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
grace of God the Father being the prime and chiefe cause therof the body and blood of Christ the second principal or mediate cause faith the instrumentall and inferiour cause and the justified are said also to live and to be saved by the grace of God by the flesh and blood and life of Christ and by faith And in this consideration because Christ is the onely mediator and reconciler between God and man doth he so often speake of himselfe and say My Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven and giveth life unto the world I am the bread of life this is the bread of life which commeth down from heaven that a man may eate thereof and not dye I am the living bread which came down from heaven if any man eate of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world except yee eate the flesh of the Son of man and drinke his blood yee have no life in you who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day For my flesh is meate indeed and my blood is drinke indeed he that eateth my flesh and drinketh my blood dwelleth in me and I in him as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me c. And in this manner spake he afterwards of the Sacrament of the Supper which hee left and commanded unto his Church to bee done to shew forth his death untill his second comming saying of the Bread Take â— eate this is my Body and of the Cup Drinke yee all of this for this is the Blood of the New Testament which is shed for many for the remission of sinnes Matth. 26. 26. 27. 28. And Saint Paul likewise saith of the same Sacrament The cup of blessing which wee blesse is it not the communion of the Blood of Christ and the Bread which wee breake is it not the communion of the Body of Christ for wee being many are one Bread for wee are all pertakers of that one bread 1 Cor. 10. 16. 17. as if he should say is not this the spirituall intent and true meaning or signification thereof doth it not shew forth and give us to understand the Communion that is betweene Christ and his Church and every member of it how hee hath purchased it and life and eternall salvation for it with his owne Body and Blood and that although the members thereof bee many yet they being by faith made partakers of him the true and living Bread are all in a spirituall manner one body with him and one bread and doe live by him The like whereof hee had said before to the same Corrinthians of the forefathers Moreover brethren I would not that yee should bee ignorant how that all our fathers were under the cloud and all passed through the Sea and were baptized unto Moses in the Cloud and in the Sea and did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of that spirituall Rocke which followed them and that Rocke was Christ 1. Cor. 10. 1. 2. 3. 4. So that all the holy fathers not onely they that had passed through the Sea with Moses whom Saint Paul doth here instance for proofe but all that were before them and after them to his dayes were baptized with the same spirituall Baptisme wherewith hee himselfe and all the faithfull to this day have beene and are Baptized and did all eate the same spirituall meat and drinke the same spirituall drinke as wee now doe having all the same benefit of Christ and of the Sacrifice of his Body and Blood as wee now have and are all of him and one body with us and wee with them as Saint Paul also further manifesteth saying For as the body is one and hath many members and all the members of this one body being many are one body so also is Christ For by one spirit are we all Baptized into one body whether we be Iewes or Gentiles whether we be bond or free and have beene all made drinke into one spirit 1. Cor. 12 12. 13. For although Christ dyed but once in the latter time and in one place of the world yet his death was as avayleable with God with whom all things to come and past are present before his comming in the flesh and death as since and as effectuall to his elect of all nations in all times and in all places then as now for there is but one way of salvation in him and by him unto all in all times and in all places though it be not declared in a like manner and measure to all in all times and in all places These things I doe beleeve to be true for which if I shall still be judged vile and continued a prisoner I must still have patience If otherwise and that I shall find reliefe I hope I shall be thankfull unto God and not forget my duty to my relievers From the new Prison in Maiden-lane in London 1627. I doe now confesse againe that after all these things I having indured three yeares imprisonment and having often petitioned to the Court within the same time shewing my wrongs and grievances and requesting my liberty those two fore-mentioned Bishops of Winchester and Rochester Doctor Neâ— and Doctor Buckridg furthering my request to the Arch-Bishop I was discharged and released without any kind of justification either of the Courts proceedings or the witnesses depositions or any part of Denisons doings or acknowledging my selfe guilty of the things wherewith I was charged further then I have declared The last Court day of Michaelmas terme in the yeare 1629. for if I would but have acknowledged to the Court that I had been judicially convicted which I could not doe I might have beene discharged long before But notwithstanding this that I am now at libertie from prison yet the scandalls and reproaches of my adversaries remain still all over this Land and other parts likewise by reason not onely of that unrighteous sentence of the Court passed on me upon those insufficient and false depositions but especially of those wicked infamous Sermons and bookes which my accuser and prosecutor Denison hath published against me and are disperst through the Kingdome So that not onely my person but my name is odious and hatefull to many my friends my children and all that beare my name suffer by this meanes But why should it so much grieve me or trouble them seeing that the more any one suffereth for the truth sake the more he hath cause to rejoyce because so much the greater is his reward in heaven as the Lord himselfe Who is the way the truth and life hath said Mat. 5. So commending the judicious true Christian Reader To the grace of God and of the Lord Iesus Christ I rest his true Christian friend JOHN ETHERINGTON And if any shall thinke I have not yet answered that Booke of the Sermon preacht against me at the Crosse tituled The white wâ—olfe by Doctor Denison for he hath now by reason of that worke as it seemeth obtained the name of Doctor which before he had not let such a one but consider well without partiallity what is declared in this my defence and I hope he shall see every thing in the Doctors White wâ—olfe that conserneth me in substance fully answered and whether he or I have played the ravening Woolves part I refer to the judicious Christian Reader that hath read both to consider And so I rest his christian friend wishing him all true wisdome from above whereby to discerne betweene truth and falsehood and betweene true Prophets and false that so he be not deceived I. E. Errata IN pag. 1. l. the last after invent read spoken against him In pag. 2. l. 19. read mind iâ— In pag. 12. l. 23. for dareth read dareth not In pag. 31. l. the 1. for his read this In pag. 36. l. 18. for Sabbath read Sabbaths In pag. 38. l. 19. read could not In pag. 38 1. 25. for oposition read exposition In pag. 38. l. 28. for used read useth In pag. 39. l. the last recit read receive In pag. 41. l. the 7. for answers read adversaries In pag. 41. l. the 16. for suscribe read subscribe In pag. 42. l. 6. for or may read are may In pag. 44. l. 14. for walks read walt Matth. 25. Acts 20. John 5. 39. Matth. 24. 5. Revel. 1. 3. Heb. 3. 12 13. Heb. 10. 24. 25. Mat. 24. 22. Heb. 6. Mark 1. 1 2 3 4. Mat. 16. 18. 1 Pet. 2. 4. 5. 1 Cor. 10. 17. 12. 12 13. 1 Joh. 2. 19. Heb. 3. 6. Esay 58. Col. 2. Gal. 4. Page 70 71. Mat. 4. 8. Mat. 11. 17. Mat. 3. 11. 12. Esay 61. 1. 2. â— Act. 10. 37. Act. 13. 23. 24. Mat. 11. 5. Luke 7. 22. Heb. 6. Luke 24. 47. 48. Mar. 1. 15. Act. 2. 38. Act. 3. 19. Act. 20. Deut. 30. 6. 7. 8. 9. 10. 11. 12. 13. 14. Esay 57. 14. 15. Esay 66. 1. 2. Iere. 4. 4. Hose 10. 12. Ioel 2. 12. 13. Psal. 51. 16. 17. Psal. 95. 7. 8. 11. c. Rom. 16. 14. 1 Cor. 16. 24. 2 Cor. 13. 14. Gal. â— 18. Philip 4. 23. 1 Thes. 5. 28. Rev. 22. 21. 2 Cor. 3. 3. Col. 2. 12. Iohn 6. 54. Ver. 35. 40 and 47. Ioh. 6. 32. 33. 35. 48. 51. 53. 55. 56. 57. 58. c.
false and very erroneous doctrine and to be a dangerous step of falling from Christ for Saint Paul testifieth plainly that the Gentiles which had not that Law of Circumcision and the Sabbaths c. might have the truth and effect thereof in their hearts and be a Iew inwardly in the spirit though not outwardly in the flesh so that there was never such a necessity as those false Teachers taught and most part of the Jewes conceived nay they ought to have knowne that although themselves that had the Law to whom especially it was given were bound to observe it to the utter-most of their power yet if they fayled in any part as all did in many and so in all parts they might be saved another way through the grace and mercy of God in the Gospell and that of this there was alwayes a necessitie and without the same no man could be saved and that a Gentile having the same grace should be saved though he were ignorant of the Law for this is the effect which was signified by those signes and shadowes which are now as it was a law to the Iewes ceased to Christians Unto all this doe agree the best approved writers of the Christian Church both of the antient and latter sâ—â—ce the Apostles times as Hierome upon Gal. 4. Augustine in his Epistles ch. 19. and in his booke Conscientiae Diaeta and of the Spirit and letter chap. 14. and upon these words of Christ Take up thy bed and walke Tract. 17. Tertullian also in his booke Adversus Iudaeâ—s and others And of the latter Master Tindall in his answer to Master Moores first booke page 287. Doctor Barnes in declaration of the cause of his condemnation page 106. Master Fâ—ith in his declaration of Baptisme page 96. Master Calvin and others and as it is contayned in the Harmony of consessions of the Reformed Churches page 473. and page 499. besides sundry writers of this present age So that in this I am not singular though I differ from Master Denison Their fift accusation That the Bookes of Esdras are and ought to be esteemed part of the Canonicall Scripture They that testifie to this are Rowland Tomson and Susan Price their testimonies are both according to the words of the Sentence My Answer and defence Their testimonies to this also as they have given it into the Court are false for I never said that the two last Bookes of Esdras which it seemeth they meane are or ought to be held canonicall or part of the canonicall Scripture But this I say and doe beleeve that Esdras was a holy Prophet and true servant of God and that those his two last Bookes are as well as the rest holy and true as sundry Divines have esteemed him and written of them and one Booke now publike Printed first in Queene Elizabeths dayes and presented to the Lord Robert Devoreux Earle of Essex upon the 11. chap of the last Booke of Esdras wherein matters of great moment are manifested worthy I dare say to be regarded of every true Christian that desires understanding And I dare say further that they have done and doe very wickedly which rayle against him calling and counting him a counterfeit a lyer a blasphemer as some have done it had beene farre more wisdome for them to have left him in these his last Bookes and suspended their judgements untill time the tryer and discoverer of truth from falshood should manifest things more clearely that so upon cleare proofe of experience they might have judged rightly of that which through want of understanding they could see before Their sixt accusation as it is in the Sentence That the said Iohn Etherington within the time aforesaid hath kept private Conventicles or exercises of Religion by the Lawes of the Realme prohibited and taken upon him in such Conventicles to be the chiefe speaker or expoundâ—r of the Scripture and hath many adherents disciples and followers of his doctrine and giveth many oppositions contrary to the received opinions taught in the Church of England saying that outward ordination of a Minister doth snot make a true Minister And hath useth many reproachfull speeches to and of the Ministers of the Church of England And by this meanes hath seduced and drawn many from th Church of England to be Scismatiques and separatists and caused them or some of them to forbeare to participate with us in the celebrating of Devine service and Sacraments They that testifie to this are Rowland Tomson Thomas Rogers Christopher Nâ—cholson Peter Worcester Susan Price Henry Robrough Iohn Okey George Dunne Here like pursuers of blood they cry out together with open mouth as if they meant now at last to swallow me up quite and cleane this being the maine toyle which they from the beginning had layed whereby above all they made sure account to take me Their depositions to this sixt Accusation are not onely many but so long and tedious that if I should set them all downe with answers to every particular thing in them it would require more time and space then all that is already past and would weary any sober mind to read them over I will therefore give my answer defence to that which is contained in the words of the Sentence as being the maine and summe of all as also to the chiefe of their depositions and leave the rest untill some further occasion shall serve My Answer and Defence To the first concerning private Conventicles and exercises of Religion by the Lawes of this Realme prohibited my answer is It is a false accusation I never kept any such nor have done otherwise then I have acknowledged in my Defence to their first Article as one Christian neighbour or friend may and ought to doe to and with another which I am out of all doubt the lawes of this Realme doe not forbid neither I hope ever will And secondly whereas they say that I take upon me to be a chiefe speaker or expounder of the Scriptures and to have many adherents disciples and followers c. My answer is They charge me in this also very falsely I am so farre from taking upon me such things as that I doe reject the very thought thereof in my selfe especially and have opposed and reproved such as have so done and beene so affected as some can witnesse although I confesse I have beene free and alwayes ready to speake to my neighbour and friend and children c. whatsoever I have knowne and understood of the word and wayes of God as I have beene also to heare and recite and so I hope I shall continue to doe as time and occasion shall serve so long as I live Thirdly in that they charge me to give many expositions contrary to the received opinions taught in the Church of England The chiefe besides those before mentioned of Repentance c. which I confesse are contrary to Mâ—ster Denisons and Robroughs doctrine being as it seemeth this contained in the Sentence
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