zation of the Pope; he alone can reach the heart, not the eloquence of the most gifted of mankind.

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Are we thus changed? There is one prayer that a child can use, but yet the grandest that a saint can employ: "O Lord, give me the baptism of the Holy Ghost. Man has baptized me with water; oh, exalted Redeemer, do thou baptize me with the Holy Ghost; that mine may be an everlasting blessing, and thine glory, and honour, and thanksgiving."

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VII.

The Divine Remembrancer.

NOT the least interesting and instructive view of the work of the Holy Spirit is that of our Remembrancer, as he brings to our remembrance the words and truths of Jesus. "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."-John xvi. 26.

How precious is this promise of our blessed Lord! One shall come and be as much present with each individual Christian as with the whole company of believers, and do what earthly ministers cannot-teach the heart all things, and bring—what no memory of its own unaided powers is able to do all things to remembrance whatsoever Christ has said to us. We read so often of the Holy Spirit, in the Gospel of St. John especially, that we are sometimes inclined to ask, Was the Spirit given under the Old Testament economy; and is there any allusion to him and his work in that volume? I answer, The Spirit was in the Church from the beginning. David could not have had a clean heart, except by the almighty power of the Holy

Spirit; but under the New Testament economy, as we have seen, he was given in larger abundance, as the promises of the Old distinctly and emphatically say. That the Spirit existed under the Old Testament dispensation is plain from many allusions to him. I might show this by noticing the fact, that wherever God is described in the Old Testament Scriptures, he is described almost always in the plural number; not proving, thereby, that the Holy Spirit is God, but decidedly and unmistakeably that there is what we call in theological language, a plurality of Persons in the essential and blessed Godhead. I know many persons at once shrink from the idea, as if plurality of Persons in the Godhead meant more Gods than one. But they forget an important distinction. We do not believe in Tritheism-three Gods; but in the Trinity, or Triunity-three in one. You say, How can we conceive three in one? Every reader of this page is a compound being, consisting of soul, spirit, and body; or, more comprehensively, of soul and body. Now there cannot be two more distinct things in the world than soul and body; and yet you do not hesitate to speak of both as one; and therefore we have in every living man three in one, or at least two in one, according as you divide the soul and distinguish it from the body. So may we conceive there can be in Deity three Persons, each God, and yet but one God. Of course I do not pretend to explain it; I cannot comprehend it; but if we are to make our ability to comprehend a thing the criterion of its truth, or the reverse, we shall be obliged to deny many things, and very common things; for we comprehend far smaller and far fewer things than sometimes, in our pride, we satisfy our

selves. Such allusions as the following indicate more than one Person in the Godhead: Gen. i. 26,-"And God said, Let us make man in our image." Gen. iii. 22,-"And the Lord God said, Behold, the man is become as one of us." Mal. i. 6,-"If I be a master (literally, masters), where is my fear? saith the Lord.” And again, Eccl. xii. 1,—“Remember now thy Creator," as in our version; but in the original, "Remember thy Creators." And so many other passages that might be quoted, indicate plurality in the Godhead, whatever be the meaning of that plurality. But we have distinct allusions to the Holy Spirit as God. Gen. i. 2.-"The Spirit moved upon the face of the waters;" a fact distinctly expressive of the Holy Spirit. It is, literally translated, "And the Spirit kept fluttering after the manner of a dove upon the waters." Accordingly, you read in the Gospels, "The Spirit descended like a dove." The passage in Gen. i. 2, and the record of the Spirit's descent upon Jesus, so correspond to each other, that both must refer to the one Holy Spirit. Again, in Gen. vi. 3,-"My Spirit shall not always strive with man." Again, in Psalm civ. 30,-"Thou sendest forth thy Spirit; they are created." Sam. xxiii. 2,-"The Spirit of the Lord spake by me." All these are plainly allusions to the third Person in the holy and blessed Trinity. But it has been supposed by Bishop Heber, a very competent and accomplished critic, that in Daniel there are very pointed allusions to the Holy Spirit of God. instance, in Daniel x. 16, Bishop Heber thinks that the Holy Spirit is not only alluded to, but positively mentioned: "And, behold, one like the similitude of the sons of men touched my lips: then I opened my

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mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance a man, and he strengthened me, and said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia; and when I am gone forth, lo, the prince of Grecia shall come. But I will shew thee that which is noted in the scripture of truth and there is none that holdeth with me in these things, but Michael your prince." Now the reason why the Bishop seems to think that this relates to the Holy Spirit is, that Michael is a designation of our blessed Lord, Michael the archangel elsewhere, called here, "your prince." "I send my messenger," is, in the original, “I send my angel before thee." So again, "The Lord himself shall descend from heaven with a shout, with the voice of the archangel" - the chief Messenger, the Shiloh, the Sent One, the Messiah. And he supposes here that Michael, spoken of in Daniel, is always the representative of our Lord and Saviour Jesus Christ. And the Jews, very remarkably, in their comments upon Daniel, speak of Michael as the great High Priest in the heavens, by whom the tribes of Israel are presented to God; as if they were giving, long before, the true picture in the Apocalypse,