obedient and reverential mind. The writer of these remarks was once an Antitrinitarian, and on the point of leaving the church of England, from objections to her doctrine and worship in this respect. But the study of the scriptures has changed his judgment: and as he then neglected or disliked the other doctrines, which he now values more than life, and was a stranger to vital experimental religion; so he observes, that they who deny this doctrine gradually give up other peculiarities of Christianity, till the name alone, or very little more, be left of it. He cannot therefore but deem it (like the key-stone of an arch) essential to the support of evangelical piety; and would subjoin these observations on the Trinity with the apostle's words, "This is the true God, and eternal life little children, keep yourselves from idols. Amen."

But whilst we deem the rejection of this doc trine as a virtual renunciation of Christian baptism, a dissent from the apostolical benediction, and a substitution of another object of worship in the place of the God of the Bible; and whilst we lament the rapid progress of this destructive heresy, which often proves a forerunner to prepare the way for a more avowed apostacy; we must also observe, that it is almost equally to be lamented, that so few who profess the doctrine seem to understand its real nature and tendency, or to experience its sanctifying efficacy upon their hearts. Alas! what will it avail any man to have maintained, or even triumphantly contended for this fundamental truth, if he continue the devotee of ambition, avarice, or any other vile affection? Of what use is it to show the distinct offices of the Father, Son, and Spirit, in the work of our salvation, unless we, as lost sinners, depend on the everlasting love and free mercy of the Father, on the merits and mediation of the incarnate Son, and on the sanctify

ing grace of the Holy Spirit? No outward administration of baptism can profit those who are not made, by "the true baptism," the spiritual worshippers and servants of "the Father, the Son, and the Holy Ghost." Nor can the pronunciation of the apostle's benediction save any man who does not partake of the blessings pronounced, in the inward experience of his own soul.

Moreover, whilst we disregard the charge of bigotry, in refusing all religious intercourse with Antitrinitarians, lest we should give a sanction to their heresy; let us protest against all attempts to injure them in their temporal interests. Every kindness is due to them, as men, when they need it; many of them, as good members of society, are entitled to civil respect and commendation; and by this conduct we shall best silence the censures brought against our principles as intolerant; and prove, that they enlarge the heart with the most diffusive philanthropy.

ESSAY XIV.

ON THE GIFTS AND INFLUENCES OF THE HOLY

SPIRIT.

THE doctrine which is selected for the subject of the present Essay, has occasioned a great variety of dangerous or destructive mistakes. Some persons have advanced claims which seem at least to place them upon an equality, in this respect, with the prophets, apostles, and inspired writers; and others (perceiving the absurdity or arrogance of such pretensions; deeming themselves wise, strong, or good, by their native powers and exertions; and having no experience to direct them in discriminating between what is scriptural and what is an

tiscriptural) have argued, that we neither want nor are warranted to expect any such influences; that they were exclusively vouchsafed to the apostles and primitive Christians; and that all which is now spoken of the operations or assistance of the Spirit, is mere enthusiasm and delusion. These opposite extremes have also admitted of intermediate errors and variations: whilst some contend, that there is no discoverable distinction between divine influences and the actings of our own minds, and do not clearly admit of an exception in respect of the diverse effects produced by these distinct causes; others suppose that they are immediately distinguishable by an inward and a kind of instinctive consciousness (like that which doubtless assured prophets of their divine inspiration): and thus, while they seem to honour the Spirit, and will attempt nothing till, as they say, they are moved by him, they covertly advance a claim to infallibility and perfection in those favoured seasons, or impute all their mistakes and follies to this sacred agent. Nor is it uncommon for men to plead that they are influenced by the Holy Spirit, in order to establish other rules of faith and practice than the written word of God; to bring that, or some parts of it, into a measure of discredit; or even to substitute something wrought in or by them, in the place of the righteousness and atoning blood of that Saviour, whom he, the Spirit, is sent to glorify among men. In short, much enthusiasm and spiritual pride, and many fatal or disgraceful delusions, have, on the one hand, arisen from misapprehensions of this subject; and, on the other, multitudes have taken occasion from these things, to treat the whole doctrine with the most profane contempt and derision.

But a careful attention to the scriptures, and to the ends for which the Holy Spirit was promised,

may enable us properly to discriminate in this matter, and to show in what sense, and for what purposes, we ought to expect and depend on the influences of the Spirit, and which of his gifts and operations were peculiar to the primitive times, or to such extraordinary occasions. I shall therefore at present offer some thoughts on the miraculous gifts and powers imparted by the Holy Ghost;— on those ordinary endowments which uninspired men may reasonably expect to receive from him; -on his common influences upon the minds of many unconverted persons;—and on the special nature of those influences which he vouchsafes, and of that sanctifying work which he effects on "the vessels of mercy prepared before unto glory.'

If we accurately mark the language of the scriptures, we shall find, that the Holy Spirit is spoken of as the author and giver of all those miraculous and supernatural powers, with which any Not only of the human race ever were endued. did "holy men of God speak as they were moved by the Holy Ghost" (2 Pet. i. 21); not only did apostles, evangelists, and primitive believers receive the Holy Ghost, to enable them to cast out devils, heal the sick, raise the dead, speak in languages before unknown, or to interpret the discourses of others; but even Christ himself was "anointed by the Holy Ghost," to work his beneficent miracles (Acts x. 38): he cast out devils by "the Spirit of God" (Matt. xii. 28), “who was not given to him by measure" (John iii. 34); and through" the Holy Ghost he gave commandments to his apostles" (Acts i. 2). Indeed the promises made to him, in the Old Testament espe cially, relate to this; and his very title of the Messiah, the Christ, the anointed of the Lord, was derived from it (Psalm xlv. 7; Isaiah xi. 2, 3; xlii. 1; lix. 21; lxi. 1). Nor can we easily and satisfactorily account for these expressions, or re

concile them with our Lord's conduct, in speaking and acting as in his own name, or by his own authority and power; unless we advert to the distinction between his divine and human nature, and his personal and mediatorial dignity; and remember, that, in respect to his divine nature, he is one with the Father and with the Holy Spirit, in all the essence, perfections, and opera.. tions of the Godhead. We must therefore consider the Holy Spirit as the great agent, according to the economy of the everlasting covenant, in the inspiration of the scriptures; in the performance of all those miracles by which the messengers of God authenticated their doctrine; and in the revelation of those future events which, being interwoven with every part of the sacred volume, and receiving their accomplishment from age to age, confirm the divine original of the whole to every attentive and impartial inquirer. Such discoveries of the truth and will of God had been made from the beginning; but they became more par ticular and copious, when Israel was brought out of Egypt, and the law was given by Moses. The prophets, and other servants of God, who from time to time were raised up to call the attention of Israel to his law and promises, or to effect extraordinary deliverances for the nation, were endued with miraculous powers by the same Spirit ; at the coming of Christ, Mary, Elizabeth, Zacharias, Simeon, &c. spake of him by the Spirit ; and his apostles and seventy disciples partook of his extraordinary gifts and miraculous powers, even before our Lord's crucifixion. Yet the outpouring of the Spirit, at and after the day of Pentecost, was so vastly superior in energy, extent, and duration, that St. John, who had witnessed and shared both, says, in relating the discourses of Christ, "This he spake of the Spiritfor the Holy Ghost was not yet given, because