the Rabbinical Schekinah. Application of these cir-
cumstances to the explanation of several obscure pas-
sages in Scripture. Vision seen by Daniel on the
Banks of Hiddekel. Not a created Angel-nor God
the Son. Michael one of the names by which God the
Son is distinguished in Scripture. Erroneous opin-
ion that nations are subject to Angel Governors, and
that these Governors have wars with each other. The
Holy Ghost the ruling and supporting Providence of
the world. Grounds for supposing that the Angel Ga-
briel and the Holy Ghost are the same Divine Person.
Meaning of the name Gabriel. Christ's Mortal Body,
how quickened by the Spirit, These opinions sug-
gested only as probable speculations. If true, may
illustrate, if false, cannot weaken the other proofs of
the Trinity and Atonement. - - - - - 273
Lect. V.-Inquiry resumed. The Benefits conferred by the
Holy Ghost in his capacity of Comforter conferred on Chris-
The Spirit of God our peculiar Comforter. The pro-
mise of his coming made to Christians only. - • 278
Those Benefits were some of which the Disciples themselves were
not in previous possession.
The terms of visitation and mission figurative only
as applied to God. Yet denotes some new manifesta-
tion of his power or goodness. The coming of the
Paraclete a compensation for the departure of Christ.
A compensation what. - - - - - - 278
Correspondence between the Miraculous displays of God's power
at the time when the Law of Moses was given, and those which
distinguished the publication of the Gospel.
The Schekinah. The day of Pentecost. Moses.
St. Stephen. St. Paul in Paradise. Prophecy. - 279
Yet the gift of Miraculous Powers was not that definite blessing
which the Holy Ghost was to dispense as Paraclete.
That blessing promised to all generations. But
Miracles have ceased. No sufficient answer to this
objection,--that Miracles have become unnecessary.
That answer disputable in point of fact. Miracles of
rare occurrence, why. Nor, though supernatural aids
may have become less necessary than formerly, would
this change in the circumstances of the recipient ac-
quit the promiser of his engagement. Circumstances
have not materially changed with the Church in those
particulars on account of which the Comforter was
especially promised. · · · - - - 279
Nor is the promised protection of the Comforter fulfilled by the
grace which he dispenses through the Sacraments, and the per-
petuation of an Apostolic Ministry.
Because the promise in question is something more
definite than a general assurance of help and comfort.
And its terms are such as suit neither of these opera-
tions of the Holy Ghost. The Paraclete was to guide
us into all truth, &c. These particulars do not accord
with the Sacramental Graces nor the Grace of Ordi-
nation. Nor were the Sacraments and Ordination new
privileges conferred on the Church in consequence of
the Paraclete's coming. These rites not unknown to
the Ancient Jews. And all instituted in the Christian
Church by the Messiah before his departure. The in-
stitutions in question are more blessed and efficacious
as means of grace to the Christian than to the Jew,-
but the source of this difference still remains to be
sought after. - - - - - - - 280
Nor by the protection of the Holy Ghost in temporal matters and
as ruling Providence of the World.
The departure of Christ not compensated for by the
mere continuance of that protection which the Apos-
tles had, before, in more ample measure, received.
The terms of our Lord's promise have no reference to
a temporal guardianship. - - - - - 281
Inquiry into the necessity and reality of the ordinary and sanc-
tifying influence of God's Spirit.
That influence denied by modern Socinians. Sup-
posed by us to consist in the immediate agency of
God's Spirit on the Soul. How distinguished from
the inspiration of supernatural knowledge and power.
Possibility of such an intercourse. Its necessity.
Objections of the Unitarians considered. God's gen-
eral Providence a succession of particular interferences.
The interference of the Spirit may extend through a ve-
ry wide range of our thoughts and actions. Natural and
peculiar difficulties attendant on the practice of virtue.
The inclination of man to do evil. Our human reso-
lution why insufficient to overcome this propensity.
Religious motives for self-control often less powerful
than worldly motives, why. Those motives more dis-
tant and not the objects of sense. The objects of
worldly prudence demand fewer sacrifices at our hands.
Self-government required in a Christian. The gift
of sanctifying grace proveable from Scripture. The
opinions of Augustine and Calvin on this subject an
abuse of the Doctrine in question. How far those
opinions resemble the Fatalism of Socinians. Scrip-
tural testimonies to the reality and necessity of God's
sanctifying Grace. The gifts of Holiness and Peace
distinct from that of Miraculous Power, yet both as-
cribed to God's Spirit. Conclusion. • - - 281
Lect. VI.-The ordinary and sanctifying Grace of God not the
peculiar blessing which the Comforter, as such, was to bestow
Nature and extent of God's sanctifying Grace, ex-
plained. Communicates no new idea to the Soul, but
enables us to profit by those which we, by other means,
acquire. Acts by the illustration not the revelation of
truth. Cannot, therefore, be said to teach all things
or show us things to come. Given to others besides
Christians. Contradictions involved in the contrary
opinion. No man can believe unless through grace
both preventing and furthering. Therefore grace must
have been given to those who were not yet believers.
This difficulty how avoided by the Calvinists. Con-
sequences resulting from their system. How sostened
by Owen. Inconsequence of his reasoning. Grace
given, through Christ's merits, to the Patriarchs and
ancient Jews, and to the Heathen. Degree of Divine
knowledge on which a justifying faith may be found-
ed, shown from Hebr. xi. 6. This degree of know-
ledge possessed by some among the Heathen. Proved
from the Heathen Writers and from St. Paul. And
from the virtues of some among the Heathen. Those
virtues did not, all of them, proceed from impure or
worldly motives. Sacrifices and Devotions of the
Heathen, some of them offered to the true God. The
institution of Sacrifice derived from the ancient Patri-
archs. Sacrifices might bring down a blessing on
those who understood not the meaning of their ap-
pointment. Difference between a Type and a Sacra-
ment. The extension of God's sanctifying Grace to
the Heathen does not detract from the efficacy of Sa-
cramental Ordinances. A due use of those Ordinances
necessary and appointed means of Grace to all Chris-
tians. Analogy between Sacramental observances
and prayer. Defence of Infant Baptism. The Sacra-
ments only necessary to those by whom their obli-
gation is known. Spiritual regeneration sometimes
given by God without, or previous to its outward sign
in Baptism. But through Grace may be given to the
Heathen, this does not lessen the danger arising from
a perverse refusal of the Gospel. Error of all kinds,
even when conscientious, a great misfortune. The
Grace given to Christians of greater efficacy than that
which the Heathen may hope for, and why. Motives
for labouring for their conversion. And for gratitude
for our own knowledge of the Gospel. ' . - 285
Corollaries which follow from the above statement. 1. T'he op-
posite systems of Pelagius and Calvin are alike disproved.
All the good actions of men referred to God's Grace.
Scriptural meaning of the term “ Election." Equal
degrees of Grace not given to all. Yet no capable
subject absolutely excluded from it. - - - 291
2. Grace may be resisted and rendered vain. Fallacy of the
Doctrine of Assurance.
No man punished but for neglect of Grace. Men
may fall from Grace received. Our own feelings, on
the subject of Assurance, may be mistaken by us.
Difference between the absence of doubt and the sensa-
tion of perfect confidence. The Doctrine of Predesti-
nation opposed by our natural instincts. - - 292
Lect. VII.-The Holy Ghost has established his Title to the
character of Paraclete by the Revelations which he made to
The Son of God the object, yet more than the teacher
of the Christian Faith :-Proved by the ignorance dis-
played by the Apostles, anterior to the coming of the
Paraclete, as to the nature of Christ's kingdom and the
reason of his sufferings. That ignorance not to be