of spirits, and his glory is for ever and ever, and his power from generation to generation." In 50: 3 and 5. 51: 5, 10. 54: 5. 60: 7, 10, 13, and 61: 1, the Elect One is spoken of in like manner as in the quotations already made; and the context leaves no doubt that the same exalted personage is meant, which is designated in other passages by Son of Man, and by Messiah.

Let the reader now compare & Toû bɛoû éxλextós, Luke 23: 35, as a designation of the Messiah; also 1 Pet. 2: 4, ragà tậ As exλextov, applicable to the same personage.

(2) SON OF GOD. Thus in 204: 2, "I and my Son will for ever hold communion with them," i. e. with the righteous.

(3) SON OF WOMAN. So in 61: 9, "Trouble shall seize upon them [the wicked], when they shall behold this Son of woman sitting upon the throne of his glory." Who is not almost of necessity remitted to Gal. 4: 4, yevóμevov ex yuvaixós, for the origin of this peculiar appellation?

(4) MESSIAH. "They have denied the Lord of spirits and his Messiah," 48: 11. "All these things... shall be for the dominion of the Messiah, that he may command and be powerful on earth," 51: 4.

(5) SON OF MAN. This is the usual, and by far the most frequent designation employed by the writer of the book before us. Thus in 46: 1, 2, 3. 48: 2. 61: 10, 13, 17. 62: 15. 68: 38, 39, 40, 41. 69: 1, this designation occurs, and various attributes are connected with it by the context, and of course various characteristics are developed. Further notice of these will be taken in the sequel.

Respecting this last designation it is proper to remark, that it is the more striking in such a work as this, because we do not find it to have been a current appellation among the Jews of the first century. The Saviour employs it more commonly respecting himself, than any other appellation; with undoubted reference, as it seems to me, to the locus classicus in Dan. vii: 13. As employed by him it appears in the Gospels some 80 or more times. But the disciples never introduce it in any one instance respecting him, with the exception of Stephen, in Acts 7: 56. It is therefore the more remarkable that we should find it so frequent in the Book of Enoch; for this is contrary, as it would seem, to the common usus loquendi of the Jews at that period. How can this be accounted for on any other probable ground,

than that the writer had some knowledge of the narratives in the Gospels, and thus of the appellation, Son of Man, there given so often to the Messsiah?

Such are the appellations given to the Messiah in the book before us; appellations so various, and so consonant with those found in the New Testament, that one can scarcely refrain from believing that some acquaintance with the Christian Scriptures must have been made by the author of the book of Enoch. At all events, no merely Jewish usage, which is known to us, would, at so early a period, have led the writer in the path that he has trodden.

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Justice to the whole case demands of me, however, also to remark, that the writer of the book before us has omitted some appellations of the Saviour, which are the more common ones in the New Testament. Thus he does not employ the appellations, Jesus, Lord, Lord Jesus, and Jesus Christ. But the simple name, Christ, he employs, i. e. he uses Messiah, which means Christ. If now the question be asked: Why did not the author, if he was a Christian, and was acquainted with the books of the New Testament, conform in respect to these appellations, to the usual practice of the New Testament writers?' the answer would be substantially the same, as it would in case we should be asked respecting the books of the New Testament: Why do none of the New Testament writers ever employ the phrase Son of Man, except the Evangelists; and these, never but when repeating the words of Jesus? Why, in some of the books of the New Testament, do particular designations of the Messiah altogether predominate, while others are scarcely, if at all, employed?' The truth seems to be, in relation to a matter of this kind, that among so many appellations bestowed upon the Messiah, some were more common among particular writers, and more favorite ones with them, than others. The ground of choice, in many cases, for aught that we can see, must have been altogether subjective. At all events, there does not seem, in respect to the particular under consideration, any thing of much weight against the supposition, that the writer of the book of Enoch may have had some acquaintance with the early productions of Christians.

But leaving this subject, I proceed to observe, that a consideration of the predicates assigned to the Messiah will set

the Christology of the book before us in a fuller light, and enable us better to judge of the time when it was composed. To this, therefore, we will now come.

(1) The Son of Man is the supreme and final judge of men and angels.

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In chapter L. 1 seq. is a remarkable passage to this purpose, which has already been repeated in part. The writer represents the earth as delivering up her dead; Hades also, and Destruction (173) as doing the same. The righteous and the holy are then selected from among them; the Elect One is now seated upon his throne, and every secret of intellectual wisdom proceeds from his mouth,' i. e. he passes the sentence which wisdom dictates, on all who are assembled before him. And to shew that he is qualified for such a work, the writer adds: "For the Lord of spirits has gifted and glorified him." Who does not spontaneously recall Rev. 20: 13, and Matt. 25: 32?

Again, chap. liv. 5. "O ye kings, O ye mighty, who inhabit the world, you shall behold my Elect One, sitting upon the throne of my glory. And he shall judge Azazeel [the leading evil angel] and all his hosts, in the name of the Lord of spirits.'

Such is the judicial power of the Elect One over evil spirits. Chap. 60: 10, 11 shows that the same power is exercised over men: "Then the Lord of spirits seated upon his throne the Elect One; who shall judge all the works of the holy, in heaven above, and in a balance shall he weigh their actions. And when he shall lift up his countenance to judge their secret ways, in the word of the name of the Lord of spirits, etc." The context shews here, that the holy in heaven means the saints who possess a human nature and who dwell there.

In Chap. 61: 9,' the Elect One-the Son of woman-is represented as seated upon the throne of glory; the word of his mouth destroys sinners and the ungodly, who shall perish at his presence; "before him the saints shall be judged in righteousness," while kings, princes, and potentates of the earth, tremble and are greatly troubled.'

Chap. 68: 38, 39, presents us with the same view, rendered somewhat specific: "They [all creatures] blessed, glorified, and exalted [him], because the name of the Son of Man was revealed to them. He sat upon the throne of his glory;

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and the principal part of the judgment was assigned to him, the Son of Man." Sinners shall perish; and their seducers be bound in chains for ever; . . . . " for the Son of man has been seen, sitting upon the throne of his glory," i. e. on the throne of judgment and condemnation.

Other passages there are, where the same doctrine appears to be recognised by the writer. But these cited are the most plain and direct, and therefore the most satisfactory.

Where now, we may ask, did the writer obtain his views of this specific office assigned to the Son of Man? The Old Testament, with all its predictions respecting the Messiah, can hardly be said to present us with any specific view in regard to this particular of the Messiah's office. His universal dominion is indeed often presented to view there; and this, according to the custom of ancient times, involves a judicial power. But the passages before us are of a different tenor from the Old Testament Scriptures, and different from those of early Jewish writings, so far as they are known to us. Do they not partake of the characteristics of the New Testament writings, in which the judicial power of the Saviour is a leading trait of his office?

(2) The Son of Man is invoked, and praised, and blessed, and worshipped, in the heavenly world.

In 48: 1 seq. Enoch is represented as seeing a never failing fountain of righteousness, of which the righteous, elect, and holy, drink. "In that hour was the Son of man invoked before the Lord of spirits, and his name in presence of the Ancient of Days. Before the sun and stars were created; before the stars of heaven were formed; his name was invoked in presence of the Lord of spirits... All who dwell on earth shall fall down and worship before him, shall bless and glorify him, and sing praises to the name of the Lord of spirits.'

Chap. 60: 12 seq. When the saints shall be judged by the Elect One, then "they shall all speak, with united voice, and bless, glorify, exalt, and praise [him], in the name of the Lord of spirits. He shall call to every power of the heavens [all the different orders of the angels], and to the power of God, [i. e. as I understand it, to the host of God]; [to] the Cherubim, the Seraphim, and the Ophannim [different orders of angels], all the angels of power, and all the angels of the LORDS, viz: of the ELECT ONE, and of the

OTHER POWER, who was upon earth, over the water on that day, [viz: the day of the creation]. They shall raise their united voice; shall bless, praise, glorify, and exalt, with the spirit of faith, etc.,... all shall say, with united voice: Blessed is He; and the name of the Lord of spirits shall be blessed for ever and ever."

Here then is not only the worship of the Son of Man most plainly set forth, but the doctrine of the Trinity seems to be distinctly recognized. For what else can that "other Power, who was upon earth, over the water in that day" mean, except the "Spirit of God which moved upon the face of the great Abyss," before the creation of particular and distinct objects? What else can mean the LORDS, which is explained by the names Elect One and other Power, and these are united by the object of worship with the LORD OF SPIRITS?

Another passage in 61: 10 still further confirms the position that the Son of Man is the object of worship. "Then," i. e. when the Son of Man shall sit upon his throne of judg ment," shall the kings, and princes, and all who possess the earth, glorify him who has dominion over all things, Him who was concealed; for from the beginning the Son of Man existed in secret, whom the Most High preserved in the presence of his power, and revealed to the elect.... All kings, princes, the exalted, and those who rule over the earth, shall fall down on their faces before him, and shall worship him; they shall fix their hopes on this Son of Man, shall pray to him, and petition him for mercy.

In what light the writer viewed the Messiah, so far as it concerns his being the object of universal worship, cannot well be made any plainer than it is by these passages. Kindred ones might also be cited; but I forbear. As to the epithet Concealed One, we need only to advert to the context in order to explain it. In this we shall see, that the writer regarded the Son of Man as having been with God before the creation of the world; yea as being eternal. And what can Concealed mean, except that, before the incarnation, Christ was not revealed to men? Compare Col. 3:3," Ye are dead, and your life is hid, with Christ, in God;" i. e. your life is hid, as Christ is, with God. A little different sense must be assigned to the word hid here; but the modes of expression are kindred.