encouragement, show us the light of his counte

nance.

Let the pious Christian remember, that hope is placed, in the celebrated enumeration of Christian virtues, 'next to faith, and before charity. Let him, therefore, take care not to indulge the least tendency to such melancholy ideas of desertion as may lead to despair. God will not behold a sincerely contrite heart, anxious to find grace, without affording it; and though, for wise purposes of trial, it is possible that he may not, for a short time, bestow it in its more sensible influences, yet there is every reason to believe, that he who sincerely grieves because he thinks himself less favoured by the Holy Spirit than usual, is, on that very account, in a state of grace, and therefore safe.

SECTION XXXIV.

Of the Doctrine that the Operations of the Holy Spirit are never distinguishable from the Operations of our own Minds.

INGENIOUS and philosophical divines, desirous of discouraging, to the utmost of their power, all fanciful pretentions to the guidance of the Holy Spirit, have boldly affirmed that its influence is not to be distinguished from the ordinary operations of the

human mind. Their endeavour to prevent the evils of a wild imagination deserves praise; but they should be cautious of misrepresenting the effects of divine agency, and denying truth, with a design of obviating error.

From the plain and repeated accounts of Scripture, it appears that this divine agency produces a very great alteration in the mind; a much greater than could be produced by its own natural operations. It is God that worketh in you, saith St. Paul, both to will and to do of his good pleasure.1

I speak with the utmost diffidence, when I say that it appears probable that such powerful energy is sometimes distinguishable from the spontaneous operations of the mind. I am sensible that the doctrine may open a door to fanatical extravagance; but if it is the true doctrine, it ought to be maintained, whatever may be the consequences.

The influence of the Holy Ghost is represented in Scripture as consolatory. When a good man, in deep affliction, feels, in consequence of his prayer and devotion, a spring of comfort flowing upon his mind, such as no reasoning of his own, no external circumstances, no condolence of his friends could produce, is there not reason to believe that the influence of God's Holy Spirit is upon him, and that it is distinguishable from his own thoughts and imagination? The operations of his own mind lead only to horror and dismay; but a light rises up in the darkness; and is it not easy to perceive that this unexpected radiance is the dayspring from on high?

1 Phil. ii. 13.

When the pious Christian, employed in fervent prayer, finds himself full of holy joy and humble confidence, and feels his heart melt within him, overflowing with love of God and charity to man, is there not more presumption in attributing this state to the mere operations of his own mind, than to the God of spirits, actually dispensing that grace or favour which he has promised, in the gospel, to the faithful?

When temptations to sin assault with violence, and a man feels himself strengthened, so as to be able to overcome, at the very moment of his intended surrender, shall he erect the victorious trophies to his own virtue? His own reason and resolution had betrayed him, the operations of his own unassisted mind tended to concession; but God gave him strength from his holy place, and to God only is due the praise.

Innumerable are the circumstances and situations in life, in which comfort, illuminations, protection, and strength, are afforded in a degree and manner, which it is much more unreasonable to think could be produced by the mere operations of the mind, than that they were supplied by the author and giver of all good.

In making the distinction between the operations of the Holy Spirit and those of the human mind, the wisest men will ever be obnoxious to mistake. The weak, wicked, and hypocritical may deceive themselves, or others in it, to the injury or offence of many. But still the inconveniences of this perversion cannot entirely justify divines in their confident and repeated assertions, that since the extraordinary gifts of the Spirit, such as were bestowed on the apostles, have ceased, the opera

tions of the Holy Ghost on the mind are in no instance or degree to be distinguished from its own operations. These assertions approach nearly to an entire denial of the doctrine; a very dangerous and impious blasphemy. '

Nam si tota Dei actio consistit in clara evangelii propositione, opportune facta, cur omnipotentia, ad id requiritur? Quorsum adhibentur a Paulo magnificæ illæ voces, ad describendam, quam exerit Deus in nobis, omnipotentiam, Eph. i. 18, 19. quum dicit esse υπερβάλλον μέγεθος δυναμεως et κατα την ενέργειαν του κράτους της ισχυος.—“ For if the whole of the interposition of God consists in the clear proposal of the gospel, opportunely made, why is omnipotence required for it? Why are those magnificent expressions applied by St. Paul to describe the omnipotence which God exerts in us? The eyes of your understanding being enlightened, that ye may know what is the exceeding greatness of his power to usward, who believe according to the working of his mighty power'

To assert that the power of God working in us, differs not perceptibly from the ordinary power of man,--annon hoc est actionem omnipotentem Dei obscurare et in nihilum ferme redigere! Turretin." Is not this to extenuate the almighty energy of God, and almost to reduce it to nothing?"

It may here be asked, What man can judge infallibly of that which passes in the mind of another? Yet many rational divines dogmatically declare to their disciples, that it is impossible, in any circumstances, to distinguish the energy of God's grace on their hearts, from the common and natural workings of the passions and imagination. This is to assume a power of discernment which belongs to him only, to whom all hearts are open, and from whom no secrets are hidden.'

L

SECTION XXXV.

Of Devotional Feelings or Sentiments.

THE pious devotee has exposed himself to the derision of the scorner, by talking of spiritual feelings which he could not accurately describe; and the reality of which can never be proved by external testimony.

But I know not why the word feeling, which, in this age, is applied to all occasions, should not be applied to religion. The lover, the artist, the connoisseur, enlarge upon the acuteness of their feelings in the contemplation of the excellence they admire. The man of delicacy is for ever boasting of his fine feelings, and the beautiful embarrassment which they create. The spectator in a theatre, the hearer at a concert, expatiates on the effect which the spectacle and the music have produced on his feelings; and shall not he who contemplates the universe, and adores the Maker of it, and of those powers by which he both adores and contemplates, shall not he be allowed to feel; and when his bosom glows with love, gratitude, and devotion, shall his pretensions to feeling be stigmatized as the delirious language of a wild enthusiasm ?

The frigid temper of scholastic theology would deny the reality of every thing which, from its own defect of sensibility, it never yet experienced.

That the divine Spirit, operating on the mind, should cause in it a serenity, a tranquillity, a comfort which no words can express, is highly credible;