If you should think that their wars in the wilderness might hinder them; I answer, They had, for ought I can discern, ten times as much fighting in the land of Canaan, where they were circumcised, as in the wilderness where they were not. And if carnal or outward safety had been the argument, doubtless they would not have circumcised themselves in the sight, as it were, of one and thirty kings (Josh 5, 12). I say, they would not have circumcised their six hundred thousand warriors, and have laid them open to the attempts and dangers of their enemies. No such thing, therefore, as you are pleased to suggest, was the cause of their not being as yet circumcised.
VI. 'An extraordinary instance to be brought into a standing rule, are no parallels': That is the sum of your fourth.
Ans. The rule was ordinary; which was circumcision; the laying aside of this rule became as ordinary, so long a time as forty years, and in the whole church also. But this is a poor shift, to have nothing to say, but that the case was extraordinary, when it was not.
But you ask, 'Might they do so when they came into Canaan?'
Ans. No, no. No more shall we do as we do now 'when that which is perfect is come.'
You add, 'Because the church in the wilderness (Rev 12) could not come by ordinances, &c. therefore when they may be come at, we need not practise them.'
Ans. No body told you so. But are you out of that wilderness mentioned? (Rev 12). Is Antichrist down and dead to ought but your faith? Or are we only out of that Egyptian darkness, that in baptism have got the start of our brethren? For shame be silent: yourselves are yet under so great a cloud, as to imagine to yourselves a Rule of Practice not found in the Bible; that is, to count it a sin to receive your holy brethren, though not forbidden but commanded to do it (Rom 14, 15).
Your great flourish against my fourth argument, I leave to them that can judge of the weight of your words; as also what you say of the fifth or sixth.
For the instance I give you of Aaron, David, and Hezekiah, who did things not commanded, and that about holy matters, and yet were held excusable; you, nor yet your abettors for you, can by any means overthrow. Aaron transgressed the commandment (Lev 6:26, 10:18); David did what was not lawful; and they in Hezekiah's time, 'did eat the passover otherwise than it was written' (2 Chron 30:18). But here I perceive the shoe pincheth; which makes you glad of Mr. Denne's evasion for help At this also Mr. D'Anvers cries out, but yet to no purpose, charging me with asserting, that ignorance absolves from sin of omission and commission. But, Sirs, fairly take from me the texts, with others that I can urge; and then begin to accuse. You have healed your suggestion of unwritten verities poorly. But any shift to shift off the force of truth. After the same manner also you have helped your asserting, 'that you neither keep out, nor cast out from the church, if baptized, such as come unprepared to the supper, and other solemn appointments.' Let us leave yours and mine to the pondering of wiser men.
My seventh argument, as I said, you have not so much as touched; nor the ten in that one, but only derided at the ten. But we will show them to the reader. 1. Love, which above all other things we are commanded to put on, is much more worth, than to break about baptism (Col 3:14). 2. Love is more discovered, when we receive for the sake of Christ and grace, than when we refuse for want of water. 3. The church at Colosse was charged to receive and forbear the saints, because they were new creatures. 4. Some saints were in the church at Jerusalem, that opposed the preaching of salvation to the Gentiles; and yet retained their membership. 5. Divisions and distinctions among saints are of later date than election, and the signs of that; and therefore should give place. 6. It is love, not baptism, that discovereth us to the world to be Christ's disciples (John 13:35). 7. It is love that is the undoubted character of our interest in, and fellowship with, Christ (Rom 12:10, 16:10). 8. Fellowship with Christ is sufficient to invite to, and the new creature the great rule of our fellowship with, Christ (1 John 1:2). 9. Love is the fulfilling of the law, wherefore he that hath it is accepted with God, and ought to be approved of men; but he fulfils it not, who judgeth and setteth at nought his brother (Gal 6:16; Phil 3:16; Rom 14; James 4:11). 10. Love is sometimes more seen, and showed in forbearing to urge and press what we know, than in publishing and imposing (John 16:12; 1 Cor 3:1,2). 11. When we attempt to force our brother beyond his light, or to break his heart with grief, to trust him beyond his faith, or bar him from his privileges, how can we say I love? 12. To make that the door to communion which God hath not; to make that the including, excluding charter, the bar, bounds, and rule of communion, is for want of love. Here are two into the bargain.