began to desire that Ishmael might be the heir thereof. To this signal work of mercy, was adjoined the intimation of an eminent effect of vindictive justice, wherein God would set forth an example of it to all ensuing generations, in the destruction of Sodom and Gomorrah. And both these were the proper works of him, on whom the care of the Church was in an especial manner incumbent, all whose blessedness depended on that promise: and to whom the rule of the world, the present and future judgement thereof is committed; that is the Person of the Son. And hence in the overthrow of those cities, He is said to set forth an example of his future dealing with ungodly men, who is to be their Judge (2 Peter 2:6).

§ 7 Aben Ezra reflects with scorn on the Christians, who from this place, because three men are said to appear to Abraham, and he calls them My Lord, would prove the Tri-personality of the Deity. Because of the appearance of three men, God is three, and he is one, and they are not separated or divided. How then does he answer what they say? Behold they forget that there came two Angels to Sodom. That is, that two of those who appeared were Angels and no more. But if any Christians have taken these three Persons to have been the three Persons of the Trinity, it were an easy thing to out-balance their mistake, with instances of his own and companions pernicious curiosities and errors. It is true, a Trinity of Persons in the Deity cannot be proved from this place, seeing one of them is expressly called Jehovah, and the other two in distinction from him are said to be Angels; so, and no more; Chap. 19:1. But yet a distinction of Persons in the Deity, although not the precise number of them is hence demonstrable. For it is evident that he of the three that spoke to Abraham, and to whom he made his supplication for the sparing of Sodom was Jehovah the Judge of all the world, v. 22, 25. And yet all the three were sent upon the work, that one being the Prince and Head of the Embassy; as he who is Jehovah, is said to be sent by Jehovah (Zechariah 2:8, 9). Neither is there any ground for the late exposition of this and the like places, namely, that a created Angel representing the Person of God, does both speak and act in his name, and is called Jehovah; an invention to evade the appearances of the Son of God under the Old Testament, contrary to the sense of all antiquity; nor is any reason or instance produced to make it good. The Jews indeed say, that they were three Angels, because of the threefold work they were employed in, for they say, no more than one Angel is at any time sent about the same work. So one of these was to renew the Promise to Abraham; another to deliver Lot; and the third to destroy Sodom. But besides that this is a rule of their own making, and evidently false, as may be seen (Genesis 32:1, 2; 2 Kings 6:17), so in the story its self, it is manifest that they were all employed in the same work; one as Lord and Prince, the other two as his ministering servants.

And this is further cleared in that expression of Moses, Chap. 19, v. 24: The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord in Heaven. Targum: from before the Lord, or the face of the Lord. Aben Ezra answers that this is the elegancy of the tongue, and the sense of it is, from himself; and this gloss some of our late critics embrace. And there are instances collected by Solomon Jarchi to confirm this sense. Namely, the words of Lamech (Genesis 4:23): Hear my voice you wives of Lamech; not my wives. And of David (1 Kings 1:33): Take with you the servants of your Lord; not my servants. And of Ahasuerus to Mordecai (Esther 4:8): Write you for the Jews in the King's name; not in my name. But the difference of these, from the words under consideration is wide and evident. In all these places, the persons are introduced speaking of themselves; and describe themselves, either by their names or offices, suitably to the occasion and subject spoken of. But in this place, it is Moses that speaks of the Lord, and had no occasion to repeat [in non-Latin alphabet], were it not to intimate the distinct Persons to whom that name denoting the nature and self-existence of God was proper; one whereof then appeared on the Earth, the other manifesting his glorious presence in Heaven. Therefore Rashi observing somewhat more in this expression, contents not himself with his supposed parallel places; but adds, that the [in non-Latin alphabet], is to be understood; and gives this as a rule: every place where it is said, [in non-Latin alphabet], and the Lord, He and his House of Judgment are intended; as if God had a Sanhedrin in Heaven; a fancy which they have invented to avoid the expressions which testify to a plurality of Persons in the Deity. There is therefore in this place an appearance of God in a human shape; and that of one distinct Person in the Godhead; who now represented himself to Abraham, in the form and shape wherein he would dwell among men, when of his seed he would be made flesh. This was one signal means whereby Abraham saw his day and rejoiced, which himself lays upon his pre-existence to his incarnation, and not upon the promise of his coming (John 8:56, 58). A solemn prelude it was to his taking of flesh, a revelation of his divine nature and Person, and a pledge of his coming in human nature to converse with men.

Gen. 32. v. 24. And Jacob was left alone; and there wrestled a man with him until the ascending of the morning; v. 26. And he said, let me go, for the day ascendeth; and he said, I will not let you go except you bless me. V. 27. And he said to him, what is your name, and he said Jacob. V. 28. And he said, your name shall be called no more Jacob, but Israel; for as a Prince have you Power with God and men, and has prevailed. V. 29. And Jacob asked him and said, Tell me I pray you your name; and he said, therefore do you ask after my name? and he blessed him there. V. 30. And Jacob called the name of the place Peniel, for I have seen God face to face, and my life is preserved. This story is twice reflected upon in the Scripture afterwards. Once by Jacob himself, Gen. 48. v. 15, 16. And he blessed Joseph and said, God before whom my Fathers Abraham and Isaac did walk, the God which fed me all my life long to this day, the Angel which redeemed me from all evil bless the Lads. And once by the Prophet Hosea, Chap. 12. v. 3, 4. By his strength he had power with God; yea, he had power over the Angel and prevailed; he wept and made supplication to him, he found him in Bethel, and there he spake with us, v. 5. Even the Lord God of Hosts the Lord is his memorial. In the first place he is called a man; there appeared a man, v. 24. In the second Jacob calls him an Angel, the Angel that redeemed me; v. 16. And in the third he is expressly said to be God, the Lord of Hosts, v. 3, 5.

Jacob was now passing with his whole family into the land of Canaan to take seizure of it, by virtue of the Promise, on the behalf of his posterity. At the very entrance of it, he is met by his greatest adversary, with whom he had a severe contest, about the Promise and the inheritance itself. This was his brother Esau, who coming against him with a power which he was no way able to withstand, he feared that he would utterly destroy both his person and his posterity, v. 11. In the Promise about which their contest was, the blessed seed, with the whole church-state and worship of the Old Testament was included; so that it was the greatest controversy, and had the greatest weight depending on it, of any that ever was among the sons of men. Therefore to settle Jacob's right, to preserve him with his title and interest, He who was principally concerned in the whole matter, does here appear to him; some especial particulars of which manifestation of himself, may be remarked.

First, He appeared in the form of a man, [〈 in non-Latin alphabet 〉], A man wrestled with him. A man he is called from his shape, and his actions; he wrestled, [〈 in non-Latin alphabet 〉] that is, says R. Menachem in Rashi, [〈 in non-Latin alphabet 〉] he dusted; this says he, is the sense of [〈 in non-Latin alphabet 〉], for, [〈 in non-Latin alphabet 〉], they stirred up the dust with their feet, as men do in earnest wrestling; or as himself would have it, in allusion to another word, and to signify the closing with their arms to cast one another down, as is the manner of wrestlers. A great contention is denoted, and an appearance in the form of a man; further manifested by his touching the hollow of Jacob's thigh.

Secondly, He is called an Angel by Jacob himself (Gen. 48:16). The Angel that delivered me. This was the greatest danger that ever Jacob was in, and this he remembers in his blessing of Joseph's children, praying that they may have the presence of this Angel with them, who preserved him all his life, and delivered him from that eminent danger from his brother Esau. And he calls him, [〈 in non-Latin alphabet 〉]; The Angel the Redeemer, which is the name of the promised Messiah, as the Jews grant (Isaiah 59:20). [〈 in non-Latin alphabet 〉]; And the Goel, the Redeemer shall come to Zion. And he is expressly called the Angel (Hosea 12:14).

Thirdly, This man in appearance, this Angel in office was in name and nature God over all blessed for ever. For in the first place, Jacob prays solemnly to him for his blessing (Gen. 32:26), and refuses to let him go, or to cease his supplications until he had blessed him. 2. He does so, he blesses him, and gives him a double pledge or token of it in the touch of his thigh, and change of his name; giving him a name to denote his prevalency with God, that is with himself. 3. From hence Jacob concludes that he had seen God; and calls the name of the place, the Face of God. In the second place (Gen. 48:16), besides that he invocates this Angel for his presence with, and blessing on the children of Joseph, which cannot regard any but God himself without gross idolatry, it is evident that the Angel who redeemed him, v. 16. is the same with the God who fed him, that is the God of his Fathers.

And this is yet more evident in the Prophet. For with regard to this story of his power over the Angel, he says, he had power with God; and proves it, because he had power over the Angel and prevailed. And he shows whereby he thus prevailed, it was by weeping and making supplications to him, which he neither did, nor lawfully might do to a created Angel; and therefore some of the Jews apply those words, he wept and made supplications to the Angel's desire to Jacob to let him go; foolishly enough; and yet are they therein followed by some late critics, who too often please themselves in their curiosities. Again this Angel was he whom he found, or who found him in Bethel, an account whereof we have (Gen. 28. v. 20, 21, 22. and Chap. 35. v. 1). Now this was no other but he to whom Jacob made his vow, and entered into solemn covenant withal that he should be his God. And therefore the Prophet adds expressly in the last place, v. 5. that it was the Lord God of Hosts, whom he intended.

§ 13 From what has been spoken, it is evident, that he who appeared to Jacob, with whom he earnestly wrestled by tears and supplications was God, and because he was sent as the Angel of God, it must be some distinct Person in the Deity, condescending to that office; and appearing in the form of a man, he represented his future assumption of our humane nature. And by all this did God instruct the Church in the mystery of the Person of the Messiah, and who it was that they were to look for in the blessing of the Promised Seed.

§ 14 (Exodus 3:2, 3, 4, 5, 6) And Moses came to the Mountain of God to Horeb. And the Angel of the Lord appeared to him in a flame of fire out of the midst of a bush; and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called to him out of the midst of the bush, and said Moses, Moses, and he said here am I. And he said, draw not nigh here; put off your shoes from your feet for the place whereon you stand is holy ground. Moreover he said, I am the God of your Father, the God of Abraham, the God of Isaac, and the God of Jacob; and Moses hid his face, for he was afraid to look upon God. And herein also have we expressed another glorious appearance of the Son of God. He who is here revealed, is called Jehovah (v. 4), and he affirms of himself, that he is the God of Abraham (v. 6), who also describes himself by the glorious name of I AM, that I AM (v. 14), in whose name and authority Moses dealt with Pharaoh in the deliverance of the people, and whom they were to serve on that Mountain upon their coming out of Egypt. He whose [in non-Latin alphabet], or merciful good-will, Moses prays for (Deuteronomy 33:16). And yet he is expressly called an Angel (v. 2), namely, the Angel of the Covenant, the great Angel of the Presence of God, in whom was the name and nature of God; and he thus appeared, that the Church might know and consider who it was, that was to work out their spiritual and eternal salvation, whereof that deliverance which then he would affect was a type and pledge. Aben Ezra would have the Angel mentioned (v. 2) to be another from him who is called the Lord God (v. 6). But the text will not give countenance to any such distinction, but speaks of one and the same person throughout without any alteration; and this was no other but the Son of God.

(Exodus 19:18, 19, 20) And Mount Sinai was altogether on a smoke; because the § 15 Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole Mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice: And the Lord came down upon Mount Sinai, on the top of the Mount. The Jews well interpret those words concerning the descent of God, to be by way of the manifestation of his glory, not change of place. And from there Aben Ezra interprets that expression (Exodus 20:22), You have seen that I have talked with you from Heaven; God was still in Heaven, when his glory was on the Mount. Yet those words [in non-Latin alphabet], do rather refer to his descent before described, than denote the place where he spake. For in giving the Law God spake on earth (Hebrews 12:25). That God in this glorious manifestation of his presence on Mount Sinai, made use of the ministry of Angels, both the nature of the thing declares, and the Scripture testifies (Psalm 68:17). The voices, fire, trembling of the Mountain, smoke and noise of the trumpet, were all effected by them. And so also was the forming of the words of the Law conveyed to the ears of Moses and the people. Hence the Law is not only said to be received by them, [in non-Latin alphabet] (Acts 7:53), by the disposition, or orderly ministries of the Angels, and to be disposed by them into the hand of Moses (Galatians 3:19), but is also called, [in non-Latin alphabet] (Hebrews 2:2), the word spoken or pronounced by Angels, that is outwardly and audibly. As to him that presided and ruled the whole action, some Christians think it was a created Angel, representing God, and speaking in his name. But if this be so, we have no certainty of any thing that is affirmed in the Scripture, that it may be referred directly and immediately to God; but we may when we please substitute a delegated Angel in his room. For in no place, not in that concerning the creation of the world is God himself more expressly spoken of. Besides, the Psalmist in the place mentioned, affirms that when those chariots of God were on Mount Sinai, Jehovah himself was in the midst of them. And this presence of God, the Hebrews call [in non-Latin alphabet] and [in non-Latin alphabet] and [in non-Latin alphabet], whereby they now understand a majestical and sanctifying presence; indeed it intends him who is the brightness of the Father's glory, and the express image of his Person, who was delegated to this work as the great Angel of the Covenant, giving the Law in the strength of the Lord, in the majesty of the name of the Lord his God.

Exod. 23. v. 20, 21, 22. Behold I send an Angel before you to keep you in the way, and to bring you into the place that 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 you shall indeed obey his voice, and do all that I speak, then will I be an enemy to your enemies, and an adversary to your adversaries. The Angel here promised, is he that went in the midst of the People in the Wilderness, whose Glory appeared and was manifested among them. And moreover another Angel is promised to them, v. 23: For mine Angel shall go before you, and bring you into the Amorites, and I will cut them off; it is a ministering Angel to execute the judgements and vengeance of God upon the enemies of his people. And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2, 3. compared with v. 13, 14, 15, 16. of the same Chapter, v. 2: I will send an Angel before you, and I will drive out the Canaanite and the Amorite; which is the Promise; and the Angel of Chap. 23. v. 23. But says he, v. 3: I will not go up in the midst of you; which he had promised to do in and by the Angel of v. 20, 21. in whom his name was. This the people esteemed evil tidings, and mourned because of it, v. 4. Now God had not promised to go in the midst of them any otherwise than by the Angel mentioned; which both Moses and the People were abundantly satisfied withal. But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence, in the Angel of v. 20. For which Moses reneweth his request, v. 13. whereunto God replies, My presence shall go with you, v. 14. concerning which Presence or Face of God, or which Angel of his Presence, we must a little more particularly enquire.

First, It is said to the People concerning him [in non-Latin alphabet]; beware of him, or rather take heed to your self before him; before his Face, in his Presence, v. 21. [in non-Latin alphabet] in Niphal, is sibi cavit; cave tibi. And this is the caution that is usually given the People, requiring that reverence and awe, which is due to the holiness of the Presence of God. 2. [in non-Latin alphabet]; and obey his voice. This is the great precept which is solemnly given, and so often reiterated in the Law with reference to God himself. 3. [in non-Latin alphabet] 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 committed against God alone. 4. Of these Precepts a twofold reason is given, whereof the first is taken from 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 Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant. And who can forgive sins but God. To suppose here a created Angel, is to open a door to Idolatry; for he in whose power it is absolutely to pardon and punish sin, may certainly be worshipped with religious adoration. The second reason is taken from his Name; for my Name is in him. A more excellent Name, than any of the Angels do enjoy (Hebrews 1:4). He is God, Jehovah, that is his Name, and his nature answers thereunto. Hence v. 22. it is added, if indeed you obey his voice, and do all that I speak. His voice is the voice of God; in his speaking does God speak; and upon the People's obedience thereunto, depends the accomplishment of the Promise. Moreover, Chap. 33. v. 14, 15. God says concerning this Angel, [in non-Latin alphabet] my presence, my Face shall go with you; which Presence Moses calls his Glory, v. 18. his essential glory, which was manifested to him, Chap. 34. v. 6. though but obscurely in comparison of what it was to them, who in his human nature, wherein dwelt the fulness of the Godhead bodily (Colossians 2:9), beheld his Glory, the Glory as of the only begotten of the Father (John 1:14). For this Face of God is he, whom whoever sees, he sees the Father (John 14:19), because he is the Brightness of his Glory, and the express image of his Person (Hebrews 1:3), who accompanied the people in the Wilderness (1 Corinthians 10:4), and whose merciful good pleasure towards them Moses prayed for (Deuteronomy 33:16), that is the Father of Lights from whom descends every good and perfect gift (James 1:17). These things evidently express God and none other; and yet he is said to be an Angel sent of God in his Name and to his Work; so that he can be no other but a certain Person of the Deity, who accepted of this Delegation, and was therein revealed to the Church, as he who was to take upon him the seed of Abraham, and to be their eternal Redeemer.

§ 18 Josh. 5. v. 13, 14, 15. And it came to pass while Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand, and Joshua went to him, and said to him, are you for us, or for our adversaries? and he said Nay; but as Prince of the Host of the Lord am I now come. And Joshua fell on his face to the earth and did worship, and said to him, what says my Lord to his servant. And the Prince of the Lord's Host said to Joshua loose your shoe from of your foot, for the place whereon you stand is holy. The appearance here is of a man, v. 13. A man of war, as God is called (Exodus 15:3), armed with his sword drawn in his hand, as a token of the business he came about. At first sight Joshua apprehends him to be a man only, which occasioned his enquiry, are you for us or for our adversaries; which discovers his courage and undaunted magnanimity, for doubtless the appearance was august and glorious. But he answers to his whole question, [in non-Latin alphabet], I am not; that is a man either of your party, or of the enemies, but quite another Person [in non-Latin alphabet], the Prince of the Host of the Lord. And this was another illustrious manifestation of the Son of God to the Church of old, accompanied with many instructive circumstances. As (1.) From the shape wherein he appeared, namely of a man, as a pledge of his future incarnation. (2.) The title that he assumes to himself, the Captain of the Lord's Host, he to whom the guidance and conduct of them to rest, not only temporal, but eternal was committed; from where the Apostle in allusion to this place and title, calls him the Captain of our Salvation (Hebrews 2:10). (3.) The person to whom he spoke when he gave himself this title was the Captain of the people at that time, teaching both him and them that there was another supreme Captain of their eternal deliverance. (4.) From the time and place of his appearance, which was upon the first entrance of the people into Canaan, and the first opposition, which therein they met withal; so engaging his presence with his Church in all things which oppose them in their way to eternal rest. (5.) From the adoration and worship which Joshua gave to him, which he accepted of, contrary to the duty and practice of created angels (Revelation 19:10; Chapter 22:8, 9). (6.) From the prescription of the ceremonies expressing religious reverence, put off your shoes, with the reason annexed, for the place whereon you stand [in non-Latin alphabet], it is holiness, made so by the presence of God, the like precept whereunto was given to Moses, by the God of Abraham, Isaac, and Jacob (Exodus 3:5). By all these things was the Church instructed in the person, nature, and office of the Son of God; even in the mystery of his eternal distinct subsistence in the Deity, his future incarnation and condescension to the office of being the Head and Savior of his Church.

These manifestations of the Son of God to the Church of old, as the Angel or § 19 Messenger of the Father subsisting in his own divine Person, are all of them revelations of the promised Seed, the great and only Savior and Deliverer of the Church in his eternal pre-existence to his incarnation, and pledges of his future taking flesh for the accomplishment of the whole work committed to him. And many other instances of the like nature may be added out of the former and later Prophets, which because in most important circumstances they are coincident with these need not here particularly be insisted on.

Some of late would apply all these appearances to a created delegate angel; § 20 which conceit as it is irreconcilable to the sacred text, as we have manifested, so is it contrary to the sense of the ancient writers of the Christian Church. A large collection of testimonies from them is not suited to our present design and purpose, I shall therefore only mention two of the most ancient of them; one of the Latin, the other of the Greek Church. The first is Tertullian, who tells us, Christus semper egit in Dei Patris nomine; ipse ab initio conversatus est & congressus cum Patriarchis & Prophetis. adv. Mar. lib. 2. Christ always dealt (with men) in the name of God the Father; and so himself from the beginning conversed with the Patriarchs and Prophets. And again, Christus ad colloquia humana semper descendit, ab Adam usque ad Patriarchas & Prophetas, in visione, in somno, in speculo, in aenigmate, ordinem suum praestruens semper ab initio; & Deus in terris cum hominibus conversatus est, non alius quam sermo qui caro erat futurus. Adv. Praxeam. It was Christ who descended into communion with men, from Adam to the Patriarchs and Prophets, in visions, dreams, and appearances, or representations of himself, instructing them in his future condition from the beginning; and God who conversed with men on earth, was no other but the Word who was to be made flesh. The other is Justin Martyr, whose word needs not be produced, seeing it is known how he contends for this very thing, in his Dialogue with Trypho.

That which is more direct to our purpose, is to enquire into the apprehensions § 21 of the Jewish Masters concerning the Divine Appearances insisted on, granted to the Patriarchs and Church of old, with what may from there be collected for their conviction, concerning the Person of the Messiah. The most part of their Expositors do, I confess, pass over the difficulties of the places mentioned, (I mean those which are such to their present Infidelity) without taking the least notice of them. Some would have the Angel mentioned to be Michael, whom they assign a Prerogative to above the other Angels, who preside over other Countreys. But who that Michael is, and wherein that Prerogative does consist they know not. Some say that Michael is the High Priest of Heaven who offers up the prayers of the righteous; so R. M[illegible]nahem; The Priest above, that offers or presents the souls of the righteous says another, more agreeably to the truth than they are aware of. One signal instance only, of the evidence of the truth insisted on, in the words of Moses Nechmanides Gerundensis, on Exodus 23, which has been taken notice of by many, shall at present suffice. His words are; l[illegible]te Angelus si rem ipsam dicamus, est Angelus Redemptor, de quo Scriptum est quoniam nomen meum in ipso est. Ille inquam Angelus, qui ad Jacob dicebat, Genesis 31:13. Ego Deus Bethel. Ille de qu[illegible] dictum est, Exodus 3:4. & vocabat Mosen Deus de ruho. Vocatur autem Angelus quia mundum gubernat. Scriptum est enim Deuteronomy 6:21. eduxit vos Jehovah ex Aegypto; & alibi Numbers 20:6. misit Angelum suum & eduxit vos ex Aegypto. Praeterea scriptum est Isaiah 63:9. & Angelus facici ejus salvos fecit ipsos. Nimirum ille Angelus qui est Dei facies; de quo dictum est Exodus 33:14. Facies mea praeibit, & efficiam ut quiescas. Denique ille Angelus est de quo vates Malachi 3:1. & subito veniet ad templum suum dominus quem vos quaeritis, & Angelus foederis quem cupitis. And again to the same purpose. Animadver[illegible]e attente quid ista sibi velint. Facies mea praeibit. Moses enim & Israelitae semper optaverunt Angelum primum, caeterum quis ille esset vere intelligere non potuerunt. Neque enim ab aliis percipiebant, neque prophetica notione satis assequebantur; Atqui Facies Dei, ipsum Deum significat, quod apud omnes interpretes est in confesso. Verum ne per somnium quidem ista intelligere quisquam possit, nisi sit in mysteriis legis eruditus. And again, Facies mea praecedet, h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea: de quo dictum est, tempore accepto exaudiam te; nomen meum in eo est. Faciamque ut quiescas; sive efficiam ut ipse tibi sit lenis & benignus; neque te ducat per rigidum, sed placide & clementer. This Angel, if we speak exactly, is the Angel the Redeemer, concerning whom it is written, my Name is in him (Exodus 22:21); that Angel who said to Jacob, I am the God of Bethel (Genesis 31:13). He of whom it is said, and God called to Moses out of the Bush (Exodus 3:4). And he is called an Angel because he governs the world. For it is written (Deuteronomy 6:21), The Lord our God brought us out of Aegypt; and elsewhere (Numbers 20:6), He sent his Angel and brought us out of Aegypt. Moreover it is written (Isaiah 63:9), And the Angel of his Face (Presence) saved them. Namely, that Angel who is the Face of God; of whom it is said (Exodus 33:14), My Face shall go before you, and I will cause you to rest. Lastly, it is that Angel of whom the Prophet speaks (Malachi 3:1), And the Lord whom you seek shall suddenly come to his Temple, the Angel of the Covenant whom you delight in. His following words are to the same purpose. Mark diligently what is the meaning of [illegible] words, My Face shall go before you. For Moses and the Israelites always desired the chiefest Angel, but who that was, they could not truly understand. For neither could they learn it of others, nor obtain it by Prophecy. But the Face of God signifies God himself; as all Interpreters acknowledge. But no man can have the least knowledge hereof unless he be [illegible] in the M[illegible]steries of the Law. He adds moreover; My Face shall go before th[illegible]e, that is the Angel of the Covenant whom you desire; in whom my Face shall be seen; of whom it is said, in an acceptable time have I heard you; my Name is in him; I will cause th[illegible] to r[illegible]i; or cause that he shall be gentle or kind to you, nor shall lead you with rigor, but quietly and mercifully.

§ 22 This Ra. Moses [illegible] Nachman wrote about the year of the Lord, 1220, in Spain, and died at Jerusalem, An. 1260, and is one of the chiefest Masters of the Jews. And there are many things occurring in his Writings, beyond the common rate of their present apprehensions. As in the places cited, he does plainly evert one of the principal foundations of their present Infidelity. For he not only grants, but contends and proves that the Angel spoken of, was God, and being sent of God as his Angel, he must be a distinct Person in the Deity, as we have proved. The reason indeed he fixes on why he is called an Angel, namely, because he governs the world, although the thing itself be true, is not so proper. For he is so called because of his eternal designation, and actual delegation by the Father, to the work of saving the Church in all conditions from first to last. And as he acknowledges that his being called the Face of God, proves him to be God, so it does no less evidently evince his Personal distinction from him whose Face he is; that is, the Brightness of his Glory, and the express image of his Person. And what he adds of the mercy and benignity which by the appointment of God he exercises towards his People, is signally suitable to the tenderness and mercy which the great Captain of our Salvation exercises by God's appointment towards all those whom he leads and conducts to Glory.

§ 23 It is also not unworthy of consideration what some of them write in Tanchuma, an ancient comment on the five books of Moses, speaking of the Angel that went before them from Exodus 23:20. God, say they, said to Moses, behold I send my Angel before your face. But Moses answered, I will not have an Angel, but I will have yourself. But when Joshua the son of Nun first saw the Angel, he said, are you for us, or for our adversaries? Then the Angel answered, I am the Captain of the Lord's Host; and now I come; as if he had said, I am come a second time, that I may lead the Israelites into their possession. I came when Moses your master was the ruler, but when he saw me, he would not have me to go with him, but refused me. As soon as Joshua heard this, he fell on his face and worshipped, saying, what speaks my Lord to his servant.

Answerable hereunto in the Talmud, Tractat. Saned. cap. 4, Echad dine Mamono they have a gloss on those words, Exodus 23:21, [in non-Latin alphabet], he will not pardon your transgressions; [in non-Latin alphabet]. He cannot spare or pardon your transgressions: what then does he do, or could he do; therefore he said to him, (to God) we believe that he cannot pardon our transgressions, and therefore we refuse him, and will not accept of him; no not for a leader to go in and out before us. They greatly mistake in supposing that the Angel whom alone Moses refused, was he that afterwards appeared to Joshua; for he was the same with him, in whom was the name of God, and who was promised to them under the name of the Face or Presence of God. But herein they were right enough; that, not Moses, but their church under the law, refused that Angel of God's Presence, who was to conduct them that obey him into everlasting rest. And the church of believers under Joshua, which was a type of the church of the New Testament, adhering to him found rest to their souls.

And this Angel of whom we have spoken, was he whom the Talmudists call § 23 [in non-Latin alphabet], Metatron. Ben Vzziel in his Targum on Genesis 5 ascribes this name to Enoch. He ascended, says he, into heaven by the Word of the Lord, [in non-Latin alphabet]; and his name was called Metraton the great Scribe. But this opinion is rejected and confuted in the Talmud. There they tell us that Metatron is [in non-Latin alphabet], the Prince of the world. Or as Elias calls him in Tishbi, [in non-Latin alphabet], the Prince of God's Presence. The mention of this name is in Talm. Tract. Saned. cap. 4, where they plainly intimate that they intend an uncreated Angel thereby. For they assign such things to him as are incompetent to any other. And as Reuchlin informs us from the Cabbalists, they say [in non-Latin alphabet], Metatron was the master or teacher of Moses himself. He it is, says Elias, who is the Angel always appearing in the Presence of God, of whom it is said my name is in him. And the Talmudists add that he has power to blot out the sins of Israel, from where they call him the Chancellor of Heaven. And Bechai a famous master among them affirms, that his name signifies both a Lord, a Messenger, and a Keeper, on Exodus 23. A Lord because he rules all. A Messenger, because he stands always before God to do his will; and a Keeper, because he keeps Israel. The etymology I confess which he gives to this purpose of that name is weak and foolish. Nor is that of Elias one jot better, who tells us that Metatron is [in non-Latin alphabet], in the Greek tongue, One sent. But yet it is evident what is intended by these obscure intimations, which are the corrupted relics of ancient traditions, namely the uncreated Prince of Glory, who being Lord of all appeared of old to the Patriarchs, as the Angel or Messenger of the Father. And as for the word itself, it is either a corrupt expression of the Latin Mediator, such as are usual among them, or a more Gematrical fiction to answer to [in non-Latin alphabet], the Almighty, there being a coincidence in their numerical signification of their letters.

And this was another way, whereby God instructed the church of old in the mystery of the person of the Messiah who was promised to them.