Covenant the Priests Lips were to preserve the Peoples Knowledge which yet was not exclusive of all immediate Teaching whereas in the Dispensation of the New Christ is both our King Priest and Prophet who is given for a Covenant unto the People for a Light unto the Gentiles and to be God's Salvation unto the Ends of the Earth Therefore to conclude that there will be alwayes need of Teaching by man's Ministry under the New Covenant is contrary both to the Tenour of the New Covenant the Tendence and End of Christ's Ministry Which was not of of man and to John's plain Testimony Yâ— have an Unction from the Holy One and ye know all Things the Anointing which ye have recived of him abideth in you and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lye and even as it hath taught you ye shall abide in him Mark here he sole Sufficiency and Absoluteness of the Anointing to those who walk in the Light of it and obey it Sect. IV. Our Clearness from Error and Incongruity about the Light within and our Opposer justly chargeable with both IT is true that we affirm the Light of Christ within to be an absolute Rule teaching men that follow it what they ought to know believe and do and that it is necessary to call upon Men to believe and obey it forasmuch as many do not But I must look upon this man's Inference upon us in this Case as supposing for Truth that which is a manifest gross and most dangerous and pernicious Error to be unjust viz. That we suppose it is not as well necessary to teach men by the Scriptures and by the Ministry to know and believe what is necessary to their Salvation as it is to perswade them to do what is necessary therete p. 83 84. Which falsly supposeth a Defect in the Light and in our Ministry directing thereto Whereas the Light of Christ is able to teach men to know believe and do what is necessary to Salvation and to open the Scriptures as Christ said Believe in the Light that ye may be the Children of the Light And how could they be such if the Light did not teach them both to know believe and practise what is necessary to Salvation yet that many men are not come into the Light though it shine in their Darkness is very plain while they rebel against the Light and know not the Wayes of it because they abide not in the Paths of it But what is this to those who are come into the divine Light and holy Unction within As for his charging us with Incongruity of Opinion and Practice dissembling the Matter Tergiversatton and Shuffling Inconsistency of Pretences and Practices Pretences for a blind a perfect Piece of p. 93 94 95. What 's now the Matter this man appears so envious and reviling where is the Incongruity but that men being taught of God himself by his Light and Spirit within now undâ—r the New Covenant need not be taught by men and yet for all that we take upon us to teach the People our selves p. 93. Here is no more Incongruity then in God's Teaching both immediately and instrumentally in both which his own Power appears and operates We take not upon us to teach People our selves nor to hold forth man's Ministry but Christ teacheth in us and by us also shewing forth his own Praise in a Testimony without him we can do nothing and hiâ— Presence goeth along with us in a living Ministry both to open the Scriptures and to shew men their Duty both in believing and obeying what is necessary and so our Gospel is not of man nor by man but from Christ and therefore not guilty of this man's unjust Imputation either of pernicious Error or Incongruity As for being against all other mens Teaching but our own p. 94. And yet for the Teaching of the Light within Unto this I say we are satisfied that our Ministry is from God and his Light and have no Reason to have any mens Teaching whatsoever imposed upon us which does not flow from the Light nor from God's immediate Inspiration and Teaching which they opposing their Ministry is but of man and by the Will of man And therefore it is no Inconsistency in our Principle and Practice to confess to the Teaching of Christ's Light within and to teach others as that teacheth us in order to turn them to the Light that they may be taught as we are and so to deny all meer mens Teaching who are not taught by the Light within but gain-say God's immediate Teaching in these Dayes as this man doth who also falsly accuseth us with this Error viz. That God doth by a Light created in every man sufficiently teach them what they ought to believe and do p. 87. But this is his Mistake and false Foundation on which much of his Structure is framed as also in p. 15. p. 41 42. he takes it for granted that 't is but a natural Light in men that we direct them to but this is contradicted by himself in his confessing That it is God Christ the holy Spirit by immediate Illumination of our Minds that doth shew us what we ought to believe and do and that this is our Notior p. 13. But his is not by God's immediate Teaching and Operation p. 40. So be sure God was not with him in his Study as his Teacher in bringing forth his Book against God's immediate Teaching and Operation And the man is grosly mistaken in concluding it to be a created natural Light in man whilst he confesseth We ground our selves much upon Joh. 1. 9. where it is said of Christ That was the true Light which lighteth every man that cometh into the World p. 41. whereas that true Light was neither created nor natural as a Thing made for in him was Life and the Life was the Light of men Joh. 1. 4. This Life was not created nor natural in that Sense but supernatural and divine However this man gives us his Sense of this Scripture cited viz. That Christ indeed as God Creator doth enlighten every man that comes into the World with the Faculty of Reason and Understanding by which he may know that there is a God that he is to be worshipped and that he is placable and the Difference between moral Good and Evil in many things p. 42. And this he calls Natural Light supposing it sufficient to direct the Heathen to as much as God expects from them but not sufficient to direct those that live under the Gospel to believe and do what they are bound viz. To believe Jesus to be the Christ the Son of God and Saviour of the World and that upon Pain of Damnation p. 42. Serious Reader Consider the Tendency and Import of these Things as first He grants that Christ enlightens every man that comes into the World with such a Light as
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
doth savingly enlighten or afford super-natural Revelation in an immediate Way hath at once excluded and denyed both the Knowledge of God and Christ and this is the very Way to bring in Atheism for what shall assure us either of the Knowledge of God Christ Scripture or true Preaching if immediate Illumination be denyed us And yet this man to his own Confutation pretends not to exclude the concurrent Operation of God's Spirit upon the Heart p. 18. But how should we believe that he really owns the Christian Doctrine contained in Scriptures to be any Rule at all either of his Faith or Practice while he opposeth the very thing which it directs us to viz. The New Covenant the Spirit 's Teaching immediate Illumination c. Sect. II. Of the Divine Unction Light New Covenant and Use of the Ministry ANd this Opposer will have his Sense and Meaning upon some plain Scriptures contrary to their very Import as upon 1 Joh. 2. 20. But ye have an Unction from the Holy One and ye know all things And again ver 27. But the Anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lye and even as it hath taught you ye shall abide in him About this he appears very much puzled and cannot tell how to wind off the plain Words on the Behalf of the Anointing and its full and plentiful Teaching And after he hath spoken doubtfully about the Sense of this Scripture he concludes our Notion of the holy Spirit 's Teaching Men that live under the Gospel cannot be the Sense of it when the Words are plain Ye need not that anyman teach you but as the same Anointing teacheth you of all Things Nor would this render the Design of John in this Epistle and other Writings needless p. 64. while his Epistle and Writing proclaims the Sufficiency of the Anointing wherein he writes both to little Children young Men and Fathers and what he writes was as he had received from the Anointing and not meerly as Man's Teaching and argued no Defect in the Anointing at all but rather exalts it and tends to encourage others to continue in it to abide in the Truth it being confest That both the Apostles other Believers were established in Christ by the Anointing of God upon them from 2 Cor. 1. 21 22. As also That they were induced at the first to believe the Doctrine to be from God because they perceived the Anointing of God to be upon them that preached it p 66 67. So that here it is confest that Believers Establishment in Christ both Preachers and Hearers was by the Anointing of God upon them as he which stablisheth us with you in Christ and hath anointed us is God and that they were induced to believe the Doctrine to be from him because that they perceived that Anointing to be upon or in the Preachers Surely then there was a spiritual Eye opened in them so to perceive And this is our Method both for believing obeying and saving Men which one while this Man hath opposed as contrary to God's Way another while he confesseth to it but then he darkens the Matter again upon the Words Ye have an Unction from the Holy One and ye know all Things he gives this Meaning viz. Not that by this Uâ—ction the commmon Christians were immediately inspired with the Knowledge of all Truths but that by it they were assured of the Truth of all things which the Apostles had taught and further adds It is not said that this Anointing did teach them all Things but that it did teach of all Things that is of or concerning the Truth of all Things to which it was a Witness or Evidence p. 66 67. He seems to lay a great stress here upon the Particle Of as if the Anointing did only teach them Of or concerning those Doctrines which the Apostles preached but not the Doctrines themselves and then who taught the Apostles to preach Was it not the Anointing And did not several Gifts flow from one Spirit But the man overlooks the Words of the Apostle cited by him viz. Ye need not that any man teach you but as the same Anointing teacheth you and did not this Anointing teach the Believers in the Apostles Absence and when they had not their Epistles read among them Or was it only a Witness or Evidence to what they spoke or preacht Or did it abide in them not to speak to them in the Absence of the Apostles and their Epistles but only in their Presence What a strange Limitation would this be that indeed endeavours to stop the Mouth of the Anointing And his denying that by this Unction the common Christians were immediately inspired with the Knowledge of all Truths leaves the Matter still doubtful on his Part and seems at least to be a Sense twarting the Apostles Words Ye have an Unction from the Holy One and ye know all Things He should have told whether he believes that the common Christians as he calls them were inspired with any Truths necessary to Salvation If he denies this then he bids adieu to all divine and saving Knowledge as to those Christians Whereas the same God that anointed the Apostles to preach and established them in Christ did both anoint and establish those Believers to whom they preached so their Ministry was effectual only through that Anointing which enabled them to preach And we never denyed the Apostles Preaching in order to direct men to that Anointing All which still prefers the Anointing as the principal Means and Rule and owns true Preaching as in Subordination to it But does not therefore oppose or deny the Anointing's immediate Teaching or Sufficiency to save them that believe in and obey it And because all are not converted or come to this divine Unction within or Dispensation of the New Covenant God hath been and is pleased to make Use of such effectual Means and to accommodate his divine Truth to mens low Capacities by Preaching and Demonstration of the Spirit as may be for their Help and Advantage in order thereto So that the Controversie is brought to this narow Compass viz. our present Opposer pretends to own super-natural Revelation and divine Illumination but not now in an immediate Way but only in a mediate Way of Preaching and Scripture We own and assert divine Illumination and super-natural Revelation in an immediate Way as also that God is pleased to make Use of such mediate Wayes and Means as are attended with his Presence and divine Illumination without which no outward Means can be effectual or to any real Advantage to the Soul This Opposer reckons that God operates now only in a mediate Way we own that God works both immediately and mediately as also we assert the sole Sufficiency of the Spirt's immediate Illumination and Teaching both as the Ground of the Effectual Ministry and of
the other an Effect the one is the absolute VVay or Rule of knowing God and building up in his Knowledge the other a subordinate Help for Direction to that VVay and Rule He who is the true Light lighteth every man that cometh into the VVorld This is not said of his Ministers but they are sent to direct turn men's Minds to the Light I will pour out my Spirit upon all Flesh saith the Lord But so is it not said of his Ministers though they direct to wait for it I will write my Laws in their Hearts saith the Lord but the doing of this is not asscribed to his Ministers though they bear witness therof Ye have an Unction from the Holy One it is not said Ye have it from the Ministers though it attend their Ministry and they are taught thereby and direct others to it and to abide in it He that establisheth us with you in Christ and hath anointed us is God who also worketh all our Works in us It is not said that his Ministers do so establish anoint and work all in us though they be instrumental in God's Hand to direct men to God and Christ who is with them in whom is Life and Salvation and from whom every good and perfect Gift comes and to whom be the Glory and not to man From all which let it be seriously minded First The Eternal Word which is the true Light lighteth every man that cometh into the World in an immediate Way 2dly That the Promise or more plentiful Effusion or Pouring forth of the Spirit is also from God himself and so in an immediate VVay to be made good and fulfilled unto them who walk in and obey that Measure or Degree of his divine Light or immediate Inshining as it is in their Consciences 3dly God also worketh savingly by his Spirit Light and Power in an immediate VVay in the Hearts of his People both by illuminating their Understanding opening their spiritual Eyes reviving their Souls and delivering them from under the Power of Darkness Sin giving them Victory by Faith over Temptations leading them through the spiritual VVarfare and Travils and making them more then Conquerors in all which they have their Dependnece immediately upon God who is a present and immediate Help in Times of Trouble as all that truly wait upon him in his immediate Light and Discoveries do experience Sect III. The Prophecy and Testimony of the New Covenant and Gospel-Dispensation rescued from our Opposer's Perversions BUt to that Prophecy They shall not teach every man his Neighbour and every Man his Brother c. Jer. 31. This Opposer saith Though the Phrase here used seem absolute in Sound yet it may well be understood in a comparative Sense bringing Instances with his restrictive Meanings upon Joh. 6. 26. Hos. 6. 6. Ephes. 6. 12. upon the Particle Not as not so much not only wherein the plain Scripture is not his Rule but his Meaning unfairly added to limit this Prophecy besides the Extent of the VVords for saith he p. 82. The Meaning may be that they shall not so much need to do it that is teach every man under the second Covenant as under the first yet he would have them alwayes teaching and al was learning in a mediate VVay only But indeed saith he the Words and Phrase used here seem to be a Strain of Elegancy oft used in Scriptures when to set forth the great Abundance and Plenty of Things Expressions are used improperly and hyperbolically in reference thereunto and 〈…〉 e not to be understood properly but figuratively Observe here serious Reader that the plain Text of Scripture fore-telling God's writing his Laws in the Hearts of his People that they shall teach no more every man his Neighbour and every man his Brother saying know the Lord but all should know him This he slightly turns off with this Meaning or May be that they shall not so much need to teach every man his Neighbour saying know the Lord under the second Covenant as under the first yet implying that they shall still much need to say know the Lord under the New Covenant though not so much as under the Old But how agrees this with the plain VVords I will be their God and they shall be my People and they shall no more or they shall not teach every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least to the greatest see Jer. 31. 33 34. Heb. 8. 10 11. But these Expressions the man reckons are used improperly and hyperbolically and what is his Rule for thus censuring the plain VVords of the Prophet and Apostle and reflecting upon them equally with us as improperly proposing God's Method and New Covenant Way to be his own immediate Teaching and Knowledge of himself wherein they shall not teach every man his Neighbour and yet in Contradiction to himself hath confessed That the Work of Grace in men is most properly attributed to God to Christ c. p. 19. His Instances for such limited Meanings upon several Hyperbolical Expressions supposed in Scripture if granted prove not these very Texts so improper or hyperbolical as he renders them and he evinceth not what his Rule is for thus rendering these particular Texts improper and hyperbolical which so plentifully make for God's immediate Way of Illumination Teaching and VVorking under the New Covenant If he say other Instances of Scripture compared are his Rule herein I must deny that they prove these very Texts lyable to such an Exception or Limitation as he puts upon them If he say that Reason is his Rule then he owns another Rule as Judge and Determiner of the Sense of the Scripture then the Scriptures themselves But if he pretend the Spirit to be his Rule in this then the Scriptures are not Howbeit the Spirit will not contradict its own Sayings in the Scriptures and we do not own his limited Sense Restriction or private Interpretation of such an eminent Prophecy as this of the New Covenant for no Prophecy of the Scripture is of any private Interpretation for the Prophecy came not in Old Time by the will of man but holy men of God spake as they were moved by the Holy Ghost And they who deny the immediate Illumination therof are not like truly to understand those Prophecies and Scriptures that proceeded thence And to his asking Why we should so much as once imagine that thâ—se Words of the Prophet should foretell that under the New Covenant there should be no need of teaching by man's Ministry when the whole Current of the New Testament both in Precept and Example shew the contrary p. 82 83. Which is as much as to say that the whole Current of Scriptures of the New Testament shews that there will be need under the New Covenant of Teaching by man's Minâ—sty which is to allow the New Covenant no Preheminence above the Old for in the Time of the Old
men at Law for Tythes and imprison such as cannot for Conscience sake to Christ pay them Tythes such Priests are unnatural and hard-hearted not at all like Christ's Ministers who coveted no man's Meat nor Drink nor Gold nor Silver nor Apparel but alas these covetous Priests trouble and cumber men in Courts for Tythes and cast men in Prisons and Holes to the Ruin of many poor Families and causing divers to suffer in Goals till Death as they have done divers times for a small value these Priests value their Tythe-Pigs c. more then they do the Lives of innocent men Oh unnatural inhuman Hard-heartedness and Cruelty itself and oh gross Hypocrisie for such as are guilty thereof to call themselves Ministers of the Gospel Messengers of Christ who are thus unlike him and his Ministers As for those that robbed God in Tythes and Offerings these were in the time of the Law and first Covenant when there was a Commandment from God for both and to bring the Tythes to the Store-house that the Fatherless Widdows and Strangers might be relieved as well as the Priests and they robbed God who did not bring their Tythes to the Store-house But Christ Jesus the everlasting Priest is come and hath changed the Priesthood that took Tythes made of Necessity a Change also of the Law and a disannulling of the Commandment See Heb. Chap. 7. But I shall say little here about this Oppression of Tythes let the Nation 's long Experience thereof speak and I refer the Reader to these Treatises viz. A. P. his great Case of Tythes and F. Howgil's great Case of Tythes and so to consider the Rise and Continuance of them And it is such Priests as this man himself declares against that we disown as namely such as are departed out of the Way and caused many to stumble whom the Lord hath made contemptible and base before the People who have not kept his Wayes but have been partial And so the false Prophets that have seen Vanity and divined Lyes saying Thus saith the Lord when God hath not spoken and these are highly guilty thereof who now oppose God's immediate Inspeaking and have done so to get Peoples Money by pleasing them in prophesying Peace to them when the true Prophets prophesied of Judgment and were persecuted for it Ezek. 22. 25 28. But saith he 'T is possible and too probable that there may be some who for Worldly and Fleshly Respects may greatly fall short of a faithful Discharge of their Duty towards the Souls under their Charge And if there be any that by daubing with untempered Mortar do betray them I am no Advocate for such they shall bear their Burthen And yet he is an Advocate for the Tyth-taking Priests and Ministers who receive Money of the People as a Reward of their Labours And thus he varies shuffles wheels about and insinuates like a man-pleaser and Temporizer one while he talk like an Anabaptist concerning the Light within as natural created and his tying up the Spirit 's Baptism to its Effusion in miraculous Gifts Another while like one turned back to the National Priests Another while like a Papist or one popishly affected for Oral Tradition and a Knowledge of Christ derived successively by outward Teaching from the first Preachers Another while he talks like one Atheistical in rendering that Light spoken of in Joh. 1. 9. which lighteth every man that cometh into the World but a natural Light and not sufficient for Salvation But again to what he grants of the Corruption of some publick Ministers who are wordly and fleshly Daubers and Betrayers I shall grant to what he further adds That it is unreasonable and Unchristian to condemn the Righteous with the Wicked and to censure all for somes sake This indeed were unchristian but unjustly cast upon us p. 92. Howbeit I shall proffer him fairly that if he can shew us such Ministers as are Righteous men fearing God and hating Covetousness that teach the same Doctrine the Apostles taught which the Light of Christ within witnesseth to p. 88. And that can prove their Call Authority to preach to be from Christ and that approve themselves as his Ministers in all Humility and Faithfulness we shall own them but while we do not find such among the publick Parish Priests and Ministers who force Tythes and Hire from People we ought not to be blamed for our Separation from them Sect. VI. Our Opposer's Confusion and self-Contradictions collected and examined THis Opposer of Enthusiasm hath run himself into manifest Contradictions whereof these following are some He seems to plead for Christ's injoyning his Followers to be humble and lowly in Heart to esteem others better then themselves to speak Evil of no man in Meekness to instruct to overcome Evil with Good and not to judge and the like p. 6. And yet in Contradiction to himself he takes upon him to judge and vilifie us to speak Evil of us yea to have been walking in Darkness and to be but carnal c. p. 9. Doth he not here judge That all the Children of God are taught of God and need not any other Teacher This our Sense and Method he opposeth to God's Way as being quite different p. 14. And saith that God's Way and Method of directing men what to believe and do is not by his immediate Teaching and Operation p. 40. But in plain Contradiction to himself he confesseth That the Scripture attributes it to wit the Work of saving Grace to God to Christ to the holy Spirit p. 18. and saith Indeed the Work of saving Grace in men is most PROPERLY attributed to God to Christ p. 19. That the Light mentioned Joh. 1. 9. which lighteth every man that cometh into the World doth enlighten men by natural Light and that Christ as God doth enlighten every man that cometh into the World with the Faculty of Reason and affords no other Light to the Heathen then this natural Light as he calls it p. 41 42. Yet in plain Contradiction he grants That the Scripture speaks of Christ's being in men and Christ and God every where present and se in all men and that the essential Presence of Christ as God is present to every man p. 20 21. Observe Reader how plainly he has broke the Neck of his Cause here For if Christ as God be essentially present in all men and to every man and this God be Light then the Light that is in every man is not natural nor created as he hath affirmed the Light of Christ as God to be And as for his Distinction between the essential Presence of Christ and his virtual Presence p. 20 21. it is unscriptural Neither can we believe that the Presence of God and Christ are so distinguished or divided as this man implies viz. That God's essential Presence should be in all men and yet not Christ's virtual Presence VVhat Scripture hath he for these Words Is
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