indeed is much alledged for infants Baptisme but what truth there is in it will easily appeare The force of th'Apostles argument is to the belieuers in Corinthus If your Children in your owne iudgement be holy and you doe not put them away when you are conuerted to the Faith but vse them still as your children to all those vses whereto children are appointed then may you keepe your Wiues being holy they being of a nearer naturall bond then your Children and vse them still as your Wiues to all those vses whereto they are appointed This appeares in Vers 14 in these wordes Else were your Children vncleane but now they are holy as if hee should say If your vnbeleeuing Wiues were not holy then your children were not holy but you make no question of your children and therfore your wiues are holy much more for so these words shew Else were your Children vncleane but now are they holy Holinesse in Scripture is taken two wayes 1. Either when a person or thing is sanctified or set apart from the Common or prophane vse vnto the seruice of God Exod. 35.2 16.23 as was the Saboth day sanctified to the Lord as was Israell * Leuit. 20 26. Exod 13.2 or 2. When a person or thing is set apart or sanctified to the beleeuer * 1 Tim. 4.5 Tit. 1.15 Thus is the vnbeleeuing Wife holy and thus are the Children holy and not otherwise There is now no sanctification to God of a person but such as whose harts are purified by Faith in CHRIST IESVS * Act. 15.9 1. Cor. 12. 1 Pet. 1 16.2◠c. Now the Apostle saith The beleeuing man is holy and the vnbeleeuing wife is holy or sanctified now the question is whether the Children are holy as the beleeuer or as the vnbeleuer If as the beleeuer as they say then are they seperated from cōmon vses in which they were vsed and are set now apart to Gods vse and can testifie that their hearts are purified by Faith But if their holines be as the vnbeleeuers as we say thē are they clean to the vse of the beleeuer as his vnbeleeuing Wife is not otherwise Further th'Apostle doth not say Else were your Infants vncleane c. but else were your Children vncleane but now they are holy so that all the Children of beleeuers though of age and vnbeleeuers are as holy by this place as Infants and then we would know how vnbeleeuing Children can be holy if not as the vnbeleeuing Wife is holy that is to the vse of their Parents in the duties of relation Therefore to conclude If their argument be good they that are holy must be Baptised then vnbeleeuers whether Wiues or Children aswell as Infants must be Baptised for the Apostle affirmeth they are holy Ereu. Another obiection they haue the Scriptures of the new Testament maketh mention of two Baptismes one is called Iohns Baptisme or the Baptisme with Water of which all were partakers that came for it euen Infants and none were reiected the other is called Christs Baptisme which is peculier to the Elect onely Odeg. Wee reade in the Scripture of more Baptismes then 2. as the Baptisme of affliction * Mat. 20.22 and so there are .3 Baptismes and all are Christs but we will speake of the two former and first of Iohns Some pretend Iohns Baptisme was onely washing with water the filth of the Flesh and altogether without the Spirit which is vaine to imagine For it is most apparant that the Apostles had the Spirit of God before they had Christs Baptisme Act. 2. As Math. 16. proues it double for none can say that Iesus is the Lord but by the holy Ghost * 1 Cor. 12.3 But Peter in the name of them all confessed IESVS to be the Lord And Christ saith Not Flesh and blood but the Father reuealed it to him * Ioh. 16.30 Also it is said they all beleeued also on them all he breathed and said Receiue the holy Ghost * Ioh. 20.22 All which was before the Baptisme Act. 2. Againe Faith is the guift of the * 1 Cor. 12.9 Spirit which the Samaritanes and Ephesians had before they receiued that Baptisme of Christ the holy Ghost and Fire * Act. 8. 19. chap. In short wee read that Appollos had the Spirit of God plenteously and yet knew but the Baptisme of Iohn onely * Act. 18.25 And againe Christ sent forth the 12. to Preach the Gospell to heale the Sicke to clense the Leapers to cast out Deuils and said freely yee haue receiued freely giue * Math. 10. After the 70. were sent and subdued Deuils * Luk. 10. c. All which they could not doe without Gods Spirit If any obiect that the holy Ghost was not giuen because Iesus was not yet glorified * Ioh. 7.39 wee answer this is the Baptisme the holy Ghost and Fire we are in the second place to speake of Secondly Christs Baptisme the holy Ghost and Fire was prophesied of by Iohn * Math. 3. promised by Christ * Ioh. 14.16 Act. 1.5 and performed first vpon the Apostles 2. Vpon the Samaritanes by the hands of the Apostles Act. 2. Act. 8. 3. Vpon Cornelius and his houshold as vpon the Apostles at the first If any aske what this Baptisme was Act. 10.44 11.15.16 Peter answers them It was the fulfilling of Ioels Prophesie to confirme the ministerie of the Gospell at the beginning * Heb. 2.3 Againe this Baptisme was not so cōmon no not in the Primitiue Church as Iohns Baptisme and the Baptisme of afflictions for imediatly to speake with tongues c. was peculiar vnto some then * 1. Cor. 12.30 and is not now to be expected of any but to shew repentance of sinne Math. 3.6 Act. 2.41 Act. 8.12.13 37. and Faith in Christ was required of euery one comming for Baptisme with water to Iohn to Peter to Phillip and others so also the other Baptisme of afflictions All that will liue Godly in Christ Iesus must be Baptised with * Mark 10.39 2 Tim. ◠12. Two of these 3. is common to all the Saincts the third now not to be expected of any and therfore if that were onely Christs Baptisme Act. 2. no man now can receiue it I haue the largelier spoken of this because they are vsually so confounded together Ereu. Another place they alledge which is 1. Cor. 10.1 c. The Israelites were Baptised vnto Moses c. where were many Infants with their Parents Odeg. This place is exceedingly misconceiued being brought to proue Infants baptisme I will take a little paines therfore to open and explaine the place In the calling of this Baptisme all may see the drift and meaning of the holy Ghost not that Moses did at all wash them with water in the Cloude and Sea but th'Apostle writing to the Saincts at Corinth exhorted them among other things
by Faith And Rom. 6.3 c. they were grafted into Christ and his death by Baptisme according to Christs commandement in his Cōmission Goe make to Disciples all Nations baptising them into the name of the Father c * Mark 28.19 And Christ promiseth his presence vnto two or 3. so gathered into his name * Mat. 18.20 so that to be gathered into the name of CHRIST by being made Disciples and baptised is to be made members of his body which is his Church of his Flesh and of his bone plainely confirmed * 1. Cor. 12.13 wee are all by one Spirit baptised into one body as also except a man be borne of water and the Spirit hee cannot enter into the Kingdome of God * Ioh. 3.5 Thus Christ made Disciples * Ioh. 4.1 c. wee must be the sonnes of God by Faith and put on Christ by Baptisme * Gal. 3.26.37 Our entrance into the holy place is to drawe neare with a true heart in assurance of Faith sprinckled in our hearts from an euill conscience and washed in our bodies with pure water c. and wee are made partakers of Christ by hauing the beginnings * Heb. 10.22 which beginnings are Repentance Faith and Baptisme * Heb. 3.14 other beginnings or foundation can no man lay * Heb. 6.1 c. * 1 Cor. 3.11 Thus was the members and Church of Ierusalem made which was the first Church of Christ 1. The 120. euen by Iohns Doctrine which was Faith and Baptisme into the name of IESVS * Act. 19.4 and thus were the 3000. added by gladly receiuing the Word and being Baptised * Act. 2.41 Thus were the Churches of Samaria made * Act. 8.12 Act. 16. Act. 18.8 the Church at Phillippi at Corinth in Galatia * Gal. 3.26.27 Col. 2.12 Collossa and as the Gospell came to these Churches so came it vnto all the world Col. 1.6 The manifestation of Faith and Baptisme hath Christ ioyned together and what is mortall man that he should seperate them * Mat. 19.6 This is the doore into his Kingdome by which if any man enter Ioh. 10. hee shall goe in out and finde pasture and whosoeuer climbeth vp another way they are Theeues and robbers This is the word of the Lord it endureth for euer * 1. Pet. 1.25 and it must be kept without spot vntill Christs appearing * 1 Tim. 6. and cursed are they that teach otherwise * Gal. 1.8.9 This being thus declared it followeth that the Church of Rome at this day and for diuers hundred yeares not being made by Baptising beleeuers but by washing fleshly Infants vpon confession of suerties for them therefore they haue not Christ but are in Gods accompt as the worst Pagans Egiptians Sodomites Babilonians Gentiles a habitation of Deuils * Reuel 18. ◠a holde of all soule Spirits and a cage of euery vncleane and hatefull bird as also all that seperate from her doe confesse From whence I reason If such as came from Gods own people the Iewes must enter into the Church by manifestation of Repentance Faith and Baptisme aswell as the Gentiles for there was but one entrance for them both * Ephes 2.18 then much more such as come from Egiptians Sodomites Babilonians yea from a habitation of Deuils c. must manifest Repentance beliefe and be Baptised and so enter into Christs Church but the former is true as all the afore named Scriptures proue therefore the latter much more must follow in that if any should haue had priuiledge this way Gods people the Iewes should That such is and was the estate of Rome and England when Iohn Robinson and his company left it olde Brownisme freely confesseth yea he himselfe acknowledgeth * Justific of super pa. that the Lord neuer made Couenant with Rome nor England and not onely Brownists but Caluinists Church of England and others apply all these thinges before named against Rome yet being loath to cast her downe to the ground euen all of them retaine maintaine the Babilonish Egiptian Sodomitish washing of this habitation of Deuils for the outward badge of their Christianity wherein they take the chiefe Corner Stone of Babilon for foundation contrary to the expresse commaund of the Lord * Ier. 51.26 and besides they take an other course in the building of their Spirituall Temple Ezra 3. then Gods people tooke in the rebuilding of the materiall Temple who made all things according to the first patterne and so take counsell in their new buildings but not of the Lord therefore shall they bee destroyed and are in Gods account so farre from being true Churches that they are Synagogues of Sathan But Christs sheepe will heare his voyce and follow him calling them Goe out of her Goe out of her * Reuel 18.4 harken to the Angell flying through the mid'st of Heauen * Chap. 14. hauing an euerlasting Gospell not a new Gospell they that bring new Gospell are to be held accursed * Gal. 1.8.9 the old Gospell of IESVS CHRIST is to saue all such as beleeue and are Baptised * Mark 16.16 Thus doe Christs follow him in what he hath commanded and so become a habitation of God by the Spirit * Ephes 2.22 and water which Church Christ sanctifieth by the washing of water through the Word * Ephes 5.26 All which I haue shewed to this end to make plaine that if Iohn Rob and others did walke in the path of the Lord as they follow the vision of their owne hearts they should be constrayned to practise that in the building of the Church of Christ which they disaproue in vs that is That when they seperated from that habitation of Deuils Rome and were to combine themselues together to be a Church some one must Baptise not being yet Pastor or Elder For there must be a Flocke before a Shepherd as were all the Churches of the Primitiue time and as was Io. Rob. flocke before they made him their shepherd And one thing more I would demaund of him seeing he hath cast away his Popish Priesthood and yet retaineth his Popish washing for his Christianity for other christianity hath be none in that by Baptisme men put on either a true or false Christ Why he could not as well haue repented of the euils of his Ordination and yet retaine that ordination still as repent of his Baptisme and yet keepe it In his Baptisme hee confesseth there was neither fit party to be Baptised right party to Baptise Pag. 136. nor true fellowship to bee Baptised into but onely washing with water with the wordes vsed in Christs Baptisme So I say was therein his ordination imposition of handes with fasting and Prayer If he say there was no right party to be ordayned true parties to ordayne nor true cōmunion to be ordayned in which is all he can
are sicke dye are in Prison or the like Doth their power then cease to Baptise any and so to receiue them into the Church The primitiue Churches neuer knew this who all were gathered by Faith and Baptisme and who were without Pastors a good while * Act. 14.21 23. for a young Disciple may not be a Pastor * 1 Tim. 3.6 and they increased and grew being left of the Apostles tor a season who after their long Iourneys to other places came to them againe and taught them the order of hauing Pastors in euery Church Now I come to Io. Rob. grounds proofes as he calleth them wherby he laboreth to proue that all the haue bene Baptised by any but a Pastor are vnbaptised And this he saith he can doe by our owne grounds compared with our practise 1 We say Baptisme vnlawfully administred is no Bapt. of Christ 2. Wee also affirme that he who by administring his gift conuerts another may also Baptise him and that without any other speciall calling thereto Against which Iohn Rob. layeth downe as a foundation of his proofes 2 speciall rules viz. 1 〈◊〉 there is no lawfull Baptisme but by him that hath a lawfull calling to Baptise his warrant he seemes to haue * 1 Thes 11. Heb. 5.4 2. His second rule is that onely he hath an ordinary lawfull calling to Baptise who is called thereto by the Church to which hee sets no Scripture His inference is That all those and consequently wee not being Baptised by any so called but by those they conceiue conuerted them by their gift are vnlawfully Baptised and so vnbaptised persons Now to answer both these the first needs litle for we affirme with him that there is no lawfull baptisme but by him that hath a lawfull calling to Baptise c. From whence mark what followeth against himselfe that is vnlawfull Baptisme that is adminstred by him that is not lawfully called to Baptise But Io. Rob. was baptised by one not lawfully called thereto as himselfe confessetth * Justific sc per. pa. 285 c. Therfore that baptisme hee retaines and pleades for by his owne ground is vnlawfull Baptisme Thus in smiting vs he woundeth himselfe To the 2. Rule he hath annexed 6. proofes but first to answer the rule after the proofes in particuler The rule together with his inference is also fully against himselfe for if only hee that hath an ordinary lawfull calling from a Church must Baptise and they that are baptised by any not so called are vnbaptised persons then himselfe and his followers being Baptised by those that both wanted a true Church to call them and also an ordinary lawfull calling to baptise as himselfe confesseth is both vnlawfully baptised and so vnbaptised persons by his owne ground thus is the wise catched in his owne craftines Againe in all his 6 proofes there is not one Scripture confirmes his rule his rule is That onely hee hath an ordinary lawfull calling to Baptise who is called thereto by the Church but none of those produced by him were called thereto by any Church to baptise therefore serues not his purpose Besides they were none of them Pastors of any particuler Flocke which is the thing hee must proue or nothing And for vs who he intends his rule inference against wee haue and shall through the strength of Christ clearly shew to euery reasonable man either his grosse ignorance or his willing subtilty our owne innocency that wee all are both lawfully Baptised baptised persons according to the will of God And for an extraordinary calling wee challenge none but content our selues with what the Word affoords vnto vs and that which it warrants not is extraordinary which is doctrines of Io. Rob. of priuate communion with the publique members of the Deuill and such other his extraordinary stuffe These 2. rules he calls his Foundation And for his proofes He first laboreth to make Iohn Baptist Christs Disciples Phillip Ananias and Peters example extraordinary therefore serueth not now for any mans practise the which I haue formerly answered vnto which I will a â—â—e that if these seruauts of Gods example in Baptising be not written for our instruction no more is their example for teaching but the latter hee granteth to bee written for instruction for hee confesseth a man may Preach and conuert though not in office and therfore the latter the holy Scriptures concludeth In that Christ hath coupled them together * Mat. 28.1 But here I will aske him one question If because the Apostles were extraordinary men Therefore there practises are no directions to vs being not in office of Pastor c. By what authority he Baptiseth his companies Infants and who gaue him that authority He will tell me hee baptiseth by vertue of his Pastorship but still I ask him who ordayned him into that Office His company not being Officers where is his warrant for that I am sure he can shew none in Christs Testament If hee bring Act. 6. or Act. 14.23 or Tit. 1. or the like I will answer him these that ordained were Apostles Euangelists If he say these are written for the instruction of Disciples not in Office so I say is Baptisme Therefore let him either confesse that he Apostles practise are written for the example of Disciples not in Office to Baptise aswell as to ordayne or else let him cast off his Pastorship receiued of his company not being in Office and take vnto him againe his olde Popish Priesthood receiued by ordination through Rome aswell as his Popish Baptisme otherwise the Godly wise will iudge him a blinde wilfull man His 2. proofe is little materiall it was The action that Christ calleth the fulfilling of righteousnes which is still the same when any Disciple of Christ is baptised by a Disciple who as hath beene shewed is called thereunto and Iohns meaning was not that hee had need to bee baptised with water but with that other baptisme the holy Ghost and Fire which hee had formerly declared to the people Christ should Baptise with His 3. proofe makes against himselfe for though the ignorant and blind Pharises asked Iohn why he Baptised as Io. Rob. now asketh vs. Iohn proueth his authority to Baptise by prouing his authority to Preach euen as we doe that this is most plaine Iohn saith I am the voyce of him that cryeth in the wildernes Prepare the way of the Lord c. Mark 3 â—â—â—â—k 3. So that Iohn takes it for granted hee had sufficiently answered them and prooued his Baptising lawfull though he speakes not one word of that because he proued his power to teach and so do we prouing our authority to Preach and conuert therein sufficiently proue our authority to Baptise His 4. is most vaine for is not preaching an ordinance as well as baptisme also is not preaching an action of the mouth as washing or baptising is an action of the hand what is the
th'Apostle * 1 Cor. 6.9.10 Ephes 5.5 bee not deceiued neither Fornicators nor Idolators nor Adulterers nor Wantons nor Buggerers nor Theeues nor Couetous nor Drunkards nor Raylers nor extortioners shall inherite the Kingdome of God From hence it is most plaine that a man that liueth in any one of these sinnes and hateth to be reformed hee shall neuer enter into the Kingdome of God except he repent of that his wickednes Ereu. The Scriptures are so plaine they cannot be denyed onely I would of all the rest haue this sin of Idolatry throughly discouered for many are exceedingly deceiued therein seeing themselues blameles in the other sinnes of which many indeed cannot be taxed although they be grosse Idolaters yet they blesse themselues in this their wickednes crying Peace when there is no peace Therefore shew I pray you what Idolatry is that all s eing it may auoyde it if they will not wilfully perish also that I may bee the better able to conuince others of it Odeg. Idolo-latria is a word compounded of Idolon signifying an Image shape forme likenes Idolatry 〈◊〉 â—ar or representation and Latria which signifie seruice worship obedience or reuerence so that Idolatry in short is a seruice of likenes either of false Gods in stead of the true or else of false worships in stead of the true hence is plaine that he that worshipeth a false God or pretendeth to worship the true God in a false maÌ„ner which indeed is not the worship of the true God for God cannot be worshipped after a false manner He is an Idolater shal neuer enter into Gods fauor without repentance for as the sin of speaking in the name of a false God and speaking falshood in the name of the true God is all one so shall the punishment be * Deut. 18.20 Ereu. You hauing now spoken something of Repentance in generall and particularly of Idolatrie of which euery soule that therein hath transgressed must repent or he cannot enter into the Kingdome of God as I see I pray you proceed to the next which is Faith Odeg. Faith toward God is diuersly taken in the Scriptures as 1. For a confident beleeuing that God is 2. What God through Christ hath done 3. Of what God through Christ hath promised 4. Of what God through Christ hath coÌ„manded All which a man hath in a measure before he repenteth for his Faith of these prouoketh him to repent but Faith in this place is taken for a confident assurance of the pardon of his sinnes repented of vnto iustification before God through Christ which no man can haue vntill he haue repented Ereu. The next in order is Baptismes aboue which is much controuersie therefore I desire to heare what you can say in it Odeg. There are in the new Testament diuers Baptismes mentioned which I shal speake of hereafter in their due places but now I am to speake of that which was called Iohns Baptisme as Paul calleth the Gospell his * Rom. 26. in that they were the teachers thereof not otherwise which Baptisme is Repentance for the remission of sinnes and washing with water into the Name of the Father c. In which it shall appeare who are to haue it who not Baptisme or washing with water appertaineth onely to them that declareth their repentance and Faith vnto those Disciples of Christ that Baptise them This appeareth by Iohn Baptist doctrine and practice he Preached the Baptisme of repentance for the remission of sinnes * Math. 1. â— and they were Baptised of him in Iorden confessing their sinnes * Math. 3.6 confirmed by the practise of IESVS his Disciples in the Cities of Israell they made and Baptised Disciples * Ioh. 4.1 3.22 Afterwards in his commission for all Nations Goe therefore make Disciples all Nations Baptising them * Mat. 28.19 c. He that shall beleeue and be Baptised shall be saued * Mark 16.16 c. According to which commission they continually taught and practised Amend and be Baptised euery one * Act. 2.38 Vers 4â— c. And they that gladly receiued the word were Baptised * Act. 2.38 Vers 4â— Assoone as they beleeued both men and women were Baptised * Act. 8.12 The Eunuch also when he beleeued was Baptised * Act. 10.47 Vers 36. c Cornelius likewise when he had receiued the holy Ghost * Act. 10.47 was Baptised Paul after his Conuersion was Baptised * Act. 9.18 Lydia and her houshold the Iaylor and his houshold when the word was Preached and they beleeued * Act. 16.15 32.33.34 Crispus his houshold when they beleeued * Act. 18.8 The Ephesians after they beleeued * Act. 19.5 These and all the Churches of the new Testament were Baptised after they beleeued as afterwards I shall haue occasion to make further probation of Ereu. This indeed was the practise of the Primitiue Churches it cannot bee denyed but they obiect 1. That was in the Churches infancie 2. They bid you proue this perpetuall Odeg. First when IESVS and his Apostles first planted those Churches they were at as perfect age and in as excellent estate as euer Churches can be at their first plantation but of this at large hereafter 2. All the CoÌ„mandements of Christ are perpetuall and remaine vntill his comming againe The last speaking of the Father is by the Sonne CHRIST * Heb. 1.2 his Commandements are to be kept without spot vntill his appearing * 1 Tim. 6.13.14 wee must earnestly contend for the maintainance of the faith once giueÌ„ to the Saincts * Iude 3. 1. Pet. 2 2â— This Doctrine that Peter preached amend be Baptised endureth for euer For the Lord hath established his word for euer * Psal 119.152 And if an Angell from heauen Preach or command otherwise let them bee accursed * Gal. 1.8.9 and he that taketh away this word of God God shall take his name out of the booke of life * Reuel 22.18.19 Who so changeth the Lawes of God is Antachrist that exalteth himselfe aboue God * Dan. 7.25 2 Thes 2.4 Ereu. Why may not Infants be Baptised Odeg. Because there is neither commandement example nor true consequence for it in all Christs perfect Testament who was faithfull as Moses in all his house * Heb. 3.2 c. and threatneth most dreadfull Iudgements against all such as either adde too or take from that his perfect Testament * Reuel 22.18.10 and the Sonne is worthy of more honor then the seruant Moses sends vs to him Deut. 18.15 The Father sends vs to him Mat. 17.5 There is now but one Law-giuer Iam. 4.12 That there is neither Commandement nor example in Christs Testament our aduersaries vsually grant and that there is no true consequence I shall manifestly proue taking away clearely all their objections to euery mans conscience in the sight of God First let
If it bee lawful to meddle with the greater much more is it lawfull to meddle with the lesse and hereby you doe but dissemble in making a shew of more respect of Baptising which is the lesser theÌ„ you do of Preaching which is the greater You must either with Rome England forbid all not in office to Preach which is the greater or else yeeld to the truth and confesse that one not in Office may baptise which is the lesse for Christ hath coupled them together and let none dis-ioyne them I will now add for conclusion of this what Iohn Rob. hath himselfe formerly writteÌ„ First * Iustific sc pa. 430. thus If the Church without Officers may Elect it may also ordaine If it haue the power of the one and that the greater it hath also for the other which is the lesse And again thus * His appeÌ„d to Pâ—rk â— prâ—â— Euery Church hath right to the Word Sacraments prayer within it selfe which are greater and therefore to ExcoÌ„munication which is lesser then they in which himselfe affirmeth that they who may do the greater may do the lesse But now for answer to himselfe and vs hee hath onely produced First a collection from the Scripture 2. A simily of his owne deuising his collection is Hee that may doe the greater may not doe the lesse For saith he Preaching in the olde Testament some might doe yet those persons might not carry the Dung of the Sacrifices out of the Temple nor the ashes froÌ„ vnder the Altar but quoteth no Scripture his meaning I take it is this That although the Prophets might Preach being not of the Tribe of Léui the Priest yet none might meddle with the meanest seruice of the Tabernacle but the Priests and Leuites which being true what doth this make against what I herein affirme euen nothing because 1. The Priests were appointed onely to this seruice and all others expresly forbidden but no such thing is in this for neither is Baptising appointed to the Pastors onely neither are any other Disciples in any measure forbidden it but the contrary as before hath beene proued 2. If the Priests might meddle with all the seruices of that olde Tabernacle then may all the Saints onely Women that are in some thinges forbidden meddle with all the seruices of the new Temple Tabernacle forasmuch as they are all Priests vnto God * 1. Pet. 2.5 Reuel 1.6 3. Conuerting and baptising cannot be called a seruice of the Temple but rather a hewing of stones in the mountaine laying them into the Temple or adding them to the Temple the which euery Israelite might doe * Ezra â—â— c. and that was not tyed to the Priests onely Euen so euery beleeuer who is a Iew within may not onely hew spirituall stones in the world but may also lay them in the Temple that being no part of the Pastors office which againe and againe I confidently affirme there being not the least shew for the same in the Testament of Iesus Christ where onely the Pastors Office and seruice is declared Againe for his simily there is nothing in it for 1. They to whom the King hath giuen CoÌ„mission to declare his gracious pardon to the rebels to them hath hee giuen power also to baptise them as before 2. I deny Baptisme with water to be the seale of this pardon Iohn Rob. hath often bene willed to proue it a seale which yet he neuer hath done The seale of this pardon is the holy Spirit of Promise Ephes 1.13 5.30 2. Cor. 1.22 which is the worke of God * Ioh. 6.27 It is neither in the power of the Pastor nor any Disciple to set this too they are but Ministers or instruments whereby God doth conuey it into the hearts of the faithfull And thus I haue answered euery particuler haâ—ing that euery childe of wisdome will Iudge the Aduersary fully confuted and the truth confirmed The rest of the Principles there is not much controuersie about especially of the Resurrection of the Dead and Eternall Judgement and therefore will wee heere cease at this time praying that for this our trauell we may gaine but this A serious consideration of what is written and If any defects bee either in Printing or binding both which vnto vs are difficult wee pray the one may bee passed ouer and th' other may be amended