"which is without, make that which is within "also?" Did he not create the heart as well as .the understanding, and form us capable of feeling as well as knowing? And does he not, both in the law and in the gospel, demand "the heart" for himself?

Motives, especially, which are internal feel'ings,' are essential to moral agency and responsibility. The good or bad motive often makes the discrimination of 'good before God' or "a"bomination in his sight," in the same outward action." To give alms to be seen of men," that is, from love of praise, is pride which God abhors and resists yet God will not "forget the work of "labour and love," which men have shewed to"wards his name," in ministering to his saints, or doing good to others for his sake. What more pleasing to God, than to preach the gospel from zeal for his glory, and love to the souls of men? What more abominable than to preach it from envy and strife, ambition or "love of filthy "lucre?" On a subject involving so much of what the scripture inculcates, great caution is needful, in censuring even what is spurious or enthusiastical.

Even his Lordship sometimes speaks of 'internal 'feelings,' as necessary. How is that state' (of justification) when lost to be recovered? By repentance and faith. They must feel godly sorrow which worketh repentance," and a lively 'faith that their sins will be pardoned by the ' merits of Christ.'2 If a person of this descrip

'Luke xi. 39, 40.

2 Ref. 141.

'tion become convinced of the evil of his ways, be 'sincerely penitent, and feel a true and lively faith 6 ' in Christ, he is then justified from all the sins he ' has committed.'-Here a man is told to consult his internal feelings,' whether he be in the way to heaven or not.

The first preachers of the gospel,' his Lordship says, ' addressed the understandings of their 'hearers-by reasoning.' 2

But did not these preachers also address the conscience and the affections?"By manifestation "of the truth, commending ourselves to every "man's conscience in the sight of God."3 Now is not conscience an 'internal feeling?' Did not the apostles "beseech men by the mercies of God," and "by the love of Christ;" and " per"suade them by the terror of the Lord?" And do not entreaty and persuasion address the passions of the heart? The method of the apostles, indeed, ought to be more studied and imitated, than in general it is, both by Calvinists and Anticalvinists: among both which classes some coldly address the intellect, by reasoning without persuading; and thus seldom produce much effect. Others address the passions, through the imagination; alarming, intreating, persuading, without instructing or reasoning: and this produces indeed effect, but not of the right kind; for "with"out knowledge the heart cannot be good." They resemble declaimers in the schools, pleaders at the bar, party orators in the senate; not to say

' Ref. 160.

2 Ref. 56, 57.

32 Cor. iv. 2.

actors on the stage, who often exceed all the rest in moving the passions, and producing internal 'feelings,' powerful, indeed, but useless or pernicious. The first preachers, in the opening of their addresses, avoided whatever might needlessly excite the passions or prejudices of their hearers, till they had calmly endeavoured to instruct the understanding, and convince the judgment: but, having thus prepared the way, they addressed the hearts and consciences of men, by solemn warnings, affectionate persuasions, pressing exhortations, and most animated expostulations. They "did what they could" to awaken the conscience, to excite the fears, and hopes, and desires of the heart; and to prevail on men "not to receive the grace of God in vain." In short, they aimed to produce effect; not delusive effect, as mere orators; not transient or violent, but useless effect, as actors: but holy, permanent, and practical effect, first on the mind and heart, and then on the words and actions of mankind. This method God effectually blessed; and he always in considerable measure blesses it, when used by men whose holy lives evince that they are honestly earnest in the important cause.

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'On the whole, therefore, we conclude, that that wisdom which divests the Christian faith of ' its truth, and the test of this truth, reason, and ' resolves all into internal feelings, into mystic 'spiritualism, and extatic raptures, instead of giv'ing it the manly support of moral demonstration; 'that this, I say, can never be the wisdom which is 'from above, whose characteristic attribute is pu

rity. Thus, on a fair trial, these illuminated doc'tors have, at their very first entrance, excluded ' themselves from their high pretensions: principles ' like these always coming from spiritual impurity, ' and often leading, as we have seen, into the very 'sink of the carnal.'1

It is not necessary to dwell on the expressions used in this quotation, internal feelings, mystic 'spiritualism, extatic rapture, and spiritual impu

rity.' The passage is worthy of the writer. 'Internal feelings' are indeed essential to all religion, true or false: even the Pharisee's self-complacency and desire of human applause, or delight in it are internal feelings. Extatic raptures'

might be shewn to bear very hard on the fervent, exulting, triumphant, nay, extatic, and rapturous devotional language, used by him who could say, "The Spirit of the Lord spake by me, and his word "was in my tongue;" and to condemn that of the apostles themselves." Mystic spiritualism,' I suppose, may be found in such writers as Jacob Behman, and others of that school; and perhaps in more respectable mystic writers, but it has not fallen in my way, as used by Calvinistic writers, though I meet with it in Anticalvinists. And 'spiritual impurity' is introduced merely as a charge, an unproved charge, against some unspecified body of men; and such accusations deserve no answer. But the expression, the test of this 'truth, reason,' must be noticed. Human reason, instead of being the humble scholar, receiving instruction from the "sure testimony of God," first

1

Bp. Warburton, Ref. 56, 57.

2

Eph. iii. 16-21.

proposes herself as an ally to revelation; then becomes a competitor; then assumes the office of judge; and at length throws off the mask, appears as an avowed traitor, aims to expel revelation from the throne, seeks to reign as an usurper, and reviles all those as fanatics or hypocrites, who adhere" to "the oracles of God!" "To the law and to the

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testimony:" this is the test' of divine truth: "if they speak not according to this word, it is be"cause there is no light in them;" whether they be learned philosophers or theologians, or ignorant enthusiasts.

'I do not merely acknowledge, but I earnestly 'contend for the doctrine of the operation of the Holy Ghost. I only maintain, that the operations

of the Spirit cannot be discerned from the ope'rations of our minds; that we cannot know whe'ther we be under the guidance of the Spirit, ex

cept by comparing our lives and principles with 'the word of God. Let those who think differently point out the authority in scripture, or in our public formularies, for saying that a man may 'feel the influence of the Holy Ghost, so as to distinguish what sentiment, what intention, what in'clination, or what resolution, is owing to that influence....I do not mean to assert, that the 'comfort and assistance of the Holy Spirit are never felt by truly good and pious persons, on 'extraordinary occasions.'2

It does not appear, why desires and affections, as well as ' lives and principles,' may not be in