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.