any thing derived. Indeed, that Almighty power and wisdom-the acts of pardon, grace, and protection-could be predicated of any other than God, it would be absurd to affirm. From these considerations, many have been led to conclude, that in the Old dispensation, as well as in the New, the agency of an Almighty Saviour is discoverable. Dr. Clarke, in his commentary, observes, that "in all transac tions between God and man mentioned in the sacred writings, we see one uniform agency. The great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him.”* Whether this opinion, expressed in so unlimited a manner, is altogether correct, is not now the subject of inquiry. But if the passages already adduced have been rightly interpreted, there can be little doubt of the sustaining and invigorating agency of the Saviour under the old dispensation. Christ is "Alpha and Omega, the beginning and the end, the first and the last."

"No man

(saith our Lord himself) hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him."

This opinion, however, has been strenuously opposed by many learned and ingenious critics, who deny the necessity of resorting to any such exposition of the phrases adduced. That God should divest himself of his heavenly glory, and appear in mortal shape that he should hold familiar intercourse and communion with his creatures-reveal to them his counsels, and forewarn them of his judgments, would appear to these men too great a degradation of the Divine nature-too humiliating a condescension to obtain belief. But the candid inquirer needs only to examine their arguments in or der to perceive their futility. The angel (say they) sustains the part of God, as an actor in a play that of the character he personates. Acting as the messenger and substitute of Jehovah,

he is designated by his name, and clothed with his attributes. He meets, therefore, with the same consideration and respect which are due to the Being whose character he sustains.*-But this, I answer, is by no means uniformly the case. The two angels who came to Lot in Sodom, said plainly, "the Lord hath sent us." The angel, also, that appeared to Zacharias in the temple, said, "I am Gabriel, that stand in the presence of God; and am sent to speak unto thee." Besides, Hagar seems to have addressed the "angel" in the way of worship; and Jacob, also, at Peniel, as the prophet Hosea attests-"He took his brother by the heel in the womb, and by his strength he had power with God; yea, he had power over the "angel," and prevailed; he wept and made supplication unto him: he found him in Bethel, and there he spake with us; even the Lord God of hosts; the Lord is his memorial." In the 5th chapter of Joshua, we read, that "when Joshua was by Jericho, he lifted up his eyes, and looked, and behold, there stood a man over against him with his sword drawn in his hand, and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as Captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant ?"

Now, it is alleged, that in these instances divine worship was paid, not to the "angel" himself, but to that Be ing whose Representative he was. It matters not (says Le Clerc) whether God addresses his people immediately from himself, or by a heavenly messenger, since, in either case, their homage is naturally directed to him who is the Creator and Governor of the universe.

-But on this principle it will be difficult to explain, why, on the one hand, Joshua's worship was accepted; and, on the other, St. John's rejected, as recorded in the Revelations-" And I John saw these things and heard them.

* See Le Clerc on Gen. xvi. 13. Gen. xix. 13. + Luke i. 19. Hosea xi. 3, 4, 5.

And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not; for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this Book. Worship God."* Indeed, this passage alone is fully sufficient to overthrow the adversary's argument. For though the angel evidently acts as the ambassador of Jesus, assumes his character, and speaks in his name, yet he immediately and wholly rejects the intended homage of the apostle, and directs it to that glorious Being to whom alone it is due.

Further In the manifestations of himself which he has vouchsafed to the world, the Almighty has ever veiled in mystery the nature of his existence. When Moses, urged by the desire of knowing God by his real name, and perhaps influenced, in some measure by curiosity, asks by what title he should proclaim him to the Israelites, he receives for answer, "I Am, hath sent you. The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath sent you: this is my name for ever, and this is my memorial unto all generations."-The same peculiarity is observable in these appearances. When Jacob asked the "Angel" who wrestled with him at Peniel, "Tell me, I pray thee, thy name:" he said, "Wherefore is it that thou dost ask after my name?" i. e. My actions sufficiently declare who I am. When the "angel of the Lord" appeared unto Manoah and his wife, to apprise them of the birth of Samson, and of the education it behoved him to receive, Manoah said unto him, "What is thy name, that when thy sayings come to pass we may do thee honour ?”

The

angel of the Lord said unto him, "Why askest thou thus after my name, seeing it is secret."

The language of the New Testament, though containing nothing direct on this point, yet furnishes sufficient general confirmation of the doctrine. "Verily, verily, I say unto you, (says our

Lord,) before Abraham was, I am. The apostle speaks of him as "the same yesterday, and to-day, and for ever." He is represented as the door of communication between the Father and his creatures-as the giver of gifts unto men-as the judge of the universe.§ "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.”

It is evident, therefore, that the "angel" referred to was no created being, but-Jehovah himself. It was he of whom "all the prophets, and the law prophesied until John." It was he of whom the prophet Malachi spoke→→→→ "Behold I will send my messenger, and he shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, even the "Messenger of the Covenant" whom ye delight in." It was he who was emphatically styled by the LXX. Ayy€205 Mayans Bouns, the Angel of the Great Counsel, or design-the Redemption, and Salvation of man. It was he to whom the prophet alluded, when speaking of the loving-kindness and mercy of God towards Israel" In all their afflictions he was afflicted, and the Angel of his Presence' saved them. ."¶ **

X,

The following has been forwarded for publica tion in the Christian Journal by a distant correspondent.

Questions to be maturely weighed by a young man concerning the clerical profession.

1st. Is there any office in which we can render more lasting and substantial service to our fellow men, or more

*John viii. 58. + John xiv. 6.

† Heb. xüi. 8. § John v. 22. Mal. iii. 1. ¶ Isa. lxiii. 9. **Eusebius says, 86 the First-begotten and Pre-existent Wisdom of God, and the same

Word that was in the beginning with God, out of his superabundant loving-kindness unto man, appeared sometimes by visions of angels to the inhabitants on earth, and sometimes by himself as the saving power of God, unto some of the ancients that were beloved of God, in no other form or figure than that of man; for otherwise it could not have been."-Eccl. Hist. L. i. C. ii. And Dr. Lowth, on Isa. vi. 1, asserts, that this was the unanimous sense of the ancient church.

advance the glory of God? Should not the good of society and the glory of God influence us in the choice of a profession?

Is there any office, however splendid or lucrative, of greater real dignity than that of God's embassador?

Is there any office which affords more and higher prospects of true happiness in this world?

Is there any office which affords as many incitements to piety, as many helps and facilities in the work of salvation, or a more comfortable prospect of future glory and reward?

Does it require the relinquishment of any habit of indulgence necessary to the highest earthly enjoyment?

Are not multitudes in the world, possessed of ability to serve God in the work of the ministry, prevented by the love of ease, or of pleasure, or of profit, or of distinction?

While it is admitted that much may be done in every condition of life, for the spiritual benefit of men, and the glory of God, by zeal, ability, and piety, can as much be done in any other for these ends as in the ministry?

2d. Is not every man, when he is sent into the world, endowed with rational and bodily powers of ordinary excellence is he not called and commanded, not only to work out his own salvation, but to assist others to the utmost extent of his ability?

The age of miracles being long since terminated, have we a right to expect a supernatural designation to the sacred office-or any thing more than circumstances and dispositions providentially favourable, or not providentially unfavourable?

Are we not bound to use our own endeavours to remove obstacles, and support inconveniences in this cause, as well as in any other?

Does not the fact that there are many whole congregations going astray from the way of life, rendering no worship to their Maker, ignorant of their danger, their wants, their privileges, and their Saviour, and in the broad road to destruction, who might, by the blessing of God, through the exertions of a pious minister, be rescued from vice and misery, and be led to the in

heritance of eternal glory-does not this fuct constitute a call, and the most powerful call—a call from Jesus Christ, upon young men of pious dispositions and ordinary talents, to engage in the work of the ministry?

Will not this call continue to be thus providentially addressed to such persons, so long as there remain any flocks without a shepherd, or in danger of being in that state?

3d. Is it not very often the case, that the greatest good is rendered to the cause of religion, and the souls of men, by persons certainly not possessed of singular abilities?

Do not the promises of Jesus Christ "I am with you always even to the end of the world"-"my grace is sufficient for you"-furnish every good man with just grounds of confidence in this respect?

Is it not as much, and even in a greater degree, our duty to rely upon the sufficiency of grace for the work of the ministry, than in the work of individual salvation?

་

Do not the solemn and unequivocal promises made to persevering prayer, through the intercession of Christ, extend to prayers offered up for ability to glorify God by advancing the salvation of souls?

From the Christian Remembrancer, for
January, 1825.

Death of the Bishop of Calcutta. Most melancholy is the duty which we have to discharge, in announcing the death of this apostolic prelate. Early in the last month the fatal tidings were received, and the impression which they have made upon every pious and thinking mind, is such as never will be effaced. In Bishop Middleton, the Church of England bas lost an able and affectionate son, and the Church of India a founder and a father. But while we bow in submission to the afflicting hand of God, we have yet the consolation granted us to gather round his tomb, to dwell upon his holy memory, and to record his laborious and Christiau life.

His father was a clergyman of the Church of England, the incumbent of Keddleston, near Derby; under whose roof he imbibed those principles of early piety, which were after wards so singularly conspicuous in his whole character and conduct. He received his education at Christ's Hospital; and, in consequence of his exemplary behaviour and his classical at tainments, he obtained a scholarship from the trustees of that seminary, and was entered at Pembroke College, Cambridge. He proceeded to his Batchelor's degree in 1792, and to his Master's in 1795. On entering holy orders, he undertook the laborions curacy of Gainsborough. Here it was that he formed a matrimonial connexion with one of the daughters of John Maddison, esq. a connexion which he repeatedly declared to have been the greatest blessing of his life. By his eminent scholarship, and devoted attention to his pastoral charge, he attracted the attention of the Bishop of Lincoln, and of his brother, Dr. Pretyman. The sons of the latter were intrusted to his care, and with them he went to Norwich. In this city he resided several years, and was held in high estimation, both as a preacher and a man. During his residence here he completed his celebrated work upon the doctrine of the Greek Article; a work which will ever be considered as a text-book in that department of Greek literature. He was afterwards presented by the Bishop of Lincoln to the livings of Tansor and of Bytham, in Northamptonshire; on the former of which he constantly resided. In this state of comparative seclusion his mind was not inactive, though he often panted for a wider field of Christian exertion. Little did he then think that he would hereafter exchange the dull river which crept before his door for the mighty Ganges, and that in this little village he was laying in those stores of theological learning and experience, which were afterwards to be displayed with so much lustre in the kingdoms of the East. From this retirement he was suddenly called in 1812, when he was presented, by his former patron, to the vicarage of St. Pancras, and to the archdeaconry of Huntingdon. From this moment he entered into public life. His labours in the vast and important parish in which he was placed were unceasing; into every design which might promote the growth of religion and piety, he entered with an ardent and indefatigable activity. Though disappointed in his immediate efforts

to build an additional church for his numerous and increasing parishioners, he was yet enabled so to prepare and digest the plan, as to VOL. VII.

leave it an easy task for his excellent successor to accomplish.

During his residence in London, he connected himself closely with the Society for Promoting Christian Knowledge, he entered warmly into all their designs, and gave much of his valuable time and attention to their objects. In the year 1813, he was appointed to deliver a public charge to the Rev. M. Jacobi, one of the missionaries of that society to the East. The impressive manner in which he discharged this duty will never be forgotten by those who were fortunate enough to be present; the charge was afterwards printed, and much admired, as the first-fruits of those thoughts and powers which had already been directed to the great theatre of action upon which he was so soon destined himself to appear. What imparts an additional interest to the memory of this trans-action is, that both he who gave, and he who received the exhortation, are now both gone to their reward. The young and amiable Jacobi soon fell a victim to the climate, and too soon after him has his venerable pastor entered into his rest.

Nor did he neglect the duties of his archdea. conry; his charge to the clergy under his jurisdiction will long be admired for the just and able views which it presents of subjects the most important to his clerical brethren. These preferments he held for scarcely two years; for in 1814 he was selected as the fittest man to fill the newly established See of Calcutta. Earnestly dissuaded, as he was, from accepting this high but perilous dignity, he paused, and after some consideration sent in a decided refusal. Upon a repetition of the offer, his mind was much agitated; it appeared to him that Providence had called him to the arduous station: he dreaded the responsibility which would attend its rejection, and under these impres sions, he was content to sacrifice his comforts, his connexions, and his country. He went out, not knowing whither he went not knowing, whether from the regions to which he was hastening, he should ever be permitted to return. Often did the friends, whom he best loved, urge him to consider the dangers which awaited him, and to relinquish so hazardous a post; but he resisted all their solicitations, and resolutely closed his eyes upon every prospect, but that which his duty to heaven appeared to unfold. In the May of 1814, he was consecrated Bishop of Calcutta; in the following month he embarked at Portsmouth on board the Warren Hastings, and in November he arrived at his high destination.

In this short outline of his life and character, it would be impossible for us to enter into any detailed account of his active and unwearied course. It will be sufficient for us at present to say, that of his exertions in the sacred cause, the British public ean form no adequate notion. The fatigue both of body and mind which he underwent, and the difficulties by which he was harrassed, are more than our imaginations at home can readily conceive. The time will shortly come, as we have reason to hope, when the public will be put in possession of a full and accurate account both of his labours and of his designs. It is an account to the appearance of which we shall all look with intense anxiety and interest. The history of his episcopal acts and ministry, the journal of his long and laborious visitations, the researches which he made into 20

the history of the ancient churches in the East, the development of his comprehensive views in the propagation of the gospel, will, together, form a volume, the publication of which will constitute an æra in ecelesiastical literature. We are happy to hear that he has left behind him such numerous papers, and such ample documents, that nothing will be wanting to ef fect this important purpose.

Among the objects to which his attention was particularly directed, we must notice his desire to increase the number and efficiency of the chaplains in India, and to provide churches for the accommodation of the European residents. He recurred to each of these points in his several charges; and but a short time before his death, he congratulated his brethren upon the partial success which had attended his efforts and representations. It was his wish, however, that more should be accomplished; and he considered the spiritual interests of the British population as standing in want of still further attention and support.

The foundation of a mission college by the Society for the Propagation of the Gospel in Foreign Parts, was undertaken at his express recommendation, and he watched with the liveliest interest over its rising prospects. The measures adopted by Bishop Middleton, for insuring its completion, will enable others to witness the establishment of Protestant Episcopal Missions in the East, upon a firm and adequate basis. When Bishop's College shall have been brought into effective operation, the world will then be enabled duly to appreciate the merit of its founder.

His death may be attributed to his zealous exertions in support of this great undertaking. On Tuesday, the 2d of June, 1822, he paid a visit to the college, which is distant about five miles from Calcutta. Here he appeared in the full possession of his usual health and spirits. Soon after he felt one of those strokes of the sun which are so common in an Indian climate. A severe head-ache came on; but, though he was persuaded to take some strong medicines, he would not suffer any physician to be called in. He seemed from the first to labour under the irritation which arose from the weight of business pressing upon him, and, on that very account, he was the more anxious to work night and day to accomplish what he had in hand. Accordingly, the next day, he sat at his desk eight hours, answering various papers; during which time the disease was making rapid inroads upon his frame. At night he allowed a physician to be sent for, who pronounced him to be in the most imminent danger. On Sunday, by his own express desire, he was prayed for by his congregation, at the cathedral. On the evening of Monday, the physician left him under the impression that he was decidedly better. He had not, however, been long gone, when the bishop was again seized with a violent paroxysm of fever; he walked about in great agitation; soon afterwards, his strength gave way, the final scene came rapidly on-and at eleven be ceased to breathe.

Thus fell this great and good prelate, in the high career of his holy exertions; and by his death he has left a void in the Christian world, which few men can be found worthy to fill.

In no man was there a more singular union of all those various qualities, which were each so essential to the success of the first Indian

prelate. His mind was naturally ardent and excursive, but it was always under the control of the most disciplined and calculating discretion. He had a masculine and a practical understanding; he rapidly conceived the most extensive plans, and would digest with facility even their most circumstantial details: but he never anticipated their season, or hurried their execution; he waited with patience, till in the course of passing events a favourable opportunity should arise, and when at last it presented itself, he marked it with decision, and he seized it with effect. So singular indeed was his judgment, that amidst the various difficulties with which he was daily and hourly doomed to contend, he never made a step which he was afterwards obliged to recall.

His talents and attainments were of a superior order; he was a sound and accurate scholar; and, in the prose department of Greek literature, he was perhaps without a rival. His conversation was vigorous, sometimes even playful; his style was luminous and forcible, not abounding in imagery, but rising perpetually into a manly and a chastened eloquence. As a preacher he was powerful and convincing, his mind was theological, and his expressions scriptural.

The leading points, however, in his character, which threw a clearness and a brilliancy over every other, were the singleness of his views, and the simplicity of his heart. In the course of his Indian career he had but one ob ject-the advancement of the cause of Christianity in the East-to that he dedicated his days and his nights, his hopes and his fears, his money and his influence. Labours so disinterested, and services so pure, were not rejected-the blessing of the Almighty was upon them and the work of the gospel prospered in his hand. The prejudices with which at his outset he was overpowered on every side, were rapidly giving way; and during his short residence among them, more was done by his single instrumentality to prepare the way for the conversion of the heathen, than during the whole previous period of the British dominion in the East.

His notions of duty were strict and severe. He was incapable of casuistry or of excuse; he knew no middle line between right and wrong, truth and falsehood, exertion and neglect. With an income far below the necessary expenses of his station, he stinted only his own comforts and himself. To the call of liberality or of charity he was always open, even to his own distress insomuch, that after eight years residence in India, his savings will be found to amount to nothing.

The admiration of his personal character in the East was universal; and this admiration was the more valuable, as it was purchased by no sacrifice either of duty or of principle. Never in the slightest degree would, he condescend to court popularity: he conducted himself with a conscious and a commanding dignity, and never would he resign any right or privi→ lege which was attached to his station, although he might have converted the resignation into a source of private favour or personal interest. It was his aim to lay the foundation of the Indian Church deep in the rock, and to cement them with so much anxiety and caution, as to make the future erection of a superstructure a rapid and an easy task. He was, indeed, a