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 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
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
been performed by his personal acts there had then been no need of his Death and Passion the necessity whereof is declared by Christ himself Luk. 24.46 Thus it behoved the Christ to suffer and confirmed by the Apostle Acts 17.3 that the Christ must needs have suffered wherefore it must be concluded that the aforesaid blessings were not effected by the personal acts of Christ And therefore although the Confessor J. B. Epist presumeth a candid Christian may judge the root of the matter to be found in him it may from what hath been said be feared that the root is evil and then it is easie to judge what the branches will be But now in the second place let us see wherefore the aforesaid Article is believed I was enforced to consider it because he urgeth it so emphatically I believe therefore as if there was something preceding that would demonstrate the truth thereof But I have weighed both the precedent and consequent Articles with the Scriptures annexed and I profess I know not what he means by Therefore The Article precedent is I believe this very Child is both God and Man the Christ of the Living God J. B. Art 14. pag. 8. And the Scriptures annexed are Luke 2.7 12. Matth. 1.21 22. But why he should say from thence I believe therefore c. to me doth not appear This Confessor tells us J. B's Epist That above eleven years he hath weighed paused examined paused again these Doctrines and that in cold blood Surely it demonstrates his instability to be so tedious a tract of time to use his own words in pausing and weighing I wish that may not be true in him according to the words of Paul 2 Tim. 3.7 Ever learning and never able to come to the knowledge of the Truth For hitherto his Judgment and Understanding notwithstanding his long pausing seems as cold as his blood If any object That it is written Christ gave himself for us laid down his life was obedient to death all which amount to acts of Christ I Answ 1. That the sufferings were all voluntary that he readily condescended to obey his Father's Will wherein we have cause to accept the Grace of Christ But 2. This was no act viz. no Personal act of his There may be a voluntary submission a free condescension even so far as we may be said to lay down our lives to obey God and yet no personal act Christians are required to obey God in sufferings and it is accounted an Obedience to God when we lose our lives for his sake wherefore although I do extol the personal acts of Christ in the days of his Flesh and desire to respect them in their own Sphere yet I must conclude as aforesaid that those blessings are not wrought by his personal acts but by his sufferings as it is written The Captain of our Salvation is made perfect through sufferings Heb. 2.10 Christ hath also once suffered for us that thereby he might bring us unto God 1 Pet. 3.18 J.B. Art 16. pag. 10. I do believe that for the compleating of this work he was always sinless did alwayes the things that pleased God's Justice that every one of his acts both of doing and suffering and rising again from the dead was really and infinitely perfect being done by him as God-man Wherefore his acts before he died are called the Righteousness of God his blood the blood of God and herein perceive we the love of God in that he laid down his life for us The Godhead which gave vertue to all the acts of the humane nature was then in perfect union with it when he hanged upon the Cross for our sins Answ It is the advice of the Holy Ghost 1 Pet. 4.11 That if any man speak he should speak as the Oracles of God But sure this Confessor's words are more like the Oracles of the Devils that of old were accustomed to be given so ambiguous and obscure that no body could understand them aright yet they might be wrested to the understanding of any Such is the matter of the aforesaid Article wherein it is hard to determine what he means unless it is that the Godhead of Christ suffered death which although he doth not plainly declare yet he doth imply if he saith any thing For saith he every one of his acts of suffering was really perfect being done by him as God-man I wonder that he who pretends that he doth not abusively present to the Reader any other Doctrine but what he holds J. B's Epistle professeth and Preacheth should be so abusive to himself and Doctrine as to Preach and Print that which is so inconsistent with common sense But to proceed he saith The Godhead which gave virtue to all the acts of the Humane Nature was then in perfect union with it when he hanged upon the Cross Now to be in perfect union was to be even as that was viz. hanged upon the Cross and also dead which sure the Confessor means for he further urgeth that therefore his blood was called the blood of God and hereby perceive we the Love of God in that he laid down his life for us Now if this be his meaning it is directly contrary unto Truth for the Godhead that was equal with the Father Phil. 2.6 with whom there is no variableness or shadow of turning Jam. 1.17 an Eternal Spirit immortal c. as it hath neither flesh nor bones Luk. 24.3 cannot die hath no blood to shed Death and Immortality are not congruous and therefore herein this Confessor is mistaken for the death of Christ was only as he was man And therefore it is said Heb. 10.5 When he cometh into the World A body hast thou prepared me If the Godhead could have died there needed not the preparation of this body of flesh but thereby being made man he became subject to death which he was not before as it is written Heb. 2.14 15. Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that bad the power of death wherefore he did not assume the nature of Angels but the seed of Abraham vers 16. As it is said Heb. 2.9 He was made a little lower than the Angels for the suffering of death This also our Confessor acknowledged saying Art 12. The great reason why Christ clothed himself with our flesh and blood was that he might be capable of obtaining Redemption and that was by his Death even the death of the Manhood As the Apostle saith 1 Pet. 3.18 Being put to death in the flesh in the body of his flesh Col. 1.22 And therefore although some Scriptures alledged by the Confessor call the blood of Christ the blood of God and God's Life it must not be taken as properly spoken but in respect to that conjunction between the Deity and Humanity as figuratively Christ is said to be Hungry Thirsty Naked c. Matth.
Christ's Ordinances to holy Ordinances to enjoyned duties I know not surely what if not this discovers Faith Again an Ordinance of Christ an holy Ordinance a Duty enjoyned and yet no discovery of Holiness Is it not Holiness it self to obey Christ's Ordinances his holy Ordinances to perform duties enjoyned Thus the wise are taken in their own craftiness 1 Cor. 3.19 Further Is not a real subjection to Christ's Ordinances a real performance of those Duties enjoyned us the best declaration of a willingness thereto yet all this John Bunyan is pleased positively to deny although he doth not only confess concerning Baptism as aforesaid viz. That it is an Ordinance of Christ an holy Ordinance a Duty enjoyned But further tells us It is of excellent use to the Church pag. 64. But what is that It seems it is no discovery of Faith nor Holiness nor a willingness to subject to Christ's Laws it is of no use in these things nor of any use in Church-Communion what excellent use is it then of John Bunyan answers It is a representation of the Death and Resurrection of Christ an help to our Faith yea meet to instruct us in the most weighty matters of the Kingdom of God pag. 64 65. Reply Well said John Bunyan it seems now Baptism is good for something the Devils sometimes were enforced to confess Christ saying Mark 3.11 Luk. 4.34 41. We know thee who thou art Jesus the Holy One of God although they were his great Enemies Even so J. B. is in this inconsistent not only to Truth but also to himself for sure the obedience to such an Ordinance as is ordained by Christ a representation of his Death and Resurrection a help to our Faith an instruction in the most weighty matters of the Kingdom of God an enjoyned Duty is a discovery of Faith and Holiness and a declaration of subjection to Christ's Laws And if so then it is the Rule of Communion John Bunyan himself proposeth in his aforementioned description pag. 70. and so the cause he hath wilfully lost but no marvel that men are deceived when they stand up against the Ordinances of Christ But tarry We must not conclude he saith Baptism is no initiating or entring Ordinance into Church-Communion and herein is the mistake to think it is so because in time past Baptism was administred upon conversion pag. 70. Answ If by time past he meaneth the Apostle's dayes which I presume he doth for he further confesseth that Water-baptism in the Primitive times was generally submitted to before Church-Communion pag. 91 92. I wonder where is the greatest mistake whether in John Bunyan's vilifying the Ordinances of Baptism or in the observation thereof according as himself confesseth the Practice of the Primitive Church and that upon Conversion before Communion sure there can be no mistake in following so good a pattern But he proceeds to tell us The Word doth not testifie it to be an initiating Ordinance pag. 70. Answ What testimony need we have further than your own Confession out of thy own mouth thou shalt be judged Is not the Primitive pattern their general Practice a sufficient testimony Doth not the word of the Scripture enjoyn us to follow that Example But peradventure J. B. would have a plain Text to say Baptism is an initiating Ordinance wherein I commend John Bunyan in putting the question into such terms as he well knew were not to be found expresly in the Scripture he thought it would make most for his advantage and might carry the best gloss in the denial which to illustrate he tells you pag. 71. It wants the nature and power of such an Ordinance for that which is the initiating Ordinance saith he doth give to the partakers a being of Church-membership in that particular Church by which it is administred without the addition of another Church-act And this he endeavoureth to prove by the Example of Circumcision which saith he pag. 71. was to the Jews an initiating Ordinance whereby they were made forthwith Church-members and also none so accompted nor admitted but those that did partake thereof Answ His proofs for what is here said are various although when enquired into there is no such thing to be found and therefore I may say it is a deceipt of J. B for as he saith of Baptism so must I say of Circumcision by the Word there is no such thing to be found Where is Circumcision called expresly in Scripture an initiating Ordinance yet J. B. is pleased so to call it upon far less grounds than there is for Baptism so to be called for if Circumcision was such an Ordinance as he describes what must be said of Sarai Rebeka Deborah and all the holy Women of old who at once John Bunyan shuts the Church-door against and will not suffer them to enter It is well God's thoughts are not like mens Surely I might upon better grounds than J. B. prove That some uncircumcised persons were admitted to Church-fellowship For if uncircumcised persons were admitted into the Temple of God to pray there c. Then uncircumcised persons were Church-Members for the Temple was more peculiar than the Passeover But Anna and divers Holy Women uncircumcised persons did reside in the Temple Ergo. Yea further if I should say Holy Women did eat the Passeover I suppose I should not be gainsaid although it overthrows John Bunyan's position but we see this like the Sodomites that whilst they endeavoured to break open the door of Lot's house they were so smitten with blindness that they could not find the doors of their own Gen. 19.11 this astonished them But John Bunyan is more obdurate for he yet persists in the defamation of Baptism and tells us p. 74. First There was none debarred or threatned to be cut off from the Church if not first baptized Secondly That Baptism doth not give a being of Membership in this or that particular Church by whose Members the Parties are baptized Answ First how can J. Bunyan expect any instance to be given of the debarring of any unbaptized Person when that by his own Confession pag. 91. in the Primitive times they were generally even all Disciples baptized upon Conversion And if so much less can it be expected to find any threatned to be cut off from the Church because not first baptized there not being in those dayes such an Heretick hatch'd as would so explode Baptism To the second That Baptism doth not give a being of Membership into this or that particular Church I answer It is not required if considered distinctly neither did Circumcision so although much boasted of Did Circumcision give a being of Membership in particular Churches distinct one Person to be a member at Jerusalem another at Capernaum c. and there only No surely he that was a member in one place was a member in all and therefore J. Bunyan's needless questions and assertions pag. 74. might have been spared for the Eunuch Cornelius Lydia the Samaritans
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