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
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
c. were accepted as Church-members in general and so of every Church in particular and that even upon their Baptism although this Anti-Baptism would have you believe that in the second of the Acts Baptism and adding to the Church appear to be two distinct things whom I would have remember Solomon his advice Prov. 30.6 Add thou not to his words lest he reprove thee and thou be found a lyar But John Bunyan is now grown positive and confidently saith pag. 76. Take it again Baptism makes thee no member of the Church neither particular nor universal neither doth it make thee a visible Saint It therefore gives thee neither right to nor being of Membership at all Answ Here is a brave flourish but an impudent assertion contrary to truth but no marvel that you find him contrary to truth who is contrary to almost all Christians yea to himself and that often in one little Book Wherefore although he excludes Baptism so utterly as to say it doth not make us members at all yet I shall affirm that Baptism in a sense yea in a great measure doth make us Church-members which also J. Bunyan doth confess and that from the Example of the Primitive Saints For he acknowledgeth pag. 70. That in the Primitive times Baptism was administred upon Conversion yea he further grants pag. 91. That in the Apostles dayes Water-Baptism went before Church-Membership Now that which was administred upon the Conversion of Persons yea before they were Church-members and thereupon to be accounted Church-members which John Bunyan in his right mind is forced to acknowledge of Baptism sure must be said in a great measure to make us Church-members and Baptism being so administred in the Primitive times is it not necessary it should be so now Can we alter the Primitive manner of receiving into the Church without being guilty of great iniquity ought we not to follow the Examples of the Primitive Churches Since I have proceeded thus far having now the appearance of so good grounds I shall through God's assistance adventure to prove the necessity thereof not being at all affrighted with J. Bunyan's opprobrious censures wherein if I should affirm Baptism to be an initiating Ordinance it would appear to be true by John Bunyan's own Confession Arg. 1. For that which ought to be administred upon Conversion before Church-membership is an initiating Ordinance But Baptism ought to be administred before Church-membership upon Conversion Ergo. The Major I suppose none will deny the Minor I prove thus Arg. 2. If Baptism was so administred in the Primitive Churches Then it ought to be so now But Baptism was so administred in the Primitive Churches Ergo. The Minor is J. Bunyan's own grant pag. 70. pag. 91. The Major is proved 1 Thess 4.1 where the Apostle beseecheth and exhorteth and that by the Lord Jesus That Saints should walk as we have received from them yea in 2 Thess 3.6 he commands the Churches in the Name of our Lord Jesus Christ to with-draw from every one that walketh so disorderly viz. not according to the Traditions of the Apostles Again Is not Baptism called Heb. 5.12 Chap. 6.1 2. one of the first Principles of the Oracles of God a Principle of the Doctrine of Christ part of the Foundation and what is that but an initiating or entring Ordinance Is not the laying the foundation of an house a great entrance to the building So is Baptism in the practice of Christianity And are not the first Principles in any Matter or Doctrine the initiating or entring thereinto The same is Baptism as aforesaid in Christianity I might evidently set forth that it may truly be so called but leaving that denomination I shall touching the Controversie in hand state this Proposition viz. That Baptism is a duty necessarily to be observed by Christians in obedience to God and in order to Church-Communion I say necessarily to be observed for some things are lawful for a Christian but not expedient Some things again are expedient but not necessary but other things are necessary and must be done of which sort is Baptism This Christ himself testifieth Matth. 3.15 Thus it behooveth us mark he speaketh not particularly of himself but also of his followers us And also he saith Thus it behoveth Oportet nos we must do thus to fulfil God's righteous Commands When Paul was miraculously converted he was Commanded by the Lord to go into the City and there it should be told him what he must do Acts 9.6 and what that was appears from the words of Ananias rehearsed by Paul himself Acts 22.16 Arise and be baptized This Peter sheweth the necessity of 1 Pet. 3.21 by a figurative demonstration speaking of the Ark of Noah Wherein few that is eight Souls were saved by Water The like figure whereunto saith he Baptism doth also now save us Surely the Ark was so necessary for their Salvation viz. their preservation from death that only they that were therein were saved and the Apostle tells you Baptism is the like but as he afterwards explains not the putting away the filth of the flesh but the answer of a good Conscience towards God Now how necessary a good Conscience is and how much to be pressed after I think I need not tell you and Baptism is the answer of a good Conscience towards God it is so venerable an Ordinance notwithstanding John Bunyan is pleased to slight it saying pag. 104. We are not the better if we do it or the worse if we do it not not the better saith he before God nor the worse before men That those who are subject thereto are said Luk. 7.29 to justifie God what greater applause can men have and on the contrary those that do not submit thereto reject the Counsel of God against themselves and must not this be concluded to be a necessary duty yea surely it was Commanded by Christ himself Matth. 28.19 to be administred to all Disciples Disciple all Nations baptizing them c. teaching them that are so baptized to observe the same vers 20. in the performance whereof Christ hath promised his continual Presence wherefore Peter gave this counsel to the distressed Jews Act. 2.38 that cried out in great terror What shall we do Repent and be baptized every one of you As this was his advice to the distressed so also it was to those that received the holy Spirit plentifully Acts 10.48 He commanded them to be baptized in the Name of the Lord. It seems it is an Ordinance meet to be observed by all sorts of Christians the Jayler and his house Acts 16.33 Lydia and her house vers 15. Crispus and his house Acts 18.8 Samaria Acts 8.12 the Eunuch vers 38. yea all without exception that gladly received the Word were baptized and thereupon added to the Church Acts 2.41 I might be large herein but John Bunyan hath spared my labour for he yields the case and confesseth pag. 122 123. That Baptism is an holy
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
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
Circumstance or Substance which is apparently false God is hereby made the Author of sin for in this Reason he urgeth That the Church ought to bear with the sinful infirmities of their Brethren For those he saith are caused for want of Light And how come they to want Light he tells you pag. 94. It is God that creates Light and he that with-holdeth So that God not creating Light in their hearts causeth them to err and to be guilty of sinful infirmities Is not here verified what is written God shall send them strong delusions to believe a lye Is not this according to the words of that idle Servant Matth. 25.24 who saith of God he knew him to be an hard man reaping where thou hast not sown and gathering where thou hast not strawed So saith John Bunyan who without Repentance may expect the like sentence Reas 5. I come now to his 5th Reason p. 104. Because a failer in such a Circumstance as Water doth not unchristian us This must needs be granted not only from what was said before but for that thousands of thousands that could not consent thereto are now with the innumerable company of Angels c. wherefore what is said of eating or the contrary may as to this be said of Water-baptism neither if I am baptized am I the better neither if I be not am I the worse not the better before God nor the worse before Men Whereupon after some plausible words he concludes pag. 106. seeing the things wherein we exceed each other are such as neither make nor mar Christianity let us love one another and walk together according to the glorious Rule above specified meaning to have Church-Communion with unbaptized persons Answ To love one another I should readily consent for we ought to love all men But for Church-Communion I cannot until I see it proved that we ought to do so which I am sure John Bunyan hath not for he hath not yet proved it lawful much less expedient but further from being necessary which he pretends And surely this Reason cannot sway a wise man to do that which is not proved lawful I say this Reason which is grounded upon a false Position for although Baptism doth not make a Christian yet the want of it may mar a Christian and the neglect thereof unchristian men For he that despiseth God although once honoured shall be lightly esteemed 1 Sam. 2.30 A good Conscience may be put away 1 Tim. 1.19 that there may be need of the formation of Christ in the heart again Gal. 4.19 John Bunyan's instance of the thousand thousands that did not consent to Baptism which are now as he saith in Heaven is no sufficient proof that it ought to be or that it may be despised now I suppose he will confess there are thousand thousands as much in Heaven as they who did not believe that Christ was then come in the flesh but he that denieth it now is Antichrist 1 Joh. 4.3 And notwithstanding John Bunyan's confidence if he should now deny Christ come in the flesh it would unchristian him I might give many more instances in this case but from hence you may perceive how inconsiderate he is to conclude that of Baptism from false grounds which Paul speaketh of eating meats which were lawful to be eaten or not eaten Would any wise man oppose such indifferent things to an Ordinance and Institution of Christ Jesus sure Obedience to express Commands whatsoever we are before men makes us better before God Reas 6. I come now to his 6th Reason p. 107. I am therefore for holding Communion thus because the Edification of Souls in the Faith and Holiness of the Gospel is of greater concernment than our agreeing in or contesting for the business of Water-baptism That the Edification of the Soul is of the greatest concern is out of measure evident c. Answ John Bunyan's Position here stated he endeavoureth by divers Reasons to prove viz. That the Edification of the Soul is of the greatest concern which I here omit because whilst he endeavoureth to prove that he mistakes the matter in question for it is apparent that Baptism and the rest of Christ's Ordinances are the means appointed for the Edification of the Souls of men and if so the Argument is fallacious and must fall which surely he is himself conscious of and therefore to prevent it he saith pag. 109. Know that the Edification of the Church of God dependeth not upon neither is tyed to this or that Circumstance Much said but little proved wherefore in short I may answer You have only J. Bunyan's word for it who herein doth not only exclude Baptism but also whatsoever he is pleased to call a Circumstance whereof the Supper of the Lord is one by his own confession pag. 64. so that it also is excluded by him from Church-Edification contrary to what is declared of the Primitive Saints who walking in the fear of God having Fellowship one with another were edified yea Paul accounts Church-discipline for the Edification of the Church 2 Cor. 13.10 And in truth all Gospel-Ordinances are for Edification so that if we must press after that it obligeth us to press after the means tending thereto But J. Bunyan seems to put a little gloss upon the matter viz. When there is in the hearts of the Godly different perswasions about it then it becometh them in the wisdom of God to take more care for their peace and unity than to widen their uncomfortable differences Thus J. Bunyan would have the Churches to be like Simeon and Levi Brethren agreeing in iniquity to bear with sin and to wink at the trangressions of Christ's Ordinances rather than to disagree thereupon contrary to the advice of the Apostle who as he withstood Peter to the face because he was to be blamed Gal. 2.11 directs That if any Brother walketh disorderly viz. in disobedience to Christ's Ordinances he must be withdrawn from 2 Thess 3.6 But John Bunyan to perswade the Churches to strike hands in disobedience and to countetenance their doings therein alleageth pag. 110 divers instances of unlawful things done of old yet winked at if not approved To all which if it be so sure the Apostle's words Rom. 6.1 What shall we say thereto shall we continue in sin that grace may abound God forbid might to sober men be a sufficient answer But that I might discharge my duty herein I shall give for the better satisfaction of those concerned a particular Answer thereto in order His first Instance is of Aaron pag. 109. in these words Although Aaron transgressed the Law because he eat not the Sin-Offering of the People yet seeing he could not do it with satisfaction to his own Conscience Moses was content that he left it undone Levit. 10.16.20 Answ John Bunyan tells us That Aaron transgressed the Law because the Law was against his Conscience and that Moses was content therewith but surely then Moses was not faithful in