But if it difplay itself in pride, self-conceit, and contempt of others, in acts of violence, in disturbing good order, in any behaviour which feems to argue an opinion of peculiar infpiration from heaven, of a partial commiffion given an individual to reform the world by irregular, uncharitable, and offenfive interpofition; if it pretends to visions and illuminations unexperienced by the best and wifeft of

if it affumes the privilege of actually converfing IN PERSON with Jefus Chrift, and talks of the hour and moment when the Holy Ghoft rushed upon the bofom; it is time to beware of the infatuation of a deluded fancy. There is certainly every reason to believe that such a temper of mind is not from God.

But it is folly and impiety to confound with thefe that fweet frame and difpofition of mind, which the fcriptures defcribe as defcending from the Holy Ghost, and which has indeed every mark of divine origin.

He who condemns the doctrine of divine agency on the mind of man, as FANCIFUL, muft, if he is confiftent, include the whole of the Christian religion, and all that has ever been faid or written in favour of it, under the fame imputation. According to him, the fair edifice muft melt away, like a palace of ice, when the fun of reafon fhines upon it. But we maintain that the true gospel, which is indeed the doctrine of grace, is the ROCK of ages*.

Alii difputent, ego mirabor et venerabor.-Let others difpute; I will wonder and worship. Dr. HoRBERRY fays, "The Pelagians of "old denied the doctrine of divine grace, and this feems to be too "much the temper of fome writers in our own times. The doctrine "is this: that the Holy Ghoft, by a fecret operation on men's "minds, difpofes them to the love, and affifts them in the prac "tice of virtue. This influence is commonly called Grace. The "neceffity of this influence, or as our church fcruples not to call it,

SECTION XXXIV.

Of Seafons of Defertion, or fuppofed Abfence of the

TH

Spirit.

HERE are seasons in the lives of good men, when their sense of spiritual things is comparatively dull; and many, at these times, have been alarmed with an idea of being totally deferted by the Spirit, and have fallen into a state of defpondency. But if there were no other proof that the grace of God is ftill vouchsafed to them, their uneafiness alone would evince it. While pain is felt, the furgeon apprehends not a mortification.

But the alarm, it may be presumed, is, to the pious Chriftian, unneceffary. For it is certain that the vifitations of the Holy Spirit are fometimes more sensible than at others; and that when they are not fenfible at all, its guidance and benign protection may continue unaltered. The light fometimes fhines with a bright and strong effulgence, to guide us into the right way; but while we are proceeding in it fafely and regularly, and without an inclination to deviate, or immediate danger of falling, the rays may be emitted lefs powerfully, becaufe lefs neceffary. The moment there appears danger of wandering or of stumbling,

"this inspiration of the Holy Spirit, (Communion Service,) arifes from "the weakness and corruption of our nature. This is a brief ac"count of the doctrine, which has usually been taught in the Christ"ian church; BUT WHICH fome WRITERS of GREAT NOTE (as "was before intimated) have treated with a GREAT DEGREE OF

"RESERVEDNESS.

See Sermons by MATTHEW HORBERRY, D. D. and particularly that on Jobn, iii. 8.

the

the lamp is ready to fhine with inftantaneous radiance. Thus an infant, just beginning to walk, is guided by the parent's hand, watched with the parent's eye, and encouraged by the parent's voice, and yet it is often permitted to go alone, without affiftance or encouragement, in order to exercife its ftrength, and to give it a due degree of confidence. But the tender mother may still hold the leading-string unobferved by the infant, and, at the very first lapse, save the fall. The fun, though obfcured by clouds, affords light and warmth, guides mankind in all their operations, and supports both animal and vegetative life.

The mistaken opinion that ecftacy and rapture are always neceffary to evince the prefence of the Holy Spirit, has brought the doctrine into difcredit among the fober and rational, and introduced much mifery among the ignorant, the weak, and the fanciful. The fober and rational neither experienced fuch ardour without intermission, nor did they believe the nature of man, as he is now conftituted, capable of fupporting it. The ignorant, the weak, and the fanciful, endeavouring' to raise themselves to a height which they could either not reach or not maintain, fell from disappointment to dejection, and from dejection to despair.

In truth, the influence of the Spirit rushes not like a continual torrent, but flows as a gentle river, which, indeed, for the most part, difplays its filver furface in the meadows, but may fometimes conceal itself, without being loft, in a fubterranean channel.

While we retain faith, hope, and charity, and while we feek the favour of God in fervent prayer, we have every reason to believe that GRACE abounds in us, though we fhould not, for a confiderable

time, be favoured with the livelier experience of its immediate energy. If we perfevere in a virtuous course, we may reft affured that God will, at all proper intervals, and for our reward and encouragement, fhew us the light of his counte

nance.

Let the pious Chriftian remember, that HOPE is placed, in the celebrated enumeration of Chriftian virtues, next to faith, and before charity. Let him, therefore, take care not to indulge the least tendency to fuch melancholy ideas of defertion as may lead to despair. God will not behold a fincerely contrite heart, anxious to find grace, without affording it; and though, for wife purposes of trial, it is poffible that he may not, for a fhort time, bestow it in its more fenfible influences, yet there is every reafon to believe, that he who fincerely grieves because he thinks himself less favoured by the Holy Spirit than ufual, is, on that very account, (I mean, because he grieves,) in a STATE OF GRACE, and therefore fafe.

SECTION XXXV.

Of the Doctrine that the Operations of the Holy Spirit are NEVER diftinguishable from the Operations of our own Minds.

IN

NGENIOUS and philofophical divines, defirous of difcouraging, to the utmost of their power, all fanciful pretenfions to the guidance of the Holy Spirit, have boldly affirmed that its influence is

not

not to be diftinguished from the ordinary operations of the human mind. Their endeavour to prevent the evils of a wild imagination deferves praife; but they should be cautious of misreprefenting the effects of divine agency, and denying truth, with a defign 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, faith St. Paul, both to will and to do of his good pleafure *.

I fpeak with the utmost diffidence, when I fay it appears probable that energy fo powerful is fometimes diftinguishable from the fpontaneous operations of the mind. I am fenfible 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 confequences.

The influence of the Holy Ghoft is reprefented in fcripture as confolatory. When a good man, in deep affliction, feels, in confequence of his prayer and devotion, a fpring of comfort flowing upon his mind, fuch as no reasoning of his own, no external circumftances, no condolence of his friends could produce, is there not reafon to believe that the influence of God's Holy Spirit is upon him, and that it is diftinguishable 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 eafy to perceive that this unexpected radiance is the day-fpring from on high?

* Phil. ii. 13.

When