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
all things as a Servant Heb. 3.5 For the same Apostle tells us Heb. 2.2 That the Law was so stedfast that every transgression and disobedience received a just recompence of reward which must needs be false if John Bunyan saith true for he saith Aaron transgressed yet Moses was content sure it was great presumption in him to tollerate what the Law of God forbad But the Text alleaged doth not say Aaron transgressed the Law neither doth it say the performance of the Law was against his Conscience these are but John Bunyan's fancies All that the Text saith is That Moses was angry when he found the Sin-Offering burnt and saith Wherefore have ye not eaten it in the holy place And thereto Aaron answers It was Offered by the People this day wherein such things have befaln me that if I had eaten would it have been accepted Which answer when Moses heard he was content for therein the Law was not broken neither was the performance thereof against Aaron's Conscience The sum therefore of the matter is this God who took great care for his People did Command that Aaron and his Sons should eat such parts of the Offerings of the People as he directed viz. it was their due by the Law of God so that they might eat thereof what nature required they were not enjoyned to eat all or so much the rest viz. what they left was to be burnt And in the case before alleaged it seems Aaron eat none but burnt all whereupon Moses apprehending it to be in contempt of God's Law as Joshua thought of the erection of the Altar Josh 22. was angry with them but yet enquiring into the cause wherefore they did not eat it Aaron tells him That it was the day wherein he lost his two Sons vers 2. and therefore he could not eat it neither did he think it would be acceptable if he had which when Moses heard he was content knowing thereby that eating in general was not denyed by Aaron or against his Conscience as John Bunyan falsly pretends but that the occasion then required his forbearance and therefore this is nothing to the purpose in hand it is no more than if a Christian owning the Supper of the Lord as a truth to be observed should once at the Celebration thereof being it may be under some trouble or discontent absent himself or if upon some special occasion Baptism should be deferred for some hours who would find fault with this which was Aaron's case His second Instance is pag. 110. concerning Eldad and Medad Who saith he Joshua was so zealous against because they Prophesied in the Camp without first going to the door of the Tabernacle as they were Commanded that he desired Moses to forbid them Numb 11.16 26. But saith he Moses calls his zeal envie praying for more such Prophets knowing although they failed in a Circumstance they were right in that which was better for the Edification of the People in the Camp was that which pleased Moses Answ What will not People do when they endeavour to fight against the Laws of Christ If Moses did account Joshua's zeal envy much more may it truly be said of John Bunyan that his zeal herein produceth envy I might in opposition to this Instance alleage what Paul saith of the false Apostles that preached Christ out of envy yet Paul rejoyced that Christ was preached And would it not be thought strange that any should collect from hence that their act was lawful because Paul rejoyced therein when as many times good is produced by evil acts But further Eldad and Medad in their Prophesying did nothing contrary to Law they were not forbidden to Prophecy nor that it should be done in the Camp but on the contrary God's Spirit came upon them there and thereby they were induced to prophesy and so it is nothing to the purpose for which it is alleaged by John Bunyan unless he can shew us any incited by God's Spirit to neglect Baptism But if you say They ought to have went to the door of the Tabernacle I answer That it was not express duty to be performed on their parts but for the manifestation of God's selecting them to govern the People which in a holy modesty they eschewed But then in the next place John Bunyan gives you a third Instance pag. 110. That in Hezekiah's time although the People came to the Passeover in an undue manner and did eat it otherwise than it was written yet the wise King would not forbid them but rather admitted it knowing that their Edification was of greater Concern than to hold them to a Circumstance or two 2 Chron. 30.13 27. Yea God himself did like the wisdom of the King and healed that is forgave the People at the Prayer of Hezekiah And observe saith he notwithstanding this disorder as to Circumstances the Feast was kept with great gladness c. Answ What now John Bunyan how great a labyrinth hast thou brought us into if thy words be true must that be admitted in the Church yea doth God himself like it even that which is undue yea contrary to what is written Sure we are left herein if this be so to every man's fancy who is there that will not pretend the Edification of the People in all their Concerns and how shall we controul them For Quot homines tot sententiae the Scripture must not be our Judge For that may be admitted saith John Bunyan yea well liked by God which is contrary to what is written This he further confirms pag. 101. For all things saith he even Laws themselves must give place to the Edification and Profit of God's People Surely John Bunyan doth not esteem that his God was wise enough when he made Laws as to foresee what would be for his Peoples profit and Edification But as he doth herein deprave the wisdom of God so he is contrary to himself For he saith in another place pag. 45. I believe that Jesus Christ by the word of the Scriptures will judge all men at the day of Doom Now this cannot be if the Word of the Scriptures and the Laws therein contained must give place to a pretended Edification of the People would not that viz. to plead the Edification of the People if his words be true be a good excuse at the day of Doom But I hope no man will be so unwise as to believe him who is not only so contrary to himself but to the holy Apostle who desired the Godly by the Example of himself and the rest of the Apostles to learn not so much as to think above that which is written 1 Cor. 4.6 and so much the rather because he knew that afterwards there would arise such presumptuous persons as John Bunyan who would pretend they might do otherwise even contrary to the written Law of God that good might come Concerning whom Paul saith Rom. 3.8 Their damnation is just But perhaps you will say with John Bunyan Was it
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
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