the moral Precept Evangelized is perfect But may not I herein use John Bunyan's own words and turn them against himself as one justly guilty of Fictions and Scriptureless Notions for where do you read in Scripture of the Law Evangelized Surely the contrary is often found and although James as it is urged by John Bunyan Chap. 2. prelling love which he calls the Royal Law and indeed was before the Law given upon Sinai 1 Joh. 2.7 urgeth it to be according to what was before written yet he doth not call the Law given upon Sinai the Royal Law or the Law of Liberty as J. Bunyan falsly pretends contrary to Paul's words who saith Gal. 4.24 It was a Law although as much Evangelized in his dayes as now which gendreth to bondage yea the Ten Commandments written in stone so exalted by John Bunyan he calls the ministration of death 2 Cor. 3.7 of condemnation vers 9. and placeth it in opposition to the ministration of the Spirit and of Righteousness which is the glorious Gospel of Jesus Christ that needeth not have any recourse to the Law being in it self much more perfect as indeed the Law of Liberty which James intends As also Paul saith Rom. 8.2 The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of sin and death Wherefore in short The Apostle James doth not as John Bunyan pretends exalt the Law given upon Sinai as the Rule of Communion but writing to the Brethren of the dispersed Twelve Tribes whom he well knew were zealous of the Law he endeavours thereby to convince them of their Duty as Christ did to the Jews Joh. 5.39 45. And Paul the Heathens by the words of their own Poets Acts 17.28 confirming the Truth by the witness of themselves Tit. 1.12 as I also often take occasion to do from J. Bunyan his own Confession although I should be as far from making his words the Rule of Truth as Paul the writings of the Heathen Poets which never were alleaged to that end yet J. Bunyan might as well affirm it as to say that James Chap. 2. calls the Law given upon Sinai the Law of Liberty which also he is pleased to avouch as the Rule of Communion pag. 82. alleaging the words of Paul I am under the Law to Christ which sure as he shunned naming the place he might have been ashamed to have instanced in this case it being only a Parenthesis in 1 Cor. 9.21 where Paul having declared his endeavours to gain many that it might not be thought John Bunyan-like he would wave Christ's Ordinances or pervert his Doctrine he tells us That in all this his condescention before spoken of he is not without Law to God but under the Law to Christ having as if he should have said great respect to his holy Ordinances which must not be violated by any means not the Law of Sinai for if himself may be heard he saith Gal. 2.19 That he was dead to that and that dead to him as is confirmed Rom. 7.1 2 3. by the Example of a Widow whose Husband is dead from whence the Apostle concludes vers 6. That we are delivered from the Law that being dead wherein we were held whereupon sure it may be concluded of John Bunyan as Paul saith 1 Tim. 1.7 He would be a Teacher of the Law although he understandeth neither what he saith nor whereof he affirms although we know the Law is good if a man use it lawfully as farther appeareth in that Distich pag. 83. where he saith Communion is forbidden with such as live in the transgression of a moral Precept alleaging Paul's words 1 Cor. 5.11 If any man that is called a Brother be a Fornicator or Covetous or an Idolator or a Railer or a Drunkard or an Extortioner with such a one no not to eat Paul saith not John Bunyan tells you if any man be not baptized or joyn with the unbaptized these saith J. B. are fictions and Scriptureless-notions Answ I must say to John Bunyan herein as was said to Peter Matth. 26.73 Thy speech bewrayeth thee If any man that is called a Brother c. They were Church-members whom these words were spoken of and already baptized by John Bunyan's own grant and therefore Paul needed not to say If any be unbaptized for there was none such amongst them but it seems there were some that so far degenerated from their Profession as to be guilty of some of the aforesaid Evils wherefore Paul tells them without the Law of Sinai they ought to be excluded from the Church for the Gospel of Christ Jesus permits none such wicked persons to be retained We say therefore Although upon Confession of Faith and submission to Baptism c. We ought to receive persons into Fellowship and Church-Communion according to the pattern of the Primitive Churches yet if any such shall be guilty of the aforesaid Evils they must be again separated according to the blessed Rule of Christ which Paul by the afore-said words intends wherein although he doth not say If any man be unbaptized c. having then no occasion for such words yet sure it is great impudence in John Bunyan to say they are Fictions and Scriptureless Notions Is it a Fiction to deny Communion with those that are disobedient to a Principle of Christ's Doctrine is that a scriptureless Notion Doth not the Scripture say If any man transgresseth and abideth not in the Doctrine of Christ whereof Baptism is a part he hath not God 2 Joh. 9. and v. 10. If any man come like John Bunyan and bring not that Doctrine he is to be rejected But to colour the design John Bunyan proceeds to tell the World pag. 83. That the Word of Faith and the Moral Precept is that which Paul enjoyns the Galatians and Philippians still avoiding outward Circumstances he might as well have said Baptism Hence therefore saith he when he had treated of Faith he falls point-blank upon moral Duties urging pag. 84. that in Christ neither Circumcision nor Vncircumcision availeth any thing but a new Creature and that peace is promised to as many as walk according to this Rule Gal. 6.15 16. Which Rule he would have you believe excludes Baptism and therefore he adds pag. 86. In Christ Jesus no outward or Circumstantial thing but a new Creature wherein he proceeds to tell us a fair tale from whence he concludes pag. 90. That seeing Baptism is no initiating Ordinance nor visible Character of a Saint no breach in a good and holy life nor intrencheth upon any man's right but his own Faith may be effectual without it and his life approved by the worst of his enemies he may keep the Law wherefore his friends should not dishonour God in breaking the Law Alleaging the words of James Chap. 4.11 Speak not evil of one another Brethren for he that speaketh evil of his Brother speaketh evil of the Law and judgeth the Law From whence he reasons That the
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
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