some respects at least analogous to those by which he en-accompany it,) whether the second or the third Hypostasis lightened or influenced or defended the primitive worshippers of the Godhead is intended. And, while this community of of the one true God, or the subsequent theocracy of Israel. name may account for that vagueness of opinion respecting Of that definite and distinct interference, however, in the the essence and character of the latter which is discoverable earliest ages of the world, it would, perhaps, be vain, and it in the Rabbinical writings, we cannot but observe, in the excertainly would be unreasonable to expect any recorded ac- amination of the present passage, that the act of creation is knowledgment. Too little is known of the first two thousand one which, on the authority of the Apostles, we ascribe to years of the world's duration, to enable us to ascertain any that eternal Logos, without whom "there was not any thing more as to the opinions of its long-lived inhabitants, than the made which was made." Nor should we forget that David fact that they, like us, adored a God, and, like us, relied on a identifies, in the sixth verse of the thirty-third Psalm, the Mediator. And, with all due deference to the learning and creating Spirit of God with his Word; nor that the Rabbins, piety of those who have attempted to demonstrate the mys- in some of their oldest commentaries, explain the text which tery of the Trinity from the plural number of the word "Elo- we are now discussing to signify "the Spirit of the Meshim;" and from the apparition of those glorious Beings who siah."

visited Abraham beneath the oak of Mamre, it is wiser and But, while the application of the name of Spirit to the Perbetter to place no reliance in argument, on circumstances son of our Lord is in itself a strong presumption, against the which must be allowed to admit of other applications, and of followers of Socinus, that he who is thus distinguished from which the application thus given (whether true or false), has all mankind must necessarily have been something more than been found by experience less likely to conciliate those who man; and while this community of name should teach us are in error, than to give occasion to indecent raillery, and to greater caution in the interpretation of many remarkable pasthe grossest imputations against that truth which we by such sages in the Old and New Testaments, the analogy of Scripmeans endeavour to defend. ture will, nevertheless, forbid us to doubt that the functions

There is another passage, however, which has been, with of the Holy Ghost, peculiarly so called, were as important far more plausibility, applied by the great majority of com- and as prominent under the ancient as the Christian Comentators to the third Hypostasis of the Godhead, but which venant.

the modern Jews, and those Christians who are concerned in Nor is it any objection to this hypothesis, if we should the support of Socinianism, have been anxious to understand suppose, as many striking passages of Scripture lead us to of a material and natural agent. That passage, I mean, in suppose, and as the Fathers of the second century with one the first chapter of Genesis, wherein the Spirit of God is de- accordant voice maintain, that, during the Patriarchal and scribed as in the act of creation, and as brooding on the sur- Mosaic ages, some few, at least, among the recorded revelaface of the chaotic waters. tions of the almighty Presence and Power were revelations of that Everlasting Son, who was destined himself, in fulness of time, to assume mortality.

That a rational, not a material agent is there intended, can admit, perhaps, of little doubt.

No other instance can be found in Scripture (though I am For, such occasional displays of glory on the part of the ready to admit that the word "Elohim" is often adjectively Second Person in the Diety, will by no means preclude the used as an epithet of greatness and power) in which the Third in that mysterious union from a frequent, perhaps a phrase "Ruach Elohim" can be, from the context, applicable more frequent intercourse with mankind, whether by visible to a natural wind, however rough or violent. The words manifestations of his Person and Majesty, or by the silent which are united here, wherever they occur besides in union, influence of Inspiration, and those more usual but not less are, by that connection, sanctified to miracle and divinity, blessed bounties which, under the name of Grace, are peca and to the still and tranquil whispers of that Holy Being, liarly ascribed to his influence. Under the Gospel Covenant, from whom, whether by the agency of the Spirit or the Son, when Christ had now ascended to heaven, and after he had himall grace and goodness emanate. Nor does the quivering self declared his intention of resigning to another Divine motion implied in the Hebrew word which we render simply Person the ordinary guardianship of his orphan Church, we "moved," though it admirably accords with the hovering of find, nevertheless, the Son of God appearing not infrequently a bird over her young, or with the shudder of a sudden appre- in person for the instruction and consolation of his Apostles. hension, (the only two senses in which it elsewhere occurs Nor will it follow from the appearance of the Divine Word in Scripture), agree by any means with an agent so furious on particular occasions to Adam, to Abraham, and to Moses, and rapid as a storm; should we even grant that a physical that the Holy Spirit was not their other and their more frequent storm were possible before the atmosphere had, as yet, been Monitor, any more than it would follow that the interference formed. of the Paraclete is disproved in the diffusion of the Gospel, because it was Christ himself who appeared in vision to St. Stephen, St. Paul, or St. John.

It may, therefore, be assumed as the most probable hypothesis, that the "Ruach Elohim" of Moses was not a natural wind, but a Spirit Intelligent and Divine. But that by the Intelligence here described, as well as by the creating Spirit of Job, the third Person in the Diety is intended, is an opinion which may well be questioned.

Nor will it be, perhaps, a very difficult task to show, on the diligent comparison of Scripture with itself, that the distinction of Persons in the Diety is little less evidently implied in the Old Testament than in the New, and that to the For, it is a fact to which sufficient attention has not yet Third Hypostasis in the Trinity, as distinguished both from been paid, (and it is one which may lead, perhaps, to the the Father and the Son, we are to ascribe, on the authority explication of some of the obscurest passages in Scrip- of the Sacred Writers, not only the inspiration of the Scripture), that, by the ancient Jews, by the Christians of the two tues of the elder Covenant, but the tutelary guidance of the first ages, and by the sacred writers themselves, the name of Church of Israel, and the disposal, as a general and superinspirit is very often applied, not only to the third, but to the tending Providence, of the political fate of empires, in so second Person in the Holy Trinity. much at least as those empires were connected with the

This circumstance was noticed, in the first instance, by the chosen people of the Lord. learned Fell, in his notes on Theophilus; and it has since When Joel predicts the more abundant fulness of glory been confirmed from the apostolic Fathers by Albert Zum and power which was to adorn the Dispensation of Grace, be Felde, and from the early Rabbins by Schöttgen; to which ascribes, as it should seem, this ampler inspiration to the we may add, that the same term is applied to Jesus Christ same influence, (the influence, that is, of the same identical in a remarkable passage of the Koran. Lactantius, we Person,) as that whence his own prophetic powers proceeded. have already seen, was, on the same account, assailed for And our Saviour announces the Spirit who was to comfort heresy by the too ardent zeal of Jerome; but how unjustly the Apostles, as a Person whose name, at least, was alhe was thus accused is apparent, not from these examples ready known and familiar to the devout expectation of his only, but from several passages of the New Testament in hearers. which a similar language is held.

St. Paul, when quoting, in his first Epistle to Timothy, a prophecy uttered by Christ while on earth, introduces it as spoken by "the Spirit." The "second Adam," according to the same Apostle, was to be a "quickening Spirit;" and the same appellation is repeatedly given by St. John in the Apocalypse, to the Person of his glorified Master.

The Church is therefore fully justified, when, in that conmon Confession of Faith in which both East and West agree, she ascribes to one and the same Divine Spirit, under either Covenant, the dispensation of prophetic knowledge.

Nor is this all. For, unless we assign a certain and a very important part to the Holy Ghost in the original institution and conduct of the Jewish Theocracy, it will be impossible When the name, therefore, of "Spirit" occurs in Scripture, to reconcile Scripture to itself, or to understand the appar a doubt may always arise, (unless some note of distinction ently different language of Moses and St. Stephen, when

speaking of the same occurrence. The Law, says the Author comparison of the accounts afforded by Isaiah and St. Paul to of the Pentateuch, was received by Moses from God himself, the same identical transaction, the disobedience of Israel in face to face, as a man speaketh with his friend. The Law, the desert.

says the Protomartyr, (and he is supported in his assertion When the first of these Evangelists (for to both that name by the similar assurance of St. Paul,) was given by the dis- is applicable) describes his ancestors as having grieved the pensation of angels. Holy Spirit, he means, we may suppose, that person in the It is evident, then, that the beings, to whose conduct was Godhead who was their guide into their promised territory. entrusted the guidance of Israel, were such as were at once But when the latter instances their sin in tempting Christ, it divine and messengers of divinity. But wherefore do we is plain from the context that by Christ he intends that Jehohear of more than one? Wherefore, unless that both the one vah who brought them out of the land of Egypt, and of and the other of those mysterious persons, to whom only the whom the manna, which they sinned in refusing, was a type apparently discordant terms of God and angel are equally ap- and bodily image.

plicable, were engaged in the former, as they were, doubt- And so perfect is the parallel between the corresponding less, both engaged in the latter covenant of Jehovah with features of that vast design whereby the salvation of mankind mankind. is secured, that as, in either case, it was the second Person of

And that more than one divine person was actually mani- the Trinity by whom the Church was brought out of bondfested in those awful transactions, an attentive examination age, so was it in both the third in that mysterious union who of the book of Moses will be sufficient to make us sensible. was to conduct them to their appointed Canaan. The mysterious being who promulgated the law from the The most important, however, and certainly the clearest flaming height of Sinai, who is called in Scripture both Jeho-discovery of the existence and functions of God's Holy vah himself and Jehovah's messenger, the Creator of the Spirit under the Mosaic dispensation, is communicated by world and the God of Abraham, Isaac, and Jacob; this awful that Prophet who, of all the servants of the Almighty, had person is, by all these circumstances, still more than by the the most perspicuous notices of his nature and the general accordant opinion of the Christian fathers and the elder Jews, scheme of his government. And as the chapters of Daniel identified with the Logos or eternal word of God. But, of in which this account is found have been the subjects of the further progress of the tribes into Canaan, the legislator very general misapprehension, and as they have been even of Horeb was not himself the guide. "Behold," are his perverted into a source of error the most childish and idolawords, "I send an angel before thee, to keep thee in the way, trous, I may be excused if I enter somewhat at length into and to bring thee into the place which I have prepared. Be- the circumstances which they detail.

ware of him and obey his voice, provoke him not, for he will On the banks of the Tigris, we read in the tenth chapter of not pardon your transgressions, for my name is in him." his prophecy, was Daniel visited, after a long preparation of It will not, however, he denied that he, whose peculiar fasting and prayer, by a Person clothed with every attribute presence thenceforward hallowed the tabernacle; who spake of celestial majesty and terror, in a white and glittering garb, with Moses from between the cherubim of the mercy-seat; and cinctured with a golden girdle; "his body like the beryl, who announced himself to Joshua as the captain of Jeho- his face as the appearance of lightning, his eyes as lamps of vah's army; and whom the prophets invoked as the tutelary fire, his arms and his feet in colour like polished brass, and Deity of the former temple; this person in himself, it cannot the voice of his words as the voice of a multitude." be denied, must needs have been both God and Lord. Nor This awful Spirit, whose words, no less than his appearis it easy, on a due comparison of these several premises ance, betoken the highest pitch of majesty and power; who with each other, to do otherwise than acknowledge, in that describes himself as the sustaining Providence of the Peralmighty person who was sent by God the word as his vicar sian empire, and to whom the angels of God apply as to an and delegate; who was to reveal to the chosen tribes the oracle for a knowledge of futurity; has been variously remore perfect will of heaven; and against whose authority all garded by the greater number of commentators, either as the rebellion was, apparently, irremissible; a conformity of office Divine Logos or second Person in the Trinity, or as a creand character with him by whose inspiration the prophets ated though very powerful angel. and evangelists alike composed their volumes; who is the The former of these opinions has, I apprehend, been Comforter and Patron of the Christian church, as he was of founded on the supposed similarity of attire and dignity beold the Ruler and Defender of the church of Israel. tween the Person here described and our Lord Jesus Christ, as he appeared in glory, after his decease, to the beloved Writer of the Apocalypse.

And this conclusion will receive additional force from the similarity of those actions and ordinary influences which believers in Christ ascribe to the Holy Ghost, with those which But on a correspondence like this no such conclusion the Jews impute to the Schekinah or tutelary and inhabiting can be justly founded, inasmuch as the features are those Spirit of their tabernacle and former temple. The name of general ones only of royal and celestial authority, adopted, as Schekinah has been indeed confined by some modern theolo- it may seem, from the usual attire of eastern and Jewish mongians to the open appearances of God's glory, and more es- archs, which belong not only to the Son of Man, but the minpecially to a certain luminous form, which (contrary to all ister of God's will, whoever he was, who descended to probability of reason and all authority of Scripture) they sup- unlock the sepulchre wherein that blessed Son lay buried; pose to have occupied with its actual presence the golden and which, as may be seen in the seventh chapter of the mercy-seat of the ark, or to have hovered, as a visible same prophecy, are ascribed not to these alone, but to the object of adoration, between the wings of the emblematical Ancient of Days or Eternal Father himself. cherubim.

And that, notwithstanding such general similarity, he who stood on the waters of Hiddekel was not the second Person of the Trinity, is apparent from his speaking of Michael, the Prince of Judah, as another and distinct Intelligence.

The falsehood of this popular doctrine the present is not the time to show; but it is sufficient for my purpose to observe, that, though the Jews undoubtedly ascribe to the agency of the Schekinah whatever display of God's glory For that Michael is one of the names ascribed to our has been made to man, whether in the sanctuary or else- Saviour in his pre-existent state, may be proved, not only by where; yet is it certain that their doctors speak of it, not as a the clearest evidence of Rabbinical tradition, but also by the phantom only, or bodily vehicle, whereby the eternal father more forcible and unexceptionable proof which is obtained by thought fit to announce his presence to mankind; but as a comparing Scripture with itself.

rational and (for the most part) an invisible person, who Michael is represented in the books of the ancient Jews, as bore witness before the Father in behalf of those who were the Chief Priest and Expiator of heaven; as offering, on that unfeigned converts to the truth; who dwelt in the hearts of celestial altar which John in the sixth and eighth chapters of such as rejoiced in the ways of piety, and received their de- his prophecy describes, the souls and the prayers of all faithparting souls; who protected the faithful during travel; who ful Israelites; as defending his people, before the tribunal of presided over their congregations in prayer, and over the almighty Justice, from the malicious accusations of Satan. private studies of the Scriptural student; whom, lastly, in He is described as the pillar of cloud and fire which guided the ceremony of ordination, they identified with the Holy the Tribes through the wilderness, and guarded them in the Ghost as descending with unseen influence on the appointed sea from the pursuit of the Egyptians. He was, they tell us, ministers of religion. the Spirit on whose peculiar intercession David relied; who

It may be thought, then, that it was indeed the Son of God alone was able to obtain the admission of the bloodstained who spake with Moses from Sinai, but that it was the Spirit but penitent monarch into the assembly of the blest in paraof God, peculiarly so called, by whom the work was com- dise; and who knows the wants and who pleads for all the pleted of Israel's deliverance. Nor can any better solution necessities of the faithful in this nether world. But the be desired of that apparent difficulty which arises from the Jews do more than all which I have hitherto mentioned.

suit the Messiah.

They expressly distinguish him from every created angel or prove the unsoundness. What could be, in such a hierarchy, spirit, and assure us, that wherever Michael is said to have the limits of each angel's sovereignty; or how were those appeared, it must be understood of the Divine Majesty. limits to be adjusted in the perpetual changes of polity and And that these opinions, however wildly expressed, are not, language which have passed over the face of the world? in their essential features, at variance with the Scriptures of Are we to suppose, with Ephrem and Theodoret and Origen, either Covenant, a comparison of the first verse of Daniel's that an angelic guardian was allotted to each particular lantwelfth chapter with the seventh verse of the twelfth chapter guage? How were these guardians to act when the parent of the Apocalypse, is in itself sufficient to prove. In the tongue branched out into a multitude of distinct and corrupted former, Michael is described as "the great Prince" who, in dialects? Is the tutelar genius of the Goths at once the the latter days, was to stand up for Israel; in the latter, the sovereign of the German, the Swedish, the American and expulsion, by his means, of the powers of evil from heaven is the English nations? If a language becomes extinct, does predicted in terms and under circumstances which can only the angel abdicate his throne? When one tribe subdues another, is the guardian of the conquered race himself in He is called by St. Jude the Chief or Prince of Angels, captivity with his clients? or are the wars which desolate and the voice of that mighty Prince is identified by St. Paul our lower world the echoes only and more faint reflections of with HIS voice, whom, if we believe St. John, all those who those quarrels which shake the empyrean? Is it possible are in the grave shall one day hear. that the pure inhabitants of that peaceable world, "wherein He, then, who is distinguished from the Archangel Mich- the wicked cease from troubling," should have strife and ael cannot possibly be identified with the second Person of faction among themselves; that, like feudal chieftains, or the Triune Godhead. At the same time, the language of the the old Homeric deities, the ministers of heaven should Person described by Daniel is no less inconsistent with the oppose each other's plans, and the mandates of their common character of a finite or created Intelligence. Master; or can he to whom all things bow down be swayed "In the first year," he tells us, "of Darius the Mede, I, by the secret influence or senseless mutiny of those glorious even I stood to strengthen him." Is this the language of a but fragile beings, whom, as he has created them from nothmerely ministering spirit; or have angels authority over the ing, the withholding of his breath can annihilate ? destiny of mankind, to overturn or establish empires at their These are, however, conclusions, to which, on Socinian pleasure? "There is none," he subjoins, "that holdeth principles, the book of Daniel must inevitably conduct us. with me in these things save Michael your prince." But For, if we refuse to acknowledge a distinction of Persons in can a finite being compare with Michael in any thing; or the Deity, we must needs regard as created Spirits both the will the very chiefest of heaven's officers assume a tone so Person who spake with Daniel, and that Michael who asnearly approaching to equality with him whom all the angels sisted him to subdue or conciliate the Prince of Persia. And worship; who sits enthroned above all dominations and prin- as the language of Daniel's monitor is not the language of cipalities and powers, whether they be in this world or in the one who was the mere instrument of another's will, but of world to come? one whose proceedings were guided by his own discretion; Those, indeed, who have considered Daniel's instructor as that conclusion must follow, against which the modern Socino more than a created spirit, have been obliged, for the most nians with so great indignation contend, that created spirits part, in consistency with themselves, to degrade the Arch- are associated with the Almighty in the moral and physical angel Michael also to a level little superior; and to adopt, government of the world. If, however, we suppose that glowith various modifications, that wild and portentous system, rious apparition who conversed with Daniel, and who was which would commit the government of earth and heaven, the fellow-labourer of the Word of God, to be himself no like the empire of Darius son of Hystaspes, to a number of other than the Holy Ghost, the whole perplexed machinery celestial but created deputies. of tutelar spirits fades away like the shadow of a dream. The It is thus that learned and holy men have unintentionally princes of Pars and of Javan become, according to the obsanctioned the grossest and wildest superstitions, and have vious purport of the expression, the moral governors of Persia built up in their imaginations a hierarchy of tutelary spirits; and Macedon; the resistance which, during one and twenty who watch, as they would teach us, with an active, but often days, the first opposed to the will of Heaven, is the reluctwith an erring zeal, over the insulated and jarring interests of ance exhibited by the government of that country to dismiss individuals and dynasties and nations. the Jews to their home; the victory which Daniel's InformAll this arose from their opinion who regarded the celestial ant, assisted by Michael, obtained over those evil passions, visitant of Daniel as a created and angelic agent. For, if is meant of that gracious influence, which, joined to the Rehe who spake to the Prophet were an angel, it was concluded deemer's intercession at his Father's throne, overpowered the that the Prince of Persia, whom he had at first supported selfish policy and softened the idolatrous hatred of those lords and with whom he was now to contend, must needs have of Israel's captivity.

been an angel also; and that Michael, who aided him in his

And of the protection, even in temporal matters, and unquarrel, was another, and a yet more potent celestial satrap, connected, apparently, with the return of the Jews to their (the Vizier, perhaps, of Paradise,) who either interfered mountains, which the providence of God, during a certain with his good offices, or arrived on the field of battle with space, afforded to the Persian empire, the same conversation such an overpowering army of cherubim as might reduce the affords a remarkable instance. In the first year of Darius contumacious provincials to order and obedience. the Mede, I, even I," saith the Spirit, "stood to strengthen

If we desire to know the grounds of debate, which thus, him." "I now return," are his words in another place, "to according to the ancient Fathers, had kindled war in heaven, fight with the Prince of Persia; and when I am gone forth, we may find them laid down with historical precision by the Prince of Grecia will come.'

Ephrem Syrus, in his commentary on the present chapter. In this sentence, if we understand the Hebrew particle Dy "After the confusion of languages," are his words, "and to signify against or in opposition to, his meaning will be, "I the division of tribes which took place at Babel, each nation return to renew my gracious influence on the heart of the Perreceived its Angel-Governor; and Michael was the Guardian sian governor, correcting his evil habits and prejudices, and of the Hebrews. This people being captive in Assyria, restraining by my presence the natural excesses of an idolaDaniel prayed for their return after the appointed seventy trous and arbitrary monarch." But if oy be rendered with, years of bondage were accomplished. The Angel of Persia, as on the side of, and favouring his quarrel, it will import that however, opposed the measure, and maintained, on this occa- the Spirit of God was about to assist for a certain time the sion, a vigorous war against Michael and Gabriel. He empire of Persia, in its triumphant progress over Asia, Thrace desired to detain the Jews at Babylon, because he was glad and Egypt; and that, while his presence abode with the counto have under his jurisdiction a people who worshipped the sels and armies of the king, those counsels and armies should true God, and because he hoped that, in process of time, the be alike irresistible and prosperous. Jews would convert to their faith the nations both of Assyria But, whichever of these interpretations is preferred, what follows can admit of no interpretation but one. "When I How naturally such opinions would lead to the worship- am gone forth, the Prince of Grecia shall come." As if he ping of angels, has been shown by one of the ablest and had said, "I now return to that residence which the intermost learned advocates whom Providence has raised up for cession of Michael hath for the present allotted me; I return, the defence of the Catholic faith; and who, both before and to shed light, prosperity and empire on the throne of the sucsince his death, has been, of all others, most honourably dis-cessors of Cyrus. But, when the intentions of the Most tinguished by the rancorous abuse which the enemies of that High are answered, for which that government hath been faith have heaped upon his fame and memory. raised from obscurity; when their hardness of heart hath a But of such a system the bare enunciation is sufficient to little longer resisted, and their tyrannies have a little longer

and Persia."

grieved me; when I depart, (and depart I will,) the valour of are supposed to enjoy not only a temporary being, but an extheir bowmen shall wither away, and the craft of their elders istence literally ephemeral.

shall be ashamed. Let them look, in that day, for far sorer Of these last it was fabled, that they every morning rose reproofs than mine; let them expect far other visitants than from the exhalations of a certain heavenly river, to sing their my peaceful and gracious discipline! When I depart, the hymns and perform their services before the eternal throne. sentence of God is gone forth against their land, and the And, those brief hymns and little services concluded, they sword of Macedon is already brandished at the door." were absorbed, with the dawn of the following day, in the The sum of all will be contained in that great doctrine insensible beatitude of their parent stream; which yielded at which is, perhaps, the most prominent of all the lessons con- the same time, a fresh swarm of pure and happy beings, to veyed in Daniel's Prophecies, "that the Most High ruleth be occupied, in their turn, in the harmony of heaven, and in the kingdom of men;" and that the chain of political events, bask a few short hours in the radiance of their Maker's favour. and the course of good or evil fortune, are to be numbered With such absurdities, I need hardly observe that a Chrisamong the invisible operations of that tremendous Spirit, tian has no concern. But it may appear important even for from whom all knowledge and power and understanding do a Christian to recollect, that some vestige of truth may be proceed; who directed the artist powers of Bezaleel and the generally detected amid the rankest weeds of popular superpolitical wisdom of Solomon; and in whose hand not only stition. And such a vestige, perhaps, is that immeasurable Jephtha and Othniel, but Nebuchadnezzar and Pul and Cyrus distance which these ancient doctors conceived to exist bewere alike the chosen instruments of his providence. tween the ordinary inhabitants of paradise, and those two

Nor is it any sufficient objection to the present hypothesis, awful Persons, who only, among the princes of heaven, have that the appearance of the Holy Ghost in the human form is received appropriate names in Scripture; names which the at variance with the acknowledged fact of his manifestation Jews profess to have derived from the date of this very proof himself, during the Messiah's residence on earth, under phesy, and of which the former, Michael, can hardly be under the corporeal shape of a dove, and at the time of Pentecost such circumstances considered as less than a claim to Deity, under the likeness of flames of fire. while the latter, Gabriel, is literally translated "the Strength or Active Power of God.

To those who regard all such displays as symbols only of the favour of him whose presence fills infinity, it is plain that Who the first of these persons is we have already seen on all alike are phantoms adapted to human weakness and igno- a comparison of the Prophet Daniel with the equally propherance, and calculated to impress on the mind of the spectator, tic Author of the Book of Revelations: who the second may a stronger feeling of confidence or respect or piety; nor can be supposed to be, may, perhaps, still further appear from an any of them be singled out, without exceeding presumption, examination of the circumstances which preceded his first apas more peculiarly appropriate than the rest to set forth that pearance to Daniel. majesty, which it is in symbols only that our mortal sense can contemplate.

In his eighth chapter, and after describing the visionary representation of the Macedonian symbol, and the future forAnd if the Son, according to the usual opinion, have ap- tunes of the Persian empire, the Prophet proceeds to inform peared successively to Moses and the Patriarchs under the us, that he heard two invisible persons conversing, whom he various forms of a cloud, an angel, a consuming fire; we can, calls by the name of Saints or Holy Ones. "I heard," are surely, feel no reason for surprise that the same Spirit, who his words, "one Saint speaking; and another Saint said has manifested himself to the reverence of mankind, as a dove, unto that certain Saint which spake, How long shall be the a disparted flame, and a rushing mighty wind, should have vision concerning the daily sacrifice?" also, on certain occasions, assumed a semblance such as the

Now here it may be reasonably inquired, to what class of Prophet Daniel here describes. If a more definite precedent, beings do those Saints belong, whose words are thus partially however, be required, I am greatly mistaken if the beginning recorded? Men they will not be supposed to have been; for of the eighth chapter of Ezekiel be not found, on diligent they were invisible, and competent to interpret the visions of examination, to present an instance of an apparition of the futurity. To angels the name of Saint is no where given in Holy Ghost in a form almost precisely similar. the Book of Daniel; nor, that I can recollect, in the course of It may be yet farther observed, that, in the passage already the entire Old Testament. But the same word, when joined quoted from Ephrem Syrus, that writer supposes, (and it is with the term of Watcher, is applied, as Bishop Horsely has an idea in which the great majority of commentators agree shown, in the fourth chapter of this same prophecy, to those with him,) that the person described in the tenth chapter of who alone, of all existing things, are properly and essentially Daniel is the same with him who had, on former occasions, holy, the Persons of the Triune Godhead. Those Saints declared the date of the Messiah's coming. And this opinion whose voices Daniel heard, may be, perhaps, considered, is doubtless countenanced by many circumstances of simi- therefore, as divine.

come.

"Some un

larity in the manner of each visitant's salutation, and in the But one of these Saints is distinguished from the other by deep astonishment and terror (greater than what is, in any the Hebrew epithet Palmoni; a word which our translators, part of Scripture, attributed to an apparition merely angelical) following the authority of Jerome, and Theodoret, have renby which, on his approach, the mortal beholder was over-dered by "that certain Saint which spake." The force of the two words Peloni Almoni, of which they suppose it to be On those former occasions, however, the celestial Instructor a contraction, is, "Some one I know not who," is called by the name of Gabriel. And, as this is a name known person,' "That unknown Holy One." It is also which, though it only twice occurs in the Old Testament, is susceptible (if we derive it from the word Palah) of the meanfamiliar to every reader of the New; it will not be unimport- ing of "secret" or "wonderful." I will not now examine ant or uninteresting to add some few remarks as to the general which of these renderings is best or most probable. Essenopinion which the ancient Jews entertained of this personage, tially they both agree, since he whom Daniel describes as and as to the manner in which he is first introduced to our" a certain Saint," was, at least, unknown to and secret from notice in the book of Daniel. the Prophet who thus describes him. Not only, then, to Michael, but to Gabriel, do the Jews But, wherefore is one of two invisible personages distinascribe the name of "Chief Prince," or Sovereign of Jeru- guished from the other by the name of "the secret Holy salem and Sion; it was from their joint agency that the One," "the Holy One whom I know not?" Was the other wonders of the Messiah's kingdom were expected to proceed; better known to him previously? That will scarcely, I apprethese two alone, of all the host of heaven, were supposeed hend, be supposed. Did he become better acquainted with to bear the likeness or image of God, and the "Saviours," him afterwards? This last is, surely, the most natural inwhom Obadiah describes as "going out of the mountain ference. But the person who, immediately afterwards, beZion," are explained, in the Shemoth Rabba, to signify Mi- comes visible to him "in the appearance of a man," is that chael and Gabriel. It is this latter who is to destroy, in the Gabriel, whom a voice from heaven enjoins to explain the end of the world, the power of the leviathan or evil spirit. vision to Daniel; on whose approach the Prophet falls on his He it was who is expressly called Jehovah, when in the act face in the posture of adoration, and is not reproved for doing of raining fire on Sodom; and who is called the Son of God, so. But it has been already shown to be probable, that Gawhen he descended to protect the faithful worshippers of God briel is the same with that majestic apparition on the waters in the Babylonian furnace. of Hiddekel, who spake of himself as the coadjutor and equal

To Michael and Gabriel alone, of all the angelic host, it is of “him who is like God." Gabriel himself is here repregiven, according to some of the more ancient Rabbins, to sented as a Holy One, and acquiesces in an honour which we stand in the presence of the Most High, as his counsellors are not permitted to render to any but the Most High and and confidential ministers; nay, of them alone is eternal du- Holy One who inhabiteth eternity. The inference is as obration predicated; while the remaining multitude of heaven vious as it is awful.

Of Gabriel we, by name, learn something more in the gos-in folly, may the Church of Christ forgive it; and may He, pel according to St. Luke; and there is, certainly, nothing in above all, by whom we are sanctified to salvation, forgive, for either of the passages wherein his name occurs, which can His sake and through His merits by whose blood our salvaderogate from his character of Divinity. The name of angel tion is purchased!·

is given, we know, to the Son; and the same everlasting Word or Son is said, like Gabriel, to stand in the presence and at the side of God the Father.

We may rank it, then, at least, among the probabilities of Scriptural conjecture, that, in the visions of Daniel and Ezekiel, in the prediction made to Zacharias as to the birth of John the Baptist, and in the annunciation of our Lord's mi

LECTURE V.

raculous conception in the virgin's womb, the spirit or power I tell you the truth; it is expedient for you that I go away: for if I of God was manifested, in a visible form, though of what likeness we are not told, to the faith and reverence of the mortals thus distinguished.

go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.-John xvi. 7.

To the Angel Gabriel both Jews and Mahommedans (by The several dispensations have been already explained, the latter sect he is expressly called the Holy Ghost) are ap- whereby the Spirit of God is represented, during the continparently correct in assigning a rank superior to the ordinary uance of the former Covenant, and during our Saviour's inhabitants of heaven. It may, possibly, be thought, that the earthly pilgrimage, as concurring in the great designs of alrank of this angel is not yet estimated high enough either by mighty Wisdom and Mercy, and co-operating in the redempJews, Mohammedans, or Christians; and that in him, whom tion of the world.

in himself eternal and divine.

we honour as an angel of God, we shall recognize a person, It yet remains that we inquire into the nature of those benefits, which the family of the Lord on earth are, since his Let, then, the above observations suffice as to what is known departure, authorized to anticipate from the advent of the or conjectured concerning the part sustained by the Spirit of Spirit of God; in what manner that awful Person has perGod in the general government of the world, and the several formed the promise of the eternal Word, and by what dispenmanifestations of his person and power during the times of sation of mercy and of what power he has evinced and continthe elder Covenant. On his subsequent showers of glory ues to evince himself the peculiar Comforter of Christians. and of grace,-on Christ in his baptism, and on the apostles I call the Spirit of God our peculiar Comforter, because at the time of Pentecost,-it is unnecessary, as I conceive, to (though, in all the works of God, and in all his mercies, enlarge; and of those blessings which either are or are sup- however bestowed, there be doubtless, as we have already posed to be peculiar to Christians, and the consequences of observed, a correspondence and general harmony,) yet, in his last named advent, I shall speak in a future sermon. the name of a Comforter, and in the act of his mission to There is yet, however, another occasion on which the any peculiar class of beings, is the idea conveyed of appro words of Scripture give us reason to believe that the influence priate and exclusive privilege; of a something which dis of the Holy Ghost was immediately and conspicuously ex-tinguishes the favoured individuals from the general condition erted, during the night, I mean, of Christ's interment, and of mankind, and from that which had been their own condiduring his resurrection from the dead. tion before the occurrence of the event described. I am well aware of the reasonable doubt which may exist, By a promise made to one definite object all others are whether the spirit whereby, according to St. Peter, Christ was necessarily oxcluded: if a province be conferred on Marcus quickened, be understood of the third person in the Trinity, by name, it is apparent that Lentulus or Messala can expect or of our Lord's own immortal nature. Nor do I forget that no share in its government: if we are told that the Almighty the Son of Man has ascribed the act of his resurrection to him- on Mount Sinai made a covenant with the children of Israel, self and an immediate act of his own divinity. But we also we understand immediately that Moab and Amalek had no learn from St. Paul that he was raised from the dead by the concern in such particular transaction.

same glorious Person who regenerates us to newness of life, Accordingly, it is apparent that the comfort which the -and by whose agency, according to the Jews, our own dust Spirit of God was, after the decease of Christ and on and ashes shall hereafter be formed anew into the likeness of Christ's behalf, to confer on his orphan followers, must have the Lord from heaven. Nor can we better reconcile these, been of a nature in which not only all the faithful, but the seemingly, conflictive statements than by the belief that as all faithful alone were to be partakers; something which should the persons of the Trinity were concerned in this awful resus-distinguish the church from all other terrestrial communities, citation, so he, more particularly, who is the soul of the and should separate, with a broad and perceptible line of material world and its preserving and pervading Providence, demarcation, the enlightened children of God most High -by whose sole operation the body of Jesus was framed in from the darkness of an unconverted world. The gift, then, the virgin's womb, and by whom, as by the finger of God, the of the Holy Ghost in his capacity of Paraclete, is appropriMessiah wrought his wonders, was active, on the present oc-ate and peculiar to the followers of our blessed Lord. casion, in undoing the work of death, and in preparing the de- But, further, the promised comfort must have been someserted body of Christ for the return of its Divine Inhabitant. thing of which the disciples themselves, to whom the assuBut, having ventured to call your attention to topics so rance was originally given, were not in previous possessmysterious as those which have engrossed the present lec-ion. Our Saviour does not speak of it as of something ture, (among the most mysterious they doubtless are which which they should not lose, but as of something which they can occupy the thoughts or inquiry of man or any created were thereafter to receive. It may be said, indeed, that the being,) let it be remembered that it has rather been my object very terms of "coming," and "visitation," and "mission," to excite, than my expectation to gratify, the devout curiosity (though, as applied to a Person who is already omnipresent, of my hearers. Be it remembered, that the more we search they can only be considered as figurative and adapted to our into the wonders of revelation, the more strongly we shall feel earthly capacities,) in themselves imply and are invariably our own weakness and blindness; happy if the painful sense used to signify some distinct and new manifestation of the of conscious ignorance induce us to look forward with in-power or mercy of God. When it was promised, therefore, creased intensity of hope, to that moment when every doubt that the Holy Ghost should visit the disciples as a Comshall terminate! forter, they could do no less than anticipate some certain

Be it observed, above all, that these wilder or more fanciful advantage which that advent should confer, some advantage speculations of theology, though, if correct, they may illus- which they had not before received, and had, otherwise, no trate; if false or exaggerated, cannot, by their failure, affect reason to expect, either as men, or as Jews, or as the followthe more solid columns of Christianity, those doctrines of ers of Jesus of Nazareth.

the atonement and Triune Deity, against which the gates of And this becomes yet more evident when we consider, hell are destined never to prevail; which, of whatever mate- that this visitation of God the Holy Ghost was announced rials be the superstructure which we seek to rear on their basis, to the disciples as a compensation for the heavy misfortune are themselves impregnably founded on the rock of eternal which then impended over them, the departure of their bewisdom. loved Lord. The coming of the Paraclete was to counter

And though, in such conjectures as have been this day of-balance this affliction, and to counterbalance it so effectually fered to your notice, there be little which can lay claim to the that, on this account alone, our Lord himself declared it to praise of original research, and less, as I should hope, which be "expedient for them that he should go away." But, that can incur the blame of an unreasonable desire of novelty: yet, they should not lose, by the departure of Christ, the advanif any thing have been unintentionally spoken in rashness or tages which they enjoyed before his coming, or those which