in the light of which they brag but in darknesse And so likewise they do in not coming to the light of the Scriptures taught by Preachers whom they contemptuously term Priests Herein also they shew themselves not to be children of the light in that they will not disclose plainly what they hold but hide their opinions in cloudy misty expressions and when by quistions put to them there is endeavour to find them out they shift in answering and fall to reviling In a word all that walk in hatred pride ignorance intemperance uncleannesse deceit and such like evils shew they are not in the light nor have communion with christ but abide in darknesse You that would approve your selves to be in Christ must cast away the works of darknesse and put upon you the armour of light and have no fellowship with the unfruitfull works of darknesse but reprove them rather Rom. 13. 12. Ephes. 5. 11. But of this more in that which follows Men coming into the world need Light from Christ. SERM. IV. Joh. 1. 9. That was the true light which lighteth every man that cometh into the world Sect. 1. The necessity of Christs Enlightening is asserted because of the blindnesse which is in all at birth COming into the world hath a double sense either entering on some action or businesse among men or shewing themselves among men and so false Prophets are said to come into the world or to go out into the world 1 Joh. 4. 1. And in this sense it is a truth that Christ coming into the world as a Prophet Joh. 6. 14. was the true light inlightening But I gave Reasons against this sense Serm. 1. Sect. 1. Or coming into the world is meant of humane birth in the same sense in which it is said that a man is born into the world Joh. 16 21. which I conceive meant by Christs going forth from the Father and coming into the world Joh. 16. 28. And his coming into the world Heb. 10. 5. Grotius it is true annot on Joh. 1. 9. argues from the distinction of being born and coming into the world Joh. 18. 37. that the coming into the world is still by shewing himself to the world But that is not cogent sith the same thing may be meant by two expressions But however it be meant when it is said of Christ that he came into the world yet here where it is said of man coming into the world must be meant of humane birth which seems most probable for the reasons given before and accordingly this point is thence deducible That every that comes into the world needs light from Christ. Which position is true 1. Because every man is born destitute of spiritual light in the things of God concerning his duty and the way of salvation 2. Because every man is liable to death and trouble and wrath and evil from God as he is born into the world and Christ came a light into the world to remove both these sorts of darkness and none else can do it The former of these is to be the more fully confimred because it overthrows the main position of the Quakers that every man hath a light within him sufficient to guide him so as that following it he may please God and be saved without the light of Scripture or preaching of publique Teachers And it also confirms the Doctrine of Original corruption and particular effectual converting grace against universal sufficient grace and power of freewill in the state man is in before conversion which Papists Arminians Socinians Freewillers maintain and the perfection and merit which after conversion Papists and Quakers do assert Sect. 2. Universal corruption at birth is proved from Joh 3. 6. I shall begin with the words of Christ Joh. 3. 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit To understand the force of the argument from hence it is to be considered that Christ useth these words in his conference with Nicodemus as a reason of the necessity of new birth by water and the Spirit that a person may enter into the Kingdom of God The Kingdom of God meant Joh. 3. 3 5. is to be understood of the Kingdom of glory or that state of everlasting happinesse which none but those that are clean sincere and really holy shall ever be admitted to in which sense it is taken when conversion obedience humility and such like qualifications are prerequired to it and it annexed to them as Mat. 5. 3 10 20. 7. 21. 8. 11. 18. 3. 19. 14 23 24. 21. 31. Mark 9. 47. 10. 14 15 23 24 25. Luk. 6. 20. 13. 28 29. 18. 16 17 24 25. Act. 14. 22. 1 Cor. 6. 9 10. 15. 50. Gal. 5. 21. 2 Thes. 1. 5. 2 Tim. 4. 18. James 2. 5. 2 Pet. 1. 11. The visible Church doth admit into it many that are proud and impure in heart and therefore the qualifications of holinesse and purity here prerequired are not necessary for entrance into it Whence it follows that the new birth prerequired as necessary Joh. 5. 3 5. is of the inward man to that reall holinesse which is opposite to uncleannesse or unholinesse which was in the first birth and consequently when it is said That which is born of the flesh is flesh must be thus expounded impure and sinfull or vitious according to that sense which the term hath Gal. 5. 16 17 19 24. which is confirmed by the opposition in the other part of the verse That which is born of the Spirit is Spirit For as to be Spirit is meant of true and reall holinesse which is the genuine fruit and effect of being born of the Spirit so the being flesh which is the consequent of being born of the flesh that is by humane generation Joh. 1. 13. must be meant of sinfull and impure corruption They that expound it only of doing the actions of natural life without sin or of meer weakness without sinfulness such as was in Eve before she sinned reach not to the scope and force of Christs reason for in respect of these there 's no necessity of new birth for entrance into the kingdome of God A person may do the actions of a natural life and be weak without sin and yet not for that reason excluded out of the kingdome of God A person may be spirit and yet flesh in that sense that is weak and do the actions of a natural life whereas here he that is flesh is opposed to him that is spirit and therefore natural life or Infirmity without sin is not all that is meant by flesh there 's pravity and impurity of minde expressed by flesh as well as naturality or infirmity It is true by flesh and blood 1 Cor. 15. 50. which cannot inherit the kingdome of God is meant a humane body in its weakness and imperfection But thus in this life they that are born of the Spirit
are flesh whereas Christ saith he that is now born of the Spirit is Spirit and the new birth which makes us no longer flesh and blood in that sense is not the birth of water and of the Spirit mentioned Joh. 3. 5. but the power of God by which he will raise us up 1 Cor. 6. 14. the birth of water and of the Spirit Ioh. 3. 3. 5 6. is here in this life the other is not till the resurrection therefore the same is not meant by flesh and bloud 1 Cor. 15. 50. And flesh Ioh 3. 6. but in the one place that weakness is meant which is removed by the power of God and the voice of Christ at his coming to judgement the other that sinfull blindeness ignorance concupiscence which is consequent on humane generation and is removed by the preaching of the Gospel made effectual by the Spirit of God Whence I argue If that which is born of the flesh by humane generation be flesh that is corrupt ignorant depraved with proneness to errour and evil concupiscence so as that it must be born again of water and the Spirit afore it can enter into the kingdome of God then every man that cometh into the world by meer hnmane generation is void of light to guide him in his way to God and to salvation untill Christ enlighten him But the antecedent is true as hath been shewed by opening the Text Joh. 3. 6. therefore also the consequent Sect. 3. Vacuity of light without Christ enligtening is proved from Rom. 8. 7 8. Rom. 3. 9 10 11 23. 1 Cor. 2. 14. Mar. 7. 21. Iam. 1. 14. The same thing is further proved from the words of Paul Rom. 8. 7 8. Because the carnal minde or minding of the flesh is enmity against God for it is not subject to the Law of God neither indeed can be so then they that are in the flesh cannot please God In which speech the Apostle assignes the reason why the minding of the flesh is death Now by flesh is to be understood the sinfull pravity that is in man for neither meer natural weakness such as was in Adam and Eve afore they sinned nor the doing of natural actions without sin nor the minding of these are enmity against God or death or impossible to be subject to Gods Law But the minding of the innate pravity whose works are set down Gal. 5. 19. Now such are all that are not in the Spirit ver 9. and that by birth Joh. 3. 6. Therefore all that come into the world are flesh and till they be in the Spirit are void of that light which might bring them in subjection to the Law of God and so need Christs enlightening The same may be further confirmed from the allegation of the Apostle Rom. 3. 9 10 11 12. where to prove that all both Jews and Gentiles are under sin it is alleadged out of Psalmes the 14. and 53. that it is written there is none righteous no not one there is none that understandeth there is none that seeketh after God they are all gone out of the way they are altogether become unprofitable there is none that doth good no not one which cannot be true if understood without limitation sith then the Scriptures should be false that say that Noah was a righteous man and walked with God Abraham was one that God himself testified of to have feared him Abel obtained testimony that he was righteous God testifying of his gifts Heb. 11. 4. Of David God said I have found David the son of Jesse a man after mine own heart which shall fullfill all my will Act. 13. 22. Therefore it must be understood of all afore they are enlightned and converted and so proves that all without exception are void of saving light till Christ do enlighten them and being universal is to be conceived to be from their humane generation If any say that many of the things there said as that with their tongues they have used deceit their mouth is full of cursing and bitterness ver 13 14 c. cannot be said of Infants it is granted in respect of the actual practice yet in respect of their disposition inclination and aptitude to commit them they may which is further urged from ver 23. where he concludes that all have sinned and are come short of the glory of God Hereto I shall adjoyn the speech of Paul 1 Cor. 2. 14. where he saith that the natural man receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned In which speech he expresly makes natural men not only non-intelligent of the things of God afore they have the Spirit of God by whom Christ enlighteneth but also uncapable of knowing them because they are discerned spiritually that is by the Spirit All the difficulty is who is meant by the natural man There are that understand by it not every man that is unregenerate but the most sensual and such as are guided by their senses altogether But the Text opposeth the natural man to the spiritual and makes all the inability to be from the defect of the Spirit of God and therefore understands the most rational man by the natural man if he want the Spirit of God Nor is the conceit of him that by natural man understands the weak Christian and by spiritual the strong Christian opposed to babes in Christ 1 Cor. 3. 1. right For though the Apostle saith he could not speak unto them as spiritual but as to carnal to babes in Christ yet doth he neither make babes in Christ an equipollent term to carnal as all one with it or deny babes in Christ to be spiritual But as the Apostle saith Rom. 7. 14. be was carnal though he were a strong man in Christ because he was in part carnal his flesh did sometimes draw him to fin against his will so babes in Christ may be spiritual and yet carnal in part by reason whereof he could not speak to them under the fin of contentions as to spiritual persons but as to carnal But that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a natural man or one that hath no more then his own soul to guide him is besides the reasons in the Text made more probable by Jam. 3. 15. where to the wisdome from above is opposed that from the earth from the soul from the Devil Iude 19. Soalary men are described such as have not the Spirit in neither place is the word fitly rendered sensual But were it yeelded that 1 Cor. 2. 14. the word translated natural man signifie a weak Christian sure it followes if a weak Christian cannot know the things of the Spirit of God without Christs enlightening much less a man not so much as a babe in Christ Yea the Apostle faith 2 Cor. 3. 5. he was not sufficient of himself to think any thing as of himself But besides these Texts when our Saviour
through small hints Daniel is said to have light and understanding and wisdome found in him in that he was able to interpret dreams and shew hard sentences and dissolve doubts Dan. 5. 11 12. But beyond all the Lord Christ was light the Spirit of the Lord did rest upon him the Spirit of wisdome and understanding the Spirit of counsel and might the Spirit of knowledge and of the fear of the Lord Isa. 11. 2. In him are hid all the treasures of wisdome and knowledge Col. 2. 3. No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whom the Son will reveal him Mat. 11. 27. Jesus knew all men neither needed he that any should testifie of man for he knew what was in man Joh. 2. 24 25. He knew the thoughts of the Seribes Mat. 9. 4. He knew Judas would betray him afore Judas had conceived the treason Joh. 6. 70 71. He opened the secret counsels of God foretold the future troubles of the Jews persecutions of his Disciples his own death and resurrection the preaching of the Gospel and gathering of his Church over the world which are accomplished and the resurrection of the dead at his return to the final judgement which will be undoubtedly brought to pass in the day of the Lord So that of him it is true which we read Dan. 2. 22. He revealeth the deep and secret things he knoweth what is in the darkness and the light dwelleth with him Sect. 7. Christ is Light in respect of truth and grace 6. By Light is meant truth Isa. 8. 20. To the Law and to the testimony if they speak not according to this word it is because there is no light in them that is no truth in them or no comfort to them say others He that doth the truth saith Christ. cometh to the light Joh. 3. 21. Light and truth are either the same or very like and helpfull to each other Psal. 43. 3. Oh send out thy light and thy truth Now light well agrees to Christ under this notion sith he is the way the truth and the life Joh. 14. 6. All his words were words of truth his Gospel the Gospel of truth Jam. 1. 18. Col. 1. 5. If ye continue in my Word saith Christ Joh. 8. 31 32. then are ye my Disciples indeed And ye shall knew the truth and the truth shall make you free 7. By Light favour and grace and goodness and love are meant Numb 6. 35. Job 29. 3 Psal. 4. 7. Prov. 16. 15. In the light of the Kings countenance is life and his favour is as a cloud of the latter rain Lightsomeness in the face is a sign of goodness and love in the heart as on the other side a lowring grim visage is a sign of a tyrannical and imperious spirit Light is the most diffusive and communicative of all qualities and so fitly resembles grace and love And so it is said of Christ Psal. 45. 2. Thou art fairer then the children of men Grace is powred into thy lips therefore God hath blessed thee for ever Cant. 5. 16. His mouth is most sweet yea he is altogether lovely 1 Pet. 2. 3. If ye have tasted how gracious the Lord is Luk. 4. 18. The Spirit of the Lord is upon me because he hath aneinted me to preach the Gospel to the poor he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of fight to the blind to set at liberty them that are braised to preach the acceptable year of the Lord. And the eyes of all them that were in the Synagegue were fastened on him And he began to say unto them This day is this Scripture fulfilled in your ears And all bare him witness and wondred at the gracious words which proceeded out of his mouth Vers. 22. All his words looks deeds except when he had to do with proud hypocrites and incurably wicked persons did evidence a dove-like spirit harmeless compassionate kinde patient full of love and goodness He went about like the Sun doing good and healing all that were oppressed of the Devil Act. 10. 38. And therefore in this respect is to be termed the Light by excellency The Word dwelt among us full of grace and truth Of his fulness we have all received grace for grace Grace and truth came by Jesus Christ John 1. 14. 16 17. 2. This attribute of light is given to Christ both in respect of his divine nature in respect of which it is said Joh. 1. 4. In him was life and the life was the light of men and in respect of his humane concerning which it is said Joh. 9. 5. As long as I am in the world I am the light of the world Which I shall shew when I speak of his enlightening Sect. 8. The Application in a double Use to see the estate of men without Christ and to draw our eyes to him For present we may hence infer 1. That they who are unacquainted with Christ are in darkness Ye were once darkness saith the Apostle Eph. 5. 8. minding them of their estate antecedent to their being in Christ. A man without Christ preached and believed is like a person in darkness 1. He is in respect of his estate as a man in the dark in that he cannot discern his own condition how unclean he is what danger is near him what way to avoid it what help to use He that is out of Christ and sees not by his light discerns not the filth of sin nor the keeneness of Gods anger nor how to remove the one or to asswage the other 2. A man without the light of Christ doth neither know God truly nor his precepts or counsel and so knows not how to address himself to God nor how to observe Gods eye on him nor what gifts he tenders to him nor what directions he gives him 3. A man without Christ his light is like the Syrians who were led to Samaria when they imagined they were in Dothan It 's easie for Satan or any deceiver to lead them hell-ward when they pretend to direct them heaven-ward Any cheat any errour or delusion may be put on him that wants Christ to be his light 4. He that wants light from Christ is as he that walks in the dark one while he stumbles here another time he wanders there If he be in the way yet it is more then he knows and therefore is uncertain whether it be best to go forward or backward or stand still How full of uncertainty have been the most witty Philosophers the most skillfull Rabbins the most acute Papists in their way following their own reason or tradition of men How miserably do they stumble and fall and hurt their souls How sadly do they wander out of the way when they think they are in it 5. Want of light from Christ leaves men in fears and perplexities what shall befall them The light of Christ secures
and heard Ioh. 3. 32. we speak that we do know and testifie that we have seen ver 11. He whom God hath sent speaketh the words of God for God giveth not the spirit by measure unto him ver 34. The Prophets and the Apostles were lights in their time but their light is set I mean their personal preaching ceaseth Zech. 1. 5. Your Fathers where are they And the Prophets do they live for ever 2 Pet. 1. 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me But of Christ it is said Rom. 6. 9 10. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him For in that he died he died unto sin once but in that he liveth he liveth unto God Eph. 4. 8. When he ascended up on high he led captivity captive and gave gifts unto men ver 10. He that descended is the same also that ascended farre above all Heavens that he might fill all things to wit with his light as it follows ver 11 12 13. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. So that Christ is now not only a permanent light but also more eminent shining as he did on the earth to the Iews so more gloriously since his ascension to the Gentiles And though the man of sin hath much obscured the light of Christ and the mystery of iniquity that began to work in Pauls time hath prevailed after the working of Satan with all power and signs and lying wonders yet shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming 2 Thes. 2. 7 8 9. And then shall Christ shine more gloriously in his day and with him the righteous shall shine forth as the Sun in the Kingdom of their Father Matth. 13. 43. And then shall the Lord be to them an everlasting light and their God their glory Isa. 60. 19. Sect. 6. Christ the effectual inlightning Light Christ is the true light that is the effectual light which doth indeed that which light is to do As he is termed the true bread which was from Heaven Ioh. 6. 32. because he giveth life to the world ver 33. He that eateth of this bread shall live for ever ver 58. And as he is termed the true vine Ioh. 15. 1. Because he yeilds fruit as a vine so is he termed the true light because he doth inlighten effectually John 8. 12. I am the light of the world saith Christ be that followeth me shall not walk in darknesse but shall have the light of life Ioh. 12. 46. I am come a light into the world that whosoever believeth on me should not abide in darknesse There are lights that like ignis fatuus foolish fire lead men into dark places lakes and bogs whereinto they that follow them perish There are lights that for a while lead men in the way and then soon go out and so leave men in darknesse and perplexity But the Lord Christ leads alwaies in the right way even in the way of life neither is he ever extinguished but so shines as that whosoever follows him shall be directed aright in his way be guided into the way of peace Luk. 7. 79. With thee saith the Psalmist Psal. 36. 9. is the fountain of life in thy light shall we see light There is an amazing light that by its brightnesse doth as it were strike dead and cast down to the earth Revel 1. 16 17. When Christ appeared to John in his glory and his countenance was as the Sun shineth in his strength upon the sight of him John fell at his feet as dead When Saul journied to Damascus about noon suddainly there-shine from Heaven a great light round about him so that he could not see for the glory of the light but was blind for some daies Acts 22. 6. 11. Acts 9. 9. The Lord Christ is an excelling light yet not striking dead nor casting down nor blinding but rather an erecting light a clearing light a directing light an enlivening and inlightning light which would lead me to the consideration of the way of Christs inlightning but that somewhat more is to be said of the truth of Christ the light Sect. 7. Christ was the true Light in respect of the truth of his words 2. Christ is the true light in respect of his sayings he delivered that which was truth which is Logick truth and the truth he spake according to his mind which is moral truth 1. He could freely say John 8. 14. Though I bear record of my self yet my record is true for I know whence I came and whether I go Ver. 16. If I judge my judgment is true for I am not alone but I and the Father that sent me Ver. 17 18. It is written in your Law that the testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witnesse of me Ver. 26. He that sent me is true and I speak to the world those things which I have heard of him Ver. 28. When ye have lift up the Son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things Ver. 31 32. If ye continue in my Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Ver. 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God Ver. 45. Which of you convinceth me of sin And if I say the truth why do ye not believe me Joh. 10. 25. The works that I do in my Fathers Name bear witnesse of me Ver. 37 38. If I do not the works of my Father believe me not But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Joh. 16. 10. The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doeth the works In which speeches our Lord Christ avers the truth of the light that is Doctrine or Words he taught in that they were received from God and witnessed by him which was proved 1. By the works which Christ did which were invincibly proved to be of God by the greatnesse frequency freenesse and goodnesse of them being in opposition to Satan and with such evidence of all freedom from imposture and acquaintance with Satan that even those who followed
which is the Gospel To which I answer the Gospel is not the light within each person but that word without them which was preached to them of which Paul was a Minister The light within each person is by creation and inward work of the Spirit but the Gospel is the word brought to our ears by Preachers without us which is never received by many of those to whom it is preached And when it is said to be preached to every creature the meaning is not that every particular person heard it but as when Christ bids them preach the Gospel to every creature Mar. 16. 15. the command is not that they must preach it to every particular person even to Infants for that had been an impossible work but that they should preach it to any indefinitely not restraining them to the lost sheep of the house of Israel as he did formerly Mat. 10. 5 6. In which sense the Apostle saith Col. 1. 28. He warned every man and taught every man that is any without difference who occurred whether Iew or Gentile It is often urged that it is said Col. 1. 27 Christ in you the hope of glory therefore it is Christ within a person which is the hope of glory which some of them have made their Saviour and not he who was crucified at Jerusalem and this fancied Christ within them they seem to confound with the light within them and the Gospel But I answer 1. That this is a meer phantastick delusion to imagine a Christ in themselves different from that Iesus Christ born of Mary who is the Saviour of the world nor is there in the words Col. 1. 27. any ground for such a distinction For the term rendered in may as well be rendered to as it is vers 23. If not the meaning is Christ is in them the hope of glory that is Christ who is in them by faith or Christ who is the hope in them that is their hope of glory 2. However this is certain that Christ in them cannot be meant of the light that is in every man for that is by generation but this Christ in them was only in the Saints vers 26. And by Preaching whereby God made it known which had been hid from ages and generations vers 25 26 27 28. It is alledged that Jerem. 31. 34. God promiseth And they shall no more teach every man his neighbour and every man his Brother saying Know the Lord for they shall all know me from the least unto the greatest of them Therefore every man hath a light in him and needs no Preacher To which I answer 1. That it is manifest from Heb. 8. 10 11. that this is not a declaration of what all men have upon their birth but what some shall have under the new Covenant by special grace and therefore is not meant of the light within each person whatsoever for that was as well under the first Covenant but those who are specially called under the Gospel 2. The meaning is not that they shall have no more teaching at all then Gods word had been broken when Paul taught the knowledge of God 2 Cor. 4. 6. But either the meaning is they shall not teach by such obscure shadows or predictions as they did before but so plainly as that they may with unveiled fact behold the glory of the Lord 2 Cor. 3. 18. which seems the most genuine meaning by Vers. 9 10. Or in a comparative sense their knowledge shall be so abundant as that each person who hears the Gospel and believes it shall be able of himself to know the Lord. It is urged that Isa. 54. 13 it is said All thy children shall be taught of the Lord therefore every man hath a light within him Answ. 1. All thy children cannot be meant of every one that cometh into the world Our Saviour hath taught us Joh. 6. 45. to expound it of one sort of persons those that have heard and learned of the Father not all 2. Nor can it be meant of that teaching which is by the light within a man common to him with every man besides but that peculiar teaching of God by his Spirit and his Gospel whereby a person cometh to Christ that is believes in him which is never by the meer light which each man hath in him by humane birth It is yet further urged that it is said 1 Joh. 2. 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 lie and even as it hath taught you ye shall abide in him Whence they would gather that each mans light within him or at least each persons light within him who hath the Spirit of God is sufficient to teach him without Scripture or Preacher which is the thing they aime at that there may be some colour to make Scriptures and Preachers seem needless To it I answer The speech is in opposition to those that seduced them Vers. 26. who were the Heretiques of those times whether Ebionites Cerinthians Nicolaitans or Gnosticks whom he terms Antichrists Vers. 18 and 22 23. He mentions their heresie the denying the Father and the Son which was done by pretending a more sublime and refined doctrine then the Apostles taught of another Creatour then the Father of the Son as only in shew and appearance come in the flesh crucified risen again in opposition of whom he tells them they were armed by the anointing and its teaching and so they need not any that is any of those seducers mentioned Vers. 26. should teach them nor that any other doctrine upon any pretence whatsoever should be taught them but that which they had been taught by that anointing Now how did that anointing teach them Undoubtedly by the Apostles as is manifest by Vers. 24. Let that therefore abide in you which you have heard from the beginning which is expressed plainly to be that which he and other Apostles taught and declared unto them Chap. 1. 1 2 3 5. To which he saith The Spirit beareth witness 1 Joh. 5. 6. And saith 1 Joh. 4. 6. We are of God be that knoweth God heareth us be that is not of God heareth not us hereby know we the Spirit of truth and the Spirit of errour Whence it is apparent 1. That they only not every man have no need that any teach them who have received the anointing 2. That it is not meant that they have no need of any mans teaching any thing at all but that they have no need of the seducers doctrine pretended to be more exact and sublime 3. That the teaching of the anointing was not by peculiar immediate revelation but by bearing witness to what the Apostles taught 4. That they only that receive the doctrine of the Apostles are taught by the anointing 5. That when it is said the same anointing taught them of all things it is