Text saith no such thing and John Bunyan himself hath often acknowledged Baptism of Water to be an Holy Ordinance of Christ pag. 123. generally practised pag. 92. And then if one Baptism what other but that one viz. Baptism of Water so generally practised by all Disciples He will tell us the Baptism of the Spirit for by one Spirit are we all baptized into one body To which I answer The Baptism of the Spirit was not general and so could not be intended by one Baptism Secondly It is not meant in the aforesaid Text which saith by not with one Spirit for in truth those that are baptized with Water are by one Spirit in one Faith having one Hope in one Lord even one God and Father of all baptized with one viz. Water Baptism into one Body and Fellowship which ought therefore to be kept free from John Bunyan's mixture His Third Reason follows pag. 97. viz. I am bold therefore to have Communion with such because they also have the Doctrine of Baptisms I say the Doctrine of them For here you must note I distinguish between the Doctrine and Practice of Water-baptism c. they have the best of Baptisms the heart of Water-baptism the Doctrine of Water-baptism and want only the Sign the outward Circumstance which is forborn for want of Light Answ Oh Lord what delusions are here Righteous art thou in sending strong delusions upon them that receive not the love of the truth 2 Thess 2.10 11. John Bunyan hath received Baptism but what love he hath thereto appears by his words wherefore no marvel that his mind is blinded and his understanding darkned that he might believe lyes and deceive himself with fallacies as he doth in the aforementioned Reason where he tells us of some of his Proselytes that have the Doctrine of Baptism but do not practise it because they want Light therein What a Contradiction is this if they want Light they cannot have the Doctrine if they have the Doctrine they must have Light so far as to know it and therefore John Bunyan's distinction between the Doctrine and Practice of Water-baptism will nothing avail We readily allow that and oftentimes find that many have the Doctrine although not without light without the Practice whom it seems are such as John Bunyan is bold to have Communion with He may well say Bold for he hath no Scripture-warrant for it and it is a great boldness to adventure in Church-Communion beyond what is written yea contrary to what is written for our Saviour saith Luk. 12.47 He that knew his Lord's will that had the Doctrine of a Duty and prepared not himself to Practise neither did according to his will shall be beaten with many stripes And as such as neglect their duty are thus threatned so evil is declared to persecute those that teach men so and encourage them therein Matth. 5.19 wherein what John Bunyan may expect I wish him seriously to consider he seems pag. 122. to be conscious to himself that some might judge him guilty thereof whose mouths he would stop by his Equivocations c. but at the last day such things will stand in no stead Reas 4. I come now to his fourth Reason pag. 99. I am bold to hold Communion with visible Saints as aforesaid viz. unbaptized because God hath Communion with them whose Example in the case we are streightly Commanded to follow Receive you one another as Christ Jesus hath received you saith Paul Rom. 15.1 6. to the Glory of God yea though they be Saints of Opinions contrary to you though it goeth against the mind of them that are strong we that are strong ought to bear the infirmities of the weak What Infirmities saith John Bunyan Those that are natural are incident to all they are infirmities then that are sinful all such infirmities are laid upon Christ pag. 100. wherefore vain man think not by the streightness of thy order in outward and bodily conformity to outward and shadowish Circumstances that thy peace is maintained with God for peace with God is by Faith in the blood of his Cross who hath born the reproaches and errors of you both Thou errest in a Substance he erreth in a Circumstance upon whom must these errors fall pag. 101. Must they for this be cast out of the Church No These are all yea those reproaches wherein the wisdom of Heaven is reproached are fallen upon Christ pag. 102. wherefore God hath received him Christ hath received him wherefore do ye receive him There is more solidity in this Argument than if all the Churches of God had received him Will any say we cannot believe that God hath received any but such as are baptized I will not suppose a Brother so stupified and therefore to that I will not answer Answ In the answer to this long Reason wherein John Bunyan hath run himself out of breath Consider first That those Scriptures alleaged by John Bunyan nothing concern the matter in hand for they were written to baptized persons by his own Confession pag. 92. as also appears by the Apostle's words Rom. 6.3 4. Secondly That receiving there spoken of doth not intend the receiving into Fellowship for that was already done but a holy reception in the bowels of love and tender-heartedness that so with one mind and with one mouth thy might glorifie God Chap. 15.6 whereto they are perswaded from the consideration of God's bounty and the grace of our Lord Jesus Christ extended to them Wherefore concerning unbaptized persons as the Apostle doth not speak of them or intend them in reference to Church-Communion I might now pass them by as being nothing concerned in those words of the Apostle aforementioned by John Bunyan But since he so much boasts of their Communion with God I will answer in the Apostle's words 1 Cor. 5.12 What have I to do to judge them that are without I shall leave them to the Judgment of God to whom they must either stand or fall only advising all such to make their Calling and Election sure 2 Pet. 1.10 not trusting to John Bunyan's words who would sow pillows under their arm-holes but walk according to the Rule of the Holy Scripture and then the Church will have Fellowship with them and God hath promised what they shall bind or loose on Earth Matth. 18. shall be bound or loosed in Heaven God himself hath great respect to his Church But to return If I should grant that God hath Communion with many of them is not John Bunyan strangely stupified as to reason from thence yea to account it an Argument of so great solidity that the Church ought therefore to have Communion with them Hath not God Communion wiâ—h many that the Church may not have Communion with The Apostle speaks Rom. 2.14 of some Gentiles which having not the Law were a Law unto themselves who did shew the work of the Law written in their hearts With such persons surely God had Communion for he did
Edification be his pretence Reas 7. Wherein now leaving him I come to his 7th Reason viz. Therefore I am for holding Communion thus because Love which above all things we are commanded to put on is of much more worth than to break about Baptism This is the substance of this Reason although many words are used therein to no purpose wherefore I will in short answer That I confess Love to be an eminent duty it would be too tedious for me to set forth the Encomiums thereof I wish heartily that it was more found amongst Saints Concerning whom I pray God their Love may abound yet more and more But let me tell John Bunyan Love hath its boundaries and marks of demonstrationâ— wherefore herein I shall say with the Apostle 1 Joh. 5.2 3. By this we know that we love the Children of God when we love God and keep its Commandments for this is the love of God that we keep his Commandments Otherwise whatsoever we pretend we neither love God nor the Children of God for as love to God so love to the Children of God is inconsistent with disobedience to God's Commands Wherefore to John Bunyan's pretence viz. That Love is of much more worth than Baptism and that we are Commanded above all things to put it on I must tell him it is of more worth than Faith 1 Cor. 13 13. and if above all things thou above Faith to be put on yet I suppose John Bunyan will not allow in this case Church-Communion without Faith which may as well be urged from this Reason but herein as in all a Preacher of the Gospel should learn rightly to divide the Word of Truth the greater is not only demonstrated but preserved many times by that which is lesser as Life by food c. Reas 8. But John Bunyan in his 8th Reason pag. 119. would have you know That for God's People to divide into parties or shut each other from Church-Communion though in greater Points and higher pretences than this of Water-baptism hath heretofore been counted carnal and the actors therein Babish-Christians c. Answ I confess this looks more like an Argument of weight than any heretofore alleaged For if this be true he saith something to the purpose for it must be granted that what was in the Primitive Churches accounted Carnal must so be accounted now But Praise a fair day at night The end tryeth all things I am sure that to shut out of Communion for the neglect of Baptism was never accounted Carnal for in those dayes by John Bunyan's Confession pag. 91. Water-baptism went before Church-Communion and therefore according to this Argument it ought to do so now But he saith That to shut out of Communion upon greater Points and higher pretences than Water-baptism was then reckoned Carnal But by John Bunyan's favour it is untrue The Apostle himself commanded to withdraw from every Brother that walketh disorderly not according to their traditions 2 Thess 3.6 To shut such out of Communion it seems was not Carnality but according to the mind of God's holy Spirit and those that deny Baptism are guilty of that disorder as hath been already proved yea it must be so for John Bunyan confesseth pag. 123. That Baptism is an holy Ordinance which to neglect and despise is disorder and unholiness and the persons guilty thereof therefore to be shuned But John Bunyan to confirm his assertion tells you That Paul Apollo Cephas and Christ were doubtless higher things than those about which we contend yet when they made divisions about them they were sharply rebuked But as his Falshood so his Craft is discovered For that division in Corinth was not about higher things than Baptism neither did it extend to breach of Communion As for Paul Apollo Cephas and Christ they were neither of them denyed there was no higher Points in Question neither as to their division are they charged with the denyal of any Doctrine or any practice in Worship But their case was thus they were it seems puffed up with pride and strove for superiority wherein they took advantage by the eminency of their Ministers who had been conversant amongst them As the Bishop of Rome at this day saith I am of Cephas and thereupon challengeth the Primacy so they said some were of Paul some of Apollo and some of Christ which in truth the Apostle sharply reprehends but if either of them had been denyed and the Church had called such a person to accompt for his denyal and if persisting therein shut him out of Communion this would not have been accounted Carnal proceeding although John Bunyan is pleased further to say Let Paul Cephas or Christ himself be the burden of thy song yet the heart from whence they flow is Carnal c. I hope he doth not mean that the heart is carnal that obeyeth the Doctrine of Paul Cephas or Christ or that separateth from a person denying Paul Cephas or Christ this would be too great presumption whereof when I would clear him in my thoughts or to prevent it he appears guilty of great wickedness and impudence for he is bold to say pag. 120. Let the cry be never so loud Christ Order the Rule the Command or the like Carnality is the bottom and they are but babies that do it Here John Bunyan leaves out Paul Apollo and Cephas and well he may if it be but carnality and childishness to follow Christ Order the Rule or the Commands I wonder what John Bunyan would have us follow or who would he have us separate from or what must we respect if neither Christ Order the Rule or a command be any thing with him what must fancy hear the sway against all which many times is grosly stupified and verily it is so in John Bunyan otherwise he would not have spoken thus And also further to add That the great division at Corinth was helped forward by Water-baptism telling you the Apostle intimates as much when he saith Were ye baptized in the Name of Paul Who would have thought to have heard such unsound speeches such perverse words from one that acknowledgeth Baptism to be an holy Ordinance of Christ Is it likely divisions should be helped forward by an holy Ordinance doth Paul intimate the same nay he doth urge the contrary even by the aforesaid words for when the Corinthians being puffed up with pride and seeking for superiority one pretending to be of Paul and another of Apollo Paul seeks to diswade them thencefrom and to convince them of their folly He propounds these Questions viz. Is Christ divided Was Paul Crucified for you Or Were you baptized in the Name of Paul John Bunyan might as well have said the division was helped forward by Christ There is as much to that purpose intimated in those words Is Christ divided as in these Were ye baptized in the Name of Paul But the truth is Paul endeavoured to put them in mind that there is but one Christ that
5.11 They shall speak all manner of evil against you falsly for my Name 's sake Which to effect he is bold to affirm That Christians have been the cause of all the Judgments we have felt and do groan under It is no new thing the Heathens of old were of the same mind and thereby raised the Primitive persecutions and we see the Devil playeth the same Game now whereto I shall only say in the words of Michael Jud. 9. The Lord rebuke thee I come now to his 10th and last Reason pag. 128. Which is grounded partly upon the thoughts of the World and partly upon a supposed Condescention so far as to commit our Souls to the Ministry of unbaptized persons Whereto I shall answer As to the first We ought to obey God rather than to please men Act. 4.19 And as to the second I say whâ—â— we commit our Souls to such persons we 〈◊〉 then have Communion with them But at present I shall offer John Bunyan's own words pag. 133. It must be the prudence of every Community to preserve its own unity in peace and truth and not to suffer such confounded Doctrines as eat out the bowels of a Church Wherefore John Bunyan and his Doctrine ought to be exploded as a detected Gangrene encreasing unto more ungodliness 2 Tim. 2.18 For which purpose let us observe the Apostles advice 1 Thess 5.21 Try all things and hold fast that which is good The God of Heaven teach us by his Holy Spirit to try those things that differ and to approve what is most excellent Amen FINIS ERRATA Page 12. line 1. for the read that line 10 11. f. Author saith r. Author's faith P. 16. l. 4. r. of Christ P. 19. in the 2 last lines from pass to ought all to be left out until thou comest to line 18 of pag. 20. the Articles about Justification c. P. 20. l. 19. r. concerning P. 27. l. 24. f. obstinay r. obstinacy P. 43. l. 5. f therein I readily c. r. wherein I c. P. 44. the quotations p. 122 123. in l. 17. are to be applied to l. 13 14. P. 56. l. 13. r. instructiâ—â— l. ult f. 1. Luke P. 63. l. 3. r. cannot but wonder Books Printed for Francis Smith at the Elephant and Castle near the Royal Exchange in Cornhil A New and Useful Concordance to the Bible with the chief Acceptations and various Significations contained therein Also marks to distinguish the Commands Promises and Threatnings with a Collection of those Scripture-Prophesies which relate to the Call of the Jews and the Glory that shall be in the latter dayes To which is now added near Nine Thousand Scriptures omitted in the former Edition with the Addition also of the Scripture-Similies and Synonimous Phrases Alphabetically digested With the Collection of the Names and Titles given to Jesus Christ and the Appellation given to the Church of God in the Scriptures Recommended to the studious Christian by Dr. Owen A Treatise of Baptism wherein that of Believers and that of Infants is examined by the Scriptures with the History of both out of Antiquity making it appear That Infants-baptism was not practised for 300 years nor enjoyned as necessary by the Popes Canons 400 years after Christ with the fabulous Traditions and Erroneous Grounds upon which it with Gossips Chrisoms Exorcisms Consignations Baptizing of Churches Bells and other Popish Rites are founded and that the famous Waldensian and old Brittish Churches and Christians witnessed against it with the Examination of the stories of Thomas Munster and John of Leyden Symptoms of Growth and Decay in Godliness in 80 signs of a Living and Dying Christian with the Causes of Decay and Remedies for Recovery The Schollar's Companion Or a little Library containing all the Interpretations of Hebrew and Greek words in the Bible both in Latine and English in great variety by means whereof the unlearned may easily attain unto the knowledge of the Holy Scriptures in their Original Tongues a Work very useful for every useful Christian Truth 's Champion wherein are made plain these particulars First That Christ died for all Of his Power given out to all Of Election Of Predestination Of Baptism c. The Copy of which Book was found hid in an old Wall near Colchester in Essex Scripture-Redemption freed from Men's Restriction being the substance of several Conferences about the Death of our Dear Redeemer and the Controversies which are the Constant Concomitants of it The Mystery of Astronomy made plain to the meanest Capacity by an Arithmetical Description of the Coelestial and Terrestrial Globes by way of Questions and Answers The Wonderful Works of God from the Earth his Footstool to the Throne of Heaven with Divine Observations on every part The Popish Labyrinth wherein is made manifest that the Papists are intangled in the Fundamental Articles of their Faith that the Church cannot Err Written in Dutch by that Holy and Learned man Dr. Simon Episcopius To which is added The Life and Death of the Author
Truth outweighing Error Or An ANSVVER TO A Treatise lately published by J. B. Entituled A Confession of his Faith AND A Reason of his Practice OR With who he can and with who he cannot hold Church-Fellowship or the Communion of Saints By John Denne a Servant of the Church He that is first in his own Cause seemeth just but his neighbour cometh and searcheth him Prov. 18.17 For it was not an Enemy that reproached me then I could have born it Psal 55.12 Sed nullum est Atrocius vulnus quam defectio amici Sophocles London Printed for the Author and are to be sold by F. Smith at the Elephant and Castle near the Royal-Exchange in Cornhil and at the same sign the first shop without Temple-Bar 1673. To the Church of God in God the Father and his Son Jesus Christ especially to my well beloved Brethren in the Counties of Huntington and Cambridge Grace Mercy and Peace be multiplied unto you from God the Father and the Lord Jesus Christ the Son of the Father in Truth and Love Dearly Beloved IT is once yea twice declared in the Book of Job That when the Sons of God came to present themselves before the Lord Satan came also amongst them surely not only to espy what miscarriage might give him advantage against them but also to endeavour their subversion by the crafty insinuations of himself and ministers stirred up to that end and no marvel for if he durst presume to practise the same against our blessed Saviour we may more assuredly expect his subtilty and puissance to be bent against us wherefore Diligence and Sobriety is required 1 Pet. 5.8 that by the one you may avoid giving him occasion against you and by the other discover his crafty devices although carried on by fair pretences like a Wolf in Sheeps-cloathing making use therefore of some of your own selves according to the words of the Apostle Paul Acts 20.29 which as heretofore is this day apparently verified and that amongst others particularly in that Book presented to the World by J. Bunyan entituled A Confession of his Faith and the reason of his practice touching Church-fellowship wherein amongst other things he endeavours the vilifying the ready way for the extirpation of the Ordinance of Water-Baptism and that under the specious pretences of Charity Church-edification c. that his Design might be so masked as to be received by many conscientious Christians who cannot through his crafty vail discover his intentions in reference to the aforesaid Ordinance which he would not have us at all respect in the matter of Church-Communion Which I no sooner saw but I was filled with displeasure apprehending my self obliged as once Phineas was in a matter whereunto this is not inferiour if the spiritual concern be respected to manifest an holy indignation against the same and according to my ability to vindicate the Truth therein degraded whereupon I resolved to send abroad the ensuing Treatise which I now commend to you what is well done expects your Approbation and what is amiss your gentle Correction withal entreating you to look to your selves that you may not be ensnared hold fast the form of sound words lest that otherwise you be unawares beguiled retain alwayes a reverent esteem of God's Ordinances Which if you do not you will suddenly be surprized by that Adversary who goeth about like a roaring Lion seeking whom he may devour keep close to the Holy Scriptures continue instant in Prayer and that for me also that Wisdom Boldness and Patience may be given me that I may not cease to speak the things I have believed Brethren farewel the God of Peace fill you with all Joy and Peace in believing Amen Your unworthy Brother in the Lord Jesus Christ John Denne The Epistle to the Reader READER IF Solomon had cause to say in his time Eccles 12.12 in making many Books there is no end what may be said in our dayes when the World is so replenished with Books and those pro contra even in matters of Christianity insomuch as the question propounded by Paul 1 Cor. 1.13 Is Christ divided may now seem justly to be answered on the affirmative or which is rather to be consented unto that the prediction of Christ Jesus Matth. 24.24 That there shall arise false Christs many coming in his Name saying Lo here and lo there is Christ is now accomplished for the discovery of whom and demonstration of the Truth that one Book viz. the Holy Scripture is only necessary which of it self is able to make a man wise unto Salvation through Faith which is in Christ Jesus who therefore adviseth the Sons of Men to search the Scriptures Joh. 5.39 because they are they which do testifie of him The consideration wherof hath hitherto obstructed my presenting any thing to publick view although divers times thereto incited as well by the perswasion of some Friends as the apprehension of the want of some assistance in the vindication of the Truth as it is in Jesus which as formerly hath required my hand at this time induceth me to step forth particularly upon the perusal of a Treatise subscribed by J.B. entituled A Confession of his Faith and the reason of his Practice touching Church-Fellowship Which although sometime published came lately to my view wherein an apparent wrong and publick abuse being offered to God and his Son Christ Jesus in his endeavouring the explosion of the Holy Ordinance of Baptism it took such impression within me that I could not now forbear the presenting the ensuing Treatise to the view of the World in answer thereunto whereof it may perhaps be said as Paul of himself 1 Cor. 15.8 It is born out of due time but if so I presume wise Persons will allow that an Abortive birth wherein there is life must not be rejected wherefore although peradventure there may be others which I know not of that may precede this upon the same account whereto the priority must be granted Touching this let me say as Abigail to David Accept it as a Servant to the Servants of the Servants of our God whereby perhaps some although mean Service may be rendred which may be advantagious in the discovery of Truth from the disguised face of Error Wherefore in the Name of our Lord Jesus let me entreat thee to read impartially and try diligently by the Scriptures of Truth what thou findest in this following Treatise declared and the Lord give thee therein the Spirit of discerning which shall be the earnest Prayer of Thine in the Lord Jesus Christ John Denne Truth outweighing Error c. WHen the Woman clothed with the Sun and the Moon under her feet Rev. 12.1 and upon her Head a Crown of twelve Stars was with Child and cried travelling in birth and pained to be delivered then there appeared vers 3. a great Wonder in Heaven viz. a great red Dragon having seven Heads and ten Horns and seven Crowns upon his Heads who with his
the unbelief of any man is sin Ergo. The Major is plain for if they cannot believe it is no sin our Proverb saith Necessity hath no Law and the Scripture saith Where there is no Law there is no Transgression And it is true in this case as John Bunyan himself confesseth Laws themselves must give place sometimes for the profit of the Church pag. 111. I will not assent to that But for the proof of the Major I say if they must give place for the profit of the Church much more when necessity may be pleaded No King would account that a fault which his Subjects cannot help which is the case with men if they be blinded as aforesaid The Minor is clearly proved Joh. 16.9 The Spirit shall convince the World of sin because they believe not on me It seems it is such an apparent sin as men themselves shall be convinced thereof Arg. 3. If God doth originally so blind men Then some men shall be excusable at the Day of Judgment But no man shall be excusable at the Day of Judgment Ergo. The Major is undeniable for what better excuse than to say Lord thou didst so blind me that I could not hear or turn it was thy own act O Lord I could not any wayes help it I was bound in the fetters of determined blindness to do even contrary to mine own will that thy destiny might be accomplished this Calvin saith The Reprobate are not only held fast in God's fetters so as they cannot do as thy would but are also urged and forced by God's bridle to do as he would have them And again That Men have nothing in agitation that they bring nothing into action but what God by his secret direction hath ordered Calv. Instit lib. 1. chap. 17. sect 11. Chap. 18. sect 1. Wherefore O Lord how could I avoid my impenitency and incredulity and wilt thou punish me for that which I could not help even for that which is the effect of thy Almighty Decree that Lord be far from thee who hast declared Acts 17.31 That thou wilt judge the World in Righteousness This surely would be a sufficient excuse The Minor is proved Rom. 2.1 Rom. 3.19 Every mouth shall be stopped Thou art inexcusable whosoever thou art that judgest The truth whereof will hereafter through God's assistance be more abundantly demonstrated Thus the Error of John Bunyan's Faith is discovered and that the contrary may further appear I come now to shew you in vindication of our God his righteous dealings with mankind Wherein touching Election know That God hath from before the Foundation of the World chosen some in Christ Jesus to Eternal Salvation but not without respect to qualifications For though no qualification of ours was the efficient cause of our Election yet God having testified his good pleasure concerning Man in Christ Jesus whose Sacrifice he was pleased graciously to accept as a Propitiation for our sins in him he is pleased also to declare his acceptation of all those who shall obey his will declared in Christ Jesus not as any thing merited by us but the effect of his everlasting kindness wherein he was pleased to chuse unto Salvation all those whom he foresaw to continue obedient to his holy Will according to what is said Rom. 8.29 Whom he did fore-know he also did Predestinate c. determining that the rest should be damned because of their disobedience in not hearkning to his Counsel and not submitting to his holy Desires which are frustrated through their obstinacy thereby treasuring up to themselves wrath against the day of wrath Rom. 2.4 contrary to the good pleasure of God who endeavoured earnestly their Salvation Now this Election is warranted by the Scriptures as 1 Pet. 1.2 Elect according to the fore-knowledge of God the Father through Sanctification of the Spirit Now what is the Sanctification of the Spirit but when the heart being enlightned by the Spirit of God is induced to accept of Grace offered and to walk suitable thereto And this being fore-seen the Apostle declares our Election to be according to the fore-knowledge of God in respect of those qualifications considered As Paul saith 2 Thess 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth Now that cannot be without respect to qualifications which you see is through such apparent qualifications as is further plainly demonstrated in the considerations of the dealings of God with men in general wherein I shall shew you how God invites every man to obey his Will that they may be saved yea strives with them to bring them to Repentance and also waiteth long in expectation of the effects of the powerful working of his Holy Spirit in their hearts promising Salvation according to his everlasting purpose to all those that obey him and threatning damnation although with much lamentation to those that obstinately despise him which sure must needs be inconsistent with such an absolute Election as is pretended by John Bunyan Which therefore I shall proceed to do in order First shewing you the invitations of God there is no Prophet silent therein he calls by Ezekiel Chap. 18.30 Repent and turn from all your transgressions so iniquity shall not be your ruine As if he should say Be not mistaken in your selves neither do ye mistake me as to think I have determined your destruction for if you repent you shall live Wherefore it is added vers 31. Cast away all your transgressions c. for why will you die O House of Israel God doth frequently call upon sinners yea rising up betimes and sending to procure their Repentance because he hath compassion upon them 2 Chron. 36.15 As Jeremiah witnesseth Jer. 25.4 The Lord sent unto you all his Servants the Prophets rising early and sending saying Turn ye every one from his evil way and from the evil of his doings Now to what purpose was all this if God had determined either their sin or their damnation But hear what Solomon saith Prov. 1.20 Wisdom crieth without she uttereth her voice in the streets she crieth in the chief place of concourse in the openings of the Gates in the City she uttereth her words saying How long ye simple ones will ye love simplicity and Scorners delight in their scourning and Fools hate knowledge turn you at my reproof behold I will pour out my Spirit upon you I will make known my words unto you As it is further declared Chap. 8.1 Doth not Wisdom cry and Vnderstanding put forth her voice It is answered vers 2. She standeth in the top of the high places she crieth at the Gates at the entry of the City at the coming in of the Doors Vnto you O men I call and my voice is to the Sons of men O ye Simple understand Wisdom and ye Fools be ye of an understanding heart Consider the gracious and general invitations of the God of Heaven he calleth and inviteth men to
the obedience of his holy Will yea even the worst of men Fools Simple ones and Scorners and not only such who were so originally but even those who continued so as appears Chap. 1. vers 24. Because I called and you did not answer therefore shall destruction come upon you as a whirlewind Yet these persons did the Lord invite perswading them by the motives of Grace and intreating them by familiar expressions of kindness as Paul saith 2 Cor. 5.20 We then are Embassadours for Christ as though God did beseech you by us We pray you in Christ's stead be ye reconciled unto God What expressions of mercy are here was ever the like Grace heard of which is again found in that text so full of love Isa 55.1 Ho every one that thirsteth Come ye to the Waters Come freely he that hath no money come buy and eat yea come buy Wine and Milk without money and without price O great Grace Wherefore saith the Lord do ye spend money for that which is not bread Hearken diligently unto me incline your ear and hear and come unto me and your Soul shall live What promises and gracious invitations are here Is this consistent with God's blinding of men Is it likely that the only wise God should speak thus to such as he knows cannot hear or turn surely nay Christ himself calls Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Not only so but God also strives with wicked men and that very forcibly to bring them to Repentance As it is written Rom. 10.21 All the day long have I stretched forth my hand even to a disobedient and gain-saying People Now what is it for God to stretch forth his hand Is it because God hath hands as we have No but the hand of God is taken in Scripture sometimes for the Power of God as Exod. 3.20 I will stretch forth my hand and smite Egypt Yea sometimes it is taken for his Mercy as Isa 66.14 The hand of the Lord shall be towards his People So that for God to stretch forth his hand to the wicked is to strive with them by his Power and manifestation of Grace Thus God strove with back-sliding Ephrahim Hos 11.3 I taught Ephraim to go I drew them with the cords of a man with the bands of love and I was to them as they that take off the yoke on their jaws and I laid meat unto them What expressions of love are these I am not able furthey to illustrate them none knoweth better this Declaration of the dealings of God than a tender Nurse who taketh great care of her little Babes and useth great pains with them Even so doth the Lord with Sinners yea with All as Christ saith Joh. 12.32 And I if I be lifted up from the Earth will draw all men unto me Christ draweth the Father draweth he strives earnestly with men by his holy Spirit which being resisted he saith My Spirit shall not alwayes strive with man Gen. 6.3 What shall we say to this Did the Spirit of God strive with these Rebellious men who died in their iniquity or did it not If you say it did then is the truth of the matter granted and God's Grace to damned persons acknowledged but if you will say it did not what meaneth then this speech My Spirit shall not alwayes strive Surely therefore we may conclude there was a time when God did strive with them by his Spirit yea by the same powerful Spirit that raised Christ from the dead As it is written 1 Pet. 3.18 19. Quickned by the Spirit by which also he went and preached to the Spirits now in Prison which were sometime disobedient in the dayes of Noah while the Ark was preparing What is it for Christ to preach by his Spirit but by the operation of his Spirit to enlighten and convince the Sons of men This he did to the old World and this he doth to every man Joh. 1.9 Christ is the true Light which lighteth every man that cometh into the World Quest But peradventure you will say If God dealeth thus graciously what is the reason men continue in disobedience Answ Not because God doth so blind them that they cannot hear and turn as Joh. Bunyan saith nor because God doth not work powerfully in their hearts yea so powerfully as to afford them sufficient means to obey his Will as Moses saith Deut. 30.14 The Word is nigh thee in thy mouth and in thy heart that thou mayest do it Quest But if then you further ark the Reason Answ I say It is through their own obstinacy and perversness whereby they do despite to the Spirit of Grace as it is said Rom. 2.4 Despisest thou the riches of his Grace not regarding the goodness of God that leadeth thee to Repentance but after thy hardness and impenitent heart thou treasurest up to thy self wrath against the day of Wrath. God leads to Repentance but his goodness is despised Man through the hardness of his heart treasureth up wrath against himself resisting the motions of God's Spirit as Stephen said Acts 7.51 Ye have alwayes resisted the Holy Ghost as did your Fathers so do ye As it is witnessed by that pitiful complaint of our Saviour Matth. 23.37 How often would I have gathered thy Children together as a Hen gathereth her Chickens under her wings but ye would not This obstinacy of man is the cause of his ruine God sent his Prophets but they would not hear 2 Chron. 24.19 They pulled away the shoulder stopped their ears and made their hearts hard as an Adamant stone lest they should hear the words which the Lord sent in his Spirit by his Prophets Zech. 7.12 And therefore wicked men are charged with doing despite to the Spirit of Grace Heb. 10.29 So that in truth it is wilful and obstinate disobedience that men are guilty of in not hearkning to the Lord. God would have them obey his voice but they will not yet to manifest his Grace he waits abundantly for the Effects of the operation of his holy Spirit and giveth space of Repentance Rev. 2.21 that so he might win them to himself by his long-suffering and therefore be waits that he may be gracious Isa 30.18 by his long-suffering leading Sinners to Repentance Rom. 2.4 as Peter saith The Lord is long suffering not willing that any should perish 2 Pet. 3.9 Mâ—â—â—ing till there is no remedy 2 Chron. 36.16 Which we have evidently described by a Simile Jer. 6.29 The Bellows are burnt the Lead is consumed in the fire the Founder melteth in vain for the wicked are not plucked away The Lord here alludes to a Refiner who taketh great pains in the Refining a Mass of Silver and exerciseth such patience as to wait till the Lead which Refiners use to put in for the better purifying the Silver is consumed and through the extremity of heat the Bellows burnt so that all his labour is more then
in vain thus God deals with men whereof he complains Isa 49.4 I have laboured in vain I have spent my strength for nought and in vain Insomuch that in justification of himself against John Bunyan and such others he appeals to his Enemies in the case viz. Judge I pray you what could I have done more for Sinners than I have done Isa 5.4 I have given my Son to redeem them from death and in him I have also offered them Eternal Salvation which I have invited them to imbrace and also endeavoured to effect in their hearts by the motions of my holy Spirit for the operation whereof I have waited even until I perceived all my endeavours to be in vain my Spirit is resisted and in despite thereof they have persisted in wickedness wherein what could I have done more or what can I now do save only bewail their folly in that they should so against my will forsake their own merâ—â—â—â—… Jona 2.8 and that also the Lord frequently doth he grieveth for the destruction of Sinners Jer. 4.19 My bowels my bowels I am pained at my very heart Not that God hath Bowels or an Heart like men but the bowels of the Father are his tender mercies and great compassion being unwilling to punish For the Lord doth not afflict willingly nor grieve the Children of Men Lam. 3.33 It is hard with the Lord viz. against his good pleasure How saith he shall I give thee up O backsliding Ephraim How shall I deliver thee to death O sinful Israel How shall I make thee as Adama How shall I set thee as Zeboim My heart is turned within me my repentings are kindled together Hos 11.8 Thus the Son of God being like unto his Father in compassion when he beheld Jerusalem Luk. 19.41 42. he wept over it because they would not know the things that belong to their peace he was grieved for the hardness of their hearts Mark 3.5 wishing it had been otherwise O that thou hadst hearkned to my Commandments Isa 48.18 O that Israel had walked in my wayes Psa 81.16 What great compassion is this what demonstrations of love are here When Jesus wept for Lazarus Joh. 11.35 The Jews looked upon it as a great demonstration of love and is it not so in God towards Sinners When David wept after Abner's Bier and bewailed him it is said 2 Sam. 3.37 That all Israel understood that day that the death of Abner was not of the King but far contrary to his mind And surely also we may conclude from what hath been alleaged that the death of Sinners is not of our God he never determined any such thing neither is he any ways the cause thereof it is far from him whereby as we may perceive the death of Sinners is altogether of themselves and not by or through God's blinding them So the order of his Election may be perceived contrary to John Bunyan's Faith the Confession whereof I have now done with having offered thus much because that God is much dishonoured and many People deceived through the not understanding these things I come now to the Reason of his Practice in Worship J.B. pag. 48. Wherein he first distinguisheth between those with whom he dares not have Communion and those with whom he dares have Communion with I suppose he means Concerning what he saith touching those with whom he dare not have Communion I shall leave him unto himself only take notice That those who do not profess Faith and Holiness yea the open Prophane may be nearer Heaven than those that pretend great Zeal without Knowledge Our Saviour said of old Matth. 21.31 That the Publicans and Harlots enter into the Kingdom of God before you But I shall now consider what J. B. saith concerning whom he dare which he thus declares I dare have Communion yea Church-Communion with those that are visible Saints by calling with those that by the Word of the Gospel have been brought over to Faith and Holiness pag. 65. Although as afterwards he declares as well as in his Title Page they dissent about Water-Baptism Answ If J. Bunyan had only said this I know not who would have gainsaid nay if he had told us that he could have Communion with the Church of Rome I know not who would have opposed him except the Catholicks themselves who peradventure considering the Errors of his Faith would not judge him fit for Communion with them But John Bunyan proceeds to perswade others to do the same and therefore he urgeth greatly the reason of his Practice to draw Disciples after him I wish the event be not as Christ said to the Pharisees Matt. 23.15 Ye compass Sea and Land to make one Proselyte and when he is made ye make him twofold more the Child of Hell But before we judge let us hear him speak let us weigh what is said therein I readily perceive he hath learned what Solomon saith Prov. 1.17 That in vain is the Net spread in the sight of any Bird Wherefore by crafty insinuations and subtile evasions he endeavoureth to darken Counsel the better to undermine the hearts of the weak that his deceit might not be discovered Wherefore not suddenly coming to the matter he endeavoureth by fair pretences although mixt with tautologies and incongruous relations to pre-engage the Reader Quest And then at length propounds this question pag. 70. By what rule would you receive him into Fellowship To which he answers himself thus Even by a discovery of their Faith and Holiness and their declaration of willingness to subject themselves to the Laws and Government of Christ in his Church Quest This answer being given he offers a second question viz. But do you not count that by Water-Baptism and not otherwise that being the initiating and entring Ordinance they ought to be received into Fellowship To this he presumes to answer No Answ If I understand this answer it denies Baptism to be a discovery of Faith and Holiness or a declaration of willingness to subject to the Laws of Christ in his Church for the Question is Do you not count that by Water-baptism c. which must have respect to the former description of his Rule wherein it seems Water-Baptism hath now no part and in truth it must be so excluded by J. Bunyan's opinion for otherwise that in despight of what he hath said would be the Rule proposed by himself But herein hath not John Bunyan forgot himself Pag. 64. he acknowledgeth Water-baptism to be an Ordinance of Christ a holy Ordinance a duty enjoyned to such as have received the Gospel before yet now he denies it to be a discovery of Faith and Holiness or a declaration of willingness to subject to the Laws of Christ in his Church pag. 122 123. What impudent Contradictions are here an Ordinance of Christ an holy Ordinance a duty enjoyned to Gospel-Receivers and yet no discovery of Faith Is not Faith discovered by Works Jam. 2.17 And by what works if not obedience to
c. were accepted as Church-members in general and so of every Church in particular and that even upon their Baptism although this Anti-Baptism would have you believe that in the second of the Acts Baptism and adding to the Church appear to be two distinct things whom I would have remember Solomon his advice Prov. 30.6 Add thou not to his words lest he reprove thee and thou be found a lyar But John Bunyan is now grown positive and confidently saith pag. 76. Take it again Baptism makes thee no member of the Church neither particular nor universal neither doth it make thee a visible Saint It therefore gives thee neither right to nor being of Membership at all Answ Here is a brave flourish but an impudent assertion contrary to truth but no marvel that you find him contrary to truth who is contrary to almost all Christians yea to himself and that often in one little Book Wherefore although he excludes Baptism so utterly as to say it doth not make us members at all yet I shall affirm that Baptism in a sense yea in a great measure doth make us Church-members which also J. Bunyan doth confess and that from the Example of the Primitive Saints For he acknowledgeth pag. 70. That in the Primitive times Baptism was administred upon Conversion yea he further grants pag. 91. That in the Apostles dayes Water-Baptism went before Church-Membership Now that which was administred upon the Conversion of Persons yea before they were Church-members and thereupon to be accounted Church-members which John Bunyan in his right mind is forced to acknowledge of Baptism sure must be said in a great measure to make us Church-members and Baptism being so administred in the Primitive times is it not necessary it should be so now Can we alter the Primitive manner of receiving into the Church without being guilty of great iniquity ought we not to follow the Examples of the Primitive Churches Since I have proceeded thus far having now the appearance of so good grounds I shall through God's assistance adventure to prove the necessity thereof not being at all affrighted with J. Bunyan's opprobrious censures wherein if I should affirm Baptism to be an initiating Ordinance it would appear to be true by John Bunyan's own Confession Arg. 1. For that which ought to be administred upon Conversion before Church-membership is an initiating Ordinance But Baptism ought to be administred before Church-membership upon Conversion Ergo. The Major I suppose none will deny the Minor I prove thus Arg. 2. If Baptism was so administred in the Primitive Churches Then it ought to be so now But Baptism was so administred in the Primitive Churches Ergo. The Minor is J. Bunyan's own grant pag. 70. pag. 91. The Major is proved 1 Thess 4.1 where the Apostle beseecheth and exhorteth and that by the Lord Jesus That Saints should walk as we have received from them yea in 2 Thess 3.6 he commands the Churches in the Name of our Lord Jesus Christ to with-draw from every one that walketh so disorderly viz. not according to the Traditions of the Apostles Again Is not Baptism called Heb. 5.12 Chap. 6.1 2. one of the first Principles of the Oracles of God a Principle of the Doctrine of Christ part of the Foundation and what is that but an initiating or entring Ordinance Is not the laying the foundation of an house a great entrance to the building So is Baptism in the practice of Christianity And are not the first Principles in any Matter or Doctrine the initiating or entring thereinto The same is Baptism as aforesaid in Christianity I might evidently set forth that it may truly be so called but leaving that denomination I shall touching the Controversie in hand state this Proposition viz. That Baptism is a duty necessarily to be observed by Christians in obedience to God and in order to Church-Communion I say necessarily to be observed for some things are lawful for a Christian but not expedient Some things again are expedient but not necessary but other things are necessary and must be done of which sort is Baptism This Christ himself testifieth Matth. 3.15 Thus it behooveth us mark he speaketh not particularly of himself but also of his followers us And also he saith Thus it behoveth Oportet nos we must do thus to fulfil God's righteous Commands When Paul was miraculously converted he was Commanded by the Lord to go into the City and there it should be told him what he must do Acts 9.6 and what that was appears from the words of Ananias rehearsed by Paul himself Acts 22.16 Arise and be baptized This Peter sheweth the necessity of 1 Pet. 3.21 by a figurative demonstration speaking of the Ark of Noah Wherein few that is eight Souls were saved by Water The like figure whereunto saith he Baptism doth also now save us Surely the Ark was so necessary for their Salvation viz. their preservation from death that only they that were therein were saved and the Apostle tells you Baptism is the like but as he afterwards explains not the putting away the filth of the flesh but the answer of a good Conscience towards God Now how necessary a good Conscience is and how much to be pressed after I think I need not tell you and Baptism is the answer of a good Conscience towards God it is so venerable an Ordinance notwithstanding John Bunyan is pleased to slight it saying pag. 104. We are not the better if we do it or the worse if we do it not not the better saith he before God nor the worse before men That those who are subject thereto are said Luk. 7.29 to justifie God what greater applause can men have and on the contrary those that do not submit thereto reject the Counsel of God against themselves and must not this be concluded to be a necessary duty yea surely it was Commanded by Christ himself Matth. 28.19 to be administred to all Disciples Disciple all Nations baptizing them c. teaching them that are so baptized to observe the same vers 20. in the performance whereof Christ hath promised his continual Presence wherefore Peter gave this counsel to the distressed Jews Act. 2.38 that cried out in great terror What shall we do Repent and be baptized every one of you As this was his advice to the distressed so also it was to those that received the holy Spirit plentifully Acts 10.48 He commanded them to be baptized in the Name of the Lord. It seems it is an Ordinance meet to be observed by all sorts of Christians the Jayler and his house Acts 16.33 Lydia and her house vers 15. Crispus and his house Acts 18.8 Samaria Acts 8.12 the Eunuch vers 38. yea all without exception that gladly received the Word were baptized and thereupon added to the Church Acts 2.41 I might be large herein but John Bunyan hath spared my labour for he yields the case and confesseth pag. 122 123. That Baptism is an holy
I say he is conscious of the weakness and fallacy thereof otherwise he would never have spent so much time in vain as to alleage afterwards Ten other Reasons to confirm his Opinion and Practice when he had done it so invincibly before unless therewith as the Red Dragon with his ten horns he is minded so to push against the Truth that he might overthrow it root and branch For the prevention whereof although it need not much be feared from John Bunyan I shall adventure a further encounter to try the strength of his Weapons and the force of his Reasons The first is this Reas 1. Because the true visible Saint hath already subjected to that which is better even to the Righteousness of God which is by Faith in Jesus Christ c. He is therefore to be received not by thy light not for that in Circumstances he jumpeth with thy Opinion but according to his own Faith which he ought to keep to himself before God as Paul saith 1 Cor. 10.29 Conscience I say not of thy own but of the other c. pag. 94 95. Answ Here you have John Bunyan's first Reason wherein he tells you the true visible Saint hath subjected to that which is better But can a man be a true visible Saint that visibly opposeth Christ's Ordinances He that hath my Commandments and keepeth them saith Christ Joh. 14.21 he it is that loveth me he is my friend Joh. 15.14 And our Saviour renders the Reason thereof Chap. 14.23 If any man love me he will keep my words And again vers 24. He that keepeth not my sayings loveth me not surely without offence I may add Is no true visible Saint But John Bunyan not forgetting to oppose the Lord Christ will vindicate such disobedience and tell you the Saint he describeth hath subjected to that which is better Well be it so doth it therefore follow the less must be despised I hope John Bunyan will allow The life is more than meat and the Body than raiment yet the lesser must be received for the preservation of the greater Besides had not Paul the greater when he was Converted to the Faith Yet Ananias although he was informed that he was a chosen Vessel which was the better commands him to be baptized Acts 22.16 Had not Cornelius and his Companions the greater when their hearts were purified by Faith and also replenished with the Holy Spirit Acts 10.44 Chap. 11.15 17. yet Peter commands them to be baptized Yea had not Christ himself the greater to whom the Spirit was not given by measure Joh. 3.34 Yet when John peradventure upon the same account as John Bunyan pretends forbad his Baptism Matth. 3.14 Christ answers vers 15. Suffer it to be so for thus it behooveth us to fulfil all righteousness Baptism it seems is no indifferent thing although John Bunyan would have you believe it so alleaging as aforesaid the words of Paul 1 Cor. 10.29 which words only have respect to the eating of meats which were permitted although not enjoyned wherein therefore if a weak Brother should be offended they were advised not to eat for Conscience sake Conscience saith Paul not of thy own for it is lawful in it self but of the other who thinks it unlawful touching which J. Bunyan pretends that you might think him to make his way plain it may be objected that what the Apostles wrote they wrote to such as were baptized and therefore the Arguments in the Epistles about things Circumstantial respect not the case in hand To which he answers First that this is a mistake the first to the Corinthians the Epistle of James the first and second of Peter the first Epistle of John were expresly written to all the godly as well as to particular Churches pag. 86. Secondly That if Water-baptism as the Circumstances with which the Churches were pestered of old trouble their peace wound the Consciences of the Godly dismember and break their Fellowship it is although an Ordinance for the present to be prudently shunned for the Edification of the Churches is to be preferred before it Answ Touching this as is here said I must tell you first J. Bunyan is mistaken and sure he either mistakes or forgets himself for is not this the same J. Bunyan who in the same Treatise confessed pag. 91. That in the Apostles dayes Baptism went before Church-Communion Yea he further saith pag. 92. It was then generally practised by all Disciples and if so then sure the fore-mentioned Epistles although general were directed to baptized persons Secondly Those things which the Apostles treat of as indifferent were such only as were permitted either to be done or not done wherein many times there was no expedience in the performance thereof as Paul saith in the aforementioned 1 Cor. 10.23 All things are lawful but all things are not expedient Wherein he also saith All things edify not and therefore adviseth That no man should seek his own but every man his Brothers wealth but there is no such indifferency in Baptism which hath been proved a necessary Duty if that be a Circumstance it is a necessary Circumstance that must be performed Although J. Bunyan supposeth it may pester the Churches trouble their Peace wound their Consciences c. wherefore in his judgment although an Ordinance to be shunned How Do Christ's holy Ordinances ever pester the Churches trouble their Peace wound the Consciences of the Godly dismember and break their Fellowship I never heard it so to do but very efficacious on the contrary But if so let me tell you it is an evil sign even as when the stomach is offended with wholesome food A sign of an evil heart from whence undoubtedly the cause thereof proceeds But I 〈…〉 think it is but the delusion of John Bunyan to conceit it as once Ahab counted the holy Prophet Elijah the troubler of Israel 1 King 18.17 Wherefore herein let us not be perswaded to shun that which ought to be imbraced But rather as David said to Michael 2 Sam. 6.22 let us resolve that if it be accounted vile and evil to obey our God in his Holy Ordinances We will yet be more vile Thus much for the answer to his first Reason His second follows Reas 2. Observe secondly One Spirit one Hope one Lord one Faith one Baptism not of Water for by one Spirit are we all baptized into one body one God and Father of all and through all and in you all is a sufficient Rule for us to hold Communion by also to endeavour the maintaining that Communion and to keep it in unity within the bond of peace against all attempts whatsoever p. 96. Answ What presumption is this in wresting the Holy Scripture which perswadeth to unity amongst other Reasons because there is one Baptism But John Bunyan would have fellowship with the unbaptized contrary to what is here intended by the Apostle and that as he saith because this one Baptism is not of Water Although the
communicate that knowledge to them by his holy Spirit yet I suppose John Bunyan considering his own words p. 72. viz. That none were to he admitted into Fellowship but such as were Circumcised nothing else could give the devoutest person that breathed a being of membership will not say the Church of the Jews ought to have had Communion with them although they had Communion with God during their uncircumcision Secondly God hath Communion with Children whose Angels behold the face of our Heavenly Father Matth. 18.10 to whom pertaineth the Kingdom of Heaven Mark 10.14 Such Christ received yet the Church ought not to have Communion with them before profession of Faith c. So that this solid Argument proves of no force God's thoughts are unsearchable in reference to himself but in relation to the Church he declares his will wherein he appears a God of Order and not of Confusion and so it is ordained in the Churches 1 Cor. 14.33 40. whom although the Apostle exhorts Rom. 15.1 to bear one anothers infirmities he doth not mean the denial of Baptism or any other necessary duty as John Bunyan wickedly pretends But what infirmities then saith J. Bunyan I answer Natural infirmities and also their opinion in things indifferent which the Apostle was treating of Rom. 14. that either may be done or may not be done without sin concerning which the Apostle saith All things are lawful 1 Cor. 6.12 It is lawful to eat and lawful to forbear Rom. 14.14 but touching Baptism it hath already been proved a necessary duty and cannot be omitted by a Christian without sin But if so John Bunyan tells you That sinful infirmities must be born with How John Bunyan must the Church of God bear with sin must it not be reproved Is not this the ready way to make the House of God a Den of Thieves Matth. 21.13 But saith John Bunyan All such infirmities are laid upon Christ c. I answer That Christ bare the sin of the world Joh. 1.29 upon his own body on the tree 1 Pet. 2.24 I confess and also that by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 13.39 I grant Christ being set forth as a Propitiation through Faith in his blood for the remission of sins that are past that God might appear just and the Justifier of him that believeth in Jesus Rom. 3.25 26. But that the sinful Infirmities of Christians shall be so born by Christ as to be forgiven without Confession and forsaking I do not believe If we confess our sins saith John 1 Joh. 1.10 He is faithful and just to forgive us our sins he that confesseth and forsaketh shall find mercy Prov. 28.13 But this bearing will not serve John Bunyan's turn for if there must be open confession and forsaking it is nothing to his purpose it will not then bolster up men in their disobedience Wherefore he is bold to affirm That all your infirmities are fallen upon Christ yea even errors in Circumstances and errors in Substance such whereby the wisdom of Heaven is reproached Christ bears and takes away If John Bunyan saith true here are large pillows to sow under your arm-holes those of old were not so expert as Juhn Bunyan although they made Lyes their Refuge Isa 28.17 yet their bed was shorter than a man could stretch himself on it and the covering narrower than that he could wrap himself in it Isa 28.20 But John Bunyan's is large enough err in what you will Christ hath born it and the Church ought to bear with you it seems for there is no error but it is either in circumstance or substance Well be it what it will Although you reproach the wisdom of Heaven it is saith he born by Christ and must be born by your Brethren But sure his dawbing will appear to be with untempered mortar Ezek. 13.10 11. And if he may not be charged with that presumption the Apostle tells you was in some Rom. 6.1 Who would sin that Grace may abound yet I am sure whil'st he is pleading concerning his Fellowship without Baptism he countenanceth and encourageth all sin overthroweth all Church-discipline and you may then guess what if his Rule be observed will become of the Church it self as further we will consider in his reprehension Vain man saith he think not by the streightness of thy order c. that thy peace is maintained with God Is not this the fruit of a stupified head otherwise who would account and also call his Brethren vain men and that for streightness of Order Is not Order to be observed in the Churches 1 Cor. 14.40 and can it be too strictly observed surely No whilst orderly it cannot be too streight except for John Bunyan who would not have it so that his confused worship may come in the place But then he will tell you It is but outward and bodily conformity to outward and shadowish Circumstances that he accounts vain But is not outward and bodily conformity and that to such as he calls outward and shadowish Circumstances required in a Christian He doth not only so account Baptism but also breaking of Bread the Supper of the Lord for so he saith pag. 64. Touching shadowish or figurative Circumstances Christ hath ordained two in his Church viz. Water-baptism and the Supper of the Lord. Now what Christian will call it vain to conform to the Supper of the Lord which is so exactly required by Christ himself Surely none or few men but John Bunyan and if conformity thereto be not vain why must Baptism which he confesseth to be of the same Ordination pag. 64. Well the Conformity to Christ's Ordinances is not in vain The way of the Lord is strength to the upright Prov. 10.19 Yea bodily and outward Conformity I beseech you brethren saith Paul Rom. 12.1 by the mercies of God that you present your bodies a living Sacrifice Glorifie God in your body 1 Cor. 6.20 Yield the members of your bodies as instruments of righteousness unto God Rom. 6.13 But it may be John Bunyan will tell me I mistake him for that which he accounts vain is for persons to think thereby to maintain their peace with God which is obtained by Faith in the blood of his Cross To which I will answer That although our peace with God is by Faith yet it is maintained by our obedience to Christ's Holy Ordinances they are the things that belong to our peace that maintain and encrease our peace with God I do not say God's peace with us for without them there cannot be a good Conscience towards God and then I am sure no peace with God continued In short the sum of this Reason is not only safe but blasphemous First False for it doth not follow that we may have Communion with men because God hath Communion with them Secondly Blasphemous For besides what is said concerning Christ bearing all sin whether in