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
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
that are saved are saved through Election without respect to qualifications Then must the residue be reprobated without respect to qualifications But God reprobates no man without respect to qualification Ergo. The Major is evident for if there be a certain number Elected the residue must be damned let their qualifications be what they will The consideration whereof hath induced Learned men to blaspheme saying That God ordained men to sin that he might justly accomplish his Determination So saith Zanchius Reprobates are held so fast under God's Almighty Decree that they cannot but sin and perish And again he saith There lieth upon Reprobates by the power of their unchangeable reprobation a necessity of sinning yea of sinning unto death without Repentance and consequently of perishing everlastingly Zanch. lib. 5. de Nat. Dei The same also saith Piscator Reprobates are precisely appointed to sin that they might be justly punished Piscat resp ad dupl vorst part 1. pag. 220. Maccovius also was of this mind saying God did will sin ordain men to sin that he might justly accomplish his determination Macc. disp 17. pag. 11. Thus you see the Major is acknowledged by those that believe such an Election as J. B. describes The Minor I shall prove thus viz. Arg. 4. If God reprobates any man without respect to qualifications Then are not his tender mercies over all his works But God's tender mercies are over all his works Ergo. The Major is unquestionable for sure no mercy much less tender mercy can be to that man reprobated and that without respect to qualifications to Eternal damnation The Minor is proved Psal 145.9 The Lord is good to all without exception and his tender mercies are over all his works This that hath been said may suffice also to shew that there is no such Eternal purpose which necessarily produceth John Bunyan's Effectual Call For the aforesaid Arguments have the same validity against that as the former Proposition I come therefore now to shew you that there is no such Call as John Bunyan pretends to be beyond all opposition Which I shall prove thus viz. Arg. 5. If God's Call is oft-times rejected his Spirit resisted and his Counsel despised Then his Call is not beyond all opposition But God's Call is oft-times rejected his Spirit resisted and his Counsel despised Ergo. I think I may spare the proof of the Major for sure unless as J. B. seems to do you will so distinguish in this case as if God did not Call those that reject it with such an intention as he doth others as Piscator presumes to affirm That although God commands Reprobates to believe the Gospel yet he will not have them believe And again God doth not offer Grace to those that are Called with an intent to give it And he further saith Though God in words protest that he would have Reprobates believe yet indeed he will not have them Piscat contra Scasm pag. 60 pag. 74 pag. 143. which I hope you will not lest you make the God of Heaven as deceitful as the false Godds whom the Poets feign did once set Tantallus up to the Chin in a goodly River under a Tree full of beautiful Fruit which hung even to his Nose but so that he could neither reach the fruit nor stoop to the water to drink which far be it from the Lord who is true and holy in all his words and actions Wherefore I shall proceed to the proof of the Minor which is evident Prov. 1.24 I have called but you have refused Acts 7.51 Ye have alwayes resisted the Holy Spirit ye have set at nought all my Counsel Prov. 1.25 The next thing I come to is to shew that there are impediments which hinder the Conversion and Salvation of men which will thus appear Arg. 6. If God useth such means with the Unconverted as is sufficient for their Conversion and yet they continue unconverted Then something in themselves is an impediment But God useth such means with the Unconverted as is sufficient for their Conversion and yet they continue unconverted Ergo. The Major is true for if the means be sufficient and such means used by the God of Heaven their own obstinay must hinder The Minor I prove from the words of Christ to Chorazin and Bethsaida Matth. 11.21 If the mighty works which have been done in you had been done in Tyre and Sidon they would have repented long ago Now hereby it appeareth That the means used with Chorazin and Bethsaida would have been sufficient for the Conversion of Tyre and Sidon and if so why not to them Surely because they were more obstinate So that we must conclude that was an impediment which did hinder their Conversion and consequently their Salvation But further concerning Salvation I offer this Arg. 7. If the Righteous man may turn from his Righteousness put away a good Conscience and make shipwrack of Faith Then something may impede his Salvation But a Righteous man may turn from his Righteousness put away a good Conscience and make shipwrack of Faith Ergo. The Major is undeniable and the Minor I prove Ezek. 18.24 When the righteous man turneth from his righteousness and committeth iniquity he shall die Hymeneus and Alexander put away a good Conscience and made shipwrack of Faith 1 Tim. 1.19 Wherefore also Paul saith 1 Cor. 9.27 I keep under my body and bring it into subjection lest that by any means when I have Preached to others I my self should be a cast-away It seems Paul was not of J. B's mind to think that no impediment could hinder his Salvation for then he would not have used these words Lest that by any means I my self should be a cast-away But he thought and knew as it was said of Eli to Samuel 1 Sam. 2.30 They that despise me shall be lightly esteemed As the Lord said by Oded 2 Chron. 15.2 If ye forsake me I will forsake you Whereof David did advisedly admonish Solomon 1 Chron. 28.9 If thou forsake thy God he will cast thee off for ever I proceed now to the last thing viz. To shew you that no Persons are originally so far blinded by the God of Heaven that they cannot turn to to him which is thus proved Arg. 1. If God doth so blind any man Then he is willing that some should perish But God is not willing that any should perish Ergo. The Major is plain for God must needs be willing to that which himself is the cause of The Minor is proved 1 Pet. 3.9 The Lord is not willing that any should perish He confirms it by an Oath which ought to put an end to all strife Heb. 6.16 and because he could swear by no greater he swears by himself As I live saith the Lord Ezek. 33.11 I have no pleasure at all in the death of the wicked but desire that he may turn from his sin and live Arg. 2. If God doth so blind men viz. originally Then their unbelief is no sin But
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
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