DISCOURSE XVIII.
No immediate inspiration or miraculous teachings of the divine spirit since the Canon of scripture was closed, or since the Apostolic age.
1 CORINTHIANS xiii. 8.
Charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
Few things have been productive of more confusion and mischief, in society as connected with religion or in Churches, than a pretension to the immediate inspiration or miraculous teachings of the divine spirit, or to a special intimacy with the invisible world, in the ordinary ages of Christianity. But strange as it may seem, some have risen up in every age and almost or quite every Christian Country, who have pretended to an immediate call from heaven, and immediate inspiration of the holy Ghost. The same call and the same inspiration or miraculous influence precisely as the Apostles, though perhaps, not in so full a measure. Such pretenders too have never failed to collect followers; some more and some less. As the consequence, they have broken up the regular and stated worship of God, the peace and order of society as far as they prevailed: have made divisions and separations in Religion: and been the direct cause of errors, hatred, animosity, confusion, and impiety. To compute the degree of mischief done to the best of all causes, that of Virtue and piety, by such pretenders, is beyond man’s power. For nothing, like this, tends so directly to destroy all rational piety, and to throw a discredit on all the Redeemer’s interest and kingdom.——What will be attempted, therefore, in the present discourse, will be to prove, by clear and conclusive arguments from scripture, reason, and fact, that there has been no immediate inspiration or miraculous teachings of the divine spirit since the Canon of scripture was closed, or since the Apostolic days.—Then some objections will be invalidated;—and some cautions offered to prevent any abuse of the subject;—After which a very brief improvement will follow, and close the whole.
The chief thing intended, is to prove by clear and conclusive arguments from scripture, reason, and fact, that there has been since the Apostolic age, no immediate inspiration, or miraculous teachings of the divine spirit.
This subject is of high importance in regard to the interests of morality, as well as of Religion. For all pretences to heavenly Visions—dreams—immediate impulses from the holy Ghost—miraculous gifts—direct and special communications with the world of spirits—and messages from the exalted Mediator usually terminate to the disadvantage of Morality, as well as dishonour of pure Religion. Whatever indeed injures the one, equally injures the other also. Because both are most intimately connected. There can be no Religion of the right kind without morality. And Morality, which is not supported and strengthened by religious principles, is not to be depended upon.—What I have to prove is that all pretence, in the ordinary ages of Christianity, to any immediate inspiration or miraculous influence of the divine spirit is ill-founded—can be nothing short of gross delusion and imposture—is mere fanaticism[1]—and the surest mark, which can be exhibited, of false Teachers, and mistaken notions of Religion.—Before I proceed to the proof of this, it may be necessary, in order to prevent misapprehension and all wrong ideas of the subject, to state, in as plain words as can be used, what kind of divine aid or influence the Christian Minister, and the people of God may look for and hope to enjoy; and what they actually experience. That the good man, whether Minister of the Gospel, or private Christian may depend on, and hope for the gracious assistances, or kind influences of the holy Ghost, in the way of means, is certainly a scripture-doctrine: a great support and rich consolation in times of distress, darkness, and doubts, and can be witnessed to by joyful experience.—I believe as fully in the doctrines of the gracious influence, of the spirit of God, as I do in the divinity of the scriptures, or reality of Religion. And this gracious influence, is distinguished, with most evident propriety, into the awakening—regenerating—confirming—and indwelling influence of the holy spirit. Paul may plant, and Apollos water, but God alone giveth the increase. By grace are ye saved. You hath he quickened. The grace which saves the sinner is free, rich, sovereign grace. God will have mercy on whom he will have mercy, and compassion on whom he will have compassion. It is divine influence which awakens the soul, in conviction of sin. It is divine grace which regenerates the soul. Divine grace sanctifies it more and more, in the use of the appointed means and ordinances of God, prayer and other divine institutions. And divine grace meetens it for glory at last. The internal call of the spirit, is the sanctifying work of grace on the soul.—And the faithful Minister of the Gospel, in diligent study, prayerfulness, meditation—reading the scriptures, and collecting and comparing divine truths, may lawfully hope for and rely on the gracious assistances, influences, and motions of the holy spirit upon his soul. He may hope for divine help to enlighten his mind, to impress upon it a deep and affecting sense of divine things, to warm his affections, to fix his attention, and to enable him to speak forth the words of truth and soberness—to deliver the whole counsel of God in the written word, and to speak as a dying man, to dying men. This assistance or gracious influence, he at times experiences. And this is all he can hope for, or that the word of God allows him to pray for, or that any one in these days, ever hath. The matter he is to deliver is in the holy scriptures, which he is carefully and duly to collect, and arrange, and unfold. He is faithfully, diligently, and painfully to study the truths, and doctrines, therein contained, and to set them, as far as may be, before his fellow-men, in a clear and plain, in a striking and affecting light. This is all the influence of grace a Gospel-Minister is to expect, or pray for. All beyond this, is beyond the word of God, and beyond reason; and is either delusion and error, or fanaticism, and a heated imagination.——It may be added that regular, learned, and faithful Gospel-Ministers never pretend to any thing further, to any thing more than this gracious influence now explained. And this, we contend is only to be hoped for, prayed for or expected, in a close, diligent, painful study—reading—meditation—and seeking to understand aright the holy scripture, to learn the revealed truths of God. We profess to go by nothing higher. We allow of no other rule of faith and practice. To the law and testimony is our Motto. We say, examine all—try all—prove all by this standard. By this, all we say—all we teach is to be scrutinized. We disown all idea of any immediate inspiration or miraculous gifts and influence. We come to you, my hearers, only with a thus saith the Lord in his written word. We come only in the fulness of the blessing of the Gospel of Christ; knowing only Christ Jesus and him crucified, not in our own fulness, or sufficiency, or inspiration. We disclaim openly all pretensions to an immediate call from heaven, as the Apostles had; we pretend only to an internal call of the spirit consisting in a sanctifying work on the soul; between these two calls, there is as wide a difference as between any two opposite ideas. And in all ages of the Church since the days of the Apostles, and among all denominations of Christians the miraculous teachings or inspiration of the holy Ghost are never pretended to, except by either designing Impostors, or self-deceived enthusiasts. All pretence of this nature is held by all orders of Christians, with the above exception, to be imposture, and delusion.
In the first place, the scripture states the difference between the sanctifying grace, and extraordinary gifts and miraculous influence of the holy Ghost. It dwells on this distinction as a most important one: particularly in the first three verses, of this chapter, out of which the text is chosen. Though I speak with the tongues of men and of angels, and have not Charity, I am become as sounding brass, or a tinkling Cymbal. And though I have the gift of prophesy, and understand all mysteries, and have all knowledge; and though I have all faith so that I could remove mountains, and have not Charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing. Charity here is the same as true love to God and man, which is the sum and essence of all Religion. The sanctifying grace of the holy Ghost implants this in the soul, when the sinner is born again of the spirit of God. The implantation of this in the soul is regeneration—is the new-birth—or spiritual renovation. And this sanctifying work of the spirit upon the soul is altogether different from the miraculous gifts and influence of the spirit; and infinitely above them. The Apostle in stating this difference, puts the miraculous gifts as high as they possibly could go, speaking with the tongues of men and of angels—the gift of prophecy—understanding all mysteries—having all knowledge—a miraculous faith, that could remove mountains—bestowing all one’s goods for beneficent purposes—and giving the body to be burned in defence of religion. The extraordinary gifts and miraculous powers of the holy Ghost were common at the first setting up of Christianity. What they were, we are plainly told—so plainly that we cannot be ignorant. They were immediate inspiration,—prophesying—speaking with tongues never before studied—healing the sick by a word—raising the dead—and some other extraordinary things. Of these we have a particular account in the preceding Chapter. The Apostle opens the Chapter with informing us that he is about to treat of spiritual gifts. These never mean the sanctifying or renewing grace of the spirit, but always the extraordinary, miraculous power of the spirit, common in the first age of Christianity, but which have long since ceased. Now concerning spiritual gifts, brethren, I would not have you ignorant. Speaking of the miraculous and extraordinary gifts of the holy Ghost, the Apostle says, the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit, the word of wisdom; to another the word of knowledge by the same Spirit; to another the gifts of healing by the same Spirit: to another the working of miracles; to another prophecy: to another discernment of spirits: to another divers kinds of tongues: to another interpretation of tongues. These are the extraordinary gifts of the spirit, common in the Apostolic age, and called the baptism of the holy Ghost, by John the baptist, by Christ, and by his Apostles. This was the manifestation of the Spirit given to every man to profit withal.—Every man, that is, who had these spiritual gifts was to use them for the profit and edification of others. And he knew he had them, by being enabled to work miracles, to actually heal the sick—to foretel future events—to speak with tongues never before studied, and to raise the dead. For actually working miracles is the only way a person can know himself, or show to others that he has spiritual gifts. These miraculous gifts now have no existence in the Christian Church. They ceased when unnecessary. And inspiration ceased when the canon of scripture was completed. These miraculous gifts and inspiration the Apostles and first Christians had. This is clear from the whole scripture. And accordingly, Mark xvi. 20, it is said, And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Again—Heb. ii. 3, 4. How shall we escape if neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs, and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will?
2dly. That these signs, or extraordinary gifts and miraculous powers of the holy Ghost were to cease, and not to abide in the Church is declared in so many words in the text. Charity never faileth, but whether there be prophesies, they shall fail, whether there be tongues, they shall cease, whether there be knowledge it shall vanish away. The Apostle uses a variety of very lively and expressive terms to shew that all miraculous gifts of the spirit were to cease, and not to continue in the Church. They shall fail. They shall cease. They shall vanish away. No language can prove to us that no such gifts are possesed by Ministers and Christians, in the ordinary ages of Christianity, if this do not. They are to be done away—to be no more. But the graces of the spirit, or holy tempers of the Gospel are to continue forever.—But now abideth faith, hope, and charity, these three, but the greatest of these is charity. Immediate inspiration, or immediate Calls from God ceased then, when the Gospel-State of things was fully arranged, and the holy Scriptures finished by the Apostles.——
3dly. Miraculous gifts and endowments, immediate inspiration and calls were unnecessary after the Scriptures were finished, and the Gospel kingdom was full arranged, and therefore were discontinued. At the beginning of the Gospel kingdom, they were absolutely necessary to prove the truth of Christ’s mission—and the mission of his Apostles,—and to spread among all nations the glad tidings of the Gospel. No evidence of Christ’s mission, could be so good, suitable, or powerful with all orders of men, as miracles. They were a species of proof adapted to all capacities, and suited to work conviction upon all minds. The unlearned as well as the learned could judge of them. No brilliancy of genius, or extent of erudition was necessary to see their force. All persons, who had the external senses, eyes and ears, could judge of them. But when once confirmed and established, Religion needs them not. And if it need them not, they will not be repeated, or continued. For God does nothing in vain; neither will he exert his almighty power when it will answer no good and valuable purpose, much less where it could manifestly be of very great disservice to the cause of truth. Besides, the Apostle prefers the graces or sanctifying operations, far above the miraculous gifts of the spirit.—And now show I unto you a more excellent way.
4thly. If any Christians or Ministers of the Gospel in the ordinary ages of Christianity have the extraordinary gifts or miraculous teachings and powers of the holy Ghost, his immediate inspiration, they would be infallible guides in things of religion, both doctrines and worship. They would be so, as much as, and precisely in the same sense as the Apostles. But to admit that all real Christians, or true Gospel-Ministers are infallible guides in the Church, would be to admit a principle dangerous to the very existence of all religion, and which would inevitably overturn the whole Gospel. To admit that Christ’s true ministers, or that private Christians are immediately inspired, as the Apostles were, is to admit that they are infallible guides. Then we can no more dispute them, or object against any thing they preach—or say—or do than we can against the holy Apostles. Every word they speak under this inspiring influence of the holy Ghost, is authentic. Every tenet which they advance is as true as the four gospels, and has the broad seal of heaven upon it. If this be the case, we ought to obey them, and to receive every word they say, as fully as we do the holy Scriptures, or the Saviour himself. This being the case, all they deliver is inspired truth—the revealed will of God; and it is at our peril to disbelieve. But can this be so? Then these inspired Christians or Ministers can make, or unmake Scripture at pleasure:—can abolish ordinances—can erect a new dispensation—can act in God’s stead.—Then all must bow before them. Churches must fall; human learning must fall—ordinances and stated worship of God disappear, if they say so.—But such pretenders to immediate inspiration and miraculous gifts must prove their pretensions. We deny them. We boldly affirm that there is no such thing on earth as any person or persons, man or body of men having the immediate inspiration and miraculous gifts of the spirit, as the Apostles had. We have a right from scripture to say so. If any pretend to have, we demand of them to prove it. They must not say so, unless they can show it to us. We challenge them to come forward and prove it. We dare not, out of reverence to the scriptures, and the author of our holy Religion, take their word for it. It would be impiety in us to do it—horrible wickedness to countenance or credit such high pretences. They must prove their claims, as the Apostles did, by works—by miracles. No other proof is admissible. When they do this, we will bow before them. We will credit them. But until they do, we are bound to hold them as deceivers and impostors. All pretence now in this age of Christianity to immediate inspiration—to miraculous powers and teachings, where no evidence is given, to confirm such pretence, is blasphemy. When your own Ministers of the Gospel pretend any such thing, my hearers, that moment reject them as impostors, as deceivers, or believe them under an awful self-delusion. This is a point of the highest moment; we will do to attend most critically to it; and once for all fix our opinion.
5thly. Another proof that the extraordinary gifts and inspiration or miraculous teachings of the holy Ghost, have ceased is, that they would, if continued, defeat their own purpose. They would intirely supersede all study, all learning—all diligence, and pains to understand the Scriptures, or to acquire useful knowledge. They would then befriend an indolent temper and nourish pride and self-conceit. They had not this effect upon the Apostles, but the opposite, because they were peculiarly raised up to propagate over the world, a new religion. They had not time to study or learn the various languages of the nations among whom they were sent to preach the Gospel. They had every thing to call forth all their exertions. But we are in a very different situation. And he that hath eyes to see, must know that we are.——Besides, make the supposition, that miracles were constantly repeated, the question is asked, how could we distinguish them from the common stated operations of the laws of nature? If you saw every day the dead raised, as you do the sun rise and set, and heard the dumb speak—or perceived a voice evidently from heaven, how could you know what is a miracle, and what is not? The continuance of the miraculous gifts in the Church, would defeat itself—would bring all things into confusion—would open a door to all vain-conceited, self-opinionated men to do mischief—would render useless the word of God—would take away the chief reasons for reading it—would feed pride—would promote self-importance—and be a source of endless contention.—With what important airs would the pretender to immediate inspiration come forth to mankind, and demand, as a tyrant over their consciences, implicit obedience!
6thly. If persons have this immediate inspiration and miraculous teachings of the holy Ghost, they could not be tried by the written word of God. They would be above it—might add to it—and take from it, at will. They might set it wholly aside. The consequence would be the scriptures never could be completed. But we know they are completed. How do we know this? Where is the text which tells us this? How do we know but that there may be more revelations from God, by dreams—visions—impressions extraordinary upon the mind—by immediate inspiration?—We have clear, full, and undeniable proof, in these remarkable words at the end of scripture. For I testify unto every man that heareth the words of the prophesy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the prophesy of this book, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. He who testifieth these things, saith surely, I come quickly. Amen, even so come Lord Jesus. Here is a plain, proof, that no person since the Canon of scripture was closed, is inspired to reveal to us, or to tell us, by the spirit’s infallible teachings, the will of God. No person therefore has been inspired immediately since the Apostolic age. We may not add to, or take from the revealed will of God. But if any be inspired immediately, or speak as the holy Ghost moves them—if what they deliver, under such supposed inspiration be immediately handed in to them, both matter and words, as in the case of the Apostles, they may of right add to, or take from the standing revelation of God’s will. And we are as much obliged to hear them, as to hear Moses and the prophets, Christ and the Apostles.
7thly. The scripture declares to us, it is a sufficient rule of itself, in all matters of belief and practice. While I plead the intire sufficiency of scripture, I am pleading its honours—I am pleading a most important protestant doctrine against all human additions, supplements, traditions and commandments. It has then every doctrine—every truth—every duty—every promise—every hope—every threatening—every motive—every call which can be needful, or useful to furnish for all good works on earth and happiness in heaven. It has whatever is requisite either for the edification of the saint—the conviction and conversion of the sinner, the benefit of man and glory of God in the way of instruction, direction, exhortation, or command. There is no superfluity or defect in its ordinances, its laws, its prospects, its invitations, its warnings, its offers, and consolations. If it should please the Supreme Being to give us a Revelation at all of his mind and will, and of our duty and obligations; he would give, a full one—a proper one containing nothing redundant,—a sufficient one lacking nothing—one that would, all things taken into view, the state of the world, the nature of man, and his own divine nature, be the best which could be given. We may foolishly object and say it contains too much, or too little—is vague and indefinite in its statement of doctrines—is not worded with legal precision—is too full of narrative, or too sparing. But we are not competent judges when a divine revelation is just as it should be. We must rest satisfied that God is always guided by infinite wisdom, knowledge, and goodness. It was at his mere sovereign pleasure, whether to vouchsafe a revelation of his will to man, or to leave him to the sole guidance of reason in matters of Religion, and to the fatal effects of his Apostacy. But when he determined upon granting him one, he was bound by his eternal attributes, wisdom, knowledge and goodness to grant one clear, full, and sufficient: to be an infallible guide—to be above all others—and to be always regarded, as the only standard of truth and duty. Would we, then, know who, and what God is—who and what his son, our Saviour is, what our duty is, what the nature of religion is, or any part of it—what doctrines are to be admitted, what the divine ordinances are, we are to consult and hearken to this infallible guide. All controversies are to be decided by it. All schemes of religion to be examined by it. All our consciences to be regulated by it. All our hopes as Christians, all our views and inward exercises—all impressions that may, from time to time, be made upon our minds are to be tried by it.—That it is a sufficient and perfect rule—the primary rule by which all spirits, or supposed light are to be tried is plain from the following passages. The law of the Lord is perfect converting the soul: the testimony of the Lord is sure making wise the simple: the statutes of the Lord are right rejoicing the heart: the commandments of the Lord is pure enlightening the eyes: the fear of the Lord is clean enduring forever; the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey or the honey-comb.—Thy word is a lamp unto my feet, and a light unto my path.—O how love I thy law, it is my meditation all the day.—How shall a young man cleanse his ways, by taking heed thereunto according to thy word.—If they hear not Moses and the prophets, neither will they be persuaded though one should rise from the dead.—The words that I speak to you, they are life and spirit.—Lord to whom should we go for thou hast the words of eternal life?—And that from a Child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith in Jesus Christ.—All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.—Is it possible for language more fully to declare that the scripture is intirely sufficient for our direction in the way to happiness, or our only infallible guide? That they are so, is likewise evident from their being represented as a treasure, as precious, as sweet, as light, and glory, and the holy scriptures, and from our being commanded not to make it of none effect by our traditions, and not to add so much as one word to it, or to take one word from it, in the affecting passage cited, under the last argument. Now if the word of God, as we usually term the scriptures, be such a full, sufficient, and perfect guide in things of Religion, in faith and practice, in doctrine and duty, then it will follow that since the canon of scripture was closed, no one man, body of men or person on earth has been divinely inspired as the Apostles were immediately, or favoured with the miraculous teachings of the holy Ghost. If we have a full and complete standing Revelation, there can be no need of any miraculous teachings, or immediate inspiration. If we have a guide above the word of God, it must be because that is an imperfect and defective rule. There cannot be two perfect guides, scripture and spirit. One or the other must be superior; be the primary and only infallible guide. They cannot be both equal in authority. If, then, any have the inspiration of the holy Ghost, or only speak as they are moved and impelled or driven thereto, the word of God is made of none effect, is wholly set aside, and is to be understood and interpreted by that spirit. There is then no immediate inspiration of the holy Ghost in this age of Christianity.
8thly. The last argument which will now be mentioned to prove that no person or body of men since the scripture was completed by the Apostle John, in his Apocalypse ever had the immediate inspiration or infallible leadings and guidings of the holy Ghost is that we are commanded to try the spirits whether they be of God or not, and from the directions given to Ministers of Christ, to study, meditate, and read, and the frequent descriptions of their qualifications to minister in holy things. We are expressly commanded to try the spirits whether they be of God or not. Beloved, believe not every spirit; but try the spirits whether they be of God, because many false prophets are gone out into the world. We are here forbidden to believe every pretence to an immediate call from God, as a true Gospel-Teacher. For there are false prophets. We are not to admit or wish success to every pretender to the honourable work of a Gospel Minister. Why, because many false prophets are gone out into the world. Their object is to deceive and lead people from the truth. By their fruits we are to know them. We, as Christians, are to try them and their doctrines. What rule of trial is given us? There must be an infallible one. The very command to try them, necessarily implies that we have a rule, by which to do it, a true, an infallible rule. We have so: and that is the written word of God. It will be readily acknowledged by all, it is presumed, that false Teachers and false prophets have always been in the world, to perplex and disquiet the minds of God’s people, and to sow discord among brethren. And certainly there is no rule by which to try, detect, and discard such, but the written word. Here we must hold. Here we must build, or we are gone. We have no certain guide within us to direct us in the trial of the spirits.——Further, Gospel-ministers are commanded to study—to read—to pray—to be wholly devoted to study—to hold fast to the form of sound words—to oppose error—to be workmen that need not to be ashamed, rightly dividing the word of truth—to give a portion to all in due season:—their qualifications likewise are largely described—they are required to make full proof of their Ministry—to take heed to themselves and their doctrine, that they may as instruments, save themselves and them that hear them. But if they have the miraculous teachings, light, guidance, and immediate inspiration of the holy Ghost, how absurd would all this be! how useless! It would be folly in the extreme.——The conclusion of the whole is that no man, no sect, no Communion of Christians, no body of men, no person male or female, have now, or ever had, since the canon of Scripture was closed, or ever will have to the end of the world, the immediate inspiration, or miraculous teachings, leadings, and guidance of the holy Ghost, as the Apostles had. Consequently all pretenders to this, are either deceivers or deceived.—It will be sufficient to add here, that in the various ages of the Church, some have risen up with pretences to immediate inspiration, and have unhappily diffused abroad fanaticism and delusion.—It would be easy to mention many instances of a striking nature. But this would swell this discourse to too great a size. Every one who will be at the pains, or has leisure to consult any good ecclesiastical history, will see for himself the follies, the errors, and the blasphemies of such pretenders. While we remark this, we cannot but lament the evil done to the cause of Christianity by them. As a gratification of spiritual pride, man is prone to avow that there subsists between him and the invisible world, a peculiar intimacy, that extraordinary celestial communications are made to him. The ignorant, being fond of what is marvellous, or has the air of being extraordinary, embrace the wild notions broached by pretenders to inspiration, and heedlessly follow them; admire them;—and resort to them, contrary to all reason—and to the tender entreaties of the wise and reflecting. Time has always disproved such claims to miraculous teachings. And the delusions, excited by them, die away. Happy is it for man, that this is the case.——
In the Roman catholic Church, there has been often, among some of its orders, on particular occasions, where interest was greatly concerned, high pretence to miraculous powers. And the common people, in the Roman catholic countries being extremely ignorant, have fully believed in the existence of such powers. But when their pretended miracles have been closely inspected, and critically examined, they have uniformly been discovered to be mere cheat, and imposture. The man of sin is to be known by lying wonders. The pretence of miraculous powers is a mark of Antichrist. Many of the Romish writers describe with much pomp of language the number and greatness of their miracles. St. Paul speaking of Antichrist, says, Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness. Lying wonders—fictitious miracles characterise the superstition of the Romish Church.
The immediate inspiration of the holy Ghost ceased, when the canon of scripture was closed. But it is generally believed that the power of working miracles was continued some longer, and gradually was withheld, till at length, in the age, or age but one next to the Apostles, it was wholly withdrawn from the Church, as unnecessary. It is the general opinion that the age of miracles ended next, or next but one after the Apostolic age. It is impossible however from ecclesiastical history, to determine precisely the very point of time, when the power of working signs and wonders ceased. But from the arguments above alledged, it seems that divine inspiration ended when the scripture was compleated. I make a distinction between divine immediate inspiration, and the other extraordinary gifts of the holy Ghost. And such a distinction, it is apprehended, is founded in reason. It might be necessary that the one should be continued longer than the other. The general opinion is well expressed by a justly celebrated ecclesiastical historian, who refers to several learned authors, as witnesses. “It is easier,” says he, “to conceive than to express, how much, the miraculous powers, and extraordinary gifts, which were displayed in the ministry of the first heralds of the Gospel, contributed to enlarge the bounds of the Church. These gifts, however, which were given for wise and important reasons, began gradually to diminish in proportion, as the reasons ceased, for which they were conferred. And accordingly when almost all nations were enlightened with the truth, and the number of christian Churches increased daily in all places, then the miraculous gift of tongues began gradually to decrease. It appears, at the same time, from unexceptionable testimonies, that the other extraordinary gifts, with which the omnipotence and wisdom of the Most High had so richly endowed the rising Church, were in several places continued, during this,” the age next after the Apostles. And perhaps we may, upon sufficient testimony, believe that miraculous powers were not wholly withdrawn from the Church till, in the third Century, though it was seldom, indeed, that any were enabled to perform miracles, in this age.—With respect to the miraculous Cross, as it is called, which the Emperor Constantine solemnly declared he had seen in the air, about noon, I cannot believe that God, interposed by such a stupendous miracle to establish the wavering Faith of the Emperor.—I join in opinion with those who consider this famous Cross as a vision presented to the Emperor in a dream, with the remarkable inscription, hac vice, that is, in this Conquer.——
The second thing proposed, was to invalidate the objections which may be made on this subject.—There is but one thing which can be said to favour the idea that Christians and Christian Ministers are endowed, in the ordinary ages of the Gospel, with divine inspiration, and the immediate miraculous teachings of the holy Ghost, and that is, these are often mentioned in the word of God. Pretenders to immediate inspiration and a heavenly call, in an extraordinary manner, as the Apostles and first heralds of the Gospel had, keep themselves in countenance, and deceive themselves by applying all the promises, which were peculiar to these, to themselves. They are, we know, many texts of scripture which speak of a miraculous faith—of direct inspiration—and of other extraordinary spiritual gifts. These we contend, and for the reasons and arguments adduced and illustrated in this discourse, were peculiar to the Apostles, and Christians in the Apostolic, and next ages.—When Jesus Christ, first opened his Gospel kingdom, he endowed his disciples with the power of working miracles. As ye go, says he, preach, saying the kingdom of heaven is at hand—heal the sick—cleanse the lepers—raise the dead—cast out devils—freely ye have received, freely give.—But in process of time these miraculous powers, as it would be natural to expect, considering what human nature is, and always has been, were grossly perverted to mercenary and selfish purposes. Simon the sorcerer wanted to purchase them with money, in the Apostle’s day, that he might aggrandize himself, and make gain. And in about an age after this, they were actually made merchandise of, if credit may be given to the most respectable witnesses.—Christ told his inspired Apostles that they had no need of study—that the holy Ghost, by its movings on their souls, would impart to them what they should deliver, or preach, and especially when arraigned before civil magistrates. But when they, continues the Redeemer, shall deliver you up, take no thought, how or what ye shall speak, for it shall be given to you, in that very hour, what ye shall speak. For it is not ye that speak, but the spirit of your father which speaketh in you.—Again, But when they shall lead you, and deliver you up, take no thought before hand what ye shall speak; neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the holy Ghost. This promise hath no reference, not even the remotest, to Ministers of the Gospel, in the ordinary ages of Christianity, but was spoken immediately to the special disciples or Apostles of our Lord. To them therefore it belongs, and to no others. They were, on particular occasions, immediately supplied from the holy Ghost, both with words and thoughts. They therefore were forbidden to take thought before hand, or to study, and premeditate. Premeditation or study was altogether unnecessary for them. The spirit of God immediately gave them the matter to be spoken, and the language in which it was to be spoken. For ministers of the blessed Jesus, or private Christians to take this promise to themselves in the ordinary ages of the Gospel is an awful perversion of scripture—is presumption—is meddling with that, to which they have no right. The great reasons why they are not thus inspired, or why they have no interest in this promise, have been largely considered in this discourse: and, I trust, made clear to all, who have eyes to see, or ears to hear.—
A miraculous faith is spoken of, in these two following passages. And the Lord said, if ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, be thou plucked up by the root, and be thou planted in the midst of the sea; and it should obey you.—And though, says Apostle Paul, I have all faith, so that I could remove mountains. This kind of faith was peculiar to the Apostles, and Christians in the first ages. A faith of miracles is totally different from a saving Gospel-faith. If we could make them one and the same, we confound two things which are wholly different, contradict the scripture, and shew our own ignorance. If we would rightly understand, and not pervert scripture to our own destruction, as many do, we must look at the occasion, connexion, the persons of whom, or to whom the words are spoken, or the promise made. The root of almost all delusions, and pretences to immediate inspiration, or miraculous teachings and gifts is, persons now apply to themselves, what was only true of, or applicable to the Apostles, and primitive Christians; or Christians in the age of the Apostles. This misapplication of scripture has been a fruitful source of error and mischief in religion.——
Having removed the objections which might occur on this subject, I shall add a caution or two, which all ought to remember.——
1stly. And we ought always to beware of taking scripture contrary to its intention, and making it speak any thing we please; and never confound the sanctifying grace, with the extraordinary gifts and miraculous powers of the holy Ghost. The graces of the spirit, and the gifts of the spirit are altogether different—there were the gifts in the Apostolic days, where there were not the graces, or a holy heart and holy life. And in the ordinary ages of the Gospel, where there are no spiritual and holy tempers of heart. Gifts are highly to be valued—are not to lift up the possessor of them with spiritual pride; but are imparted for the good of the Church. But the best gifts are far short of the least spark of sanctifying grace.
2dly. Be cautioned about your notions of a Gospel-Minister, and his qualifications. He is not qualified for the office and duty or work, by any miraculous gifts or immediate inspiration. None can pretend to this except from ignorance—or pride—or self-conceit—or delusion.
3dly. Stand in horror at the bare idea of any one pretending to any guide in religion superior to the word of God; or laying claim to miraculous gifts and inspiration.—Bid him who pretend this, to prove his pretence by the necessary arguments—actually working miracles:—or retire in haste from him as a deluded man, or base impostor——And then if any man shall say to you lo! here is Christ: or lo! he is there; believe him not.—For false Christs, and false prophets shall rise, and shall show signs and wonders to seduce if it were possible even the elect.
A very brief improvement will conclude the discourse.——
Hence learn the duty of trying the spirits. Beloved, believe not every spirit: but try the spirits whether they are of God; because many false prophets are gone out into the world. What friendly advice is this! How absolutely necessary! Try them. Try all who pretend to come with a new religion—a new faith—a new order, who profess to be immediately inspired of God. Such there have been in all ages. To the law and Testimony: here is your rule—a certain rule—an infallible rule—a rule which can never change. Be always armed against imposture. Again——Learn hence the danger of enthusiasm or impulses, visions and impressions on the mind of an extraordinary kind. We are all liable to be deceived by them. Many have been to their ruin. We may be. There is something strange something unaccountable in human nature that falls in with what claims to come from the God of all grace, as a special communication, or direction. No man can tell what fanaticism, or a heated imagination, or an erroneous conscience will do. We may all be given up to believe a lie—strong delusion may be sent upon us. We may be amazingly confident in error. Fanaticism may be called a kind of religious delirium. While then you are under advantages to form your religious sentiments, be anxious to do it, on the subject now discussed—and the Christian system in general.——May the good spirit of God lead us into the truth as it is in Jesus. Amen.