Works of John Bunyan Volume II Part 153

Your twelfth argument is, 'Why should professors have more light in breaking of bread, than baptism? That this must be so urged for their excuse: Hath G.o.d been more sparing in making out his mind in the one, rather than the other? Is there more precepts or precedents for the supper, than baptism? Hath G.o.d been so bountiful in making out himself about the supper, that few or none that own ordinances scruple it? And must baptism be such a rock of offence to professors, that very few will enquire after it, or submit to it? Hath not man's wisdom interposed to darken this part of G.o.d's counsel? By which professors seem willingly led, though against so many plain commands and examples, written as with a sun beam, that he that runs may read? And must an advocate be entertained to plead for so gross a piece of ignorance, that the meanest babes of the first gospel times were never guilty of?'

Ans. Many words to little purpose. 1. Must G.o.d be called to an account by you, why he giveth more light about the supper than baptism? May he not shew to, or conceal from this, or another of his servants, which of his truths he pleaseth. Some of the members of the church at Jerusalem had a greater truth than this kept from them, for ought I know, as long as they lived (Acts 11:19), yet G.o.d was not called in question about it. 2. Breaking of bread, not baptism, being a church ordinance, and that such also as must be often reiterated; yea, it being an ordinance so full of blessedness, as lively to present union and communion with Christ to all the members that worthily eat thereof: I say, the Lord's supper being such, that while the members sit at that feast, they shew to each other the death and blood of the Lord, as they ought to do, till he comes (1 Cor 10:15-17, 11:25,26). The church as a church, is much more concerned in that, than in water baptism, both as to her faith and comfort; both as to her union and communion.

3. Your supposition, that very few professors will seriously inquire after water baptism, is too rude. What, must all the children of G.o.d, that are not baptized for want of light, be still stigmatised with want of serious inquiry after G.o.d's mind in it. 4. That I am an advocate, entertained to plead for so gross a piece of ignorance, as want of light in baptism, is but like the rest of your jumbling.

I plead for communion with men, G.o.dly and faithful, I plead that they may be received, that G.o.d hath shewed us he hath received, and commanded we should receive them.

Your thirteenth argument is, 'If obedience must discover the truth of a man's faith to others, why must baptism be shut out, as if it was no part of gospel obedience? Is there no precept for this practice, that it must be thus despised, as a matter of little use? Or shall one of Christ's precious commands be blotted out of a Christian's obedience, to make way for a church fellows.h.i.+p of man's devising.'

Ans. 1. This is but round, round, the same thing over and over.

That my obedience to water, is not a discovery of my faith to others, is evident, from the body of the Bible, we find nothing that affirms it. And I will now add, That if a man cannot shew himself a Christian without water baptism; he shall never shew either saint or sinner, that he is a Christian by it. 2. Who [soever]

they are that despise it, I know not but that church members.h.i.+p may be without it, (seeing even you yourself have concluded it is no church ordinance, nor the entering ordinance) standeth both with scripture and reason, as mine arguments make manifest. So that all your arguments prove no more but this, 'That you are so wedded to your wordless notions, that charity can have no place with you.' Have you all this while so much as given me one small piece of a text to prove it unlawful for the church, to receive those whom she, by the word, perceiveth the Lord G.o.d and her Christ hath received? No: and therefore you have said so much as amounts to nothing.

Your last argument is, 'If the baptism of John was so far honoured and dignified, that they that did submit to it, are said to justify G.o.d; and those that did it not, are said to reject his counsel against themselves: so that their receiving, or rejecting the whole doctrine of G.o.d, hath its denomination from this single practice.

And is there not as much to be said of the baptism of Christ, unless you will say it is inferior to John's in worth and use.'

Ans. 1. That our denomination of believers, and of our receiving the doctrine of the Lord Jesus, is not to be reckoned from our baptism, is evident; because according to our notion of it, they only that have before received the doctrine of the gospel, and so shew it us by their confession of faith, they only ought to be baptized. This might serve for an answer for all: but, 2. The Baptism of John was 'the baptism of repentance, for the remission of sins' (Mark 1:4; Matt 3;6; Luke 3:3), of which water was but an outward signification. Now what is the baptism of repentance, but an unfeigned acknowledgment that they were sinners, and so stood in need of a Saviour, Jesus Christ. This baptism, or baptism under this notion, the Pharisees would not receive (Luke 7:29,30).

For they 'trusted in themselves that they were righteous,' that they were 'not as other men,' that they had need of no repentance (Luke 18:9, 10:29, 15:7). Not but that they would have been baptized with water, might that have been without an acknowledgment that they were sinners (Matt 3:7); wherefore seeing the counsel of G.o.d respected rather the remission of sins by Jesus Christ, than the outward act of water baptism, ye ought not, as you do, by this your reasoning, to make it rather, at least in the revelation of it, to terminate in the outward act of being baptized, but in unfeigned and sound repentance, and the receiving of Jesus Christ by faith (Eph 1:7,8,11).

Further, A desire to submit to John's water baptism, or of being baptized by him in water, did not demonstrate by that single act, the receiving of the whole doctrine of G.o.d as you suggest. 'Why did John reject the Pharisees that would have been baptized (Matt 3:7), and Paul examine them that were?' (Acts 19:2,3). If your doctrine be true, why did they not rather say, Oh! seeing you desire to be baptized, seeing you have been baptized, you need not to be questioned any further; your submitting to John's water, to us is a sufficient testimony, even that single act, that you have received the whole doctrine of G.o.d. But I say, why did John call them vipers? And Paul asked them, Whether they had yet 'received the Holy Ghost?' Yea, it is evident, that a man may be desirous of water, that a man may be baptized, and neither own the doctrine of repentance, nor know on whom he should believe; evident, I say, and that by the same texts (Matt 3:7; Acts 19:2-4).

You have grounded therefore this your last argument, as also the rest, upon an utter mistake of things.

I COME NOW TO YOUR Questions; WHICH ALTHOUGH THEY BE MIXED WITH GALL, I WILL WITH PATIENCE SEE IF I CAN TURN THEM INTO FOOD.

[Quest. 1.] Your first question is, 'I ask your own heart, whether popularity and applause of variety of professors, be not in the bottom of what you have said; that hath been your snare to pervert the right ways of the Lord, and to lead others into a path wherein we can find none of the footsteps of the flock in the first ages?'

Ans. Setting aside a retaliation, like your question, I say, and G.o.d knows I speak the truth, I have been tempted to do what I have done, by a provocation of sixteen years long; tempted, I say, by the brethren of your way: who, whenever they saw their opportunity, have made it their business to seek to rend us in pieces; mine ownself they have endeavoured to persuade to forsake the church; some they have rent quite off from us, others they have attempted and attempted to divide and break off from us, but by the mercy of G.o.d, have been hitherto prevented. A more large account you may have in my next, if you think good to demand it; but I thank G.o.d that I have written what I have written.

Quest. 2. 'Have you dealt brotherly, or like a Christian, to throw so much dirt upon your brethren, in print, in the face of the world, when you had an opportunity to converse with them of reputation amongst us, before printing, being allowed the liberty by them, at the same time for you to speak among them?'

Ans. I have thrown no dirt upon them, nor laid any thing to their charge, if their practice be warrantable by the word; but you have not been offended at the dirt yourselves have thrown at all the G.o.dly in the land that are not of our persuasion, in counting them unfit to be communicated with, or to be accompanied with in the house of G.o.d. This dirt you never complained of, nor would, I doubt, to this day, might you be still let alone to throw it.

As to my book, it was printed before I spake with any of you, or knew whether I might be accepted of you. As to them of reputation among you, I know others not one t.i.ttle inferior to them, and have my liberty to consult with who I like best.

Quest. 3. 'Doth your carriage answer the law of love or civility, when the brethren used means to send for you for a conference, and their letter was received by you, that you should go out again from the city after knowledge of their desires, and not vouchsafe a meeting with them, when the glory of G.o.d, and the vindication of so many churches is concerned.'

Ans. The reason why I came not amongst you, was partly because I consulted mine own weakness, and counted not myself, being a dull headed man, able to engage so many of the chief of you, as I was then informed intended to meet me. I also feared, in personal disputes, heats and bitter contentions might arise, a thing my spirit hath not pleasure in: I feared also, that both myself and words would be misrepresented; and that not without cause, for if they that answer a book will alter, and screw arguments out of their place, and make my sentences stand in their own words, not mine, when I say my words are in a book to be seen, what would you have done, had I in the least, either in matter or manner, though but seemingly miscarried among you. As for the many churches which you say are concerned, as also the glory of G.o.d, I doubt not to say they are only your wordless opinions that are concerned; the glory of G.o.d is vindicated: We receive him that G.o.d hath received, and that 'to the glory of G.o.d' (Rom 15:7).

Quest. 4. 'Is it not the spirit of Diotrephes of old, in you, who loved to have the pre-eminence, that you are so bold to keep out all the brethren, that are not of your mind in this matter, from having any entertainment in the churches or meetings to which you belong, though you yourself have not been denied the like liberty, among them that are contrary minded to you? Is this the way of your retaliation? Or are you afraid lest the truth should invade your quarters?'

Ans. I can say, I would not have the spirit you talk of; what I have of it, G.o.d take it from me. But what was the spirit of Diotrephes? Why, not to receive the brethren into the church, and to forbid them that would (3 John 9,10). This do not I; I am for communion with saints, because they are saints: I shut none of the brethren out of the churches, nor forbid them that would receive them. I say again, shew me the man that is a visible believer, and that walketh with G.o.d; and though he differ with me about baptism, the doors of the church stand open for him, and all our heaven-born privileges he shall be admitted to them. But how came Diotrephes so lately into our parts? Where was he in those days that our brethren of the baptized way, would neither receive into the church, nor pray with men as good as themselves, because they were not baptized; but would either, like Quakers, stand with their hats on their heads, or else withdraw till we had done.

As to our not suffering those you plead for to preach in our a.s.semblies, the reason is, because we cannot yet prevail with them, to repent of their church-rending principles. As to the retaliation, mind the hand of G.o.d, and remember Adonibezek (Judg 1:7). Let the truth come into our quarters and welcome, but sowers of discord, because the Lord hates it (Prov 6:19), we also ourselves will AVOID them (Rom 16:17,18).

Quest. 5. 'Is there no contempt cast upon the brethren, who desired your satisfaction, that at the same time, when you have opportunity to speak to them, instead of that, you committed the letters to others, by way of reflection upon them?'

Ans. It is no contempt at all to consult men more wise and judicious than him that wrote, or myself either. But why not consult with others. Is wisdom to die with you? Or do you count all that yourselves have no hand in, done to your disparagement?

Quest. 6. 'Did not your presumption prompt you to provoke them to printing, in your letter to them, when they desired to be found in no such practice, lest the enemies of truth should take advantage by it?'

Ans. What provoked you to print, will be best known at the day of judgment, whether your fear of losing your wordless opinion, or my plain answer to your letter: The words in my letter are, 'As for my book never defer its answer till you speak with me, for I strive not for mastery but truth.' Though you did not desire to write, yet with us there was continual labour to rend us to pieces, and to prevent that, was my first book written. And let who will take advantage, so the truth of G.o.d, and the edification of my brother be promoted.

Quest. 7. 'Whether your principle and practice is not equally against others as well as us, viz. Episcopal, Presbyterians, and Independents, who are also of our side, for our practice, though they differ with us about the subject of baptism. Do you delight to have your hand against every man?'

Ans. I own water baptism to be G.o.d's ordinance, but I make no idol of it. Where you call now the Episcopal to side with you, and also the Presbyterian, &c. you will not find them easily persuaded to conclude with you against me. They are against your manner of dipping, as well as the subject of water baptism; neither do you, for all you flatter them, agree together in all but the subject.

Do you allow their sprinkling? Do you allow their signing with the cross? Why then have you so stoutly, an hundred times over, condemned these things as antichristian. I am not against every man, though by your abusive language you would set every one against me; but am for union, concord, and communion with saints, as saints, and for that cause I wrote my book.

To conclude,--1. In all I have said, I put a difference between my brethren of the baptized way; I know some are more moderate than some. 2. When I plead for the unbaptized, I chiefly intend those that are not so baptized as my brethren judge right, according to the first pattern. 3. If any shall count my papers worth the scribbling against, let him deal with my arguments, and things immediately depending upon them, and not conclude that he hath confuted a book, when he hath only quarrelled at words. 4. I have done when I have told you, that I strive not for mastery, nor to shew myself singular; but, if it might be, for union and communion among the G.o.dly. And count me not as an enemy, because I tell you the truth. 5. And now, dissenting brethren, I commend you to G.o.d, who can pardon your sin, and give you more grace, and an inheritance among them that are sanctified by faith in Jesus Christ. Amen.

HERE FOLLOWETH MR. HENRY JESSEY'S JUDGMENT UPON THE SAME ARGUMENT.

'Him that is weak in the faith receive ye,' &c.--Romans 14:1

Whereas some suppose the receiving there mentioned, was but receiving into brotherly affection, such as were in church fellows.h.i.+p; but not a receiving of such as were weak into the church. For answer unto which consider,

That in the texts are two things to be inquired into. First, What weakness of faith this is, that must not hinder receiving.

Secondly, by whom, and to what, he that is weak in the faith is to be received?

First, To the first, What weakness of faith this is that must not hinder receiving, whether was it weakness in the graces of faith, or in the doctrine of faith? It is conceived that the first is included, but the second princ.i.p.ally intended.

1. That some of the Lord's people are weak in the graces of faith, will be confessed by all (Mark 9:24; Luke 24:25) and that the Lord would have his lambs fed as well as his sheep, and his children as well as grown men, and that he hath given the right to gospel privileges, not to degrees of grace, but to the truth; 'him that is weak in the faith receive ye': or unto you, as some GOOD translations read it (Rom 14:1).[18]

2. It is supposed, that this command of receiving him that is weak in the faith, doth princ.i.p.ally intend, that is weak in the doctrine of faith, and that not so much in the doctrine of justification, as in gospel inst.i.tutions, as doth appear by the second and sixth verses: which shew, that it was in matters of practice, wherein some were weak, and at which others were offended; notwithstanding the glorious Lord who bears all his Israel upon his heart receives them (v 3) and commandeth, 'him that is weak in the faith receive ye,' or unto you.

Second, Therefore, here we are to inquire of the receiving in the text, By whom, and to what he that is weak in the faith, should be received. In which inquiry there are two parts. 1. By whom. 2.

To what.

1. To the first. The text makes answer, 'Him that is weak in the faith receive ye,' or unto you; which must be the church at Rome, to whom the epistle was writ; as also to all 'beloved of G.o.d, called to be saints' (Rom 1:7). And as to them, so unto all churches and saints, Beloved and called throughout the world.

Note, That epistles are as well to direct how churches are to carry things towards saints without, as to saints within; and also toward all men so as to give no offence to Jew or Gentile, nor to the church of G.o.d (1 Cor 10:32).

2. The second part of the inquiry is, to what he that is weak in the faith is to be received? whether only unto mutual affection, as some affirm, as if he were in church fellows.h.i.+p before, that were weak in the faith? Or whether the text doth as well, if not rather intend, the receiving such as were, and are weak in the faith, Not only unto mutual affection if in the church, but unto church fellows.h.i.+p also, if they were out. For clearing of which consider, to whom the epistle was written (Rom 1:7). Not only to the church there, but unto all that were beloved of G.o.d, and called to be saints in all ages. And as at Rome it is like there then were, and in other places now are, saints weak in the faith, both in and out of church fellows.h.i.+p; and it is probable there then were, and elsewhere now are, those that will cast such out of their mutual affection. And if they will cast such out of their mutual affection that are within, no doubt they will keep out of their church fellows.h.i.+p those that are without.

Arg. 1. Whereas the Lord's care extends to all his, and if it were a good argument in the third verse, for them to receive those within, because G.o.d hath received them, it would be as good an argument to receive in those without, for G.o.d hath received them also: unless it could be proved, that all that were and are weak in the faith, were and are in church fellows.h.i.+p, which is not likely: for if they would cast such out of their affection that are within, they would upon the same account keep them out of church fellows.h.i.+p that were without: therefore as it is a duty to receive those within unto mutual affection, so it is no less a duty, by the text, to receive such weak ones as are without, into church fellows.h.i.+p.

Arg. 2. Is urged from the words themselves, which are, 'Receive him that is weak in the faith'; wherein the Lord puts NO limitation in this text or in any other; and who is he then that can restrain it, unless he will limit the Holy One of Israel? And how would such an interpretation foolishly charge the Lord, as if he took care ONLY of those within, but not like care of those without; whereas he commandeth them to receive them, and useth this motive, he had received them, and he receiveth those that are weak in the faith, if without, as well as those within.

From the example, to wit, That G.o.d had received them; whereas had he been of the church, they would have been persuaded of that before the motive was urged: for no true church of Christ's would take in, or keep in any, whom they judged the Lord had not received; but those weak ones were such as they questioned whether the Lord had received them, else the text had not been an answer sufficient for their receiving them: There might have been objected, they hold up Jewish observations of meats and days, which by the death of Christ were abolished, and so did deny some of the effects of his death; yet the Lord who was princ.i.p.ally wronged could pa.s.s this by, and commandeth others to receive them also. And if it be a good argument to receive such as are weak in any thing, whom the Lord hath received, then there can be no good argument to reject for any thing for which the Lord will not reject them: for else the command in the first verse, and his example in the third verse were insufficient, without some other arguments unto the church, besides his command and example.

Some object, 'Receive ye one another, as Christ also received us to the glory of G.o.d' (Rom 15:7). And from thence supposing they were all in church fellows.h.i.+p before, whereas the text saith not so: for if you consider the eighth and ninth verses, you may see he speaks unto Jews and Gentiles in general, that if the Jews had the receiving, they should receive Gentiles; and if the Gentiles had the receiving, they should receive Jews, for had they not been on both sides commanded: the Jews might have said to the Gentiles, you are commanded to receive us, but we are not commanded to receive you; and if the weak had the receiving, they should receive the strong; and if the strong had the receiving, they should not keep out the weak; and the text is reinforced with the example of the Son's receiving us unto the glory of G.o.d, that as he receiveth Jews and poor Gentiles, weak and strong, in church fellows.h.i.+p, or out of church fellows.h.i.+p; so should they to the glory of G.o.d. And as the Lord Jesus received some, though they held some things more than were commanded, and some things less than were commanded, and as those that were weak and in church fellows.h.i.+p, so those that were weak and out of church fellows.h.i.+p; and that not only into mutual affection, but unto fellows.h.i.+p with himself; and so should they, not only receive such as were weak within into mutual affection, but such as were without, both to mutual affection and to church fellows.h.i.+p: or else such weak ones as were without, had been excluded by the text. Oh! how is the heart of G.o.d the Father and the Son set upon this, to have his children in his house, and in one another's hearts as they are in his, and are borne upon the shoulders and b.r.e.a.s.t.s of his Son their high priest? and as if all this will not do it, but the devil will divide them still, whose work it properly is; But 'the G.o.d of peace' will come in shortly, 'and bruise Satan under their feet,' as in Romans 16:20. And they will agree to be in one house, when they are more of one heart; in the mean time prays, as in chapter 15:5, 'Now the G.o.d of patience and consolation grant you to be like-minded one toward another according to Christ Jesus.'

I shall endeavour the answering of some objections, and leave it unto consideration.

Object. Some say this bearing or receiving, were but in things indifferent.

Ans. That eating, or forbearing upon a civil account, are things indifferent, is true: but not when done upon the account of wors.h.i.+p, as keeping of days, and establis.h.i.+ng Jewish observations about meats, which by the death of Christ are taken away; and it is not fairly to be imagined the same church at Rome looked so upon them as indifferent; nor that the Lord doth; that it were all alike to him to hold up Jewish observations, or to keep days or no days, right days or wrong days, as indifferent things, which is a great mistake, and no less than to make G.o.d's grace little in receiving such. For if it were but in things wherein they had not sinned, it were no great matter for the Lord to receive, and it would have been as good an argument or motive to the church, to say the things were indifferent, as to say the Lord had received them. Whereas the text is to set out the riches of grace to the vessels of mercy, as Romans 9:15. That as at first he did freely choose and accept them; so when they fail and miscarry in many things, yea about his wors.h.i.+p also, although he be most injured thereby, yet he is first in pa.s.sing it by, and persuading others to do the like. That as the good Samaritan did in the Old Testament,[19] so our good Samaritan doth in the New, when priest and Levite pa.s.sed by, pastor and people pa.s.s by, yet he will not, but pours in oil, and carries them to his inn, and calls for receiving, and setting it upon his account.

Object. That this bearing with, and receiving such as are weak in the faith, must be limited to meats and days, and such like things that had been old Jewish observations, but not unto the being ignorant in, or doubting of any New Testament inst.i.tution.