!

ticular revelation in such a point, and at the fame time fhould not receive a direction in the others, which were matters of great and urgent importance. But this difficulty vanishes, if we suppose that he never received, as he never wanted, any fuch revelation at all in those last points of doctrine, because he was under the conftant controul of the Holy Spirit. And this will appear probable, if we reflect farther on the command of the Lord, with which he was here furnished, that it is in fact no other than a precept which was delivered by our Saviour during his abode on earth. It is to be found in the Sermon on the Mount, and was one among the fundamental laws of Christianity, diftinguishing it from the law of Mofes, and the practices of the Heathens. Why St. Paul has expreffed himself in so particular and strong a manner of speech, that it has induced fome to think it a new and occasional revelation, it seems also obvious to deduce from his peculiar fituation. To the reft of the Apoftles, who had been perfonally witnesses of their Master's doctrines, the Holy Spirit had occasion, if we may so speak, only to bring back all that might have escaped their memory. But to St. Paul, who was a ftranger to fuch an advantage, the Divine Comforter was altogether to reveal every part of those doctrines:* and therefore,

* Gal. i. 12, &c. Eph. iii. 3. 7.

in

in addreffing his converts on this point, he speaks of this precept as of a command imparted from Heaven, and does not, as the other Apostles might have done, refer to it as an old standing Rule of Christian morality.

This account of the paffage in question, if juft, takes away those inferences that have been drawn to the difparagement of apoftolical infpiration; and, at leaft, leaves the matter open to

determination from argument, and from other texts of Scripture; fuch as that subsequent affertion of St. Paul, which has been cited, befide those of the fame and of the other Apoftles, which might be produced. But, if the matter could be no otherwise put out of all question, it would be fufficient to confider what he has farther faid in the 14th chapter of this epiftle, where in most exprefs terms he afferts this title to their fubmiffion. In the 36th verse, immediately after having concluded various orders relating to the fervice of the church, with which he had proceeded from the 10th chapter, he breaks forth fuddenly into this expoftulation on their arrogance; "What! came the word of "God from you? or has it reached unto you only?" And then, though the precepts he had given had not been in the number of thofe delivered by Christ on earth, yet, evidently because they were dictated by his Spirit, he speaks of E 2

them

them here unreservedly as the Lord's commands, fimilarly as he had in the tenth chapter done of the gospel rule respecting divorce. "If any man "think himself to be a Prophet or fpiritual, i. e. informed by the Spirit, "let him acknowledge "that the things that I write unto you are the "commandments of the Lord." And the reafon of his giving them now this character, which he had before appropriated in distinction from them to the laws of the Gofpel, appears from the context of the paffage, wherein it is used fpecifically against fuch-as from a pretenfion, whether true or falfe, of their being alfo inspired, raised themselves up against his authority. To thefe particular perfons, in order to correct their haughtiness and ambition, he speaks in that high yet just manner, which in general he did not ufe. To the reft, not being under the fame neceffity, his modefty also induces him not to wish to mention it. "But if any man be ignorant," or, does not pretend to fuch illumination, I leave him to his ignorance, which he is ready to acknowledge, as well as to allow the authority of an Apostle, who is commiffioned, with the evidence of miracles, to teach and direct in all things relating to the Gospel of Christ.

I think that we are warranted, from thefe paffages, to conclude the Apostles to have been, in all points whatever of religious doctrine, and

at

at all times, under the controul of the Holy Spirit. It would probably appear to militate against the wisdom, power, and goodness of God, to fuppofe the contrary. But all farther arguments on the subject are fuperfluous, after so plain and unequivocal an affertion of the Apostle, with which we may leave the queftion.

The proof of the Authenticity and Accuracy of the books of the New Teftament, and with them, as was before affumed, of the Truth of the Gospel Difpenfation, is thus complete. Many additional arguments, indeed, ftill remain to add unto the conviction of the fincere Chriftian; fuch as, being unneceffary to the deliberate reafon of one who is able to judge of its pretenfions, are graciously indulged by Him, who knows what is in man, and provides for the wants of all. Above the reft of this kind is the fulfilment of its predictions, especially that great and fingular one of the deftruction of Jerufalem, and its confequences. Among them is alfo the reception of it by the good, the learned, and the wife, who are entitled by their ability and integrity to throw an additional credit on it; a credit which, as hath been shewn, has a just and powerful influence on our minds; and which has been wanting, in any degree of comparison, to the caufe of Infidelity. It may not be unseasonable also to sub

join here the vifible effect of Christianity on the private and public conduct of those who profefs it; I mean, in the first place, with fincerity and perfectnefs of mind. I fpeak of this, as it appeals at once to the unreflecting perception of fuch as are perfonal witneffes of a truly Christian conduct; which, opposed to the furrounding examples of other religions, is indeed " a light

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shining in a dark place." Nor is this evidence, though alas! far less bright, at all obfcure and doubtful in the cafe of the imperfect profes fors of the Gofpel, and of the general state of Christian nations. A more lively and correct fense of the duties to God and man, at least, is difcernible in them, and is the cause of no mean and 'unimportant effect. But, to contemplate both these last arguments in their most advantageous point of view, we should confider the fuccefs and efficacy of the Gospel in the earlier period of its existence, before the time of its civil establishment under Conftantine; when both were produced by the single, native energy of celestial truth, unmingled with the subordinate influence of human fanctions. During this æra of three hundred years, its progrefs in the world, unless because it was the word of God, was in defiance of all experience, and unaccountable from any principle or affignable caufe. It did not accord with the defire of power, or reputation, or wealth, or pleasure; but in every respect excluded them

all.