art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."

We are thus taught that "the things of God knoweth no man, but the Spirit of God." 1st Cor. ii. 11. And it was our heavenly Father who by his Spirit revealed to Peter that Jesus was the Christ. But Peter was not then baptized with the Holy Ghost: and although he had been instructed, in some measure, by the Holy Spirit, yet he forsook our Redeemer when seized by the Roman soldiers, and afterwards denied him thrice.

Whilst Jesus Christ dwelt among men, his disciples continued very ignorant of the things of God; and even at the close of his ministry, they understood but little of the wonderful works of God, for man's salvation. What a convincing proof of this is recorded in Luke xxiv. 1, &c. When the women went to the sepulchre, on the third day with spices, to embalm their crucified Lord, they were much perplexed at not finding his body in the tomb. Although he had previously foretold his resurrection on that very day, (10.) And when they returned and told these things to the Apostles, (11) "their words seemed to them as idle tales, and they believed them not." Again on this same day, our Saviour reproved two of his disciples returning from Emmaus, for their ignorance of the prophecies regarding him; and in the evening when they were all together (except Thomas) Luke xxiv. 45, "He opened their understanding, that they might understand the Scriptures:" and after declaring to them, 47, that repentance and remission of sins should be preached "in his name among all nations, beginning at Jerusalem,” he added “48. And ye are witnesses of these things. 49. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." And I wish to call attention to the fact recorded in John That on this same occasion "he breathed upon them, and said, Receive ye the Holy Ghost."

xx. 22.

When Peter confessed that Jesus was the Christ, he was taught this truth by the Spirit; yet he was not then baptized with the Holy Ghost; and when, on the above occasion, Jesus opened the understanding of the disciples, who were present, that they might understand the Scriptures; and breathed upon them, and said Receive ye the Holy Ghost, they were not, at that time either, baptized with the Holy Ghost; for our Saviour expressly informed them that he would send the promise of his Father upon them, on some future occasion; and this promise is explained by the declaration of our Saviour in Acts i. 5, "Ye shall be baptized with the Holy Ghost not many days hence." Yet they had long previously possessed the gift of miracles, and this could not have been the promise, for which they were directed to tarry at Jerusalem.

We find that they were appointed to be witnesses, Luke xxiv. 46, “That it behoved Christ to suffer, and to rise from the dead the third day: 47. And that repentence and remission of sins should be preached in his name among all nations, beginning at Jerusalem :" but the baptism of the Holy Ghost was necessary to qualify them for the execution of this commission; and the Scriptures inform us, Acts ii. 1, that on the day of Pentecost they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance; "so that men, out of every nation under heaven, heard the disciples speak, every man in his own language, the wonderful works of God.'

Before the disciples had been baptized with the Holy Ghost, although they had been taught in some measure by the Spirit, they forsook our Saviour in the hour of trial, and were "slow of heart to believe all that the prophets had spoken concerning him :" but as soon as they received that baptism, they were so fully instructed in the wonderful things of God, that Peter

669 was able to address the multitude, shewing the application to Jesus of former prophecies; and he who had thrice denied his Lord to avoid the scorn of a few persons, fearlessly proclaimed Christ crucified to a tumultuous crowd, from every nation under heaven. And so effectually did he enforce upon them this truth, "Repent and be baptized every one of you, in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Ghost," that "the same day there were added unto them three thousand souls." Acts, ii. 38, &c.

I conclude therefore, that the gift of the Holy Ghost is not, as the Expositor says “to be able to prove his indwelling power by one or more of the gifts mentioned in the 2nd proposition ;" but to have a knowledge of the wonderful things of God; and to be converted from a world-fearing man, into an undaunted witness for Jesus Christ; and this is the promise which, I think, every believer in the Gospel may expect, in all ages, and in all places.

Should any person deem this an unimportant gift, supposing that whoever is able to read the Scriptures can, at his own will, know "the wonderful things of God," and become a witness for Christ, I beg to refer such to the following passages of Scripture. 1st Cor. ii. 14. "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned;" and Matt. xiii. 21, if “he hath not root in himself, when tribulation or persecution ariseth because of the word, by and bye he is offended."

I object also to that part of the 2nd proposition which asserts that "one or more of these gifts may be expected by each believer in all ages and in all places, when faith in the promise is exercised."

It is allowed that many of the early Christians possessed these gifts, and that they were conferred by the Holy Ghost; and that Paul encourages the desire for them in the Corinthians. "Follow after charity, and desire spiritual gifts, but, rather that ye may prophecy." 1st Cor. xiv. 1. But the passage which appears the most favorable of any in Scripture to the author's proposition is, Mark xvi. 15. "Go ye into all the world, and preach the Gospel to every creature, 16. He that believeth and is baptized shall be saved, but he that believeth not shall be damned. 17. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; 18. They shall take up serpents, and if they drink any deadly thing, it shall not hurt them: they shall lay hands on the sick, and they shall recover."

66

The 15th verse contains a command. "Go ye into all the world, and preach the Gospel to every creature," which although universal in its application may, as is the case with several portions of scripture, have also a limited application: and I infer this to be the fact from the cir cumstance, that the 20th verse is a record that the commandment, in this limited sense, has been fulfilled. "And they went forth, and preached every where." Paul also says, Col. i. 23, The Gospel was preached to every creature under heaven." Taking our Saviour's command in its universal application, it has not even yet been fulfilled; but the above passages prove, that in some other sense applicable to it, the command was fulfilled by the Apostles themselves: and the command having a double signification, we must inquire how far the other parts of this address are applicable to one or both of its significations. The 16th verse is a conditional promise and a threat, which are to be proclaimed wherever the Gospel is preached. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." But the 17th and 18th verses contain a prophecy," and these signs shall follow them that believe, &c. &c." And its fulfilment being recorded in the 20th verse,

together with that of the command to " go into all the world, and preach the Gospel to every creature," I conclude, that the prophecy was only applicable to the command in its limited sense; and having been fulfilled, that we are not to expect a further fulfilment of it. "And they went forth and preached every where, the Lord working with them, and confirming the word with signs following." The substance of this record is also found in Hebrews ii. 3. "How shall we escape if we 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. 4. 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."

66

The prophecy these signs shall follow them that believe," was made by our Saviour before his ascension; and Paul's advice to the Corinthians, to" desire spiritual gifts," was addressed to them about the year 57, which was some time before the date of either of the writings, in which the fulfilment of this prophecy, regarding miraculous powers, is recorded. The Gospel of Mark, and the Epistles to the Colossians, and the Hebrews, from which I have quoted the above passages, were all written between the years 60 and 70; and if any part of the new Testament, written subsequently to the latest record above alluded to, contains an exhortation to desire spiritual or miraculous gifts, it must then be conceded, that a further accomplishment of the prophecy regarding them will take place. But I do not find any such passage; and therefore conclude, that the prophecythese signs shall follow them that believe," had only a limited, and not an universal application, and does not refer to "all believers in all ages, and in all places."

Our author says (p. 20) "The gifts are only applicable to a state of imperfection, and can only be exercised where there is ignorance to be removed, or sickness to be healed," implying that the gifts were intended to be used as long as there are subjects on whom they can be exercised. He also asserts (p. 7) Nor was it, as is supposed, for the purpose of establishing the Gospel, by the manifestation of signs and wonders, in those days of heathen darkness."-But I am of opinion, on the contrary, that the gifts were bestowed solely for this purpose of establishing the Gospel, in one or both of the following ways.

1st. By proving its divine origin.

2ndly. By edifying and comforting believers, in the infancy of the Christian church.

66

When our Saviour sent his seventy disciples, two and two, throughout Judea, to preach that the kingdom of heaven was at hand, he invested them with the same miraculous powers here referred to, the object of which was to convince their hearers of the divine authority on which they acted; and to deprive them of all cloak for sin, if they rejected their teaching; for it is said on this occasion, Matt. x, 14, and whosoever shall not receive you nor hear your words, 15, verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." The enormity of their offence in rejecting the Gospel would be in proportion to the miracles with which its preaching was accompanied, John xv. 24, "If I had not done among them the works which none other man did, they had not had sin ;" and again Matt. x. 37," If I do not the works of my father, believe me not. 38. But if I do, though ye believe not me, believe the works." And although this was spoken by Jesus Christ regarding his own miracles, it is equally applicable to those performed, in his name, by the disciples.

Again, when Jesus alluded to his intention of raising Lazarus from the dead, he said to his disciples, John xi. 15, "I am glad for your sakes

that I was not there" (to heal his sickness) "to the intent ye may believe," (by witnessing the greater miracle of his restoration from the dead,) and John xii. 28, when there came a voice from heaven to Jesus, 29, and the people said an angel spoke to him, 30, Jesus answered and said, "This voice came not because of me, but for your sakes."

We find that these miracles were performed to establish the divine origin of christianity; and when the more perfect revelation of the Gospel was proclaimed, similar powers were continued, until that object also was fully accomplished. But now that the Gospel has been committed to writ ing, its internal evidence, and the fulfilment of its prophecies abundantly prove its divine origin, and enable even them who run to read, so that a wayfaring man though a fool need not err therein. And if any to whom it is available reject it, they have no cloak for their sin, notwithstanding the cessation of miracles. Under the Mosaic dispensation the people of Israel had the law and the Prophets for the direction of their faith; and when the rich man in hell prayed that Lazarus might be sent from Abraham's bosom to his five brethren, Luke xvi. 22, "That he may testify unto them, lest they also come into this place of torment," the reply was, 31, "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." And not less sufficient for our persuasion are the perfected scriptures which we possess; and we must conclude that if people will not believe the Gospel of Christ, as therein revealed, neither would they receive it though its preaching were accompanied by miracles. But we do see unbelievers convinced, without the performance of miracles; and I therefore conclude that the gifts above mentioned have ceased, because God no longer requires them, for the purpose on account of which they were established.

Some persons may desire the gifts, for purposes which the scriptures never sanctioned: that of healing, for instance, supposing thereby to lessen the ills which flesh is heir to. Yet if that gift were bestowed upon an individual now, to be exercised precisely in the same manner as was done by the disciples, I am of opinion, that he would be restrained from using it, except when necessary to deprive unbelievers of any cloak for rejecting the Gospel. And as this, in the present circumstances of the church, can be effected without having recourse to miracles, I feel convinced that he would never be enabled to use it. So that if such a person, possessing the gift of healing saw his dearest friends afflicted with disease, he would have to direct them to the physician and his medicines, precisely as they do, who are without the gift; and like the world at large he might be plunged in distress, at the sight of death with uplifted hand approaching the couch of those most dear to him; and without being able to avert the descending blow, might have to consign to the grave a beloved child, or a wife dearer to him than his own existence.

I will now state the grounds on which I have advanced this opinion. Timothy had "often infirmities," yet Paul who possessed the gift of healing, and was anxious for his recovery, did not relieve him; but directed him, as is done now-a-days, to a medical remedy. "Drink no longer water, but use a little wine for thine often infirmities." 1st Tim. v. 23. Again when Epaphroditus went from the church at Philippi on a message to Rome, "he fell sick and was nigh unto death." Phil. ii. 27, &c. He became ill when engaged in the work of Christ; and labouring for the individual support of the Apostle Paul. Yet though Paul regard ed him as "his brother and companion in labour, and fellow-soldier,” (v. 25) and loved him, and declared that he should have had " sorrow upon sorrow" if his friend had died; and though he was present, and possessed the gift of healing, yet he did not exercise it in his behalf, but left the VII.

4 T

issue, as would have been done by a person not possessing that gift, to the mercy of God. I have quoted these instances, in proof that the gift of healing was not exercised at all times, by the Apostles; and will now mention a circumstance shewing that it was not customary for even the beloved and valued members of churches to be relieved from their diseases by the exercise of this gift; and that when miracles were performed on them or on other persons, it was for one of the objects above mentioned, and not merely to preserve the individuals from suffering or from death. Tabitha, or Dorcas, a disciple at Joppa was sick and died. She was surrounded by disciples, saints, widows, who loved her, and were distressed at her death; and had the gift of healing existed in every church, and been exercised on occasions of deep interest to the members, this surely is a case where we may expect it would have been practised. Nor are we to suppose that she died suddenly, or that the particular members having this gift were absent from the town, and that on this account their beloved sister was deprived of a blessing which she would otherwise have experi enced. No! The expression (v. 37,) " and it came to pass in those days that she was sick and died," prevents the supposition of sudden death; and the gift of healing not having been exercised upon her, and no mention being made of a deviation, in her case, from the usual practice of the church, we must conclude, that if any members of the church possessed that gift, it was not used, to prevent her death, because the disciples were established in the faith; and that the recovery of Dorcas would not have convinced unbelievers of the truth of Christianity. But though the gift of healing was not exercised to relieve the beloved Dorcas from sickness, nor to prevent her death, yet a much greater miracle was performed upon her, for the object, on account of which miracles were established; for through the instrumentality of Peter she was restored to life, 42, “and it was known throughout all Joppa, and many believed in the Lord."

The other object of the gifts was, to edify and comfort believers in the infancy of the church. "For ye may all prophecy one by one, that all may learn, and all may be comforted," 1 Cor. xiv. 31.

The early churches were composed of Jews, whose minds had been filledith "vain conversations received by tradition from their fathers," 1.Peter i. 18, "rendering the commandments of God of none effect." Mark vii. 13, or, of "Gentiles who had been carried away unto dumb idols, even as they were led." 1 Cor. xii. 2. And they were all more or less persecuted for their apostacy from the religion of their respective ancestors. The apostles and disciples who established churches in different places, did not permanently reside there, and the Gospel was not then fully committed to writing, for general guidance, as at present. But these gifts enabled members, after the departure of the apostles, or during their temporary absence, to "comfort themselves together, and to edify one another." 1 Thess. v. 11. These gifts are thus enumerated in 1 Cor. xii. 8. "The word of wisdom; the word of knowledge; faith; the gifts of healing; the working of miracles; prophecy; discerning of spirits; tongues; the interpretation of tongues;" and which, with regard to mutual edification, appear to have been limited to the repetition of what had previously been taught by the apostles. Paul says, Rom. ii. 14, "God shall judge the secrets of men by Jesus Christ, according to my gospel;" and again, 2 Cor. iv. 3, "If our gospel be hid, it is hid to them that are lost;" and Peter thus expresses himself, 2 Peter i. 16, "We have not followed cunningly devised fables." It is to be observed that the pro. nouns used with reference to the gospel, allude invariably to one or more of the apostles, and never to any other individuals; so that, whether the churches were exhorted to "stand in the gospel which they had received,"