Chapter XX: Letter XI: To a Clergyman of Westmoreland (1)

_Reverend Sir_,

ADAM’s turning from God, to hear the voice of his own _reason_ and _imagination_, and the suggestions of a satanical serpent, was that which created in him a new hardened heart, bold enough to eat of the forbidden tree. Now this rise of the first sin, demonstrates how the matter stands between God and every sinner, to the end of the world. The whole nature of God, his one unalterable will and work, stands in the same full opposition and contrariety to every work of sin in every man, as it did to _Adam_’s first transgression. And that which God did to prevent the first sin, saying to _Adam_, _Eat not_, that same voice of love, keeps saying, to every son of _Adam_, _Sin not_.

Yet so wise in the ways of God, are some divinity students, as to teach and preach, that the whole world through its thousands of years, has been bringing forth its millions of myriads of sinners all round the globe, who as soon as they have done with the vanity and misery of this world, are to be roaring in the hottest fire of an eternal hell. For what? Why, because they have been just as wicked, as the decrees of God required and forced them to be. And also thro’ every age of the world, there hath always been a little number of righteous, who were to go to heaven, which number had no littleness in it, but because God would not suffer it to be greater.

Can a charge like this be brought against Satan? Nay, doth it not even free Satan from all the evil that is charged upon him, and make him, though going about as a roaring lion, to be as insignificant a tool in the work of sin, as the preacher is in the work of godliness, though with ever so loud a voice, he beseeches the _reprobate_ to be reconciled to God, or with tears in his eyes, exhorts the _elect_ not to depart from him?

You once, I remember, said to me, that you thought I over-did the matter, in my censure upon learning. Let learning therefore speak for itself. Let its own works praise it. What has it done? What has brought forth a _multiplicity_ of churches, but that very same acuteness of learning, which asserts and proves there is but _one_? Whence comes transubstantiation, election, reprobation, insignificancy of works, socinianism, arianism, but from that knowledge of history, and critical skill in words, which is the glory of the learned world.

_Without me ye can do nothing_, saith Christ. _That which a man soweth, that shall he reap_, saith the apostle. Truths like these, of which the scripture is full, would keep all believers in the true church, attentive to the one thing needful, had not a learning, falsely so called, filled all eyes with the dust of darkness.

Now, Sir, be as sober as you will about the use and power of learning, logic, and eloquence, in the doctrines of salvation; condemn the bad use that heretics, schismatics, arians and socinians have made of them; yet let me whisper this truth into your ear, that you will never be delivered from the delusion and cheat of your own learning, till by a light risen up within you, you come to see, and know, that you want no more learning, to change you from a sinner into a saint, than _Mary Magdalen_ did.

*God said to _Abraham_, _Walk before me, and be thou perfect_. This was the _Hebrew_ school, in which the father of the faithful, was to learn to be perfect. But here now comes the scholar-critic, and finds that matters stand not thus now, because the glorious light of the gospel (he says) has discovered that all lies in an _election_ and _reprobation_, and that salvation and damnation come from nothing else, the apostle expressly saying, _It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy_. What a learned strife has there been about the meaning of these words? And yet they mean not one jot more or less, than when the apostle saith, _The natural man knoweth not the things of the Spirit, neither can he know them_. All that is in the one text, is in the other; and both of them say only this one great and good truth, that the creature can have no divine life, light, goodness, and happiness, but from _that_, which the holy triune God is, and operates in it.

_Farewell._

An Extract from Mr. LAW’s
Address to the CLERGY.

_Published a little after his Death._

THE reason of my addressing this discourse to the clergy, is not, because it treats of things not of common concern to all Christians, but chiefly to induce them, as far as I can, to the serious perusal of it; and because whatever is _essential_ to Christian salvation, if either neglected, or mistaken by them, is of the saddest consequence both to themselves, and the churches in which they minister. I say _essential_ to salvation, for I would not turn my own thoughts, or call the attention of Christians to any thing, but the _one thing_ needful, the one thing _essential_, and only _available_, to our rising out of our fallen state, and becoming, as we were at our creation, an holy offspring of God, and real partakers of ♦of the divine nature.

♦ duplicate word “of” removed

If it be asked, What this one thing is? It is the SPIRIT OF GOD ♦WORKING SPIRITUAL LIFE IN US. Nothing else is wanted by us, nothing else is intended for us by the law, the prophets, and the gospel. Nothing else is, or can be effectual, to the making sinful man become again a godly creature.

♦ “WOKKING” replaced with “WORKING”

Every thing else, however glorious and divine in outward appearance, every thing that angels, men, _churches_ or _reformations_, can do for us, is dead and helpless, but so far as it is, the _immediate work_ of the Spirit of God, breathing, and living in it.

All scripture bears full witness to this truth, and the design of all that is written, is only to call us back from the power of Satan, the flesh and the world, to be again under full dependance upon, and obedience to the Spirit of God. When this is done, all is done, that the scripture can do for us. Read what chapter, or doctrine of scripture you will, be ever so delighted with it, it will leave you as poor, as empty, and unreformed, as it found you, unless it be a delight that has turned you to the Spirit of God, and strengthened your union with, and dependance upon him. For if it be an immutable truth, that _no man can call Jesus, Lord, but by the Holy Ghost_, it must be a truth equally immutable, that no one can have any one _Christ-like_ temper, but so far as he is _immediately_ led, and governed by the Holy Spirit.

The reasons of which are as follow.

All possible goodness was in God from all eternity, and must to all eternity be _inseparable_ from him. As therefore before God created any thing, it was certainly true, that there was but _one that was good_; so it is just the same truth, after God had created innumerable hosts of blessed, holy, and heavenly beings, that there is but _one that is good_, and that is God.

All that can be called goodness, or holiness, in the creatures, is no more their own, or the growth of their created powers, than they were their own, before they were created. But all that is called goodness in the creature, is nothing else but the _one_ goodness of God manifesting itself in the creature, according as its created nature is fitted to receive it. This is the unalterable state between God and the creature: goodness, for ever and ever, can only belong to God, as _essential_ to him, and _inseparable_ from him.

God could not make the creature to be great and glorious _in itself_; this is as impossible, as for God to create beings into a state of _independance_ on himself. _The heavens_, saith _David_, _declare the glory of God_; and no creature, any more than the heavens can declare any other glory, but that of God. And as well might it be said, _that the firmament sheweth forth_ its own _handy-work_, as that a holy, divine, or heavenly creature, sheweth forth its own natural power.

But if all that is great, glorious, and happy, in the spirits, tempers, and enjoyments of the creature, is only so much of the greatness, glory, majesty, and blessedness of God, dwelling in it, and displaying his own triune _light_, _life_, and _love_, in and through the manifold forms, and capacities of the creature, then we may infallibly see the true ground and nature of all true religion. For the creatures true religion is its rendering to God all that is God’s, it is its continual acknowledging all that which it is, and has, and enjoys, in and from God. This is the one true religion of all intelligent creatures, whether in heaven, or on earth; for as they all have the _same relation_ to God, so though ever so different in their states, or offices, they all have but one and the same true religion, or right behaviour towards God. Now the one _religion_, between God and all intelligent creatures, is this, a _total, unalterable dependance upon God_, an _immediate, continual receiving of every kind, and degree of goodness, blessing, and happiness, that ever was, or can be found in them, from God alone_. The highest angel has nothing of its _own_, that it can offer to God, no more light, love, purity, perfection, that spring from itself, or its own powers, than the poorest creature upon earth.

Could the angel see a _spark_ of wisdom, goodness, or excellence, as coming from, or belonging to _itself_, its place in heaven would be lost, as sure as _Lucifer_ lost his. But they are ever abiding flames of pure love, always ascending up to, and uniting with God, for this reason, because the wisdom, the power, the glory, the majesty, the love, and goodness of God _alone_, is all that they see, and feel, and know, either within, or without themselves.――Songs of praise to their heavenly Father, are their ravishing delight, because they see, and know, and feel, that it is the _breath_ and _spirit_ of their heavenly Father that _sings_ and _rejoices_ in them.――Their adoration in spirit and in truth never ceases, because they never cease to acknowledge the ALL of God;――the ALL of God in themselves, and the ALL of God in the whole creation. This is the one religion of heaven, and nothing else is the truth of religion on earth.

The matter plainly comes to this. Nothing can be _religion_ to the intelligent creature, but the power and presence of God, _really_ and _essentially_ living and working in it. But if this be the unchangeable nature of religion, then of necessity the creature must have all its _religious_ goodness, as wholly and solely from God’s _immediate operation_, as it had its first goodness at its creation. And it is the same impossibility for the creature to help itself to religion, by any contrivance, reasonings, or workings of its own natural powers, as to create itself. For the creature after its creation, can no more take any thing to itself, that belongs to God, than it could take it before it was created. And as the natural powers of the creature could only come from the _one power_ of God, so _that_ which _comforts_, which _enlightens_, which _blesses_, which gives peace, joy, goodness, and rest to its natural powers, can be had in no other way, nor by any other thing, but from God’s immediate, holy operation in it.

All true religion is, an essential union, and communion of the spirit of the creature, with the Spirit of the Creator: God in it, and it in God, one life, one light, one love. The Spirit of God first sows the seed of divine union in the soul of every man; and religion is, _that_, by which it is quickened, and brought to a fullness of life in God.――Take a similitude of this.――The beginning of animal breath, springs in the creature from the Spirit of this world, and the respiration, keeps up an essential union of the animal life with the spirit of this world. In like manner, faith, hope, love, and resignation to God, are in the religious life, its acts of respiration, which unite God and the creature, in the same essential manner, as animal respiration, unites the breath of the animal, with the breath of this world.

*Now as no animal could _begin_ to respire, but because it had its beginning to breathe, from the air of this world, so no creature, angel or man, could _begin_ to be religious, or breathe forth faith, love, and desire towards God, but because these divine affections were by the Spirit of God begotten in it.――And as a tree or plant can only grow, and fructify by the same power, that first gave birth to the seed, so faith, and hope, and love towards God, can only grow, and fructify by the same power, that begat the first seed of them in the soul. Therefore divine, immediate inspiration, and religion, are inseparable in the nature of the thing.

Take away _inspiration_, or suppose it to cease, and no religious acts, or affections can remain. For the creature can return nothing to God, but _that_, which it has first received from him; therefore, if it is to offer up to God, affections and aspirations, that are divine and godly, it must of necessity have the divine nature living, and breathing in it.――Can any thing reflect light, before it has received it, or any other light, than that which it has received? Can any creature breathe forth _earthly_ or _diabolical_ affections, before it is possessed of an _earthly_, or _diabolical_ nature? Yet this is as possible, as for any creature to have divine affections dwelling in it, either _before_, or any _farther_, than it has, the divine nature, dwelling, and operating in it.

A religious _faith, that_ is _uninspired_, a _hope_, or _love_, that proceeds not from the immediate working of the divine nature within us, can no more unite us with God, than an hunger after earthly food, can feed us with the bread of heaven.――All that the _natural_, or _uninspired_ man does, or can do in the church has no more of the truth, or power of divine worship in it, than that, which he does in the field, or shop, through a desire of riches.――And the reason is, because all the acts of the natural man, whether relating to matters of religion, or the world, must be equally selfish, and there is no possibility of their being otherwise. For self-love, self-esteem, self-seeking, are as strictly the whole of all that is, or can be, in the natural man, as in the natural beast: the one can no more be better, or act above his nature, than the other. Neither can any creature be in a better, or higher state than this, till something supernatural is found in it: and this supernatural something, called in scripture, the WORD, or SPIRIT, or INSPIRATION of God, is _that alone_, from which man can have the first good thought about God, or the least heavenly desire.

A religion that is not wholly built upon the _supernatural ground_, but stands upon the powers, and reasonings of the natural, _uninspired_ man, has not so much as the shadow of true religion in it, but is a mere _nothing_, in the same sense, as an _idol_ is said to be _nothing_, because the idol has _nothing_ of that in it, which is pretended by it. For the work of religion has no _divine good_ in it, but as it brings forth, and keeps up essential union of the spirit of man with the Spirit of God; which essential union cannot be made, but through love on both sides, nor by love, but where the love that works on both sides, is of the _same nature_.

No man therefore can love God, or have unison with him, but he who is inspired with the _same spirit of love_ with which God loved himself from all eternity, and before there was any creature.――Infinite hosts of new created heavenly beings, can begin no _new kind_ of love of God, nor have the least power of beginning to love him at all, but by his _own holy Spirit of love_. This love that was then in God alone, is the _only love_ that can draw creatures to God; they can have no power of cleaving to him, or adoring the divine nature, but by partaking of that _eternal Spirit_ of love; and therefore the continual, immediate inspiration, or operation of the Holy Spirit, is the only possible ground of our continually loving God.――As to the _pride_ charged upon this enthusiasm, so called; Christ saith, _without me ye can do nothing_, the same as if he had said, As to yourselves, ye are mere _helpless sin and misery_, and nothing that is good, can come from you, but by the _continual, immediate_ breathing and inspiration of another spirit, given by God, to overrule _your own_. Now is there any pride, in fully believing and acting in full conformity to it? If so, then he that confesses, he neither hath, nor can have a single farthing, but as it is freely given him from charity, thereby declares himself to be a purse-proud vain boaster of his own wealth. Such is the spiritual pride of him, who fully acknowledges, that he neither hath, nor can have the least spark of goodness, but what is freely breathed into him by the Spirit of God. Again, if it is _spiritual pride_, to believe, that nothing we think, or say, or do, can have any goodness in it, but that which is wrought immediately by the Spirit of God, then it must be said, that in order to have _humility_, we must take some share of our virtues to ourselves, and not allow (as Christ hath said) that _without him, we can do nothing_ that is good.

Behold a pride, and an humility, the one as good as the other, and both logically descended from a wisdom, that confesses it cometh not from above.

It is in vain to think, that there is a _middle way_, and that _rational divines_ have found it out, as Dr. _Warburton_ has done, who though denying _immediate, continual_ inspiration yet allows, that the Spirit’s “ordinary influence, occasionally assists the faithful.”¹

¹ Sermon. Volume I.

*Now this _middle way_, hath neither scripture, nor sense in it: for an _occasional_ influence, or concurrence, is as absurd, as an _occasional_ God. For an occasional _influence_ of the Spirit upon us, supposes an occasional _absence_ of the spirit from us. For there could be no such thing, unless God was sometimes with us, and sometimes not, sometimes doing us good, as the God of our life, and sometimes doing us no good, but leaving us to be good from ourselves.――Occasional influence necessarily implies all this blasphemous absurdity. Again, this _middle way_ of an _occasional influence_ supposes, that there is something of _man’s own_ that is good. But if there was any thing good in man, it could not be true, that there is only _one that is good, and that is God_. And was there any goodness in creatures, either in heaven, or on earth, but the _one goodness_ of the divine nature, living, working, and manifesting itself in them, as its created instruments, then good creatures, both in heaven and on earth, would have something else to adore, besides, or along with God. For goodness, be it where it will, is adorable for itself; if therefore any degree of it belonged to the creature, it ought to have a share of that same adoration, that is paid to the Creator.

All religion is of _divine inspiration_, which being interpreted, is _Immanuel_, or God _with us_. Every thing short of this, is short of that religion, which worships God in Spirit and in truth. And every religious trust or confidence in any thing else, is but a sort of image-worship, which though it may deny the form, yet retains the power thereof in the heart. And he that places any religious safety, in theological decisions, scholastic points, in particular doctrines and opinions, about _faith, justification, sanctification, or election_, so far departs from the true worship of the living God, and sets up an _idol_ of notions, to be worshipped, if not instead of, yet along with him. And I believe, it may be taken for a certain truth, that every society of Christians, whose religion stands upon this ground, however ardent and laborious their zeal may be in such matters, yet in spite of all, sooner or later, it will be found that nature is at the bottom, and that a selfish, earthly pride in their own definitions and doctrines, will by degrees creep up to the same height, and do those very same things, which they exclaim against in Popes, Cardinals, and Jesuits. Nor can it be otherwise; for a letter-learned zeal has but one nature, wherever it is; it can only do that for Christians, which it did for Jews; as it antiently brought forth Scribes, Pharisees, Hypocrites, and Crucifiers of Christ, as it afterwards brought forth Popes, Papal decrees, images, anathemas, transubstantiation; so in Protestant countries, it will be doing the same thing, only with _other materials_; images of wood and clay, will only be given up for _images of doctrines_; grace and works, imputed sin, and imputed righteousness, election and reprobation, will have their synods of _Dort_, as truly evangelical, as any council of _Trent_.

This must be the case of all fallen Christendom, as well Popish as Protestant, till single men, and churches, know, confess, and firmly adhere to this truth, _viz._ _That our salvation is in the life of Jesus Christ in us_. Every thing besides this, or that is not leading to it, is but mere Babel in all sects, and divisions of Christians, living to themselves, under a seeming holiness of Christian strife, and contention about scripture words. But this truth of truths, fully possessed, brings God and man together, puts an end to every _Lo here_, and _Lo there_, and turns the whole faith of man to a Christ, that can no where be a Saviour to him, but in his inmost soul, nor there, by any other means, but the _immediate inspiration of the Holy Spirit_. To this man, all scripture gives daily edification; the words of Christ and his apostles fall like a fire into him. And what is it, that they kindle there? Not notions, not itching ears, not rambling desires after new and new expounders of them, but a holy flame of love, to be always attending to Christ, and his Holy Spirit within him, who alone can make him to be, and do all that which the words of Christ, and his apostles have taught. For there is no possibility of being _like-minded_ with Christ, but by the nature and Spirit of Christ, living in us. Read all our Saviour’s sermon on the mount, consent to every part of it, yet the time of practising it, will never come, till you have a new nature from Christ, and are as vitally in him, and he in you, as the vine in the branch, and the branch in the vine. For no blessedness can be found either in men or angels, but where the Spirit, and life of God are within them. And all _men_, all _churches_, not placing all in the life, light, and guidance of the Holy Spirit, but pretending to act for the glory of God, from _opinions_ which their logic and learning have collected from scripture words, or from what a _Calvin_, an _Arminus_, or some smaller name, has told them, are but where the apostles were, when _there was a strife amongst them, who should be the greatest_. And how much soever they may say of their zeal for truth, and the glory of God, yet their behaviour towards one another, is proof enough, that the great strife among them is, which shall have the greatest number of followers. Whereas not numbers of men, or kingdoms professing Christianity, but numbers, redeemed from the death of _Adam_, to the life of Christ, are the glory of the Christian church. And in whatever _national_ Christianity, any thing else is sought after, by the profession of the gospel, but a _new heavenly life_, through the eternal Son of God, wrought in the fallen soul; there, the spirit of _satanic_ and _worldly_ subtlety, will be church, and priest, and supreme power, in all that is called religion.

But to return to the doctrine of continual inspiration. The _natural_ man, educated in _Pagan_ learning, and _scholastic_ theology, seeing the strength of his genius in the search after knowledge, how easy and learnedly he can talk, and write, criticise and determine upon all scripture words and facts, looks at all this, as a full proof of his own religious wisdom, and calls immediate inspiration, enthusiasm; not considering, that _all the woes_ denounced by Christ against Scribes, Pharisees, and Hypocrites, are so many woes, denounced against every appearance and shew of religion, that the natural man can practise.

And what is well to be noted, every one, however high in human literature, is but this very natural man, and can only have the goodness of a _carnal_ religion, till as empty of all, as a new-born child, the Spirit of God becomes the _inspirer_ and _doer_ of all that he wills, does, and aims at, in his whole course of religion.

*But to all this, it must be added, that a _religion_ of worldly glory and prosperity carried on, under the gospel-state, has more of a diabolical nature, than that of the Jewish Pharisees. It is the _highest_, and _last_ working of the mystery of iniquity, because it lives to Satan and the world, in and by a daily profession of being crucified with Christ, of being led by his Spirit, of being risen from the world, and set with him in heavenly places.

I would ask all _writers_ against _continual, immediate_ divine inspiration, how they could more effectually lead men, into an _habitual_ state of _sinning_ against the Holy Ghost, than by such doctrine? For how can we possibly avoid the sin of grieving, or quenching the Spirit, but by continually reverencing his holy presence in us; by continually waiting for, trusting, and attending to that, which the Spirit of God, _wills_, _works_, and _manifests_ within us? To turn men from this continual dependance upon the Holy Spirit, is turning them from all true knowledge of God. For without this, there is no possibility of any edifying, saving knowledge of God. For tho’ we have ever so many mathematical demonstrations of his _being_, we are without all real knowledge of him, till his own Spirit manifests him, as a power of life, light, and goodness, vitally felt, and adored in our souls. This is the one knowledge of God, which _is eternal life_; this is that knowledge of which Christ saith, no one _knoweth the Father but the Son, and he_ to _whomsoever the Son revealeth him_. And if none belong to God, but those who are _led by the spirit of God_, if we are reprobates unless the Spirit of Christ be living in us, who need be told, that all we have to trust to, as children of God, is the _continual_, _immediate guidance_, _unction_, and _teaching of his Holy Spirit_? Or how can we more _profanely_ sin against this Spirit, or more expressly call men from the power of God unto Satan, than by ridiculing a faith and hope, that look _wholly_ to his continual, immediate operations, for all that can be holy and good in us?

This is the end of all scripture; for all that is there said, however learnedly read, or studied by _Hebrew_ or _Greek_ skill, fails of its end, till it brings us to feel all that the scriptures speak of God and man, verified in our own souls. For all is within man, that can be either good or evil to him: God _within him_, is his divine life; Satan _within him_ is his life of _earthly wisdom_, of diabolical falseness, wrath, pride, and vanity of every kind. There is no middle-way, he that is not under the power of the one, is under the power of the other; so far therefore as man loses this life of God, so far he falls under the power of _Satan_ and _worldly wisdom_. When St. _Peter_, full of an _human_ love to Christ, advised him to avoid his sufferings, Christ rejected him with _Get thee behind me, Satan_; and only gave this reason for it, thou _savourest not the things that be of God, but the things that be of men_. A plain proof that whatever is not from the Holy Spirit of God, however plausible it may seem to men, is yet in itself, nothing else but the power of Satan in us. *Christians, seeking any thing else, but to be inspired by the _Spirit_ of God, will bring forth a _Christendom_, that in the sight of God will have no other name, than a spiritual _Babylon_, a spiritual _Egypt_, a scarlet _whore_, a devouring _beast_, and _red dragon_. For all these names belong to all men, however learned, and to all churches, whether greater or less, in which the spirit of this world hath any share of power. This was the fall of the _whole church_, soon after the apostolic ages; and all _human reformations_, begun by ecclesiastical _learning_, and supported by civil power, will signify little or nothing, till all churches dying to their own will, wisdom, and own advancement, seek for no reforming power, but from that Spirit of God, which converted Sinners, Publicans, Harlots, Jews and Heathens, into an holy, apostolical church, a church, which knew they were of God, that they belonged to God, by that spirit which he had given them, and which worked in them.

*Time, and the things of time, will soon have an end; and he that trusts to any thing but the Spirit of God working in his heart, will be but ill fitted to enter into eternity; God must be all in all in us here, or we cannot be his hereafter. Time works only for eternity; and poverty eternal must as certainly follow him, who dies only stuffed with human learning, as he who dies only full of worldly riches. The folly of thinking to have any divine learning, but that which the Holy Spirit teaches, or to make ourselves rich in knowledge towards God, by heaps of common place learning, will leave us, as dreadfully cheated, as that rich builder of barns in the gospel, to whom it was said, _Thou fool, this night shall thy soul be required of thee; and then, whose shall all these things be_? Luke 12. So is every man that treasures up a religious learning, that comes not wholly from the Spirit of God.

Farther, what a blindness is it, to charge persons with the _enthusiasm_ of holding the necessity of continual, immediate inspiration, and to attack them as enemies to the established church, when every body’s eyes see, that collect after collect in the established liturgy, teaches, and requires them to believe, and pray for the continual inspiration of the Spirit, as that alone, by which they can have the least good thought or desire? Thus, “O God, forasmuch as without thee, we are not able to please thee; mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” Is it possible for words more strongly to express the necessity of a continual, divine inspiration? Or can inspiration be higher, or more immediate in prophets and apostles, than that which directs, that which rules our hearts, not now and then, but in all things? Or can the absolute necessity of this be more fully declared, than by saying, that if it is not in this degree both of height and continuance in our hearts, nothing that is done by us, can be pleasing to God?

Now the matter is not at all about the _different effects_, proceeding from inspiration, as whether by it, a man be made a _saint_ in himself, or sent by God with a _prophetic_ message to others, this affects not the _nature_ and _necessity_ of inspiration, which is just as necessary to _all true goodness_, as to all _true prophecy_. All scripture is of divine inspiration. But why so? _Because holy men of old, spake_ as _they were moved_ by _the Holy Ghost_. Now the above collect, as well as Christ and his apostles, oblige us in like manner to hold, that all _holiness is by divine inspiration_, and that therefore there could have been no _holy men_ of old, or in any latter times, but solely for this reason, because they LIVED, _as they were moved by the Holy Ghost_. Again, the liturgy prays thus, “O God, from whom all good things do come, grant that by thy holy inspiration, we may think those things that be good, and by thy merciful guiding may perform the same.” Now, if I have ever said any thing _higher_ of the nature, and necessity of _continual, divine inspiration_, than this church-prayer does, I refuse no censure. But if I have, from all that we know of _God_, shewn the utter impossibility of any goodness in us, but from the _divine nature_ in us, if I have shewn, that Christ and his apostles, over and over say the same thing; and that our _church liturgy_ is daily praying according to it; what kinder thing can I say of those churchmen, who accuse me of _enthusiasm_, than that which Christ said of his blind crucifiers, _Father, forgive them, for they know not what they do_!

It is to no purpose to object to all this, that these kingdoms are over-run with enthusiasts who are acting in the wildest manner, under the pretence of being led by the Spirit. Be it so, or not so, the doctrine I am upon is not in the least affected by it. For what an argument would this be; _enthusiasts_ make a bad use of the doctrine of being _led by the Spirit of God_, ergo, he is _enthusiastical_ who _preaches up the doctrine of being led_ by _the Spirit of God_. Now as absurd as this is, was any of my accusers, as high in _genius_, as _bulky_ in learning, as _Colossus_ was in stature, he would be at a loss to bring a stronger argument than this, to prove me an enthusiast, or an abettor of them.

_Except ye be converted_, and _become as little children_, _ye cannot enter_ into the kingdom of God. Now as sure as this is necessary, so sure is it, that no one can be thus converted, till _natural reason_, and his own will, are equally denied.

Now whether this reason, broken off from God, contendeth about the difference of scripture words and opinions, or reasoneth against them, the same evil state of fallen nature, the same separation from God, the same evil tempers of flesh and blood, will be equally strengthened by the one, as by the other. Hence it is, that Papists and Protestants are hating, fighting, and killing one another for the sake of their _different, excellent_ opinions, and yet, as to the _lust of the flesh_, the _lust of the eye_, and _the pride of life_, they are in the highest union, and communion with one another. For if you expect a _zealous Protestant_ to be _therefore_ alive to God, or a _zealous Papist_ to be _therefore_ dead to all goodness, you may be said, to have lived in the world without either eyes or ears.――And the reason why it must be so, is because _bad_ syllogisms _for_ transubstantiation, and _better_ syllogisms _against_ it, signify no more towards the casting _Satan out of our souls_, than a bad, or better taste for painting.

Hence also it is, that Christendom, full of the nicest decisions about faith, grace, works, merits, satisfaction, &c. is full of all those evil tempers, which prevailed in the Heathen world, when none of these things were thought of.

A _scholar_, pitying the blindness and folly of those who live to themselves in the cares and pleasures of this vain life, thinks himself to have escaped the pollutions of the world, because he is day after day, dividing, dissecting, and mending church opinions, fixing heresies here, schisms there; forgetting all the while, that _carnal self-will_ and _natural reason_ have the doing of all that is done by this learned zeal, and are as busy and active in him, as in the _reasoning_ infidel, or _projecting_ worldling. For where _this is wholly denied_, there nothing can be called heresy, or wickedness, but the want of loving God with our whole heart, and our neighbour as ourselves: nor any thing be called life or salvation, but the Spirit and power of Christ manifesting itself in us. But where the _natural man_ is become great in religious learning, there the greater the scholar, the more firmly will he be fixed in their religion, whose _God is their belly_.

*Hence may be seen, the great and like blindness both of Infidels and Christians; the one in trusting to their own reason, dwelling in its own logical conclusions; the other in trusting to their own reason, dwelling in learned opinions about scripture words and phrases, and doctrines built upon them. “For as soon as it is known, that _God is all in all_, that in him we _live and move_ and _have our being_; that we can have nothing _separately_, or out of him, but every thing in him; that we have no being, or degree of being but in him; that he can give us nothing as our good, but himself, nor any degree of salvation from our fallen nature, but in such degree, as he again communicates something more of himself to us: as soon as this is known, then it is known with the utmost evidence, that to put a religious trust in our own reason, whether confined to itself, or working in doctrines about scripture words, has the nature of that same idolatry, that puts a religious trust in the _sun_, a departed _saint_, or a graven _image_.” And as _image-worship_ has often boasted of its divine power, because of the wonders of zeal and devotion, that have been raised thereby in thousands, and ten thousands of its followers; so it is no marvel, if _opinion-worship_ should often have, and boast of the same effects.

What poor divinity-knowledge comes from great _scholars_, and great _readers_, may be sufficiently seen from the two following quotations in a _late dissertation on enthusiasm_; the one is taken from Dr. _Warburton_’s sermons, the other from a _pastoral letter_ of Mr. _Stinstra_, a preacher amongst the _Mennonists of Friesland_. That from Dr. Warburton, stands thus: “By them (that is, by the writings of the New Testament) the prophetic promise of our Saviour, that the _Comforter_ should abide for ever; was _eminently_ fulfilled. For tho’ his ordinary influence _occasionally_ assists the faithful, yet his _constant abode_ and _supreme illumination_ is in the sacred scriptures.¹” Dr. _Warburton_’s doctrine is this, that the inspired books of the New Testament, is that _Comforter_, or _Spirit_ of _truth_, which is meant by Christ’s being _always_ with his church.――Let us put the Doctor’s doctrine into the letter of the text, which will best shew how true, or false it is.

¹ Dissertation, page 10.

*Our Lord saith, _it is expedient for you that I go away_, or _the Comforter will not come_: that is, it is expedient for you, that I leave off teaching you in words, that sound only into your _outward ears_, that you may have the _same words_ in writing, for your _outward eyes_ to look upon; for if I do not depart from this vocal way of teaching you, the Comforter will not come, that is, ye will not have the comfort of _my words written on paper_. But if I go away, I will send written books, which shall lead you into such a _truth of words_, as ye could not have, whilst they were only spoken from my mouth; but being written on paper, they will be my _spiritual, heavenly, constant abode_ with you.

Christ saith further; _I have many things to say unto you, but ye cannot bear them now: howbeit when he, the Spirit of truth, is come, he shall guide you into all truth; for he shall not speak of himself, for he shall receive of mine_, and _shall shew it unto you_: that is, though ye cannot be sufficiently instructed from my words at present, yet when they shall hereafter come to you in written books, they will give you a knowledge of all truth, for they shall not speak of themselves, but shall receive words from me, and shew them unto you.

*Christ also saith, if _any man love me, my Father will love him, and we will come unto him and make our abode with him_: that is, according to the Doctor’s theology, certain books of scripture will come to him, and make their abode with him; for he expressly confineth the _constant abode_, and _supreme illumination_ of God, to the holy scriptures. Therefore (horrible to say) God’s inward presence, his operating power of life and light in our souls, his dwelling in us, and we in him, is something of a lower nature, that only may occasionally happen, and has less of God in it, than the dead letter of scripture, which alone is his constant abode and supreme illumination――Miserable fruits of a paradoxical genius!

_Rabbi_, saith Nicodemus to Christ, _we know that thou art a teacher come from God_: now this must be said of the scripture likewise; it is a _teacher from God_, and therefore fully to be believed, highly reverenced, and strictly followed. But as Christ’s teaching in the flesh was only preparatory to his vital teaching by the Spirit; so the teaching of scripture by words written with ink and paper, is only preparatory to the teaching of God, by his Spirit within us. Every other opinion of the holy scripture, but that of an _outward teacher_ and guide to God’s _inward teaching_, is but making an idol-god of it: I say an idol-god; for to those who rest in it as the _constant abode and supreme illumination_ of _God with them_, it can be nothing else. For, if nothing of divine _faith_, _love_, or _goodness_, can have place in us, but by _divine inspiration_, they who think these virtues may be sufficiently raised in us by the letter of scripture, do in truth make the letter of scripture their _inspiring God_.

The apostles preached, and wrote to the people by _divine inspiration_. But what do they say of their _inspired doctrine_, and teachings? What virtue was there in them? Do they say that their words, and teachings, was the very _promised Comforter_, the _Spirit_ of _truth_, the _true abode_, and _supreme illumination_ of God in the souls of men? So far from such a blasphemous thought, that they affirm the direct contrary, and compare all their _inspired_ teachings to the _dead works_ of bare _planting_ and _watering_, and which must continue dead, till _life_ come into them from much higher power. _I have planted_, saith St. Paul, Apollos _hath watered_, but _God gave the increase_. And then further to shew, that this planting and watering, which was the _highest work_ that an _inspired_ apostle could do, was yet, in itself, to be considered, as a lifeless, powerless thing; he adds, _So then_, neither _is he that planteth_ any _thing_; nor he that _watereth_; but _God that giveth the increase_.

But if this must be said of all that, which the _inspired apostles_ taught in outward words, that it was nothing in itself, was without power, without life, and only such a _preparation_ towards life, as is that of planting and watering; must not the same be said of their _inspired teachings_, when left behind them in writing? For what else are the apostolical scriptures, but those very instructions put into writing, which they affirmed to be bare planting and watering, quite powerless in themselves, till the living Spirit of God worked with them? Or will any one say, that what _Paul_, _Peter_, and _John_, spoke by inspiration from their own mouths, was indeed but bare planting and watering, in order to be capable of receiving life from God: but when these apostolical instructions, were written on paper, they were raised out of their first inability, got the _nature_ of God himself, became _spirit_ and _life_, and might be called the _great quickening_ power of God, or, as the Doctor says, the _constant abode_, and _supreme illumination of his Spirit with us_?

I exceedingly love and highly reverence the sacred writings of the apostles and evangelists, and would gladly persuade every one to pay as profound a regard to them, as they would to an _Elijah_, a _John Baptist_, or a _Paul_, whom they knew to be immediately sent from heaven with God’s message to them.――I reverence them, as fitted to do all that good amongst Christians _now_, which the apostles did in their day, and as of the same benefit to the church of every age, as their _planting_ and _watering_ was to the first.

But if this is not thought that fullness of regard, that is due to the holy messengers of God; if any one will still be so learnedly wise, as to affirm, that though _Paul_’s preaching in his epistles, whilst he was alive, was indeed only bare planting and watering, but the same epistles being published after his death, got another nature, became full of divine and living power; such a one hath no right to laugh (as the Doctor doth) at the silly _Mahometan_, who believes the Alcoran to be _uncreated_. For wherever there is _divine efficacy_, there must be an _uncreated_ power. And if, as the Doctor saith, the scriptures of the New Testament are the _only constant abode_, and _supreme illumination_ of the Spirit of God with us, all that is said of the _eternal_ Spirit of God, of the _uncreated light_, ought to be said of them; that they are the WORD that was God, was with God, and are our true Immanuel, or God with us.

I shall now only add this friendly hint to the Doctor, that he has a remedy at hand in his own _sermon_, how he may be delivered from thus grossly mistaking the spirit of the gospel, as well as the law of _Moses_. “St. _Paul_ (saith the Doctor) had a quick and lively imagination, and an extensive and intimate acquaintance with those masters in moral painting, the classic writers; (N. B.) all which he proudly sacrificed to the glory of the everlasting gospel.”¹

¹ Sermon, Volume I. page 229.

Now if the Doctor did that (though it was only from _humility_) which he says the apostle did _proudly_, such humility might be as great a good to him, as that pride was to the apostle. And if the everlasting gospel is now as glorious a thing as it was in St. _Paul_’s days; if the highest classic knowledge is fit for nothing but to be _all sacrificed to the glory of the gospel_; how wonderful is it that this should never come into his head, from the beginning to the end of his three long legation-volumes, or that he should come piping hot with fresh and fresh beauties found out by himself in a _Shakespeare_, a _Pope_, &c. to preach from the pulpit, the divine wisdom of a _Paul_, in renouncing all his great classical attainments, as mere loss and dung, that by so doing, he might _win Christ_, and _be found in him_!

Let the Doctor figure to himself the gaudy pageantry of a high mass in a _Romish_ cathedral; let him wonder at that flagrant, daring contrariety, that it hath to the first gospel church of Christ. Would he not still be fuller of wonder, if he should hear the pope declaring, that all this Heathenish shew of invented fopperies, was his _projected defence_ of that first church of Christ? But if the Doctor would see a Protestant wonder, full as great, he need only look at his own theatrical parading show of Heathen mysteries, and Heathenish learning, set forth in the highest pomp. To what end? Why to bring forth what he calls, (as the pope above) his _projected defence of Christianity_.

I come now to the quotation from the pastoral letter of Mr. _Stinstra_. “A judicious writer, (says the dissertation) observes, that _sound_ understanding, and reason, are _that on_ which, and by which, God _principally_ operates, (N. B.) when he finds it proper to assist (N. B.) our _weakness_ by his Spirit.”¹

¹ Dissertation, page 73.

I cannot more illustrate the sense, or extol the judgment, both of the _author_ and _quoter_ of this striking passage, than by the following words.

A judicious naturalist observes, that _sound_ and _strong_ lungs, are that, _on_ which, and _by_ which, the air or spirit of this world _principally_ operates, when (N. B.) he finds it proper to assist, (N. B.) the _weakness_ of our lungs, by his breathing into them.” Now if any man should find his heart edified, his understanding enlightened, by the above passage on _divine inspiration_, he will be pleased at my assuring him, that the pastoral letter of Mr. _Stinstra_, and the dissertation on enthusiasm, by Dr. _Green_, are from the beginning to the end, full as good in every respect, as that is.

These two instances are proof enough, that as soon as any man trusts to natural abilities, skill in languages, and common-place learning, as the true means of entering into the kingdom of God, a kingdom of God, which is nothing but righteousness, peace, and joy in the Holy Ghost; he gives himself up to _certain delusion_, and can escape no _error_ that is popular, or that suits his state and situation in the learned, religious world. He has sold his birthright in the gospel-state of _divine_ illumination, to make a figure and noise, with the sounding brass and tinkling cimbals of the natural man.

Thus Doctor _Green_, wanting to write on _divine inspiration_, runs from book to book, from country to country, to _pick up reports_ wherever he could find them, concerning divine inspiration, from this and that _judicious_ author, that so he might be sure of compiling a _judicious_ dissertation on the subject. All which he might have known to be mere delusion, had he but remembered, or regarded any one single saying either of Christ or his apostles concerning the _Holy Spirit_, and _his operations_. For not a word is said by them, but fully shews that all knowledge of the Spirit, is only that which the Spirit manifests in man.

*But there is a degree of delusion still higher to be noted, in such writers, as Dr. _Green_; for his collection of ingenious, eminent, rational authors, of whom he asks counsel concerning the necessity, or certainty of the immediate inspiration of the Spirit, are such as deny it, and write against it. Therefore the proceeding is just as wise, as if a man was to consult some ingenious, and eminent _Atheists_, about the truth and certainty of God’s immediate, continual providence; or ask a few select _Deists_, how, or what he was to believe of the nature and power of gospel-faith. Now there are the Holy Spirit’s own operations, and there are reports about them. The only true reports are those that are made by inspired persons; and if there were no such persons, there could be no true reports of the matter. And therefore to consult uninspired persons, and such as deny, and reproach the pretence to inspiration, to be rightly instructed about the truth of immediate, continual divine inspiration, is a degree of blindness, greater than can be charged upon the old Jewish Scribes and Pharisees.