ments of distributing the blessings of divine providence, should, by the same providence, be still employed, for the same gracious purpose. These two conjectures, it will be observed, were strengthened, by the only principle of reasoning which the case, could admit; by the principle of analogy. And, as the relations in which the living worthies had stood to them, implied the duty of respect and submission, so, the supposed continuance of that relation, would point out the propriety of some posthumous honours.

These observations are confirmed by the fact, that the functions ascribed to those imaginary deities, were, in the beginning, solely mediatorial. We are informed by the most respectable heathen writers, that the supposed office of the dæmons, that is, of deified men, was to minister and interpret: that they brought to heaven, the vows and supplications of man; and revealed to earth, the will of the Deity. Now, in all this, there is nothing, which has not since been really and fully accomplished, by our great Mediator, the man Christ Jesus.

It is true,

that these fancied mediators at last became objects of final adoration: that, in the melancholy, but inevitable deterioration of all human contrivances, they were the means of ultimately concealing from view that ineffable majesty, the brightness of whose presence, they were originally assumed, but to veil and soften. But this perversion only proves the more incontrovertibly, the necessity of such a mediator, as may justly claim both personal and

official homage. It points to One, who, besides the mediatorial worship suited to his station, may also be worthy in himself, and for himself, of that prayer, and praise, and humble thanksgiving, which are the incommunicable rights and privileges of the living God. It proves, with all the evidence of the fullest induction, that man has been created with a double propensity: on the one hand, to seek for a compassionate mediator, with human sympathies, and attachments; and on the other, to worship such a mediator, as divine. Thanks be to God, this double instinct has been gratified! His wisdom has pointed out a way, by which those jarring appetencies may be reconciled with each other, and with his own acceptable service. A body has been prepared for the Son of God, that he might be to us such an High Priest, as can be moved by the feeling of our infirmities; and, at the same time, holy, harmless, and undefiled, separate from sinners, higher than the heavens, seated on the right hand of the Majesty on High.

The only superstition which now remains to be considered, is the Sabean, the worship of the stars. This seems more capricious and unaccountable, than any of the former; yet, I trust, that several of the difficulties attending it, will be removed by the following observations.

In the account of the earlier post-diluvian ages, we meet frequent mention of angelic apparitions. While human nature was in its infancy, and, as yet, unprepared for spiritual guidance, it pleased

the Almighty to maintain in the world a knowledge of his providence, by appeals to sense. These appeals were made, through the instrumentality of angels. They appeared, from time to time, as the messengers of his will, the dispensers of his judgments, the ostensible and confidential ministers of his government. And, when, upon extraordinary occasions, he condescended to a nearer revelation of himself, angels were made the symbols of his invisible presence; and gave utterance, or at least, excited attention, to those mysterious sounds, which announced his good pleasure.

The incidental notices of scripture do not enable us to pronounce, by what laws these manifestations were regulated, or when they were totally withdrawn. But we know enough to satisfy us, that they were not confined to the chosen people. In the Book of Job, it is mentioned as quite an ordinary occurrence, that visions, and sounds of no earthly character, were addressed to men's senses. And, down so late as the Babylonish captivity, there continued, at least a traditional remembrance, of the form in which angels were accustomed to appear; for, when Nebuchadnezzar sees a fourth person in the fiery furnace, he recognizes him, as like "a son of God;" and blesses the Most High, for having sent his angel to deliver his servants.

In this appearance, there was something that marked, as well the superiority of their nature, as

the high functions which they were commissioned to discharge. Even in those cases when their native splendour was studiously softened, some suspicion was entertained, of the divinity of the illustrious visitant. And, when more was retained of the super-human character, we find, even in the most distinguished believers, the weakness of humanity for a moment overpowered. In "those visions of the night," which Job mentions, "fear came upon men, and trembling, which made all their bones to shake." Every reader of the Scripture remembers the impressions made on Gideon, Manoah, and Daniel. Even an apostle was tempted to fall down and worship. It is easy, therefore, to conceive, how others, not indued with the same strength of faith or intellect, would be led to ascribe to them such attributes, as might seem to accord best, with their rank, their offices, and the dangerous splendour of their appearance. They would be regarded, as participating in the counsels of the Most High, as invested with a share of discretionary power; and so, in some degree, as the arbiters of human destiny. Thus, in the rapid, but natural career of degeneracy, would soon arise to these new gods, the incense of a degraded adoration.

We may observe too, that, in some cases, the catastrophe would be accelerated by the circumstances of the mission. The family of Lot, which was destined to be multiplied into two large and idolatrous tribes, had, no less than the favoured

Sarah, entertained beings of a mysterious and undefinable dignity. And the posterity of Hagar could not easily forget the celestial personage, who had pledged himself for their aggrandizement; and whom, therefore, they would not be ready to identify, with the tutelar God of the Jews, or with any of his ministers.

It will not be denied, that such appearances would be sufficient, to give rise to a system of monarchic polytheism. And, that this was, in fact, the origin of the system, admits of no unsatisfactory proof from scripture.

Several of my hearers are familiar with the term ELOHIM: its root is abstract, but it is generally used in a concrete signification; in which ambiguity, as well as in original import, it nearly resembles our English power,' majesty,' or Highness.' In a strict, and eminent sense, it denotes GOD, the source of all power; and, by a natural extension, it is applied to those, who either hold, or were supposed to hold, a delegated authority in the administration of his providence. Such were the inferior elohim; at once the ministers of Jehovah, and the false gods of the heathen. Those who have sought to discriminate between them, are much embarrassed in their attempts to mark the distinction, by varying the translation of the term elohim. The most confident have not attempted to give a general rule; and, in many instances, notwithstanding the guidance of the context, the determination has been