imagine, that any created spirits would have been thus joined with the eternal God, in such an evident act of solemn adoration.

I shall close the present Essay by observing, that the subject before us is of the greatest importance. Either Trinitarians or Antitrinitarians are idolaters: for they cannot both worship that God who reveals himself to us in scripture; but one of them must substitute an imaginary being in his place. It is not, therefore, a subject to be decided by sallies of wit, ostentation of learning, or attempts to render one another odious or ridiculous. A sober, humble, teachable mind, disposed to believe the testimony of God, is above all things requisite in such inquiries: this should be sought by fervent prayer: and the scriptures should be daily and diligently examined with an 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 totally 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 cannot but perceive that they who deny this doctrine gradually give up other peculiarities of Christianity, till the name alone, or very little more, is left. 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 your"selves from idols. Amen."

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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 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 to have contended for, this fundamental truth, if he continue the devotee of ambition, avarice, or any other sinful affection? Of what use is it to shew 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 atonement, 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 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.

OUR present subject has given occasion to a variety of dangerous or destructive mistakes. While some have advanced claims with respect to it, 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, able, or good, by their native powers and excrtions; and not being sufficiently conversant with the subject, to discriminate between what is scriptural and what anti-scriptural,) have argued, that we neither need, nor are warranted to expect, any divine or supernatural influences; that they were vouchsafed to the apostles and primitive Christians exclusively; 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 minds; and do not clearly admit of an exception, even as to the different 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 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 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 important concern; and to shew 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 Spirit; on those ordinary endowments which uninspired men may reasonably expect to receive from him; on his common influences upon the minds of many unconvérted persons; and on the special nature of that sanctifying work by