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
been performed by his personal acts there had then been no need of his Death and Passion the necessity whereof is declared by Christ himself Luk. 24.46 Thus it behoved the Christ to suffer and confirmed by the Apostle Acts 17.3 that the Christ must needs have suffered wherefore it must be concluded that the aforesaid blessings were not effected by the personal acts of Christ And therefore although the Confessor J. B. Epist presumeth a candid Christian may judge the root of the matter to be found in him it may from what hath been said be feared that the root is evil and then it is easie to judge what the branches will be But now in the second place let us see wherefore the aforesaid Article is believed I was enforced to consider it because he urgeth it so emphatically I believe therefore as if there was something preceding that would demonstrate the truth thereof But I have weighed both the precedent and consequent Articles with the Scriptures annexed and I profess I know not what he means by Therefore The Article precedent is I believe this very Child is both God and Man the Christ of the Living God J. B. Art 14. pag. 8. And the Scriptures annexed are Luke 2.7 12. Matth. 1.21 22. But why he should say from thence I believe therefore c. to me doth not appear This Confessor tells us J. B's Epist That above eleven years he hath weighed paused examined paused again these Doctrines and that in cold blood Surely it demonstrates his instability to be so tedious a tract of time to use his own words in pausing and weighing I wish that may not be true in him according to the words of Paul 2 Tim. 3.7 Ever learning and never able to come to the knowledge of the Truth For hitherto his Judgment and Understanding notwithstanding his long pausing seems as cold as his blood If any object That it is written Christ gave himself for us laid down his life was obedient to death all which amount to acts of Christ I Answ 1. That the sufferings were all voluntary that he readily condescended to obey his Father's Will wherein we have cause to accept the Grace of Christ But 2. This was no act viz. no Personal act of his There may be a voluntary submission a free condescension even so far as we may be said to lay down our lives to obey God and yet no personal act Christians are required to obey God in sufferings and it is accounted an Obedience to God when we lose our lives for his sake wherefore although I do extol the personal acts of Christ in the days of his Flesh and desire to respect them in their own Sphere yet I must conclude as aforesaid that those blessings are not wrought by his personal acts but by his sufferings as it is written The Captain of our Salvation is made perfect through sufferings Heb. 2.10 Christ hath also once suffered for us that thereby he might bring us unto God 1 Pet. 3.18 J.B. Art 16. pag. 10. I do believe that for the compleating of this work he was always sinless did alwayes the things that pleased God's Justice that every one of his acts both of doing and suffering and rising again from the dead was really and infinitely perfect being done by him as God-man Wherefore his acts before he died are called the Righteousness of God his blood the blood of God and herein perceive we the love of God in that he laid down his life for us The Godhead which gave vertue to all the acts of the humane nature was then in perfect union with it when he hanged upon the Cross for our sins Answ It is the advice of the Holy Ghost 1 Pet. 4.11 That if any man speak he should speak as the Oracles of God But sure this Confessor's words are more like the Oracles of the Devils that of old were accustomed to be given so ambiguous and obscure that no body could understand them aright yet they might be wrested to the understanding of any Such is the matter of the aforesaid Article wherein it is hard to determine what he means unless it is that the Godhead of Christ suffered death which although he doth not plainly declare yet he doth imply if he saith any thing For saith he every one of his acts of suffering was really perfect being done by him as God-man I wonder that he who pretends that he doth not abusively present to the Reader any other Doctrine but what he holds J. B's Epistle professeth and Preacheth should be so abusive to himself and Doctrine as to Preach and Print that which is so inconsistent with common sense But to proceed he saith The Godhead which gave virtue to all the acts of the Humane Nature was then in perfect union with it when he hanged upon the Cross Now to be in perfect union was to be even as that was viz. hanged upon the Cross and also dead which sure the Confessor means for he further urgeth that therefore his blood was called the blood of God and hereby perceive we the Love of God in that he laid down his life for us Now if this be his meaning it is directly contrary unto Truth for the Godhead that was equal with the Father Phil. 2.6 with whom there is no variableness or shadow of turning Jam. 1.17 an Eternal Spirit immortal c. as it hath neither flesh nor bones Luk. 24.3 cannot die hath no blood to shed Death and Immortality are not congruous and therefore herein this Confessor is mistaken for the death of Christ was only as he was man And therefore it is said Heb. 10.5 When he cometh into the World A body hast thou prepared me If the Godhead could have died there needed not the preparation of this body of flesh but thereby being made man he became subject to death which he was not before as it is written Heb. 2.14 15. Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that bad the power of death wherefore he did not assume the nature of Angels but the seed of Abraham vers 16. As it is said Heb. 2.9 He was made a little lower than the Angels for the suffering of death This also our Confessor acknowledged saying Art 12. The great reason why Christ clothed himself with our flesh and blood was that he might be capable of obtaining Redemption and that was by his Death even the death of the Manhood As the Apostle saith 1 Pet. 3.18 Being put to death in the flesh in the body of his flesh Col. 1.22 And therefore although some Scriptures alledged by the Confessor call the blood of Christ the blood of God and God's Life it must not be taken as properly spoken but in respect to that conjunction between the Deity and Humanity as figuratively Christ is said to be Hungry Thirsty Naked c. Matth.
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