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
excludes all that have not the Scriptures or mens Teaching from the saving Work or Change in them and confines all God's People as Children under Tutors and Governours that they may be alwayes learning and then when shall they know the Truth And of whom do their Teachers learn and receive the Understanding of the Scriptures 2dly To his saying That the Doctrine contain'd in them is the Rule of Faith and Practice He should rather have said A RULE subordinate to the great Rule of Faith and Practice to wit that divine Light which was the true Prophets and Apostles Rule in giving forth the Scriptures is now the true Believers Rule in truly believing understanding and obeying the wholesom Doctrine contained in them which none truly own but they who believe in the Light and follow and walk in the Spirit which the Doctrine of Christ and his Apostles directs men to His accusing us with opposing mens being enlightened and taught by Christ to their being taught by the Scriptures is not true unless he intended the Scriptures without Christ's Light within for we assert his immediate Illumination and Teaching in Opposition to mens preferring the Scriptures before the Spirit and excluding its immediate Teaching in these Dayes we do not oppose Christ's Enlightning men to the true Knowledge or Understanding of the Scriptures which proceeded thence His rendering the Spirit and the Word two several Causes that produce the same Effect viz. God's Working savingly upon men and his calling the immortal Seed of the Word 1 Pet. 1. 23. The Sword of the Spirit and God's great Instrument or Means by which the Spirit doth its Work upon Men meaning the Scriptures p. 18 19. In these is he greatly mistaken For first The Spirit and the Word are no such differing Causes for they are one and the immortal Word was before the Scriptures 2dly This Spirit or living Word doth work upon men both with and without the Scriptures as it pleaseth Howbeit the Spirit is immediate in its inward Manifestations and Discoveries and is only God's Gift And while this man hath granted That Christ is God and God every where present and so in all Men p. 20. He must grant an Immediateness both of his Presence Light and Teaching in Man or else he allows man no Preheminence above a Beast and endeavours to limit God to Silence in man unless when he hears outward Teaching or Scripture which cannot profit him without God's immediate Teaching and inward Speaking His accusing us with jumbling about Christ's being in all Men and saying that in Respect of his vertual Presence as Mediator as when he rules and operates in Men's Hearts by his Authority and by the Evangelical Law in this Sense he is not in all Men p. 20 21. And when did we ever say that he was in this Sense in all men that is as ruling c. or to dwell in the Hearts of all men by Faith But while 't is granted that as God Christ is every where present and so in all men it 's granted that he is in all men in some Sense and his Presence is immediate and though he does not rule in wicked mens Hearts by his Evangelical Law and dwells not by Faith in the Hearts of Unbelievers yet by his Light he reproves them for Sin often and immediately in their Consciences and his immediate Reproofs daily persue the Transgressors who rebell against his Light and there is both Vertue and Power in his Presence immediately to torment the Wicked and refresh the Righteous therefore he is not alwayes confined to speak by the Instrumentality and Agency of second Causes as this Opposer darkly imagins who neither rightly knows our Principle to state it nor doth clearly state his own but runs into a Multitude of Tautologies and Repetitions and Contradictions that a Body hath something to do to find out the Matter he drives at though one search his Book with a great deal of Care Memory and Perspicuity as for Instance He confesseth both the Work of the Spirit and Christ dwelling in the Heart and a being made one Spirâ—â— with him as also to a super-natural Revelation and Illumination in the Way of Salvation and the Presence of God every where and in all Men and yet opposeth the immediate Operation of Christ in men but saith He doth not teach Men now immediately in Person p. 21. And who saith he doth But if he teach men immediately in Spirit as to be sure he doth his own who hear his Voice it 's sufficient And this man confesseth in Rev. 2 3. That it is seven Times said He that hath an Ear let him hear what the Spirit saith to the Churches as every Man in the VVorld hath that is not deaf as also He adds That when it the Doctrine is communicated to them by VVriting as where it is so by Preaching yea saith he I had almost said or by immediate Revelaâ—ion p. 28. Reader observe here how uncertain variable and unstable this man is in his own Judgment and Principle for one while he opposeth immediate Revelation or Enthusiasm as none of God's Way or Method now another while he does assent to the hearing of the Spirit or receiving its Doctrine by immediate Revelation and so then the Controversie he seems to place not so much upon immediate Revelation as the Belief Obedience or Disobedience of the Doctrine and those Revelations which he confesseth 'T is possible Men may have from God as Balaam had and Judas and other Workers of Iniquity that prophesied and cast out Devils in Christ's Name had p. 28. But now you who deny immediate Revelation to the Church of Christ in these Dayes do ye not therein render the Church inferior to Balaam Judas and those Workers of Iniquity nay I may add to Adam after the Fall who heard the Voice of God and to Cain to whom also God spoak And I cannot understand how this Man can really own the Doctrine of Christ and the Apostles to be a Rule much less the Rule of Faith and Christian Practice as he asserts p. 22. while he saith That Christ Jesus doth not savingly enlighten all thos who yet are savingly illuminated neither by natural Light nor by super-natural Revelation in an IMMEDIATE Way and addeth Then it follows that such are enlightened by supernatural Revelation MEDIATELY or instrument â—â— p. 47. Note here Reader that he pretends to own super-natural Revelation but not in a immediate Way and a being savingly illuminated but not immediately and yet pretends to own that Doctrine of Christ and his Apostles which directs both to God's Teaching and Hearing and learning of the Father and coming to Christ for Life hearing what the Spirit saith and to wait for the Revelation of Christ from Heaven and to look for the Appearance of the great God the Father whom no Man knows but the Son and he to whom the Son will reveal him And therefore this man's denying that Christ Jesus
saving Knowledge to all that receive it and attend upon it And this is the direct and proper Way and Method of God's bringing Men to Salvation as is assented to one while but another while saving Illumination in an immediate Way is denyed by this contradictory Opposer p. 47. though in Contradiction to himself again he confesseth Christ is the Light of the World by his Spirit by his Word by his Works both miraculous and exemplary p 48. whereby he hath granted Christ to be the Light of the World both in an immediate in a mediate Way How then not in an immediate Way manifest Confusion And yet he charges us with abusing at unawares that first Chapter of John ver 9. And why so Because we own Christ to be that true Light that lighteth every Man that cometh into the World in an immediate Way which is no Abuse seeing 1st the very Life that was iin hm is the Light of men 2dly He attempts not to prove that men universally are lighted in such mediate Wayes as he proposes as namely by the Scriptures outward Teaching Works and Example seeing all men have not the Scriptures and but few knew Christ's Works and Example His Accusation of impertinently alledging of Joel 2. 28 29. cited by Peter Act. 2. 17. Behold the Dayes come saith the Lord that I will pour out my Spirit upon all Flesh c. He convinceth us of no Impertinency herein while from hence we assert this pouring out of the Spirit to be immediate as I will pour out my Spirit saith the Lord Is not this immediate as done by himself But saith he It is not to direct every one what to believe and do without outward Teaching but to qualifie Persons extraordinarily for outward Teaching It is to enable them to prophesie c. p. 49. Hereby he hath confessed some Persons to be extraordinarily qualified for outward Teaching and enabled to prophesie by the Pourings out of the Spirit It seems he owns the Teachers Prophets to be immediately taught but the Hearers may not so that from this Man's Method the Danger of Enthusiasm is not in the Enthusiasts themselves but in their ordinary Sort of Hearers or weak Christâ—ans as they are counted whom he goes about to keep alwayes in that weak State ever learning and never allows them the Priviledge of their Teachers that is to be Teachers immediately illuminated and taught And what is this but to maintain a Trade of Preaching that People may be alwayes paying which is not to desire that all the Lord's People were Prophets nor with Paul to pray that God would give them the Spirit of Wisdom and Revelation in the Knowledge of Christ Ephes. 1. 17. nor to bring People to the divine Anointing within that is sufficient to teach them Neither doth this man appear in the Apostle's Mind who said these things I write unto you that you may have Fellowship with us and truly our Fellowship is with the Father and the Son Whereas this man's Method tends to keep the Hearers from this Fellowship which is in the divine immediate Light of God and Christ. He seems highly to commend God's Way and Method of Salvation as to the Plainness and Fulness of the Revelation thereof under the New Covenant by which it is fitted to every Capacity and the innate Goodness of the Laws thereof fitted to attract and draw mens Wills to accept embrace and chuse them These sayes he Are the Things I conceive foretold in that Prophecy Jer. 31. cited in Heb. 8. under those Expressions of God's putting giving or conveying his Laws into the Mind and writing them in the Heart so that they shall not teach every Man his Neighbour and every man his Brother c. p. 81. A plain and ample Confession 1st To the New Covenant and the innate Goodness of the Laws thereof 2dly To God's putting his Laws into the Mind and writing them in the Heart 2dly So that they shall not teach every man his Neighbour every man his Brother These are sufficient to overthrow all his Work against immediate Illumination immediate Teaching and Revelation and his confining God's Method of Salvation now to a mediate Way of Teaching and Illumination To his Addition That it is not then said that they shall not be taught neither by Apostles Evangelists Pastors or Teachers but they shall not teach every man his Neighbour or every Man his Brother p. 81. But who these Apostles Evangelists Pastors or Teachers are that he would have us alwayes depend upon for outward or mediate Teaching he does not shew us nor who they are that pretend to be such by Vertue of an immediate Call or extraordinary Qualification which he hath seemed to grant before which surely comes not by Succession from men He does not tell us who he means as thus called and qualified as the true Apostles Evangelists c. were who were sent of God and endued with divine Vertue and immediate Gifts for their VVork which neither Baptist Independent nor Presbyterian-Preachers do now pretend to as heretofore when they bore the Reproach of extemporary Praying and Preaching by the Spirit for which they are yet reproached as Phanaticks though undeservedly However this man's VVork appears very lame while he proclaims a mediate VVay of Teaching and Illumination by the Scriptures Orall Tradition and by Apostles Evangelists c. p. 47 73 81. as God's Method unto Salvation and all this to oppose an immediate Way of Enlightning thereunto Now suppose we should believe the former with him in Opposition to the latter yet still he leaves us in the dark and at a Loss in not directing us to those Apostles Evangelists Prophets Pastors and Teachers truly qualified and called as where or among what People they are As if he should tell us that the VVay to Heaven is to follow certain Guides but not at all direct us where to find those Guides But although we confess that God doth with Power endue and send forth his Messengers to preach the Gospel yet this no VVay doth oppose his immediate Illumination Teaching of his People under the New Covenant but is a lively Proof and Testimony thereof seeing they are immediately illuminated and inspired for that Work and their Ministry received from the immediate Light and Teaching of God within tends to direct men to him that they may be taught of him and therein are helpful to men in order to turn them from Darkness to the Light which no wayes does imply any Defect in the Light within but an Alienation in man's Mind till he be converted for there can be no Defect or Insufficiency n God because he maketh Use of apt Instruments suited to mens VVeakness and causeth his own VVorks to praise him for he will not have his VVorks idle and useless Now the Difference between God's immediate Illumination or inward VVork of Power and his working instrumentally by Ministers or Preaching lyes here the one is the Cause and
ENTHUSIASM Above ATHEISM Or Divine Inspiration and Immediate Illumination by God Himself Asserted And the Children of Light Vindicated In Answer to a Book entituled The Danger of Enthusiasm Discovered By George Whitehead Job 32. 8. There is a Spirit in man and the Inspiration of the Almighty giveth them Understanding Printed in the Year 1674. AN Introductory Epistle Serious Reader IT is not for Disputation or Contention sake that we thus appear in this Controversie but singly for the Truth 's sake and the Information of the Honest-Hearted who are enquiring after God's Way of discovering himself to the Soul And that they may not be stumbled by those Groundless Blind and Confused Assaults that some ambitious and scornful Minds do make against God's Immediate Way of Illuminating Inspiring and Teaching his People who obey and follow that True Light which lighteth every man that cometh into the World even in an Immediate Way in some degree which we assert in Opposition to meer man's Teaching and to that dark and unlearned State wherein People have been kept ever learning under Humane Traditions and Un-sent Teachers for this we are mis-represented to the World as opposing God's Teaching by Instruments or true Ministers which is a gross Perversion for though we have often cal'd people to cease from man mans teaching who speaks Divinations of his own Brain and not from the Mouth of the Lord that they might wait upon God to be taught yet not to cease from or reject Christ's Ministers or his speaking by them but have owned Christ's Teaching both immediately instrumentally as he pleaseth by his Light and Testimony in order to bring man to God who is Light and the All-sufficient Teacher it being written in the Prophets That they shall be ALL TAUGHT OF GOD which is his very Way and Method of drawing men to his Son But our Opposer of Embusiasm as he stiles our owning Immediate Illumination or Inspiration without man's Teaching he confines Immediate Revelation from Christ to the first Promulgators of the Gospel and saith God's ordinary Way and Method of trans-mitting the Knowledge and Faith of the Gospel downwards to others successively was by such mens teaching it to others as had themselves learned it of the Apostles or others that taught the same Doctrine Herein he talks like a Papist however he is pleas'd to revile us with Incivilities and toc ompare us to Orders among the Papists But this his Method of transmitting the Knowledge of the Faith successively in Opposition to immediate Illumination and Inspiration we can no more allow of as any real Proof of this man's Ministers being truly called and authorized to preach nor yet that he and his Fraternity have this way received the Knowledge of true Faith which stands in the immediate Power of God then we can own the Pope to be Peter's Successor Surely the Virtues and Fruits of God's Spirit which are necessary to the true Ministry are not successively derived to them by outward Tradition Besides the successive transmitting the Apostles Doctrine to Posterities doth no more prove the Priests Ministers of the Gospel as he calls them then it proves the Quakers or any others who have the same Doctrine such Ministers It s true that Timothy Titus and others who had Gifts in them for the Ministry were approved by Paul and others of the primitive Elders for the VVork but this is no Proof that this Opposer's Ministers are either so gifted or approved But if we run them backward to prove their Race and Call successively it s most likely to stop and center in the Pope if they will persist in denying an immediate Mission or Illumination from God as their VVarrant VVhilst this Anti-Enthusiast construeth Christ's enlightening every man that cometh into the World Jo. 1. 9. to be only with natural Light a created Light unto which he opposeth Gospel-Light and the Faith of Jesus Christ he is inconsistent with himself in granting that by this Light which he also calleth the Faculty of Reason Understanding man may know that there is a God and that he is to be worshipped and that it may possibly be a Light sufficient to direct the Heathen to as much as God expects from them As also that most of the Precepts of the Gospel are desirable in themselves viz. to love and worship God to Repent of that which hath been ill done to be Sober Chaste and Temperate to do to others as we would be done to our selves in Point of Equity Fidelity and Charity to be Humble and Meek Patient and Contented and the like c. and these with theer certain Relation to a future happy State And that there is no man that acts according to the best Reason of his Mind but would chuse these things c. Observe Serious Reader here that this universal Light of Christ in man which he calls Reason directs men to chuse those Precepts of the Gospel which tend to their future happy State and why then he should deem this Light wherewith Christ enlighteneth all men but natural and created we see neither Reason nor Scripture-Proof from him that there should be two such inward Lights as a Gospel-Light peculiar only to some and a Created Light common to all that directs man to chuse those Preceprs of the Gospel which tend to a future Happiness no more then he shews for two kinds of inward Darkness This Distinction appears both Unscriptural and Contradictory and the most gross Contradiction to render this Universal Light as not sufficient to direct men to believe in the Son of God when it shews those weighty Precepts of the Gospel which tend to a future happy State Again Our Antagonist as if he were set upon it to divert peoples Minds from this inward Light of Christ and from attending thereto for God's immediate Teaching he perverts the Scripture where on 2 Pet. 1. 19. he saith That the Mind of God touching Salvation before and under the old Covenant was but obscurely made known by dark Prophecies which are therefore said to be a Light shining in a dark Place Which is as if in the Dayes of the Gospel and New Covenant the Apostle Peter directed Believers back to those dark Prophecies under the Old to take heed thereunto as unto a Light shining in a dark Place or as to read his words after this man's sense thus viz. We have also more sure Dark Prophecies under the Old Covenant whereunto ye do well that ye take heed And what then is not so sure as they Whereas it was that living Word or Light of Christ in them whereunto they did well to take heed as unto a Light shining in a dark place until the Day dawned and the Day Star arose in their Hearts This inward Light though for a time it shineth as in a dark place in man yet it leads them that believe and follow it to the Day of Christ who is
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
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