THE shipwreck OF ALL False Churches: AND The Immutable Safety and Stability of the true Church of CHRIST.  
Occasioned: By doctor Chamberlain His mistake of her, and of the Holy Scriptures also, by Syllogising words, to find out spiritual Meanings, when in such cases it is the Definition, not the Name, by which things are truly known.  Jer. 9 Trust not in lying words, saying the Temple of the Lord, the Temple of the Lord, &c. Psal. 87. 2. The Lord loveth the Gates of Zion more than all the dwellings of Jacob. Matth. 12. 36, 37. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of Judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 
LONDON: Printed, and are to be sold by G. Calvert, at the West End of Paul's, and J. Hancock in Popes-head. Alley. 1652.   

To the Church of Christ at London, Beloved of God, called by the Spirit, to be Saints in Christ Jesus. All grace be multiplied.  
Faithful FRIENDS;  
IN love to you and the Truth, I have undertaken in your Cause, and in the right of you all, to discover a counterfeit Friend, whom I lately met with, that did aver to myself, and to others of your society▪ That, to be your state and condition, your devotion, fruit, and manifestation, which upon trial proved no better than carnal and sensual. And having received perfect knowledge of you by the same spirit that doth make and constitute you, I could not keep silence, but instantly reproved him openly: yet notwithstanding that public disclaim I made of what he said, he hath since printed that which he then verbally avouched, which is so unsavoury, and to your holy and pure nature so contrary. From which aspersion to free you, I have made bold to declare and make known your holy and spiritual birth, life, constitution, fellowship, communion, hope, and worship, in the purity and spiritual part of God's Ordinances: your divine communion with the Father, and with the Son, in the Spirit, your righteous Garments without you, and God's habitation, with his comfortable refreshments within you, your peculiar treasures and privileges in knowing the Truth, and the Administration of it also, the heavenly power you have with Christ, and what it is indeed to be gathered together in his name, and how clear and entire you stand distinct from all other Churches that boldly call themselves by your Titles and Appellations, and lay claim to your own immunities, and privileges also, with such particular Letters that have passed interchangeably between us, touching the vindication of you in the premises, who am the Lords and yours,  
In all humble Service, In the Truth. J. G.   


Bucklersbury, the 25th of June, 1652. SIR;  
I Have twice borne your contemptuous slightings, although what I moved was seasonable, both for God's glory, and the present occasion. And had not earnest business caused my long absence from London, you should have heard of me before this time, to have required an account concerning your great seemings to no purpose. Sir, As there was in times past an outward appearance, that was not righteous, so there is still in this present time, which was as much manifested by yourself in those Arguings, where I was with you at Mr. Webbs', as ever heretofore by any of your Generation. Now since my return to London, I have seen you have printed a Monument of your own weakness, which except you repent of, will unavoidably redound to your great prejudice, and if you will give me satisfaction in the two particulars I reproved you in, well; if not, I shall publish not only my reproof of those two Arguments, but of every thing else you then spoke of, and since have printed; this is the mind of him that answered your uncivil questions, what he was that spoke, and how in profession, where for habitation, and his distinction for nomination, who then told you he was always ready to meet you at any time to discover the fallacy of your baptism and Church also.  
Subscribing my Name as it is, John grant, Dwelling as abovesaid, at the sign of the half Moon.   

London, the 9th of July, 1652. Sir;  
THe last Month I gave you to understand of your incivility towards me, intimating the time and place also; and because your regardlesness is still continued, I thought good the second time to write, although you denied me to speak, once and again, and to let you to know that there is not a more certain time of sinning against God, his truth, and children, then of suffering for wronging them. For he that affirms, that to be the Church of Christ that is not, wrongs the Lord the Husband, and his holy Spouse also. And he that gives any other meaning of the Scripture, than what the holy Ghost intendeth, hurts and wounds the truth of God's testimonies, and his Children also. Now the truth is, thou art the man that hast blasphemed the Tabernacle of God, and them that dwell therein, affirming her to be untempered mortar, and fading▪ that is true, durable, & everlasting. And that to be the meaning of Christ, mat.▪ 16. 17. and the Apostle, Rom. 10. 9; 10. which was never meant nor intended by them. Sir, you did not consider the Scriptures when you read them, if you had, you might have discerned the meaning otherwise then that you have there declared: and if it be possible, look on the Text with a single eye, and then you may perceive more than yet you have, for this is a spiritual Scripture, and none but spiritual eyes can discern it. In the letter it runs thus, upon Peter's confession. Thou art Christ; the Son of the living God. Jesus answered and said unto him, Blessed art thou Simon, &c. For flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. You see the Lord pronounces him blessed, because he was one that the Lord had inspired, taught, and instructed; that it was not Peter's confession as he was a natural, but as he was a spiritual man, and so uttered from the Spirit of adoption, as in another place the same Apostle speaking to the same purpose, We believe and are sure that thou art that Christ, the Son of the living God. And as in the foregoing words he calls him Lord, saying, Whether shall we go, thou hast the words of eternal life. Again, consider the terms he useth▪ We believe and are sure; this sure and steadfast Faith is that Faith which ●●y had that received him, that is, that loved, understood, and obeyed him, To whom he gave the privilege of Sonship, even them that believe on his name, And then he shows what manner of men they are in these words, Which were borne (saith he) not of blood, nor of the will of the flesh, nor of the will of man, but of God: so than this blessed confession is from a blessed man, a regenerated man, the Confession of a Child of the Covenant, as the Apostle Paul in the other place saith, speaking in the meaning of the Lord, The word is nigh thee (saith he) even in thy mouth, and in thy heart: That is (or this is) the word of faith which we preach, the word or Covenant of Promise: That is, whoever by virtue of the New Covenant, the Word or Statute of life, the Covenant of Grace, shall be born again, and shall believe in his heart, and confess with his mouth, the Lord Jesus, as before is showed, he shall be saved, for such a one is the Child of salvation. Now doctor, see how you have wronged these Scriptures by making the first a ground of a long discourse of Philosophy, in declaring to the people how in the improvement of natural Faculties, first the Judgement is informed, than the Will consenteth, and accordingly the Affections are exercised.  
I tell you the truth doctor, I was ashamed of your Doctrine, and that made me speak, though you returned me a scoff. And when your wisdom led you to show us the meaning of the Apostles terms (Believing and Confessing) by a syllogism without distinguishing the meanings that were of divers significations in the Word of God, I was so bold as to tell you before all the people your Argument was fallacious, and tended to deceive, because the terms were dubious: and then you scorned and despised me again. And according to these corrupt Expositions, are all the rest of your Arguings, whereof, except you prevent me by your speedy repentance, I shall make a public Anatomy to the view of the World, and Subscribe my Name  
Your Friend, John grant.   

SIR,  
I Received a thing subscribed with your Name, full of Basket-hilted words and quarrelsome phrases, to provoke me to a challenge (as I suppose) about Mr. Cranford's Dispute at Mr. Webbs'; and in Justification of your uncivil behaviour there, which not I, but your own party rebuked. The business concerns Mr. Cranford, and how you should come to interest yourself in it, I know not. If Mr. Cranford be pleased to resign it to you under his hand, I shall accept it. If any thing else lie upon your stomach, you may signify what it is, and you need not doubt of a reasonable Answer from  
June 30. 1652. Peter chamberlain.   

London, th●●● of July, 1652. SIR,  
YEsterday I received a Letter from you, dated June 30. 1652. which Antedated the last from me of the 3d Instant, which had you seen before you had written this, I suppose your mind would not have been as here is expressed, for therein you might have understood no carnal quarrelling, nor provocation to fleshly challenges, nor vain and uncivil expressions of basket hilted words, nor any private natural man's suppositions, but a clear, plain, and earnest contention for the doctrine of faith once delivered to the Saints, clearly discovered, and not dissembled, nor counterfeited; minding more the spirit of faith, by which God's Servants are enabled to speak then this or that man's business. And a Child of truth that hath his right or interest therein, they hear, they receive, they understand, they believe the voice of their shepherd, but a stranger's voice they will not, they cannot, they may not hear and receive: and of the same nature was yours, as I have signified twice before. At this time, I shall deal only with you, I speak not of others, and mind no such resignation as you speak of, but a vindication of the truth of God, from you withholding it in unrighteousness, and pray for your repentance, to become truths Friend; truly and plainly to distinguish between Divinity and Philosophy; and of terms also, to preserve differing proprieties, and the contrary lies on my stomach undigested.  
Yours, John grant.   

SIR,  
THe last night late, I met with a more civil Letter of yours, and surely therein you shall not outdo me. Wherefore now, taking all your 
a God's Servants in speaking the truth to the blame of such as mistake, do not reproach them, for they are commanded to reprove them, and must not call bitter sweet, nor sweet bitter. They are commanded also to call that darkness that is so, and that light that is light, and to justify the just, and condemn the wicked.  Reproaches of me, as done out of Zeal and Conscience, I can willingly pass them by, and endeavour to satisfy you in whatsoever you may make a scruple▪ (as far as the Lord shall enable me.) In your Letter July 2d you say he that affirmeth that to be the Church of Christ which is not, wrongs the Lord, &c. And he that gives any other meaning of the Scripture then what the holy Ghost intendeth, hurts and wounds the truth of God's Testimony, &c. To both these I 
b And to assent to the truth is tolerable, with a right understanding, but that you are the man that have blasted God &c. is plainly proved in my second Letter, and throughout the trial following.  assent. Let us therefore see whether I be the man that have blasphemed (as ye say) and I shall not dare to maintain it; I shall also desire you in the like candour to lay these Rules to heart, and examine yourself.  
You say I affirm her that is True, Durable, and everlasting, to be fading, and framed with untempered mortar; and that to be the meaning of Christ▪ Matthew 16. 17. and of the Apostle, Rom. 10. 9, 10. which was never meant, nor intended by them, which if I were guilty of, I confess your accusation Just. Let us therefore speak of them both apart. First of the first, wherein we must first endeavour to bring your words to your meaning, or your meaning to your words. For if it 
c My words & meaning if you take a true view of them, do not contradict, as you shall see in my discovering of your own daubing, which you say is the Church of Christ, and God's perfect work in building his own habitation.  relate unto the first Rules set down, it is a kind of contradiction. The Rule intimating the making of a false Church to appear as a true: the other, the making of a true Church to be as a false. But if you mean two several things, than I suppose your rule would infer an imputation on me of having maintained our Church to be the Church of Christ, which you say is not so, and your Church not to be the Church of Christ, which nevertheless is so. For (surely) you mean not that ever I affirmed the Church of Christ to be fading, and framed with untempered mortar, but rather that such Churches which were so fading, and framed with untempered mortar, are not the Churches of Christ.  
Now that whereby we aver ourselves to be the true Church of Christ, is by keeping the 
d Do you dare to boast of pure Ordinances, when all you do in the outward, without the spiritual part, and meaning thereof, is abominable iniquity: and, for bodily exercises that rotten Strumpet the Church of Rome will outdo you, although you should add your own vanity in your lascivious washing your Damsels feet and legs also, for shame bring not in your former carnality unrepented of, under the vizard of the church's innocency. But consider what is written, for in Christ Jesus neither Circumcision, or baptism, or uncircumcision availeth any thing, but a new creature. And again, faith that worketh by love. And again, but keeping the commandments of God. Are any of these heavenly effects brought forth by your Plants? Nay, a bad tree cannot bring forth good fruits: For all that hath proceeded from you, are but sour Grapes, and yet you will compare your bramble Berries with the Grapes of the Vines of Canaan.  pure Ordinances of Christ, according to his word; and if you think otherwise, you should instance in any particular. On the other side, we say that yours is not the true Church of Christ, because you keep not the true Ordinances of Christ according to his word. And we instance in baptism, and the Lord's Supper, and could instance in more. Now this we do not for any Spleen or Malice, (for I say the same things to my best Friends) but that I might provoke you and them to examine yourselves exactly by the Word of God, and forsake the Traditions of men.  
As to the Scriptures mentioned, Mat. 16. 17. The word it seems saith it was the Father that revealed it to Peter, and not 
e 'tis true, you mentioned the words of Peter, but your carnal discourse thereof, showed plainly you understood not his meaning, neither can you till you repent and be a new man.  flesh and blood, which thing I brought to prove that the knowledge of Truth cometh not by Flesh and blood, but by Revelation from God. And Rom. 10. 9 & 10. was no whit clouded or disparaged by the philosophical Discourse of 
f And if your spiritual Experiences be of no higher nature than natural Philosophy is, than your experience is vain; for all things under the Sun are vanity, since their deprivation through sin and the curse. And as you yourself have made use of Philosophy, our Lords and Paul's use and yours is at a broad distance. And that all your sill●gisms were fallacious, is sufficiently proved hereafter.  Experience (as you suppose) since David (Psal. 19 & 104. &c.) and Christ himself is full of excellent Philosophy, both moral and natural (Mat. 5. 6. 7. Chap. 5.) and all throughout the Gospel. So Paul (Acts 14. 17.) &c.  
Be not offended at Philosophy (which is the work and providence of God) unless it be vain Philosophy, which is against God. If any of my Syllogisms were fallacious, surely you were more quick than Mr. Cranford, and all the scholars there to discern it, and truly know it better than myself: for I know of none, nor meant none, show it, and I shall amend it.  
Your last Letter from John 10. 5. I confess in all senses true; and whosoever is but taught of man is but man's sheep. Whether any pretend to be mine or Mr. Cranford's, they have nothing to boast of. But if I speak the words of Christ, in the power of Christ, it is no more I, but Jesus Christ that dwelleth in me. And 
g Here take notice what frieght of pride the Gentleman is laden with, in these words, Them that hear not me, hear not him that sent me; for every thing he hath said or written, proves him not to be sent of Christ, although he affirm of himself, that he is, for if I had sent him, saith the Lord, he should have spoken my words unto the people, which he hath not, as hereafter is more cleared.  then they that hear not me, hear not him that sent me.  
Thus you see how large a Letter I have written to you, in love unto the truth, and compassion to your soul, that you may know me to be  
Your true friend in the Lord, Peter chamberlain.   
NOw the reason why I do not answer this last Letter of the doctors in a private way as he sent it me, is, because he hath so boldly and publicly wronged the truth, that she hath no way to be righted and relieved, but by public reparation. And if I should reprove all I know of the Gentleman, both old and new, some other things would fall in with my pens reprehension also. But we will lay aside all these and many more, till another opportunity, and now proceed to the trial of his syllogisms.   

THE shipwreck of all False Churches. AND The Immutable Safety and Stability of the true Church of CHRIST.  
THE Disputes and Arguings of Dr Chamberlain, March 1. 1651. which are since published, and as he saith, for the satisfaction of all that love the truth, but tendeth wholly contrary thereunto; and it is so far from being justified, that it is condemned by all the Children of wisdom, as I shall show plainly, and that from his own printed Papers, gathering these three Conclusions out from amongst abundance of unsound positions, vain repetitions, and absurd inferences; and although he hath scattered them up and down, yet we will orderly reduce them, and query.  

1. What he saith of the Church of Christ.  
2. Of the Ordinances. And,  
3. Of the Ministry thereof. And this shall be my method with God's help.   
1. I will show how the doctor in all these particulars misseth the truth, and then I will manifest and confirm the truth itself, as the Scriptures do determine of all and each respectively.  
In the 20●h page of his Book of vain syllogisms, he hath these words, Dr Chamberlain here took liberty to make a short Discourse concerning the Church, which indeed is very much and large, but to little purpose; and therein declareth himself not to be acquainted with true Divinity; for what are all Heathenish or carnal Christian Assemblies, to the Congregation of Christ's Members, which are his Church, or the multitudes of carnal Christians, in their devotion and worship, in the literal, external Ordinances, and yet notwithstanding be a sinful Nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, such as in heart have forsaken the Lord, and have provoked the Holy One of Israel to anger, and are gone astray backward, that is, have estranged, alienated, or separated themselves from God, through their impenitency and hardness of heart, notwithstanding all their pretence of outward sanctity in external Ordinances and Church Discipline, where there is no such thing at all in truth and in sincerity, although drawn out from others into separated Congregations, according to the traditions of men's devices, filling themselves with the old wine of harisaicall righteousness. And although among other Churches, the doctor is pleased to affirm, that the Church of Christ comprehendeth all the Saints, but in that he showeth not his▪ meaning what a Saint is, he thereby cleareth not himself from being ignorant thereof, forasmuch as Antichrist himself gives the Title of Saints to his ungodly Church also.  
But if the doctor would have edified the Congregation, he should in the first place have distinguished between the true Church, and all such as are false, by a right definition, and description of the Saints and true Church of Christ, from all others that assume to take upon them her Name, and yet are ignorant of her Nature, which he wholly omitting, hath lost his labour, and rendered himself unwise to the Children of wisdom. And for wanting better principles, in his Premises, he makes his conclusion as equally corrupt in these words, page 21. The Church of Christ, saith he, is then, and so long the Church of Christ, as she saith and doth what Christ gave her to say and do, even as Christ himself. By which saying he maketh the being and continuance of the Church to depend on her own obedience; and for proof thereof, quo●es John 7. 17. & 8. 26 28. & 14. 10. 24. & 5. 19, 20. and concludeth thus, and when she saith or doth otherwise, she speaketh, or playeth the Harlot in that particular. Which is not the doctrine of the spirit of Christ, but of the spirit of Antichrist: For the doctor makes the Church to be her own Keeper, but the spirit of God saith, the Lord is the shepherd and keeper of her. The Spirit of Christ saith, she is chaste and undefiled, the doctor on the contrary affirmeth she may play the whore, and be a Harlot. The Spirit saith, she is led into all truth, that she is the ground▪ pillar, and upholder of it, and so impregnable that the Gates of Hell shall not prevail against her, that every member is living, every stone precious. But on the contrary, the doctor saith, she is mutable, and so changeable, as that she may say and do contrary to it, that leads her, that guides her, that speaks in her. Oh miserable doctrine, and no less miserable are those that receive it; for if the blind lead the blind, they will both fall into the ditch, yet the doctor would have the people believe he is not blind, but seeth; and therefore quotes many Scriptures to prove it, as are before mentioned, which being the letter of the Text, without any exposition, we will examine the meaning thereof. Our Lord being at Jerusalem, at the Feast of Tabernacles, the Jews, saith the Text, marvelled concerning him and his Doctrine; some said he was a good man, others, that he deceived the people; but Jesus answered. My doctrine is not mine, but his that sent me, and so adviseth them how they might have benefit by it. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself, where there is not one word of the Church of Christ; for they that do not obey his will, are not his Church, nor any other title to the doctors purpose. In the second place, he continues his speech to his persecuting enemies, which I hope upon second thoughts he doth not understand to be his Church. In the third place, he graciously informs and confirms his faithful servant Philip, in the Mystery of his Divinity, as of his Humanity, and that his words are the works of God; but not a word in the doctors meaning. And in the 24. verse, as he speaks of them that love him, so he speaks of them that hate him, whom to affirm to be his Church, is to blaspheme her. And in the last place, John 5. 19, 30. the Lord speaks of himself as distinguishable from the Father, and also declareth the hypostatical union of both Natures, human and Divine. The true meaning of these Scriptures being thus considered, shows plainly that his doctrine and their intention, were at a vast distance; for it is far from their meaning, that the Church of Christ may play the Harlot, and of pure, become base and unclean, because they testify that she is so long to last, and continue holy, even every member of her his body, as Jesus Christ her head is to be Christ, who was yesterday, and to day, and for ever. And s●ving your learning, Sir▪ this doctrine showeth that you are still tainted with the old leaven of corrupt Popery, and Arminianism, which will be more manifested when I come to show what the true Church of Christ is indeed, discovering thereby your fancy more particularly and exactly.  
Another conclusion that he would teach the people was, That his Church was a baptised Church, and had the true marks of a true Church, which is the true Preaching the Word, and the true administration of the Sacraments, as he calls them. Here the Gentleman is at a loss also, and beats the air as before, and that which he saith is to as little purpose, his terms not being cleared to what sense he means, from their various ac●eptations. But the truth is, his own meaning by baptism is but that which is outward, that any man may bear witness to, that is present, as he affirms in page 23. So then, his baptism is of the same nature as his Church is, both carnal, the inside foul, as Simon Magus his heart was, not right in the sight of God, his estate natural and miserable, in the Gall of bitterness, and in the bond of iniquity, yet washed and cleansed without. Where do you read in the Scriptures that the Churches of God, true spiritual Christians, did ever brag and boast of the fleshly and carnal parts of the Ordinances of the Gospel, as you have done? No, they see those are shadows, elementary representations, and say, that it is not Baptism in the flesh, that saves not; but the Baptism of the heart, the heart sprinkled from an evil conscience, and the body washed with pure water, by this spiritual baptism men are saved. So also they affirm, that's not Circumcision that is in the flesh, but that is Circumcision that is of the heart in the spirit, and not in the Letter, inward, spiritual, and heavenly baptism. And this Circumcision is that which God's Church glories in, and not the outward, that devils may participate of as well as Saints. But the doctor fears not to avouch, that the washing with the Old Ford, or Thames water, and the like places is that baptism, which the Scripture in a special sense speaks of, by which men are regenerated, because he maketh it the true mark of the rue Church. Indeed this is the opinion of the stupid, obdurate, hard-hearted Jews and Papists, and of most carnal Protestants, in which they are all alike. But as the true Church of Christ is spiritual, so is her baptism, and so are her fruits and manifestations, her marks and seals, by which she is distinguished from all other Churches that are false, as when I come to establish the truth shall be cleared.  
But the doctor further affirmeth, that their baptised Churches have the true Preaching of the Word; and he thinks himself to be none of the meanest amongst the rest: and therefore in the first place, and in the behalf of all the baptised Churches, as he calls them, we will examine his own true Preaching of the word as he affirms in page 24. That his Church, and all other baptised Churches baptize such as shall be saved, according to Mark 16. 16. because, as he saith, they are believers and repenters. Again, saith he, they that baptise such as confess with their mouth the Lord Jesus, and believe in their hearts that God hath raised him from the dead, Rom. 10. baptizeth such as shall be saved.  
But baptised Churches baptize such as confess with their mouth the Lord Jesus, and believe with their hearts that God raised him from the dead; therefore baptised Churches baptize such as shall be saved. This professed workman for want of true understanding to divide the word aright, hath from his own mouth eternalized his own shame, for want of a clear and true distinction in the same terms that have divers meanings. And that his folly may the more be manifested, we will ingeniously consider the Scriptures; the first we read thus, He that believeth and is baptised, shall be saved. Now to find out the true meaning hereof, two terms of necessity must be opened; for one and the same term admitting of divers meanings in Scripture, that sense must be distinguished from all others of like nature, that is properly and only intended in that place. Now for the term [Faith] it hath divers significations in the Scripture; sometimes it is referred unto God, sometimes unto men; when unto God, than it implieth or intendeth nothing else but the sure and certain unalterableness of his promise, and decree. If unto men, than it signifieth and intendeth either the doctrine of the Gospel itself, or their faithfulness that declare it, or else some special gifts which the Spirit of God endueth his servants with; now of such gifts there are but three sorts that bear the name of faith. Sometimes the knowledge and certain understanding of the truth of God's word, is called Faith, which for distinction sake may be called, and that truly, The Faith of knowledge, or historical Faith; which Faith, although all the Saints under the Scriptures administration of the Gospel have, yet it is not peculiar to them alone, but common to all perishing Christians, such as the doctors Church consisteth of, and may abundantly exceed in yea, even Satan himself. The second gift of the holy Ghost, is that by which any one miraculously doth such things as canseth admiration in the beholders, exceeding natural effects, and is often in holy Writ called by the name of Faith, and so may be denominated Miraculous Faith. But with this gift the unholy may more excel, than the holy men of God; for John the Baptist did no Miracle, but Judas the traitor did many; in which gift of Faith the Priests and jugglers of Rome were famous; as the Spirit of the Lord foretold. And they shall do great wonders, and works of great power, so that they would deceive if it were possible, the very elect. Which kind of Faith may properly be defined thus, That it is a certain undoubted confidence whereby a man believeth that God Almighty will by him do this or that Miracle, as the Scripture saith, Through Faith in his name. The third sort of the gifts of the Spirit, which any man receiveth to eternal life, is called by the name of Faith; and that more often than those before named, which the Scripture calleth The Faith of God, The Faith of the Son of God, the Faith of Jesus Christ, the Faith of Abraham, the Faith that worketh by love, the Faith of God's Elect, which is often and properly called by godly men, justifying Faith; and of this sort and kind of Faith, all the Saints, and they only have, which may be truly defined in this manner, that it is a full, sure, and firm confidence engraven by the power of the Spirit of God, in a penitent, broken heart, whereby he assuredly believeth that all his sins are remitted, and that he is reconciled and made one with God, in everlasting love and favour through the Lord Jesus Christ. Now the doctor ought to have considered which of all these three sorts of Faith is meant by our Saviour in the place he alleges; the last sort of Faith cannot be understood, for that is included in the next term [baptised] as I shall show when I give you the meaning. Nor the second sort, for that's not peculiar to them that shall be saved. And therefore without all contradiction it must be the first sort of Faith, which all the Elect of God must have in some measure or other, wrought by God's Spirit, before he works, either Repentance, or Remission of sins; which kind of Faith may well be expressed in saying that it is, and it is nothing else but a sure knowledge and settled assent▪ of the mind and heart, by which a man most undoubtedly believeth such things as are revealed for the Salvation of mankind.  
Now the second term in the Text is [baptised] which word is likewise of divers significations in the Scripture; and he ought here to have dealt like a skilful spiritual workman, as before is expressed; that is, in the first place to have showed the manifold acceptations the same word also hath in the Holy Ghosts expression, and than which of all the meanings by the same term is here to be understood, which the Doctor having omitted, of necessity I must do this work for him, to find out the true meaning of this Scripture also. Wherefore I say of the term [baptism] as of the term Faith, that it hath divers, disfinct, and several meanings in the Scriptures; sometimes is meant by it external elementary baptism, that which is from below, but more often that which is spiritual and heavenly, from above, as repentance is called baptism, and so is Remission of sins; and these two heavenly operations together, being Regeneration, and the making parts of the New man, are called baptism, and so are the gifts of the Holy Ghost given to this New creature, called baptism: as also, the enabling Grace in the holy conversation of this Child of God. His mortification and vivification are called baptism; as also are his blessed sufferings for righteousness sake. Can you be baptised with the baptism that I am baptised with? &c.  
Now Mr. doctor; may it please you to learn which of all these distinct meanings is that which is intended by our Lord and Saviour: the last it cannot be, for in that our Lord speaks of the work and exercise of a New man, born, and not of the Birth itself: the first it cannot be, for that is from below; and it is impossible for the water of the great Ocean Springs, or Fountains to unharden the heart, to convert a natural man, to renew the sinner, to sanctify the polluted; then without all question it must be the baptism of Repentance, and Remission of sins▪ the washing of Regeneration, and Renewing of the Holy Ghost, for whosoever is so baptised, doth so repent, and believe, shall be saved.  
Now these things considered, I pray see what a corrupt manner of Preaching is this of yours, and how these Scriptures prove what you have affirmed, let the people of the Lord judge. For as you have by your false Expositions killed and taken away the life and meaning of God's holy Word, in these past instances of Divine Writ; even so in like manner hath your dealing been with all other Scriptures you have made use of; for which in due time and place you shall receive just reproof. In the next place, I should have discovered your ignorance of the Ordinance of the Lord's Supper, which is your confirmation of your Disciples, under the power of your Ordinances, as you use to say, by which you do not only interest yourselves into their Estates, but have the disposing of their bodies also. But I will defer that till I shall determine it rightly by the Scriptures of truth, and will now take in hand the point you have spent most of your syllogisms about, concerning the Ministry of the Church of Christ; and you ground your large Disputes on a Question, page 2. which you frame thus. Whether private men, I mean tradesmen, say you may Preach the Word of God without Ordination. By which it appears his meaning is, they may; and so goes on in all fury, and in a conceit of an uncontrollable ability to make good his three fold Cord of Major, Minor, and Conclusion, with cunning, sophistical words of jugglers, as the Apostle speaks of some in his time, 2 Pet. 1. 16. And the man is so confident, that he thinks neither word nor spirit may countermand him, but when the account of his Question is audited, I think he will wish he had been better employed, for the doctor is fallen into a mist, as he was before, and doth all his work in darkness; and he shall find them to prove no less than works of darkness themselves, by not clearing three terms in his Question; that is, Private men, Ordination, and Preaching: and that I may the more fully discover the doctors weakness, his question's examination shall be by the Scriptures, and then it will appear how the Scriptures meaning, and the doctors doth disagree. Now we find the first term, Private man, made use of by the Apostle, 2 Pet. 1. 20, 21. Knowing this first (saith he) that no prophecy of the Scripture is of any private interpretation (or motion▪ as some translate) for the prophecy came not at any time by the will of man, &c. The Apostle teacheth us here that the private man he speaks of, is a natural man; and he explains his own meaning to be so, in these words, By the will of man: that is, by no natural man's abilities whatsoever. And as he denies that the prophecy of truth and holy Writ came by the power, parts, and gifts of any man in nature, so also he affirms, By whom God makes known his word, will, and prophecies, that is, by spiritual men, in these plain words, But holy men of God spoke as they were moved by the holy Ghost Now doctor, see that which yet you never saw; the Church of Christ, her Preachers and Prophets of the Lord are not carnal, but spiritual men, and their motion and enablement thereunto, is not by any human spirit, but through the movings and ability of the holy Ghost. Where is now therefore the multitude of your Arguments, and syllogisms, of men and Trades men, and gifted men, not taking into consideration, there are men and men, and gifts and gifts, which for want of Scripture distinction, all the pains you have taken to spin so many curious threads to make a carnal web of, no sooner is it touched by the Divine finger of the spiritual meaning of the word of God, but your glorious show of human, and of carnal, or private men falls all into filthy dust: for although carnal men may literally preach, as Judas and others have done, yet none but holy men can Preach spiritually. And in this distinction the other terms are to be understood also, of Ordination and tradesmen, both Divine, the one in person, the other in approbation, and mission for holy men of God. The Messengers and Ministers of Christ, are sent, appointed, and Ordained by the Lord himself, and justified and approved of by the Saints And their Preachings and Declarations are not their own visions and though●s, as the doctors are, but the truth, word, and mind of the Lord; the same spirit in them enables them to open the Scriptures now, which wrote them by the hands of his holy Prophets and servants, which shall be more fully cleared when I come to the truth's confirmation.  
Now this brief discovery of the doctors large mistakes, shall suffice for this time; some other things there are, which we shall have occasion to reprove, as we find them to hinder us in the way of truth And therefore, according to my promise in the first place I shall make a clear and plain description of the true Church of Christ, and so follow the doctor the same way he goes. But who is sufficient for these things, as the Apostle speaks; But we are not as many which corrupt or deceitfully deal with the Word of God, but as of sincerily, but as of God; in the sight or in the powerful presence of God, speak we in Christ, although the doctor despise us. Be it known unto him therefore, and all the world, that the true Church of Jesus Christ is of a holy and pure nature, every part and member of her: for he that sanctifieth her, and they that are sanctified, are all of one; that is, of the one Holy Spirit; so then, as in her new nature she is Holy and Divine, so she is heavenly and spiritual; spiritual Children which make a spiritual Family, or household; spiritual Trees which make a spiritual, fruitful, fragrant Garden; spiritual Stones built up a spiritual House, Temple, Tabernacle, a repose, an habitation for the heavenly God, the Father of Spirits, to abide, to delight, to dwell and reside in. Yea more yet, she is a spiritual body, consisting of none but of spiritual members, knit and joined together with spiritual sinews, supplied with spiritual grace from the fountain, the Head, the spiritual Head Jesus Christ, from which all the joints and bands, having nourishment, ministered and knit together, groweth or increaseth with the increase of God; from the Head▪ I say, conveyeth all over the body, to the least Member, with spiritual veins, through which, an everlasting supplying grace is continued. For as she is the building and workmanship of God, the Children and household of God, the Plantation and Garden of the Lord, so she is kept by the power of God unto salvation. And he that keepeth this his Israel, his chosen, called and sanctified ones, doth neither slumber nor sleep, but ever watcheth: And he their Holy shepherd is mighty, and stronger than all, so that no opposite power and strength is able to take them out of his hand.  
Now forasmuch as the faithful servant and Apostle of Christ writing unto the holy and blessed Church at Ephesus, affirms them to be Saints, and faithful, and that they are in Christ Jesus. Now all that are in Christ Jesus are holy and faithful, for they are justified by faith, and sanctified by the Holy Ghost, and as the Root is holy▪ so are the branches also; yet the Apostle saith to these holy ones, You were the Children of wrath as well as others. And to another Church he saith, And such were some of you, speaking before of wicked and unholy men; But ye (saith he, meaning now) are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. That is, through the power of Christ, by the operation of the Spirit.  
Therefore to know the way and method which God takes in the conversion of his servants that are his Church, the discovery and opening thereof, will make not only the Description of the Church of Christ more clear, and manifest, but give us a definition also of her supernatural making, parts: For as since the creation, propagation or birth gives being to all men naturally; so heavenly and spiritual birth since the fall of man, is ordained and appointed of God to give spiritual being to all his Saints, and Children, which are the Church of God, as it is written, That which is borne of the flesh is flesh, and that which is borne of the spirit, is spirit: so it is spiritual birth that gives being to spiritual men▪ But forasmuch as this one Scripture doth fully prove the assertion in both parts thereof, that is that birth taken in a two fold meaning, is the production both of natural men, and spiritual men. And the due consideration of the wisdom of the Holy Ghost by declaring that which is heavenly, by that which is natural, teacheth us that there is much resemblance of the births in the manner, although not in the nature. In the natural birth there is a conception in the beginning, and a reception in the continuance, till bringing forth, or accomplishment. And all these distinctions with their concomitants may be comprehended in the term birth, now that which doth accompany conception, is compunction in nature, in sorrow, shalt thou conceive, and in the reception, all the while till the deliverance, and in the deliverance, pain, sorrow, labour, pangs, throws intolerable dolorous till the Child is born, and then comes ease, comfort, and rejoicing; even so it is in the spiritual birth, in a likeness and resemblance, for the manner of it, but in the nature, no similitude at all, for the the one is from below, the other from above, as it is written; Except a man be born again from above, of water and the Spirit, he cannot see the kingdom of God: In which words there are four parts, and the terms therein to be distinctly considered of. The first is, Of whom our Lord speaks by the name man, and by it he means a natural man. And secondly, That this man is to be born again; his meaning is not as Nicodemus at that time understood him, to enter into that place of nature from whence he came forth, but to be born from above by a supernatural force, power, virtue, and operation of the Spirit of God. In the third place, He speaks of the matter of the Birth, and that hath two parts: The first is heavenly and spiritual water, meaning thereby the grace and gift of God, which the holy Ghost often in the Scriptures, calls by the name of water, which is the baptism of Repentance, a true turning to God. The second part consisteth of another more excellent work of the Spirit, which is here called the Holy Ghost, but in other places by metaphorical terms, blood, and fire, by which is meant the baptism of the Holy Ghost, or Remission of sins. The first part is full of spiritual grief, and disconsolation, the last full of heavenly comfort and consolation. And lastly, By seeing the kingdom of God, he means the knowing and being a member of his Church in the state of Regeneration, receiving the Spirit of Adoption, through which he is made the Child of God, and if Children, than Heirs of the everlasting kingdom, the World to come, the inheritance of the Saints: so then; from this Scripture thus opened we are taught, that God's method and way to convert men from nature to grace, to make them members of his Church, is to turn them from darkness to light, from the power of Satan. to be reconciled unto God: To deliver us from the power of darkness, and translate us into the kingdom of the Son of his love. And by this way and means the Lord made and constituted the true Church of Christ at coloss, as he doth all other Churches of his, which were Saints, and faithful brethren in Christ, And so did he likewise that famous Church at Ephesus, ye were sometimes darkness (saith the Apostle) but now are ye light in the Lord, walk as Children of light, Mark I pray you, he calls this Church, these Saints, these faithful in Christ Jesus, Children of light, and how came they to be so, but by being Borne of God, of his own will begat he them, being born again of incorruptible seed, the Word of God, which is the Word of his Grace, the New Covenant, the Word of Promise, the Covenant of Life, the making us partakers thereof, is the taking away the stony heart, and in the place thereof to give his Elect a heart of flesh, that is, a soft, tender, and humble heart, and in it to write his everlasting love, mercy, and kindness, never to be obliterated, or revoked, as before is showed. For those whom he thus loves once, he loves unto the end. And these Children of God, are those little ones the Scripture speaks of, those humble ones the Lord teacheth, those contrite and penitent ones, that the Lord comforteth, refresheth, and reviveth; this is his Zion, his little City, his desired Habitation, his delightful dwelling, his Holy mountain. And where two or three of these are gathered together in his Name; where by Name we are to understand Spirit, there is he in the midst of them; that is it that is it that makes them his Church, even his holy presence; that is it that makes them his House, his Tabernacle, to do his great pleasure in Earth, by his Spirit, as the everlasting Father, and the Son doth in Heaven, whose voice not to regard, is as much as not to regard the voice of God himself. Oh doctor, for you, to compare your hay, wood, and stubble, with the purity and excellency of this church's mettle, which is God's building, it will even so eclipse your rush light, and split your hulk, and shipwreck your bark for ever, as never to recover, and your sandy foundation will shortly cause such a fall of your foolish Church▪ building, as never to be built again. And that you may repent of your ignorance of the true Church of Christ, I will give you another discovery of her excellency, by her pure estate, and glorious condition, which the prophetical Apostle John saw in a Vision, and writ it for posterity, in these words, And a great sign appeared in Heaven, a Woman clothed with the Sun, and the Moon under her feet, and on her head a Crown of twelve stars. And being great with Child, she cried travelling and labouring to be delivered. In which Scripture there are many things considerable. 1. A matter of wonderment and admiration, for the great excellency of it. 2. The place where it appeared, and that was in Heaven. 3. What it was that appeared, and that was a woman▪ 4. Then her clothing and apparel all over her body. 5. As also what she was crowned with on her head. 6. What she trod under her feet; and not only denominating all things without her, but 7. what was within her also. And being great with Child, she cried travelling, and labouring to be delivered. This precious Virgin Spouse, the Lord's Bride, being in her condition spiritual, did shine forth in her primitive estate, not in any outward pomp and human carnal glory; as now in any external form, or soft raiment, after the fashion of the multitude of gathered Churches in these days; but in her heavenly gifts, and holy virtues, her chaste and prudent conversation, the shining of her faith, love, patience, and moderation; in all things she was such as she was the light of the world, to the wonderment and admiration of all the Children that had eyes to behold her. And whereas it is said, She appeared in Heaven, the meaning is, the places where the Gospel was believed, the truth of God, and way to salvation professed, as in Judea, Italy, Macedonia, Asia, and divers other places, Cities, and Countries; in which sense the Apostle speaks to the Church of Thessalonica, For from you sounded out the word of the Lord not only in Macedonia, and Achaia, but also in every place your faith to godward is spread abroad, &c.  
And that the Church of Christ is signified by the appellation and title of a Woman; that is usual and often the expression of the Holy Ghost in the Scriptures; as The King's Daughter, The Daughter of Zion, The Spouse of Christ, The lamb's Wife, The Mother of all the Saints, &c. And there is great reason for the Female Sex resembles the Church of Christ in many respects; as for their fruitfulness, for their beauty, for their subjection and passiveness, and tender bowels of compassion. And that she may want nothing that may tend to her full description in her whole attire, to make her all glorious without as the Prophet saith, The King's Daughter is all glorious within. The son of righteousness, even his own righteousness is her Mantle, her clothing, It is a metaphorical speech, often used in the Scripture, thereby declaring the righteousness of Christ by being clothed in fine linen, by a wedding Garment, and a white stone, and very apt is the resemblance, for as a stole or Garment, covers and adorns the natural body; so the righteousness of Christ covers and clothes, adorns and beautifies the poverty and brokenness of the peninent souls of his Elect. And this Garment is of that nature, and quality, as that it warms and sustains the feeble and thirsty soul, with the assurance of the mercy and favour of God in Christ Jesus for ever. And the Holy Ghost giveth testimony also of the fruits of her lively justifying faith, in declaring her newness of life in her detestation of sin, and true love to her Lord in this figurative expression, And the Moon under her feet, declaring thereby her mortification and death too, and of her sinful corruption, and worldly natural affection; and also her vivification and daily renewed mind, to a heavenly conversation, delighting and meditating day and night in the Holy Law and Word of God, being no more carnally, but spiritually minded. The next external, yet spiritual description is the Ornament of her head, wherein she took most pleasure, saying, she wore on her head a crown, not with gold and silver beset with precious stones, for the excellent matter thereof it exceeded all these, for it was made of the holy and pure Doctrine of the Twelve Apostles, which testimonies and verities of theirs are the Lord's lights and torches to guide and direct sinners when they are benighted and darkened with their sins, and for this cause are called by the name of stars. And lastly, the Holy Ghost declares the effects, and operation of God's spirit and word in her, for by the heavenly truth which was by her ears received, her heart spiritually conceived, and she was greatly filled with a deep sense of her own vileness and unworthiness; with bemoaning and mournfully lamenting her sad forlorn condition, travelling and labouring under great oppression, by reason of sin, in restless desire of reconciliation to God; which pains and anguish of her mourning heart and contrite spirit, the Apostle most truly compareth to the throws and pains of a woman in travel of childbirth, of which spiritual pains and labour she could not possible by any means be eased or releived, until her Lord were formed in her, even until her tender heart were sanctified by faith; for nothing could cure the wound but the assurance of mercy, nor nothing satisfy her restless desire, but the love of God insured her in Christ her Lord, and written in the fleshy Tables of her heart, according to his everlasting Covenant. Thus you see both the definition and description of the true Church of Christ, that she is holy and spiritual, within and without also, distinguished and disevered from all other Churches, by Regeneration; as the outward Court and the Temple were parted by a veil, and described by such perfect fruits of righteousness, as no pharisaical Congregations can bring forth. And herein I have made good my promise to you in this first particular: The second thing I promised, was to make known unto you the divine Ordinances of this holy Church, and they are many, but we will briefly and that truly discover such as are most material to our purpose. Now as she herself is spiritual, and their communions one with another, so also is every part of her worship spiritual likewise; and yet we must ever remember, that most Ordinances consist of two parts; the one carnal and outward, the other spiritual and inward: Now the common and carnal Christians are most busied about the carnal part, as fleshly washings, corporal eatings, literal Expositions, and verbal supplications, like the Pharisees, that were strict to tithe mint, and the meanest external things, but wholly omitted the weightiest and greatest, that which was internal, as true Repentance, &c. diligently washed the outside, but minded not at all to cleanse inwardly the heart, in all which Mr. doctor, you spent most of your labour, and very few words or none, about the spiritual part. And one Reason was, because all your Disputes tended but to a carnal Church, for a Congregation of carnal Christians make no better than a carnal Church; and carnal Arguments and actions do manifest the hearts of such to be carnal.  
But I desire your Repentance of these things, and hasten to the discovery of the truth, that may make you a Child thereof indeed; and therefore we will return to a further discovery of the true Churches spiritual Worship in the Heavenly part of God's Ordinances, in which she and her Children are most conversant, for they are always mindful of the Holy Covenant of their Lord, in the heavenly parts of it; they mourn, and weep, and suffer together, in their patience possess their souls, and pass through the Valley of Tears, participating each with other, knowing they are thereunto called of God, not only to believe, but to suffer for his sake: the assured hope they have of the great portion, inheritance, and salvation they are born unto by the spirit, doth so support them, that they rejoice in tribulation, the Holy Ghost bearing them witness, That if they suffer with him, they shall also reign with him. Know you not (saith the Apostle, as if he had said in other words, you know assuredly) that as many of us as are baptised into Jesus Christ, were baptised into his death; therefore we are buried with him by baptism into death. Mark the terms, baptised, or Buried with him into death, which showeth, if men be Members of his body, then if our head suffer, the Members must suffer also: and as sure as the Head is raised from the dead by the glory of the Father, even so we also his Members are raised in our mind and affections, to newness of life. And in the same sense he saith again, For if we have been planted together in the likeness and similitude of his death, we shall be also in the likeness of his Resurrection. And these broken melting hearted Saints, that at first in their Regeneration were thus humbled, and made low, and poor in Spirit, yielding, inclining, and bowing to the will and pleasure of Almighty God. This heavenly grace which the Lord calls water in a spiritual meaning, abides in and with them always throughout their whole life; and by it they are enabled to be baptised with sufferings, as they were born or begotten of water, which is Repentance: So likewise at the Lord's Supper, they sometimes, and that with much comfort, eat and drink corporally the Elements of Bread and Wine, and therein declare the Lord's death till his coming; but they always by faith communicate of his body and blood, the Spirit of Adoption that dwells in them, still bearing witness of the Lord's everlasting kindness, with the refreshings of the light of his countenance, affording them more comfort, than all the abundance of earthly things, or shadows of that which is spiritual, the witness and evidence of the Spirit of God, exceeds all testimonies and assurances, and fills the soul with satisfaction. Now in this condition they know the truth of their Lord's words by blessed experience. My flesh is meat indeed, and my blood is drink indeed, living bread that came down from heaven, and they that eat thereof, eat everlasting life. It is immortal food, this body and blood is the resurrection and the life, for they that eat this flesh, and drink this blood, dwell in Christ, and Christ in them. This food causeth union, cohabitation, oneness of mind, and likeness of affection between Christ and his Members. This is the fatted calf that fed the prodigal, this is the children's bread provided of God himself for his servant Jacob, those excellent dainties, sweet and fat things, full of marrow, the wine and milk, the honeycomb with the honey, with which the Lord feeds his friends, his beloved and chosen ones, which food doth not only cheer, delight, and comfort, but it confirms, and seals with assurance, even that gold Ring that sealed the father's favour to his lost Son, the best Robe of all the Wardrobe, for there is none like it in Heaven nor in Earth, for it is the righteousness of the Saints, it covers all nakedness, it defends from all dangers, and it ever finds acceptance with their heavenly Father, in all services and sacrifices, for these worshippers have their hearts purged from an evil conscience, and their Garments dipped in blood for the Lamb is in them, and they in him. And thus spiritual are their prayers also, this sacrifice likewise is a broken heart, and as it is the spirits habitation and dwelling, so it is his place of acting and working; and although the Saints themselves cannot tell how to pray as they ought, yet the Spirit their continual comforter, guider, and directer helpeth them, and secretly prompteth them with sighs and groans that cannot be uttered, with the Organ of the Tongue, so inward, faithful, and fervent, are the spirits requests to God that only knows the meaning thereof: and for their matter they are faithful supplications, they ask in faith, in the name of their Lord, that is, in the powerful assistance of Christ's Spirit; And this is the confidence we have in him (say the Saints) if we ask any thing according to his will, he heareth us, and if we know that he hears us, that is, if the Spirit do so witness to us, we know then, that we have the Petitions that we desired of him; for number they are but few; for place, private; for practice and performance, often and frequent; Pray continually, saith the Apostle. And shall the Elect cry day and night unto God their Father, against their enemy's oppressions, and shall not he avenge them? yea he will avenge them, and that speedily. In all their spiritual warfare, this is the last and principal piece of Armour, Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance. This Servant of our Lords had very well learned his Master's Lesson, Watch and pray, lest ye enter into temptation; and this part of their worship is spiritual, as the worshippers themselves are spiritual. Again, their understanding the Scripture, is not only literal, but spiritual; and that it may the more clearly appear, we must remember to make use of this distinction, that the Scriptures may be spoken of as of a Body, and a Spirit, in the letter and the meaning thereof. Now all carnal gospelers, and false Expositors, as they understand no further than the letter, or common gifts declared therein, by the sense which such give of the Scriptures, they kill God's Witnesses, the two holy Testaments. Priests whose Visions are darkness, do violate, wrong, and injure all the holy Writings of God's faithful servants, and witnesses; of which company a●e the Learned Clerks of Rome, and all other fleshly Preachers; for that Church consisting of the fat Beasts of the field, did kill, havoc, and slay them in such a barbarous manner, in that great City of Rome, which in a spiritual wicked meaning, is called Sodom and Egypt, for their uncleanness and malice, against the true intent of the Scriptures, that notwithstanding they had the letter and corpse amongst them, yet they did deny the life and soul, the mind and will of God therein revealed, to be buried, or inter'd in their proper Monuments, the hearts of men; and as they then, so the same things do all carnal Churches now that are of her old nature, although of a new frame, by their like lying, and false Expositions, and interpretations, even take the life from the body, and separate the soul from the corpse, of these two Witnesses, two Prophets, two Candlesticks, two Testimonies, two Olive Trees, and two Covenants; which two in all and each appellation, are but one thing in the true meaning; and so they shall continue to do the remainder of the 42 months, till 14 years of the whole number to come, be expired.  
In the mean while the voice of the Church of Christ is heard from out of the wilderness, and wholly tends to the vindication, resurrection, and restoration of the true meaning of the Word of God, as it is written. And after three days and a half▪ the Spirit of life from God, entered into them, and they stood upon their feet. And God's Church fears not to speak, although she cares not to be known, she being endued with the spirit of life from God; and in her reading the Scriptures you shall find her full of consideration, and understanding, as our Lord directs her, Let him that readeth consider: For they that read and hear the words of this Prophecy, and keep those things that are written therein, and are blessed in so doing, must needs truly understand them; and indeed it is Zion, God's Church only, that understandeth and declareth the Gospel truly by the Scriptures administration; For by the Church (saith the Apostle) is made known the manifold wisdom of God; which shall be more manifested in the next particular, in declaring what the Ministers of the Church of Christ are.  
And it is an undeniable truth that they are Regenerated, spiritual men, for if every Member of their Church be so, and all their Ordinances and Sacr●fices, their Communions, and administrations, then of necessity their Ministry must be so also, and therefore in Scripture they are called, Holy men of God, and Holy Apostles and Prophets; and are thereby distinguished from all others that are vain and ungodly.  

1. They are holy personally.  
2. They are holy giftedly.   
And as God hath joined them together, so I shall not separate them in their description. A Scribe instructed unto the kingdom of Heaven, is like unto a good householder that brings forth of his Treasury things new and old. Now in that our Lord saith, He is taught unto the kingdom of Heaven, it is all one as if he had said, he had been taught of God, and that shows he is a Child of God, a holy man, as I have instanced before in the Apostle Peter's description to this purpose; and by bringing forth of his treasure, he means the administration of his spiritual gifts, from the supernatural store house within him. Again, our Lord saith, Whosoever believeth in me, as the Scripture hath said, out of his belly shall flow Rivers of water of Life. This he spoke (saith the Text) of the gifts they should receive that believed on him. This effectual faith, which is twice repeated, and that to which the Word of God witnesseth to be satisfying drink to the thirsty soul, showeth such a one to be Regenerate; and the flowing fountain proceeding from him▪ those heavenly gifts of the Holy Ghost. And agreeable to this is that which is spoke of Stephen that Holy Martyr, when those choice and learned Students of the Synagogues of the Libertines men of four several Nations, Cyrenians, Allexandrians, Cyreans, and As●ans; these, even such were not able to resist the wisdom and the spirit by which he spoke.  
So the Prophet Micha speaking to the shame of such Prophets that speak without an answer from God, that have no Vision but their own, to whom the day, the light of God's truth is dark over them, and the Sun is gone down from them, and yet will prophesy though they confound themselves; But truly (saith he) I am full of power by the Spirit of the Lord, and of judgement, and of might, to declare unto Jacob, &c. That is, to Preach to Jacob. And so the Apostle Paul (speaking of the Gospel of Christ, Whereof (saith he) I am made a Minister, according to (or by) the gift of grace given to me, by, or through the effectual working of his power. And so he testifies to another Church, Whereof I am made a Minister, according to the dispensation of God, which is given to me for you fully: That is, perfectly, truly, and spiritually to preach the Word of God. And so Peter and John testified to the face of such at Jerusalem as had Crucified our Lord with wicked hands, and proceeded also to forbid them to speak any more to anyman in his name, notwithstanding their threatenings we cannot (said they) but speak the things we have seen and heard. What God's Messengers see, hear, and learn of the Father, that they declare, that they preach. Christ gives the gifts God hath set them in his Church, his body, but every member hath not the same Office, therefore the differing gifts give being to different Offices and Officers, and all spiritual, as the whole body is and are approved of, and allowed by the rest of the Members, all the Saints.  
Now I should have spoken of the keys, power, and rich treasures of this Church, but doctor you are not able to bear it at this time, that is, neither to understand it, nor receive it.  
But you will say, I will answer all that he hath said in one word, for all that he hath spoken is to be understood of the invisible Church, but all my Disputes are of visible Congregations, and Sir, what you mean by them, your own words declare, page 23. as is touch before, such as any man may know (saith he) and if that be so, than I am sure they consist of natural and carnal men; and of the same nature are their administrations, for the Apostle saith, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.  
Again, to say the true Church of Christ is invisible, is the old cunning cheat of the Devil, to keep men from Repentance, and from attaining that eye salve, through which they might discern the things that belong unto their peace, and depart from Babylon, and make haste to Zion.  
But saith the doctor, The baptised Churches have forsaken Babylon, and admit of none but baptised Members, nothing but pure Ordinances; we are knit together in Church fellowship. But by your leave, if ye be carnal, and cannot discern the Church of God, and therefore deny her visibility, which her Lord affirmeth of her, to be a City set upon a Hill, a candle on a Table, the Light of the World, the Salt of the Earth. If you cannot discern the true Church, and yet you profess yourselves Churches, than you are no other than the carnal Jews Church, Jerusalem from below, which is in bondage with her Children; and the righteousness thereof, but the righteousness of the Scribes and Pharisees, who used to wash the outside, and flesh, as you do, but inwardly and in heart, very foul and adulterous, notwithstanding all their seeming holiness of separation, stand further off, I am holier than thee; their boasting of their Prayers, and of their Ordinances, and their compassing Sea and Land to make a Proselyte, to convert men to their Church, and yet in so doing make them more the Child of the devil, than they were before, and thereby make them the rather a stink in the Lord's nostrils. I tell you plainly, doctor, there are but two Churches in the whole World; one carnal, the other spiritual; two seeds, the seed of the Woman, and the seed of the Serpent; two sorts of Children, them of light, and them of darkness; two herds of cattle, the fat and the lean; two kinds of people, the cursed and the blessed; and I advise you therefore to trust no longer in lying words, saying, The Temple of the Lord, the Temple of the Lord; for no outward conceivings, or human traditions, or inventions, can be God's House, Church and Temple, but those before described; and as the Holy Prophet saith, The Temple of the Lord are these, such as throughly repent of their sins, and amend their ways and their doings, &c. And therefore doctor, I advise you again now heedfully and speedily, to mind the Apostles counsel, To day if you will hear his voice, harden not your heart, lest you enter not into his rest: where he teacheth you, and me, and all, that to enter into God's rest through Faith, is by Repentance.  
And because I will omit no means to take you off from minding so much your false Church, I will show you in what condition you and all men else stand in this C●mmon-wealth of England.  
Consider this I pray you, that this commonwealth being a University of Believers, the whole multitude consisteth of two sorts.  
The one sort Regenerate Believers, such as are borne of God, whose spiritual estate is before described; and this sort only are the Church of Christ, as before also is affirmed.  
The second sort of Believers are outward Christians, and are endued with the common Faith only, from which faith and grace they may fall, and perish, and yet before their apostasy have equal right with spiritual Christians, in outward external Ordinances, as the letter of the word and prayer, the washing away the filth of the body, and the corporal signs of the Lord's Supper, and all which, for the more clear condemnation in disobeying the Gospel. Now forasmuch as the Congregation and commonwealth of England in these respects is like the Congregation or commonwealth of Israel, and that in God's great House, as the Apostle saith, There are both honourable, and dishonourable Vessels, servants evil, slow▪ and negligent, as good and diligent Virgins, foolish as well as wise, some spiritual, but most carnal, and all to be provided for by the Stewards of this great House, such as are in supreme authority, not only in matters between man and man, but also in duties between God and man; not only for meum and tuum, but also for the public worship and service of God. And as Moses, Solomon, and Jehosaphat provided not only corporally, but spiritually for Israel, so and in like manner the supreme authority of England ought to provide for every one his portion, that no lack or want may befall any capacity, neither of carnal, or spiritual Christians, and as wholesome and good laws for men, so pious and decent Rules for God's public worship, so far as it concerns their power and direction. And consider also, the Jews before Christ's Incarnation had a Rule for most of their external Ordinances by the Word; as the express day for God's Worship, and the Tribe who to wait on the service also, the time when, the member what, and the parties themselves both active and passive for Circumcision And for the Passeover, what for the matter, the kind, the age, the preparation, the parties who to provide it, and the manner for participation. Now there is no such express Provision, for the carnal Ordinances of God, since Christ's Incarnation and ascension; 'tis true, there's example for baptism, but no command who shall baptise, neither when for time, nor how for manner, whether all parts of the body in general, or which member in particular. And so for the Supper of the Lord, Bread and Wine are the Elements in the institution thereof, and in the future practice enjoined, but who shall provide it? and what kind of wine, or what sort of Bread, or who in particular shall bless or administer it, or how the Communicants shall take it, is not in the word determined; and without these and the like circumstances, the Ordinances cannot be celebrated. Now if the present Authority should give Rules for the whole commonwealth, or Congregation, for all particulars; as formerly they have done in a parochial way, for time, place, persons, and administrations, thereby the spiritual and heavenly Christian is bound to yield obedience as the carnal and outward Christian; for as the Saints are free as they relate to the person of a true Christian, for so their communion is above the reach and rule of any outward direction, for their Baptisms they are spiritual, as I have showed before; their Teacher exceeds all Teachers from men, for they havean unction from the holy one, that teacheth them all things. And they stand not in need of any private or carnal men's teaching; yet as they stand, or sustain the persons or Members of a State or commonwealth, and under Authority; so God's Law binds them to be obedient to every Ordinance of man; and their communion externally with carnal Christians, doth no more prevent or preinic● their communion spiritually, than Cain's external communion corrupted Abel's, Ishmael's defiled Isaac's or the proud Pharisees polluted the penitent Publicans. And although inwardly and spiritually, yet not externally nor corporally severed one from another, till the harvest, lest with extirpating the bad, the good may suffer prejudice. And therefore it appears plainly, that in a commonwealth that professes the Faith, the carnal with the spiritual may commuicate in the external Ordinances of God's worship, except the injunctions are evil and unlawful, as were the abominations of Antichrist, from which the Saints are commanded to separate, lest by partaking with her sins they shall be punished with the participation of her plagues. And also that it is in the power of the Magistrate to order all externals for the public worship of God, that are not already so done by the S●iptures: Now if this be so, then what ground or warrant have you or any man whatsoever, to select form, and order Congregations of yourselves, when the whole commonwealth is congregated already by Christian Authority. And how can those that are under this Authority cast off their obedience, to which in conscience they are bound; and gather Churches out of Churches, without any warrant from God or man; for they were in the profession and communion of God's Ordinances before, and embodied and congregated▪ before by Acts of the national Congregation, the high Court of Parliament. And what other things they do ordain and constitute, that was not done before by the said Authority, the wisest and learnedst of them all cannot show rightly, nor prove plainly, but it will appear to be their own imagination, tradition, and fancy, by duly considering the Scriptures, with what is abovesaid, in the distinction between the spiritual and carnal Christians; as also, the distinction between the external part of God's Ordinances, and the Divine and Heavenly part. I am sure these Rules are according to the practice of our Lord and his Apostles, they never neglected the public, nor disobeyed the Magistrate therein, nor contemned participation with them, yet let us always bear in mind, that the faithful and regenerate Christians are the Church of God; and although the carnal Christians are amongst them in external participation, yet they are not of them, nor do spiritually participate with them. The consequence of selected Church-gatherings, admits of many absurdities, as I have showed in former discoveries.  
Thus much doctor for the public good hath your private mistaken conference occasioned; and we have more yet to make known upon the next opportunity.  
And my conclusion shall be a word or two to the State and Authority of this Nation, against an ancient, continued, superstitious distinction of the people of this whole commonwealth, even of all degrees, from the highest to the lowest, that distinguish the whole into two parts, Church and commonwealth, clergy, and laity. Now in common reason, if in this Nation the public Ministry, for those are they they mean by Clergy, although no man can prove it by Scripture, be the Church, than the State Magistracy, and the rest of the people are not the Church or Congregation of England, which seems to cross the Scriptures denomination, for the whole Nation of the Jews, Priests and People, are often called the Congregation, or Church, and the Reason is beyond exception, because they were a people professing and communicating in the external Ordinances of God, and but a small remnant of the multitude faithful to communicate spiritually▪ Now as spiritual and heavenly Christians are God's peculiar, little house, vineyard, or Church, so outward Christians, may bear the name of his Vineyard, Church, or great House also, as an outward Jew or Christian bears the name, although not the nature of a Jew or Christian inwardly. And if the supreme Authority do not annihilate this distinction aforesaid, and cause it to be forgotten, in time it will pull up and advance ecclesiastical Hierarchy again, as the oak the creeping Ivy, and a general provision made for the many, as before is expressed, would supply all men in all things, both Divine and human.   

Beloved Christian;  
THou that hast read what is here declared for public good; see the doctor and his doings in the glass of one Scripture, 2 Pet. 3. 15, 16. the Apostle Peter speaking of his brother Paul, and of his writings according to the wisdom of God given unto him, he speaks of some that notwithstanding had received the common faith, yet were unlearned and unstable, who did wrest not only what they said, but also the other Scriptures to their own destruction. Now the terms in the Text do show us plainly what these Believers were, even such as should perish, first because they were unlearned, that is, not spiritually taught of God: secondly, they were such as were unstable, that is, were not built upon the foundation, neither were deep rooted, as the good ground, but such Christians as were liable to wither, as the stony ground, to be choked as the thorns, and to lose what they had, as the highway side. And such Christians as these do not understand only, but they pervert or give false Expositions of the Scriptures, those Heavenly things intended by the Text, are not understood by their earthly minds; therefore it is said, That there are some things hard to be understood, that is, the Heavenly estate of the Children of God, their spiritual sufferings here, and their glorious hope they have of the everlasting inheritance in the World to come, which supernatural excellencies as they are in themselves are hard, that is, not to be understood by carnal Christians, such as the doctor hath declared himself to be in all his Arguments.   

Now if any please to see the other poor endeavours of thy faithful Friend, thou mayest have them thus nominated.  

1. A True Reformation, and perfect Restitution.  
2. Truth's victory against heresy.  
3. Christian Liberty to the Lord's Table.  
4. A Defence of Christian Liberty.  
5. A Cure of deadly Doctrine.  
6. A Lamp of Light.  
7. A Right use made by a slander by, at J. G. and I. S. Disputes at Great All-hallows.  
8. A brief Discovery of feigned presbytery; and capt. Norwood's Declaration proved an Abnegation of Christ.   
There were some other things, but they are out of Print.  
FINIS.