saying The Gods are come Acts 14. downe to us calling Paul Jupiter and Barnabas Mercurius the names of their heathen Gods And the Apostles could scarcely restraine the Priests from sacrificing to them From this blind conceipt arises as blind a sacrifice sometimes men women children beasts and birds have beene offered by them as well-pleasing sacrifices to their Gods From this ignorance of the true GOD and his worship hath sprung that Ataxy Confusion and disorder that is in the world hence comes murders rebellions treasons witchcrafts sorceries uneleanesse contentions persecutions self-exaltation and all abhominations in the world This deluge of darknesse hath not only drowned some families Townes Cities Countries Kingdomes and generations but hath overwhelmed the whole world in all ages Man no sooner steps into the world but darknesse is his dwelling place Nature once was adorned with this glory of knowing GOD the Creator in the true light of the first Creation but now through transgression are all shut up and concluded under sinne wrath and darknesse That it might be made manifest that salvation is onely in that Arke that swims above all these waters viz in the free grace mercy and goodnesse of the Lord in Jesus Christ by revealing himselfe to the sons of men and giving them a righteous law to worship him by that so they might not ignorantly forge a God in and by their owne understandings to themselves and fall downe and worship their owne Creature instead of the Creator of Heaven and Earth but might see GOD in his owne light For in thy light O GOD doe thy Saints see light even the true light the Lord Jesus As that light hath discovered him to me and the onely acceptable service and worship of him this ensuing Treatise declares Chap. I. Explaineth the word Worship shewing its severall acceptations in the Scriptures and what the true Worship of God is THE word Worship in the Scripture signifies to bow downe fall What the word Worship signifies Psal 92. 6. 1 Sam. 1. 3. Luk. 4. 7 8. Humane worship what it is Rom. 1. 22 23. Coloss 2. 23. Matth. 15. 9. Devilish worship what it is 1 Cor. 10. 20. Deut. 32. 17. Rev. 9. 20. Civill worship what it is Matth. 20. 20. Divine spirituall worship what it is downe before Sacrifice to serve reverence respect feare honour or be subject to one of which worship or service we may minde these foure sorts 1. Humane Worship which is a service of mans own invention that hath a forme of the true worship of God but is will-worship vain worship not commanded by the Lord. 2. Devillish Worship that is When Devils or dumbe Idols are worshipped these two kindes being altogether vaine carnall and antichristian I shall have no occasion to speake of them except in a way of reproofe as unprofitable workes of darknesse 3. Civill Worship Which is an outward expression of reverence and respect to men of Authority or eminency * this being in its own sphere lawfull being bounded by the law of God I shall have little occasion to speake of it 4. Divine or Spirituall Worship that is When the true God is worshipped after a true manner which worship we may fitly describe to be The subjection of the whole man unto God in every thing commanded by God from a true understanding of God by the power of God with singular spirituality faith reverence feare and love in obedience unto God in Christ In this description there are severall things to be minded as necessarily required in all true worshippers of God As 1. A Spirituall principle whereby we come to a true understanding First of God the object of divine worship The inscription of the Saints Altar is not to an unknowne God but to him whom they understand Secondly wherein the worship of God doth consist Every worship will not serve the Lord blind obedience is the sacrifice of fooles but that which God approves his owne light reveales which discovers it to consist in subjection unto God where there is true worship there must be preheminence where there is inferiority there is superiority from whence springs subjection 2. A Spirituall power it is not every strength that is able to build this house that which Gods light reveales his power produces and effects 3. The manner how the worship of God is to be performed must be regarded every way of offering the Lord accepts not but he will be worshipped First with singular spirituality as the object principle and power are all spirituall so must the heart be offering up Sacrifices in a spirituall manner it is the spirit in all performances that makes them truly lovely Secondly in faith a soule that worships God must beleive God and give credit to the words of God Thirdly in feare and reverence the Majesty of God commands reverence in all that come before his Throne That infinitenesse and unspeakablenesse of glory that is in the Lord causes a soule to fall downe before him even at his feet adoring him crying out with Isaiah I am undone Fourthly in love no service without love is acceptable if the distance was onely minded it would strike such amazement and terrour that none would dare to come to God Therefore the Lord sends from the brightnesse of his Majesty comfortable beames and raies of love to gather up the soule to himself through the power of which the soule is fired with love and flaming in this chariot mounts up to God accounting the hardest enterprise he can atcheive for God to be his greatest honour Lastly Divine Worship in all its going forth to God makes its addresses in the Lord Jesus Spirituall and Gospell-Worshippers receive all from God in Christ returne all to God in him who is that way in which God and the Soule meet embracing each other who is that Ladder on which God descends to him and he ascends to God he loves feares serves and lives to God in Christ and in him alone This true worship of God appeares in a twofold consideration 1. Invisibly which is onely in the inward man in the spirit which no man sees or knowes but he in whom it dwels 2. Visibly which others may take notice of whereby an invisible enjoyment and filiall affections are clearely demonstrated I shall handle the first of these in the first part of this discourse namely the invisible worship of God and the last viz the visible in the last part Chap. II. Sheweth what the Spirituall principle in true worshipping is whereby we come to know God and what of God may be knowne to the Saints PRinciples are so requisite to all manner of actions that nothing can be done regularly or honourably without them A true principle is that which crownes every act if a man be unsound in his principles all his building will prove but rotten By this spirituall principle I meane a sure ground or originall What the spirituall principle is seated in the heart by the Lord whereby
ordinary as why the fire should burn rather then the water They say it is its proper nature so to doe But where it had this nature or how it came by it they are forced to be silent or to acknowledge it from GOD himself Surely if we cannot comprehend the least things as a flie or the grasse of the field muchlesse the infinite one They tell us Rubarb purges Choler c. from a hidden quality which hidden quality indeed is nothing else then the very instinct of the Creator in it But some that would be thought very wise cunning and spirituall say Object Though man that is to say the naturall man cannot comprehend God yet a Saint may Alas vain man thou sayest thou knowest not what if a Saint can comprehend God it must be in his Spirit or understanding Answ for a Saint is a naturall man consisting of body or spirit sanctified or made holy Now that he may see his errour let him turne into his owne minde can he comprehend that He knowes he hath a soule by its motions but what his soule is those motions cannot tell him yea this soule and understanding of thine is but the worke of God Now the worke cannot comprehend the workman so that if thou canst comprehend him thou must be God for thou hast no light but what thou hast of God and that light discovers onely the workes of his hands But if thou shalt say thou art God as some blasphemously affirme let me aske thee whether thy soule or body is God If thou sayest thy body then how comes it to passe thou canst not be in all places at one time How comes it to passe thou art subject to death and corruption If thou sayest thy soule is God how comes it to passe thou art so ignorant of what thy soule is God must needs know himselfe and all other things knowst thou what shall befall thee How thou wast made when this soule was given thee why dost thou so often complaine Why art thou subject to changes God is unchangable But if thou shalt say God in thee is God that knoweth all things I answer thee then it is not thy selfe that comprehendeth him God in thee is not thee no more then God in the earth or beasts of the field is the earth or the beasts thereof Therefore poore silly wretch leave off to talke so dotingly of comprehending him when thou knowest not how to comprehend thy selfe Some are ready to say this is carnall reason because we make use of earthly Object things to speake of God by Vaine man God made the earth to preach forth himselfe and Answ thy folly to thy selfe Therefore saith the Psalmist The heavens declare the glory of God and the earth his handy workes And againe saith our Apostle The invisible things of him are seene by the things that are made They all preach thy folly madnesse and vanity and be-speak thee to be but an Atheist for all thou boastest to be a Saint 5. The Creation lively points out to us the wisedome of God If The Creation shewes Gods wisedome thou seest the picture of a man thou presently askest who made it and admirest his skill and cunning if thou casteth but a glimpse of thy eyes on the world and askest who made it thou wilt see it is God and wilt admire his wisedome Gods wisedome appeares in that glorious and harmonious order that is in the world that unity should be produced from contrariety Oh what a wonder is it I have told thee before fire and water be contrary so drinesse and moisture yet thy one body cannot live without them all being composed of them all nay let me tell thee it is God keepes them from encroaching one upon the other there is not one thing in the Creation but be-speakes God to be a wise God Thou knowest of beasts some are for thy food and some againe would devoure thee those that are for thy use God hath placed nigh thee in flocks and herds those that would devoure thee live in desert places in the wildernesse in caves and dens From whence came this disposall of them did thy own wisedome procure it No certainly t is no other thing then the wisedome of God 6. The love and relation God hath to the Sons of men appears The Creation shewes the love of God in the Creation It may be thou art a Father of Children thou providest for them food and raiment and why Because thou lovest them God created all for man God first made the World and brought man into it as into a large Pallace ready furnished with all things fit for delight pleasure and food that man became Lord of the Creatures all things were made for man and man for God in whom he took delight As for man he created him in his own Image wherein appears his great love to be created in his Image was to be made such a Creature that in an especiall manner did most resemble What 't is to be created in Gods Image his Maker in a created pure natural light and understanding power and authority whereby he was the Image or likenes of God I might further shew that the Creation holds forth the immutability of God for he that made all changes must needs be unchangable and the Soveraignity of GOD for he that made all must needs be Lord of all and the Eternity of GOD for he that made time must needs be before time and the life of God for he that made all creatures live must needs live himselfe the justice of God that ordaines it to be observed in his creatures must needs be just in himselfe yea of the invisibility of God for if thou canst not see into the substances of things made by him thou canst not see him that made them I might shew you that God is all in all in the creation that is to say there is nothing without him and all things that it is it is by him but because I shal further have occasion to hold forth the excellency of the Lord to the Creature in the second particular viz as he appeares in the Lord Jesus I passe from the first Creation the habitation of the first man the first Adam and his posterity which is earthly unto the last Adam the second man the Lord from heaven and his generation the children of the second and new Creation concluding this Chapter with this that what I have already said of God is not to define what he is but to tell us what he is not that we may not deceive our selves by our proud and vaine apprehensions in forming a God to our selves either with the ignorant thinking him to be a huge body or massy substance or with other that seeme to be wise dreame of comprehending him but rather say at first he is that he is but what I know not but with the Psalmist desire to learne in silence and rejoyce in those appearances of himselfe
according to the effectuall working in the measure of every part making increase thereof edifying it selfe in love Eph. 4. 16. Hence it is that Saints are said to live in Christ and Christ in them Fourthly Christs church is the mountain of the Lord Psal 2. 6. a mountain looking towards heaven ascending from the earth a mountain It is the mountain of the Lord. visible a city on a hill which cannot be hid Mat. 5. 14. Fifthly It is Gods vineyard I am the vine and yee are the branches It is Gods vineyard saith Christ as the branches are all upon one tree so Christ and his are members all of one body branches of that stock which is Christ Jesus who lops of all withered branches Iohn 15. 1 2. Sixtly It is Christs garden that Christ takes delights in to walke It is Christs garden in I am come into my garden saith Christ my sister my spouse he feedeth among the lillies he delights even in his church to gather his pleasant fruitsâ— 't is a walled garden in which is an everlasting fountain to water and refresh it 't is a garden well trimmed continually weeded wherein are all manner of fruits both new and old 't is an orchard of precious plants set by the water side I might further shew you 't is Gods tabernacle in this world moving from place to place till it attaines to its own countrey 't is Gods temple wherein his holinesse dwels 1 Cor. 3. 11. his presence is there the Arke of the Covenant the mercy-seat the incense of a sweet smelling savour unto God are there God is prayed to praised and admired there In the middest of my brethren saith Christ I will sing praise unto thee 't is Christs friend sister and spouse she is the Kings doughter all glorious within her beauty is excellent her relation is noble she is a Queen Psalm 45. 10. united to Christ the king of kings married unto him in everlasting bonds of loving kindnesse 't is a royall priesthood a holy nation a chosen generation born of God united under one king subject to one and the same lawes being a pure and undefiled people she is Christs love dove and undefiled one she is all faire she is but one Cant. 6. 't is a flock of sheep feeding together having one chief shepheard who separates them from the goates and keepes them from wolves who knows them by name 't is his sheepfold wherein all his sheepe are folded together not stragling up and down but in flocks together that follow the Lord Jesus knowing his voyce Chap. 10. 'T is a candlestick of pure gold to hold forth the true light of the Lord 't is a dove innocent and gentle feeding on the choysest food 't is the communion of Saints wherein Christ and Saints mutually communicate each to other Christ to them light life joy freedome and glory they to Christ praise honor reverence and songs of deliverance 't is a Communion wherein they communicate each to other of al those treasures the Father of Spirits hath communicated to them 't is a ship in this world tossed up and down yet safely arrives at the haven of everlasting glory through the guidance of their skilfull Pilot the Lord Jesus It is the Kingdome of priests a Kingdome of kings a kingdome from above the Kingdome of heaven whose head Iawes and inheritance are all heavenly Thus mayest thou see its nature to be spirituall pure peaceable mighty gracious and glorious being one with the Father and the Son and with each other visibly in the Father and the Son I might dwell longer here but I must passe forward The next thing I shall handle is the power of this Church The power of the Church which is very large consider what power a Kingdome family city or body hath for the well-ordering governing and increasing of its selfe this church hath the same I shall branch its power forth in severall particulars 1. In receiving of members 't is a houshold that can admit none to In receiving in members be of the family but such who are enrolled as houshold servants that this power is in them is evident for Paul went to Jerusalem and assayed to joyne himselfe to the disciples but they were all afraid of him Yet they were persons with whom he indeavoured to joyne himselfe which he had ignorantly done had not they a power to receive him Acts 9. 26. 27. Againe Phebe a servant of the Church of Cenchrea being to goe to the church of Rome Paul commends her to them desiring them to receive her in the Lord as becommeth Saints where note Paul commends her to the whole church to all the Saints there who were to receive her but that the church hath this power is evident for as I shall shew you presently they have power to cast out also now this receiving in of members ought to be discharged faithfully any person baptized desiring according to his duty to walk with any particular congregation except any should know by a visible demonstration that he was unworthy ought to be received But how ought the church to receive them that are members of another congregation Quest If a member of one congregation should have occasion to goe Answ to another they ought to be recommended from the Church or some particular brethren to them which is plaine in the case of Phebe's going to Rome Paul wrote a commendation to the Church at Rome desiring them to receive her Rom. 16. so in the case of divers others as when he sent Tichicus to the church of the Colossians he writes to them that he was a beloved brother a faithfull minister and fellow servant in the Lord. Colos 4. 7. 8. Quest But what if by a providence unknown to the Church or unexspected by him a member should be cast into another congregation having no such letter of recommendation may not the church receive him To this I say first if any member knowes him or her to be a brother or a sister his declaration or testimony is sufficient to the Church as is evident in the case of Pauls joyning with the Church at Jerusalem while he abode there it was upon Barna bas his testimony of him Acts 9. Secondly but if none knowes him the Church upon the profession of his faith and obedience to the commands of Christ and of his orderly walking may except they know any thing to the contrary receive him for the reason why the church at Jerusalem received not Paul was because they had heard what mischief he had done but here the church needs much wisdome and if they can I judge they would doe well to inquire of him if he be to remain among them lest he be one that should come in privily to In admonishing and reproving members sow tares amongst the wheate Thirdly The church hath power in admonishing and reprooving their members now admonition is twofold either in instructing of them or a
all the happinesse we Christ by death hath purchased all our happines are spiritually borne to As First Our union with GOD But more of this in the Kingly office Secondly He hath purchased for us the redemption of our bodies from the grave But more of this in the Kingly office Lastly He hath purchased for us life eternall even perfection Of which more particularly in his Kingly office 10. By his death he hath conquered all our enemies Of which likewise in his Kingly office Chap. XV. Sheweth the dignity Christ hath attained through his death and that in foure particulars THAT we may see the excellency of the death of Christ let us consider it under these considerations 1. That by death he hath conquered death and the devill for By death Christ hath conqueted death and the Devill it was impossible that he should be held of death Therefore is it said He should see Corruption The gallant Conquerors of the Kingdomes of the world when they dye they cease to conquer any more but our Jesus in dying slew death and him that had the power of death that is to say the Devill 2. He by death rose from the dead For he the selfe-same that By death he rose from the dead ascended first descended into the lowest part of the earth for he rose from the dead Which resurrection of his hath many glorious effects I shall onely instance in two First It was the manifestation that he was none other but the The virtue of Christs resurrection the true Messiah the Son of God This made the Rulers acknowledge of a truth that he was the Son of God Secondly It was the assurance to the Saints that he had finished his worke and therefore is it said He was raised justification Had he died and not risen from the dead our faith preaching writing and the like all had beene in vaine had he not rose from the dead death had conquerd him Now the true ground of our believing is his death that could not be held of death by his rising he evidently declared himselfe to be the Lords Christ Even the same body that died rose from the dead who said Behold my hands and my feet 3. By death he ascended into heaven For he descended that he Christs ascension into heaven and the virtue thereof might ascend He ascended from the state of infamy shame and contempt farre above all heavens into the state of glory of the highest glory of God The fruits of whose ascension are First The leading Captivity Captive the triumphing over all our enemies Even as a Generall that hath conquered his enemies should carry them openly at his Chariot wheeles so doth our Jesus carry all his and our enemies in open triumph Secondly When he ascended up on high He gave gifts unto men that he might fill all things that is to say that all his might be filled with himselfe with the new Wine of his spirit Time would faile me to enlarge my selfe herein 4. By death he sits at the right hand of God By the right hand Christ sits at the right hand of God and the benefit we enjoy thereby of God we are not to understand as the ignorant sort doe that God hath a right and left hand as we have but by his right hand is meant Gods greatest glory power and dignity Sit thou on my right hand saith the Lord till I make thine enemies thy footstoole The effects of which are First The ruling over the world and all in it of which in his Kingly office Secondly The rest of himselfe having done his worke for he having finished his worke is entred into his rest Thirdly The assurance that we shall enter into ours for as he hath conquered and is set downe so shall we be 5. Lastly By death he makes intercession for us The intercession of Christ is his pleading or continually for us to his Father which pleading we may not by any meanes Christ makes intercession for us what is the virtue thereof dreame is a speaking vocally as we doe one to another but a voice in his bloud For his bloud speaketh better things then the bloud of Abel Now the bloud of Abel we know cryed to heaven for vengeance But that we may briefly see the excellency of Christs intercession let us minde First That his bloud is alwaies present before the Lord speaking for us as Gods remembrancer it is our Advocate that is alwayes pleading our cause Secondly It pleades satisfaction to be given to the Judge of all by which we live in continuall security So that the summe of the dignity Christ in dying arises to is his Propheticall and Kingly office which he executes with much love and fidelity That he hath obtained all this by death I will onely give you this demonstration of it That all this is but the perfection of our Jesus Now he was made perfect through sufferings for the suffering of death he was crowned with glory Heb. 2. Phil. 2. and honour And because he humbled himselfe therefore hath God exalted him and given him a name above every name that at or in his name or power every knce should bow Chap. XVI Sheweth what the Propheticall Office of Christ is and the excellency thereof HAving thus finished through divine assistance the first part of the three-fold office of Christ viz his Priestly office I am now come to speake of his Propheticall office which I shall finish with much brevity There being two things for the explication of this office to be minded 1. The Prophet himselfe 2. The office or worke of this Prophet First Concerning the Prophet It is the Lord Jesus that was anointed to become the Teacher of his people The Prophets under the Law were anointed with oile Our great Prophet the Lord Jesus with the Spirit he was made full of grace and truth and God the Father raised him up as it was foretold by Moses and furnished him with sufficient abilities to discharge his trust For the fulnesse of wisedome was in him therefore is he called the Councellor the same man that was anointed to be a Priest was anointed to be a Prophet who was a Priestly Prophet and a Propheticall Priest Secondly The office of the Prophet is next to be spoken to which is an office given to him of the Father for the revelation or discovering of the great mysteries of the Fathers Kingdome in which office there are five things to be knowne 1. The matter discovered 2. The light discovering 3. The rule of discovery 4. The manner of discovery or teaching 5. The persons taught The matter discovered by this Prophet in generall is this Whatever The matter discovered is may be knowne or enjoyed of God by the Creature and whatever the Creature is and shall be in relation unto God Christ by his sacrifice hath obtained for us all that is to be desired and as a Prophet he comes to tell us
be Christs enemy and Christ such a mighty and just King Object how comes it to passe he lets them remaine so long unpunished I shall propound onely these three reasons Sol. 1. Because he is unwilling that any should perish but that all should come to repentance And because he would have all to be saved that is to say if God should have cut off Adam when he sinned or should destroy all sinners now what would become of all the chosen ones of God that shall be begotten of their loynes Had Adam sinned the great designe of God in bringing forth the man Jesus had been frustrate for he was the Sonne of Adam God would rather the ungodly should be here a long time then any one of his should perish So that I say Gods being unwilling that any should perish is meant onely of any of those whom he hath ordained life for which is the ground why he suffers the wicked to have a being and to continue so long and not because Christs death was a sacrifice offered for their sinnes as some ignorantly surmise 2. Because God would exercise the faith and patience of his Saints therefore is it said when God had foretold the warre Anti-Christ should make with the Saints and that he should at length be ledde into Captivity Here is the patience and the faith of the Saints 3. God through the enmity of the world advances his mercy in his Sonne and his justice in the worlds ruine Were not there great enemies the conquests of our King would not appeare so glorious Thus have I briefly showne the victories of our King Vnder whose feet the Father hath put all things Heb. 2. 8. If all things be put in subjection under Christs feet how is it said he must Object reigne till he hath subdued them for the first assertion seemes to imply he hath nothing at all to conquer I answer Christ is said to have all put under him in that he Sol. is Lord of all and all power in heaven and earth is given to him Yet saith the Scriptures Wee see not all things put under him that is to say though God hath made him Lord of all yet we doe not see his enemies fully destroyed Wee see sinne and death which being put under him must be subdued to him Therefore saith the Lord to our Lord Jesus Sit thou on my right hand till I make thine enemies thy footstole Christs enemies are his captives whom as they all banded against his person he destroyed yet still rebell against him as in his members whom he must destroy for he must reigne till all his enemies of all sorts be subdued unto him 7. I am now come to speake of his souldiers and they are fourefold Christs souldiers are The Angels 1. All the Angels of God they are ministring spirits at the commands of Christ therefore saith Christ to Peter Thinkest not thou that I can pray to my Father and he shall give me more then twelve Legions or hands of Angels for they doe homage to Christ When the first begotten of God was brought into the world saith God Let all the Angels of God worship him Therefore we heare so much of Gods sending his Angels to destroy his enemies and to encampe about his servants T is they that excell in strength and doe the commands of God Therefore are they called Christs Ministers Math. 13. 41. Which powre out the vials of Gods wrath Revel 14. 19. 2. The Saints they are made more then Conquerours through The Saints him that loves them An excellent description of this King and this Army of Saints you may see in the 19th of Rev. 11. to the end of the Chapter 3. The World God sanctifies or sets apart Cyrus to doe his The world pleasure God makes his enemies to serve him in the ruine one of another Rev. 16. It is said the ten hornes which be interpreted ten Kings shall hate the Whore and make her desolate God many times makes use of one Oppressor or Idolater to destroy another 4. And lastly The whole Creation is Gods hoast therefore The whole Creation it is said The Starres in their course fought against Sisera God makes use of Sunne Moone and Starres for the accomplishment of his Victories Therefore are these called the hoast of God Christs weapons 8. His weapons he uses bespeak him to be wonderfull none other but the mighty God I shall onely instance these three 1. His death 2. His word 3. His Spirit Weapons of another nature then the world dreames of 1. His death therefore is it said By meanes of death he overcame His death and by his death he shew all his enemies as Sampson when he died killed many at his death so our Conquerour by dying kils slayes and crucifies his enemies And these are the weapons that Christ armes his Church with for by their sufferings the truth is advanced And herein holds that saying true that the bloud of the Martyrs is the seed of the Church His Word 2. By his word Christ when he goeth forth to battell effects his ends obtaines victory by the words that proceede out of his mouth If Christ sayes to the Figge tree Wither thou behold immediately it dryes up His word is a sharpe sword able to divide between the marrow and the bones With which he smites the Nations which Rev. 19. 15. word is Christs command for the accomplishment of his minde and Every word that proceedeth out of his mouth returneth not till it hath accomplished that whereto it was sent 3. By his Spirit Our weapons saith the Apostle are not carnell His Spirit but spirituall mighty to throw downe strong holds Which serves sufficiently to detect the falsity of that doctrine that shrowds it selfe under and propagates it selfe by secular or civill authority The wed of the Lord which indeed is spirit and life hath a sufficiency in it selfe to defend it selfe and propagate it selfe from one family Towne City County or Kingdome to another which spirit is the powerfull operation of the word of God the spirit of truth Oh what is so strong as truth It is true Christ makes the weapons of the world to serve him but the weapons he hath approved and ownes and hath put into his souldiers hands to fight withall for the mannaging of the affaires and the subduing of the enemies of his spirituall Kingdome are on ly spirituall and not at all carnall Which we may see lively set forth where is said Christ sits on a white horse judging and making warre in righteousnesse who is cloathed with a Vesture dipt in bloud and his name is called the Word of God 9. The Lord Jesus is righteous in his warfare he is faithfull in rewarding Now by the rewards of Christ we must not understand Christs rewards that there is any excellency in the Creature as his owne which deserved these rewards but the reward is of grace of him that
agree in one though diverse in them selves all Arts and Sciences move towards unity and congruity Arithmetique proceeds from unity Geometry from a point and tends to society and happines and sollace of man all Government in Families or Kingdomes respect unity All that ever man doth or can doe leades to a unity to the high advancement of one God and his wisdome and power surely all these unities here below are but so many resemblances in a fort of the true unity it self The minde of man is one though It conceives in it an infinite number of things and the more things are in unity the more noble they are then certainly God must needs be unity it self who is truly noble and onely one I might trade far in nature here But I must minde other things likewise so that I will not dwel here 3. The Creation shewes the almightines of God in these two considerations First In Creating the World of nothing Amongst Philosophers its The creation shewes God to be almighty a received Axiome Ex nibilo nihil fit of nothing nothing is made so far as this concernes men its true which proves the Almighty power of God for if man cannot produce the least matter without some pre-existent or foregoing matter to work upon then surely he that can produce the Heavens and the Earth of nothing must needs be very powerfull yea Almighty In the beginning God created the Heaven and the Earth as saith the Scripture or these Heavens and this Earth wherein Moses proves the things that now appear in the beginning had no appearance at all but were created of nothing for the Hebrew word Reshith which is Englished the beginning doth not signifie any substance Neither doth the word Bara to Create signifie any other way to create then of nothing and thereby it is distinguished from the word Jatzar to form and Gnasha to make doth not this hold forth the eteruall power of God The World it self speaketh forth this mighty power of God in that it had its beginning from God If we consider the severall motions and mutations that are in the World we must conclude a beginning Look to the Rivers they flow from the Sea the Tyde of the Sea arises from the influence of the Moon and the Moon borrowes light from the Sun Sometimes Streames grow drie the Moon is ecclipsed And the Sun continually moves which argues its beginning Nay but say some The Heavens have continued along time and we see no Object change therefore they were from eternity Vaine man because thou seest no change therefore will there Sol. be no change Thou saist it hath continued long what then Therefore hath it continued from everlasting God that causes thee to live it may be twenty thirty forty or sixty years or more causes that to continue some thousands wilt thou then argue because thou livest longer then another thou shalt never dye Know the World is made for more besides thee and they must come and act their parts in it as wel as thee and when all are come in then shall it be destroyed This will appear more plainly if thou considerest thy own body surely that had a beginning it was once in the lowest parts of the Earth as the Psalmist saith and thou wast brought forth an infant of daies and grewest stronger in body and yet for all this returnes to the dust Nay look into thy minde the most Glorious resemblance of God and thou wilt finde it had a beginning for it is subject to joy and sorrow to learn more and more which holds forth a beginning and one that made it and without it The beginning is the first point of time and ending the last In the midst of these two points runnes the line of Time which is a little space borrowed from Eternity where God displaies his power in his visible Creation That Eternity should create Time is a wonde and that Time should again be swallowed up of Eternity is matter of admiration Secondly In upholding the World to this moment the World would soon be dissolved if that boundlesse power supported it not When the Earth was without form and voide and darknesse was upon the face of the waters then the Spirit of God moved and brooded on them which did support that matter and brought it forth into so glorious a fabrick as we now behold this day And if that Spirit or power moved not still in this fabrick to support it it would soon return into its first nothing Therefore saith the Scripture All things consist in him Nature it self preaches this the veriest Athiest or Epicure that is that when he is well hath no leasure to think of God or that he may sin the more greedily denies there is a God when he is never solittle sick or ready to dye his conscience flies in his face and he is forced to acknowledge a God and that he cannot subsist without him I have already shown the Heavens and Earth are subject to mutability and so capable of dissolution and certainly did not God keep them by his right-hand they would come to nothing 4. The Creation cries aloud God is incomprehensible I might here The creation shewes the incomprehensiblenesse of God fill volume after volume by descending into thousands of particulars and shew thee every one every little yea the least thing thou canst speak of leads thee there by the hand to acknowledge it All that any man the purest naturall man or spirituall man is is but the worke of Gods hand now the workman is greater and more worthy then his worke Thou seest a curious peece of worke made by a skilfull artist and praisest it but being led from the worke to the artist thu admirest the ingenuity and dexterity of the minde of that man from whence the worke proceeds Yet a little further let us view the workes of God viz. the Sunne Moone Starres the Hearbs of the Field the Beasts of the Forrest the Fishes in the Sea Canst thou tell me what the substances of them be Philosophers have traded so farre and confusedly herein that in truth all that they have said of them or can say is but vanity and confusion This puts the wisest of them all to a non-plus hence is it they differ so much about them The wisest must confesse his knowledge herein to be but ignorance Philosophers say things are compounded of the four Elements viz. Fire Earth Aire and Water which as to their substances are invisible And that the vertue of many things proceed from the four first qualities of heat moisture drines and cold but yet are shey forced to confesse many things operate from a hidden or occult quality which they can render no reason of Aske them why the Loadstone drawes Iron to it selfe they say There is a hidden vertue in it a specifick quality or a similitude of substance but from whence it proceeds they cannot tel Nay ask any man in things seemingly more
whereby he gives out himselfe to be knowne after a sort for my eternall happinesse and the happinesse of all his people Chap. IV. Sheweth what we are to understand by God in Christ and what Christ is and what the Father Son and Spirit are GOD is in the Creation but dwels in the Lord Jesus Christ is God dwels in the Lord Christ Gods habitation for in him dwels the fulnesse of the God-Head bodily the fulnesse of Grace and Truth In the Creation he is a God over us in Christ a loving Father to us But seeing this is the great Mystery of Godlinesse viz God manifest in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentiles beleived on in the world and received up into glory Which mystery is hid from the eyes of the world and mans vaine imagination fancyes such vaine understanding of it I shall endeavour to speake more plainely and particularly of it and shall observe this order 1. To shew what we are to understand by God in Christ 2. How God in Christ unvailes himselfe to the sons of men That we may know what we are to understand by God in Christ these three things are to be considered and that from the word Christ which signifies one Anointed wherein consider 1. The Anointer 2. The Anointed 3. The Ointment it selfe wherewith he his anointed Of these in order 1. The Anointer giver dispenser or pourer forth of the ointment who is the Anointer 't is the Father is the Father God in all over all and above all for whom are all things and by whom are all things t is that infinite that incomprehensible majesty that eternall substance which I have already proved to be incomprehensible The Scriptures abound in this doctrine The spirit of the Lord God is upon me saith Christ he Isa 61. 1. hath anointed me God proclaimes it from heaven saying I have found my servant David which is the Lord Christ with my holy oile I have anointed him Againe singeth the sweet Psalmist of Israel in the Song that his heart endited or bubled or boyled forth concerning the King God thy God hath anointed thee This was prefigured shadowed pointed at and typed forth in the Law by Moses anointing Aaron This is the Fathers worke Secondly The subject Anointed is the humane nature in which The subject Anointed is the humane nature God was manifested for he was manifested in the flesh It was that particular body of Christ that the word dwelt in which was made flesh and dwelt amongst us and therefore saith the Scripture he hath Anointed his holy childe Jesus even Jesus of Nazareth the son of Mary of Acts 4. 27. a Virgin the Son of David the Son of Abraham the Son of Man who is called The man Christ Jesus It was that particular person who was the subject of this anointing Now the humane nature is nothing else but a fleshly body and humane soul united in one which humanity is proper to all men yet so that every man hath the whole humane nature in himself and so was this person this man Christ this humane nature consisting of body and spirit in one person was the Subject of the Anointing Thirdly The Ointment it self remains to be declared which is Theointment is the Spirit that holy Oyle with which our Jesus is Anointed which Ointment hath severall names in Scripture to declare its worth and nature It is the Spirit of God therefore saith Christ The Spirit of the Lord is upon Psal 98. 20. me he hath anointed me With my holy Oyle saith the Lord I have anointed him which is the Oyle of joy and gladnesse the holy Ghost and power Which Oyle is sweetly tipified forth to us by the holy Oyle mentioned by Moses whose composition consists of principall spices Ex. 30. 25. 30. as pure Mirrbe sweet Calamus sweet Cynnamon Cassia and Oyle olive wherein though misteriously yet very excellently is deciphered the very nature of the Sprtit of the Lord Jesus for the nature of that composition is such that it is of singuler vertue being soveraign for the brain comfortable for the heart and wholsome for the liver the three natural fountains and springs of the naturall bodies life purging from evil humors mollifying and softning the body enabling the body to performe its naturall vitall and animall faculties Which is abundantly yea superlatively true of the Spirit that gives to a Saint being wisdome understanding light life power love and increase to a Saint softning the hardest heart moistening and relenting the most flinty spirit purging and scouring away effectually all drossy cholerick passionate idle melancholy earthly and evill humors of sin and corruption fitting and enabling the soule to runne the waies of Gods commands preserving the soule from sins venome and poison keeping it from corruption or putrefaction And wheras none was permitted to make any after the likenesse of that composition It declares and proclaimes aloud the contrariety of the true Spirit to all pretences of it or counterfeitings of it which are the powers signes and lying wonders of the man of sinne which Christ through the brightnesse of his coming will destroy Thus briefly have I handled the three essential things to be considered in the true knowledge of God in Christ Now know this That neither of these three abstracted from the other is the Lords Christ t is the composition or conjunction of these three in one person that makes this Christ therefore is it said The word was with GOD and was GOD and yet was made flesh which leads us to the consideration of the various manifestations of God as they are one in Christ Jesus There are three that beare Record in heaven the Father Sonne and holy Ghost or Spirit and these three are one viz One God and one in the man Jesus Christ These three are not three Gods but one God is made manifest What the Father Son and Spirit are after three manner of wayes that is to say God the Father conceived his word in his owne minde which is his sonne eternally brought up with him his wisedome daily his delight it is his light whereby he knowes himselfe and brings forth every thing by himselfe For by his word that is to say himselfe in a way of activity or doing or wisedome made the worlds the word was in himselfe producing every thing below himselfe and the spirit is the mutuall kindnesse each of other which is actively eternall The spirit is sometimes taken for the power of God susteining all things producing all things sometimes for the influence of the Fathers love shed abroad in the heart and this is the Spirit of God the Comforter in the Gospell so that all these are one agree in one and what may be attributed to the one doth agree to the other So that these three are not three distinct substances or persons in the common and most knowne
through sufferings to bring those many sonnes unto glory which sonnes are called his family his house houshold spouse his city his souldiers his purchased ones which he governes orders disposes rescues and traines up to eternall life for Christ is faithfull as a sonne over all his house As they are his Children given to him so we are to consider them in a present condition of enmity to him for he reconciles them And therefore it is said Christ died for the ungodly for sinners Rom. â— even for rebels enemies and traitors to himselfe Such who bid defiance to the God of heaven for these Christ died as I shall shew more in the virtue and effect of this sacrifice which I should now speake of but that I must first remove an objection that lyes in the way The Scripture tels us that Christ by the grace of God died for every man Object Heb. 2. 9. 1 John 2. 2. and that he is the Saviour of the whole world and the propitiation for the sins of the world how is it then that you say he offered up a sacrifice onely for some chosen ones In answer to this Question I shall first shew you how the Scriptures Sol. are mistaken then shew you how it cannot be that this sacrifice was offered for every individuall son and daughter of Adam as the objectors conceive 1. Concerning the Scriptures upon which this objection is bottomed I shall onely instance the principall As first that in the Hebrewes Who by the grace of God tasted death for every Heb. 9. man From whence they inferre every particular person in the world to finde the truth of this Scripture Let us see the truth of it by comparing it with what followes this every man in the next verse is declared to be many sons yea brethren and children The word in the Originall is for all which we must take with some limitation It is said All Judea came out to be baptized of John in Jordan Now I suppose no one will imagine he meaneth every particular person every infant but a great number so here by all we may understand a great number Or if you reade the word every one we likewise reade that Jesus Christ commanded the Apostles to preach the Gospell to every Creature By every Creature I suppose we take not in the beasts of the earth fishes of the sea and fowles of heaven if without all limitation we take the word we cannot except them except we deny them to be creatures which I hope we are all better informed So that Christs dying for every man must be restrained to those onely Christ intended it namely those many sons whom God appointed unto Glory The next Scripture is that in John which saith He is the propitiation for our sins and not for ours onely but also for the whole world From whence many inferre that Christ is a propitiation for the 1 John 2. 2. sins of every individuall person in the world strengthening their opinion from those Scriptures that affirme Christ is the Saviour of the world And God so loved the world and would have all men to be saved In answer to these we must necessarily be able to distinguish concerning this word world For I affirme it is not alwaies taken for every particular one Therefore it is said And the great Dragon was cast out that old Serpent called the Devill and Satan which deceiveth the world Which world is onely meant of the wicked or of many in the world Therefore it is said in the Verses before that there was warre in heaven Michael and his Angels fought against the Dragon and his and there was a remnant in the world a woman in the wildernesse that was not deceived So that by the whole world is onely meant those that were deceived in the world So it is said all the whole world wondred after the beast which is not meant of every particular person therfore is it interpreted afterward to be all those that dwell on the earth whose names are not written in the Lambs booke of Life In another place it is said God was in Christ reconciling the world to himselfe not imputing their sinnes Now we know the Lord doth impute sinne to some therefore is it not of every one that he speakes So it is said God is the Saviour of the world and yet in another place the world shall be damned So that it is very evident where he saith he is the propitiation for ours and the whole world he meanes them that did believe and hereafter should believe all them he writes to and all in all ages that shall be saved and so the rest of the Scriptures must be understood The world is sometimes taken for every individuall sometimes for many for some of all sorts for the Gentiles before it was said salvation is of the Jewes But now of the whole world that is to say of Jewes and Gentiles Therefore it is said God so loved the world that whosoever believed should not perish He so loved it that is to say after such a manner as those that is Whosoever shall believe should not perish So that his love is clearely restrained to them that should believe Therefore the Scriptures so often speake that God hath chosen a people out of world the poore of the world he hath redeemed us out of every nation kindred and tongue some of all nations So that as there are two worlds spoken of this world and that world namely the world to come so there are subjects of both worlds which subjects are called the world and they are either the world of the ungodly that cannot receive the truth or the world that shall be saved and is reconciled unto God The Gospell is declared to be glad tydings to all Luke 2. 10. Object What I have said before is a sufficient answer to this for all is Sol. taken for some of all and therefore saith the Scripture It is the savour of life unto some and of death unto others 2 Cor. 2. 16. The Gospell is to be preached to every Creature which could not be if Christ Object died not for all Math. 28. 19. To which I answer True it is the Gospell is to be preached to Sol. all and yet Christs death is but a sacrifice for some the publication of the Gospell is universall the application particular The Sunne shines on good and bad some things it quickens others it withers Now the act of shining is a like to him that is blinde and him that sees but the virtue of it is onely to some particulars A man that is blind hath not the benefit of the light this appears more plain if we consider what the Gospell is that is to be preached What the Gospell is that is to be preached to the World It is that there is life and salvation freely in Christ for sinners which is to be told preached and declared to all men yea every man but now
the soule acknowledges all he hath to be from the Lord and so lyes low in his owne apprehension that God may be exalted 4. In Love This is that which God commands of us to love In Love and what true love is him to delight in him which love to God is the streaming forth of the affections unto God in which there are these severall ingredients First A true knowledge of God of which before Secondly A setting a high price of God valuing him above all things in the world Thirdly A giving up the soule to God the understanding to know God the will to desire him the affections to embrace him Fourthly The union of his spirit with God the glory of love is union love affects union and is not satisfied with any thing till he is united with it Some say love passes or emits or sends forth the spirit of the lover into the beloved I am sure t is true in divine love which sends forth the spirit into God the perfection of which love is when the soule hath nothing enjoyes nothing but what he hath and enjoyeth from God when he willeth nothing but what God willeth when he can truly say Thy will and not mine be done 5. This worship consists in praise and songs of joy when wee In Praise and what true praise in the spirit is would honour men we set forth there excellency a soule that truly honours God rejoices in him and praises him Now this praise of God is the soules spirituall acknowledging God to be praife-worthy preferring God in his thoughts in all and above all singing in his heart making melody to the Lord. I doe but touch on these things because I shall have occasion What the power of inward worship is on to speake of them as they be the principles or foundation of more visible appearances of the worship of God A word or two of the power of this worship that is spirituall likewise for t is the power of God t is not of the first creation but of the second t is not of generation but of regeneration not of mans will nor of mans activity but of God that sheweth mercy wee are all dead in sinne as void as naturally in the first Adam of power truly to serve God as a dead man is to eate and drinke therefore is Christ the power of God unto us who worketh irresistibly in us What the true manner of inward worship is As the power of divine worship is spirituall so must the manner be the heart must be in a spirituall frame united to God that is to say in a way of relation unto God whereby he becomes a servant a souldier a friend and Son of God it must be performed in faith love feare and reverence all these are faithfull and inseparable companions If a man prayes or praises God he must do it in faith love and feare But to put a period to the first part of this discourse all this service must be performed to God as in Christ he that prayes to God must seeke him as he is to be found in Christ For t is in him in whom onely the Father is well pleased God in Christ is a Saints rest delight fulnesse and glory a Saint by Christ goes to God fals downe before him rejoyces in him and lives sweetly and contentedly in meeknesse and humility yet triumphantly in the presence of the Lord for evermore Here a soule lives with God by faith crying out Holy Holy Holy How long shall it be Come Lord Jesus come quickly Longing for the appearance of the day of God who will render tribulation to every soule that obeyes not the Gospell of God but eternall life to them that are faithfull to the death Thus much concerning the true worship of God as it consists onely in the spirit in the inward man hid from all men or Saints having a sweet entercourse with God after an invisible manner in the spirit THE VISIBLE WORSHIP OF GOD. Chap. I. Sheweth what the Visible Worship of Christ is and a discovery of what the true Gospell to be preached to the world is with the true Messengers or Ministers of the Gospell IN the former part of this Discourse I have held forth the worship that is due unto the Lord as it consists onely in the inward man and am now come to speake of the worship of God as it is visible Now the visible worship of God is the subjection What Visible Worship is 1 Cor. 6. 20. of body and soule to the Lord according to the words of the Apostle saying Glorifie God in your body and spirit which visible worship shall be handled under a two-fold consideration 1. As it consists in the visible administration of the Gospell and commands of the Lord Jesus 2. As it consists in conformity to the Gospell and commands of Christ of both which in order as the Lord shall enable me Concerning the first of these viz the administration of the Gospell and the doctrine thereof it is two-fold either to the world or to Saints but I shall first discourse of it as it is to be administred to the world and herein shall shew First What the Gospell is which is to be preached to sinners Secondly Who are those that are to administer dispence or preach this Gospell Thirdly The manner how they are to dispense this Gospell Fourthly To whom they are to administer or preach this Gosspell 1. The Gospell is glad tydings good and joyfull newes to Jewes What the Gospell is that is to be preached to the world Luke 2. 10 11. Isaiah 40 9. 61 11. and Gentiles to sinners by Jesus Christ Who was born in the City of David and is come in the flesh dead and risen againe therefore saith Paul We preach Christ crucified or fastned or nailed to the Crosse to them that are called Christ the power of God and the wisedome of God Therefore is it called the Ministry of reconciliation the grace of God revealed Salvation is onely in a crucified Jesus eternall life is in him that is the good newes that is to be divulged to poore sinners even Christ dying to make attonement for sinne to open the way to come to God and that Whosoever believes in this Christ shall be saved and be raised up at the last day This the Apostles preached which was glad tydings to the sinfull soule to Publicanes Harlots the worst of sinners good newes to a spirit enslaved in sin good newes to the body the naturall body the resurrection of which Paul preached as good newes by Christ though he was called in question for it this is the onely Gospell the everlasting Gospell promised to Adam shadowed under the law revealed now for grace and immortality are brought to light by Jesus Christ And of this Paul saith Though I Paul or an Angel from Heaven should bring any other Gospell then that I have already preached and yee have received let him
author of it he instituted and appointed it But some may say The Baptisme of water is Johns Baptisme for John Object saith I baptize you with water but he that cometh after me shall baptize you with the Holy Ghost and fire So that water Baptisme is onely Johns and not Christs as spirit Baptisme is onely Christs and not Johns In answer to this I will shew you clearly the Baptisme of water Sol. Of the unity of Johns and Christs Baptism being one In the outward element of water was Christs as well as Johns and that by nnfolding to you the true nature of Johnes Baptisme and the true nature of Christs Baptisme wherein their unity and difference will appeare their unity is manifest 1. In that the element of both was the same materiall water it is said John baptized with water and I have already proved to you the Saints were baptized into the name of Jesus with water also Cornelius and the rest were baptized with water 2. The Baptisme of water both of Christs and Johns came from heaven Christ tels us Johns is from heaven Math. 21. 25. The Both from heaven word of God came to John in the wildernesse He is said To be sent from God also So the Baptisme of water administred by Christs Disciples is like wise from heaven Therefore saith Christ All power is given to me in heaven and earth Goe yee therefore teach and baptize It was the power of heaven conferred upon Christ which commanded and enabled the Disciples to preach and practise the Ordinance of Baptisme 3. Both Johns and Christs Baptisme pointed at Christ though Both held forth Christ The difference between Christs and Johns baptisme under a various consideration Thus for their agreement now I will shew wherein they differ As First That the Baptisme of water administred by Christs command after his resurrection was not administred upon the same ground as Johns 1. Johns doctrine upon which his administration depended was They were not administred upon the same grounds not the same with that the Apostles preached for John held forth a Christ to come to dye to suffer to take away sinne but now the doctrine of the Gospell is That Christ is come dead risen ascended up to heaven and sitteth at Gods right hand 2. John baptized persons believing in a Christ to come after him but now he that shall baptize into a Christ as not come denies the faith For this is the Antichrist that denies Christ to be come in the flesh dead and risen againe They preached the Lord crucified and baptized them that believed in him who was then dead and risen from the dead Johns Baptisme pointed at remission of sinnes to be by Jesus Christ but the Baptisme of water administred by the Disciples of Christ held forth remission of sinnes already and they were to be baptized to manifest their sinnes being pardoned 3. The subjects of Johns Baptisme were onely Jewes it is said of him All Judea and Jerusalem came out to be baptized in Jordan But Christs are Go preach the Gospell to every Creature viz. Jewes and Gentiles baptizing them Thus was the Gentiles with Cornelius baptized with water 4. That was a preparation to the Baptisme of the Holy Ghost for he prepared the way of the Lord but this followes after as in Cornelius and if by Baptisme of the spirit you meane regeneration the Baptisme of water alwaies followed that at-least the profession of it which is the true ground of visible administrations 5. The Commissions by which the Baptisme of water was dispensed were divers the one by God to John in the wildernesse the other from Christ to the Saints being risen from the dead 6. And Lastly The Baptisme of Iohn is alwaies called the Baptisme of Iohn and no where the Baptisme of Christ and therefore we shall finde a distinction betweene them and the Disciples are said to baptize in the name of Jesus Christ A second difference is this That the Baptisme of water administred by Iohn ceased for he saith of himselfe I must decrease that is They have not the like continuance to say my person my office my ministry must all stoope to Christ who must encrease Iohns doctrine ceased in Christ so his Baptism for Christ being come dead and risen Iohn was not any longer by his ministry to prepare his way and truly if you take away the doctrine upon which any thing is administred you likewise take away the administration but now Christs Baptisme endures being established upon a more strong foundation Christ humbled and exalted dead and risen therefore are the believers who were filled by the Holy Ghost baptized with the Baptisme of water in the name of the Lord Jesus The continuation whereof I shall prove afterwards Thus is it manifest that the Baptisme of water was as well commanded by Christ as by Iohn and was not onely Iohns baptisme as many suppose And whereas Iohn saith I baptize you with water but Christ shall baptize you with the spirit and fire It proves not that Christ did not command his Disciples to continue baptizing with water but this it proves that Christs baptisme was greater then Iohns Iohns was onely water but Christs water and the spirit too I say this expression of Iohns proves no more that Christ hath not a baptisme of water then Pauls words saying that Paul planteth and Apollo watereth but it is God that gives the blessing proves that God plants not nor waters which would be strange to affirme To conclude this likewise I shall onely desire you to minde this if the baptisme of water was onely Iohns and to endure only till soules were baptized with the Holy Ghost as those that say water baptisme is onely Iohns affirme then demand I how comes it to passe that being baptized with the Holy Ghost is used by Peter as an undeniable argument that Cornelius should be baptized with water Sure this is an undoubted truth that that dispensation which is the onely ground of putting an end to Baptisme of water as they say the baptisme of the spirit is cannot be a true ground to continue it but Peter uses it as an argument for its continuance from whence without wresting the Scriptures perverting the truth dazling mens eyes with the bare notions of mystery spirit life or substance we may safely conclude that baptisme of water is Christs baptisme as well as Iohns and was preached and practised by the Disciples of the Lord Jesus But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme I will in the next particular discover its great glory 6. The way being now something more cleare I desire to proceed The true nature use and end of water Baptisme and shew you the true nature use and end of this ordinance or baptisme wherein the true glory of it will appeare notwithstanding the endeavours of men or Devils to staine it it