infpiration, where their own abilities might have furnished them with a fufficient, though lefs perfect defence. When they bring you unto the fynagogues, and unto magiftrates, and powers, take ye no thought how or what things ye shall answer, or what ye shall fay: for the Holy Ghost shall teach you in the fame hour what ye ought to fay. (Luke xii. 11, 12.) But still it does not appear, that this inspiration was ever intended to fuperfede the ufe of their reafon or fenfes. It fupplied the deficiencies; but left them all the abilities of human nature.

We may therefore fafely grant, that the writers of the Old and New Testament were allowed the choice of their own words, provided they expreffed the meaning, which was neceffary to convey the true doctrines of religion. And we may juftly suppose, that where the exercife of reafon, or the teftimony of the fenfes were fully fufficient to confirm a doctrine or authenticate a fact, the authority of infpiration might not be fuperadded. But this is no caufe, why we

fhould

fhould give up to rafh fufpicions a great part of the Bible, as falfe or fabulous, and thence weaken the authority of the rest, with which it is connected. Every part of the fcripture does not contain doctrines or facts of equal importance; but we have no fufficient authority for pronouncing any part of it falfe, or too infignificant for the divine notice. The doctrines of christianity, the predictions of the prophets, and the precepts of the law, which we are informed was our Schoolmaster to bring us unto Chrift, (Gal. iii. 24.) cannot be denied to be of divine ori ginal by any, who does not wish to disbelieve all infpiration. And though the historical part of the Old Testament is least connected with religious doctrines, and a narrative of facts, especially delivered by contemporary authors, may deferve full credit without the aid of inspiration; yet let us remember, that the history of Mofes is intermixed with the precepts of the law, and that the evangelifts relate the difcourfes of our Saviour, as well as the facts of his life. We cannot perceive in all cafes the degree of connection between

between temporal and spiritual subjects; nor can we decide with accuracy, how far the observation and memory of our Lord's disciples might enable them to give a full account of his actions without divine affiftance. But if we believe, that the Scriptures were written to guide us to falvation, and that God always proportions the means to the end; it naturally follows, that the benefit of infpiration was granted to the prophets and apoftles in every point, which concerned religion, where their own abilities were infufficient.

With respect to the manner in which the minds of the Prophets and Apostles were affected by Divine infpiration, as we are favoured with nothing fimilar at this day, we must receive our information entirely from the Scriptures, and can no farther rely upon our own conjectures, than as they are fupported by their authority. But by the help of their information we may perceive a remarkable difference between the pretended prophets amongst the Heathen and the fer

vants of the true God, both in the methods, which they made ufe of to procure the favour of Heaven, and the effects, which inspiration was supposed to have upon their rational faculties. The prophets of Baal cut themfelves with knives and lancers, (1 Kings xviii. 28.) when they wanted to obtain his affiftance; whereas Elijah invoked the aid of the God of Ifrael in a fhort, humble, and rational addrefs, adapted to the capacity of all the people. The Heathens pretended to be worked to an enthusiastic fury, when they foretold by inspiration any future event, and that the words, which they uttered, were the immediate dictates of their god, and spoken without their own confent or inclination. But the true prophets and apostles were left in full poffeffion of all their faculties; unless their mind was for a time oppreffed by the fplendour of a vifion, or their heart overcharged with grief at the prospect of future calamities. Equability of temper was indeed so far neceffary to receive the influence of the Spirit, that we find Elifha (2 Kings iii. 15.) incapable of its operation, whilst

his mind was difturbed even by 'virtuous anger against the king of Ifrael. The true prophets were commiffioned and enabled to declare the will of God; but they were still left at full liberty to obey or refift the motions of the Spirit. Thus we find that Jonah attempted to flee from the prefence of the Lord, and did not perform his message to the Ninevites, till he was terrified into repentance, and made fenfible of his folly. And St. Paul informs us, that the Spirits of the prophets are subject to the prophets. (1 Cor. xiv. 32.)

Whether the infpiration of the Apostles was distinguishable by themselves from the operation of their own minds, feems a queftion of no importance; fince they had abundant evidence of supernatural affistance from the improvement of their knowledge. They had hence a clear and confiftent view of the whole scheme of man's redemption. They were able to recollect all our Saviour's dif courses; many of which were imperfectly. understood at the time of their delivery. They overcame their old prejudices. They coveted