All the perversions, innovations and corruptions of the pure and holy
religion of Jesus Christ that have found way into it and disgraced it,
have been introduced under some pretext of doing good—some plea of a
supposed benevolent nature. In some form or other they have all claimed
to have the good of the cause in view, and in some way have put up some
kind of claim to divine authority. Some of them were introduced by good
men, with good intentions, who saw not the evil that would follow,
while others, no doubt, were introduced by “designing men.” George
Fox was probably a good man, or a man of good intentions, and, when
he talked of the “light within,” and tried to sustain his position by
Scripture, he had no idea of the evil that would follow—much less did
he design it. Though he quoted Scripture, it was not as a rule of faith
and practice; not as a system of religion, nor as supreme authority,
but merely to give currency to the theory he was laboring to introduce
and support it in the minds of the people. The leading idea in the new
theory was that the _light within_ was the guide—the unerring rule;
that it was from God, and that he who followed it was following the
will of God, the influence of the Spirit. He certainly did not intend
to turn the hearts of the people away from God and lead them to follow
the imaginations of their own hearts. He clearly designed no such
wickedness as this; but what has followed? Where has the “light within”
led his followers? It has led some of them to neglect and forsake
the word of God; to regard the Bible simply as a good book, a true
history and guide to the people of its time, but not as an authority,
a rule of faith and practice for us. It has led some of them into
Spiritualism, others into Universalism, and some, more recently, into
exciting revival, mourners’ bench-meetings, in which old members have
been trying to “get religion,” as seekers do in Methodist and other
revivals. Many of them have been led into out-and-out infidelity.
This is where the “light within” has led them. Original Quakerism has
virtually run out.
Numerous other bewildered people are seeking an evidence of pardon
and acceptance with God directly from heaven. They are trying to find
this evidence in their feelings, impressions, emotions, impulses,
sensations, dreams, some sound or voice, and not in the promise of God.
This direct or immediate evidence, in their view of it, is from the
Spirit of God and perfectly reliable. The promise of God, with them, is
the _mere word_, the _bare word_, the _mere letter_ of Scripture. They
are thus completely turned aside from the testimony of the Spirit of
God, as confirmed by the most grand and awful displays of supernatural
power, to their own imaginations, their own spirits, and as completely
perverted as if they never had received any revelation from God.
There is no teaching of the Spirit of God among men only that found
upon the pages of the Bible. Those led by the teaching of the Spirit of
God spread on the pages of the Bible are led by the Spirit of God, but
those not led by that teaching are not led by the Spirit of God at all.
They may be led by their own spirits, desires, feelings, emotions,
impressions, sensations; by men, or even the adversary, “captive at
his will;” but they are not led by the Spirit nor under his influence
at all. When they turn away from the teaching of the Spirit of God
recorded in the Bible, it matters not much to what they turn, whether
they profess to be led by the “light of nature,” so called, “the light
of reason,” “the light of conscience,” the “light within,” impressions,
feelings, emotions, sensations, by men, or the adversary, they turn
away from God, from Christ and from the Holy Spirit. They are perfectly
deluded, and, if they thus continue, they must come to ruin. God will
eventually overthrow all who turn away from him, no matter to what they
turn.
Men may claim to have the Spirit, to be led by the Spirit, talk about
the Spirit, pray about the Spirit, sing about the Spirit, and at the
same time despise the things of the Spirit, the things commanded by the
Spirit, and do despite to the work of the Spirit. Such men manifestly
have not the Spirit. All their claim to having the Spirit is an empty
and idle pretense. They are not led by the Spirit at all, but are led
in opposition to all the Spirit ever taught. Those led by the Spirit
receive what the Spirit teaches, as _found in Scripture_, believe it
and delight to follow it. It is idle for those who will not do this to
be talking about the Spirit, or the influence of the Spirit.
If any man gets an immediate evidence of pardon, it is an evidence
that comes not through the Mediator, for what comes through him is not
_immediate_, but through him as a _Medium_, or Mediator. It is a direct
revelation, not through Christ at all, and it is a _new_ revelation.
Are men receiving any _new_ revelations now? The Mormons and
Spiritualists think they are. Do others think so? We do not believe
any _new_ revelations are now being made from God. On this ground we
reject all Mormon pretensions, as well as Romish pretensions and those
of Spiritualists. Since the apostles died, and those on whom they laid
their hands died, not a miracle has been done or a revelation from God
been made. Every pretense to miracle or revelation from then till now
is an empty and idle pretense—an imposition. Since John, the Apostle,
closed the book of Revelation, with the declaration that, if any man
shall add to it, the plagues of that book shall be added to him, there
is an end of all revelation till time shall be no more.
Through Christ, God made a _final_ revelation, to which nothing is to
be added, and from which nothing is to be taken. The will of God is
in that concerning man, and if we desire to know the mind of God we
must consult that revelation. The restlessness of man is wonderful. He
is not willing to be limited even to the revelation God has made, the
testimony God has given concerning his Son, and the unfailing promise
of God for assurance of acceptance with him. But this is the highest
and the only assurance we have or can have, in this world. When God
made the promise, that we might have strong consolation, he confirmed
it by an oath. We come to God by _faith_ and not by _sight_; we walk by
_faith_ and not by _sight_; enjoy God, and Christ and the Holy Spirit
by _faith_ and not by _sight_. So we enjoy the remission of sins and
acceptance with God by _faith_ and not by _sight_. “He that believeth
and is baptized _shall be saved_,” said the Lord, among the last words
he uttered before he ascended to heaven. Men who will not rely on that
promise—on the words _shall be saved_, or _shall be pardoned_—would
not believe though one would rise from the dead. It is not baptism such
need; it is _faith_. They are not fit subjects for baptism. They must
remember the condition, “He that _believeth_.” They can not come to God
without _faith_. “Without faith it is impossible to please him.”