not but perceive 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 must therefore deem it, (like the key-stone of an arch,) essential to the support of evangelical piety; and would conclude 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 while we deem the rejection of this doctrine 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 while we lament the rapid progress of this destructive heresy, which often proves a forerunner to prepare the way for a more avowed apostasy; 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, the Son, and the Holy 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 sanctifying 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.

Finally, whilst we disregard the charge of bigotry, in refusing all religious intercourse with Anti-trinitarians, lest we should give a sanction to their heresy, let us protest against all attempts to injure them in their tem

poral 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 subject, selected for the present Essay, has occa

sioned a variety of dangerous or destructive mistakes. While some have advanced claims in this respect, which seem at least to place them upon an equality with Prophets, Apostles, and inspired writers; 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 antiscriptural,) have argued, that we neither want, nor are warranted to expect any divine or supernatural influences; that they were exclusively vouchsafed to the Apostles and primitive Christians; and that all 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. 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, even as to 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 assured the Prophets that they were divinely inspired;) and thus, whilst they seem to honour the Spirit, and will attempt no

thing 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 them or by them, in the place of the righteousness and atoning blood of the Saviour, whom 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 incidental evils, to treat the whole with 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 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 exfrect to receive from him:-on his common influences upon the minds of many unconverted persons;—and on the special nature of that sanctifying work, by which "the vessels of mercy are afore prepared unto glory." (Rom. ix. 24.)

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 of the human race were ever endued. Not only did "holy men of God speak as they were moved by the holy Ghost;" (2 Pe. i 21.) not only did Apostles, Evangelists, and primitive believers receive the Holy Ghost, enabling them to cast out devils, heal the

sick, raise the dead, speak in languages before unknown, or 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 especially relate to this; and his very title of the Messiah, the Christ, the Anointed of the Lord, was derived from it. (Ps. xlv. 7. Is. xi. 2, 3. xlii. 1. lix. 21. lxi. 1.) Now we cannot satisfactorily account for these expressions; or reconcile 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 operations 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 these 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 particular 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, and Anna, spake of Him by the Spirit; and

his Apostles and seventy disciples partook of these extraordinary gifts and miraculous powers, even before our Lord's crucifixion. Yet the out-pouring of the Spirit, at and after the day of Pentecost, was so vastly superior, in energy, extent, and duration, that John, who had witnessed and experienced both, says, in recording the discourses of Christ, "This he spake of the Spirit-for the Holy Ghost was not yet given, because that Jesus was not yet glorified:" (John vii. 29.) Whatever had preceded that great event, was an earnest of the dispensation of the Spirit; yet it did not belong to it, nor was worthy to be compared with it. But when Jesus was risen and ascended on high, these gifts were showered down on men in rich abundance, to confirm the testimony of the Apostles to his resurrection, and to qualify them and their fellow-workers to spread the gospel through the nations: and being communicated by the laying on of the Apostle's hands, the number of witnesses and instruments was continually multiplied, and provision was made for the rapid spread of their salutary doctrine.

The evident design and use of these extraordinary operations of the Spirit was, to rouse the attention of a careless world to the spiritual doctrines of the Gospel; to counterbalance men's prejudices in favour of their old traditions, and against religious innovations; and to put honour on those, who were commissioned to propagate Christianity in the midst of contempt and persecution. (Mat. xxviii. 18-20. Mark xvi. 15-18. Luke xxiv. 46-49.) The gift of tongues, especially seems to have been indispensably necessary, to enable the first preachers of the gospel to address men of different nations in a suitable manner and the difficulty of learning the languages of heathen nations, forms, at this day, one grand impediment to the promulgation of our holy religion. These powers seem to have continued with the Church, in some measure, during the three first centuries, or perhaps rather longer; but to have decreased in proportion as Christianity obtained establishment in the world. At length, when "the on