grace, performing signs and wonders by their hands. A similar expression is used Mark 16: 20, 14, concerning the other apostles. Actions which evidently transcended the power of men, were conclusive evidence of the truth of what the apostles declared, that they were not left to their own power; and they prove that these men were actually under the influence of a superior being, to whom they attributed not only their doctrines (§ 9, 10), but also those visible miracles which, in accordance with the declaration of Jesus (John 14: 12-14), they performed. Acts 3: 12, 13, 16. 4: 7-10, 24, 30. 9: 34, 40. (here Peter prayed to God, and thereby showed that he expected him to perform the miracle.) Acts 13: 11, xεio xvaiov εл σ the hand of the Lord is upon you. 14: 10-15. comp. v. 8-14. and Heb. 2: 4. and Rom. 14: 18 &c. Acts 19: 11. 1 John 5: 6. Vide above $9.

ILLUSTRATION 27.

2 Cor. 12: 12, τα σημεία του αποστόλου κατειργάσθη εν vuv the signs, or miraculous works of an apostle, were performed among you.

ILLUSTRATION 28.

Gal. 2: 69, Ιακωβος και Κηφας και Ιωαννης-δεξιας εδω καν εμοι κοινωνίας James and Cephas and John-gave me the right hand of fellowship; comp. 2 Peter 3: 15. On the divine mission of Paul, the reader may consult the work of Kleuker, entitled, "Die Glaubwürdigkeit der Schriftlichen Urkunden des Christenthums," Vol. II. § 565–598. Riga, 1794.

§ 11.

"Divine authority of the apostolical writings.

If the doctrines of the apostles (§ 9, 10) possess divine authority, the same authority must belong also to their writings. Because, in the first place, according to the usage of the language, the words λaλ(1) and лaganaλew (2) and other similar expressions (mentioned in § 9, 10), refer as well to written(3) as to oral instructions. Moreover, it is very evident from the nature of the case itself, that the only difference (4) between their written and oral instructions was, that the former were of a more permanent nature, and therefore of more extensive importance than the latter. Nor can any reason be assigned, why as soon as the apostles began to write, they should immediately lose all that knowledge which they had previously possessed, and which they had derived(5) from the instructions of Christ, or of that Spirit who after his death was sent down from heaven; or why this their constant guide, who at all other times assisted them in the discharge of their official duties, should withdraw from them his aid the moment they attempted to write(6). Finally, we read expressly, that they composed their books, if not by the express command(7), yet under the special influence of God(8). Thus when the apostle Paul (2 Cor. 11: 17. comp. § 10. Illust. 18) explicitly permits his readers to consider as uninspired, so much of his epistle as embraced his self commendations; this very limitation implies, that he intended his written instructions generally should be received as the instructions of God(9).

ILLUSTRATION 1.

Matth. 10: 20. comp. 1 Cor. 2: 13. 2 Cor. 2: 17. 13: 3.

ILLUSTRATION 2.

2 Cor. 5 : 20, ως του θεου παρακαλουντος δι' ἡμων as if God were exhorting through us.

ILLUSTRATION 3.

2 Cor. 11:17. 12: 19. Acts 26: 22. 2 Pet. 1: 21. comp. v. 20. In all these passages lahev is used of written communications. Heb. 13 : 22, του λογου της παρακλήσεως the word of exhortation. 2 Cor. 10: 11, rợ hoyo di eniorolov in word by my epistles. Acts 15: 15, oi loyo, raw пoogηrow the words of the prophets.

ILLUSTRATION 4.

Paul lays equal stress on the παραδοσεις δια λογου traditions inculcated by word, and on παραδοσεις δι' επιστολης traditions inculcated by letter, 2 Thess. 2: 15.

ILLUSTRATION 5.

That the apostles, whenever they attempted to write, were not divested of that supernatural aid and knowledge which they previously possessed, is evident from 1 John 1:1-3. The passage refers to the things which John, as an eye and ear-witness of the history of Jesus, had committed to writing, in his Gospel.1 See Eph. 3: 3, 4. 2 Pet. 3: 15.

ILLUSTRATION 6.

That the aids of the Spirit were not withdrawn from them whenever they sat down to write, is evident from 1 Cor. 7:40,

1 See the work "On the object of John, p. 384-387.

where Paul states, that the written advice which he imparts to them (in v. 25 &c.), he gives as a man who enjoyed, (as the other apostles did,) the guidance of the Spirit of God.

ILLUSTRATION 7.

According to Rev. 1: 11, the apostle John received an express command from Christ, to commit to writing, the things which he had seen and heard; (the same was the case of Jeremiah in the O. T. chap. 36;) and in the conclusion of the book (Rev. 22: 18-20) Christ himself pronounces the whole to be his work. Those writings of the apostles which were composed without any special command, were nevertheless written by authority from Christ; for they were composed by virtue of that general commission which was given to the apos.tles. Rom. 1: 5, 6. 15: 15, 16.

ILLUSTRATION 8.

The apostles always wrote under the influence of the

Holy Spirit.

The nature of this influence, has already been stated, in § 9, 10. The apostles doubtless thought for themselves, that is, exercised their natural faculties and communicated their own thoughts, both in their oral and written instructions. Still, these instructions are to be considered rather the instructions of God, than of the apostles; compare § 9. Illust. 15. § 10. For the substance or matter of them was for the most part communicated to them, if not at the moment when they were speaking or writing, yet previously, either by Christ during his abode with them on earth, or by the Spirit of God. Moreover this perpetual Coadjutor exercised a constant superintendance over all their communications both oral and written; and where

1 New Apology for the Revelation of John, p. 361 &c.

any thing had escaped their memory, recalled it (John 14:26); and where there was ignorance or error in their views, afforded them the necessary instruction (John 14: 26. 16:13); thus preventing the omission of any thing which the Spirit of God would have them communicate, and guarding them effectually against imperfect or erroneous exhibitions of those truths which they had received from the Lord, whereby the credibility and the divine authority of their instructions generally, would have been rendered doubtful. An instance of an apostle's uttering a truth which he did not comprehend (1 Pet. 1: 10-12), under the guidance of the Spirit, occurs in Acts 2: 39. For in this passage, by tois en μanoav (those afar off), to whom belonged the promise which was to be fulfilled through Christ Jesus, the Spirit evidently intended the Gentiles; but it was not till some time after this, that Peter became fully convinced (Acts 10: 20, 28, 29, 34), that the Gentiles were to be partakers of the blessings purchased by Christ.1 As the apostles were to be infallible teachers, and their instructions to be received as coming from God (1 Thess. 2: 13. 4: 8), to ensure perfect accuracy to their communications, the superintending influence of the Spirit might be necessary, even when they were inculcating doctrines which had been revealed to them at a former period, or which they had learned in some other way. This is evident from the example of those Tyrian prophets mentioned Acts 21: 4. The advice which they, dia vενμатos through the Spirit, gave to the apostle Paul, namely, that he should not go up to Jerusalem, did indeed involve some truth, namely, that imprisonment awaited him there (Acts 20: 23. 21: 11); but this truth, which they had received from divine revelation, they distorted by combining with it their own wishes and counsels. Their

1 See Bengelii Gnomon in loc. and compare Heinrich's Acta Apostolorum, T. I. p. 125.