_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._