FIrst he stiles his Booke the True Guide, A speech very Emphaticall, and seemes to me a Title too high for any sinfull Creature either to assume to himselfe, or affixe to his writings: for never did any one of the Apostles assume it, but it was given only to Jesus Christ, and to the Spi­rit of Truth. First to Jesus Christ, Revel. 1.5. The faithfull witnesse: And take notice of the word The, three times in that verse. Also it is given to the Spirit expresly, Joh. 16.13. when he, The Spirit of Truth is come, he shall guide you into all Truth. John Baptist indeed was A burning and a shining light, Joh. 5.35. but Jesus Christ was the true light, Ioh. 1.9. and The way, The truth, and The life. Ioh. 14.6. But if his Spirit had been infallible, and he had titled his Book A True Guide, in stead of The True Guide, then might his Title have proved Orthodoxe (I hope he will suffer his Epistlers termes) which now must remaine Here­rodoxe, and must of necessity be degraded.

Further, he saith, the weakest Christ an may be able to discerne the true way of the Spirit of God, &c.

By way of the Spirit, I suppose R. H. chiefly intends the out­ward way of it, and that especially in the publike Ministery, as may appeare in his third distinction, Pag. 1. and his so oft mentioning of it almost in every Page to the end of the Booke, at least it is the chiefe thing in difference betwixt us, and whereupon I shall chief­ly insist.

Truly, it is strange to me that R. H. his Guide should habilitate [Page 6] the weakest Christian to discerne the true way of the Spirit of God, about the publike Ministry, for that he chiefly drives at, whereas the strongest Christians indued with far greater light about this point in controversie, then ever yet R. H. saw, are at a stand about it, witnesse the strong Controversie yet on foot, about that point of Ministery and Church-Government, even amongst them of clearest light. Which Controversie was not in the Primitive times after the giving of the Holy Ghost, Acts 2. For during the continu­ance of those necessary members of the Church of Christ, 1 Cor. 12.27. the Apostolical Office & Gifts which were infallible, there was no place left for any difference among the Churches in that point, it being a part of the truth of the Gospell revealed; for if it were not so, then by as good reason they might question the certainty of the whole Gospell, as that part of it. Witnesse likewise the flow comming in of the Synods Answer to the Parliaments Quaeries.

It followes, from all false and erronious wayes.

Certainly, R. H. must needs be indued with the gift of discerning of Spirits at least, a gift not given to all in the Primitive Church­es, 1 Cor. 12.10. To another the working of miracles, to another Pro­phesie, to another discerning of Spirits, &c. I wonder that we in this Towne living so neare him, have reaped no better fruits of it, having divers times both by word and writing, desired conference with him in a loving way, and could not obtaine it, but were put off with this excuse, he had a paine in his head, by reason of which his memory was weake. Truly, had not his love to us been weaker then that he made shew of, and seemed earnestly oft times to de­sire, he would have dealt with us as brethren, and not have given us the first fruits of it in a scandalous and lying Pamphlet publi­shed to the world, but would either by word or writing, first have taken counsell of the Word and Spirit, in Matth. 18.15. If thy brother trespasse against thee, go tell him his fault betwixt him and thee alone, &c. which all Christians that understand that place (both in Old and New-England) confesse to be a rule obser­vable, not only betwixt particular Brethren, but by Analogie be­tweene Churches themselves in case of difference. But he leaves not only that way, but also the more excellent way of Love, as the Apostle cals it, 1 Cor. 12.31. But covet earnestly the best gifts, and yet show I vnto you a more excellent way, compared with 1 Cor. 14.1. [Page 7] follow after charity, (which way of love is not only to be sought before, but is indeed more excellent then all Ordinances) and likewise the Prophets and Apostles examples, who never publi­shed to the world, the grievances or imperfections of the people of God, 2 Sam. 1.20. Tell it not in Gath, publish it not in the streets of Askelon, &c Mica. 1.10. Declare it not at Gath, &c. Yet the Apostles in divers of their Epistles, had to do with false Apostles, and with scandalous and false Brethren.

But he knowing no world, no Gath, nor Askelon now in being, takes this unbrotherly course to render us, that differ in judgement from him, as odious to the world as he can: therefore we may justly take up Davids complaint, Psal. 120. throughout the whole Psalme, but had he not wronged the Truth as well as us, it had been much the better, and we had been prevented of making this just vindication.

It followes, By a lover of the Truth.

This may be so, if it be understood of that which he judges Truth, but to love Truth is to love God, for God is Truth; and then if he love him that begat, he also loves him that is begotten of him. Also if he be a lover of the Truth indeed, then he loves all Truth as well as any, and that for its owne sake, yea, even those Truths that are against him, as well as those that are for him, and is as willing to know it as was Old Ely, 1 Sam. 3.17. which made him say to Samuel, what is the thing that the Lord said unto thee, I pray thee hide it not from me, &c. & to submit to it being known, as he, v. 18. and he said it is the Lord, let him do what seemeth him good, yea, though it put him upon suffering, Revel. 10.10. Thus far the frontispiece.

His Text follows, Rom. 8.14.

The principall drift of his discourse is about discerning the true way of the Spirit of God, especially as it concernes the publike Mi­nistry, as is said before. His third distinction in Pag. 1. he divides into two, (viz) first inward. Secondly, outward and Ministeriall, which latter is indeed the sense implyed in his third observation. Page 2. Now had he purposed to have been a True Guide, he should have shewed himselfe a workeman, as Paul counselled Timothy, [...] Tim. 2.15. by rightly distinguishing between Ministers and Ministries according to the Word, and not to have begged [Page 8] the question, as it is plaine he doth, he being either unwilling or unable to play upon that string, but would have us take his word for it, as he doth others. Certaine it is he allowes of more Mini­stries then one, for he himselfe preaches, and we do not question him for it, but we know not of any Office he hath yet, so that his present practice warrants a Ministry without an Office, according to that Acts 8.4. they that were scattered abroad, went every where preaching the Word, and 1 Pet. 4.10. as every man hath received the gift, even so minister the same one to another, as good Stewards of of the manifold Grace of God. And so farre I hope others may goe as well as he. But this he will say is not the publike Ministery he speakes of: but what doth R. H. thinke makes a Ministery publike? Is it something in and about it called Jure divino, or Jure humano? If he say the latter, then Christs Ministery and John Baptists were not publike, for they had it not. If he say the former, then there be many now in London and other places, who have it not in his way, which yet have as good, and better testimony from the Word for theirs, then he hath for his.

In his second observation, he takes a great deale of paines in quoting a multitude of Scriptures, to prove a thing we easily grant, for we have had long experience of being seduced, though not so long experience as he; if the Lord would be pleased to discover it to him.

In his third observation, Page 3. he saith, the most are led by an erronious spirit; now if this be true, as certainly it is, and his Church consisting of all men, who are the most, see how he foyles himself, and disgraceth his Church. The true Church-members are all li­ving stones, as Peter speakes (in appearance at least) now if the Church knew of any one defiled person in it, and did not cast him out, it was her great sin, and a means of infecting the whole lump, 1 Cor. 5.6. Your glorying is not good, know you not that a little hea­ven leaveneth the whole lump? But he confesseth (and we should beleeve the True Guide) that most are led by an erronious spirit, therefore a body desperately corrupt by his own position.

Further in the same Page, he takes the Apostles weakenesses to serve his turne, never distinguishing betwixt their sailings in Do­ctrine and Practice, and so in stead of being a True Guide, may prove a false one; especially to weake Christians, for whom is [Page 9] seemes he chiefly intended his Booke; for they may thinke if the Apostles erred, whom should we beleeve? and so he may bring a blot upon his True Guide, and men may say if the Apostles erred, why may not R. H. erre also?

But I wish him how ever it fares with his True Guide, to take heed least by opening the Prophets and Apostles failings in mat­ters of Practice, to serve his own turne, he make not their Doctrine questionable with his, in which they could not erre as they were Apostles, and moved by the Holy Ghost in execution of their Office. But it followes not, but that another, even a publike Mi­nistery may erre, therfore his whatsoever it be, is as questionable as any other, though he leaves it unquestionable and questions all others, making hue and cry after them under the name of seducers, if they have not his allowance and run not in his streame. But I desire him to shew us by what right others are bound to have his approbation more, then he theirs; unlesse he stand for some mother Church, and would bring other Churches and Assemblies under it whether they will or no; truly, I know of no mother Church but that spoken of by S. Paul, Gal. 4.26. Jerusalem which is above, the mother of us all. Indeed I read of union, Cant. 6.9. My Dove, my un­defiled is but one, she is the only one of her mother; but of no sub­ordination of Churches, this opinion he knowes is somewhat Ro­mish. But let him shew us where Christ or his Apostles consti­tuted any one Church over another Church or Churches, from whence a patterne may be taken for any such preheminence, and he hath done the worke: when he hath also proved his true succes­sion (for certainly he must goe that way to worke) and also his in­fallibility of judgement, as he knows the mother Church of Rome is forced to do, like an Ape, imitating the Primitive Church, who alone enjoyed (in the time of the Apostles, those usefull and neces­sary members of the Christian Churches) the true way of Gospell Churches.

Further, in Page 3. he propounds a question, how the Spirit of Truth may be known from the Spirit of Errour: his answer is, Gal, 5.22. But the fruit of the Spirit is love, joy, peace, long-suffering, gen­tlenesse goodnesse, faith, &c. Here R. H. was at a stand, for his old papers did not afford him a particular answer to this quaere, there­fore he contents himselfe with a generall one, for we know that [Page 10] he hath been long since compiling this modell by the helpe of his old notes, which he made use of to this purpose. And truly, had he well viewed that Text, it is not a very pertinent place to his purpose, save only in the generall to discover seducers from a True Guide, but rather a false Christian from a true one, and also is meant properly of a persecuting biting, devouring Spirit, Gal. 5.15. But if ye bite and devoure one another, take heed ye be not consumed one of another. Or in plaine tearmes, a Legalist from a Spirituall man ver. 18. but if ye are led by the Spirit, ye are not under the Law, a loving, peaceable man, from a van-glourious, envious man, ver. 22.26. But had he been as well versed in the Scripture as in his old notes, Saint John would have sufficiently furnished him with par­ticulars for that purpose, but that he thought it would make against him: 1 John 4.2, 3, 4, 5, 6. Every Spirit that confesseth that Jesus Christ is come in the flesh is of God, and every Spirit that confesseth not that Christ is come in the flesh is not of God, and this is that Spirit of Antichrist whereof you have heard that it should come, and even now already is it in the world, and so ver 5. They are of the world, therefore speak they of the world, and the world heareth them, we are of God, he that knoweth God, heareth us, he that is not of God heareth not us, hereby know we the Spirit of Truth, and the Spirit of Error: but it may be he hath not heard that place so expounded, and had he tooke notice also of Esay 57.19. I create the fuit of the lips, &c. he should have there read of a fruit of the lips as well as of the fruits of conversation else where, which sense John proceeds in, to discover seducers in the place before quoted. But R. H. not being acquainted with it, thought a generall discovery might passe, but he finds in Scripture that Seducers come in Sheeps cloathing, they seem to be holy in their conversation, therefore the fruit of the lips seeme to be the most proper distinguishing character to know them by, for neither he nor I, can tell when we see things done agreeable to the Word that it is a fruit of the Spirit, for all that we can see is but a Morall thing: therefore Paul when he speakes of the fruits of the flesh, saith, they are manifest, Gal. 5.19. but he doth not say, the fruits of the Spirit are manifest, verse 22. for they are not so easily known to us, only the judgement of cha­rity which is so much wanting in him towards us, should be in us all towards them whose actions are according to the Word.

In Page 4. in his foure last lines, in applying his Answer to a generall Question there propounded, he mentions Christs Answer to the Disciples about their commanding fire to come down from Heaven, &c. Christ doth indeed as he saith, reject their answer, and good reason for it, though it was not as he saith, altogether contrary to the Word written, for they had Elias for their exam­ple, to justifie their demand, 2 King. 1.10. and so they had some Scripture to ground their demand upon, but the Disciples being yet somewhat like R. H. of a Legall Spirit, thinking the old Le­gall administration should continue, and it may be stood somewhat prejudiced to the New-light, like him. But Jesus Christ whose will was to have the glorious Gospell and new Covenant, go forth with new, even Gospell administrations like it selfe, forbad them their demand with utter dislike of it, (although it will not satisfie many mens spirits to this day) and told them that the Son of man cause not to destroy, but to save mens lives.

It followes, Page 5. Therefore (saith he) if any shall perswade you to separate from the people of God or Ordinances, &c. Marke how he still goes on in begging of questions, if he had proved who were the people of God, and which were the Ordinances of God, then we should have been better able to justifie a separation from him, as he from Rome, or to have renounced such separation if unlawfull, yet let him know there is a lawfull separation, as well as unlaw­full, as may appeare, Acts 19.9. When divers were hardened and be­leeved not▪ but spake evill of that way before the multitude, he depar­ted from them, and separated the Disciples, so 2 Cor. 6.17. Come out from among them and be ye separate, &c. Else why doth he refuse to worship God as the Papists do, but because of their cor­rupt Doctrine, and humane inventions.

It followes; Likewise if any shall perswade you from the publike Ministry, and from the Sacrament.

Marke still how he beggs questions, but let him be plaine, what Ministry and Sacraments he meanes, and prove them to be Gods, and done in Gods way, and he shall receive an answer: for from such as are Gods, and administred in Gods way, we say the same as he doth.

Againe, he mentions praying and giving of thanks.

I am perswaded there no true Christian so Atheisticall, but [Page 12] doth as faithfully, and constantly acknowledge in these duties, as R.H.

Next followes his question, Page 5. May I be led with every one that brings Scripture?

His answer is No, for none are readier to bring Scripture then se­ducers, true, which may be the cause that R. H. brings Scriptures so oft, and gives the true sense so seldome.

Next followes his notes or difference, first, those that are decei­vers (saith he) will practice many things that they have no rule in Scripture for.

I answer, it is very true, and this we can make appeare to R. H. that he himselfe doth so, for, what warrant out of Scripture hath he for a Church of Christ made up of all the world, as if a worldly Sanctuary were still Gods Ordinance, as if a typicall State were stil in being? what Scripture hath he for a worldly worship, and world­ly Ministery? for, such as the Church is, such is the Ministery, and worship of it. 1 John 4.5. They are of the world, therefore speake they of the world, and the world heareth them. Such practices deny Christ to be come in the flesh. 1 John 4.3. for he would have all that are borne into the world Sons of God, whether they be new borne or no, whereas the Apostle saith plainly, not by our naturall birth, but by our new birth we become the Sons of God, Gal. 3.26. Ye are all the Sons of God by faith in Christ Jesus.

But marke his first proofe; for his instance, is, 1 King. 13. where the young Prophet following the advice of the old Prophet con­trary to the command of God, was slaine. I suppose he here disco­vers notable ignorance; for the Prophet there doth not go on his message by a Word ordinary and written, but by an immediate Word from God, and should have been taken off not by a mediate word, and pretended, as was that of the old Prophet, nor by Scrip­ture, but by the same immediate Word that set him on worke. Even as Abraham had the same immediate Word to stay his hand from killing Isaac, that commanded him to do it. Now the Word written, rather warranted the Prophet to eate for his health, and forbad Abraham to kill, but they had a word immediately from the same fountaine from whence the Word written first came, which being written, is a record and rule to all the Saints; but it seemes R. H. would not have God himselfe, nor the Prophets and [Page 13] Apostles in no case to goe a jot higher then the Word written.

In Page 6. He mentions three or foure things negatively; the first is about Childrens Baptisme, and some other things, question­ing what we have against them; and because he thinkes nothing can be said against that point, concerning the Baptisme of water, let him take these few things into consideration. First, how he can warrant the baptizing of any with water by vertue of that commi­ssion, Mat. 28.19. Go teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; because the Apostles themselves that baptized with water before that com­mission was giuen, could not baptize with this Baptisme, till they were indued with power from one high, Luke 24.49. Tarry ye in the City of Jerusalem, till you be indued with power from on high, Acts 1.4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but waite for the promise of the Father, which, saith he, ye have heard of me.

Secondly, The baptisme of water was ever, both before and after the giving of the Holy Ghost, called, Iohns Baptisme, Act. 1.22. Beginning from the baptisme of John, unto the same day that he was taken up from us, Acts 18.25, This man was instructed in the way of the Lord, and being fervent in the Spirit, he taught diligent­ly the things of the Lord, knowing only the baptisme of Iohn. And Acts 19.3, 4, He said unto them, unto what were ye then baptized! they said, unto Iohns Baptisme: then said Paul John verily baptized with the baptisme of repentance, &c.

Thirdly, And no other forme of words were used in that Bap­tisme, but in the name of the Lord Jesus only, Acts 8.16. For as yee the Holy Ghost was falne upon none of them only they were baptized in the name of the Lord Iesus, Acts 19 5. When they heard this they were baptized in the name of the Lord Iesus. For the baptisme of the Spirit was by laying one of the Apostles hands, Acts. 8. [...]. Then laid they their hands on them, and they received the Holy Ghost.

Fourthly, The baptisme of the Spirit was not so much as sig­nified by the baptisme with water as may appeare, Acts 19.2. And he said unto them have ye received the Holy Ghost, since ye belee­ved? and they said unto him, we have not so much as heard whether there be any Holy Ghost; But if the Baptisme of the spirit had been [Page 14] the thing signified by the baptism with water, the Baptizers would no doubt have so instructed the parties baptized, or else they must be concluded to be either negligent or ignorant of their office: But Paul did not so much as reprove those Baptizers for any such neg­lect, but by laying on of Pauls hands they received the Holy Ghost.

Nay further, This Baptisme of the Holy Ghost was a distinct gift of the Spirit, from that which the Apostles and all other Be­leevers receive by their union with Christ, for the Apostles had those gifts and graces which were, and still are common to other Beleevers, by vertue of their union before this was given; but this which is the promise of the Father, they had not till Christ was ascended, Iohn 7.39. This he spake of the Spirit, which they that be­leeve on him should receive, for the Holy Ghost was not yet given because that Iesus was not yet glorified. Acts 1.5. Ye shall be bapti­ed with the Holy Ghost not many daies hence.

Lastly, S. Paul saith expresly it was no part of his commission, 1 Cor. 1.15, 17. but the Baptisme of the Spirit, by laying on of hands, was part of the Apostles commission, Mat. 28.19. compared with Acts 8.18. Mark. 16.15, 16, 17.

If any object and say, what doth the Baptisme with water sig­nifie then?

I answer, it signifies our remission of sins by the death of Christ, Acts 2.38. Then said Peter repent and be baptized every one of you in the name of Iesus Christ for the remission of sins, &c. Rom. 6.4. And as for the subjects of this Baptisme of water, I commend to R.H. his consideration, Mr. Tombes his Book who is a Presbyterian (as they are called) and hath written largely upon that point, whose Book yet remaines unanswered for any thing I understand to the contrary; & when R.H. hath answered him rightly, he will satisfie many Christians who are at a stand, and very much troubled about that point, and when he hath positively proved his other things he speakes of, and turned his interrogations into positive conclusions fully proved, we shall then more particularly know what to ans­wer to them: In the meane time, we will suffer him to make Quaerees, and because he loves quaerees, let him take this one, not what he hath against, but what he hath for any of his way, to desire of the Parliament that which is inconsistent to the fun­damentall Laws of the Kingdome, did ever any of those whom [Page 15] he calls perverse and obstinate people desire such a thing. Let him also know, that untill he hath positively proved his own practice, he must be suspected for a seducer, according to his own first rule: And marke further, how he swerves from his owne first rule, for whereas he titles those, deceivers, that will practice that, they have no rule from Scripture for; he finding himselfe destitute of Scrip­ture, runs to the old Popish shift, and makes Quaeries, and saith, what have you against such and such things, but let him know that God hath Interrogations to set against his Interrogations, which will overthrow them: Esay 1.12. saying, Who hath required this at your hands: So that we have enough against a thing, when we have nothing for it; for positive positions and practices must have positive proofes, for negative positions, negative proofes suffice: I do not a thing, because I find it not written, sufficeth. Therefore the Jewes circumcised Males because there was expresse com­mand for it, and not Females because they found it not written, and yet they had no expresse command against it: So in the Law we read, that the Priests were to beare the Arke on their shoul­ders, Num. 4.15. 1 Chron. 15.2. as was there expresly comman­ded, but there was no expresse command against carrying it on a Cart, only they had learned that of the Philistims: 1 Sam. 6. but God made a breach upon them for it, 2 Sam. 6.8, 9. 1 Chron. 15.13. And so they learned to do it afterwards according to the Law of God: 1 Chron. 15.14, 15. And the children of the Levites bare the Arke of God upon their shoulders, as Moses commanded according to the Word of the Lord.

He interrogates yet further, In Page 6. saying, what Scripture have any to raile against the Parliament?

Answ. Truly, none that I know of, nor any warrant at all to be un­faithfull toward them in the least, who have been so carefull of our peace and safety, and so faithfull towards us, though some would have had it otherwise. But R. H. would make the world beleeve, that those that differ from his opinions and practices are such, and therefore mentions divers opinions, and among the rest this Interrogatory, to render them as hatefull to the world as possibly he can, as this Interrogatory especially must needs do if it were true; but it may be he hath heard some that stand opposite to his opinions, speake foolishly that way, though for my part all those [Page 16] that I am intimate with, stand to this day as cordiall and reall for the Parliament as ever, as our neighbours can testifie: But contrari­wise, I have heard of some of his opinion that have proved un­faithfull to the Parliament; should I therefore take occasion to make mention of the actions of some few of his opinion to the world, to render all of the same opinion odious? yet this is the very drift of his mentioning this thing, as may appeare to them that read his Booke. But it may be he will say he doth but inter­rogate; but he may know well that interrogations are either strong affirmations, or strong negations; and I thinke he will not say it is a negation, but should I have begun and done such a thing so pub­liquely against them of his opinion, I should have been thought at least a seducer, unjustly endeavouring to draw the Parliament and well affected peoples affections from such.

His next things he mentions in the same page, are Magistrates, Masters and Fathers.

Verily I know none that are accused by R. H. that take away in the least from Parliament, Masters or Fathers, what God, nature, and this whole Kingdome hath invested them with severally from God; but I never yet read in the Gospell of Christ Jesus, that ever he gave any in the world power over the consciences of his peo­ple in matter of worship, 1 Cor. 7.23. Ye are bought with a price, be not the servants of men. Col. 2.20. Why as though living in the world, are ye subject to Ordinances; touch not, taste not, handle not, which all perish with the using after the Commandements and Doctrines of men: But marke the enmity of this man against them hee opposes hee would have them thought to bee such as cry downe superiority and inferiority, and yet he knowes well they stand for all due subjection to Caesars, Masters, and Fathers, as much as he, if not more: For we conceive all civill subjection to be due to such, whether Heathens or Christians; but if he will give to them that which belongs to God, we are not bound to doe so too by his example: we acknowledge no power in matter of worship above Christ Jesus, who is the only Law-giver to his people, whose government differs from Moses government, even as his house differs from his, Heb. 3.2, 3, 4, 5, 6. who was faithfull to him that appointed him, as also Moses was faithfull in all his house: And Moses verily was faithfull in all his house as a servant, but [Page 17] Christ as a sonne over his own house, &c. So that the Government of Moses house is as unfit for Christs house, as a poore cottagers for a Kings house.

Besides Moses house, yea, even that whose State being shad­dowish, when Christ the body came, the shaddowes must needs fly away, (as Solomon saith) then to what purpose serve his proofes from the examples of the Kings of Judah, more then of the Priests of Judah, for the Government of Christs house; unlesse they are understood spiritually and not according to the Letter: For were not the Kings and Priests of Judah, both types of Christ Jesus? Now if he will more argue from the one than from the other, let him shew his grounds from Scripture; if he will argue from both, as he must of necessity if he do from either, then how wil he es­cape the Episcopall order, even the Papall power of Rome it self, which they raise up to the foundation of the Aaronical Priesthood.

But it may be R. H. is not throughly convinced of the truth, and extent of the typicality of that estate, nor the spirituality of the present Gospell state as the antitype of that: Let him there­fore a little consider, first the Land is called holy, Zach. 2.12. The glory of all Lands, Ezek. 20.6. Emmanuels Land, Esay 8.8. the typicall rest, Deut. 12.9, 10. Which when men beleeve, they are said to enter into, not that naturall Canaan, but the spirituall rest, Heb. 4.3. For we which have beleeved enter into rest, &c, Besides, Jerusa­lem when the Jewish state stood, was the chiefest place of Gods worship, unto which all men of that Nation, were bound to re­sort three times a yeare, according to the Law, Exod. 34, 23, 24. Thrice in the yeare shall all your men children appeare before the Lord. So Psal. 122. But now every where, and in every Nation men may worship God, if they worship him in Spirit and truth: John 4.20, 21, 23. The houre commeth when ye shall neither in this Mountaine, nor in Jerusalem worship the Father, But the houre commeth and now is, when the true worshippers shall worship the Fa­ther in Spirit and truth. Acts 10 35. In every Nation he that fea­reth him and worketh righteousnesse, is accepted of him.

Secondly, The people were separated from other people to God, Levit. 20.26. I the Lord am holy, and have severed you from other people that you should be mine: But where hath God in the Gospell separated any whole Nation or Kingdome as a peculiar people, [Page 18] but rather chuseth out to himselfe a people by the voyce of the Go­spel, not of all Nations, but out of all Nations and tongues: Rev. 5.9. Thou hast redeemed us by thy bloud out of every kindred, and tongue, and people, and Nation. And is it not plaine, that the spirituall Israel, holy Nation, and peculiar people, as Peter calls them, 1 Pet. 2.9. [...]re the true Antitype of that?

Thirdly, The Priesthood was typicall, as may be seene at large, Heb. 7, 8, 9 Chapters, what was signified by it, and how, and in whom fulfilled.

Lastly, To go no further, though much more might be said, the Kingdome of Judah was typicall to Christ according to that, Gen. 49.10. The Scepter shall not depart from Judah, nor a Law-gi­ver from between his feet, till Shilo come. So Hos. 3, 5. Afterward the children of Israel shall returne and seeke the Lord their God, and David their King, and shall feare the Lord and his goodnesse in the latter daies. Ezek. 37.22, 24, 25: And I will make them one Na­tion, and one King shall be King to them all: ver. 24. And David my servant shall be their King. Amos 9.11. In that day I will raise up the Tabernacle of David that is falne. So Esay 9.6. Dan, 7. Joh, 1.49. Thou art the King of Israel: So Luke 1.32. Acts 2.30. and many more places. And which is more, the Law-giving power was so appropriated to Judahs Tribe, that it was common to none other in the world with him, and observe that this Law-giving power (I do not say Law-making power for that was wholy delivered to them from God: 1 Chron. 28.11. to the end, 2 Chron. 29.25. 2 Chron. 31.2, 3.) was so peculiar to Judahs Tribe, that it was not common, no not to the Kings of Israel, who were Christian Kings by profession, and lawfull by Gods approbation, 1 King. 11. else now were any Kings lawfull either in Israel or Judah? for God told them expresly when they desired a King first, that they had cast him off, that he should not raigne over them: 1 Sam. 8.5, 6 7. But as Gods approbation of it afterwards made that lawfull, so also this, having also Gods approbation before the division; 1 Kings 11.31, 37, 38. And he said to Jeroboam, take thee ten pie­ces, for thus saith the Lord, I will rend the Kingdom out of the hands of Solomon, and give ten Tribes unto thee, and if thou harken to what I command thee, and keep my Statutes as David my servant did, I will be with thee, and build thee a sure house, as I built for [Page 19] David, and will give Israel unto thee. Yet he never approved of their actions about his worship, for that as I said, was peculiar to Judahs Tribe, yet, even this priviledge that was in Judahs Tribe, was no morall right, but typicall and shadowish only, and so was wholy to vanish away, and cease for ever when Christ came. Gen. 49.10. Ezek. 21.26, 27. Thus saith the Lord, remove the Diadem, and take off the Crowne, this shall not be the same, exalt him that is low, and abase him that is high, I will overturne, overturne, overturne it, and it shall be no more untill he come whose right it is, and I will give it him. Now no Civill Kings of the Nations of this world, were typed out, but Christ Jesus only, from whom it is that all Beleevers in a spirituall respect are equally Kings and Priests. 1 Pet. 2.5. Rev. 1.6. for even as the Land, People and Priesthood were types of a Spirituall, not Civill, Land, People and Priesthood; even so their Kings must also have their Spirituall Antitypes, and so it followes clearly, not Civill but spirituall, even Christ Jesus is the true Antitype shadowed forth, for if it were not so, the very essentiallity of types and figures would be taken away and destroy­ed; but the Civill power which is from nature, and so Morall and perpetuall continues still, and subjection to it is expresly comman­ded in Civill things, Rom. 13. 1 Pet. 2.13, 14. whereas subjection to it in matters Spirituall, is as expresly forbidden, Matth. 20 25, 26, 27, Luke 22.25, 26, 27. 1 Cor. 7.23. Col. 2.20, 22. Mat. 15.9. And this is the true sense of the Gospell in this point, thus clearly distinguishing betwixt the Civill and Spirituall power.

A little further he sets the Scriptures at variance amongst them­selves, and so leaves them, never shewing what the spirit of God meanes in those places of Jude 3. Contend earnestly for the faith once given to the Saints; and Mat. 11. The Kingdome of Heaven suffers violence, and the violent take it by force. But he doth in this case, as some Fishes, who will make the water thick and mud­die, that they may the easier get away undiscerned; it may be he counteth all calling into question his wayes to be contention, though it be done lovingly, and his open calumniating others that differ from him, to be no striving nor contention, giving them his charitable brand, a perverse and obstinate people: But if this be his charity, we desire he should keep it to himselfe, and pretend lesse love, and intend more.

In Page 7. his second rule to try the spirits, is this: Those moti­ons or perswasions that are pleasing to the flesh, and take most with naturall men, are not from the spirit of God: His proofes are, Gal. 5.17. 1 Cor. 2.14. For the flesh lusteth against the spirit, and the spirit against the flesh, &c. Whereto I answer; Our wayes cannot please naturall men; for we declare to them, that untill they be borne againe, and beleeve in Christ, they are carnall still, Rom. 8.9. If any man have not the spirit of God, he is none of his. And so being not be­leevers, they cannot be true Church-members. But they admit all without exception, and is not that pleasing to flesh and bloud to have their carnall wayes, and yet be counted Gods children too, as is plaine by their communicating with them in their Church-priviledges? But let R. H. goe about to unchurch them, and take away that Religion that they seeme to have from them, and then he shall see plainly whether it will displease flesh and bloud, or no.

It followes, page 7. What profit is it that we keep his Ordinan­ces?

Verily if R. H. have repented of any service performed by him to God, that was not Gods, he hath done well, and I hope he will say the same by us doing the like; but if he meanes it of that ser­vice that indeed is Gods, I know none that repents of any service performed to God, unlesse it be of their wants and weaknesses in their performances &c.

It followes page 8. where he quotes a place out of Matth. 24.26. and once before Pag. 2. but his Reader may go seeke the true sense, the words are these, Wherefore if they shall say to you he is in the de­sert▪ go not forth; behold he is in the secret chamber, beleeve it not, &c. But what, doth he thinke, is meant by the desert? where is it thinks he? Is it some wildernesse naturall where wild Beasts inhabite? this is indeed a naturall construction; or is it Spirituall? which verily is more likely, according to that, Rev. 12. whither the wo­man fled for shelter, and was preserved there rather by Gods pro­vidence, than by vertue of any true outward Church-Office and Ordinance. For the outward Court was given to the Gentiles, Rev. 11.2. and the true visible Ministry by Office was departed, and an earthly one succeeded all that time of the forty two moneths, Revel. 9.1. I saw a Star fall from heaven to the earth, [Page 21] and to him was given the key of the bottomlesse pit. And in Rev. 11.2. it is said, the outward Court was given to the Gentiles, and this is that departing foretold by the Apostle Paul, 2 Thes. 2.3. That day shall not come except there come a falling away first, and that man of sinne be revealed, see Acts 20.29. After my departing shall grie­vous Wolves enter in among you not sparing the flocke. And by our Saviour, Mat. 24.24, 25, 26. For there shall arise false Christs and false Prophets &c. Luke 17.21, 22, 23. So that the Saints being in their spirituall Babylonish captivity, no marvell that their state was so confused; For as in Babylon of old there was confusion of tongues, Gen. 11.4, 7, 9. and from that confusion Babell tooke its name, verse 9. so in this spirituall Babylon the Church of God came into confusion loosing that Apostolicall and first order of the Gospell: yea, and take notice that that gift of tongues was one of those gifts, Acts 2. that in spirituall Babylon was againe confoun­ded; yet some enjoyment of God was even there to the Saints, though not according to the former way: But even as Israell of old was extraordinarily nourished in their captivity in heathen Babylon, Zach. 4.11, 12, 13, 14. (so in mysticall Babylon, as here­after shall appeare) Then I said unto him, what are these two Olive Trees upon the right side of the Candlesticke, and upon the left side thereof; and what are those two Olive branches, which through the two golden pipes empty the golden oyle out of themselves, and he said these are the two annoynted ones, that stand by the Lord of the whole earth. (There is mention made but of one Candlesticke, because their Church was Nationall) they were extraordinarily preserved, for the pipes emptied the golden oyle out of themselves, they could not be provided for in the ordinary way, as that place before quoted proves, and may further appeare by the reinvesting againe of the Priests after their Captivity, Ezra. 6.20. For the Priests and Levites were purified together, all of them were pure: compared with Zach. 3. all along that Chapter; for what needed a restoring where was no losse.

Moreover, after some degree of restoring, some difference about the Priests Office could not be decided, till a Priest arose with Urim and Thummim, infallibly to determine it, Ezra. 2.62, 63. Nehem. 7.64, 65. The Tirshatha said unto them, that they should not eate of the most holy things, till there stood up a Priest with Urim [Page 22] and Thummim. Even so I say, in this mysticall Babylon, the two Candlesticks (called two, because the estate under the Gospell is Congregationall) were likewise extraordinarily nourished: Rev. 11.3, 4. I will give power to my two witnesses, and they shall Prophe­sy a thousand two hundred and threescore daies in sacke-cloath: These are the two Olive Trees, and the two Candlesticks standing before the God of the earth. Yet also some communion among themselves there was, it may be somewhat like that, Mal. 3.16. For else how could the enemies find them out to persecute them? yet a perpetuall visibility of a Church in that estate, all the Refor­med Divines are contrary to; as Mr Saltmarsh declares in his Divine Right of Presbytery, Pag. 2. And it is lesse probable that they should have a visible Ministry, than a visible Church, the Scriptures being so plaine against that of the Ministry, but rather for that of the Church (and it is well known, a Church may subsist, at least for some time without Officers, though not so well) which induces me to thinke that those Divines before spoken of, do un­derstand that visibility of Church they speake of, chiefly of a visi­bility by true Officers and Ordinances, and my reason is, because I find two Candlesticks, Rev. 11.3, 4. (and no stars but earthly ones) all the time of Antichrists raigne, Prophecying, although it was in Sacke-cloath. Some light they had, as I said before, where­by they lived by faith, according to that Hab. 2.4. The just shall live by faith, &c. And witnessed to the truth against Antichrist: Now the visibility of the Church taken in this latter sense, I con­ceive to be neither in the desart, nor in the secret chamber (that is, the most retired assemblings of the Saints) for in neither of these is Christ enjoyed, but when the Lord Jesus shall repaire these los­ses, it shall be like that lightening from East to West, which shall be obvious to all his people, and put an end to these Ordinance Controversies.

It followes, In the same Page he quotes Rom. 16.17. Marke them which cause divisions, and offences contrary to the Doctrine which you have learned, and avoid them: This is very good coun­sell indeed, when it is rightly understood, but the Papists bring this place against the Protestants, and the Protestants against the Papists; the Bishops bring it against the Non-conformists, and they against them; and R. H. he brings it against his opposites, and they [Page 23] against him. But the question is, how shall we know when it is rightly brought? I answer; when the Church of God is re­stored againe from under Antichrist to that Primitive purity, and first patterne of Truth, and he that maketh use of this Scripture, is in a Church way, answering that patterne, and is infallibly assured of it; then he may infallibly make use of this place, and declare who they are that make divisions: and this sense the latter part of the words include; for he adds, Marke them that cause divisions, contrary to the Doctrine that ye have learned, that is, of the Apo­stles, and not any other Doctrine whatsoever, 2 Tim. 2.2. The things which thou hast heard of me, commit to faithfull men, that they may be able to teach others. Now if R. H. meanes them that cause divisions from the first patterne of Truth, we agree with him that such are diligently to be marked: But he doth not declare and prove from what Church it is meant, that this division is to be understood of, whether Nationall, or Congregationall, Primitive, or since the Apostacy under Antichrist, and so he contends to no purpose.

It followes, Acts 7.37. and Marke 3.28. All sins and blasphe­mies shall be forgiven to the Sons of men, but he that sins against the Holy Ghost shall never be forgiven.

This is good counsell because it comes from Christ; but who are the subjects this principally lookes upon we shall see anon: For most plaine it is, that it was directed to the Scribes and Pha­risees that adulterous generation, Mat. 12.39. that could dance after no Musicke but their owne pipes, Mat. 11.16, 17. that could learne no truths, but such as were brought to them in their owne way, who being affraid that Jesus Christ was come to overthrow their Church Constitutions and Traditions, and all their false waies, made Christ as odious as they could to all the Jewes by their in­vectives (as R. H. endeavours to do us to the world) declaring that he was a glutton, a drunkard, a friend of wicked men, Mat. 11.19. yea, a conjurer, which occasioned this speech of our Saviour, which he quotes. Now these men being so bewitched to their humane inventions and Constitutions, would say any thing against Christ to make their owne cause seem good: Now whether we or our opposites, oppose Christ most in matter of humane Constitutions and Inventions in Gods Worship, we leave to all Christians to [Page 24] judge, and so consequently, whom that speech of our Saviour most concernes.

Next follow two Objections, Page 8.

The first is this. 1 Thes. 5.21. Try all things and keep that which is good. But if the Reader marke his answer, he shall find that he scarce gives leave to trye any thing, for feare there should be evill in it; would he not have us try appearances of evill, whether they are so or no? Would he have us take all upon trust that comes from them? Truly, I do not read that Paul made, 1 Thes. 1.21. Try all things and keep that which is good, the Objection, and ver. 22. Abstaine from all appearance of evill, the answer to the Objecti­on, that is R. H. his addition to the Scripture, to darken the sense of it. But the Apostles mind is, as I conceive, to teach us, ver. 21. to take nothing upon trust untried, and being tried and found good, to keep it; and being found to be evill, to avoid it wholly in all its degrees, even to the very appearance of evill.

The second Objection is this: But they teach many sweet Truths. He answers, therein lies the more danger. Truly, I conceive the danger lies not in teaching sweet Truths, much lesse in teaching many sweet Truths; but the danger lies in this, when men make not use of that duty and Christian Liberty they have from the Word of Truth, to try all things, they heare, wheresoever, or by whomsoever, whether they are Truths or not: Which duty and Liberty is so much infringed by him in this his answer, as may ap­peare in the amplification of his answer, Page 9. by a fabulous si­militude, as if he meant to drive men wholly from triall.

The next Objection, Page 9. which being large, I referre to his Booke, where he saith, That we say the way to have their eyes ope­ned is to forsake their Antichristian Ministers.

Answ. This we deny, and say quite contrary, the way to for­sake Antichristian Ministers, is to have mens eyes first opened by Jesus Christ; and whereas he saith in the words following, that his opposites would have them come and joyne with them in their meetings: This is his slander, who is so jealous of all mens waies but his owne, that he is unwilling to make a found triall, either of other mens waies or his owne, but takes things at the first hand, to disgrace others, and boulster his owne, and so his positions be­ing still begged and not proved, he builds without a foundation. [Page 25] The similitude he alludes to, of Eves eating the forbidden fruit, will not serve his turne, for that was proved infallibly to be forbidden fruit, but he takes for granted, and hath not yet proved the waies he so reproaches to be forbidden fruit: therefore his answer is of no force, but must needs remaine the conceit of his own braine and mis-applied.

It followes, Page 10. where he brings in the Pharisees accusing Christs Disciples of ignorance, John 7.49. yet boasting themselves of their owne light.

Answ. I have declared a little before, who are most sicke of the Pharisees disease, and truely, this mentioned here by him, is ano­ther Symptome of their infection; for they were better versed in the Lawes and Traditions of their Fathers, than in the Lawes of Christ, and so accused Christs Disciples of ignorance, so that I grant it to be as he saith, of the Pharisees, and it is a very Epidemi­call disease amongst all of that kindred: but now to the triall of his application, to see if it doth not touch himselfe most▪ Did he when he writ and composed his calumniating Book, thinke with himselfe that he knew nothing? If so, I wonder how he durst ven­ture to put it forth, so to publish his ignorance to the world? Also, if he were free from all boasting of his knowledge, what was it that made him to dignifie his Booke with such a high title as The True Guide? this I commit to any reasonable mans consideration, whether he thought he know nothing, and was freed from boasting, according to his quoted place, 1 Cor. 8.2. When he wrote and pub­lished his Book with so high a Title, and according to his other quoted place, 2 Cor. 10.18. He that commendeth himselfe is not approved, but he whom the Lord commendeth.

But Saint Paul answers him fully, 1 Cor. 2.8. with Acts 9.5. They that know Christ will not persecute and crucifie Christ in himselfe, nor in his members.

The next Objection he seems to answer is, Page 10. Object. but I cannot answer their arguments, they are so deep, must not I then be faine to yeeld unto them.

He answers, by no meanes, &c. See how resolute this man is, the deepest arguments cannot move him; but marke his proofe, Mat. 24.26. A third time abused; for this absence of Christ here spoken of, is a like absence from all men upon earth, and so from [Page 26] R. H. as well as from others, whether it be understood of his per­sonall absence, or of the absence of him in the externall and po­werfull administrations of his Kingdom, in both these senses the Scripture speakes of his absence. For that of his person, see Acts. 1.11. This fame Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him goe into heaven. For that of the administrations of his Kingdome, in the gifts of the Spirit, see Mat. 16.28. Marke 9.1. There be some standing here which shall not taste of death, till they have seene the Son of man comming in his Kingdome: which absence was supplied and enjoyed in the gifts of the Spirit, as I have declared before at large; as also, how this enjoyment was againe lost under Antichrist. Now he must of necessity understand that absence of Christ in one of these two senses, for it cannot be understood of an inward and spirituall absence, for that enjoyment that slowes from union is perpetuall; Rom. 8.11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall quic­ken your mortall bodies by his Spirit that dwells in you. So 1 Joh. 3.9. Whosoever is borne of God doth not commit sin, for his seed re­maineth in him, &c. These things being premised, it followes clearly, that we are forbidden to goe after R. H. into the desert to seeke Christ, or after others into the secret Chambers, he being alike absent from all, untill that in Mat. 24.27, 28. be fulfilled, For as the lightning commeth out of the East, and shineth into the West, so shall the comming of the Son of man be, &c. These things I thought good to adde to that spoken of before, to make the matter more plaine.

It followes, he saith, The Spirit of God bids remember how thou hast received, and heard, and hold fast and repent: Rev. 3.3. Very good counsell to him and us, and it is very well backed with two other proofes, 2 Tim. 1.13. Hold fast the forme of sound words. Gal. 1.8, 9. Thogh we or an Angell from heaven preach any other Go­spell to you then this, let him be accursed. Where we finde, that no Assemblies or Churches in the world must be our rule, but only the true patterne of wholsome words; here R. H. seemes as if he would keepe to the patterne, and if it were so, why is he so angry with us for so doing? We dare not do any thing without Scrip­ture as he doth, as we have already declared, and shall further ap­peare [Page 27] in the matter following: And whereas he mentions Thiati­rahs Prophetesse that came with her deep learning, I understand that to be so, because she spake not as the Oracles of God, 1 Pet. 4.11. But with the enticing words of mans wisdome: 1 Cor. 2.4. And where hath R H. had either by word or writing, such from his op­posites, except a passage or two in this our answer, to pay him in his owne Coyne, for we have had such from his Epistle, as Orthodox, Heterodoxe, Enthusiasmes, Ignis fatnus, Anodines, Enchiridion. If he call this deepe learning, we agree with him; but if he meane by deep learning, that which is allowed of God, 1 Cor. 2.10. & such as our arguments to him have hitherto beene, and still do consist of, then it is no marveile he cannot answer them; for God saith ex­presly, that such as are resolved and setled in their formall waies, setting up that Idoll in their hearts, they shall not have the Truth discovered to them, but he will in judgement being enquired of, suffer the Word to sound after the sense of their old formes, and false wayes, Ezek. 14.4. Thus saith the Lord God, every man of the house of Israel, that setteth up his Idols in his heart, and putteth the stumbling blocke of his iniquity before his face, and commeth to the Prophet to enquire of him concerning me, I the Lord will answer him according to the multitude of his Idols. But truly, his learning in his Booke is shallow enough, for it hath no ground or foundation whereon to build that he chiefly aimes at, and what that is, I have declared already.

In Page 11. I find a pretended answer, to a pretended allegati­on, which he there saith he met with, how true I know not, it is this; They perswade people, that the Word delivered in private, and by private men of their way, is more sweet, and they can profit more by it, than by that which is taught in the publike Ministry.

To which he gives a twofold answer: first, he makes that had in a private way, to be stolne waters, Pro. 9.17. and forbidden fruit, Gen. 2.9, 16, 17. Chap. 3.6. Whereto I answer; first, if ours be stolne waters, so is his, for he preaches in private (take private in his own sense) as I have declared before, and I wonder how he dares to trade in stolne waters, and to eate forbidden fruit, unlesse it be law­full for him only so to preach, and not for others.

But secondly, though he hath overthrowne his own practice, he hath not yet proved our practice to be either stolne waters, or [Page 28] forbidden fruit, as I have declared already upon another the like occasion, whereto I referre.

And whereas in Page 11. he is large in his amplification of this to upbraid others, the matter there being convertible, it fits R. H. himselfe, as much as it can do us, unlesse he thinkes that we are on­ly bound to have and shew love towards him, and he quite con­trary towards us; verily in this, he deales just like the Pharisees, Mat. 23. require much from others, but performe little themselves. So he would have all our words and waies towards him, paved with butter and hony, though his words and waies, be with gall and wormewood towards us, as by and by shall appeare.

His next allegation he seemes to answer, is in the same Pag. 11. and it is this, They would perswade people, that we are not able to maintaine what we teach or hold, for they have offered to reason with our Ministers, or private men, but they cannot get us to it, (this he knows for the most part to be true) but he answers, some of you have been reasoned with, and confuted too, though you will not ac­knowledge it; but if any have refused, it is not because we cannot maintaine the Truth we hold, but because you are a perverse people, that will not yeeld to the true meaning of the Spirit of God in the Scriptures, but will make all Scriptures to speake what they would have them speake, to maintaine what they hold and practice.

I answer; first, he acknowledges in part, our readinesse to rea­son with them, and their unwillingnesse to reason with us: But whereas he saith further, that we have been reasoned with, and confuted too, he should have done well to have declared in what particulars, the time when, and the place where, and in the meane time we must taxe him for an untruth.

It follows, Page 12. where he saith, Because you are a perverse people, and perverse and obstinate in an erronious way, such as will heare no reason.

Answ. In Pag 11. in the last amplification, he censures the censorious, that they do not indeed profit by the Word, because they grow not in charity; and so by his owne Doctrine he profits, not by the Word in their Assemblies, because he is not charitable, but very censorious, doing that which the Word plainly forbids, Mat. 7.1, 2, 3. Judge not that ye be not judged, for with what judge­ment ye judge, ye shall be judged, and with what measure you mete, it [Page 29] shall be measured to you againe; And why beholdest thou the moate that is in thy brothers eye, but considerest not the beame that is in thine owne eye, &c. Rom. 14.4. Who are thou that judgest another mans servant, to his own master he stands or falleth. Christ Jesus is our master to whom we stand or fall, therefore let not R. H. be so proud, as to get into our Masters Chaire, for he will question him for so doing, Rom. 14.10. Why dost thou judge thy brother, or why dost thou set at naught thy brother, we shall all appear before the judg­ment seat of Christ: If R. H. had censured us to be false worship­pers, in relation to some outward false worship, it might have ar­gued rather weaknesse than wickednesse in us, and so some place left for charity, that we might have been Christians still: But he hath point blanke made us Hereticks (according to the common and known distinction of Heresie that obstinacy joyned with error is Heresie) yea, a little more vile too, even brutish, such as will heare no reason, and yet for all this, he would be thought to be humble, and charitable.

Further saith he, You are a perverse people, that will not yeeld to the true meaning of the Spirit of God in, the Scriptures, but will make all Scriptures speake what they would have them speake, &c.

Answ. Truly, we do no more feare his false censures here, than his false English; but the truth is, that he takes for granted, that only to be the true meaning of the Spirit of God in the Scripture, which he yeelds to: And all that differ from him, to be a perverse people, so that many thousands who are as really godly as ever was R. H. come under this censure and are by him made Hereticks: But if it be so, that he himselfe useth to make all Scriptures speake what he would have them speake: let him not conclude others do so be­cause he doth so, but let him remember his owne lesson, and learne it, Page 11. he saith there. They that profit by the Word, are more humble and low in their owne eyes, and thinke every Christs [...]then themselves: Phil. 2.3. and that at here know more of God then they do, as Elihu, Job 32.6. Who saith I am young and ye are old, wherefore I was affraid, and durst not shew you mine [...]. But seeing R. H. hath first spoken and published his opinion, and that in a rigid and censorious way. I am induced to take Elihu's fur­ther counsell, verse 9.10. where he saith, Great men are not [...] wise, neither do the aged understand judgement, therefore I said [Page 30] hearken to me, I will also shew you my opinion: And so may I to R.H. though he be somewhat more aged then I, declare my opinion, for possibly R.H. may erre, he is not a man infallible, he may pervert the Scriptures as well as another man, and so be liable to tryall, unlesse it be lawfull for him to Stigmatize others without con­troule.

A little further, in Page 12. he saith, Some of them have denyed the truth of some Scriptures.

Answ. This one expression, the truth of some Scriptures plain­ly declares who he meanes, as shall by and by appeare; and verily, had he been charitable and not malicious, he would not have men­tioned this about the Scriptures, it being openly among all our op­posites, (at that meeting where the difference about some Scrip­tures arose) agreed upon, as all can witnesse that were then present, and this it was, it was about Jobs three friends that came to vi­sit him, and I then spake to this effect, that though the speech of Jobs three friends was in the Scripture, and was a true relation of it, and so in that sense is Scripture, ye it is not positively the truth and mind of God, as it came from them in relation to God & Job, and so in this latter sense, it is not the Scripture, Word or Truth of God: my reasons are not only because Job disclaimes their speech­es, but even God himselfe, Job. 42.7, 8. Saying, ye have not spoken of me the thing that is right. Now if it be not right, it is falshood, and so none of Gods Truth, but only in the sense afore said, that is to say, a true relation.

Object. But you are not the p [...] meant in the True Guide.

Answ. Truly, I wonder how he dares in the least to deny it, the things being so plainly spoken, which for the greatest part have passed betwixt us in this place, from Page 11. the foure last lines, and almost halfe way in Page 12. but especially this, about denying the truth of some Scriptures: I heare indeed, a rumour of some men in the world that deny the Scriptures, but they deny all alike, and not some only, and so cannot be the parties here intended, for those intended here deny but some only. Besides, I sent him word by a friend of his, that if we were none of them he aimed at in his Booke, if he would but cleare us by declaring who they were, it might give satisfaction to us, but we have no answer to this day, therefore it is plaine to me and others, that all his faire glosses, [Page 31] and guilded shewes to the contrary, were but figg leaves to delude us, that he might render us odious unobserved, and this his cunning evasion, is but a new tricke of the old Serpent, to deceive us by faire words and foule deeds: but let him read that place, Rev 9.7, 8 and consider it well, those Locusts there spoken of, are said to have faces as the faces of men, reasonable and modest in their words and outward appearance, but they had teeth like Lyons to bite withall: And I am perswaded that the new persecution of the Saints that is to come by the old formall Professours, shall be most bitter; for who were greater enemies and persecutors of Christ and his Disciples, then those formall Professors the Pharisees, who were the strictest in the Jewish Religion, Acts 26.4, 5. even as those who were formerly called Puritans in the Protestant Religion: Yet I speake not this of all that are our opposites in judgement, for I put a wide difference betwixt those whom God hath endewed with the Spirit of brotherly love and concord, and those who remaine still bewitched with the Antichristian spirit of persecution.

But it may be R. H. will say, you plead for Christian Liberty, and will not suffer us to enjoy ours.

Answ. If R. H. say, his Christian liberty consists in persecuting his brethren, who are as deare to Christ as himselfe, I utterly deny such Christian liberty both in judgement and practice, and desire him to cleare and prove that to be lawfull which he hath done al­ready; namely, to publish the grievances and differences among the Saints to the world, contrary to that of David, 2 Sam. 1.20. except he thinke that God as little regards the credit of his people as he; or lesse now then in the time of the Law: Certaine it is, that God will have a time to vindicate his peoples reproach, Zeph. 3.19. Behold saith the Lord, at that time I will undee all that afflict thee, &c. And I will get them praise and fame in every Land where they have been put to shame: and ver. 10. I will make you a name and a praise among all people of the earth, when I turne backe your captivity, &c. Truly, Gods people are yet in their Spiri­tuall captivity, reproached not only from the world, but even of them who thinke themselves no small Christians. And because R.H. cites Doctor Sibbs on the Canticles, I also desire him and o­thers to read his notes upon those words Cant. 5.7, Page 298. who in those times he lived in, was not altogether unsensible of the re­proaches [Page 32] Gods people found then, even as we find now abundant­ly, as if that Prophesie in Cant. 5.7. were now fulfilling. I will de­liver it in his own words at large: It should teach us, saith he, not to thinke the worse of any for the differences of the times; the watch­men (that is, the Ministers, as he interprets it) here take away the vaile of the Church, and her forwardnesse is disgraced by them. And is it not so now? are not our waies accounted mad zeale & whim­seys, and doth not R.H. call it new light? dealing with us as those did with Saint Paul, Acts 17.19, 20. May we know what this new Doctrine whereof thou speakest is? for thou bringest certaine strange things to our eares.

Doctor Sibbs saith further, Take heed therefore we entertaine not rash conceits of others upon the entertainment they find abroad in the world, or even among those that have a standing in the Church, for so we shall condemne Christ himselfe, saith he, how was he judged of the Priests, Scribes and Pharisees in his time? and this hath been the lot of the Church in all ages, the true members thereof were called Hereticke and Schismaticks; and is it not a matter of great zeale at this day, for many Ministers to raise at Gods people, and call them Antinomians, Anabaptists, Separatists, &c. and such re­proachfull tearmes to render them odious? Therefore saith Doctor Sibbs further, It is the poysinfull pride of mans heart, when it can­not raise it selfe by its man worth, it will endeavour to raise it selfe by the ruine of others credit, through lying slanders. The Devill was first a slanderer, and lyer, and then a murtherer; he cannot murther, except he slander first, even as those that kill a Dogge, make the world beleeve that he was mad first, so they alwaies take away the credit of the faithfull in the world, and then persecute them, and so those watchmen that should encourage the godly, they smite and wound them. To conclude, were it not for the just vin­dication of the Truth of our selves and others, I would never have put Pen to Paper, but he hath compelled me, as Paul was in a like case by the Corinthians, to his just vindication, 2 Cor. 12.11. saith he, I am become a foole in glorying, ye have compelled me for I ought to have been commended of you: And so St. Paul was faine to goe contrary to Solomon counsell, Pro. 27.2. and praise himselfe, to vindicate both the Truth and himselfe.

A little further in Pag. 22. he saith, They much desire and pray for [...].

Answ. I beleeve his desires and prayers are rather that we should returne to them and their waies, then to Christ; but certaine it is, if he do pray for us, either his praying for us will make him cease persecuting of us, or his persecuting will make him cease praying for us.

He saith, We further object, and bring many Scriptures to per­swade people to stand fast in the Truth they have been taught, but they have not been taught the Truth, but have been taught a false and blind way by your Ministers.

He answers, It is a very false and scandalous imputation cast upon the faithfull Ministers of Jesus Christ, for have they not taught us Jesus Christ, that we are freely justified and saved by him alone.

I answer here, first R. H. labours to vindicate his faithfull Mini­sters about their Doctrine; It is very well I say, if they do teach free Justification and Salvation by Christ alone: I can remember the time, since it was a rare thing to heare free-grace preached, especially in the practicall part of Divinity. I my selfe have heard delivered in London not long since at a Fast, that true repen­tance and humiliation, was able to remove Gods judgements, which if it be so, I marvell to what purpose Christ serves for? and one even of R. H. his intimate companions, is not very well in­structed in that point, for I have heard him say divers times not long since, that the more good workes he did, the greater glory he should have at last in Heaven, so laying the height of his glory on the foundation of his good workes, building this Babell on Nehe. 13.14. so that he may thank his good workes at least, for the height of his glory. But I would desire them to shew me what measure of glory is given freely, without any respect to workes, and what glory is intailed to workes? But suppose it be granted they teach Jesus Christ more purely than formerly, yet I have observed, that the men that were as he Goats, in the Doctrine of Gods free grace and love, were as odious at the first, as ever Martin Luther was in his time, yea, and still are too, many that remaine of R. H. his mind, for he doth what he can to disgrace the teachers of it, still by his Calumniations, as may plainly appeare in his Booke Pag. 9. and they can hardly forbeare bringing in Moses Law of workes, in Moses way of administration, whereas we are only under the Law [Page 34] to Christ, 1 Cor. 9.21. If it were not so, why do they so raile against Gods people, under the name of Antinomians.

He saith, We object and say your Ministers are Antichristian, for they were called by an Antichristian power, there fore it is not law­full to heare them. He answers, that must be proved first which you say, &c.

I answer, had R. H. been indeed but a True Guide, he would have been punctuall in proving this point especially, it being the chiefe point in difference betwixt us, and the maine thing he aimes at in his Book, as I said in the beginning; but certaine it is, the man was at a stand here, and was faine to be of a good beliefe, and take things upon trust, and would have others do so too; but observe the way he takes to prove the point, and to answer the objection; he goes foure wayes, and all wrong, for he brings not one proofe of Scripture positively to prove his Ministers law­full. But

First, He puts us upon negative proofes.

Secondly, He compares them with other teachers.

Thirdly, By two fabulous similitudes of a Cooke and a Clarke.

Fourthly, By answering three questions.

So that here is not one rule from Scripture to prove it, and so he makes himselfe a seducer, in his first answer to the last question, Page 5. of his Booke Wherefore I answer: To the first of his foure things I have in a sense answered already, by declaring the necessi­ty of a mans proving his practice positively by Scripture, which holds forth a rule for all lawfull practice, and not to require nega­tive proofes from others, for that is not Gods way.

To the second thing, where he compares them with other Teachers, I suppose he meanes Teachers by vertue of Office, and so we have none of any higher calling then R. H. when he himselfe teaches; but if he will rightly compare his Ministers, to find whe­ther they are Ministers of Christ, or of Antichrist, let him go to Scripture-patterne for all inward and outward qualifications for Christs Ministers or Pastors, according to that, Isa. 8.20. To the Law and to the Testimony, if they walke not according to this rule, it is because there is no light in them: For what the Prophet saith of speaking, I may say of practice: and 1 John 2.24. Let that there­fore abide in you (to be practised certainly) which ye have heard [Page 35] from the beginning, if that abide in you which ye have heard from the beginning, ye shall continue in the Son, and in the Father; now this is a way without exception.

To his third thing, verily one similitude hath as much authority as another; therefore consider, that as it is not lawfull for any person without commission and authority from the King, to use and apply the Kings Seale to convey any assurance in worldly matters, even so it is not lawfull for any man having no calling or commission from Christ, to take upon him the administration of such Ordinances of Christ, that never were administred by any without such calling and commission from Christ.

To his fourth, which is by asking three questions, to which I answer by asking them other questions.

First, whether the inward call without the outward be suffici­ent? or whether God joyned not the inward and outward toge­ther to make it a sufficient call?

Secondly, Whether God allow of any calling besides his own, whether inward or outward? and whether either of these allow­ed of by God, being corrupted, whether then it be Gods or no?

Thirdly, Whether there be any difference betwixt a man that hath a corrupt calling to an Office not warranted by God, and a man that hath no calling to an Office? but suppose he that hath a corrupt calling, and he that hath no calling, should preach by ver­tue of a true calling before they have it, should I be guiltlesse, and yet constantly by my presence and practice allow of that which God allowes not of? should not I be guilty of all corrupt Officers standing ever since the time of Antichrist? and so come under that Sentence of Christ, Luke 11.48. Truly saith he, ye beare witnesse that ye allow the deeds of your Fathers: and doth not a litle leaven leaven the whole lump, being unpurged, 1 Cor. 5 6, 7. or may some corruption be let alone unpurged, or may we in some things be guilty of allowing the deeds of our Fathers, and not in others?

To conclude, If men may remaine lawfull Ministers, notwith­standing their corrupt calling from men, and cannot as R. H. saith, corrupt the Word of God? Whether are not they lawfull Ministers that have their calling in the Church of Rome, and so may lawful­ly be heard?

But marke how he reasons; Why, saith he, were not Martin [Page 36] Luthers workes rejected but embraced.

Answ. Why? must R. H. needs be allowed a true Minister of those that embrace his Booke? Do but take notice here how he also labours to justifie the Popish calling which I made mention of, for Luther had his outward calling there.

Next he brings in Balaam a false Prophet, to prove a true Mini­ster, Num. 23.21. but as Balaams speaking some truths from the mouth of the Lord made him not a true Prophet, even so many truths delivered by others, doth not make them true Ministers; for Balaam had as good and better will to curse than to blesse Gods people, he was very desirous to make them miserable for filthy lucres sake, even as there be many in these daies too like Balaam in this, witnesse their railing Bookes and Sermons against Gods people, as if they were unwilling they should live in the world by them, but it is but the old Antichristian practice. Rev. 15.17.

In his last Page he pleads earnestly for, and encourages people to the Ministry of the Word, and so do I also, but that is not the difference betwixt us; but our difference lies here; he would have people beleeve the true Ministery to be no where else, but with them in their way, as if they only had this open doores he speaks of, Rev. 3.8, 10.11.12. (he leaves out the 9. verse, for feare it would have beat hard upon his quarters) but certainly the Word of God in the publike Ministry, as he calls it, neither came to them only, nor from them only, 1 Cor. 14.36. Besides, he must first prove his Church and Ministry to be the Philadelphian State, before he lay claime to the open doore, for that is the Philadelphian Churches promise, for each Church had its peculiar promise, as may be seene, Rev. 2, 3. Chapters. And truly, I conceive R. H. to be yet a stranger to the glory of this Philadelphian State, but I desire that both he and I may see the right sense of that place, who they are that God hath or shall betrust with that open doore, but sure I am, it is a doore to the new Jerusalem, and not the old, nationall, earthly one.

These things I thought good to returne in answer to R. H. his True Guide, in the behalfe of our selves and others, for our just vindication, and desire the Lord to indue him, and the rest of our opposites, with the spirit of Christian wisdome, moderation, and peace, and for this purpose let them mind that experimented Counsell of Gamaliel, Acts 5.35. Take heed to your selves what [Page 37] ye intend to do as touching these men, and so ver. 38, 39. Refraine from these men and let them alone, for if this Counsell or worke be of men, it will come to nought, but if it be of God, ye cannot overthrow it, least happily ye be found even to fight against God: Let them I say, consider these things, that so we may live at peace by them, and they by us, untill the God of peace, truth and love draw up all the Saints to himselfe, in him who is truth it selfe, the Lord Jesus, by a fuller making out of Truth so long obscured, that so we may be­come one in Truth, and in the meane time one in peace and love; and this shall be the constant desire of him, who earnestly follows after the enjoyment of Peace, Truth and Love, in one Lord Jesus Christ.