A BRIEF ANSWER To R. H. His Book, ENTITLED, The True Guide, etc.  
Wherein are occasionally declared and proved by Scripture these particular things following:  
First, That the Baptism of water is a distinct Baptism from the Baptism of the spirit.  
Secondly, That the Baptism of Water doth not by Scripture expression signify the Baptism of the Spirit.  
Thirdly, What is signified by the Baptism 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, typical and mystical.  
Sixthly, In what sense some things related in Scripture are not Scripture, with divers other particulars occasionally spoken of.  
By R. B. A wellwisher to the truth, and R. H.  Prov. 18.17. 
He that is first in his own cause seemeth just, but his neighbour cometh and searcheth him.  Prov. 30.12, 13, 14. 
There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.  
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 PAUL●. 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 Mahometan 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 appears, that whole States have been deceived in matter of Religion and Worship, and what State can be instanced, that the Successors have 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 chief 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 dream of a worldly Sanctuary still in being, whereas God's house in the time of the Gospel is Spiritual. The Apostasy from the Faith under Antichrist is a mere Riddle to thousands, yea, and thousands that are convinced of that Apostasy, confine it to the Popish Church, and plead a restitution from Luther's time, but point blank from Queen Elizabeth's. And yet we see much of that corrected of late; and must it needs be, there are no Truths left behind still undiscovered, Prophesying in Sackcloth? God is not bound to restore all Truth at once, nor to a multitude, but even a few, and they perhaps despised one's, 1 Cor. 1.27, 28. even like those Fishermen which Christ chose. It is well known the decay of Truth was gradual from the Apostles times, as may be seen, 2 Thes. 2.3, 7. and Rev. 8, and 9 Chapters. And the restitution is likewise gradual, as may appear, Revel. 14. and 16. Chapters. Where we may observe the Truth's 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 error amongst us; for most men, yea, even many Professors are resolved, as by their practice may appear, to receive nothing for Truth, but that which hath the stamp of a State Approbation. Had such Professors lived in the Apostles times, the Truth and such would have had little acquaintance, for Christ saith plainly, Luke 17.20. The Kingdom of God cometh not with observation: And I suppose Christ will come with as little worldly state and pomp 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 form or beauty among men, Esay 55.1, 2, 3. He is despised, rejected and not esteemed; the lesson of bearing the cross, Luke 14.26.27. is a hard lesson, and yet true Disciples learn 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, untried by the Word and Spirit, lest that curse light upon thee, Jer. 17.5. Thus saith the Lord, cursed be the man that trusteth in man, and maketh flesh his arm, such are said, to departed 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 Christ's own Word, If any thing I have written, appear otherwise to thee upon trial, reject it, and so will I through God's grace, any man's 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 speak a word or two, and so to let pass this Epistlers invectives and reproaches, we being frequently used to bear them from the Pulpit, can the easier bear them from the Press; and we having experience of his fallibility in judgement, ever since the Bishop's impositions, conceive them to be more prejudicial to themselves then to us, they being evident discoveries of the bitterness of his spirit against us that differ in judgement from him; but being so void of Truth from Scripture to backe them, we shall esteem of them but as the Ignis fatuus of his own brain, for he hath only three quoted Proofs 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 greatness amongst men they chief hunt after, the Disciples of Christ were infected with it, but durst not own it before Christ, Mark. 9.33, 34. for he expressly 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 Episcopal generation have loved and endeavoured to have the pre-eminence, 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 die together, 1 Joh. 4.1, 3. Rev. 20.10. They came to some height even in the Apostles times, for they reigned 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 fair show in the flesh, and to avoid persecution, as in the place before quoted appears, the true servants of Christ were accused of Heresy, 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 God's people. But one thing I note in particular, which is his calumniating the maintainers of freegrace, as if they were the Abetters of carnal liberty. Truly I cannot see how any that understand the Doctrine of God's Free Grace aright, can make such conclusions, except Legalists or carnal Christians; my reason is, because the truest and most active principle of all holiness in conversation, is the right knowledge and experience of God's Freegrace 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 follows, that saving knowledge is no more acquirable than Salvation itself, or remission of sins: And where as he complains of thorny objections that endangers the pricking of their fingers, I answer him as Jesus Christ did Saul, afterwards called Paul, It is hard for thee to kick against the pricks, Acts 9 5. so it is hard indeed to resist the Spirit of God, whose coming is said to be in brightness and clearness of the Truth, to destroy all Antichristian Tenants, though they were esteemed never so Orthodox 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 Brief Amswer to R. H. his Book, called, The TRUE GUIDE.  
FIrst he styles his Book the True Guide, A speech very Emphatical, and seems to me a Title too high for any sinful Creature either to assume to himself, or affix 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 faithful witness: And take notice of the word The, three times in that verse. Also it is given to the Spirit expressly, 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, joh. 1.9. and The way, The truth, and The life. joh. 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 Orthodox (I hope he will suffer his Epistlers terms) which now must remain Hererodoxe, and must of necessity be degraded.  
Further, he saith, the weakest Christ an may be able to discern the true way of the Spirit of God, etc.  
By way of the Spirit, I suppose R. H. chief intends the outward way of it, and that especially in the public Ministry, as may appear in his third distinction, Pag. 1. and his so oft mentioning of it almost in every Page to the end of the Book, at least it is the chief thing in difference betwixt us, and whereupon I shall chief insist.  
Truly, it is strange to me that R. H. his Guide should habilitate the weakest Christian to discern the true way of the Spirit of God, about the public Ministry, for that he chief drives at, whereas the strongest Christians endued with far greater light about this point in controversy, than ever yet R. H. saw, are at a stand about it, witness the strong Controversy yet on foot, about that point of Ministry and Church-Government, even amongst them of clearest light. Which Controversy 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 Gospel revealed; for if it were not so, then by as good reason they might question the certainty of the whole Gospel, as that part of it. Witness likewise the flow coming in of the Synods Answer to the Parliaments Queries.  
It follows, from all false and erroneous ways.  
Certainly, R. H. must needs be endued 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 Prophecy, to another discerning of Spirits, etc. I wonder that we in this Town living so near 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 obtain it, but were put off with this excuse, he had a pain in his head, by reason of which his memory was weak. Truly, had not his love to us been weaker then that he made show 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 counsel of the Word and Spirit, in Matth. 18.15. If thy brother trespass against thee, go tell him his fault betwixt him and thee alone, etc. which all Christians that understand that place (both in Old and New- England) confess to be a rule observable, not only betwixt particular Brethren, but by Analogy between Churches themselves in case of difference. But he leaves not only that way, but also the more excellent way of Love, as the Apostle calls it, 1 Cor. 12.31. But covet earnestly the best gifts, and yet show I unto 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 than 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, etc. 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 David's complaint, Psal. 120. throughout the whole Psalm, 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 follows, 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 than 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, than he loves all Truth as well as any, and that for its own 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 hid it not from me, etc. & 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 principal drift of his discourse is about discerning the true way of the Spirit of God, especially as it concerns the public Ministry, as is said before. His third distinction in Pag. 1. he divides into two, (viz) first inward. Secondly, outward and Ministerial, which latter is indeed the sense employed in his third observation. Page 2. Now had he purposed to have been a True Guide, he should have showed himself a workman, as Paul counselled Timothy, ● Tim. 2.15. by rightly distinguishing between Ministers and Ministries according to the Word, and not to have begged the question, as it is plain 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. Certain it is he allows of more Ministries than one, for he himself 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 fare I hope others may go as well as he. But this he will say is not the public Ministry he speaks of: but what doth R. H. think makes a Ministry public? Is it something in and about it called Jure divino, or Jure humano? If he say the latter, than Christ's Ministry and John Baptists were not public, 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, than he hath for his.  
In his second observation, he takes a great deal of pains 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 erroneous spirit; now if this be true, as certainly it is, and his Church consisting of all men, who are the most, see how he foils himself, and disgraceth his Church. The true Church-members are all living stones, as Peter speaks (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 believe the True Guide) that most are led by an erroneous spirit, therefore a body desperately corrupt by his own position.  
Further in the same Page, he takes the Apostles weaknesses to serve his turn, 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 weak Christians, for whom is seems he chief intended his Book; for they may think if the Apostles erred, whom should we believe? and so he may bring a blot upon his True Guide, and men may say if the Apostles erred, why may not R. H. err 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 turn, he make not their Doctrine questionable with his, in which they could not err as they were Apostles, and moved by the Holy Ghost in execution of their Office. But it follows not, but that another, even a public Ministry may err, therefore 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 stream. But I desire him to show us by what right others are bound to have his approbation more, than he theirs; unless 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 knows is somewhat Romish. But let him show us where Christ or his Apostles constituted any one Church over another Church or Churches, from whence a pattern may be taken for any such pre-eminence, and he hath done the work: when he hath also proved his true succession (for certainly he must go that way to work) 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 useful and necessary members of the Christian Churches) the true way of Gospel Churches.  
Further, in Page 3. he propounds a question, how the Spirit of Truth may be known from the Spirit of Error: his answer is, Gal, 5.22. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness goodness, faith, etc. Here R. H. was at a stand, for his old papers did not afford him a particular answer to this quaere, therefore he contents himself with a general one, for we know that he hath been long since compiling this model by the help 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 general 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 by't and devour one another, take heed ye be not consumed one of another. Or in plain terms, a Legalist from a Spiritual 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 for 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 took notice also of Esay 57.19. I create the fuit of the lips, etc. 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 general discovery might pass, but he finds in Scripture that Seducers come in Sheep's clothing, they seem to be holy in their conversation, therefore the fruit of the lips seem 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 Moral thing: therefore Paul when he speaks 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 four last lines, in applying his Answer to a general Question there propounded, he mentions Christ's Answer to the Disciples about their commanding fire to come down from Heaven, etc. 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 justify 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 Legal Spirit, thinking the old Legal 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 Gospel and new Covenant, go forth with new, even Gospel's administrations like itself, forbade them their demand with utter dislike of it, (although it will not satisfy many men's spirits to this day) and told them that the Son of man cause not to destroy, but to save men's lives.  
It follows, Page 5. Therefore (saith he) if any shall persuade you to separate from the people of God or Ordinances, etc. Mark 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, than we should have been better able to justify a separation from him, as he from Rome, or to have renounced such separation if unlawful, yet let him know there is a lawful separation, as well as unlawful, as may appear, Acts 19.9. When divers were hardened and believed not▪ but spoke evil 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, etc. Else why doth he refuse to worship God as the Papists do, but because of their corrupt Doctrine, and humane inventions.  
It follows; Likewise if any shall persuade you from the public Ministry, and from the Sacrament.  
Mark still how he begs questions, but let him be plain, what Ministry and Sacraments he means, and prove them to be Gods, and done in God's way, and he shall receive an answer: for from such as are Gods, and administered in God's way, we say the same as he doth.  
Again, he mentions praying and giving of thanks.  
I am persuaded there no true Christian so Atheistical, but doth as faithfully, and constantly acknowledge in these duties, as R.H.  
Next follows 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 seldom.  
Next follows his notes or difference, first, those that are deceivers (saith he) will practise many things that they have no rule in Scripture for.  
I answer, it is very true, and this we can make appear to R. H. that he himself 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 God's Ordinance, as if a typical State were still in being? what Scripture hath he for a worldly worship, and worldly Ministry? for, such as the Church is, such is the Ministry, and worship of it. 1 John 4.5. They are of the world, therefore speak 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 natural 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 mark his first proof; 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 slain. 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 work. Even as Abraham had the same immediate Word to stay his hand from kill Isaac, that commanded him to do it. Now the Word written, rather warranted the Prophet to eat for his health, and forbade Abraham to kill, but they had a word immediately from the same fountain from whence the Word written first came, which being written, is a record and rule to all the Saints; but it seems R. H. would not have God himself, nor the Prophets and Apostles in no case to go a jot higher than the Word written.  
In Page 6. He mentions three or four things negatively; the first is about children's Baptism, and some other things, questioning what we have against them; and because he thinks nothing can be said against that point, concerning the Baptism of water, let him take these few things into consideration. First, how he can warrant the baptising of any with water by virtue of that commission, Mat. 28.19. Go teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; because the Apostles themselves that baptised with water before that commission was given, could not baptise with this Baptism, till they were endued with power from one high, Luke 24.49. Tarry ye in the City of Jerusalem, till you be endued with power from on high, Acts 1.4. And being assembled together with them, commanded them that they should not departed from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.  
Secondly, The baptism of water was ever, both before and after the giving of the Holy Ghost, called, john's Baptism, Act. 1.22. Beginning from the baptism 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 baptism of john. And Acts 19.3, 4, He said unto them, unto what were ye then baptised! they said, unto john's Baptism: then said Paul John verily baptised with the baptism of repentance, etc.  
Thirdly, And no other form of words were used in that Baptism, but in the name of the Lord Jesus only, Acts 8.16. For as ye the Holy Ghost was fall'n upon none of them only they were baptised in the name of the Lord jesus, Acts 19 5. When they heard this they were baptised in the name of the Lord jesus. For the baptism 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 baptism of the Spirit was not so much as signified by the baptism with water as may appear, Acts 19.2. And he said unto them have ye received the Holy Ghost, since ye believed? and they said unto him, we have not so much as heard whether there be any Holy Ghost; But if the Baptism of the spirit had been the thing signified by the baptism with water, the Baptizers would no doubt have so instructed the parties baptised, 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 Paul's hands they received the Holy Ghost.  
Nay further, This Baptism of the Holy Ghost was a distinct gift of the Spirit, from that which the Apostles and all other Believers receive by their union with Christ, for the Apostles had those gifts and graces which were, and still are common to other Believers, by virtue of their union before this was given; but this which is the promise of the Father, they had not till Christ was ascended, john 7.39. This he spoke of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given because that jesus was not yet glorified. Acts 1.5. Ye shall be baptied with the Holy Ghost not many days hence.  
Lastly, S. Paul saith expressly it was no part of his commission, 1 Cor. 1.15, 17. but the Baptism 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 Baptism with water signify then?  
I answer, it signifies our remission of sins by the death of Christ, Acts 2.38. Then said Peter repent and be baptised every one of you in the name of jesus Christ for the remission of sins, etc. Rom. 6.4. And as for the subjects of this Baptism of water, I commend to R.H. his consideration, Mr. Tombs his Book who is a Presbyterian (as they are called) and hath written largely upon that point, whose Book yet remains unanswered for any thing I understand to the contrary; & when R.H. hath answered him rightly, he will satisfy many Christians who are at a stand, and very much troubled about that point, and when he hath positively proved his other things he speaks of, and turned his interrogations into positive conclusions fully proved, we shall then more particularly know what to answer to them: In the mean 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 fundamental Laws of the Kingdom, did ever any of those whom he calls perverse and obstinate people desire such a thing. Let him also know, that until he hath positively proved his own practice, he must be suspected for a seducer, according to his own first rule: And mark further, how he swerves from his own first rule, for whereas he titles those, deceivers, that will practise that, they have no rule from Scripture for; he finding himself destitute of Scripture, runs to the old Popish shift, and makes Queries, 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 proofs, for negative positions, negative proofs suffice: I do not a thing, because I find it not written, sufficeth. Therefore the Jews circumcised Males because there was express command for it, and not Females because they found it not written, and yet they had no express command against it: So in the Law we read, that the Priests were to bear the Ark on their shoulders, Num. 4.15. 1 Chron. 15.2. as was there expressly commanded, but there was no express 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 bore the Ark 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 rail against the Parliament?  
Answ. Truly, none that I know of, nor any warrant at all to be unfaithful toward them in the least, who have been so careful of our peace and safety, and so faithful towards us, though some would have had it otherwise. But R. H. would make the world believe, 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 hateful 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, speak foolishly that way, though for my part all those that I am intimate with, stand to this day as cordial and real for the Parliament as ever, as our neighbours can testify: But contrariwise, I have heard of some of his opinion that have proved unfaithful 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 appear to them that read his Book. 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 think he will not say it is a negation, but should I have begun and done such a thing so publicly against them of his opinion, I should have been thought at least a seducer, unjustly endeavouring to draw the Parliament and well affected people's 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 Kingdom hath invested them with severally from God; but I never yet read in the Gospel 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 Commandments and Doctrines of men: But mark the enmity of this man against them he opposes he would have them thought to be such as cry down superiority and inferiority, and yet he knows well they stand for all due subjection to Caesar's, Masters, and Fathers, as much as he, if not more: For we conceive all civil 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 do so too by his example: we acknowledge no power in matter of worship above Christ Jesus, who is the only Lawgiver 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 faithful to him that appointed him, as also Moses was faithful in all his house: And Moses verily was faithful in all his house as a servant, but Christ as a son over his own house, etc. So that the Government of Moses house is as unfit for Christ's house, as a poor cottagers for a King's house.  
Besides Moses house, yea, even that whose State being shaddowish, when Christ the body came, the shadows must needs fly away, (as Solomon saith) then to what purpose serve his proofs from the examples of the Kings of Judah, more than of the Priests of Judah, for the Government of Christ's house; unless 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 show his grounds from Scripture; if he will argue from both, as he must of necessity if he do from either, then how will he escape the Episcopal order, even the Papal power of Rome itself, 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 Gospel's 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 typical rest, Deut. 12.9, 10. Which when men believe, they are said to enter into, not that natural Canaan, but the spiritual rest, Heb. 4.3. For we which have believed enter into rest, &c, Besides, Jerusalem when the Jewish state stood, was the chiefest place of God's worship, unto which all men of that Nation, were bound to resort three times a year, according to the Law, Exod. 34, 23, 24. Thrice in the year shall all your men children appear 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 hour cometh when ye shall neither in this Mountain, nor in Jerusalem worship the Father, But the hour cometh 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 righteousness, 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 Gospel separated any whole Nation or Kingdom as a peculiar people, but rather chooseth out to himself a people by the voice of the Gospel, not of all Nations, but out of all Nations and tongues: Rev. 5.9. Thou hast redeemed us by thy blood out of every kindred, and tongue, and people, and Nation. And is it not plain, that the spiritual Israel, holy Nation, and peculiar people, as Peter calls them, 1 Pet. 2.9. ●re the true Antitype of that?  
Thirdly, The Priesthood was typical, as may be seen 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 Kingdom of Judah was typical to Christ according to that, Gen. 49.10. The Sceptre shall not departed from Judah, nor a Lawgiver from between his feet, till Shilo come. So Hos. 3, 5. Afterward the children of Israel shall return and seek the Lord their God, and David their King, and shall fear the Lord and his goodness in the latter days. 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 fall'n. 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 Judah's 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 wholly 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 Judah's Tribe, that it was not common, no not to the Kings of Israel, who were Christian Kings by profession, and lawful by God's approbation, 1 King. 11. else now were any King's lawful either in Israel or Judah? for God told them expressly when they desired a King first, that they had cast him off, that he should not reign over them: 1 Sam. 8.5, 6 7. But as God's approbation of it afterwards made that lawful, so also this, having also God's 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 hearken 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 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 Judah's Tribe, yet, even this privilege that was in Judah's Tribe, was no moral right, but typical and shadowish only, and so was wholly 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 Crown, this shall not be the same, exalt him that is low, and abase him that is high, I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him. Now no Civil Kings of the Nations of this world, were typed out, but Christ Jesus only, from whom it is that all Believers in a spiritual 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 Spiritual, not Civil, Land, People and Priesthood; even so their Kings must also have their Spiritual Antitypes, and so it follows clearly, not Civil but spiritual, 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 Civil power which is from nature, and so Moral and perpetual continues still, and subjection to it is expressly commanded in Civil things, Rom. 13. 1 Pet. 2.13, 14. whereas subjection to it in matters Spiritual, is as expressly 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 Gospel in this point, thus clearly distinguishing betwixt the Civil and Spiritual power.  
A little further he sets the Scriptures at variance amongst themselves, and so leaves them, never showing what the spirit of God means in those places of Judas 3. Contend earnestly for the faith once given to the Saints; and Mat. 11. The Kingdom 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 muddy, that they may the easier get away undiscerned; it may be he counteth all calling into question his ways 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 himself, and pretend less love, and intent more.  
In Page 7. his second rule to try the spirits, is this: Those motions or persuasions that are pleasing to the flesh, and take most with natural men, are not from the spirit of God: His proofs are, Gal. 5.17. 1 Cor. 2.14. For the flesh lusteth against the spirit, and the spirit against the flesh, etc. Whereto I answer; Our ways cannot please natural men; for we declare to them, that until they be borne again, and believe in Christ, they are carnal still, Rom. 8.9. If any man have not the spirit of God, he is none of his. And so being not believers, they cannot be true Church-members. But they admit all without exception, and is not that pleasing to flesh and blood to have their carnal ways, and yet be counted Gods children too, as is plain by their communicating with them in their Church-priviledges? But let R. H. go about to unchurch them, and take away that Religion that they seem to have from them, and then he shall see plainly whether it will displease flesh and blood, or no.  
It follows, page 7. What profit is it that we keep his Ordinances?  
Verily if R. H. have repent 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 means it of that service that indeed is Gods, I know none that reputes of any service performed to God, unless it be of their wants and weaknesses in their performances etc.  
It follows page 8. where he quotes a place out of Matth. 24.26. and once before Pag. 2. but his Reader may go seek 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, believe it not, etc. But what, doth he think, is meant by the desert? where is it thinks he? Is it some wilderness natural where wild Beasts inhabit? this is indeed a natural construction; or is it Spiritual? which verily is more likely, according to that, Rev. 12. whither the woman fled for shelter, and was preserved there rather by God's providence, than by virtue 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 months, Revel. 9.1. I saw a Star fall from heaven to the earth, and to him was given the key of the bottomless 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 sin be revealed, see Acts 20.29. After my departing shall grievous Wolves enter in among you not sparing the flock. And by our Saviour, Mat. 24.24, 25, 26. For there shall arise false Christ's and false Prophets etc. Luke 17.21, 22, 23. So that the Saints being in their spiritual Babylonish captivity, no marvel 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 Babel took its name, verse 9 so in this spiritual Babylon the Church of God came into confusion losing that Apostolical and first order of the Gospel: yea, and take notice that that gift of tongues was one of those gifts, Acts 2. that in spiritual Babylon was again confounded; yet some enjoyment of God was even there to the Saints, though not according to the former way: But even as Israel of old was extraordinarily nourished in their captivity in heathen Babylon, Zach. 4.11, 12, 13, 14. (so in mystical Babylon, as hereafter shall appear) Then I said unto him, what are these two Olive Trees upon the right side of the Candlestick, and upon the left side thereof; and what are those two Olive branches, which through the two golden pipes empty the golden oil out of themselves, and he said these are the two anointed ones, that stand by the Lord of the whole earth. (There is mention made but of one Candlestick, because their Church was Nationall) they were extraordinarily preserved, for the pipes emptied the golden oil out of themselves, they could not be provided for in the ordinary way, as that place before quoted proves, and may further appear by the reinvesting again 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 loss.  
Moreover, after some degree of restoring, some difference about the Priest's 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 eat of the most holy things, till there stood up a Priest with Urim and Thummim. Even so I say, in this mystical Babylon, the two Candlesticks (called two, because the estate under the Gospel is congregational) were likewise extraordinarily nourished: Rev. 11.3, 4. I will give power to my two witnesses, and they shall Prophecy a thousand two hundred and threescore days 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 perpetual 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 less probable that they should have a visible Ministry, than a visible Church, the Scriptures being so plain 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 think that those Divines before spoken of, do understand that visibility of Church they speak of, chief 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 reign, Prophesying, 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, etc. 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 desert, 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 repair these losses, it shall be like that lightning from East to West, which shall be obvious to all his people, and put an end to these Ordinance Controversies.  
It follows, In the same Page he quotes Rom. 16.17. Mark them which cause divisions, and offences contrary to the Doctrine which you have learned, and avoid them: This is very good counsel 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 again from under Antichrist to that Primitive purity, and first pattern of Truth, and he that maketh use of this Scripture, is in a Church way, answering that pattern, 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, Mark 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 faithful men, that they may be able to teach others. Now if R. H. means them that cause divisions from the first pattern 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 congregational, Primitive, or since the Apostasy under Antichrist, and so he contends to no purpose.  
It follows, Acts 7.37. and Mark 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 counsel because it comes from Christ; but who are the subjects this principally looks upon we shall see anon: For most plain it is, that it was directed to the Scribes and Pharisees that adulterous generation, Mat. 12.39. that could dance after no Music but their own pipes, Mat. 11.16, 17. that could learn no truths, but such as were brought to them in their own way, who being afraid that Jesus Christ was come to overthrow their Church Constitutions and Traditions, and all their false ways, made Christ as odious as they could to all the Jews 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 own cause seem good: Now whether we or our opposites, oppose Christ most in matter of humane Constitutions and Inventions in God's Worship, we leave to all Christians to judge, and so consequently, whom that speech of our Saviour most concerns.  
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 mark his answer, he shall find that he scarce gives leave to try any thing, for fear there should be evil in it; would he not have us try appearances of evil, 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. Abstain from all appearance of evil, 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 evil, to avoid it wholly in all its degrees, even to the very appearance of evil.  
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 less 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 hear, 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 appear in the amplification of his answer, Page 9 by a fabulous similitude, as if he meant to drive men wholly from trial.  
The next Objection, Page 9 which being large, I refer to his Book, 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 men's eyes first opened by Jesus Christ; and whereas he saith in the words following, that his opposites would have them come and join with them in their meetings: This is his slander, who is so jealous of all men's ways but his own, that he is unwilling to make a found trial, either of other men's ways or his own, but takes things at the first hand, to disgrace others, and bolster his own, 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 turn, for that was proved infallibly to be forbidden fruit, but he takes for granted, and hath not yet proved the ways he so reproaches to be forbidden fruit: therefore his answer is of no force, but must needs remain the conceit of his own brain and mis-applied.  
It follows, Page 10. where he brings in the Pharisees accusing Christ's Disciples of ignorance, John 7.49. yet boasting themselves of their own light.  
Answ. I have declared a little before, who are most sick of the Pharisees disease, and truly, this mentioned here by him, is another Symptom of their infection; for they were better versed in the Laws and Traditions of their Fathers, than in the Laws of Christ, and so accused Christ's Disciples of ignorance, so that I grant it to be as he saith, of the Pharisees, and it is a very Epidemical disease amongst all of that kindred: but now to the trial of his application, to see if it doth not touch himself most▪ Did he when he writ and composed his calumniating Book, think with himself 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 dignify his Book with such a high title as The True Guide? this I commit to any reasonable man's 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 himself 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 crucify Christ in himself, 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 feign to yield unto them.  
He answers, by no means, etc. See how resolute this man is, the deepest arguments cannot move him; but mark his proof, 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 personal absence, or of the absence of him in the external and powerful administrations of his Kingdom, in both these senses the Scripture speaks 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 go into heaven. For that of the administrations of his Kingdom, in the gifts of the Spirit, see Mat. 16.28. Mark 9.1. There be some standing here which shall not taste of death, till they have seen the Son of man coming in his Kingdom: 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 again 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 spiritual absence, for that enjoyment that slowes from union is perpetual; 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 mortal 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, etc. These things being premised, it follows clearly, that we are forbidden to go after R. H. into the desert to seek Christ, or after others into the secret Chambers, he being alike absent from all, until that in Mat. 24.27, 28. be fulfilled, For as the lightning cometh out of the East, and shineth into the West, so shall the coming of the Son of man be, etc. These things I thought good to add to that spoken of before, to make the matter more plain.  
It follows, he saith, The Spirit of God bids remember how thou hast received, and heard, and hold fast and repent: Rev. 3.3. Very good counsel to him and us, and it is very well backed with two other proofs, 2 Tim. 1.13. Hold fast the form of sound words. Gal. 1.8, 9 Though we or an Angel from heaven preach any other Gospel to you then this, let him be accursed. Where we find, that no Assemblies or Churches in the world must be our rule, but only the true pattern of wholesome words; here R. H. seems as if he would keep to the pattern, 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 appear in the matter following: And whereas he mentions Thiatirahs' Prophetess that came with her deep learning, I understand that to be so, because she spoke not as the Oracles of God, 1 Pet. 4.11. But with the enticing words of man's wisdom: 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 own Coin, for we have had such from his Epistle, as Orthodox, Heterodoxe, Enthusiasms, Ignis fatnus, anodynes, Enchiridion. If he call this deep learning, we agree with him; but if he mean by deep learning, that which is allowed of God, 1 Cor. 2.10. & such as our arguments to him have hitherto been, and still do consist of, than it is no marvel he cannot answer them; for God saith expressly, that such as are resolved and settled in their formal ways, setting up that Idol 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 forms, and false ways, 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 block of his iniquity before his face, and cometh to the Prophet to inquire of him concerning me, I the Lord will answer him according to the multitude of his Idols. But truly, his learning in his Book is shallow enough, for it hath no ground or foundation whereon to build that he chief aims 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 persuade 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 public Ministry.  
To which he gives a twofold answer: first, he makes that had in a private way, to be stolen waters, Pro. 9.17. and forbidden fruit, Gen. 2.9, 16, 17. Chap. 3.6. Whereto I answer; first, if ours be stolen 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 stolen waters, and to eat forbidden fruit, unless it be lawful for him only so to preach, and not for others.  
But secondly, though he hath overthrown his own practice, he hath not yet proved our practice to be either stolen waters, or forbidden fruit, as I have declared already upon another the like occasion, whereto I refer.  
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. himself, as much as it can do us, unless he thinks that we are only bound to have and show love towards him, and he quite contrary towards us; verily in this, he deals just like the Pharisees, Mat. 23. require much from others, but perform little themselves. So he would have all our words and ways towards him, paved with butter and honey, though his words and ways, be with gall and wormwood towards us, as by and by shall appear.  
His next allegation he seems to answer, is in the same Pag. 11. and it is this, They would persuade people, that we are not able to maintain 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 maintain the Truth we hold, but because you are a perverse people, that will not yield to the true meaning of the Spirit of God in the Scriptures, but will make all Scriptures to speak what they would have them speak, to maintain what they hold and practice.  
I answer; first, he acknowledges in part, our readiness to reason with them, and their unwillingness 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 mean time we must tax him for an untruth.  
It follows, Page 12. where he saith, Because you are a perverse people, and perverse and obstinate in an erroneous way, such as will hear 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 own 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 meet, it shall be measured to you again; And why beholdest thou the moat that is in thy brother's eye, but considerest not the beam that is in thine own eye, etc. Rom. 14.4. Who are thou that judgest another man's 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 Master's Chair, 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 judgement 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 weakness than wickedness in us, and so some place left for charity, that we might have been Christians still: But he hath point blank made us Heretics (according to the common and known distinction of Heresy that obstinacy joined with error is Heresy) yea, a little more vile too, even brutish, such as will hear 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 yield to the true meaning of the Spirit of God in, the Scriptures, but will make all Scriptures speak what they would have them speak, etc.  
Answ. Truly, we do no more fear 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 yields 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 Heretics: But if it be so, that he himself useth to make all Scriptures speak what he would have them speak: let him not conclude others do so because he doth so, but let him remember his own lesson, and learn it, Page 11. he saith there. They that profit by the Word, are more humble and low in their own eyes, and think every Christ's 〈…〉 then themselves: Phil. 2.3. and that at here know more of God than they do, as Elihu, Job 32.6. Who saith I am young and ye are old, wherefore I was afraid, and durst not show 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 counsel, 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 show you my opinion: And so may I to R.H. though he be somewhat more aged than I, declare my opinion, for possibly R.H. may err, he is not a man infallible, he may pervert the Scriptures as well as another man, and so be liable to trial, unless it be lawful for him to Stigmatize others without control.  
A little further, in Page 12. he saith, Some of them have denied the truth of some Scriptures.  
Answ. This one expression, the truth of some Scriptures plainly declares who he means, as shall by and by appear; 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 witness that were then present, and this it was, it was about Jobs three friends that came to visit him, and I then spoke 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 disclaims their speeches, but even God himself, Job. 42.7, 8. Saying, ye have not spoken of me the thing that is right. Now if it be not right, it is falsehood, and so none of God's 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 four last lines, and almost half way in Page 12. but especially this, about denying the truth of some Scriptures: I hear 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 Book, if he would but clear us by declaring who they were, it might give satisfaction to us, but we have no answer to this day, therefore it is plain to me and others, that all his fair glosses, and guilded shows to the contrary, were but fig leaves to delude us, that he might render us odious unobserved, and this his cunning evasion, is but a new trick of the old Serpent, to deceive us by fair words and foul 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 Lions to by't withal: And I am persuaded that the new persecution of the Saints that is to come by the old formal Professors, shall be most bitter; for who were greater enemies and persecutors of Christ and his Disciples, than those formal Professors the Pharisees, who were the strictest in the Jewish Religion, Acts 26.4, 5. even as those who were formerly called Puritan in the Protestant Religion: Yet I speak not this of all that are our opposites in judgement, for I put a wide difference betwixt those whom God hath endued with the Spirit of brotherly love and concord, and those who remain 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 dear to Christ as himself, I utterly deny such Christian liberty both in judgement and practice, and desire him to clear and prove that to be lawful 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 think that God as little regards the credit of his people as he; or less now then in the time of the Law: Certain it is, that God will have a time to vindicate his people's reproach, Zeph. 3.19. Behold saith the Lord, at that time I will undee all that afflict thee, etc. 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 turn bacl your captivity, etc. Truly, God's people are yet in their Spiritual captivity, reproached not only from the world, but even of them who think themselves no small Christians. And because R.H. citys 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 God's people found then, even as we find now abundantly, as if that Prophecy 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 think the worse of any for the differences of the times; the watchmen (that is, the Ministers, as he interprets it) here take away the veil of the Church, and her forwardness is disgraced by them. And is it not so now? are not our ways accounted mad zeal & whimsies, 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 certain strange things to our ears.  
Doctor Sibbs saith further, Take heed therefore we entertain 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 condemn Christ himself, 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 Heretic and Schismatics; and is it not a matter of great zeal at this day, for many Ministers to raise at God's people, and call them Antinomians, Anabaptists, Separatists, etc. and such reproachful terms to render them odious? Therefore saith Doctor Sibbs further, It is the poysinfull pride of man's heart, when it cannot raise itself by its man worth, it will endeavour to raise itself by the ruin of others credit, through lying slanders. The Devil was first a slanderer, and liar, and then a murderer; he cannot murder, except he slander first, even as those that kill a Dog, make the world believe that he was mad first, so they always take away the credit of the faithful 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 ourselves 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 fool in glorying, ye have compelled me for I ought to have been commended of you: And so St. Paul was feign to go contrary to Solomon counsel, Pro. 27.2. and praise himself, to vindicate both the Truth and himself.  
A little further in Pag. 22. he saith, They much desire and pray for 〈◊〉.  
Answ. I believe his desires and prayers are rather that we should return to them and their ways, then to Christ; but certain 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 persuade 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 faithful 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 faithful 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 hear freegrace preached, especially in the practical part of Divinity. I myself have heard delivered in London not long since at a Fast, that true repentance and humiliation, was able to remove God's judgements, which if it be so, I marvel 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 works 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 works, building this Babel on Nehe. 13.14. so that he may thank his good works at least, for the height of his glory. But I would desire them to show me what measure of glory is given freely, without any respect to works, and what glory is entailed to works? 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 God's 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 remain of R. H. his mind, for he doth what he can to disgrace the teachers of it, still by his Calumniations, as may plainly appear in his Book Pag. 9 and they can hardly forbear bringing in Moses Law of works, 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 rail against God's 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 lawful to hear them. He answers, that must be proved first which you say, etc.  
I answer, had R. H. been indeed but a True Guide, he would have been punctual in proving this point especially, it being the chief point in difference betwixt us, and the main thing he aims at in his Book, as I said in the beginning; but certain it is, the man was at a stand here, and was feign to be of a good belief, 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 four ways, and all wrong, for he brings not one proof of Scripture positively to prove his Ministers lawful. But  
First, He putteth us upon negative proofs.  
Secondly, He compares them with other teachers.  
Thirdly, By two fabulous similitudes of a Cook and a Clerk.  
Fourthly, By answering three questions.  
So that here is not one rule from Scripture to prove it, and so he makes himself a seducer, in his first answer to the last question, Page 5. of his Book Wherefore I answer: To the first of his four things I have in a sense answered already, by declaring the necessity of a man's proving his practice positively by Scripture, which holds forth a rule for all lawful practice, and not to require negative proofs from others, for that is not God's way.  
To the second thing, where he compares them with other Teachers, I suppose he means Teachers by virtue of Office, and so we have none of any higher calling then R. H. when he himself 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 Christ's Ministers or Pastors, according to that, Isa. 8.20. To the Law and to the Testimony, if they walk 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 lawful for any person without commission and authority from the King, to use and apply the King's Seal to convey any assurance in worldly matters, even so it is not lawful for any man having no calling or commission from Christ, to take upon him the administration of such Ordinances of Christ, that never were administered by any without such calling and commission from Christ.  
To his fourth, which is by ask three questions, to which I answer by ask them other questions.  
First, whether the inward call without the outward be sufficient? or whether God joined 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 virtue of a true calling before they have it, should I be guiltless, and yet constantly by my presence and practice allow of that which God allows 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 bear witness that ye allow the deeds of your Fathers: and doth not a little 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 remain lawful Ministers, notwithstanding their corrupt calling from men, and cannot as R. H. saith, corrupt the Word of God? Whether are not they lawful Ministers that have their calling in the Church of Rome, and so may lawfully be heard?  
But mark how he reasons; Why, saith he, were not Martin Luther's works rejected but embraced.  
Answ. Why? must R. H. needs be allowed a true Minister of those that embrace his Book? Do but take notice here how he also labours to justify 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 bless God's people, he was very desirous to make them miserable for filthy lucre's sake, even as there be many in these days too like Balaam in this, witness their railing Books and Sermons against God's 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 believe the true Ministry to be no where else, but with them in their way, as if they only had this open doors he speaks of, Rev. 3.8, 10.11.12. (he leaves out the 9 verse, for fear it would have beat hard upon his quarters) but certainly the Word of God in the public 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 claim to the open door, for that is the Philadelphian Churches promise, for each Church had its peculiar promise, as may be seen, 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 door, but sure I am, it is a door to the new Jerusalem, and not the old, national, earthly one.  
These things I thought good to return in answer to R. H. his True Guide, in the behalf of ourselves and others, for our just vindication, and desire the Lord to endue him, and the rest of our opposites, with the spirit of Christian wisdom, moderation, and peace, and for this purpose let them mind that experimented Counsel of Gamaliel, Acts 5.35. Take heed to yourselves what ye intent to do as touching these men, and so ver. 38, 39 Refrain from these men and let them alone, for if this Counsel or work 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, until the God of peace, truth and love draw up all the Saints to himself, in him who is truth itself, the Lord Jesus, by a fuller making out of Truth so long obscured, that so we may become one in Truth, and in the mean 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.