doth savingly enlighten or afford super-natural Revelation in an immediate Way hath at once excluded and denyed both the Knowledge of God and Christ and this is the very Way to bring in Atheism for what shall assure us either of the Knowledge of God Christ Scripture or true Preaching if immediate Illumination be denyed us And yet this man to his own Confutation pretends not to exclude the concurrent Operation of God's Spirit upon the Heart p. 18. But how should we believe that he really owns the Christian Doctrine contained in Scriptures to be any Rule at all either of his Faith or Practice while he opposeth the very thing which it directs us to viz. The New Covenant the Spirit 's Teaching immediate Illumination c. Sect. II. Of the Divine Unction Light New Covenant and Use of the Ministry ANd this Opposer will have his Sense and Meaning upon some plain Scriptures contrary to their very Import as upon 1 Joh. 2. 20. But ye have an Unction from the Holy One and ye know all things And again ver 27. But the Anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lye and even as it hath taught you ye shall abide in him About this he appears very much puzled and cannot tell how to wind off the plain Words on the Behalf of the Anointing and its full and plentiful Teaching And after he hath spoken doubtfully about the Sense of this Scripture he concludes our Notion of the holy Spirit 's Teaching Men that live under the Gospel cannot be the Sense of it when the Words are plain Ye need not that anyman teach you but as the same Anointing teacheth you of all Things Nor would this render the Design of John in this Epistle and other Writings needless p. 64. while his Epistle and Writing proclaims the Sufficiency of the Anointing wherein he writes both to little Children young Men and Fathers and what he writes was as he had received from the Anointing and not meerly as Man's Teaching and argued no Defect in the Anointing at all but rather exalts it and tends to encourage others to continue in it to abide in the Truth it being confest That both the Apostles other Believers were established in Christ by the Anointing of God upon them from 2 Cor. 1. 21 22. As also That they were induced at the first to believe the Doctrine to be from God because they perceived the Anointing of God to be upon them that preached it p 66 67. So that here it is confest that Believers Establishment in Christ both Preachers and Hearers was by the Anointing of God upon them as he which stablisheth us with you in Christ and hath anointed us is God and that they were induced to believe the Doctrine to be from him because that they perceived that Anointing to be upon or in the Preachers Surely then there was a spiritual Eye opened in them so to perceive And this is our Method both for believing obeying and saving Men which one while this Man hath opposed as contrary to God's Way another while he confesseth to it but then he darkens the Matter again upon the Words Ye have an Unction from the Holy One and ye know all Things he gives this Meaning viz. Not that by this Uâ—ction the commmon Christians were immediately inspired with the Knowledge of all Truths but that by it they were assured of the Truth of all things which the Apostles had taught and further adds It is not said that this Anointing did teach them all Things but that it did teach of all Things that is of or concerning the Truth of all Things to which it was a Witness or Evidence p. 66 67. He seems to lay a great stress here upon the Particle Of as if the Anointing did only teach them Of or concerning those Doctrines which the Apostles preached but not the Doctrines themselves and then who taught the Apostles to preach Was it not the Anointing And did not several Gifts flow from one Spirit But the man overlooks the Words of the Apostle cited by him viz. Ye need not that any man teach you but as the same Anointing teacheth you and did not this Anointing teach the Believers in the Apostles Absence and when they had not their Epistles read among them Or was it only a Witness or Evidence to what they spoke or preacht Or did it abide in them not to speak to them in the Absence of the Apostles and their Epistles but only in their Presence What a strange Limitation would this be that indeed endeavours to stop the Mouth of the Anointing And his denying that by this Unction the common Christians were immediately inspired with the Knowledge of all Truths leaves the Matter still doubtful on his Part and seems at least to be a Sense twarting the Apostles Words Ye have an Unction from the Holy One and ye know all Things He should have told whether he believes that the common Christians as he calls them were inspired with any Truths necessary to Salvation If he denies this then he bids adieu to all divine and saving Knowledge as to those Christians Whereas the same God that anointed the Apostles to preach and established them in Christ did both anoint and establish those Believers to whom they preached so their Ministry was effectual only through that Anointing which enabled them to preach And we never denyed the Apostles Preaching in order to direct men to that Anointing All which still prefers the Anointing as the principal Means and Rule and owns true Preaching as in Subordination to it But does not therefore oppose or deny the Anointing's immediate Teaching or Sufficiency to save them that believe in and obey it And because all are not converted or come to this divine Unction within or Dispensation of the New Covenant God hath been and is pleased to make Use of such effectual Means and to accommodate his divine Truth to mens low Capacities by Preaching and Demonstration of the Spirit as may be for their Help and Advantage in order thereto So that the Controversie is brought to this narow Compass viz. our present Opposer pretends to own super-natural Revelation and divine Illumination but not now in an immediate Way but only in a mediate Way of Preaching and Scripture We own and assert divine Illumination and super-natural Revelation in an immediate Way as also that God is pleased to make Use of such mediate Wayes and Means as are attended with his Presence and divine Illumination without which no outward Means can be effectual or to any real Advantage to the Soul This Opposer reckons that God operates now only in a mediate Way we own that God works both immediately and mediately as also we assert the sole Sufficiency of the Spirt's immediate Illumination and Teaching both as the Ground of the Effectual Ministry and of
called the Bright and Morning-Star and who is the only Way and Rule to all the Children of the Light But this Writer as but a meer Literal Professor and Traditional Out-side Christian inveyes against those that he saith have vented high Speculations and almost or altogether unintelligible Notions and new-coyned Phraises Expressions concerning the Work of God in the Soul and of Union with Christ and Communion with God of living by Faith and walking in the Spirit and that these have been accounted Evangelical Preachers And tells us That this Way obtained a great Reputation among a great many of Christian Professors and that many Persons have been tempted hereby c. Here the serious Readers may take a View of the man's Ignorance and Scorn thus to sleight and contemn those Serious and Seriptural Expressions of the Work of God in the Soul Union with Christ Communion with God living by Faith and walking in the Spirit such Phrases as these he counts unintelligible and new-coyned You may easily perceive what little Understanding he hath in the Mysteries of God and how much void of the true and spiritual Speculation concerning the Dispensation of the New Covenant and Spiritual Condition of true Christians therein Again This Opposer concludes That if we do not make the Doctrine of Christ in the Scriptures the adequate Rule of the Motions and Inclinations of our Minds and Actions of our Lives whereby to know when they are of God and when not we have then no certain Rule to go by but are continually liable to most Horrible Mistakes See here how he hath shut out all Divine Light Spirit and God's immediate Teaching both from being in us and from being any certain Rule though we do not oppose what the Spirit teacheth to Christ's Doctrine for the Spirit teacheth the same immediately Yet what is it but to promote Atheism to exclude God and Christ and Spirit and Light within as no certain Rule and to exalt the Scriptures above them all and to give the Scriptures that high Epithete which no where they give themselves as Adequate Rule of Inward Motions and Inclinations Whereas the inward Light of Christ which makes manifest all things that are reproved is therefore the most suitable Rule to try inward Motions for unto this Light he that doth Truth cometh that his Deeds may be manifest that they are wrought in God and it is the same Light that reproveth the Evil Deeds of those that hate it see John 3. 19 20 21. It is not two kinds of inward Lights one Natural and another Spiritual The kind of Language which this Writer treats us withal and applyes to us is such censorious harsh and scornful Stuff as follows viz. Enthusiasts call'd Quakers Narrowness Austerities Incivilities Deceived Proudly exalt and justifie your selves Great Absurdities Your great Talk of your Light within abused that 1 st Chapter of John vers 9. Your Enthusiastical Notion viz. touching the Light of Christ within You stumble Your Wild Notion of men's being guided by the Internal Teachings of the Spirit without Outward Teaching Your bold and confident Assertion Enlightened not in your pretended Way a very ill Mind False Accusers Romish Factors You Dissemble Tergiversation and Shuffling Pretences for a Blind Your Enthusiasm Enthusiastical Fancies Your Spiritualizing Baptism and the Lord's Supper Your invented Mystery of the Redemption of the Seed in men Your New Notions and Speculations of your being taught only by the Light within No Light in you Desperate Error New Mystical Notions Taught of God immediately These Dreams Fancies and High Conceits You have cryed down the Bravery and Pride of the World which others retain Voluntary Humility Vainly Pust Up A Rough Garment to deceive Ravening Wolves Your own Conceits Inward Pride Over-valuing your selves Groundless Confidence Strangely deluded Your Whimsiâ—s and Phantasies bring a Scandal upon the Christian Religion to encourage Romish Agents Your Newaffected Modes and Phrases did insensibly lead you from one Noval Conceit to another until you have exceeded all Bounds of Sobriety and become perfectly Drunk Your New Taken-up Way not Spiritual but Carnal More Self-conceited Proud and Disdainful c. With more such hard Language and manifest Untruths together with plain Contradictions hath this Opposer of Immediate Illumination treated us for which I say the Lord grant him Repentance and Forgiveness We have Information of his Name and what an uncertain Temporizer he hath been in his latter years about Religion but understanding that in former times he has had a Sincerity in him believing that he hath sought after Good Things and more Spiritual Matters formerly then now we forbear publishing his Name at present seeing he was not willing to it himself desiring that he may secretly consider these things and this following Answer and that the Lord may give him Understanding to acknowledge his Truth For God knows we would not have him dye under the Guilt of his Apostacy and Iniquity he hath brought upon him by his Groundless and Fruitless Opposition against God's Truth and People The Substance of the following Answer was written soon after his Book came out but the Accomplishment and Publication was hindred by other Matters of more Weight interposing I desire the Reader to take notice of one Instance that makes for us and against our Opposer on the behalf of God's immediate Mission Inspiration and Teaching out of the Book of Martyrs namely J. Huss on the behalf of Joh. Wickliff gives this Testimony speaking of Preachers invisibly sent of God that invisible sending of God is much better then the sending of Men and of the private Law which by the Instruction of the Holy Ghost is written in the Heart and that the Private Law is much more worthy then the Publick this he speaks of Augustine in his Sixty Fifth Book of Question unto Orosius and further addeth For the Spirit of God is a Law and they which are moved by the Spirit of God are led by the Law of God And who is he that can worthily Resist against the Holy Ghost Whosoever therefore is led by the Spirit of God albeit his Bishop doth say him Nay let him go freely for the Law is not appointed for the Just Man Where the Spirit of God is there is Liberty and if ye be led by the Spirit ye are not under the Law From whence he infers thus viz. Behold here it is affirmed that the sending by God through Inspiration is not bound under the Bondage of the Law for that Law is more worthy then the publick Law Secondly That the Law is made for Transgressors and Offenders and not for the Just Thirdly That whosoever is led by the Spirit of God although his Bishop stand against him he may proceed unto a better Life Whereby it is evident that a Deacon or Priest disposed to preach and being led by the Spirit of God may freely preach the Gospel of Christ without the Spiritual Licence
of his Bishop it is evident for so much as it is good that a Deacon or Priest do live well and preach fruitfully Ergo he may proceed from Idleness unto the Labour Office of Preaching and so unto a better Life See here how plainly these things make for us and against our Opposer and his Gainsaying the Immediateness of Christ's saving Illumination the sending the Spirit to guide all Christians by its immediate Motions wherein his Opposition tends to Atheism and to reject the Saving Knowledge of God and Christ for that which may be known of God is manifest in man And the true and living Knowledge of him is by the Revelation of his Son the Enjoyment of whose immediate Power and Presence is beyond all Outward Teaching Words or Expressions Again It manifestly tends to Atheism to conclude that no Divine or Saving Illumination is immediately conveyed to man's Soul by his Maker but only by such mediums as the Scriptures or Man's Teaching for then what is Man and in what Capacity is his Soul before he either know the Scriptures or have man's Teaching or if there be nothing of a Divine Nature Life or Light in men immediately from God who have not those Outward Means how are their Souls Immortal and capable of Future Rewards And what better then a Beast doth it render man as to a future Condition to suppose he hath no Divine Life and Illumination from his Maker but only that all must be infused into him Instrumentally through his natural Organs or Sense And how should he receive a Gospel-Ministry or Advantage by it if he have no Gospel-Light in him before conveyed to his Soul immediately by his Maker himself To conclude this Introduction let these Positions be seriously considered First to Deny the True God who is Light is Atheism But to Deny his Immediate Light in Man is to deny the True God Secondly To oppose that which gives the Knowledge of God and his Glory in the Face of his Son and therefore to be without his Knowledge is Atheism But to oppose God's Immediate Illumination or In shining Light in man is to Oppose that which would give him the Knowledge of God and so to be void of his Knowledge Thirdly To Deny the Immortality of the Soul is Atheism But to deny the Immediateness of his Divine Life which is Light in the Soul by which it immortally subsists is to Deny the Soul's Immortality Fourthly And to go about to stop the Mouth of God from teaching his People Immediately is the very Way to introduce and set up Atheism Because of this Anti-Enthusiast his opposing the Immediateness of Divine Light Teaching and Illumination of God's Omni presence and his immediate Life in the Soul without which the Soul cannot Immortally subsist either in a State of Happiness or as to its own Being I therefore conclude him and all who are of his Opinion to be therein guilty of Atheism which I desire the Lord to give him and them a Sence of unto Repentance and the Acknowledgment of the True and Living God and Jesus Christ and his Light within unto Salvation From a Lover of Souls G. W. London the 22th of the 5th Moneth 1674. ENTHUSIASM Above ATHEISM OR Divine Inspiration and Immediate Illumination by God himself Asserted Sect. I. Divine Inspiration and Immediate Illumination Asserted BY his Title The Danger of Enthusiasm We must understand The Danger of Immediate Illumination from God or God's Immediate Teaching the Spirit 's Immediate Direction and Working Immediate Revelation and Inward Teaching of God's Spirit or the Light within the Spirit 's teaching Men Immediately by Internal Illumination Operation c. According to his own Explication See Danger of Enthus pag. 13 14 16 40 46. 60. So that he should have stil'd his Book The Danger of divine Inspiration then his Blindness would more plainly have appeared then by that hard Word Enthusiasm which we are not to understand in this Controversie according to the Heathen's Acceptation of it as Inâ—pired by their Gods nor as their Infused Oracles received and taught by their Idolatrous Priests or Sacrificers for these we never owned in Principle nor in Practice but Enthusiasm taken simply as a divine Inspiration or Breathing into by a Deity we do assert and contend for in the best Acceptation However the Word hath been used in Scorn Contempt by Popes and their Agents against Men professing divine and immediate Inspiration who have opposed the Apostatized Church of Rome and the Pope's limiting People to believe worship by Tradition His accusing the Quakers with being guilty of changing God's Method of bringing Men Salvation is as false as his Title contemptuously applyed against us For our asserting divine Inspiration and the Sufficiency of the Spirit 's Teaching and that Men ought to wait upon God's divine Illumination that they may be all taught of God as he hath promised This can be no changing of God's Method but in Order to the fulfilling of his own Promise which is God's Way and Method That all his Children shall be taught of him The old beaten Path of the Christian Doctrine p. 9. leads us to God's Immediate Teaching which they that oppose are all out of the Chrâ—stian Doctrine and Enemies to it As for E. Burroughs his saying His pure Spirit is put into the inward Parts to be the Rule and Guide of Life in all things and only by the Teaching of the Eternal Spirit is the living God known in the Creature c. And W. Penn's saying that our Belief concerning the Scriptures is that inward Testimony that we have received from the holy Light within us to the Truth of those Sayings wherefore the Scriptures are so far from being the great Rule of Faith and Practice that the Light of Christ within is both our Warrant and Rule for Faith in and Obedience to them And is this either contrary to God's Method or quite different from his Way as this Man grounds his Objections let the spiritually minded judge how he hath opposed the very Tenour of the New Covenant and God's Promise therein namely his Spirit put into the inward Parts which should guide into all Truth And this Opposer himself confesseth That Christians are said to be one Spirit with Christ and by this Spirit and Temper when given us we know that we dwell in him he in us and if any Man have not the Spirit of Christ in some Measure he is none of his p. 119. This is the Man that undertakes to overthrow Enthusiasm and doth not own God's Immediate Enlightning Teaching in these Dayes but counts it contrary to his Way and Method but now it is by the Spirit that we know that we dwell in him and he in us and he that hath not the Spirit of Christ is none of his See how the Man hath broke the Neck of his own Cause and surely if God dwell in us and we in
him and his Spirit be our Rule to know this he must not be limited to Silence or to a being mute from immediately teaching those who are confessed to be made one Spirit with him And what gross Ignorance is it to limit God's Teaching or Saving Illumination to a Mediate or Instrumental Way of Man's Teaching as this Man doth in his denying an Immediate Way of Saving Illumination p. 47. which is all one as if he should tell us that though God dwell and walk in his People yet still they are either Strangers to him or else he is silent from speaking to them except when they hear outward Preaching c. And what is this but to limit the Holy One set him and his People at a Distance when they are his Tabernacle and he dwells and walks in them That God Christ the holy Spirit do by Immediate Illumination of our Minds and without external Teaching by Scriptures or by Men shew us or reveal to us what we ought to do and that the Children of God are taught of God and need not any other Teacher p. 13 14. This he excepts against as quite different from God's Method and VVay wherein he hath opposed plain Scripture Testimony They shall all be taught of God they shall not teach every Man his Neighbour c. But the Anointing which ye have received abideth in you and ye need no Man to teach you but as the same Anointing teacheth you of all things c. We do therefore assert the Sufficiency of this Divine Illumination or Heavenly Unction as being of it self able to shew and reveal to us what we ought to believe and do in all things for that it was sufficient both to make true Prophets and Preachers and to inable the Holy Men of God to give forth what they spake as they were moved by the Holy Ghost And without the Inspiration of the Almighty men cannot truly understand the Scriptures yet we do not confine the Holy One only to Inward Teaching or an Immediate Way though the Sufficiency thereof to them that are turned to it we do assert yet by this Divine Inspiration or Immediate Teaching God hath been and is pleased to call out Instruments to testifie and preach forth what their Eyes have seen and Ears heard and Hands handled of the Word of Life even the same VVord of Life which they have received and this only is the effectual and powerful Preaching which flows from the VVord of Life or divine Unction within and not that which comes only by Tradition Reading and Hear-say without the Spirit 's Guidance And therefore while we own the holy Scriptures and outward Teaching as proceeding from divine Illumination and the immediate Unction within and as a Proof of the Sufficiency thereof the Man wrongs us in his endeavouring to begeta Suspicion of us as if we had an aking Tooth against outward Teaching of as if the VVork and Office of the Gospel-Ministry it self were the Eye-Sore to us as also with dissembling the Matter heaping Contradictions with Tergiversation and Shuffling p. 83 92 94. And why so but because we teach People give forth Books c. VVhile yet it is our Judgment That Men may be sufficiently taught of God himself by his Light and Spirit within now under the New Covenant p. 93. But how proves he this either a Dissembling or Contradiction when we do not pretend to preach teach or write without God's Teaching and Aid wherein we proclaim the Sufficiency thereof exciting Men to turn from Darkness to the Light and from Satan's Power to God for Power Life Spirit Illumination and Teaching immediately as he hath taught us which is no more Contradiction then was in the Prophets Christ or Apostles who preached and proclaimed the same thing as that all God's People and Children should be taught of him and the Anointing which they had received from the Holy One should teach them so that they should need no Man to teach them but as the same Anointing taught them of all things a plain Proof of its Sufficiency His supposing that we direct Men to a Natural Light in them p. 15. is not true but contrary to his own Citation before of our VVords That God's pure Spirit and the Light of Christ within us as both our VVarrant aâ—d Rule for Faith and Obedience to the Scriptures which therefore cannot be a Natural Light in them He grants that Jesus Christ himself revealed the Gospel to his Apostles and after his Ascension he by sending them the Holy Spirit immediately inspired them with the clear Knowledge and Understanding of it But for us to assert Immediate Inspiration and the sole Sufficiency thereof he deems now a changing of Gods Method which he confines to Man's Teaching and the Scriptures and yet in plain Contradiction to himself he is made to confess That the Scriptures attribute it viz. the saving Work of Grace to God to Christ to the Holy Spirit p. 18. And further saith Indeed the VVork of Grace in Men is most properly attributed to God to Christ because he is the principal Cause of it and all other but subordinate yet the Effect is some times attributed to subordinate and second Causes also though less properly p. 19. So that we in attributing the saving VVork of Grace in men to God to Christ we take the most proper VVay and Method how then is this contrary to God's Way and Method And our referring Men to his inward Light to be immediately taught by him doth both shew our owning his making Use of Instruments and outward Teaching in order thereto and as subordinate as also that they shall be sufficiently taught of God when they are come unto him to depend upon his Teaching as his Instruments are in their Ministry And this man hath confessed a Concurrence of the Operation of his Grace and good Spirit together with the rational Evidence of the Truth of the Gospel to perswade Men p. 15. And is not this Grace and good Spirit Immediate when it operates in the Hearts though God is pleas'd to make Use of Instruments for the Help and Advantage of the weak it follows not that either there shall be alwayes need of such a mediate Way of Help or that he will not immediately teach and operate in these Dayes for that were still to limit him and his People to a Distance one from another whereas it is confessed That the VVork of Grace in Mâ—n is most properly attributed to God and less properly to subordinate and second Causes But saith this man The Holy Spirit works the saving Change in Men still by the VVord of the Gospel as communicated to Men's Minds by the Scriptures or by Men's Teaching the same Doctrine which is contained in the Scriptures And this in Opposition to our Way as he calls it of God's own Immediate Working p. 16. where observe First He limits the Spirit 's inward Work either to the Scriptures or mens Teaching which
the other an Effect the one is the absolute VVay or Rule of knowing God and building up in his Knowledge the other a subordinate Help for Direction to that VVay and Rule He who is the true Light lighteth every man that cometh into the VVorld This is not said of his Ministers but they are sent to direct turn men's Minds to the Light I will pour out my Spirit upon all Flesh saith the Lord But so is it not said of his Ministers though they direct to wait for it I will write my Laws in their Hearts saith the Lord but the doing of this is not asscribed to his Ministers though they bear witness therof Ye have an Unction from the Holy One it is not said Ye have it from the Ministers though it attend their Ministry and they are taught thereby and direct others to it and to abide in it He that establisheth us with you in Christ and hath anointed us is God who also worketh all our Works in us It is not said that his Ministers do so establish anoint and work all in us though they be instrumental in God's Hand to direct men to God and Christ who is with them in whom is Life and Salvation and from whom every good and perfect Gift comes and to whom be the Glory and not to man From all which let it be seriously minded First The Eternal Word which is the true Light lighteth every man that cometh into the World in an immediate Way 2dly That the Promise or more plentiful Effusion or Pouring forth of the Spirit is also from God himself and so in an immediate VVay to be made good and fulfilled unto them who walk in and obey that Measure or Degree of his divine Light or immediate Inshining as it is in their Consciences 3dly God also worketh savingly by his Spirit Light and Power in an immediate VVay in the Hearts of his People both by illuminating their Understanding opening their spiritual Eyes reviving their Souls and delivering them from under the Power of Darkness Sin giving them Victory by Faith over Temptations leading them through the spiritual VVarfare and Travils and making them more then Conquerors in all which they have their Dependnece immediately upon God who is a present and immediate Help in Times of Trouble as all that truly wait upon him in his immediate Light and Discoveries do experience Sect III. The Prophecy and Testimony of the New Covenant and Gospel-Dispensation rescued from our Opposer's Perversions BUt to that Prophecy They shall not teach every man his Neighbour and every Man his Brother c. Jer. 31. This Opposer saith Though the Phrase here used seem absolute in Sound yet it may well be understood in a comparative Sense bringing Instances with his restrictive Meanings upon Joh. 6. 26. Hos. 6. 6. Ephes. 6. 12. upon the Particle Not as not so much not only wherein the plain Scripture is not his Rule but his Meaning unfairly added to limit this Prophecy besides the Extent of the VVords for saith he p. 82. The Meaning may be that they shall not so much need to do it that is teach every man under the second Covenant as under the first yet he would have them alwayes teaching and al was learning in a mediate VVay only But indeed saith he the Words and Phrase used here seem to be a Strain of Elegancy oft used in Scriptures when to set forth the great Abundance and Plenty of Things Expressions are used improperly and hyperbolically in reference thereunto and 〈…〉 e not to be understood properly but figuratively Observe here serious Reader that the plain Text of Scripture fore-telling God's writing his Laws in the Hearts of his People that they shall teach no more every man his Neighbour and every man his Brother saying know the Lord but all should know him This he slightly turns off with this Meaning or May be that they shall not so much need to teach every man his Neighbour saying know the Lord under the second Covenant as under the first yet implying that they shall still much need to say know the Lord under the New Covenant though not so much as under the Old But how agrees this with the plain VVords I will be their God and they shall be my People and they shall no more or they shall not teach every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least to the greatest see Jer. 31. 33 34. Heb. 8. 10 11. But these Expressions the man reckons are used improperly and hyperbolically and what is his Rule for thus censuring the plain VVords of the Prophet and Apostle and reflecting upon them equally with us as improperly proposing God's Method and New Covenant Way to be his own immediate Teaching and Knowledge of himself wherein they shall not teach every man his Neighbour and yet in Contradiction to himself hath confessed That the Work of Grace in men is most properly attributed to God to Christ c. p. 19. His Instances for such limited Meanings upon several Hyperbolical Expressions supposed in Scripture if granted prove not these very Texts so improper or hyperbolical as he renders them and he evinceth not what his Rule is for thus rendering these particular Texts improper and hyperbolical which so plentifully make for God's immediate Way of Illumination Teaching and VVorking under the New Covenant If he say other Instances of Scripture compared are his Rule herein I must deny that they prove these very Texts lyable to such an Exception or Limitation as he puts upon them If he say that Reason is his Rule then he owns another Rule as Judge and Determiner of the Sense of the Scripture then the Scriptures themselves But if he pretend the Spirit to be his Rule in this then the Scriptures are not Howbeit the Spirit will not contradict its own Sayings in the Scriptures and we do not own his limited Sense Restriction or private Interpretation of such an eminent Prophecy as this of the New Covenant for no Prophecy of the Scripture is of any private Interpretation for the Prophecy came not in Old Time by the will of man but holy men of God spake as they were moved by the Holy Ghost And they who deny the immediate Illumination therof are not like truly to understand those Prophecies and Scriptures that proceeded thence And to his asking Why we should so much as once imagine that thâ—se Words of the Prophet should foretell that under the New Covenant there should be no need of teaching by man's Ministry when the whole Current of the New Testament both in Precept and Example shew the contrary p. 82 83. Which is as much as to say that the whole Current of Scriptures of the New Testament shews that there will be need under the New Covenant of Teaching by man's Minâ—sty which is to allow the New Covenant no Preheminence above the Old for in the Time of the Old
Covenant the Priests Lips were to preserve the Peoples Knowledge which yet was not exclusive of all immediate Teaching whereas in the Dispensation of the New Christ is both our King Priest and Prophet who is given for a Covenant unto the People for a Light unto the Gentiles and to be God's Salvation unto the Ends of the Earth Therefore to conclude that there will be alwayes need of Teaching by man's Ministry under the New Covenant is contrary both to the Tenour of the New Covenant the Tendence and End of Christ's Ministry Which was not of of man and to John's plain Testimony Yâ— have an Unction from the Holy One and ye know all Things the Anointing which ye have recived of him abideth in you and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lye and even as it hath taught you ye shall abide in him Mark here he sole Sufficiency and Absoluteness of the Anointing to those who walk in the Light of it and obey it Sect. IV. Our Clearness from Error and Incongruity about the Light within and our Opposer justly chargeable with both IT is true that we affirm the Light of Christ within to be an absolute Rule teaching men that follow it what they ought to know believe and do and that it is necessary to call upon Men to believe and obey it forasmuch as many do not But I must look upon this man's Inference upon us in this Case as supposing for Truth that which is a manifest gross and most dangerous and pernicious Error to be unjust viz. That we suppose it is not as well necessary to teach men by the Scriptures and by the Ministry to know and believe what is necessary to their Salvation as it is to perswade them to do what is necessary therete p. 83 84. Which falsly supposeth a Defect in the Light and in our Ministry directing thereto Whereas the Light of Christ is able to teach men to know believe and do what is necessary to Salvation and to open the Scriptures as Christ said Believe in the Light that ye may be the Children of the Light And how could they be such if the Light did not teach them both to know believe and practise what is necessary to Salvation yet that many men are not come into the Light though it shine in their Darkness is very plain while they rebel against the Light and know not the Wayes of it because they abide not in the Paths of it But what is this to those who are come into the divine Light and holy Unction within As for his charging us with Incongruity of Opinion and Practice dissembling the Matter Tergiversatton and Shuffling Inconsistency of Pretences and Practices Pretences for a blind a perfect Piece of p. 93 94 95. What 's now the Matter this man appears so envious and reviling where is the Incongruity but that men being taught of God himself by his Light and Spirit within now undâ—r the New Covenant need not be taught by men and yet for all that we take upon us to teach the People our selves p. 93. Here is no more Incongruity then in God's Teaching both immediately and instrumentally in both which his own Power appears and operates We take not upon us to teach People our selves nor to hold forth man's Ministry but Christ teacheth in us and by us also shewing forth his own Praise in a Testimony without him we can do nothing and hiâ— Presence goeth along with us in a living Ministry both to open the Scriptures and to shew men their Duty both in believing and obeying what is necessary and so our Gospel is not of man nor by man but from Christ and therefore not guilty of this man's unjust Imputation either of pernicious Error or Incongruity As for being against all other mens Teaching but our own p. 94. And yet for the Teaching of the Light within Unto this I say we are satisfied that our Ministry is from God and his Light and have no Reason to have any mens Teaching whatsoever imposed upon us which does not flow from the Light nor from God's immediate Inspiration and Teaching which they opposing their Ministry is but of man and by the Will of man And therefore it is no Inconsistency in our Principle and Practice to confess to the Teaching of Christ's Light within and to teach others as that teacheth us in order to turn them to the Light that they may be taught as we are and so to deny all meer mens Teaching who are not taught by the Light within but gain-say God's immediate Teaching in these Dayes as this man doth who also falsly accuseth us with this Error viz. That God doth by a Light created in every man sufficiently teach them what they ought to believe and do p. 87. But this is his Mistake and false Foundation on which much of his Structure is framed as also in p. 15. p. 41 42. he takes it for granted that 't is but a natural Light in men that we direct them to but this is contradicted by himself in his confessing That it is God Christ the holy Spirit by immediate Illumination of our Minds that doth shew us what we ought to believe and do and that this is our Notior p. 13. But his is not by God's immediate Teaching and Operation p. 40. So be sure God was not with him in his Study as his Teacher in bringing forth his Book against God's immediate Teaching and Operation And the man is grosly mistaken in concluding it to be a created natural Light in man whilst he confesseth We ground our selves much upon Joh. 1. 9. where it is said of Christ That was the true Light which lighteth every man that cometh into the World p. 41. whereas that true Light was neither created nor natural as a Thing made for in him was Life and the Life was the Light of men Joh. 1. 4. This Life was not created nor natural in that Sense but supernatural and divine However this man gives us his Sense of this Scripture cited viz. That Christ indeed as God Creator doth enlighten every man that comes into the World with the Faculty of Reason and Understanding by which he may know that there is a God that he is to be worshipped and that he is placable and the Difference between moral Good and Evil in many things p. 42. And this he calls Natural Light supposing it sufficient to direct the Heathen to as much as God expects from them but not sufficient to direct those that live under the Gospel to believe and do what they are bound viz. To believe Jesus to be the Christ the Son of God and Saviour of the World and that upon Pain of Damnation p. 42. Serious Reader Consider the Tendency and Import of these Things as first He grants that Christ enlightens every man that comes into the World with such a Light as
there any Virtue in Christ's Presence that is not in God's Presence Is not the Father Son and Holy Spirit one Being though different as to Relation and Degrees of Manifestation But how plainly contradictory is it one while to confess Christ's being in men his essential Presence as God to be in all men and yet that his Light in the Heathen or greatest Part of men is natural and created O monstrous Inconsistency He affirms that the Form of Doctrine delivered to the Christians to wit the Scriptures was to be the Rule of Faith and Christian Practice to rule and govern themselves by p. 22 23. And yet confesseth That those who are sincere make it their dayly Care and Endeavour to walk according to the Light and Guidance of that Rule that hath its Seat in their Conscience p. 40. Observ. Here he has found another Rule then the Scripture to wit the Light in the Conscience Though it is true the Apostles Doctrine contains Rules but the Light within that gave it forth was The Rule the Chief or Highest Rule for Guidance and Power and that wherein was the Power of Rule and Government to all true Christians He gives this Judgment against us viz. That in Truth there is no Light in us how much soever we vainly boast of it he sayes p. 40. And yet hath confessed That the essential Presence of Christ as God is in all men and that Christ doth enlighten every man with a Faculty of Reason or natural Light by which he hath acknowledged some Light to be in every man though it is true they that speak not according to the Word it is because there is no Morning in them yet it follows not that there is no Light at all in them for there may be some Light in them before the Morning Upon Joh. 1. 9. he saith that there is no such thing as that Christ so enlightens all men as with what he ought to believe and do in order to his Salvation without outward Teaching can be proved p. 41. And yet confesseth That Christ indeed as God doth enlighten every man by which he may know that there is a God that he is to be worshipped that he is placable and that this may be a Light sufficient to direct the Heathen to do as much as God expects from them if they live up to it But in Contradiction again He calls this a natural Light not sufficient c. p. 42. Observ. What! A Light sufficient to give the Knowledge of God and his Worship that he is placable and to direct the Heathen to as much as he expects from them and yet not sufficient to enlighten men with a Knowledge of what they ought to believe and do in order to Salvation Is not this palpable Contradiction That Men may by the Light within be directed to acknowledge and worship God and to as much as he expects from them and yet not be saved These can never hold together any more then that the Light in the Heathen may be sufficient to direct them to as much as God expects and yet not to believe in his Son for Salvation according to pag. 42. As if God did not require all men to believe in his Son when their not believing in him is the very thing for which his Spirit reproveth the World of Sin and he that believeth not in the Son of God is condemned already because he hath not believed in the Name of the only begotten Son of God And this is the Condemnation that Light is come into the World and men love Darkness rather then Light because their Deeds are Evil Joh. 3. 18 19. So that it is evident That Light is come into the World that men may believe in the Name of the Son of God and escape Condemnation Again he errs in saying Paul knew of no such Way to propagate the Faith as immediate Revelation and inward Teaching of the Light within after it was once set on foot in an extraordinary Way p. 46. And this he hath contradicted in his confessing That the Work of Grace in men is most properly attributed to God to Christ and that the Scripture attributes it to God to Christ to the holy Spirit p. 18. And also he had almost granted that the holy Spirit may be communicated to men by immediate Revelation p. 28. Observ. So then God may and doth work by his immediate Power and Spirit for the begetting men into the true Faith and it is only this Spirit immediately attending true Ministers that maketh their Preaching effectual for the turning men to the Word of Faith in their Hearts Whereas the Tenour and Stress of this man's Work is against Enthusiasm in the best sense even against being savingly illuminated in an immediate way and saith that the plentiful Effusion of the Spirit is far from giving any Countenance to our Opinion of the Spirit 's being given to teach men immediately by internal Illumination pag. 60. And on John 16. 13. he accounteth that this is not a Promise to guide all Christians by its immediate Motion but a Promise to his Apostles pag. 61. And yet in Contradiction to himself in this and in Concession to the Truth he in words assents to the Operation of God's Grace and good Spirit pag. 15. And that men are said in Scripture to be born of the Spirit to be born of the immortal Seed of the Word pag. 18 19. But then he is nconsistent again in accounting these different Causes he hath also confessed the essential Presence of Christ as God to be in men p. 20. And that in Revel 2. Chap. 3. it is seven times said He that hath an Ear let him hear what the Spirit saith to the Churches p. 27. And that Christ's Ministers are Ministers of the New Testament not of the Letter but of the Spirit p. 33. That he accompanies their Ministration with the Presence of his Grace and Power p. 38. And also he asserts to the inward Assistance of his Spirit p. 41. And saith It is the Spirit that beareth witness because the Spirit is Truth p. 55. And on 1 Joh. 2. Ye need not that any man teach you but as the same Anointing teacheth you he grants that the Apostle's Meaning must be That they needed not from him or any other man any teaching that could give them greater Assurance of any thing then that Anointing gave them of Jesus his being the Christ and of the Truth of that Doctrine that Anointing being God's Witness from Heaven pag. 68. And that the Spirit doubtless is not wanting to assist the sincere Endeavours of men in searching after the Sense of the Scriptures p. 69. Howbeit for men to be guided by the internal Teachings of the Spirit without outward Teaching this he calls our Wild Notion And yet citeth Rom. 8. 14. As many as are led by the Spirit of God they are the Sons of God p. 71. And Gal. 5. 18. If ye are led by the Spirit
ye are not under the Law p. 73. And Paul exhorted Eph. 2. Be filled with the Spirit in order to their speaking to themselves in Psalms and Hymns and spiritual Songs Ephes. 5. 18 19. p. 74. And he cites Acts 26. 17 18. viz. Unto whom I now send thee to open their Eyes and to turn them from Darkness to Light p. 85. Now I ask If this Darkness was not within that they were to be turned from And if this Light they were to be turned to was not also within in some Degree and that in an immediate VVay And also Did not the Apostle turn the Gentiles to the Light that they might receive Forgiveness of Sins and an Inheritance among them that are sanctified by Faith that is in Christ Further he confesseth to the Truth in these words If all good Christians then had been guided by an infallible Light within they would not have needed to have bin taught and re-taught what were the first Principles of the Oracles of God as some of them were Hebr. 5. p. 105. Is it not plain here that he hath placed the Fault or Deficiency upon those that needed so to be taught as being awanting to themselves not following the Infallible Light within and not upon the Light it self but justified it as a sufficient Rule and Teacher and that they that are guided by it need not mens Teaching And he also confesseth That the Humble God will teach and the Meek he will guide in Judgment Psal. 25. And also that the Spirituality of Christians is such that they are Partakers of the spiritual and divine Nature or Likeness to Jesus Christ in Purity in Lowliness Humility Meckness and in Love to God and Charity to men in Peace and Gentleness in Contempt of the World c. on the Account of which spiritual Qualifications Christians are said to be one Spirit with Christ and by this Spirit and Temper we know that we dwell in him and he in us and if any man have not the Spirit of Christ in some measure he is none of his pag. 119. Is not this a plain Confession to the Immediateness of Christ's In-dwelling in us And does not he then teach us by himself immediately It is also confessed We are also exhorted in a due Sence of our own Weakness and Insufficiency and of the great Need we have of the constant Assistance of God's holy Spirit in all to make instant and important Supplication to God for it p. 122. Here he plainly grants to the Necessity of Divine Inspiration and immediate Assistance of God's holy Spirit which plainly overthrows and confuteth the Body of his Work to the contrary And further observe that in his Postscript he confesseth That he hath not so plainly represented the Nature of Faith which is the condition of the New Covenant and that he that Believes and considers Christs Doctrine must needs be under the Influence of the most powerful Motives to Repentance of a bad and lead a good Life And that Faith works that Change in men by which they become new Creatures are born of God and sanctified and that it doth evidence to the Soul of things not seen and that a Believer is described by his coming to Christ John 6. 35. For mens coming to learn of him is the Effect of their believing him to be the Son of God and Believers are described by the Receiving of Christ John 1. 12. As many as received him to them he gave Power to become the Sons of God even to them that believe on his Name and that Believers are described by their trusting in Christ or relying on him Eph. 1. 12. p. 135. Now mark serious Reader how he has confessed to the Truth of Believers coming to Christ to learn of him receiving Christ trusting in and relying on Christ And what is this but a Confession to a Believer's immediate Enjoyment of Christ himself and his immediate Teaching and Assistance For if men come to Christ to learn of him or be taught by Christ himself is not this immediate and the End of Outward Teaching to those that come to this Blessed Attainment See how the man hath justified that Enthusiasm as he calls it which he he hath bestowed so much Pains against Now Reader by this time thou mayst see where the Stress of the Controversie consists and that it is not about the word Enthusiasm but about the Doctrine of God's Immediate Way of Enlightening Working which this man in a Way of Opposition is pleased to term Enthusiasm and the Quakers Enthusiasts for owning that Doctrine Some other more particular Fling sand Groundless Objections he has against us of less moment which I pass by as Trifles not deserving my Time and treating about G. W. A Postscript by another Hand ENthusiasm all along used by Plutarch in Discourse about Apollo's Nuâ—n or Prophetess ceasing to give Oracles in Verse and about the ceasing of Oracles which was in his time about Anno 100. after the Apostle John's Decease this word Enthusiasm he uses to that Divination and Inspiration which the Heathen Oracles gave through their Priests Clemens Alexandrinus writes that in his time which was almost 200 years of Christ Divine Inspiration was in their Assemblies For in his 3d Book of his Paedagoguâ— cap. 11. thus he complains of some who did not abide in that which they had tasted in the Assembly nor walk in it and worthy of it or else dissembled it saith he These putting away the inspired Thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Congregation after their Departure thence are like them with whom they converse or else they are found to be such as they were not thought to be Eusebius lib. 9. Eccl. Hist. saith Prophecying continued till Constantine's time which was above the 300 year of Christ his words are these If any man inspired by the Grace of God should speak unto the People they all with great Silence fixing their Eyes upon him gave such Attention as if he had brought them some Errand from Heaven See Jacob Acontius Satan's Stratagems p. 128. The same Clem. Alex. saith Stromat lib. 5. Exod. 33. Moses saith Shew me thy self evidently noting that God cannot be taught to men nor expressed by words to men but that he can only be known by that Power which is of himself The same lib. 2. cap 4. Paedagog saith Before sleep it is a holy thing to give Thanks to God as enjoying his Bounty and Favour so as we go to sleep divinely inspired The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inwardly for he is a Greek Writer Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enthusiasm not Enthysiasm as it is in the Latin Dictionary of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is another word signifying sacrificing I have found where the Mistake is by sâ—arching the Greek so it must be written Enthusiasm There was a Sect called Enthusiasts which Theodoret speaks of in his 4 Book of his Ecclesiastical History The word in the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theopneustos the Scripture is called so 2 Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graphe theopneustos Scripture breathed of God scriptura a deo spirata Spencer of Prophecy p. 110. A Synod in Germany called on purpose against vulgar Prophecies declined it saying Yet no Church or Consistory or University had altogether rejected or condemn'd such kind of new Prophecys and why would we be first Cyprian Epist. 71. saith Many things are better revealed to several Clemens Hom. a very ancient Book in the primitive Times sayes That Operation is more certain then Vision see p 726 728. See Book of Martyrs 2 volumn of the Prophecy of Huss and certain others in the History of Luther 3 vol. of Dr. Sands John Rogers c. John Fox himself touching the Lady Hennage's Recovery see his Life Bishop Jewel fore-told the Reformation Bp. Ridley's Burning his own Sickness then the precise day of his death see his Life THE END Joh. 6. 45. p. 24. p. 5. p. 123. pa. 24. p. 15 41 24 33. pa. 79. p. 80. p. 42. p. 76. p. 98. p. 110. * So there is a Spiritual Baptism and an Eating and Drinking with Christ in his Kingdom ‖ See Isaiah 53. 10 11. Psalm 22. 30. Jo. 6. 39. Gal. 3. 16. 4. 19. Act. Mon. v. 1. f. 593. * These are also said to be the Words of Pope Urban pleaded by Jo. Huss P. 47 61. John 1. 4. 9. 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affler numine an Inspiration Entheatus numine afflatus 〈…〉 in quo Deus est ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Divine inspir'd See the Copious Dictionaries * Where hath he a Scripture for God's Teaching in Person Unsavoury Expressions not according to sound Words * He had almost said Truth p. 88 89 90 91. Mal. 3. 8 9 19. Deut. 14. 28 29 p. 90 91. p. 91. p. 41 86 87. p. 56. p. 88 89 90 123. p. 47. 84. p. 41 42. Note That mens not believing in the Sou and their rejecting his light within are equivalent bothtend to the same End