Ordinance of God a duty enjoyned such who receive the Gospel And what can be more said if it be a duty enjoyned it is a necessary duty c. Wherefore I shall only add for Confirmation some Arguments as follow viz. Arg. 1. If the non-subjection to Baptism debars men from Church-Communion Then the subjection thereto is necessary in order to Church-Communion But the non-subjection to Baptism debars men from Church-Communion Ergo. The Major is undeniable the Minor I shall prove thus Arg. 2. If the walking disorderly not according to the Traditions received from the Apostles debars men from Church-Communion Then the non-subjection to Baptism debars men from Church-Communion But the walking disorderly not according to the Traditions received from the Apostles debars men from Church-Communion Ergo. The Minor is proved 2 Thess 3.6 where the Apostle commands That all who walk disorderly not according to their Traditions should be debarred Communion The Major I prove thus Arg. 3. If the non-subjection to Baptism be a disorderly walking not according to the Traditions of the Apostles Then the Major is true But the non-subjection to Baptism is a disorderly walking not according to the Traditions of the Apostles Ergo. Nothing in this Argument can be questioned except the Minor and that surely cannot be denied by John Bunyan with whom I have now to deal for by his own Confession pag. 64. Baptism is an Ordinance of Jesus Christ an holy Ordinance of God pag. 123. and that of excellent use to instruct in the most weighty matters of the Kingdom of God p. 65. an enjoyned Duty p. 122. an apparant Tradition of the Apostles for in those dayes he confesseth pag. 70. it was administred upon Conversion and used then to go before Church-Communion Again Arg. 4. If the non-subjection to Baptism be a sin against God a rejecting the Counsel of God against our selves and the breach of a good Conscience Then it debars men from Church-Communion But the non-subjection to Baptism is a sin against God a rejecting the Counsel of God against our selves and the breach of a good Conscience Ergo. The Major I think none can deny and the Minor is evident by John Bunyan's own Confession as aforesaid and the Scriptures before alleaged Matth. 28.19 7.29 1 Pet. 3.21 Further Arg. 5. If all Church-Members in the Apostles dayes were baptized Then Baptism is necessary to Church-Communion But all Church-Members in the Apostles dayes were baptized Ergo. One would think this Argument should put the matter out of doubt both Propositions being acknowledged by John Bunyan himself yea urged by him as weighty truths for he makes the Example of the Primitive New-Testament-Churches the ground of his Communion p. 52. yea so far that he saith He dares not do otherwise than they did And if we follow that Rule proposed by himself we must not do otherwise and what then Surely they baptized all Church-members before Communion as he confesseth pag. 91. But that I may not conclude with the Confession of a man so various although it may well be alleaged against himself as in one little Treatise to speak so many inconsistencies I shall proceed to another Argument Arg. 6. If all Church-members are commanded to be baptized Then the subjection to Baptism is necessary to Church-Communion But all Church-members are commanded to be baptized Ergo. The Major is apparent The Minor I prove thus Arg. 7. If Baptism is commanded to all Disciples Then it is commanded to all Church-members But Baptism is commanded to all Disciples Ergo. No man can doubt of the truth of the Major that believeth Church-members to be Disciples which I suppose no Christian in his right mind will deny And the Minor I shall prove from the words of Christ Matth. 28.19 20. Go teach all Nations baptizing them c. the Text is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being interpreted is Disciple ye all Nations baptizing them c. viz. those that are Discipled as by the Grammatical construction of the words may appear teaching them that is the baptized Disciples to observe or keep diligently all things whatsoever I have commanded you One whereof was to baptize those that were discipled But it seems that either J. B. was never a baptized Disciple or that his Instructors forgot to teach him this Rule of Christ or else he hath soon forgotten what he learned if it be not a perverse transgressing of what he knoweth and so guilty of many stripes Luk. 12.47 But to return since John Bunyan is pleased notwithstanding his aforementioned Confessions to deny Baptism to be the Rule of Communion let us hear what Rule he would have which he thus declares pag. 78. Even that rule by which they are discovered to the Church to be visible Saints and willing to be gathered into their Body and Fellowship Answ Well said but how must that be if not by obedience to Christ's Ordinances to the holy Ordinances of God yea the Principles of the Doctrine of Christ is not the subjecting thereto a discovery of a visible Saint and a willingness to be gathered into the Body even the Church John Bunyan to this pag. 79. answers No it is not saith he the practising of a circumstantial but the commendation of their Faith by the Word of Faith and their conversation by a moral Precept wherefore he tells us pag. 79. That when Paul had declared his Faith he falls down to the body of the Law saying Receive us we have wronged no man we have corrupted no man we have defrauded no man 2 Cor. 7.2 From whence with divers such Instances and Paraphrases of his own thereupon he concludes pag. 79. That by the Word of Faith and good Works viz. Moral Duties Gospelized we ought to judge of the fitness of Members by which we ought also to receive them into Fellowship Answ We read that Moses put a vail over his face to hinder the splendor of his countenance from dazling the eyes of the beholders but lo here J. B. puts a vail over his face to impede the discovery of his perverting the Ordinances of God and the Rule of Communion which that I may so far put away that he may appear as he is Concerning what is said Consider First how this Thesis is consistent with John Bunyan's own judgment concerning Circumcision for sure Baptism is not more a Circumstance than that yet by his own grant that was of old the Rule of Communion Secondly Why in his sense he should call Baptism a Circumstance I know not it hath been proved a Principle of the Doctrine of Christ a Foundation-principle Heb. 6.1 A necessary duty a duty enjoyned to those that receive the Gospel and is it notwithstanding all this but such a Circumstance the Lord God of Heaven judge between us Again He comes to affirm pag. 79. what is the Rule of Communion viz. To have our Faith commended by the Word of Faith and our Conversation by a
Moral Precept c. Wherein know that the Word of Faith according to Paul's mind Rom. 10.7 8. is Christ And what Faith doth he commend surely not a bare Profession which consists only in words but that Faith which presently produceth obedience For so he saith Luk. 6.46 Why call ye me Lord Lord and do not the things that I say of which Baptism is one yea a great Duty to which also the Apostle bares witness 1 Joh. 2.3 He that saith he knoweth him and keepeth not his Commandments of which J. Bunyan confesseth Baptism to be one and that of great use is a lyar and the truth is not in him But perhaps John Bunyan will say He would have works attend Faith and therefore he adds our Conversation must be commended by a Moral Precept Wherein let me ask J. Bunyan or any rational Christian how this is possible in divers cases as First upon Conversion when men are presently upon the Preaching of the Word turned from darkness to light and so are received as Church-members as soon as they are Converted who before were Fornicators Murtherers Thieves and what not 1 Cor. 6.11 but upon their Conversion are received as Church-members even the same day Acts 2.41 What experience can there be of their Conversion who were Adulterers the day before If you say they are changed now let me tell you it must appear otherwise than by so short forbearance which is common with the worst of men or else they may be as bad as ever and so John Bunyan's Rule very uncertain Secondly The most Holy Conversation in reference to what John Bunyan speaks cannot demonstrate a Christian for there are Wolves in Sheeps clothing Matth. 7.15 neither is it sufficient to be the Rule the initiating Rule for Church-Communion it must be said in this case as Christ once said Matth. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye cannot enter into the Kingdom of Heaven Was not Paul exact in such a Conversation before his Conversion Phil. 3.6 and it cannot be imagined that he did degenerate afterwards and yet when Ananias was sent to tell him what he must do he delivers his Message thus Acts 22.16 Why tarriest thou arise and be baptized Again Cornelius was a devout and holy man Acts 10.1 yet when he received the Truth and the Holy Spirit also abundantly Peter commands him to be baptized vers 46. Surely if John Bunyan's Rule had been sufficient John the Baptist might then upon good grounds have forbad the Baptism of Christ our Saviour who fulfilled all those Moral Precepts needed not have said Thus it behooveth us concerning Baptism to fulfill all Righteousness Wherefore although I must extol an holy Conversation in its due place wherein I wish that as the Apostle saith 2 Tim. 2.19 All that name the Name of our Lord Jesus Christ may depart from all iniquity yet let me tell you The Apostle never urged any part of the moral Law as the Rule of Communion under the Gospel and therefore John Bunyan is strangely mistaken to advise us to make use of the Ten Commandments pag 79. to judge of the fitness of persons by wherein if we have respect but to the 4th which enjoyns the Sabbath so exactly and upon such a penalty I cannot wonder that he should conceit Christian-tenderness would not be exceeded by such strictness whenas Christians are dehorted from judging one another therein Col. 2.16 And truly I wonder more that a wise man should alleage that instance of Paul 2 Cor. 7.2 as a Rule for Church-Communion when as he knows it was spoken to such as were begotten to the Faith through Paul's Ministry and it is then strange that he should offer that as a Rule for his reception amongst them when that in truth he speaks not at all in reference to Church-Communion but in a holy boasting of his own behaviour and the rest of the Apostles for the ornament of the Gospel Which notwithstanding John Bunyan pag. 80. fraudulently proceeds to defame the holy Ordinance of Baptism urging that it is said Rom. 14.18 The Kingdom of God or our service to Christ saith he consists not in meats and drinks but in righteousness peace and joy in the holy Ghost and he that in these things serveth Christ is accepted of God and approved of men which he afterwards tells you pag. 81. is meant of the Law given upon Sinai c. Answ John Bunyan saith pag. 45. That he believes that Jesus Christ by the Word of the Scriptures will judge all men at the day of Doom But sure if in his heart he thought so he would be afraid of a sharp censure if not the addition of many plagues for adding to the words of God and setting his post by the Lord's which here he doth in telling you That Paul saith Our service to Christ consists not in meats or drinks c. when that it is the Kingdom of God he speaks of which in this place I never read was understood of our service to Christ But if so what doth this respect Baptism The Apostle speaks only of meats and drinks which you may perceive by his words the Romans which J. B. confesseth were baptized did differ about which things also Paul where he exalts Baptism doth speak against wherefore what all this is to the matter in hand let a wise man judge except to shew John Bunyan's singularity which also appears in his Explication of Righteousness Peace and Joy in the holy Ghost which with many fair glosses he would have you to believe to be the moral Law given upon Sinai which notwithstanding what he saith appears not only an addition but even such a one as is inconsistent with the Scripture For First Righteousness Paul tells you comes not by the Law viz. the Law given upon Sinai Gal. 2.21 Secondly Peace cannot come by it because it cannot give life Gal. 3.21 neither joy for it could never make the comers thereunto perfect and what joy or peace in such an Estate there can be or in such a Law I know not But in truth the righteousness peace and joy in the Holy Ghost which the Apostle speaks of is none other but that which Christians are made partakers of in Christ Jesus without the works of the Law and therefore to say we must do this Righteousness is to derogate the honour of Christ and he that in the fruition thereof serveth Christ according to his appointments of which Baptism is confessed to be one of great use is accepted of God and approved of men without looking back to Sinai which J. Bunyan falsly calls pag. 81. a perfect Law contrary to the Scriptures and the holy men of old who call it weak and unprofitable Heb. 7.18 that which could not give life Gal. 3.21 or righteousness Gal. 2.21 nor make any of the comers thereunto perfect Heb. 7.19 But stay saith John Bunyan pag. 81. although this of old was declared thereof now
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
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
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
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