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    or of the Divine appearances in the Jewish church , by examining the several appellations given to them . 1 . " They were called , the Angel of the Lord / Ex . iii . 2 . 2 . " Another name for the Shekinah was ' presence , ' or ( the Angel of the presence . ' Ex . xxxiii . 14 , 15 .

    3 . " Tiie ' glory of God / is another appellation given to the Shekinah Ex . xxiv . 16 , 17 . 4 . " The next title given to the appearances of God , in the ancient church , is ' his name . ' 2 Chron . vi . 20 , 21 . 5 . " The last title given to the appearances of a divine nature , in the Hebrew church , was the ' Mimra de Adonai' of the Chaldean paraphrases ,

    which , as the Greek language prevailed and acquired a fixed predominance , was translated " The Logos or Word of the Lord' As this appellation was used in the ancient Scriptures and in their paraphrases to express the source from which the Jews had received their law and their religion , so we find that a similar title of office is applied to Eastern kings and rulers , viewed as the sources of authority and law to their people . "—P . 116 .

    Our author proposes five modes in which the Shekinah may be considered . 1 , The highest and most comprehensive import of a Shekinah is that which it communicates—the will , the purposes , the laws of God . 2 . As an image of God , as a representation of his character .

    3 . As the appointed medium or bearer of God ' s will , and as the instrument selected for his special and peculiar use . 4 . As a standing and particular proof of the existence and the presence of God , and of his connexion with us and interest in us . 5 . As embracing any or all of these significations .

    To these five senses in which the Shekinah is used , the author thinks the title Word is analogous . " The first verse of the proem to St . John ' s Gospel contains three distinct propositions , in each of which Logos or the Word is used . " The author considers it as bearing , in this place , the third signification ascribed to the Shekinah ; namely , " an appointed medium or bearer of God's will . " We subjoin the paraphrase :

    " In the very beginning , at the creation , there was an appointed medium of communication from God to men ; there was some being , or some thing , whose office it was to act as the bearer to the world of the Divine will . This is a natural , clear , and intelligible meaning of the expression , Ei / apxy n < Aoyot ; . But we perceive more fully its pertinency and its point , when we

    reflect that it was a popular objection to Christianity in the first ages , that it was promulgated at so late a period of the world . It was alleged , that if the gospel were , as its advocates maintained , a communication from God to men , it was not reasonable to suppose that so many generations would have been permitted to pass away , and so many hundreds , nay , even thousands , of years to elapse , previous to its being sent . "

    Where is the propriety of the translation of 1 Tim . 11 . 6 , Titus 1 . 3 , proper season , proper times , in the sense of suitable , derived by our author from the late Dr . Jones ? , " This position , which is so emphatically and repeatedl y stated , must have been intended against some who alleged that the time of Ohrist ' s appearance was not the proper one . "—P . 147-But to proceed with our author ' s paraphrase :

    Untitled Article

    692 Pamphlets on the Logos .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1828, page 692, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2565/page/36/