Two extreams. 47 ledge , and tendeth to endlefs feparations and confufions. But the fecondopinion inferreth all thefe greater mifchiefs. Firí', i t confoundeth the Catechumens with the Chriftians, and maketh all Chriftian> who are but willing to learn to be Chrifhians. Secondly, it maketh the Chriftian Church to confift of fuch as are n o Chriflians : As that perfoncertainly is not, who confenteth not that Chrifl be his Teacher, Priefi and King:For to fuch a one,he is no Chrift feeing thefe are the effential parts of his Mediatory 4fficc.And the nevi/ device of diffinguifhingChriftr Apollolike andMediatory offices,$¿ fo theChurch con gregate and the Church regenerate accordingly, will not feem to difend this conceit. For as Chrift is Clot divided , fo his office for whichhe is called C'hrift is butOne,which entirely is called the office of a Saviour,or Redeerner,or.Mediator,which are all one : And the effential parts of it are, fief} his Prieffly, fecond Teaching and Ruling offices or works : And this which is called his Apoftlefhip, is but the fame which is called his Teaching or Pro phetical Office and is a part of his Mediatory or faviny Ofice. And he is no Chriltian , nor is that any Congregated Chriftian Church , which profef- fethnot to take Chriff for his Mediator his Priefu and King as well as for an Apoftle a Prophet or Teacher. Thirdly, they therefore who hold the aforefaid doarine, do introduce a new fort of Cbrif}ianity. Fourthly, and a new fort of Bap- tifm, which the Church of Chrifi never knew to this day. And therefore they do ingenuoufly profefs their diffent from our form or words in Baptfm,becaufe we put the baptized to renounce the
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