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By Linda Munk

The Devil's Mousetrap methods the idea of 3 colonial New England divines--Increase Mather, Jonathan Edwards, and Edward Taylor--from the point of view of literary conception. writer Linda Munk specializes in the heritage of those men's rules and at the resources from which they drew, either without delay and in some way, in framing their theology. She notes that the language utilized in the pulpit by way of Mather, Edwards, and Taylor is filled with allusions to the Bible and Apocrypha, to Puritan treatises, and to post-biblical exegesis, Jewish and Christian. Munk proceeds to unpack many allusions that experience, for the main half, confirmed to be doubtful to modern readers, as a way to offer crucial insights into the development of Puritan theology.

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However displaced and disguised, that "hook" (hamo) is surely the key to fables about mousetraps baited to catch the Devil, whose principal industry is setting traps. Here several cords should be drawn together. First, "leviathan" is a transliteration of a Hebrew word that appears once in Job, twice in the Psalms (74 and 104), and twice in a verse of Isaiah's: "In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.

In the Institutes, Calvin asserts that the "only-begotten Son . . became known of old to the Jews. "40 If, as Calvin says, Christ, the second person of the Trinity, was indeed present at Horeb with Moses and at Penuel with Jacob; if throughout their fortyyear journey in the wilderness, Christ was in the cloud guiding the Israelites ("his ancient people") toward Canaan, redeeming them, delivering them JONATHAN EDWARDS AND THE ANGEL OF THE LORD 35 from bondage in Egypt; if he indeed "manifested himself to the patriarchs," what has happened to the proleptic, two-part figure of speech known loosely as typology?

42 My focus in the present chapter is not the vexed matter of Old Testament theophanies and their Christian apologists, but Edwards's angel-christology, which is informed by Justin, by Tertullian, and by Calvin's angelomorphic figures of speech. Some angels, Edwards writes, "had all along been the ministers of Christ in this affair of redemption" (301); those angels may be a part of the created "host of heaven" (Gen. 28:12). But in particular it is the angel of God, the being called mal'ak YHWH, that Edwards in the Redemption Discourse identifies as Christ appearing to the Patriarchs in his divine nature or in the "form" of the human nature.

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