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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30138	Differences in judgment about vvater-baptism, no bar to communion, or, To communicate with saints, as saints, proved lawful in answer to a book written by the Baptists, and published by Mr. T.P. and Mr. W.K. entituled, Some serious reflections on that part of Mr. Bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also Mr. Henry's Jesse's judgment in the case, fully declaring the doctrine I have asserted / by John Bunyan.	Bunyan, John, 1628-1688.; Jessey, Henry, 1603-1663.	1673 (1673)	Wing B5509; ESTC R21419	60,966	126

Differences in Judgment ABOUT VVater-Baptism No Bar to Communion OR To Communicate with Saints as Saints proved lawful In ANSWER to a Book written by the Baptists and published by Mr. T. P. and Mr. W. K. entituled Some serious Reflections on that part of Mr. Bunyan's Confession of Faith touching Church-Communion with Unbaptized Believers Wherein Their Objections and Arguments are Answered and the Doctrine of Communion still Asserted and Vindicated Here is also Mr. Henry Jesse's Judgment in the Case fully declaring the Doctrine I have Asserted By John Bunyan Should not the multitude of words be answered and should a man full of talk be justified Should thy lyes make men hold their peace and when thou mockest shall no man make thee an answer Job 11. 2 3. I am for Peace but when I speak they are for War Psal. 120. 7. London Printed for John Wilkins and are to be sold at his Shop in Exchange-Alley next door to the Exchange-Coffee-House over against the Royal-Exchange 1673. Courteous READER BE intreated to believe me I had not set Pen to Paper about this Controversis had we been let alone at quiet in our Christian Communion But being assaulted for more than sixteen years wherein the Brethren of the Baptized-way as they had their opportunity have sought to break us in pieces meerly because we are not in their way all baptized first I could not I durst not forbear to do a little if it might be to settle the Brethren and to arm them against the attempts which also of late they begin to revive upon us That I deny the Ordinance of Baptism or that I have placed one piece of an Argument against it though they feign it is quite without colour of truth All I say is That the Church of Christ hath not Warrant to keep out of their Communion the Christian that is discovered to be a visible Saint by the Word the Christian that walketh according to his Light with God I will not make Reflections upon those unhandsom brands that my Brethren have laid upon me for this as that I am a Machivilian a man devilish proud insolent presumptuous and the like neither will I say as they The Lord rebuke thee words futer to be spoke to the Devil then a Brother But Reader read and compare lay aside Prejudice and Judge What Mr. Kiffin hath done in the matter I forgive and love him never the worse but must stand by my Principles because they are peaceable godly profitable and such as tend to the Edification of my Brother and as I believe will be justified in the day of Judgment I have also here presented thee with the Opinion of Mr. Henry Jesse in the Case which providentially I met with as I was coming to London to put my Papers to the Press and that it was his Judgment is Asserted to me known many years since to some of the Baptists to whom it was sent but never yet Answered and will yet be Attested if need shall require Farewel Thine in all Christian Service according to my Light and Power John Bunyan Differences in Judgment about Water-Baptism no Bar to Communion SIR YOur seemingly serious reflections upon that part of my plain-hearted Confession of Faith which rendreth a Reason of my freedom to Communicate with those of the Saints and Faithful who differ from me about Water-Baptism I have read and considered and have weighed them so well as my rank and abilities will admit me to do But finding yours if I mistake not far short of a candid Replication I thought convenient not only to tell you of those impertinencies everywhere scattered up and down in your Book but also that in my simple opinion your rigid and Churchdisquieting-Principles are not fit for any Age and state of the Church But before I enter the body of your Book give me leave a little to discourse you about your Preamble to the same wherein are two miscarriages unworthy your pretended seriousness because void of love and humility The first is In that you closely disdain my Person because of my low descent among men stigmatizing me for a Person of THAT Rank that need not to be heeded or attended unto Page 1. Answ. What it is that gives a man reverence with you I know not but for certain He that despiseth the Poor reproacheth his Maker yet a poor man is better than a lyar To have gay-cloathing or gold-rings or the Persons that wear them in admiration or to be partial in your judgment or respects for the sake or upon the account of flesh and blood doubtless convicteth you to be of the Law a transgressor and not without partiality c. in the midst of your seeming sanctity Again you say I had not medled with the Controversie at all had I found any of parts that would divert themselves to take notice of YOU pag. 2. A. What need you before you have shewed one syllable of a reasonable Argument in opposition to what I Assert thus trample my Person my Gifts and Grace have I any so disdainfully under your feet What a kind of a YOU am I And why is MY Rank so mean that the most gracious and godly among you may not duly and soberly consider of what I have said Was it not the art of the false Apostles of old to say thus to bespatter a man that his Doctrine might be disregarded Is not this the Carpenter and His bodily presence is weak and contemptible did not use to be in the months of the Saints for they knew the Wind blew where it listed Neither is it high birth worldly breeding or wealth but electing love grace and the wisdom that comes from Heaven that those who strive for strictness of order in the things and Kingdom of Christ should have in regard and esteem Need I reade you a Lecture Hath not God chosen the foolish the weak the base yea and even things that are not to bring to nought things that are Why then do you despise my rank my state and quality in the World As for my Confession of Faith which you also secretly despise pag. 1. If it be good and godly why may it not be accepted If I have spoken evil bear witness of the evil but if well why smitest thou me If you and the Brethren of your way did think it convenient to shew to the World what you held if perhaps by that means you might escape the Prison why might not I after above 11 years indurance there give the World a view of my Faith and Practice if peradventure wrong Thoughts and false Judgments of me might by that means be abated and removed But you suggest I did it because I was so willing to be known in the World by my SINGULAR Faith and Practice How singular my Faith and Practice is may be better known to you hereafter but that I did it for a popular applause and fame as your words seem to bear for

towards them that sought him not according to due order 1 Chron. 15. 13. Was God so exact with his People then that all things to a Pin must be according to the Pattern in the Mount Heb. 7. 16. 9. 11. whose Worship then comparatively to the Gospel was but after the Law of a Carnal Commandment and can it be supposed he should be so indifferent no● to leave men to their own liberty to time and place his Appointments contrary to what he hath given in express Rule for in his Word as before Ezek. 44. 7 9 10. It was the Priest's Sin formerly to bring the uncircumcised in heart and flesh into his house Answ. That there is no such Order in that Commission as you feign I have proved As for your far-fetch'd Instance 1 Chron. 15. 't is quite besides your purpose The express Word was That the Priest not a Cart should bear the Ark of God Also they were not to touch it and yet Uzza did Exod. 25. 14. 1 Chron. 15. 12 13 14 15. Numb 4. 15. 1 Chron. 13. Now if you can make that 28th of Matthew say Receive none that are not baptized first or that Christ would have them of his that are not yet baptized kept ignorant of all other Truths that respect Church-Communion then you say something else you do but raise a mist before the simple Reader but who so listeth may hang on your sleeve As for the Pins and Tacks of the Tabernacle they were expresly commanded and when you have proved by the Word of God That you ought to shut Saints out of your Communion for want of Baptism then you may begin more justly to make your Parallel How fitly you have urged Ezek. 44. to insinuate that unbaptized Believers are like the uncircumcised in heart and flesh I leave it to all Gospel-Novices to consider Your third Argument is The practice of the first Gospel-Ministers with them that first trusted in Christ discovers the truth of what I assert Certainly they that lived at the spring-head or fountain of Truth and had the Law from Christ's own mouth knew the meaning of his Commission better than we but their constant practice in conformity to that Commission all along the Acts of the Apostles discovers that they never arrived to such a latitude as men plead for now a-dayes They that gladly received the Word were baptized and they yea they only were received into the Church Answ. How well you have proved what you have asserted is manifest by my Answer to the two former Arguments I adde That the Ministers and Servants of Jesus Christ in the first Churches for that you are to prove were Commanded to forbear to Preach other Truths to the Unbaptized Believers or that they were to keep them out of the Church or that the Apostles and first Fathers have given you to understand by their Example that you ought to keep as good out of Churches as your selves hath not yet been shewed by the Authority of the Word The second of the Acts proveth not That the three thousand were necessitated to be baptized in order to their Fellowship with the Church neither doth it say THEY yea they only were received into the Church But suppose all this as much was done at the first Institution of Circumcision c. yet afterwards thousands were received without it Your fourth Argument is None of the Scripture-Saints ever attempted this Church-priviledge without Baptism if they did let it be shewn The Eunuch first desired Baptism before any thing else Paul was first baptized before he did essay to joyn with the Church Our Lord Christ the great Example of the New Testament entred not upon his publick Ministry much less any other Gospel-Ordinance of Worship till he was Baptized Answ. That none of the Scripture-Saints if there be any unscripture ones so much as attempted this Church-priviledge first remains for you to prove But suppose they were all Baptized because they had light therein what then Doth this prove that Baptism is essential to Church-Communion Or that Christ commanded in the 28th of Matthew or gave his Ministers by that authority not to make known to Believers other parts of Gospel-Worship if they shall want light in Baptism The Eunuch Paul and our blessed Lord Jesus did none of them by their Baptism set themselves to us Examples how to enter into Church-Communion what Church was the Eunuch Baptized into or made a Member of but where is it said that the unbaptized Believer how excellent soever in Faith and Holiness must for want of Water-baptism be shut out from the communion of Saints or be debarred the Priviledge of his Fathers House This you are to prove Your fifth Argument is If Christ himself was made manifest to be the SENT of God by Baptism as appears Mark 1. 9 10. Then why may not Baptism as the first Fruits of Faith and the first step of Gospel-Obedience as to Instituted Worship be a manifesting discovering Ordinance upon others who thus follow Christ's steps Answ. That Jesus Christ was manifested as the SENT of God by Baptism or that Baptism is the first Fruit of Faith and the first step of Gospel-Obedience as to instituted Worship is both without proof and truth the Text saith not he was manifest to be the sent of God by Baptism nay it saith not that by that he was manifest to others to be any thing thereby you have therefore but wronged the Text to prove your wordless Practice by Yea John himself though he knew him before he was baptized to be a Man of God for saith he I have need to be Baptized of thee and comest thou to me and knew him after to be the SENT of God yet not in or by but after he was Baptized to wit by the descending of the Holy Ghost after he was come out of the Water as he was in Prayer for the Heavens were opened to John and he saw and bare Record because he saw the Spirit descend from Heaven and abide upon Jesus after his Baptism as he was in Prayer Mat. 3. 13 14 15 16. Luk. 3. 21 22. Thus we find him made known before and after but not at all by Baptism to be the SENT of God And that Baptism is the first fruits of Faith or that Faith ought to be tyed to take its first step in Water-baptism in the instituted Worship of God this you must prove is not found expressed within the whole Bible Faith acts according to its strength and as it sees it is not tyed or bound to any outward Circumstance one believeth he may and another believeth he may not either do this or that Your sixth Argument is If Baptism be in any sence any part of the foundation of a Church as to order Heb. 6. 1 2. it must have place here or no where why are those things called first Principles if not first to be believed and practised Why are they rendred by the learned the A.

of his Christening in his Childhood he may be received into Fellowship without submitting to Baptism but I will not strain you too far You add Is it a Persons Light that giveth being to a Precept Answ. Who said it Yet it 's his Light and Faith about it that can make him to do it acceptably You ask again Suppose men plead want of Light in other Commands Answ. If they be not such the forbearance of which discapaciates him of Membership he may yet be received to Fellowship But what if a man want Light in the Supper pag. 7. Answ. There is more to be said in that case than in the other for that is a part of that Worship which Christ hath Instituted for his Church to be Conversant in as a Church presenting them as such with their Communion with their Head and with one another as Members of him The Cup of blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all partakers of that one Bread 1 Cor. 10. 16 17. Wherefore this being a Duty incumbent on the Church as a Church and on every Member of that Body as such they are obliged in that case more closely to deal with the Members than in that wherein they are not SO concerned and with which as such they have NOTHING to do No man baptizeth by virtue of his Office in the Church no man is baptized by virtue of his Membership there But what if a man want Light in his Duty to the Poor pag. 8. Answ. If he doth God must give it him I mean to know his Duty as a Church-Member Now I will add But what if he that can give a shilling giveth nothing I suppose all that the Church can do in that case is but to warn to exhort and charge him and to shew him his Duty and if he neglect to shew him That he that soweth sparingly shall not reap plentifully 1 Cor. 9. 6. But to cut a man off for this as you forwardly urge pag. 8. would argue that Church at least I think so a little too bold with so high and weighty a censure I plead not here for the Churle but seek to allay your heat And should it be granted that such deserve as you would have it this makes no matter to the case in hand Now whereas you suggest That Moral Evils are but sins against men pag. 8. You are too much unadvised The Moral Evil as you call it whether you respect the breach of the first or second Table is first and immediately a sin against God and more insufferable yea and damnable than for a man for want of Light to forbear either Baptism or the Lord's Supper But say you We have now found an Advocate for Sin against GOD in the breach of one of HIS holy Commands Answ. As if none of the Moral Precepts were HIS But Sir who have I pleaded for in the denyal of any one Ordinance of God Yea or for their neglect of it either What I say is but that men must have Light that they may not do in darkness or Papist-like live by an implicite Faith But I see you put no difference between an open breach of the Law and a forbearing that which to him is doubtful But I will suppose a case There is a man wants Light in Baptism yet by his Neighbour is pressed to it he saith he seeth it not to be his Duty the other saith he sins if he doth it not Now seeing whatsoever is not of Faith is Sin what should this man do If you say Let him use the means I say so too But what if when he hath used it he still continueth dark about it what will you advise him now If you bid him wait do you not encourage him to live in sin as much as I do Nay and seeing you will not let him for want of Light in that obey God in other his Institutions what is it but to say Seeing you live for want of Light in the neglect of Baptism we will make you while you continue so live though quite against your Light in the breach of all the rest And where you are Commanded thus you may shew the place when you find it Now where you urge that you are one of them that say The Epistles were writ to particular-Churches and so serve nothing at all for our kind of Communion Urging further That it will be difficult for me to prove that they were also directed to particular Saints Answ. I wish there were nothing harder that were good for me to do But what should be the reason that our Author with others of his Opinion should stickle so hard to prove all the Epistles were wrote to particular Churches Why because those Members were as they think every one baptized and so the Epistles from which we fetch our Arguments for the Love and Concord of Saints to be only proper to themselves But if this be true there is virtue indeed and more than ever I dreamed of in partaking of Water-Baptism For if that shall take away the Epistles and consequently the whole Bible from all that are not baptized then are the other Churches and also particular Saints in a very deplorable condition For he asketh me very devoutly Whether any unbaptized Persons were concerned in these Epistles pag. 9. But why would they take from us the Holy Scriptures Verily that we might have nought to justifie our practice withal For if the Scriptures belong only to baptized Believers they then belong not to the rest and in truth if they could perswade us to yield them this grant we should but sorrily justifie our practice But I would ask these men If the Word of God came out from them or if it came to them only Or whether Christ hath not given his whole Word to every one that believeth whether they be baptized or in or out of Church-Fellowship Joh. 17. Or whether every Saint in some sort hath not the keyes of the Kingdom of Heaven which are the Scriptures and their Power Would to God they had learnt more modesty than thus to take from all others and appropriate to themselves and that for the sake of their observing a Circumstance in Religion so high and glorious a Priviledge But we will come a little to proof What Church will this Author find in Rome that time the Epistle was sent to the Brethren there besides that Church that was in Aquila's house although many more Saints were then in the City Yea the Apostle in his salutation at the beginning imbraceth them only as Brethren without the least intimation of their being gathered into Fellowship To all that be at Rome beloved of God called to be Saints Grace to you c. Chap. 1. 7. To all there to all in that City beloved

was meet that he shewed also that this Body hath life and motion Now that life being none other than that nourishment or Spirit of life from which the whole Body fuly joyned together and compact by that which every joynt supplyeth according to the effectual working of the measure in every part maketh increase of the body to the edifying of it self in love Eph. 4. 16. Now this Spirit being first and chiefly in the Head therefore none other but those that hold the Head can have this nourishment ministred to them Besides This is the Spirit that knits the Body together makes it increase with the increase of God Col. 2. 16. This is the Unity of the Spirit which he before exhorts them to keep 3. The third Argument is Because their Hope is also but one Even as you are called saith he in one Hope of your calling As who should say My Brethren if you are called with one calling if your Hope both as to the Grace of Hope and also the Object be but one if you hope for one Heaven and for one Eternal Life then maintain that Unity of the Spirit and Hope while here in love and the bond of peace 4. The fourth Argument is There is one Lord or Husband or Prince to whom this Church belongs Therefore if we have Husbands but one Lord and Prince but one let us not rent into many Parties as if we had many Husbands Lords and Princes to govern us as his Wife his House and Kingdom Is Christ divided 5. The fifth Argument is There is one Faith by which we all stand justified by one Lord Jesus Christ one Faith by which we escape the Wrath of God one Faith by which only they that have it are blessed yea seeing there is but one Faith by which we are all put into one way of Salvation let us hold together as such 6. The sixth Argument There is one Baptism Now we are come to the pinch viz. Whether it be that of Water or no which I must positively deny 1. Because Water-Baptism hath nothing to do in a Church as a Church it neither bringeth us into the Church nor is any part of our Worship when we come there how then can the Peace and Unity of the Church depend upon Water-Baptism Besides he saith expresly It is the Unity of the Spirit not Water that is here intended and the Arguments brought to inforce it are such as wholly and immediately relate to the Duty of the Church as a Church 2. Further That other Text that treateth of our being baptized into a body saith expresly it is done by the Spirit For by one Spirit we are all baptized into one body 1 Cor. 12. 16. Here is the Church presented as under the notion of a Body here is a Baptism mentioned by which they are brought or initiated into this Body Now that this is the Baptism of Water is utterly against the words of the Text For by one Spirit are we all baptized into one body besides if the Baptism here be of Water then is it the initiating Ordinance but the contrary I have proved and this Author stands by my Doctrine So then the Baptism here respecting the Church as a Body and Water having nothing to do to enter men into the Church nor to command them to practise it as a Church in order to their Peace or Communion or respecting the Worship of God as such And I say again the Baptism in the sixth Argument being urged precisely for no other purpose but with respect to the Churches peace as a Body it must needs be THAT Baptism by virtue of which they were initiated and joyned together in one and that Baptism being only that which the Spirit executeth this therefore is that one Baptism 7. The other Argument is also effectual There is one God and Father of all who is above all and through all and in you all If we are one Body if to it there be but one Spirit if we have but one Hope one Faith and be all baptized by one Spirit into that one Body and if we have but one Lord one God and he in every one of us let us be also one and let them that are thus qualified both joyn together and hold in one But our Author against this objecteth That now I imploy my Pen against every man and give the lye to all Expositors for they hold this one Baptism to be none other than that of Water pag. 13. Answ. What if I should also send you to Answer those Expositors that expound certain Scriptures for Infant-Baptism and that by them brand us for Anabaptists must this drive you from your belief of the Truth Expositors I reverence but must live by mine own Faith God hath no where bound himself to them more than to others with respect to the revelation of his Mind in his Word But it becomes not you to run thus to Expositors who are as to your notions in many things but of yesterday To the Law and to the Testimony For out of the mouth of Babes the Lord hath ordained strength But you bid me tell you What I mean by Spirit-Baptism Answ. Sir you mistake me I treat not here of our being baptized with the Spirit with respect to its coming from Heaven into us but of that act of the Spirit when come which baptizeth us into a Body or Church It is one thing to be baptized with the Spirit in the first sense and another to be baptized by it in the sense I treat of for the Spirit to come upon me is one thing and for that when come to implant imbody or baptize me into the body of Christ is another Your Question therefore is grounded on a a mistake both of my Judgment and the words of the Apostle Wherefore thus I soon put an end to your Objections pag. 14. For the Spirit to come down upon me is one thing and for the Spirit to baptize or implant me into the Church is another for to be possessed with the Spirit is one thing and to be led by that Spirit is another I conclude then Seeing the Argument taken from that one Baptism respecteth Church-Fellowship properly and seeing Water-Baptism medleth not with it as such it is the other even that in 1 Cor. 12. 16. that is here intended and no other But you add If nothing but extraordinary Gifts are called the baptism of the Spirit in a strict sense then that baptism 1 Cor. 12. must be Water-baptism as well as that in the Ephesians Hold You make your Conclusions before you have cause First prove that in the Ephesians to be meant of Water-baptism and that the Baptism in 1 Cor. 12. 16. is the Baptism you would have it and then conclude my Argument void That it is the Baptism of the Holy Ghost according to the common notion I say not for you to assert it is the Baptism of Water gives the lye to the

Text But that it is an act of the Holy Ghost baptizing the Saints into a Body or Church you will hardly be able to make the contrary appear to be truth But behold while here you would have this to be Baptism with Water how you contradict and condemn your own Notion You say Water-baptism is not the entering Ordinance yet the Baptism here is such as baptizeth us into a Body Wherefore before you say next time that this in 1 Cor. 12. 16. is meant of Water-baptism affirm that Water-baptism is the initiating or entering Ordinance that your Opinion and Doctrine may hang better together We come to my third Argument Which is to prove It is lawful to hold Church-Communion with the godly sincere Believer though he hath not been baptized with Water because he hath the DOCTRINE of Baptisms Heb. 6. Which Doctrine I distinguish from the Practice of it the Doctrine being that which by the outward-sign is presented to us or which by the outward-circumstance of the act is preached to the Believer viz. the Death of Christ my death with Christ also his Resurrection from the dead and mine with him to newness of life This our Author calleth one of the strangest Paradoxes that he hath LIGHTLY observed Answ. How light he is in his Observation of things I know not This I am sure the Apostle makes mention of the Doctrine of Baptism Now that the Doctrine of a man or Ordinance is the signification of what is Preached is apparent to very sense What is Christ's Doctrine Paul's Doctrine Scripture-Doctrine but the Truth couched under the words that are spoken So the Doctrine of Baptism yea and the Doctrine of the Lord's Supper are those Truths or Mysteries that such Ordinances preach unto ns And that the Doctrine of Baptism in this sense is the great end for which that and the Lord's Supper was instituted is apparent from all the Scriptures it is that which the Apostle seeketh for in that eminent sixth of the Romans Know you not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him by Baptism that like as Christ was raised from the Dead by the Glory of the Father so we should walk in newness of Life For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection Rom. 6. 3 4 5. What is here discoursed but the Doctrine of or that which Baptism teacheth with an intimation that that was the chief for the sake of which that Shadow was Instituted as also that they that have the Doctrine or that which is signified thereby they only must reign with Christ. Again This is that which he seeketh for among the Corinthians If the dead rise not at all saith he why then were you baptized for the dead 1. Cor. 15. 22. Why then were you baptized what did Baptism teach you What Doctrine did it preach to you Further Baried with him in Baptism wherein also you are risen again with him through the Faith of the operation of God who raised him from the dead What is here in chief asserted but the Doctrine only which Water-baptism preacheth with an intimation that they and they only are the saved of the Lord that have heard received and that live in this Doctrine Col. 2. 12 13. The same may be said of the Lord's Supper it also hath its Doctrine But against this our Author objecteth saying That this is called the Doctrine of Baptism I am yet to learn Answ. Your ignorance of the Truth makes it not an Error But I pray you what is the Doctrine of Baptism if not that which Baptism teacheth even that which is signified thereby As that is the Doctrine of Christ and the Scriptures which he and they teach as the mind of God But you say I took the Doctrine of Baptism to be the Command that a Believer should be baptised for such ends as the Gospel expresseth Answ. To assert that a figurative Ordinance of God is one thing but the Doctrinal signification of that Ordinance is another A man may preach the Command yet none of the Doctrine which Baptism preacheth The Doctrine lyeth not in the Command but the mystery discovered to Faith by the act You object If the Resurrection be the Doctrine of Baptism why doth the Apostle make that and the Doctrine of Baptism things distinct in Heb. 6. Answ. The Resurrection simply considered is not the Doctrine of Baptism but Christ's and mine by him Besides there is more in it than the Mystery of this Resurrection there is my death first and then my rising with him But you add Under the Law all the Sacrifices of that Dispensation with their Sabbaths were Types of that Christ who was the substance of all those Ceremonies If any of them then that professed Faith in the Messias to come should upon scruples or want of pretended Light neglect the whole or part of that Typical Worship why may not a man say of them as this Advocate of the Practice under Debate they had the richer aud better Sacrifice Answ. First That the Brethren which refuse to be baptized as you and I would have them refuse it for want of pretended Light becomes you not to imagine unless your boldness will lead you to judge that all men want sincerity that come not up to our judgment Their Conscience may be better than either yours or mine yet God for purposes best known to himself may forbear to give them conviction of their Duty in this particular But what Because they are not baptized have they not Jesus Christ Or must we now be afraid to say Christ is better than Water-baptism Yea God himself for the sake of this better thing hath suffered in his Church a suspension of some of his Ordinances yet owned them for his truly Constituted Congregation What say you to the Church in the Wilderness I touched you with it in my first but perceive you listed not to meddle therewith That Church received Members the way which was not prescribed by but directly against the revealed Mind of God yet stood a true Church their Members true Members also that Church in that state was such before whom among whom and to whom God continually made known himself to be their God and owned them for his peculiar treasure And now I am faln upon it let me a little inlarge This Church according to the then Instituted Worship of God had Circumcision for their entering-Ordinance Gen. 17. 13 14. without which it was unlawful to receive any into Fellowship with them yea he that without it was received was to be cut off and cast out again Further As to the Passeover the Uncircumcized was utterly forbidden to eate it Exod. 12. Now if our Brethren had as express prohibition to justifie their groundless Opinion as here is to exclude the Uncircumcised from the Communion of the Church and the

be the Effects of Baptism saying to me None but your self could find an innocent Truth big with so many monstrous Absurdities pag. 42. I Answer This is but speaking wickedly for God or rather to justifie your wordless Practice I say not that Baptism hath any Absurdity in it though your abusing it hath them all and many more while you make it without warrant from the Word as the flaming Sword to keep the Brotherhood out of Communion because they after your manner cannot consent thereto And let no man be offended for that I suggest that Baptism may be abused to the breeding such monstrous Absurdities for greater Truths than that have been as much abused What say you to This is my Body To instance no more although I could instance many are not they the words of our Lord are not they part of the Scriptures of Truth and yet behold even with those words the Devil by abusing them made an Engine to let out the heart-blood of thousands Baptism also may be abused and is when more is laid upon it by us than is Commanded by God And that you do so is manifest by what I have said already and shall yet say to your Fourteen Arguments My last Argument you say is this The World may wonder at your carriage to those Unbaptized Persons in keeping them out of Communion Ans. You will yet set up your own words and then fight against them but my words are these What greater contempt can be thrown upon the Saints than for their Brethren to cut them off from or to debar them Church-Communion And now I add Is not this to deliver them to the Devil 1 Cor. 5. or to put them to shame before all that see your acts There is but one thing can hinder this and that is by-standers see that these your Brethren that you thus abuse are as holy men as our selves Do you more to the open Prophane yea to all Wizards and Witches in the Land For all you can do to them I speak now as to Church-acts is no other than debar them the Communion of Saints And now I say again The World may well wonder when they see you deny holy-men of God that liberty of the Communion of Saints which you Monopolize to your selves And though they do not understand the grounds of Profession or Communion yet they can both see and say these Holy-men of God in all visible acts of Holiness are not one inch behind you Yea I will put it to your selves If those many yea very many who thus severely but with how little ground is seen by men of God you deny Communion with are not of as good as holy as unblameable in life and as sound if not sounder in the Faith than many among our selves Here only they make the stop they cannot without Light be driven into Water-baptism I mean after our Notion of it but what if they were 't would be little sign to me that they were sincere with God To conclude this when you have proved that Water-baptism which you your self have said is not a Church-Ordinance p. 40. is Essential to Church-Communion and that the Church may by the Word of God bolt bar and for ever shut out those far better than our selves that have not according to our Notion been baptized with Water then 't will be time enough to talk of ground for so doing In the mean time I must take leave to tell you There is not in all the Bible one syllable for such a Practice wherefore your great cry about your Order is wordless and therefore faithless and is a meer Humane Invention I come now to your Fourteen Arguments and shall impartially consider them YOur first Argument to prove it lawful to reject the Unbaptized Saint is Because the great Commission of Christ Matth. 28. from which all Persons have their Authority for their Ministry if any Authority at all doth clearly direct the contrary By that Commission Ministers are first to Disciple and then to Baptize them so made Disciples and afterward to teach them to observe all that Christ Commanded them as to other Ordinances of Worship If Ministers have no other Authority to teach them other parts of Gospel-Worship before they believe and are baptized it may be strongly supposed they are not to admit them to other Ordinances before they have passed this first injoyned in the Commission Answ. 1. That the Ministers are to Disciple and Baptize is granted But that they are prohibited by the Commission Matth. 28. to Teach the Disciples other parts of Gospel-Worship that have not Light in Baptism remains for you to prove Shall I add This Position is so absurd and void of truth that none that have ever read the Love of Christ the Nature of Faith the End of the Gospel or of the Reason of Instituted Worship which is Edification with understanding should so much as once imagine But where are they here forbidden to teach them other Truths before they be baptized This Text as fairly denieth to the unbaptized Believer Heaven and Glory Nay our Author in the midst of all his flutter about this 28th of Matthew dare venture to gather no more therefrom but that it may be strongly supposed Behold therefore gentle Reader the ground on which these Brethren lay the stress of their separation from their Fellows is nothing else but a supposition without warrant skrewed out of this blessed Word of God Strongly Supposed but may it not be as strongly supposed that the Presence and Blessing of the Lord Jesus with his Ministers is laid upon the same ground also for thus he concludes the Text And lo I am with you alwayes even to the end of the World But would I say any man from these words conclude That Christ Jesus hath here promised his Presence only to them that after discipling baptize those that are so made and that they that do not baptize shall neither have his Presence nor his Blessing I say again Should any so conclude hence would not all Experience prove him void of Truth The words therefore must be left by you as you found them they favour not at all your groundless supposition To conclude these words have not laid Baptism in the way to debar the Saint from Fellowship of his Brethren no more than to hinder his inheritance in Life and Glory Mark reads it thus He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16. 16. letting Baptism which he mentioned in the promise fall when he came at the threatning God also doth thus with respect to his Worship in the Church he commands all and every whit of his will to be done but beareth with our coming short in this and that and another Duty But let 's go on Your second Argument is That the Order of Christ's Commission as well as the matter therein contained to be observed may easily be concluded from God's severity

so many Churches is concerned Answ. The reason why I came not amongst you was partly because I consulted mine own weakness and counted not my self being a dull-headed man able to engage so many of the chief of you as I was then informed intended to meet me I also feared in personal Disputes heats and bitter contentions might arise a thing my Spirit hath not pleasure in I feared also that both my self and words would be misrepresented and that not without cause for if they that Answer a Book will alter and scrue Arguments out of their place and make my Sentences stand in their own words not mine when I say my words are in a Book to be seen What would you have done had I in the least either in matter or manner though but seemingly miscarried among you As for the many Churches which you say are concerned as also the Glory of God I doubt not to say they are only your wordless Opinions that are concerned the Glory of God is vindicated We receive him that God hath received and that to the glory of God Rom. 15. 16. Quest. 4. Is it not the Spirit of Diotrephes of old in you who loved to have the preheminence that you are so bold to keep out all the Brethren that are not of your mind in this matter from having any entertainment in the Churches or Meetings to which you belong though you your self have not been denyed the like liberty among them that are contrary-minded to you Is this the way of your retaliation Or are you afraid lest the Truth should invade your quarters Answ. I can say I would not have the Spirit you talk of what I have of it God take it from me But what was the Spirit of Diotrephes Why not to receive the Brethren into the Church and to forbid them that would 3 John 9 10. This do not I I am for Communion with Saints because they are Saints I shut none of the Brethren out of the Churches nor forbid them that would receive them I say again shew me the man that is a visible Believer and that walketh with God and though he differ with me about Baptism the Doors of the Church stand open for him and all our Heaven-born Priviledges he shall be admitted to them But how came Diotrephes so lately into our parts Where was he in those dayes that our Brethren of the Baptized-way would neither receive into the Church nor pray with men as good as themselves because they were not baptized but would either like Quakers stand with their Hats on their heads or else withdraw till we had done As to our not suffering those you plead for to preach in our Assemblies the Reason is because we cannot yet prevail with them to repent of their Church-renting Principles As to the Retaliation mind the hand of God and remember Adonibezek Judg. 1. 7. Let the Truth come into our quarters and welcome but sowers of Discord because the Lord hates it we also our selves will avoid them Quest. 5. Is there no contempt cast upon the Brethren who desired your satisfaction that at the same time when you had opportunity to speak to them instead of that you committed the Letters to others by way of reflection upon them Answ. It is no contempt at all to consult men more wise and judicious than him that wrote or my self either But why not consult with others is Wisdom to die with you Or do you count all that your selves have no hand in done to your disparagement Quest. 6. Did not your presumption prompt you to provoke THEM to printing in your Letter to them when they desired to be found in no such practice lest the Enemies of Truth should take advantage by it Answ. What provoked you to Print will be best known at the Day of Judgment whether your fear of losing your wordless Opinion or my plain Answer to your Letter the words in my Letter are As for my Book never defer its Answer till you speak with me for I strive not for mastery but Truth Though you did not desire to write yet with us there was continual labour to rend us to pieces and to prevent that was my first Book written And let who will take advantage so the Truth of God and the edification of my Brother be promoted Quest. 7. Whether your Principle and Practice is not equally against others as well as us viz Episcopal Presbyterians and Independents who are also of our side for our practice though they differ with us about the subject of Baptism Do you delight to have your hand against every man Answ. I own Water-baptism to be God's Ordinance but I make no Idol of it Where you call now the Episcopal to side with you and also the Presbyterian c. you will not find them easily perswaded to conclude with you against me They are against your manner of Dipping as well as the Subject of Water-baptism neither do you for all you flatter them agree together in all but the Subject Do you allow their Sprinkling Do you allow their signing with the Cross Why then have you so stoutly an hundred times over condemned these things as Antichristian I am not against every man though by your abusive language you would set every one against me but am for Union Concord and Communion with Saints as Saints and for that cause I wrote my Book To Conclude 1. In ALL I have said I put a difference between my Brethren of the Baptized-way I know some are more moderate than some 2. When I plead for the unbaptized I chiefly intend those that are not SO baptized as my Brethren judge right according to the first pattern 3. If any shall count my Papers worth the scribling against let him deal with mine Arguments and things immediately depending upon them and not conclude he hath confuted a Book when he hath only quarrelled at words 4. I have done when I have told you that I strive not for Mastery nor to shew my self singular but if it might be for Union and Communion among the godly And count me not as an enemy because I tell you the Truth 5. And now dissenting Brethren I commend you to God who can pardon your sin and give you more grace and an inheritance among them that are sanctified by Faith in Jesus Christ. Amen ERRATA Page 57 line 24 for in read above Page 58 line 17 leave out Answ. Page 79 line 12 leave out thereby Here followeth Mr. Henry Jessey's Judgment upon the same Argument Rom. 14. 1. Such as are weak in the Faith receive you c. WHereas some suppose the receiving there mentioned was but receiving into brotherly Affection such as were in Church-Fellowship but not a receiving of such as were weak into the Church For answer unto which consider That in the Text are two things to be enquired into First What weakness of Faith this is that must not hinder receiving Secondly By whom and to