wherfore shall not the children be condemned for the sinne of their Father euen so is it now most strongly vrged although God hath not onely forbidden it but plainely said the soule that sinneth shall dye the Son shall not beare the iniquitie of the Father but the wickednes of the wicked shall be vpon himselfe Further I desire it may well be obserued that Mankinde was onely in Adam in their bodily substance ☞ for of one blood God made all mankinde to dwell on the face of the earth and euen as Adam had his body from the earth yet without forme for God gaue him a forme and a soule by breathing into him the breath of life * Gen. 2.7 euen so haue wee all our earthly being from Adam he is the Father of our bodies in respect of matter but our forme and soules come froÌ„ God he is the Father of our Spirits * Heb. 12.9 Eccles 12.7 8.8 that earthly matter was in Adam of which our bodies are made as Adam was in the earth before his body was made Thus no otherwise were we in Adam but as Adam was not in the earth in forme and soule no more were wee in Adam in forme soule And as God gaue no Law to Adam before hee gaue him a soule of reason vnderstanding no more doth he giue to any of Adams posterity any law till he giue them soules of reason vnderstanding as we plainely see by Moses Deut. 11.2 I speake not to your â—hildren which haue neither known nor seen c. They must be taught it when they can vnderstand it Vers 19. The Gospell also speakes to them that haue eares to heare * Mat. 13.9 1 Cor. 10.15 To them that haue vnderstanding that can iudge what is said Further I say it was neuer Gods purpose to execute vpon Adam for that transgressioÌ„ condemnatioÌ„ to hel in that he purposed to send Christ betwixt in whom Adam beleeuing he should be saued If Adam himselfe for his own sin was not condemned to hell without remedy shall any of his posteritie be sent to hell without remedy that for his sinne seeing they fell no deeper in the transgression then he if so deepe Is this equall and right for the Iudge of all the earth to doe The Scriptures saith Gen. 18.25 This is condemnatioÌ„ Ioh. 9. that light or Christ that true light is come into the world and men loue darknes better Ioh. 3.19 Ioh. 16.9 Mark 16.16 Rom. 11.21 and Christ will condemne the world of sinne because they beleeue not in him condemnatioÌ„ consisteth in refusing Christ he that will not belieue shall be damned and not else for God hath shut vp all in vnbeliefe Adam by that transgression depriued himselfe of Gods fauour in that estate wherein he was in Paradice notwithstanding the promise of Christ hath by this his sinne procured this iudgement cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life and in the sweat of thy face thou shalt eate thy bread till thou return to the earth for out of it wast thou taken because thou art dust Gen. 3.17 c. and to dust shalt thou returne Thus Adam brought himselfe all his posteritie the earth and euery creature in it Rom. 8.20 c. to vanity and into the bondage of corruption And in this estate are all Adams sonnes begotten and borne so that by Adams sinne vanity corruption and death went ouer all not onely ouer the generation of Adam but ouer all Flesh and the curse extended to the earth and euery creature in it And so Infants haue originall as they call it corruption as all other creatures haue yet you may see that those that dye haue corruption in or by Adams sinne if all not be cast into hell fire which is prepared onely for the Deuill his Angels and the wicked Now for the place by you alledged by the offence of one the fault came on all men to coÌ„demnation Rom. 5.18 Vers 19. For by one mans disobedience many were made sinners that is all c. You see I haue proued before that none of Adams posteritie shall be damned for his sinne but for their owne when they haue a soule of reason and vnderstanding and a righteous law is giuen them for sinne is not imputed while there is no law I haue also shewed that neither Adam nor any shall goe to hell for that sinne but for refusing Christ but this is the meaning of the holy Ghost that by Adams sinne all his posterity haue weake * Rom. 8 3 natures by the which when the commandement comes * Cha. 7.10 they cannot obey and liue but sinne and so dye till when they are aliue without the law so saith the Apostle * Verse 9. and thus is verified that all both Iewes and Gentiles are vnder sinne Rom. 3. there is none righteous no not one there is none that seeketh God they haue all gone out of the way c. Read on the Scripture and you may euidently see that neither this nor any part of Gods word is spoken to or of Infants the Apostle saith vers 9. Now wee know that whatsoeuer the law saith it saith it to them that are vnder the law Infants are vnder no law therefore transgression cannot be imputed to them for where no law is there is no transgression * Rom. 4.15 Thus by Adams falling from this estate he was in and in him all mankinde God giuing man his precepts which man in himselfe by reason of weake flesh cannot obey all men fall vnder the wrath of God and thus they are said by nature to be the children of wrath Ephes 2.3 for the law causeth wrath Rom. 4.15 And this is the Apostles meaning yet as God left not Adam in his sinne but prouided him meanes of reconciliation so hath he for all for both the places proue that as the fault came by one vnto condemnation so by the iustifying of one the benefit abounded towards all men to the iustification of life for Grace by Christ abounded much aboue Adams sinne * Vers 20. not onely of many sinnes in a few persons as is commonly supposed but euen as vniuersally as Adams sinne extended for if all be dead * 2. Cor. 5.14.15 then Christ died for all and the reason that many haue no benefit by it is not because it aboundeth not but because they put the word of Grace from them Act. 13.44 Act. 7.51 and iudge themselues vnworthy of euerlasting life and resist the holy Ghost And thus farre Infants that know not their right hand from their left * Ionah 4.11 that are as destitute of vnderstanding as of malice * 1. Cor. 14.20 that haue no knowledge betweene good and euill * Deu. 1.39 that Christ so often accounteth Innocents * Math. 18.3.4 â—9
of the earth which sheweth they sinned but there can be no sinne without a Law neither would God haue destroyed the world but for offending hiâ— Maiesty which offences are breaking a iust Law giuen them of God Also all people after beginning at Noahs sonnes euen till Moses are said to doe well or euill whiâ—h actions must bee so iudged by some rule or Law And the Law of Moses was not giuen because there was no Law before but to reuiue or bring into remembrance those iust and holy rules which were almost forgotten and to make sinne out of measure sinâ—â—ll by this Law as also to keepe a truer obseruatioÌ„ of those things which did type out CHRIST and of what race he should come that when he came all might know that it was hee that taketh away the sinnes of the world Ereu. Indeed it is saide that all haue sinned both Iew and Gentile and sinne is the transgression of a Law so it plainely appeares as you said that all had a Law or else they could not haue sinned for where there is no Lawe there is no transgression but what is that Law the Gentiles had and that before the Flood also Odeg. It is two folde first it is written in the hearts of men euen in Nature who hath a conscience * Rom. 2.14 15.26.27 to excuse them if they doe the thinges of the Law or to accuse them if they doe that the Law forbids Secondly that which may be known of God he hath shewed it to all men not onely in the qualities of body minde but also by other his workes For the inuisible thinges of GOD * Rom. 1.19 20. Deut. 4.19 Psal 19.1.6 Iob. 12.7.8 Act. 14.17 17.24.29 Iob. 38.39.40.41 that is his eternall Power and Godhead are seene by the Creation of the world being considered in his works to the intent that all should be without excuse so that the workes of God which are seene of all men are a Law to teach them to feare and dread and to seek after the worke master to know his will so that it is most euident all men haue a Law the breach of which bringeth them vnder wrath Ereu. Two thinges let me demaund of you more one is whether this Law of the Gentiles be different from that which the Iewes had the other the time when both is required to bee obserued of man Odeg. The Law giuen both to Iew Gentile is one the same for as God is but one his Law is but one for the Law that is written in the heart is the * RoÌ„ 2.14 15. effect of that written in the letter Besides the Gentiles in all their actions haue bene condemned or iustified by the Law of Moses and the Iewes haue been condemned oftentimes by the actions of the Gentiles contained in the Law who wanted a Law of the letter Also obserue that it is the Law of workes vnto both and both are bound to obserue it euen of themselues with out an helper as they are the worke of God by creation as was Adam which when by reason of the weakenes of their Flesh they cannot keepe CHRIST is prouided to relieue them To the second part of your question I answer the Law is to bee obserued when it is giuen to a man that is when he comes to vnderstanding and when his conscience giues him peace by keeping it and warre for breaking it not till then which qualities are not in Babes for they discerne not earthly thinges and * Ioh. 3.12 how then should they discerne heauenly but when they can discerne thinges of the earth that differ * Luk. 12.56.57 as times and seasons and the like then are they iustly taxed for not knowing Gods matters there must bee a Conscience vnto which a Law is giuen which Infants haue not for Conscience is Of Infants estate hereafter at large a knowledge to a mans selfe of accusing or excusing which who so hath are breakers of the Law for though the Law be holy and iust yet flesh is weake and the Tempter strong that all when they come to haue the Law doe plunge themselues into miserie by breaking it and must be saued by CHRISTS sufferings and Faith in him Now it remaineth to proue how all may come to the knowledge of CHRIST for it is cleare all haue a Law and all are sinners and no way of reconciliation but by CHRIST Ereu. Now if it can bee shewed that Christ hath beene and still is offered to all that haue sinned and that they haue put him away and the fault is their owne and condemnation from themselues and God freed from partialitie then I am satisfied Odeg. It cannot be denyed but Adam and Heuah the first transgressors had Christ offered by the seede of the Woman promised Gen. 3. and so their generation as they tooke notice of their sinne so they tooke notice of Christ by whom they must be freed from their sinne Habell and Caine vnderstood it Gen. 4. as appeareth by their Offerings also Henoch the seauenth from Adam remembred it those were called the Sonnes of GOD which could not be but by Grace the Law made them not so Noah knew it well for he found Grace in the sight of God which is through Christ not by workes for that were not by fauour but by debt he also preached CHRIST by the same Spirit that Peter preached him to the olde world euen to them that are now in prison After the Flood Noah with his little Family offred Sacrifice which was a type of Christ from which action all his Sonnes could doe no lesse but take notice of as of the Deluge it selfe and so to conuay it by tradition to all their generations In Abrahams time it is apparant that Christ was remembred till the Law and vnder the Law written it is not doubted but he was knowne For our Fathers did all eate â— Cor. 10. c. and that Rocke was Christ Also the Sacrifices of the Gentiles though in an Idolatrous manner doth plainely show that the remembrance of Christ was among them for they offending knew there was no way to make peace but by a Sacrifice they vpheld Sacrifices which either they had from their Ancestors as one Generation tooke it from another or else somthing moued them to doe it of themselues as a troubled conscience which must be quieted by Sacrifice so yâ— we may see among all sorts of men there was a kinde of acknowledging CHRIST though by most in an euill manner which augments their sinne euen as now at this day there be many that acknowledgeth him falsly which indeed is not him but a false Christ in stead of him all which proueth that euer there was the remembrance of a pacifier though the right one was missed which was their owne fault and not Gods for why might not euery one haue found the right aswell as some God would haue all to be saued
cry vnto God to helpe them * Psal 108.12 Psa 118.13 Mark 9.24 O Lord giue vs helpe against trouble c. And the Lord hath holpen me and Lord helpe my vnbeliefe and many the like Yet also God requireth men should worke out their owne saluation c * Phil. 2.12 To open the doore c * Reuel 3 20. Cam 5.2 All which sheweth that man worketh with Gods Grace Also it is proued that man may resist that Grace of God wrought by his word and Spirit * Act. 7.5 Act. 13.46 Yee haue alwayes resisted the holy Ghost and you haue put the word of God from you and iudged your selues vnworthy of euerlasting life what can be more plaine then that man hath Free choyse to worke with God or against God in the worke of his Grace Hauing thus by the euidence of Scriptures proued that man hath free choyse to chuse or refuse in matters of God I will now speak somthing to common experience 1. First remorse of Conscience in this life and in Hell doe sufficiently proue this thing for if men had not libertie remorse would not trouble any for whatsoeuer euill we doe of necessity presently we excuse it iustly and acquite our Consciences by impossibility as if a man should drinke poyson not knowing of it he neuer would haue any scruple of conscience because it was vnauoidable hee could not preuent it but if hee procured it himselfe or might haue preuented it and would not then the torture of conscience will possesse him Againe that worme of Conscience that sticketh so deepe in the soules of all damned creatures should neuer appeare in hell if men were depriued of libertie for their torment consisteth in this that for their owne demerits being treated of God in such sort that if they would Heauen laide open for them by accepting Gods Grace through Faith and obedience to the Gospell and yet they cast themselues into Hell of their owne accord through vnbeliefe and rebellion 2 No humane Law can with iustice be enacted but such as may be obserued because the end of euery iust Law is to make good subjects and therefore it were most absurd that all men were not able to keepe that Law which was ordained for all and by which all shall be iudged to be punished that breake it Moreouer the very state of man who is in this world fighting requireth libertie for standing betweene Heauen and Hell God and the Deuill to ouercome or be ouercome all reason requireth that he might be plyable both wayes either to accept God or reject him follow Sathan or resist him 3 If men want free choyse what iudgement shall that be in the Scriptures so often repeated that euery man shall receiue according to his workes What iustice will appeare to torment men for sin wickednes to whom it was impossible to do otherwise 4 All the Theeues and wicked persons that either are punished with the Magistrates sword or with euerlasting torments shall giue witnes against the Caluinists in this thing For if they could not chuse at that time they committed such euills but doe the same by the force of Gods Predestination then what Law will punish a man with death for doing a thing vnauoydable for it lay not in their power to auoyde The Law of God neuer inflicted it vpon any and the Law of the Princes of the earth doth not inflict it For if a man kill another against his will or when by no meanes he could auoyd it death is not inflicted But if he might haue auoyded it and did not then had he libertie to auoyde euill and did it not and so iustly deserueth punishment Finally this error is the roote of all licentiousnes for thus may men truely reason according to this Doctrine either wee are decreed to doe well or euill If to doe well then it is impossible to doe euill If to doe euill then it is impossible to doe well For all goodnes proceedeth of Grace compelling our wills and all euill commeth of Gods decree which wee haue not power to resist neither can we chuse but doe it for they say as before wee are compelled to sinne by power which how wicked it is hath sufficiently I hope bene shewed by holy writ Ereu. You haue very largely and vndeniably proued that there is yet left in man free choyse to will or nill in matters of God yet you confesse all is through Gods Grace not otherwise Odeg. Yes I say what is in man whether by creation or regeneration he hath it only by God and therefore to God onely is all the glory to be attributed for whatsoeuer is wrought in man or by man that good is and I say that what Adam had in creation and lost by transgression for himselfe and his posterity that is restored through Christ yea and more too for although of our selues we can doe nothing as of our selues that good is 2. Cor. 3. â— yet through the strength of Christ wee shall bee able to doe all things Phil. 4.13 This the Apostle also affirmeth in Rom. 8. that what was impossible to the law in that it was weake because of the flesh God sent his Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh So that although the flesh of it selfe cannot perceiue the things of God nor fulfill the law yet through Christ it is able to performe the same Ereu. I thinke your opposites will not denie but that vnregenerate men may doe morall duties of the law and also that the regenerate may doe Spirituall duties of the Gospell But the greatest difficulty is whether a man can doe any thing in the worke of his regeneration either chuse life being offered by Christ or refuse it for they say as before the Elect cannot chuse but be regenerate and the reprobate cannot be regenerate Odeg. I haue shewed sufficiently before that Gods Grace that bringeth saluation through regeneration Tit. 2.11 Math. 22. Ezek. 18. not otherwise appeareth to all that all are called to this Grace and that vnfainedly GOD would haue all euen all sinners come that they might liue and not dye I haue shewed also that men may resist the holy Ghost in the offer of this Grace Act. 7.51 Act. 13.46 and put this word of Grace from them and iudge themselues vnworthy of euerlasting life that although Christ Iesus would gather men to saluation as a Hen her Chickens Mat. 23.37 yet they can refuse it And although the Lord calleth men to heare the voyce of the Gospell Heb. 4.7 yet may they harden their hearts against it by all which and much more formerly related it is most apparant that although the Lord stretch out his hand all the day long Rom. 10.21 yet men may gainsay him Verse 3. and also they may submit themselues vnto this righteousnesse of God the promise of saluation through faith and obedience which
is regeneration So that it is most plaine that euen in the worke of regeneration man may submit to it or hinder it God conuerteth no man against his will neither doth God force the will he onely bendeth the will by perswasions of promises and threatnings which man may submit vnto or dispise as before Ereu. What say you to that place of Math. 22. Compell them to come in Odeg. I say that power of compulsion was giuen to the seruants of the King and that was no other then by vsing strong arguments and perswasions through the power of the Spirit in them whereby they compelled or constrained the Gentiles to come vnto the mariage not by any violent working vpon their wills but perswading their wills by force of reason Thus is Lidia said to compell or constraine Paul to her house Act 16. â—5 not by vsing any thing else but strong perswasions and earnest intreaties Ereu. What say you to Ioh. 6. No man can come vnto me except the Father draw him Odeg. Reade the place and you shall see how the Father draweth vs vnto him not by any violent compulsion but by teaching for it is written in vers 45. Ioh. 6 4â— And they shall be all taught of God euery man therefore that hath heard and hath learned of the Father commeth to mee Thus God draweth not otherwise If he should not send his heauenly doctrine thus to draw men they could neuer come to Christ and therefore that any come to Christ it is by the Fathers drawing which drawing men haue power to put from them and resist as before hath beene proued Ereu. What say you to that place Phil. 2.13 For it is God that worketh in you both the will and the deede Odeg. God worketh all both in willing and doing wheresoeuer it is onely by his Word and Spirit perticularly the worke of regeneration hee worketh in man to will it and to doe it at which time man may submit vnto this worke of God and so be a co-worker with him Rom. 10.3 2. Cor. 6.1 or else he may resist this worke of God and put it from him as before hath beene largely proued And I desire it be obserued that some of the Caluinists granting that the vnregenerate hath power and will to resist hauing free-will to all euill as they say they grant the thing that we maintaine which is that God sending his Word and Spirit to worke our regeneration wee may resist it or not resist it If they affirme as some of them doe for they are deuided that the Elect though vnregenerate for so they imagine cannot resist then they hold the vnregenerate hath no more free-will to euill then to good contrary to their former opinion and to all the holy Scriptures and then is man depriued of all power to euill aswell as to good and God onely worketh both and that by compulsion wherin man hath no power to resist neither the good nor the euill Further it is confessed and it hath sufficiently beene proued that Adam in innocencie had not onely free-will but ability also to worke righteousnesse in the fight of his Creator but hauing sinned he lost not all will and power as is confessed and hath been proued but will and power to worke righteousnesse in the sight of God that hee lost and in stead thereof had a will and power to flye and hide himselfe from Gods presence but receiuing a proclamation from the Lord that his good pleasure was to shew him mercy in the promised seede and that he so loued him that he would not haue him perish but be saued here by is his will affected againe to seeke him euen by the loue and mercy of this good God who destroyed him not for his sinne but called him to his Grace and seeing his flesh vnable to please him sendeth him his Sonne whom if he will beleeue and obey he shall be made iust and righteous also the Lord setting before him life and death saluation through faith in Christ and condemnation through not beleeuing and vsing many reasons to the vnderstanding of man to chuse life and to auoide death Mans will is hereby perswaded to come againe to him from whom he runne away and to cry I haue sinned against heauen and against thee c. and so to submit to this Grace of God thus did God worke in Adam both the will and the deed not creating in him another will but changing his will from euill to good by reasons and perswasions this same did God in these Philippians and doth in all who haue no will nor power to come vnto him but God by the power of his Word and Spirit shewing him the benefit of life and the torment of eternall death and also that although of himselfe he cannot worke righteousnesse yet if he will beleeue in and obey Christ his Son he will in him accept his imperfect obedience and account him iust by this meanes and not otherwise is the will and deede wrought by God Thus much of mans will Of the Originall estate of Man-kinde Ereu. THis being the estate of men of vnderstanding which formerly you haue declared I now desire to be satisfied what is the estate of all Infants by generation that haue no vnderstanding whether they are in the estate of saluation or condemnation Odeg. I answer you that no Infant whatsoeuer is in the estate of condemnation of Hell with the wicked which I proue thus 1. Without sinne there is no condemnation RoÌ„ 6.23 Ezek. 18.4 20. 2. Without transgression of the Law there is no sinne 1. Iohn 3.4 RoÌ„ 5.13 It followeth then if Infants haue transgressed no Law there is no condemnation to them Ereu. I grant that without sinne there is no condemnatioÌ„ also without transgression of a law there is no sinne But had not Infants a Law giuen them in Adam Thou shalt not eate c and so Adam sinning they sinned in him to condemnation in hell Odeg. The Law giuen to Adam was Thou shalt not eat c In which is to be considered Adam had a life being when that Law was giuen but Infants had no life nor being as that time * Rom. 7. â— And the Law is giuen to them that knowes it and it hath dominion ouer a man as long as he liueth Therfore Infants hauing no being and so no knowledge nor being then liuing that Law had no dominion ouer them Ereu. But were not all men in Adams loynes and so hee sinning wee sinned Rom 5. Chap. Odeg. True it is we were in Adam but how not to bring any soule to Hell for the breach of that commandement Thou sh lt not eate for so the Lord hath said whose wayes are most equal All soules are mine both the soule of the Father and the soule of the Son that soule that sinneth it shall dye Yet as then that wicked Prouerbe was vsed The Fathers haue eaten sowre grages the Childrens teeth are set on edge and
difference If either be more honourable it is preaching and seeing here he confesseth Euery one to whom God hath dealt a gift is to administer it in teaching so say I much more in baptising for euery Saint is able to baptise but euery Saint is not able to preach To his 5. I aunswere the Eunuch was a member of Christ Iesus by faith and baptisme and by vertue of the same might remaine in any particular Church of Christ where hee would for in communion all must liue it is not sufficient to beleeue and be baptised but wee must also continue in the Apostles doctrine Act. 2. fellowship breaking of bread and prayers and that without delay onely the Lord permitted the Eunuch to goe and dispatch his waightie affaires with his Queene and Mistresse and so to liue in communion some-where and therfore if hee or any other fall into sinne they liuing in a communion where they are watched ouer as all must doe Christes censures are vpon them And whereas he saith that if by Baptisme one becomes a member of a Church then he that conuerts and baptiseth the conuerted receiueth in and so by iust consequence may cast out Is this so strange to Iohn Robinson do we not know the beginnings of his Church that there was first one stood vp and made a couenant and then another and these two ioyned together and so a third and these became a Church say they which we denie except a Synagogue of Satan for was euer Church of the new Testament made by a couenant without baptisme there is not the least showe for it In this they runne to Israels renewed couenant Nehem. 9 wherein againe they acknowledge Rome and England true Churches in their foundation and when they ioyned to them they ioyned into Gods couenant and hauing broken it they renew it againe this they cannot auoid Now as these two the one receiuing the other became a Church as they say if one of these had sinned I would aske Ioh. Rob. if the other had not beene bound to cast him out or to seperate from him which is all one This was their owne grounds of old and that from Math. 18. but they haue turned their old profession vpside downe Francis Iohnson in one manner and Iohn Rob. in another that a man cannot now tell what are their grounds To his sixt that this brings all confusion in that if none be present but the persons baptising and baptised how shall the truth of this be confirmed I answere who was by but Philip and the Eunuch that could giue testimonie to any Church who but Paul and Ananias and who gaue testimonie to the Church of Ierusalem concerning Pauls conuersion saue Barnabas and Paul himselfe And for his question if two or three be instruments in conuerting one who shall baptise them I answere euen any one of whom they shall agree or any other Disciple present that was no instrument in his conuersion for we dow not say that hee that conuerts must baptise but may baptise Christ conuerted many yet baptised none but left that to his followers Paul conuerted all the Corinths yet baptised few other Disciples baptised his chiefe worke was conuersion And whereas hee saith by this ground a woman may baptise we say women may neither teach nor baptise in the Church though it consist but of two or three as Christ saith sometimes it doth But out of the Church where men Disciples are wanting wee doe affirme that women haue been and may be worthy instruments for conuersion of others but where men Disciples are present the woman must not vsurpe authoritie ouer the man but must but learne in silence And I desire it may be obserued that this which Ioh. Rob. so much contradicteth in vs he hath laboured much in himselfe formerly * 〈…〉 vsing many reasons and perswasions to proue 〈◊〉 they that haue the word 〈…〉 power also to vse 〈…〉 and bringeth 〈…〉 accord with 〈…〉 writing 〈…〉 may ordaine 〈…〉 is which Iohn Rob. giueth much probation of Where God giues the word there hee giues the power also Also hee bringeth Peter Martyr to proue that at the first plantation of Churches where men want women may Baptise His wordes are Touching the Ecclesiasticall Ministery wee haue signified before that it may not bee committed to Women and they are not fit for it But now we adde that in the planting of Churches a new when Men want which should Preach the Gospell a Woman may performe that at the first but so as when shee hath taught any company that some one man of the Faithfull bee ordayned which may afterwards minister the Sacraments teach c. This Io. Rob. approueth of yet for want of other matter maketh objections now against Peter Martyr himselfe and vs. Thus his 6. which he calls proofes but may fitlyer bee called Cauillations are answered Now he pretendeth to answer one of our objections as hee saith And this it is Hee that may doe the greater may doe the lesse but men by vertue of their gift without other calling may Teach which is the greater therefore and Baptise also which is the lesse But here I must say he wrongeth vs we doe not say hauing no calling but wee say a Disciple hauing a gift and not being in the Office of a Pastor c. may teach by vertue of Christs cōmandement the Disciples example which is calling sufficient and so doing the greater which is to Preach he may doe the lesse which is to Baptise by the gift and commandement which is aswell for the one as th' other that he may doe both I haue shewed that Baptisme is inferiour to teaching Christs example Pauls formerly spoken of declareth That hee that doth the greater may do the lesse I proue thus Our Lord Christ rebuking the hypocrisie of the Iewes * Math. 25. Who thought it lawfull to sweare by the Temple but not by the golde on the Temple to sweare by the Altar but not by the offering on the Altar saith Hypocrites Whether is greater the Golde or the Temple that sanctifies the golde the Offering or the Altar that sanctifieth the offering Wherein he plainly proueth that either it was not lawfull for them to sweare by the Golde and the offering or else it was lawful for them to sweare by the Temple and the Altar for if it were lawfull to sweare by the greater much more was it lawfull to sweare by the lesser And hereby he proued them dissemblers in making a shew of a reuerent respect of some of Gods ordinances and that the lesser and not of others and that the greater That this is our Sauiours meaning I thinke none will deny So may I iustly rebuke by this example the hypocrisie of such as say it is lawfull for Disciples though not in Office to Preach and conuert but not to baptise vnto whom I may say Hypocrites whether it greater the Water and washing or the Word that sanctifieth it