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those, to whom they were addressed. But if we look for a clear explanation of the Gospel scheme in every one of the Epistles, we shall certainly be disappointed; because we expect to find what their authors never intended, and what the shorter Epistles could not possibly contain. We may say, then, that some essential doctrines are omitted in some of the Epistles, without any disparagement to their authors; because, it is only saying, that they do not contain what the Apos tles never intended, that they should contain. It is only saying, that, like other wise men, they have confined themselves to the subjects they had taken in hand; that they wrote to their disciples on those topics, in which they required instruction, and not upon others, however important, on which they were fully informed.

As we have every reason to believe, that we have a complete account of our Saviour's doctrine in the four Gospels; so it cannot be reasonably doubted, that our Lord delivered personally to his Apostles, the whole of his religion. That God should not have communicated to him the entire scheme of redemption, is a notion not only totally groundless, but evidently absurd: and it is not less so, to suppose, that Christ withheld any of those great truths, which he was commissioned to make known. In a solemn address to his heavenly Father, he says, "I have finished the work which thou gavest me to do;" and, on the

cross, he exclaimed, with triumphant satisfaction, "It is finished." At an earlier period, he expressly says, "All things that I have heard of my Father, I have made known unto you.

'Tis true, that our Saviour also says, "I have yet many things to say unto you, but ye cannot bear them now; but, when the Spirit of Truth is come, he will guide you into all truth, and he shall shew you things to come;* and shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you."t No doubt, there were many circumstances connected with their office, many directions with respect to their temper and conduct, on which they were enlightened by the Spirit of Truth, after the ascension. The cessation of the Mosaical law, and the adoption of the Gentiles, were points, to which they were then strangers, and which they were not then "able to bear;" nay, which were stumbling-blocks in their way long after. From these prejudices they were relieved by the Holy Spirit. They were, also, as our Lord says, informed of things to come. But it is a strange imagination, that our Saviour should leave this world as he found it, ignorant of those essential principles, without which they could not be saved; without which, there could be no Christians, much less a Christian Church. No:

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when he yielded up his mortal breath, he could most truly say, "It is finished!" I have done and suffered every thing that was appointed for me; and I have given my disciples, "the words which thou gavest to me: all things, which I have heard of thee, I have delivered unto them. I have finished the work which thou gavest me to do."

This declaration of our Lord points out the use, we should make of the Gospels, and the other books of the New Testament, respectively. Since Christ has declared every thing that he heard from the Father; and the Evangelists have handed down the whole of his doctrine to us, it is evident, that we should collect the whole of the Christian doctrine from the words of Jesus, as recorded in the four Gospels. But, as many circumstances arose after his ascension, which required additional instruction, we should look to the Acts of the Apostles, and the Apostolic Epistles for direction in similar cases. For the knowledge of God, Christ, the Holy Spirit, the terms of acceptance, and other doctrinal points, we should depend solely on the Gospels: for the conduct of congregations, the qualifications of ecclesiastical persons, the government of the Church, and the offices of those persons, by whom it should be administered, we should refer to the Acts and the Epistles; for these are matters, which were not minutely explained by our Lord, but expressly deferred till occasion

should require particular directions. It is not meant, that both divisions of the Sacred Volume may not often be applied to on the same subject: for you will find doctrinal points and moral duties illustrated in both. But you are never to set up the disciples against their Master; nor consider their writings as the primary source of knowledge on doctrinal questions, as is too often done.2

There are, however, many portions of holy writ, to which nothing parallel occurs in the language of Christ. With respect to these, I recommend the following rules to your attention. When they are susceptible of different interpretations, you should, in the first place, incline to that, which accords best with the attributes of God, as discoverable by reason, or more distinctly revealed in the sacred books, especially the New Testament; not looking out for dark phrases, or obscure hints; but dwelling on those grand and amiable representations, which abound in every part of the Bible. Any doctrines, that are directly repugnant to these, we may safely reject. We should also prefer such views of religion, as are most conducive to good morals in general; particularly to temperance and purity in mind and body; to the good of society, and the welfare of mankind at large; and especially to charity and brotherly love; because we know, that these are agreeable to the will of God, and ear

nestly enjoined by our Lord; who cannot contradict themselves. Nothing can be more clearly taught than these doctrines; nor can any sense of Scripture be true, that is inconsistent with them.

There are no doctrines, that we should be more ready to suspect than those, which dispose us to think uncharitably of one another; to insult the honest feelings of our neighbours, and affront their involuntary prejudices; and above all, to consider them as outcasts and reprobates, because they cannot assent to our opinions; and to represent them as such to others. These, we may be certain, make no part of the Covenant of Grace; never came from our merciful heavenly Father; never issued from the mouth, nor entered into the mind of our benevolent Lord and Master; nor were ever taught by the liberal and charitable Apostle of the Gentiles, who only desired, that every man should be "fully persuaded in his own mind."

On the whole, in all matters of doubt or controversy adopt that interpretation of Scripture, which tends most to the glory of God, is most agreeable to the spirit of our Lord's instructions, and most conducive to peace and holy living.3

What I have said is, I think, quite sufficient for the disciples in general: but as there are some, who may wish to apply to human authorities for solution of their difficulties, I shall subjoin a few

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