and evill dealing moved the Bishops with another poynt not in the sentence concerning Baptisme which I could not deny but indeavored to maintaine for a truth and they much apposed me in and alledged the words of the Booke of Common prayer that God had sanctified the flood Jordan and all other waters to the mysticall washing away of sin and said unto me as thou dost convey water in thy Pipes so is grace conveyed in the act of Baptisme and so it was by Circumcision c. And Doctor Cozens he being by withstood me also in that I said and affirmed withall as touching the Lords Supper that the very flesh of Christ was eaten with our teeth which I could not but say was grosse Popery so upon these occasions the Bishops displeasures were kindled against me things were left without any further examining and I was sent again to prison wherewith straighter usage then I had before I have now endured above these twenty months and he my accuser was now further allowed to publish what he listed against me not onely in Print but in his Pulpits also as hee still doth his Booke hee presenteth to the King and made suite as I heere to have me put to death for it was my blood he thirsted after as his Sermons and Bookes doe prove the cause you have seene related Otherwise if this point of Baptisme which he as it seemeth knew would moove the Bishops against me had not beene by him forced unto them I had no doubt been cleered by them Therefore because Inow suffer for it as well as for any things else I will declare my minde therein more fully The point or tenent is this That outward Baptisme doth neither conferre nor confirme grace to the heart of any man no more than Circumcision did in the aforesaid booke against Anabaptists page 61. Which I doe acknowledge and justifie to bee true in defense of the Baptisme and doctrine of the Church of England against Anabaptists Arminians and Papists against Anabaptists who held that all such as they Baptised with outward Baptisme were thereby confirmed to bee true Christians inwardly in the sight of God against Arminians and Papists who hold that outward Baptisme doth conferre grace to the heart and maketh a Christian inwardly From which doctrine of each falling away after regeneration from the estate of salvation to everlasting condemnation doth necessarily follow free will and other absurd and unsound points of doctrine which they likewise hold and teach contrary to the doctrine of the Church of England which are also disproved in the same Book against Anabaptists the Book being viewed over by the Bishop of London and by himselfe allowed as is aforesaid I doe acknowledge as I also believe that outward Baptisme is a visible signe or outward signification of the new birth from above and of that Baptisme wherein wee are said to bee buried with Christ and risen with him and to put him on and which saveth and that it doth signifie and set forth the same unto us and I doe believe also that it is a seale or token of the Covenant which God hath made with the faithfull and their seed as Circumcision in the flesh was to faithfull Abraham and his seed as in Gen. 17. 7. 8. 11. and Rom. 4. 11. Not all that came of Abraham after the flesh nor all that were circumcised or that are now Baptised in the flesh but 〈◊〉 God said to Abraham In Isaac shall thy seed be called that is as Saint Paul saith they which are the Children of the flesh these are not the Children of God but the Children of the promise are counted for the Seed Rom. 9. 78. they that are Circumcised in heart and are of the same faith As Rom. 4. 16. for that is the sure seak of the covenant And on our parts wee doe thereby give our names to Christ and Covenant with God to bee his people and to serve him and so it giveth us the name and state of a Christian outwardly as circumcision on the flesh did the name and state of a Jew outwardly It doth no more give or conferre grace to the heart to make a Christian inwardly then circumcision in the flesh did to make a Jew or a Christian inwardly for to be a Jew inwardly and to be a Christian inwardly is all one in truth as also to bee circumcised in heart and to bee baptized in heart is all one in trueth as Saint Paul declareth Coloss. 2. 11. 12. and so it followeth that Circumcision in the flesh and Baptisme in the flesh are both one in signification and operation Wherefore if these things bee so and that hee is not a Jew which is one outwardly nor that circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God as Paul saith then Neither Circumcision in the flesh nor Baptisme in the flesh doth give or conferre or worke grace in the heart to make a Jew or a Christian inwardly neither are they or either of them any part of the new birth from above or of that Baptisme wherein wee are said to put on Christ and to bee buried with him and which saveth as Saint Peter also confirmeth saying The like figure whereunto even Baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the Resurrection of Iesus Christ 1. Pet. 3. 21. Otherwise if either Circumcision or Baptisme on the flesh did conferre grace to the heart then all are thereby set in the state of salvation and so the errour of falling away which the Anabaptists Arminians and Papists hold will necessarily follow because it is evident that all are not saved that have beene circumcised or baptized in the flesh or if either of them were a part of regeneration then no one could be saved without the one or the other because every part of regeneration is of necessitie to salvation But it is certaine that many are saved which were never circumcised nor baptized in the flesh as besides all those faithfull that lived before either Circumcision or Baptisme on the flesh was instituted all the holy women of the Jewes That every part of regeneration is of necessitie to salvation the Lord Jesus hath irrevocably concluded saying Except a man be borne of Water and of the Spirit he cannot enter into the Kingdome of God Iohn 3. both the parts of this new birth are of necessity to salvation These words except a man bee borne doe stand as firme for the first part of Water as for the second part of the Spirit And under the name man every child of man born of flesh young and old male and female are comprehended so that whosoever dyeth without the first part of this birth the Baptisme of water here meant shall as certainly
be excluded from entring into the Kingdome of God as he that dyeth without the second part the Baptisme of the spirit That the first part of this birth from above is something called in Scripture by the name of Baptisme besides that which is called the Baptisme of the holy Ghost is out of question I thinke to all Outward baptisme it cannot be for the reasons before mentioned because one may be saved that is never baptized therwith as hath been proved Then without all doubt it must bee some speciall necessarie principle of Christ called in Scripture by the name of Baptisme and signified also by outward Baptisme because it is layd downe in the first place as a necessarie part of the new birth and first plantation of a Christian And there is no principle of Christ so speciall and necessary called by the name of Baptisme and signified by outward Baptisme that is required to the first plantation of a Christian besides the Baptisme of the Holy Ghost but onely repentance That repentance is a speciall principle of Christ is evident by Marke 1. 1. 2. 3. 4 Luk. 24. 47. Act. 20. 21. Heb. 6. 1. That it is so necessary is also evident by Christs owne testimony in Luke 13. where hee urgeth it with the same words of necessitie saying Except yee repent yee shall all likewise perish Vers 3. That it is called by the name of Baptisme and signified by outward Baptisme is manifest by Mat. 3. 11. Mar. 1. 1. 2. 3. 4. Luke 3. 3 Act. 10. 37. Act. 13. 24. Act. 19. 4. And that it is required in the first place to the first plantation of a Christian is also manifest by sundry Scriptures where the Holy Ghost saith Repent and believe the Gospell Repent that your sinnes may be blotted out Repent and be Baptised every one of you in the Name of Iesus Christ for the remission of sinnes and ye shall receive the gift of the Holy Ghost Mar. 1. 15. Act. 3. 19. Act. 2. 38. Therefore the first part of regeneration is the Baptisme of repentance even the same which Iohn the Baptist a speciall Minister and patterne thereof preached in the power and spirit of Elias wherewith hee made ready a people prepared for the Lord as it was prophesyed of him Esay 43. And is a turning and dissolving of the heart which naturally through sin is hard and stony to water as it were to flesh as the Scriptures speake even to weeping and mourning and humble confession of sinnes unto God as Christ himselfe expresseth it in a Parable saying Wee have lamented unto you and yee have not wept and is caused by the speciall power and working of the Holy Ghost and is of the Gospell and not of the Law The second part of this birth from above is that Baptisme of Christ which Iohn the Baptist also spake of to his disciples whom he had prepared by the Baptisme of repentance saying I indeed Baptise you with Water to repentance but he that commeth after me is mightier then I hee shall Baptise you with the Holy Ghost and with fire as if hee had said I indeed through the power and Spirit of God preaching unto you repentance have prepared you ready for the Lord I have brought you into the travell of the birth to weepe and mourne for your finnes the first laver of regeneration But Christ which cometh after me he is mightier then I he by a more excellent gift of the Spirit as it were with fire will purge and sanctifie your hearts by faith and so justifie you from all your finnes he will deliver you that labour and are heavy loaden and accomplish in you the new birth comfort you that mourne bind up your broken hearts and speake peace to your soules For although repentance be a part of the Gospell in a generall confideration the first principle and of the purchase of Christ as it is manifest by Luke 24. 47. 48. Act. 20. 20. 21. Heb. 6. 1. c. yet the Word preaching peace by Iesus Christ the glad tidings of remission of sins to the repentant is the Gospell and so called in a speciall distinct manner from repentance and the preaching and the enjoyment thereof by faith is a more excellent thing then the ministery and enjoyment of repentance And in this regard hee that is the least messenger of the latter is greater then hee that is the greatest messenger of the first as Christ himselfe testifieth Matth. 11. 11. This is it which the Prophet Esay prophecied of before concerning Christ saying The Spirit of the Lord God is upon me and hee hath annoynted me to preach glad tidings to the poore and to bind up the broken hearted c. he saith not to all or every one in the world but the poore the broken in heart onely c. This is that word preaching peace by Iesus Christ which is said to begin to be preached after the Baptisme of repentance which Iohn peached Not but that it was preached before this time even in all ages from the beginning but because no one did receive it or had it so preached unto him in such a speciall peculiar manner but such a one as was first prepared by repentance therefore it is said to begin to be preached after And because it was now to bee done in a more plentifull and larger manner then ever it was before Therefore was Iohn sent before the face of the Lord in the power and spirit of Elias to prepare his way before him This is it which Christ sent Iohn word of saying Goe tell Iohn The blind doe see the lame doe walk and the poor have the Gospell preached unto them as much as to say the humble repentant sinners the poore and contrite in heart they have the glad tidings of peace and remission of sinnes preached unto them and ministred unto their soules according to the prophecie of Esay and they receive the same or believed it with joy and peace in their heats for this preaching implieth such a believing or receiving And so doth Saint Paul interpret the words of Iohn concerning this Baptisme of Christ in Act. 19. where he saith Iohn verily Baptized with the Baptisme of Repentance saying unto the people that they should believe in him which should come after him that is in Christ Iesus Iohns words beeing He shall Baptise you with the Holy Ghost with fire So that as to bee Baptized with the Baptisme of Repentance is to repent to weepe and mourne for our sinnes washing them as it were in this first laver So to bee Baptixed with the Holy Ghost and with fire is to believe in Christ to bee justified and purged from our sinnes by faith in him These are the true parts of regeneration the special and most necessary principles of Christ the foundation as Saint Paul calleth them the briefe or sum of the Gospell as Christ declareth This did Christ Preach at
the first saying Repent and believe the Gospell this did the Apostles Preach after him as he commanded them Act. 2. 38 Act. 〈◊〉 and Act. 20. 20. 21. Where Saint Paul saith I kepte â—â—ching backe that was profitables but taught and testified both to the Iewes and also to the Greeks repentance towards God and saith in our Lord Iesus Christ This did Moses and the Prophets also before Christ came in the flesh Preach and require of the people as the most necessary things to be attained if they would be saved This Abel Hen cb Noah and all the blessed of their times attained unto and had it wrought in them from above And Abraham also before circumcision in the flesh was required This all the holy Patriarchs Prophets and righteous men and women of the Jewes had And that woman which is so specially remembred unto us in the Gospell whose Baptisme of repentance is so truely manifested by her plentifull teares wherewith she washed Christs feet And her Baptisme of the holy Ghost and justification by faith from her sins by her true and much love to Christ expressed in her washing and kissing his feet and anoynting them with oyle For every one that is borne from above of water and of the Spirit is inwardly of the same heavenly nature all the dayes of his life after whose fruit doth alwayes in his due times and seasons according to his measure like the tree planted by the river side shew forth the fame This al the elect of God that ever were now are or hereafter shal be have had have must have yea the youngest child dying in the birth or the womb if not in outward expression yet inwardly in the true nature thereof for no one child of man begotten of flesh can be saved except he be begotten from above of water and of the Spirit and so changed or renewed from the polluted and inthralled estate of nature which we all had and received originally in the very conception into the estate of grace and love with God in Christ And God may worke this change this new birth or rebegetting in the wombe if it pleaseth him as he did in Iohn the Baptist or at the time of outward baptisme if he so please or before it as he did in Abraham before circumcision in the flesh and as in the Apostles times he did to some or after it as he had done formerly after circumcision and now most usually doth since all are so generally baptized in their young estate For we may not limit God neither hath he tyed himselfe to any time or estate of nature in us nor to any one outward action performed by man unto us although he hath ordained sundry excellent holy out ward meanes whereby he doth direct and lead us as it were by the hand to the things that are spirituall and indeed necessary which we are bound to imbrace with much thankfulnesse to God and to use with reverence and not to despise the least of them nor in any part wilfully neglect them in paine of Gods high displeasure But the death and resurrection of Christ the sacrifice of his body and blood the value vertue price and purchase thereof he hath tyed himselfe unto so as that without it and some powerfull administration the same to the soule of man there is no salvation as Christ pronounceth saying Except yee eate the flesh of the Son of man and drinke his blood yee have no life in you Iohn 6. 53. The Sacraments of Baptisme and the Lords Supper have both respect unto this Baptisme to the new birth wherein weare set in the estate of life thereby the Lord Supper to the continuall Commmunion which every one that is once made alive by it hath therein to eternall life and so the flesh of Christ Is meat indeed and his blod is drinke indeed to them according to the word of Christ Iohn 6. 54. 55. Not as if any man did or could eat the very flesh or drinke his blood carnally as Doctor Cosins affirmed not that the bread of the Sacrament or the wine is turned into the flesh or blood of Christ either before we receive them or after so conveied into us as some would make us beleev nor any other kind of way is the flesh or blood of Christ conveied or infused into our bodies or soules to set us in the estate of life or to continue us in the same nay then how could they that were before Christ came in the flesh be saved for the same necessity of eating his flesh and drinking his blood was to them then even from the first fall of Adam as is now to us but it is the grace purchased thereby which we doe receive in our hearts by faith and which by his mediation is continued with us For as the Law which is the Minister of death came by Moses â—oâ— grace and truth which bringeth life is by JESUS GHRIST And therefore the Apostles so often Write and say The grace of our Lord Iesus Christ bee with you c. For although the very body and blood of Christ be the price of the purchase in that respect the only mediate cause of our life and salvation yet doth not his body and blood enter into us to revive and save us nay so it profiteth nothing as Christ himselfe said against some that conceived his words in such a carnall manner as now at this time many doe What and if you shall see the Son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speake unto you they are spirit and they are life Iohn 6. 62. 63. Neither doe we by the acts of eating the bread or drinking the wine of the Sacrament eate or drinke the grace of God purchased by the body and blood of Christ neither is grace conferred or any way secretly conveied to our hearts in the bread or wine or by them nor by any thing inferior unto it selfe but it is conferred to the heart of man by the Spirit of God through the word of his promise therefore called the word of his grace And the instrument hand or mouth wherewith wee doe receive the same is faith in the heart caused also therein by the operation of the same spirit as Paul declareth for the habit and estate of eternall life and the promise of raysing up at the last day which Christ doth certifie to those that eate his flesh and drinke his blood doth he assure to them that beleeve in him so that to beleeve in Christ is to eate his flesh and drinke his blood according to his meaning and therefore a sinner is sometimes said to be justified by grace sometimes by the blood of Christ sometimes by faith because in the act of our justification all these doe concur and are together the