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 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 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 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 â—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
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
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
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 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 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 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 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 pâ—â—â—â—â— 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 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 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
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 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 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 FINIS