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 â— Tim. 2.15 by rightly distinguishing between Ministers and Ministries according to the Word and not to have begged 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 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 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
A BRIEFE ANSVVER To R. H. His Booke ENTITLED The True Guide c. Wherein are occasionally declared and proved by Scripture these particular things following First That the Baptisme of water is a distinct Baptisme from the Baptisme of the spirit Secondly That the Baptisme of Water doth not by Scripture expression signifie the Baptisme of the Spirit Thirdly What is signified by the Baptisme of Water Fourthly In whom the true Right of Church-power resides and how typified in the Law Fifthly The State of the Church and Ministry in Babylon typicall and mysticall Sixthly In what sense some things related in Scripture are not Scripture with divers other particulars occasionally spoken of By R. B. A well-wisher to the truth and R. H. Prov. 18.17 He that is first in his owne cause seemeth just but his neighbour commeth and searcheth him Prov. 30.12 13 14. There is a generation that are pure in their owne eyes and yet are not washed from their filthinesse Read Ezek. 43.7 8 9 10 11. LONDON Printed for Giles Calvert and are to be sold at his Shop at the West end of PAULâ— 1646. The Epistle to the Reader ALL men are naturally addicted to take up that Religion for the true Religion which they find to be received and allowed in that Nation wherein they are borne those that are borne in Turkey take up the Mahumetan Religion those that are borne in Rome the Popish Religion and yet neither of these the true Religion and Worship of God so that it plainly appeares that whole States have been deceived in matter of Religion and Worship and what State can be instanced that the Successors haue not in many particulars contradicted their Predecessors and both of them cannot be in the right for the Truth is but one us God is one the cause of this chiefly is because men rather take up Religion then are taken up of it men commonly take things upon trust untried doing as other of their Neighbours do even live in men in matters of Religion and Worship more than in God contrary to that Matth. 15.9 Col. 2.20 22. most men dreame of a worldly Sanctuary still in being whereas Gods house in the time of the Gospell is Spirituall The Apostacy from the Faith under Antichrist is a meere Riddle to thousands yea and thousands that are convinced of that Apostacy confine it to the Popish Church and plead a restitution from Luthers time but point blanke from Queene Elizabeths And yet we see much of that corrected of late and must it needs be there are no Truths left behind still undiscovered Prophecying in Sack-cloath God is not bound to restore all Truth at once nor to a multitude but even a few and they perhaps despised ones 1 Cor. 1.27 28. even like those Fisher-men which Christ chose It is well known the decay of Truth was graduall from the Apostles times as may be seene 2 Thes 2.3 7. and Rev. 8 and 9. Chapters And the restitution is likewise graduall as may appeare Revel 14. and 16. Chapters Where we may observe the Truths increase and Antichrists decrease by degrees contemporising so that the rise of the one is the decay of the other which being well considered may serve to convince many of a too common errour amongst us for most men yea even many Professours are resolved as by their practice may appeare to receive nothing for Truth but that which hath the stampe of a State Approbation Had such Professours lived in the Apostles times the Truth and such would have had little acquaintance for Christ saith plainly Luke 17.20 The Kingdome of God cometh not with observation And I suppose Christ will come with as little worldly state and pompe at the restoring of the Truth from under Antichrist as at the first publishing of it to the Gentile world Matth. 12.19 But because Christ hath none of this forme or beauty among men Esay 55.1 2 3. He is despised rejected and not esteemed the lesson of bearing the crosse Luke 14.26.27 is a hard lesson and yet true Disciples learne it I will only premise two cavets to the Christian Reader and so conclude The first is this take heed of rejecting true light under a pretence of reproached new light least in so doing thou reject Christ Secondly take heed of receiving older new light from any men whatsoever upon trust untryed by the Word and Spirit least that curse light upon thee Jer. 17.5 Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arme such are said to depart from the Lord in their hearts If any thing I have written in this ensuing Tract come in evidence of Truth receive it as those Samaritans John 4.42 because of Christs owne Word If any thing I have written appeare otherwise to thee upon tryall reject it and so will I through Gods grace any mans Sayings or Writings dissenting from the Word of Truth but let thee and I receive and reject in Love and the God of Peace and Love shall be with us and make us one in Truth also in his own time Phil. 3.15 Joh. 17.17 19 21. R. B. TO speake a word or two and so to let passe this Epistlers invectives and reproaches we being frequently used to beare them from the Pulpit can the easier beare them from the Presse and we having experience of his fallibility in judgement ever since the Bishops impositions conceive them to be more prejudiciall to themselves then to us they being evident discoveries of the bitternesse of his spirit against us that differ in judgement from him but being so void of Truth from Scripture to backe them we shall esteeme of them but as the Ignis fatuus of his own braine for he hath only three quoted Proofes from Scripture not to make good his reproaches but to prove two things namely that there must be Heresies and false Prophets both which we easily grant having had so long experience thereof for we find that Antichristian Spirit to have begun and continued ever since the Apostles times till this day and that with no small esteem in the world for honour and greatnesse amongst men they chiefly hunt after the Disciples of Christ were infected with it but durst not own it before Christ Mark 9.33 34. for he expresly forbids it Matth. 20.25 26 27. Luke 22.25 26 27. This lofty Spirit began in Diotrephes 3 John 9. and ever since this Episcopall generation have loved and endeavoured to have the preheminence these false Prophets are very covetous 2 Pet. 2.3 2 Cor. 11.20 The true servants of Christ were not so 2 Cor. 12.17 The false Prophet and the Antichristian Beast aspire and expire live and dye together 1 Joh. 4.1 3. Rev. 20.10 They came to some height even in the Apostles times for they raigned like Kings whereas the Apostles the true servants of God were in disgrace and reproach they were at peace while the true servants of God were persecuted 1 Cor. 4.8 9 10
11 12 13. They could swallow down impositions from men Gal. 6.12 which the true Servants of Christ could not do and this was because they desired to make a faire shew in the flesh and to avoid persecution as in the place before quoted appeares the true servants of Christ were accused of Heresie Acts 24 14. yea accounted Sectaries and seditious Acts 24.5 and under that notion of Sectaries they were every where spoken against Acts 28.22 and were accused of and charged with many things which could not be proved against them Acts 24.23 This I say that even as then so now is it the portion of Gods people But one thing I note in particular which is his calumniating the maintainers of free-Grace as if they were the Abetters of carnall liberty Truly I canot see how any that understand the Doctrine of Gods Free Grace aright can make such conclusions except Legalists or carnall Christians my reason is because the truest and most active principle of all holinesse in conversation is the right knowledge and experience of Gods Free-Grace and Love the which knowledge is no acquired thing as he conceives but is the free gift of God Ephes 1.17 18. and Luke 1.77 saving knowledge is there said to spring from the remission of sins and so it followes that saving knowledge is no more acquirable then Salvation it selfe or remission of sins And where as he complaines of thorny objections that indangers the pricking of their fingers I answer him as Jesus Christ did Saul afterwards called Paul It is hard for thee to kicke against the prickes Acts 9 5. so it is hard indeed to resist the Spirit of God whose comming is said to be in brightnesse and clearnesse of the Truth to destroy all Antichristian Tenents though they were esteemed never so Orthodoxe before 2 Thes 2.8 The Lord guide both him and me to see the Truth as it is in Jesus and there to rest and not as it is in any man or men whatsoever even as Saint Paul counsels Be ye followers of me as I am of Christ Ephes 5.1 A Briefe Amswer to R. H. his Book called The TRUE GUIDE 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 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 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
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 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 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 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 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 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
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 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 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