In the years following the Protestant Reformation there were groups who believed that God was still speaking directly and immediately to them. thought that this inner word from God was equal to or sometimes even above Scripture, so they would follow and submit to the inner word. Luther and Calvin, along with other Reformers, were very critical of these enthusiasts. In fact, historical Reformed theology has always been critical of such claims and movements. One example is Petrus Van Mastricht (d. 1706) who gave a helpful summary of the enthusiast position and a biblical refutation of it:
…We [the Reformed] dispute whether believers now, after the canon has been sealed, possess enthusiasms, or inspirations, of the Holy Spirit. These inspirations are to them [the enthusiasts] the most certain word of God, to which one must submit just as much, if not in fact more, than to the Scriptures. …Indeed, they acknowledge that Scripture is the Word of God, but it is not to be understood except according to the breathings or the inspirations of their Spirit, a certain sort of internal word, as it were.
The Reformed acknowledge that in the patriarchs, prophets, and apostles, there were true enthusiasms, and that in all ordinary believers there are indeed operations of the Holy Spirit that illuminate, convert, and sanctify, but there are no enthusiasms, no inspirations, in the sense of the infallible direction of the Holy Spirit, [infallible direction] which has now been removed from all men. This heresy is refuted by a destruction of this twofold false hypothesis:
First, they claim that Scripture is not a complete and sufficient rule of faith and morals in itself. For if Scripture’s sufficiency stands enthusiasm falls on its own. Now, its sufficiency stands by those things that we have said in favor of the perfection of Scripture in section 19 above….
Second, they claim that even now enthusiasms are infallible revelations of the Spirit are given, which are different from the scriptural enthusiasms, and with the help of which the Scriptures must be interpreted. However, the sacred page does not know of such revelations; indeed, it even rejects them, since it is perfect, and sufficient of itself in every respect; and it pronounces that they are joined with the most pressing danger of seduction (2 Cor. 11:14; 2 Thes. 2:2; 1 John 4:1-2).
…[Indeed,] there are passages that speak of revelation and of the illumination of the Holy Spirit. I respond that those passages are not speaking about the kind of enthusiasms that direct [us] infallibly and that reveal other objects to us, different from those things (indeed, even contrary to those things) that Scripture holds, but rather, those that bring light to the intellect, so that we might be able to discern and distinguish the things revealed in the Scriptures (Eph. 1:17-18).
This complete section (which I’ve edited slightly) can be found on pages 153-154 of Van Mastricht’s Theoretical-Practical Theology.
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