A CONFESSION OF MY FAITH. – John Bunyan

1. IBELIEVE that there is but one only true God, and that there is none other but he: “To us there is but one God, the Father, of whom are all things. And this is life eternal, that they might know thee, the only true God,” etc. 2. I believe that this God is almighty, eternal, invisible, incomprehensible, etc.: “I am the Almighty God; walk before me, and be thou perfect.” “The eternal God is thy refuge.” “Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever.” 3. I believe Chat this God is unspeakably perfect in all his attributes of power, wisdom, justice, truth, holiness, mercy, love, etc. His power is said to be eternal, his understanding and wisdom infinite; he is called the just Lord, in opposition to all things; he is said to be truth itself, and the God thereof. There is none holy as the Lord. “God is love.” “Christ thou by searching find out God? Canst thou find out the Almighty unto perfection?” 4. I believe that in the Godhead there are three persons or subsistences: “There are three that bear record in heaven, the Father, the Word, and the Holy Ghost.” 5. I believe that these three are, in nature, essence, and eternity, equally one: “These three are one.” 6. I believe “there is a world to come.” 7. I believe that there shall be a resurrection of the dead, both of the just and unjust. “Many that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt. Marvel not at this. For the hour is coming in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation.” 8. I believe that they that shall be counted worthy of that world and of the resurrection from the dead neither marry nor are given in marriage, neither can they die anymore; “for they are equal to the angels, and are the children of God, being the children of the resurrection.” 9. I believe that those that die impenitent shall be tormented with the devil and his angels, and shall be cast with them into the lake that burns with fire and brimstone, “where the worm dieth not and the fire is not quenched.” 10. I believe that, because God is naturally holy and just, even as he is good and merciful, therefore, all having sinned, none can be saved without the means of a Redeemer. “Then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom. We have redemption through his blood, even the forgiveness of our sins. For which, without shedding of blood, is no remission.” 11. I believe that Jesus Christ our Lord himself is the Redeemer. “They remembered that God was their rock and the high God their Redeemer.” “Forasmuch as ye know that ye were not redeemed with corruptible things, such as silver and gold, from your vain conversation, received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.” 12. I believe that the great reason why the Lord, the second person in the Godhead, did clothe himself with our flesh and blood was, that he might be capable of obtaining the redemption that before the world was intended for us. “Forasmuch, then, as the children were made partakers of flesh and blood, he also himself likewise took part of the same, (mark,) that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage. When the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law. Wherefore it behooved him in all things to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people; for in that himself hath suffered, being tempted, he is able to succor them that are tempted. Christ hath redeemed us from the curse of the law, being made a curse for us. As it is written, Cursed is everyone that hangeth on a tree.

That the blessing of Abraham might come upon the Gentiles, through faith in Jesus Christ.” 13. I believe that the time when he clothed himself with our flesh was in the days of the reign of Caesar Augustus; then, I say, and not till then, was the Word made flesh or clothed with our nature. “And it came to pass in those days that there went out a decree from Caesar Augustus that all the world should be taxed; and Joseph went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem, because he was of the house and lineage of David, (to be taxed, with Mary his espoused wife,) being great with child; and so it was that while they were there the days were accomplished that she should be delivered.” This child was he of whom godly Simeon was told by the Holy Ghost, when he said that he should not see death until he had seen the Lord Christ. 14. I believe, therefore, that this very child, as before is testified, is both God and man, the Christ of the living God. “And she brought forth her first-born son, and wrapt him in swaddling-clothes, and laid him in a manger, because there was no room for them in the inn. And there were in the same country shepherds keeping watch over their flocks by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shined round about them; and they were sore afraid. And the angel said unto them, Fear not; for behold I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Savior, which is Christ the Lord. And this shall be a sign unto you: ye shall find the babe wrapped in swaddling-clothes, lying in a manger.” Again: “But while he thought on these things behold the angel of the Lord appeared unto him, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, which, being interpreted, is God with us.” 15. I believe, therefore, that the righteousness and redemption by which we that believe stand just before God, as saved from the curse of the law, is the righteousness and redemption that consists in the personal acts and performances of this child Jesus, the God-man, the Lord’s Christ; it consisteth, I say, in his personal fulfilling the law for us to the utmost requirement of the justice of God. “Do not think (saith he) that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil.

By which means he became the end of the law for righteousness to everyone that believeth. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. So, finishing transgressions, and making an end of sins, and making reconciliation for iniquity, he brought in everlasting righteousness.” 16. I believe that for the completing of this work he was always sinless, did always the things that pleased God’s justice; that everyone 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 virtue to all the acts of the human nature, was then in perfect union with it when he hanged upon the cross for our sins. 17. I believe, then, that the righteousness that saveth the sinner from the wrath to come is properly and personally Christ’s, and ours but as we have union with him, God by grace imputing it to us. “Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ and be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. For of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. For he hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in him.” 18. I believe that God, as the reward of Christ’s undertaking for us, hath exalted him to his own right hand as our Mediator, and given him a name above every name; and hath made him Lord of all, and judge of quick and dead; and all this that we who believe might take courage to believe and hope in God. “And being found in fashion as a man, he humbled himself unto death, even the death of the cross, where he died for our sins; wherefore God hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, both of things in heaven, and things in earth, and things that are under the earth; and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. And he commanded us to preach unto the people, and to testify that it was he that was ordained of God to be the judge of quick and dead; who verily was foreordained before the foundation of the world, but was manifest in the last times for you who by him do believe in God, who raised him from the dead, and gave him glory, that your faith and hope might be in God.” 19. I believe that, being at the right hand of God in heaven, he doth there effectually exercise all the offices of his excellent priesthood and mediatorship, presenting himself before God in the righteousness which was accomplished for us when he was in the world; for by the efficacy of his blood he not only went into the holy place, but being there, and having by it obtained eternal redemption for us, now is receiving the worth and merit thereof from the Father, doth bestow upon us grace, repentance, faith, and the remission of sins; yea, he also received for us the Holy Ghost, to be sent unto us to ascertain us of our adoption and glory; for if he were on earth, he should not be a priest. “Seeing then we have a great high priest that is entered into the heavens, Jesus the Son of God, let us hold fast our profession. For there is one God and one Mediator between God and man, the man Christ Jesus. For by his own blood he entered into the holy place, having obtained eternal redemption for us. For Christ is not entered into the holy place made with hands, which is the figure of the true, but into heaven itself, now to appear in the presence of God for us.

Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear.” 20. I believe that, being there, he shall so continue till the restitution of all things; and then he shall come again in glory, and shall sit in judgment upon all flesh; and I believe that according to his sentence, so shall their judgment be. “Repent ye, therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ, which before was preached unto you, whom the heavens must receive, until the restitution of all things, spoken of by the mouth of all the holy prophets since the world began. For this same Jesus, which ye have seen go up into heaven, shall so come in like manner as ye have seen him go into heaven. For the Lord himself shall descend from heaven with a shout, and with the voice of the archangel and the trumpet of God,” etc. “When the Son of man shall come in his glory, and all the holy angels with him, then he shall sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats.

And he shall set his sheep on his right hand, but the goats on the left. Then shall the King say to them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Then shall he say to them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. .And these shall go away into everlasting punishment, but the righteous into life eternal. For the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burnt up. Seeing, then, that all these things must be dissolved, what manner of persons ought we to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat?” 21. I believe that when he comes his saints shall have a reward of grace for all their work and labor of love which they showed to his name in the world: “And every man shall receive his own reward, according to his own labor. And then shall every man have praise of God. And behold I come quickly, and my reward is with me, to give to every man. according as his work shall be. Wherefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord, knowing that of the Lord ye shall receive the reward of inheritance, for you serve the Lord Christ.” How Christ is made ours; or by what means this or that man hath that benefit by him as to stand just before God now and in the day of judgment. 1. I believe, we being sinful creatures in ourselves, that no good thing done by us can procure of God the imputation of the righteousness of Jesus Christ, but that the imputation thereof is an act of grace, a free gift without our deserving: “Being justified freely by his grace, through the redemption that is in Jesus Christ. He called us, and saved us with an holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus.” 2. I believe also that the power of imputing righteousness resideth only in God by Christ: 1. Sin being the transgression of the law. 2. The soul that hath sinned being his creature, and the righteousness also his, and his only; even as David also describeth the blessedness of the man to whom God imputeth righteousness without works, saying, “Blessed are they whose iniquities are forgiven and whose sin is covered. Blessed is the man to whom the Lord will not impute sin.” Hence, therefore, it is said again, “That men shall abundantly utter the memory of his great goodness and sing of his righteousness. For he saith to Moses, I will. have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then, it is not in him that willeth nor in him that runneth, but in God that :showeth mercy.” 3. I believe that the offer of this righteousness, as tendered in the Gospel, is to be received by :faith, we still in the very act of receiving it judging ourselves sinners in ourselves. “O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ.

Believe in the Lord Jesus Christ, and thou shalt be saved. The Gospel is preached in all nations for the obedience of faith. Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation” (a sacrifice to appease the displeasure of God). “through faith in his blood; to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time, his righteousness, that he might be just and the justifier of him that believeth on Jesus. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things from which they could not be justified by the law of Moses.” 4. I believe that this faith, as it respecteth the imputation of this righteousness for justification before God, doth put forth itself in such acts as purely respect the offer of a gift. It receiveth, accepteth of, embraceth, or trusteth to it. “As many as received him, to them he gave power to become the sons of God, even to them that believe on his name. This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinners, of whom I am chief. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation; in whom also, after that ye believed, ye were sealed with the Holy Spirit of promise.” I believe, therefore, that as to my justification from the curse of the law I am, as I stand in myself, unworthy to receive, accept of, embrace, and trust to the righteousness that is already provided by and wrapped up in the personal doings and sufferings of Christ, it being faith in that, and that only, that can justify a sinner in the sight of God. 5. I believe that the faith that so doth is not to be found with any but those in whom the Spirit of God, by mighty power, doth work it; all others, being fearful and incredulous, dare not venture their souls and eternity upon it.

And hence it is called the faith that is wrought by the “exceeding great and mighty power of God,” the faith “of the operation of God.” And hence it is that others are said to be fearful, and so unbelieving. These, with other ungodly sinners, “must have their part in the lake of fire.” 6. I believe that this faith is effectually wrought in none but those which, before the world, were appointed unto glory. “And as many as were ordained unto eternal life believed, that he might make known the riches of his glory upon the vessels of mercy which he had before prepared unto glory. We give thanks unto God. always for you all, making mention always of you in our prayers, remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ in the sight of God: knowing, brethren beloved, your election of God.” But of the rest he saith, “Ye believed not, because ye are not of my sheep, as I said,” which latter words relate to the 16th verse, which respecteth the election of God. “Therefore they could not believe, because (Esaias said again) he hath blinded their eyes and hardened their hearts, that they should not see with their eyes nor understand with their heart, and I should heal them.”

Of Election. 1. I believe that election is free and permanent, being founded in grace and the unchangeable will of God. “Even so, then, at this present time also there is a remnant according to the election of grace; and if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more of grace, otherwise work is no more work.

Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth who are his. In whom also we have obtained an inheritance, being predestinated, according to the purpose of Him who worketh all things after the counsel of his own will.” 2. I believe that this decree, choice, or election was before the foundation of the world, and so before the elect themselves had being in themselves; for God, who quickeneth the dead, and calleth those things which be not as though they were, stays not for the being of things to determine his eternal purpose by; but having all things present to him, in his wisdom he made his choice before the world was. 3. I believe that the decree of election is so far from making works in us foreseen the ground or cause of the choice that it containeth in the bowels of it not only the persons, but the graces that accompany their salvation.

And hence it is said that “we are predestinated to be conformed to the image of his Son;” not because we are, but ‘that we should be, holy and without blame before him in love. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. He blessed us according as he chose us in Christ.”

And hence it is again that the salvation and calling of which we are now made partakers is no other than what was given us in Christ Jesus before the world began, according to his eternal purpose which he purposed in Christ Jesus our Lord. 4. I believe that Christ Jesus is he in whom the elect are always considered, and that without him there is neither election, grace, nor salvation, “Having predestinated us to the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved; in whom we have redemption through, his blood, the forgiveness of sins, according to the riches of his grace. That in the dispensation of the fullness of time he might gather together in one all things in Christ, both which are in heaven and which are in earth, even in him. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved.” 5. I believe that there is not any impediment attending the elect of God that can hinder their conversion and eternal salvation. “Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. What shall we say then to these things? If God be for us, who can be against us? Who shall lay anything to the charge of God’s elect? It is God that justifieth; who is he that condemneth? etc. What, then? Israel hath not obtained that which he seeketh for, but the elect hath obtained it, and the rest were blinded. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though their land was filled with sin against the Holy One of Israel.” When Ananias made intercession against Saul, saying, Lord, I have heard by many of this man how much evil he hath done to thy saints at Jerusalem, and here he hath authority from the high priest to bind all that call upon thy name, what said God unto him? ¾. The vessels of mercy which God before prepared unto glory do thus claim a share therein: “Even us, say they, whom he hath called, not only of the Jews, but also of the Gentiles;” as he also saith in Hosea, “I will call them my people which were not my people, and her beloved which was not beloved.” 7. I believe, therefore, that election doth not forestall or prevent the means which are of God appointed to bring us to Christ, to grace, and to glory, but rather putteth a necessity upon the use and effect thereof, because they are chosen to be brought to heaven that way; that is, by the faith of Jesus Christ, which is the end of effectual calling. “Wherefore the rather, brethren, give diligence to make your calling and election sure.”

Of Calling. 1. I believe that to effectual calling the Holy Ghost must accompany the word of the Gospel, and that with mighty power: I mean that calling which of God is made to be the fruit of electing love. “Knowing,” saith Paul to the Thessalonians, “brethren beloved, your election of God; for our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance,” etc. Otherwise men will not, cannot, hear and turn. Samuel was called four times before he knew the voice of Him that spake from heaven. It is said of them in Hosea that, as the prophets called them, so they went from them; and instead of’ turning to them, “sacrificed to Baalim and burnt incense to graven images.” The reason is, because men by nature are not only dead in sins, “but enemies in their minds, by reason of wicked works.” The call then is, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” Understand, therefore, that effectual calling is like that word of Christ that raised Lazarus from the dead ¾ a word attended with an arm that was omnipotent: “Lazarus, come forth.” It was a word to the dead; but not only so, it was a word for the dead ¾ a word that raised him from the dead; a word that outwent all opposition, and that brought him forth from the grave, though bound hand and foot therein. And hence it is that calling is sometimes expressed by quickening, awakening, illuminating, or bringing them forth of darkness to light, that amazeth and astonisheth them. For as it is a strange thing for a man that lay long dead, or never saw the light with his eyes, to be raised out of the grave, or to be made to see that which he could not so much as once think of before, so it is with effectual calling. Hence it is that Paul, when called, stood “trembling and was astonished,” and that Peter saith, “He hath called us out of darkness into his marvelous light.” In effectual calling the voice of God is heard and the gates of heaven are opened. When God called Abraham he appeared to him in glory. That of Ananias to Saul is experienced but by few: “The God of our fathers hath chosen thee,” saith he, “that thou shouldst know his will and see that just One, and shouldst hear the voice of his mouth.” True, Saul’s call was out of the ordinary way, but yet, as the matter and truth of the work, it was no other than all the chosen have ¾ viz.: 1st. An effectual awakening about the evil of sin, and especially of unbelief.

And therefore when the Lord God called Adam he also made unto him an effectual discovery of sin, insomuch that he stripped him of all his righteousness. Thus he also served the jailer. Yea, it is such an awakening as by it he sees he was without Christ, without hope, and a stranger to the commonwealth of Israel, and without God in the world. Oh the dread and amazement that the guilt of sin brings with it when it is revealed by the God of heaven! And like to it is the sight of mercy when it pleaseth God, “who calleth us by his grace, to reveal his Son in us.” 2ndly . In effectual calling there are great awakenings about the world to come and the glory of unseen things. The resurrection of the dead and eternal judgment, the salvation that God hath prepared for them that love him, with the blessedness that will attend us and be upon us at the coming of our Lord Jesus Christ, are great things in the soul that is under the awakening calls of God. And hence we are said to be “called to glory, to the obtaining of the glory of our Lord Jesus Christ.” 3rdly . In effectual calling there is also a sanctifying virtue; and hence we are said to be called with an holy calling, with an heavenly calling, called to glory and virtue. “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into marvelous light.” Yea, effectual calling hath annexed to it, as its inseparable companion, the promise of thorough sanctification: “Faithful is He that hath called you, who also will do it.” 2. I believe that effectual calling doth therefore produce ¾ lst . Faith; and therefore it is said that faith cometh by hearing ¾ by hearing the word that calleth us unto the grace of Christ. For by the word that calleth us is Jesus Christ held forth to us, and offered to be our righteousness. And therefore the apostle saith again, that “God hath called us unto the fellowship of his Son Jesus Christ; that is, to be made partakers of the riches of grace and the righteousness that is in him.” 2ndly. It produceth hope, it giveth a ground to hope; and therefore hope is said to be the “hope of our calling.” And again, “Even as ye are called in one hope of your calling.” Now the godly wise know whoso misseth of effectual calling misseth of eternal life, because God justifieth none but them whom he calleth, and glorifies none but those whom he justifies; and therefore it is that Peter said before, “Make your calling, and (so) your election sure.” Make it sure; that is, prove your calling right by the word of God, for whoso staggereth at the certainty of his calling cannot comfortably hope for a share in eternal life. “Remember the word unto thy servant whereon thou hast caused me to hope. My soul fainted for thy salvation, but I hope in thy word.” 3ndly . It produceth repentance. For when a man hath heaven and hell before his eyes, (as he will have if he be under the power of effectual calling,) or when a man hath a revelation of the mercy and justice of God, with an heart-drawing invitation to lay hold on the tender forgiveness of sins, and being made also to behold the goodly beauty of holiness, it must needs be that repentance appears, and puts forth itself unto self-revenging acts for all its wickedness which in the days of ignorance it delighted in.

And hence is that saying, “I came not to call the righteous, but sinners to repentance.” For the effecting of which the preaching; of the word of the kingdom is most proper. “Repent, for the kingdom of God is at hand.” 1. Repentance is a turning the heart to God in Christ ¾ a turning of it from sin, and the devil, and darkness to the goodness, and grace, and holiness that is in him. Wherefore they that of old are said to repent, are said to loathe and abhor themselves for all their abominations. “I abhor myself,” said Job, “and repent in dust and ashes.” 2. Godly repentance doth not only affect the soul with the loathsome nature of sin that is past, but filleth the heart with godly hatred of sins that yet may come. When Moses feared that through his being overburdened with the care of the children of Israel some unruly or sinful passions might show themselves in him, what saith he? ¾.” 4. It produceth also love; wherefore Paul, when he had put the Church in remembrance that they were called of God, adds that concerning brotherly love they had no need that he should write unto them. As who should say, If God be so kind to us to forgive us our sins, to save our souls, and to give us the kingdom of heaven, let these be motives, beyond all other, to provoke us to love again. Farther, if we that are thus beloved of God are made members of one man’s body, all partakers of his grace, clothed all with his glorious righteousness, and are together appointed to be the children of the next world, why should we not love one another? “Beloved, if God so loved us, we ought also to love one another.” And truly so we shall if the true grace of God be upon us, because we also see them to be the called of Jesus. Travelers that are of the same country love and take pleasure one in another when they meet in a strange land. Why, we sojourn here in a strange country with them that are heirs together with us of the promised kingdom and glory. Now, as I said, this holy love worketh by love. Mark, love in God and Christ, when discovered, constraineth us to love.

The name, therefore, and word, and truth of God in Christ, together with the sincerity of grace, of faith and holiness in us, are the delightful objects of this love. For it embraceth with delight and complacency but as it discerneth the image of God and of Christ in the soul, his presence in the ministry, and a suitableness in our worship to the word and mind of Christ.

Love also hath a blessed faculty and heavenly in bearing and suffering afflictions, putting up with wrongs, overlooking the infirmities of the brethren;, and in serving in all Christian offices the necessities of the saints. “Charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things; charity never faileth.” In a word, it designeth a holy conversation in this world, that God, and Christ, and the word of Christ may be glorified thereby.

Of the Scriptures.

Touching which word of God I thus believe and confess: 1. That all the Holy Scriptures are the words of God. “All Scripture is given by inspiration of God. For the prophecy of the Scripture came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.” 2. I believe that the Holy Scriptures, of themselves, without the addition of human inventions, are able to make the man of God perfect in all things, and thoroughly to furnish him unto all good works. They are able to make thee wise unto salvation through faith in Jesus Christ, and to instruct thee in all other things that either respect the worship of God or thy walking before all men. 3. I believe the great end why God committed the Scriptures to writing was, that we might be instructed to Christ, taught how to believe, encouraged to patience and hope for the grace that is to be brought unto us at the revelation of Jesus Christ; also that we might understand what is sin, and how to avoid the commission thereof. “Concerning the works of men, (said David,) by the word of thy lips I have kept me from the paths of the destroyer. Through thy precepts I get understanding, therefore I hate every false way. I have hid thy word in my heart, that I might not sin against thee.” 4. I believe that they cannot be broken, but will certainly be fulfilled in all the prophecies, threatenings, and promises, either to the salvation or damnation of men. They are like that flying roll that will go over all the earth to cut off and curse. In them is contained also the blessing; they preach to us also the way of salvation. “Take heed, therefore, lest that come upon you which is written in the prophets: Behold, ye despisers, and wonder and perish. For I work a work in your days ¾ a work which you shall in nowise believe, though a man declare it unto you.” 5. I believe Jesus Christ, by the word of the Scriptures, will judge all men at the day of doom, for that is the book of the law of the Lord according to Paul’s Gospel. 6. I believe that this God made the world and all things that are therein. “For in six days the Lord made heaven and earth, the sea, and all that in them is;” also, that after the time of the making thereof he disposed of it to the children of men, with a reserve thereof for the children of God that should in all ages be born thereunto. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel; for, as “he made of one blood all nations of men for to dwell upon the face of the earth, so he hath determined the times before appointed and the bounds of their habitation.”

Of Magistracy.

I believe that magistracy is God’s ordinance, which he hath appointed for the government of the whole world, and that it is a judgment of God to be without those ministers of God which he hath ordained to put wickedness to shame. “Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou not then be afraid of the power? Do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good. But if thou do that which is evil, be afraid, for he beareth not the sword in vain; for he is the minister of God, a revenger, to execute wrath upon him that doth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake. For this cause pay ye tribute also, for they are God’s ministers attending continually unto this very thing.” Many are the mercies we receive by a well-qualified magistrate; and if any shall at any time be otherwise inclined, let us slew our Christianity in a patient suffering for well-doing what it shall please God to inflict by them.

A REASON OF MY PRACTICE IN WORSHIP.

HAVING thus made confession of my faith, I now come to show you my practice in worship, with the reasons thereof; the which I shall have occasion to touch under two distinct heads: 1. With whom I dare not hold communion; 2. With whom I dare.

Only, first, note that by the word communion I mean fellowship in the things of the kingdom of Christ, or that which is commonly called church communion, the communion of saints ; for in civil affairs and in things of this world that are honest I am not altogether tied up from the fornicators thereof; wherefore in my following discourse understand me in the first sense.

Now, then, I dare not have communion with them that profess not faith and holiness, or that are not visible saints by calling; but note that by this assertion I meddle not with the elect but as he is a visible saint by calling, neither do I exclude the secret hypocrite if he be hid from me by visible saintship. Wherefore I dare not :have communion with men from a single supposition that they may be elect, neither dare I exclude the other from a single supposing that he may be a secret hypocrite. I meddle not here with these things; I only exclude him that is not a visible saint; now he that is visibly or openly profane cannot be then a visible saint, for he that is a visible saint must profess faith and repentance, and consequently holiness of life; and with none else dare I communicate. First . Because God himself hath so strictly put the difference, both by word and deed; for from the beginning he did not only put a difference between the seed of the woman and the children of the wicked, only the instinct of grace and change of the mind as his own, but did cast out from his presence the father of all the ungodly, even cursed Cain, when he showed himself openly profane, and banished him to go into the land of the runagate or vagabond, where from God’s face and the privileges of the communion of saints he was ever afterward hid.

Besides, when after this, through the policy of Satan, the children of Cain and the seed of Seth did commix themselves in worship, and by that means had corrupted the way of God, what followed but first God judged it wickedness, raised up Noah to preach against it; and, after that, because they would not be reclaimed, he brought the Flood upon the whole world of these ungodly, and saved only Noah alive and his, because he had kept himself righteous.

Here I could enlarge abundantly, and add many more instances of a like nature, but I am here only for a touch upon things. Secondly . Because it is so often commanded in the Scriptures that all the congregation should be holy. “I am the Lord your God; ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy. Ye shall be holy, for I the Lord your God am holy. Sanctify yourselves, therefore, and be ye holy, for I am the Lord your God.” Besides ¾ 1. The gates of the temple were to be shut against all other. “Open ye the gates, that the righteous nation that keepeth the truth may enter in ¾ this gate of the Lord into which the righteous shall enter. Thus saith the Lord, No stranger, uncircumcised in heart or uncircumcised in flesh, shall enter into my sanctuary, of any stranger which is amongst the children of Israel.” 2. Because the things of worship are holy. “Be ye holy that bear the vessels of the Lord.” 3. Because all the limits and bounds of communion are holy. “This is the law of the house upon the top of the mountain: the whole limit thereof shall be most holy; behold, this is the law of the house.” Thirdly . I dare not have communion with them, because the example of the New Testament churches before us have been a community of visible saints. Paul to the Romans writes thus: “To all that are at Rome beloved of God, called to be saints;” and to the rest of the churches thus: “Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints. To the saints that are at Ephesus, and to the faithful in Christ Jesus. To all the saints that are at Philippi, with the bishops and deacons. To the saints and faithful brethren which are at Colosse. To the Church of the Thessalonians, which is in God the Father and in our Lord Jesus Christ,” etc. Thus you see under what denomination those persons went of old who were counted worthy to be members of a visible Church of Christ. Besides, the members of such churches go under such characters as these: 1. The called of Christ Jesus. Romans 1:6. 2. Men that have drank into the Spirit of Jesus Christ. 1 Corinthians 7:13. 3. Persons in whom was God the Father. Ephesians 4:6. 4. They were all made partakers of the joy of the Gospel. Philippians 1:7. 5. Persons that were circumcised inwardly. Colossians 2:11. 6. Persons that turned from idols to serve the living and true God. Thessalonians 1:4. 7. Those that were the body of Christ and members in particular; that is, those that were visibly such, because they made profession of faith, of holiness, of repentance, of love to Christ, and of self-denial at their receiving into fellowship. Fourthly . I dare not hold communion with the open profane. 1. Because it is promised to the Church that she shall dwell by herself; that is, as she is a Church and spiritual. “Lo, the people shall dwell alone, and shall not be reckoned among the nations.” Numbers 23:9. 2. Because this is their privilege: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into marvelous light.” 1 Peter 1:9,10. 3. Because this is the fruit of the death of Christ, who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works. 4. Because this is the commandment: “Save yourselves from the untoward generation.” Acts 2:40. 5. Because with such it is not possible we should have true and spiritual communion. “Be not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? or what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them, and I will be their God and they shall be my people. Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you and will be a father unto you, saith the Lord Almighty.” Fifthly . I dare not hold communion with the open profane ¾ 1. Because this would be plowing with an ox and an ass together. Heavenly persons suit best for communion in heavenly matters. Deuteronomy 22:10. 2. It subjecteth not the nature of our discipline, which is not forced, but free, in a professed subjection to the will and commandment of Christ, others being excluded by God’s own prohibition. Leviticus 1:3; Romans 6:17; 2 Corinthians 8:12; 2 Corinthians 9:7,13; Corinthians 8:5.

Paul also, when he exhorteth Timothy to follow after righteousness, faith, charity, peace, etc., which are the bowels of church communion, he saith, “Do it with those that call on the name of the Lord out of a pure heart.” Sixthly. In a word, to hold communion with the open profane is most pernicious and destructive. 1. It was the wicked multitude that fell a-lusting and that tempted Christ in the desert. Numbers 11:4. 2. It was the profane heathen of whom Israel learned to worship idols.

They were mingled among the heathen, and learned their works and served their idols, which were a snare to them. 3. It is the mingled people that God hath threatened to plague with those deadly punishments of his with which he hath threatened to punish Babylon itself, saying, “When a sword is upon her liars, her mighty, her chariots and treasures, a sword also shall be upon her mingled people that are in the midst of her.”

And no marvel; for ¾ 1. Mixed communion polluteth the ordinances of God. “Say to the rebels, saith the Lord God, Let it suffice you of all your abominations that you have brought into my sanctuary strangers, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary to pollute it, even my house, when ye offered my bread and the fat and the blood; and they have broken my covenant because of all their abominations.” 2. It violateth the law. “Her priests have violated my law and profaned my holy things. (How?) They have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean.” 3. It profaneth the holiness of God: “Judah hath dealt treacherously, and an abomination is committed in Israel and Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god.” 4. It defileth the truly gracious: “Know ye not that a little leaven leaveneth the whole lump? Look diligently, therefore, lest any root of bitterness, springing up, trouble you, and thereby many be defiled.”

Lastly. To conclude, as I said before, it provoketh God to punish with severe judgments, and therefore heed well. 1. As I said before, the drowning of the whole world was occasioned by the sons of God commixing themselves with the daughters of men, and the corruption of worship that followed thereupon. 2. He sent a plague upon the children of Israel for joining themselves unto the people of Moab, and for following their abominations in worship. And let no man think that now I have altered the state of the question, for it is all one with the Church to communicate with the profane and to sacrifice and offer their gifts to the devil. The reason is, because such have by their sin forsaken the protection of Heaven, and are given up to their own heartlusts, and left to be overcome of the wicked, to whom they have joined themselves. “Join not yourselves (saith God) to the wicked, neither in religion nor marriages; for they will turn away thy sons from following me, that they may serve other gods; so will the anger of the Lord be kindled against you and destroy thee suddenly.” Did not Solomon, king of Israel, sin by these things? yet among many nations was there no king like him who was beloved of his God.

Hear how Paul handleth the point: “This I say, (saith he,) that the things which the Gentiles (or open profane) sacrifice, they sacrifice to devils and not to God; and I would not that you should have fellowship with devils.

Ye cannot drink of the cup of the Lord and the cup of devils; ye cannot be partakers of the table of the Lord and of the table of devils. Do we provoke the Lord to jealousy? Are we stronger than he?” I conclude that therefore it is an evil and a dangerous thing to hold church communion with the open profane and ungodly. It polluteth his ordinances, it violateth his law, it profaneth his holiness, it defileth his people, and provoketh the Lord to severe and terrible judgments. Objection. But we can prove in all ages there have been the open and profane in the Church of God. Answer. In many ages indeed it hath been so; but mark, they appeared not such when first they were received into communion, neither were they, with God’s liking, as such to be retained among them, but in order to their admonition, repentance, and amendment of life; of which if they failed God presently threatened the Church, and either cut them off from the Church, as he did idolaters, fornicators, murmurers, tempters, sabbath-breakers, with Korah, Dathan, Achan, and others, or else cut off them, with the Church and all, as he served the ten tribes at one time and the two tribes at another. “My God shall cast them away, because they did not hearken to him, and they shall be wanderers among the nations.”

Many have pleaded for the profane that they should abide in the Church of God, but such have not considered that God’s wrath at all times hath, with great indignation, been showed against such offenders and their conceits.

Indeed, they like not to plead for them under that notion, but rather as Korah and his company, “All the congregation is holy, every one of them.” Numbers 16:3.

But it maketh no matter by what name they are called if by their deeds they show themselves openly wicked, for names and notions sanctify not the heart and nature; they make not virtues of vices, neither can it save such advocates from the heavy curse both of God and men. “The righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses and blood is in their hands.”

Thus have I showed you with whom I dare not have communion, and now to show you with whom I dare. But in order thereto I desire you first to take notice that, touching shadowish or figurative ordinances, I believe that Christ hath ordained but two in his Church ¾ viz., water baptism and the supper of the Lord, both which are of excellent use to the Church in this world, they being to us representations of the death and resurrection of Christ, and are, as God shall make them, helps to our faith therein. But I count them not the fundamentals of our Christianity, nor grounds of rule to communion with saints. Servants they are, and our mystical ministers to teach and instruct us in the most weighty matters of the kingdom of God. I therefore here declare my reverent esteem of them, yet dare not remove them, as some do, from the place and end where by God they are set and appointed, nor ascribe unto them more than they were ordered to have in their first and primitive institution. It is possible to commit idolatry even with God’s own appointments. But; I pass this, and come to the thing propounded. Secondly , then. I dare have communion, church communion, with those that are visible saints by calling, with those that by the word of the Gospel have been brought over to faith and. holiness. And it maketh no matter to me what their life was heretofore “if they now be washed, if they be sanctified, if they be justified in the name of our Lord Jesus Christ and by the Spirit of our God.” Now, in order to the discovery of this faith and holiness, and so to fellowship in church communion, I hold it requisite that a faithful relation be made thereof by the party thus to be received, yea, if need be, by witnesses also, for the satisfaction of the Church, that she may receive in faith and judgment such as best shall suit her holy profession.

Observe it, these texts do respect extraordinary officers, and yet see that, in order to their reception by the Church, there was made to them a faithful relation of the faith and holiness of these very persons; for no man may intrude himself upon, or thrust himself upon, or thrust himself into, a Church of Christ without the Church have first the knowledge and liking of the person to be received; if otherwise, there is a door opened for all the heretics in the world; yea, for devils also, if they appear in human shapes.

But Paul shows you the manner of receiving by pleading (after some disgrace thrown upon him by false apostles) for his own admission of his companions: “Receive us, (saith he,) we have wronged no man; we have defrauded no man; we have corrupted no man.” And so concerning Timothy: “If Timothy come, (saith he,) see that he may be with you without fear; for he worketh the work of the Lord, as I also do.” Also when Paul supposed that Titus might be suspected by some, see how he pleads for him: “If any do inquire of Titus, he is my partner and fellowhelper concerning you; or our brethren be inquired of, they are the messengers of the churches and the glory of Christ.” Phebe also, when she was to be received by the Church at Rome, see how he speaketh in her behalf: “I commend unto you Phebe our sister, which is a servant of the Church which is at Cenchrea, that ye receive her in the Lord, as becometh saints; and that ye assist her in whatsoever business she hath need of you; for she hath been a succorer of many and of myself also.” Yea, when the apostles and brethren sent their epistles from Jerusalem to Antioch, under what characters do those go that were the messengers to them? ¾.

Likewise Barnabas and Saul, Judas and Silas abode as members and officers where they were sent. It was requisite, therefore, that the letters of recommendation should be in substance the same with that relation that ought to be made to the Church by or for the person that is to be embodied there. But to return; I dare have communion, church communion, with those that are visible saints by calling. Question. But by what rule would you receive them into fellowship with yourselves? Answer. Even by a discovery of their faith and holiness, and their declaration of willingness to subject themselves to the laws and government of Christ in his Church. Question. But do you not count that by water baptism, and not otherwise, that being the initiating and entering ordinance, they ought to be received into fellowship? Answer. No. But tarry and take my sense with my word; for herein lies the mistake, to think that because in time past baptism was administered upon conversion, that therefore it is the initiating and entering ordinance into church communion, when by the word no such thing is testified of it.

Besides, that it is not so will be manifest if we consider the nature and power of such an ordinance. That ordinance, then, that is the initiating or entering ordinance, as before, doth give to them that partake thereof a right to, and a being of membership with, that particular church by which it is administered; I say, a right to and a being of membership without the addition of another church act. This is evident by the law of circumcision, which was the initiating law of old; for by the administration of that very ordinance the partaker thereof was forthwith a member of that congregation, without the addition of another church act. Genesis 17. This is declared in the first institution, and therefore it is called the token of the covenant, the token or sign of righteousness, of Abraham’s faith, and of the visible membership of those that joined themselves to the Church with him ¾ the very inlet into church communion that gave a being of membership among them. And thus Moses himself expounds it: “Every man-servant (saith he) that is bought with money, when thou hast circumcised him, he shall eat of the passover;” without the addition of another church act to empower him thereunto, his circumcision hath already given him a being there, and so a right to and privilege in church relation. “A foreigner and a hired servant shall not eat thereof,” because not circumcised; “but when a stranger that sojourneth with thee will keep the passover to the Lord, let all his males be circumcised, and. then let him come near and keep it,” for then he is one of the Church; “and he shall be as one born in the land; for no uncircumcised person shall eat thereof.” Exodus 12:43-50. Neither could any other thing, according to the law of circumcision, give the devoutest person that hath breathed a being of membership with them: “He that is born in thy house and he that is bought with thy money must needs be circumcised; and the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people.”

Note, then, that that which is the initiating ordinance admitteth none into church communion but those that first partake thereof. The angel sought to kill Moses himself for attempting to make his child a member without it.

Note, again, that as it admitteth of none to membership without it, so, as I said, the very act of circumcising them, without the addition of another church act, gave them a being of membership with that very Church by whom they were circumcised. But none of this can be said of baptism.

First. There is none debarred nor threatened to be cut off from the Church if they be not first baptized. Secondly. Neither doth it give to the person baptized a being of membership with this or that Church by whose members he hath been baptized. John gathered no particular Church, yet was he the first and great baptizer with water. He preached Christ to come, and baptized with the baptism of repentance, and left his disciples to be gathered by him: “And to him shall the gathering of the people be.”

Besides, after Christ’s ascension, Philip baptized the eunuch, but made him by that no member of any particular Church. We only read that Philip was caught away from him, and that the eunuch saw him no more, but went on his way rejoicing to his master and country of Ethiopia. Neither was Cornelius made a member of the Church at Jerusalem by his being baptized at Peter’s command at Caesarea. Neither were they that were converted at Antioch by them that were scattered from the Church at Jerusalem, by their baptism, if they were baptized at all, joined to the Church at Jerusalem. No, they were after gathered and embodied among themselves by other church acts. What shall I say? Into what particular Church was Lydia baptized by Paul or those first converts at Philippi? Yea, even in the 2nd of the Acts baptizing and adding to the Church appear to be acts distinct; but if baptism were the initiating ordinance, then was he that we baptized made a member, made a member of a particular Church, by the very act of water baptism. Neither ought any, by God’s ordinance, to have baptized any but with respect to the admitting them by that act to a being of membership of this particular Church. For if it be the initiating ordinance, it entereth them into the Church. What Church? Into a visible Church. Now there is no Church visible but that which is particular, the universal being utterly invisible and known to none but God. The person, then, that is baptized stands by that a member of no Church at all, neither of the visible nor yet of the invisible. A visible saint he is, but not made so by baptism; for he must be a visible saint before, else he ought not to be baptized.

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. Question. But why, then, were they baptized? Answer. That their own faith by that figure might be strengthened in the death and resurrection of Christ, and that themselves might see that they have professed themselves dead and buried, and risen with him to newness of life. It did not seal to the Church that they wire so, (their satisfaction as to that arose from better arguments,) but taught the party himself that he ought so to be. Farther, it confirmed to his own conscience the forgiveness of sins if by unfeigned faith he laid hold upon Jesus Christ.

Now, then, if baptism be not the initiating ordinance, we must seek for entering some other way, by some other appointment of Christ, unless we will say that, without rule, without order, and without an appointment of Christ, we may enter into his visible kingdom. The Church under the law had their initiating and entering ordinance; it must not therefore be, unless we should think that Moses was more punctual and exact than Christ, but that also our Lord hath his entering appointment. Now, that which by Christ is made the door of entrance into the Church, by that we may doubtless enter; and, seeing baptism is not that ordinance, we ought not to seek to enter thereby, but may with good conscience enter without it. Question. But by what rule, then, would you gather persons into church communion? Answer. Even by that rule by which they are discovered to the Church to be visible saints and willing to be gathered into their body and fellowship.

By that word of God, therefore, by which their faith, experience, and conversation (being examined) is found good; by that the Church should receive them into fellowship with them. Mark, not as they practice things that are circumstantial, but as their faith is commended by a word of faith and their conversation by a moral precept. Wherefore that is observable that after Paul had declared himself sound of faith he falls down to the body of the law: “Receive us, (saith he;) we have wronged no man, we have corrupted no man, we have defrauded no man.” He saith not, “I am baptized, but I have wronged no man,” etc. And if churches, after the confession of faith, made more use of the ten commandments to judge of the fitness of persons by, they might not exceed, by this seeming strictness, Christian tenderness towards them they receive to communion.

I will say, therefore, that by the word of faith and of good works, moral duties Gospelized, we ought to. judge of the fitness of members by ¾ by which we ought also to receive them to fellowship: “For he that in these things proveth sound,” he hath the antitype of circumcision, which was before the entering ordinance. “For he is not a Jew which is one outwardly, neither is that circumcision which is outwardly in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, whose praise is not of men, but of God.”

Now, a confession of this by word and life makes this inward circumcision visible. When you know him therefore to be thus circumcised, you ought to admit him to the Lord’s passover; he, if any, hath a share, not only in church communion, but a visible right to the kingdom of heaven.

Again, “For the kingdom of God (or our service to Christ) consisteth not in meats nor in 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.” By which word righteousness he meaneth, as James doth, the royal law, the perfect law, which is the moral precept evangelized or delivered to us by the hand of Christ. James 2:8,9. The law was given twice at Sinai; the last time it was given with a proclamation of grace and mercy of God and of the pardon of sins going before. Exodus 19; Exodus 34:1-10. The second giving is here intended, for so it cometh after faith, which first receiveth the proclamation of forgiveness. Hence we are said to do this righteousness in the joy and peace of the Holy Ghost.

Now, he that in these things serveth Christ is accepted of God and approved of men. For who is he that can justly find fault with him that fulfilleth the royal law from a principle of faith and love? “If ye fulfil the royal law according to the Scriptures, Thou shalt love thy neighbor as thyself, ye do well,” ye are approved of men. Again, he that hath loved another hath fulfilled the law, for love is the fulfilling of the law. He, then, that serveth Christ according the royal law, from faith and love going before, he is a fit person for church communion. God accepteth him, men approve him. Now, that the royal law is the moral precept read the place in James 2:8,9,10,11,12. It is also called the “law of liberty,” because the bondage is taken away by forgiveness going before; and this is it by which we are judged, as is said, meet or unmeet for church communion, etc.

Therefore, I say, the rule by which we receive church members, it is the word of the faith of Christ and of the mora precept evangelized, as I said before. “I am under the law to Christ,” saith Paul. So, when he forbiddeth us communion with men, they be such as are destitute of the faith of Christ and live in the transgression of a moral precept. “I have written unto you (saith he) not to keep company if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.” He saith not, “If any man be not baptized, have not hands laid on him, or join with the unbaptized;” these are fictious, Scriptureless notions. “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself. Love thinketh no ill to his neighbor; therefore love is the fulfilling of the law.” Romans 13:9,10.

The word of faith and the moral precept is that which Paul enjoins the Galatians and Philippians, still avoiding outward circumstances. Hence, therefore, when he had to the Galatians treated of faith, he falls point-blank upon moral duties: “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature; and as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God.” “As many as walk according to this rule.” What rule? The rule by which men are proved new creatures ¾ the word of faith and the moral precept. Wherefore Paul exhorteth the Ephesians not to walk, as other Gentiles, in the vanity of their mind, seeing they had received Christ, and had heard him, and had been taught by him, as the truth is in Jesus ¾ that they should put off the old man. What is that? Why the former conversation, which is corrupt, according to the deceitful lusts, lying, anger, sin, giving place to the devil, corrupt communications, all bitterness, wrath, clamor, evil-speaking, with all malice, and that they would put on a new man. What is that? That which is created in righteousness and true holiness, a being renewed in the spirit of their mind, and a putting away all these things. Ephesians 4. “For in Christ Jesus;” these words are put in on purpose to show us the nature of New Testament administrations, and how they differ from the Old. In Moses an outward conformity to an outward and carnal ordinance was sufficient to give (they subjecting themselves thereto) a being of membership with the Jews. But in Christ Jesus it is not so. Of Abraham’s flesh was the national Jewish congregation, but it is Abraham’s faith that makes the New Testament churches. “They that are of faith are the children of faithful Abraham. They that are of faith, the same are the children of Abraham.” So then, the seed being now spiritual, the rule must needs be spiritual also ¾ viz., the word of faith and holiness.

This is the Gospel concision-knife, sharper than any two-edged sword, and that by which New Testament saints are circumcised in heart, ears, and lips. For in Christ Jesus no outward and circumstantial thing, but the new creature; none subjects of the visible kingdom of Christ, but visible saints by calling. Now, that which manifesteth a person to be a visible saint must be conformity to the word of faith and holiness: “And they that are Christ’s have crucified the flesh, with the affections and lusts.” Hearken how delightfully Paul handled the point: “The new creatures are the Israel of God. The new creature hath a rule by himself to walk by; and as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God.” Paul to the Philippians commandeth as much, where, treating of his own practice in the doctrine of faith and holiness, he requireth them to walk by the same rule, to mind the same thing: “I desire to be found in Christ, (saith he;) I reach forward toward the things that are before; my conversation is in heaven, and flatly opposite to them whose God is their belly, whose glory is their shame, and who mind earthly things.” “Brethren, (saith he,) be ye followers together with me, and mark them that walk so.” Mark them ¾ for what? For persons that are to be received into fellowship and the chiefest communion of saints. And indeed this is the safest way to judge of the meetness of persona by, for take away the confession of faith and holiness, and what can distinguish a Christian from a Turk? He that indeed receiveth faith, that squareth his life by the royal, perfect moral precept, and that walketh therein in the joy and peace of the Holy Ghost, no man can reject him; he cannot be a man if he object against him ¾ not a man in Christ, not a man in understanding. “The law is not made for a righteous man,” neither to debar him the communion of saints if he desire it, nor to cast him out if he were in, “but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and for murderers of mothers, for man-slayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for perjured persons, and if there be any other thing contrary to sound doctrine according to the glorious Gospel which is committed to my trust.” 1 Timothy 1:9,10,11.

Paul also, when he would leave an everlasting conviction upon the Ephesians concerning his faith and. holiness, treating first of the sufficiency of Christ’s blood and the grace of God to save us, he adds, “I have coveted no man’s silver, or gold, or apparel.” He bringeth them to the moral precept, to prove the sincerity of his good conversation, by Acts 20:28,32,33. And when men have juggled what they can, and made never such a prattle about religion, yet if their greatest excellency, as to the visibility of their saintship, lieth in an outward conformity to an outward circumstance in religion, their profession is not worth two mites: “Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envy; but put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof.” Romans 13:13,14.

And it is observable that after the apostle had, in the 9th and 10th verses of this chapter, told us that the moral precept is the rule of a good conversation, and exhorted us to make no provision for the flesh, he adds (these things provided) we may receive any that believe in Christ Jesus unto communion with us, how weak soever and dark in circumstantials, and chiefly designs the proof thereof in the remaining part of his epistle.

For he that is of sound faith and of conversation honest in the world, no man, however he may fail in circumstances, may lightly reproach or vilify him. And indeed such persons are the honor of Christian congregations.

Indeed he is prejudiced for want of light in those things about which he is dark, as of baptism or the like; but seeing that is not the initiating ordinance, or the visible character of a saint, yea, seeing it maketh no breach in a good and holy life, nor entrencheth upon any man’s right but his own, and seeing his faith may be effectual without it and his life approved by the worst of his enemies, why should his friends, while he keeps the law, dishonor God by breaking of the same? “Speak not evil one of another, brethren; he that speaketh evil of his brother and judgeth his brother, speaketh evil of the law and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge.” He that is judged must needs fail somewhere in the apprehension of him that judgeth him, else why is he judged? But he must fail in substance, for then he is worthy to be judged. 1 Corinthians 5:12. His failure is then in a circumstance for which he ought not to be judged. Objection. But, notwithstanding all that you have said, water baptism ought to go before church membership. Show me one in all the New Testament that was received into fellowship without it. Answer 1. That water baptism hath formerly gone first is granted, but that it ought of necessity so to do I never saw proof. 2. None ever received it without light going before, unless they did play the hypocrite; and besides, no marvel, though in the primitive times it was so generally practiced first, for the unconverted themselves know it belonged to the disciples of Jesus Christ. John 1:24,25,26,27. Yet that all that were received into fellowship were even then baptized first would strain a weak man’s wit to prove if arguments were closely made upon these three texts of Holy Scriptures: 1 Corinthians 1:14,15,19; Galatians 3:27; Romans 6:3. But I pass them, and say, if you can show me the Christian that in the primitive times remained dark about it, I will show you the Christian that was received without it.

But should I grant more than can be proved ¾ viz., that baptism was the initiating ordinance, and that it once did, as circumcision of old, give a being of membership to the partakers ¾ yea, set the case, that men are forbidden then to enter into fellowship without it, yet the case may so be that, these things notwithstanding, men might be received into fellowship without it. All these things entailed to circumcision; that was the initiating ordinance that gave being of membership; that was it without which it was positively commanded none should be received into fellowship. Joshua 5.

Yet, for all this, more than six hundred thousand were received into the Church without it; yea, received and also retained there, and that by Moses and Joshua, even those to whom the land was promised when the uncircumcised were cut off. But why then, were they not circumcised?

Doubtless there was a reason; either they wanted time, or opportunity, or instruments, or something. But they could not render a bigger reason than this ¾ I have no light therein; which is the cause at this day that many a faithful man denieth to take up the ordinance of baptism. But I say, whatever the hindrance was it mattereth not; our brethren have a manifest one, an invincible one ¾ one that all the men on earth and angels in heaven cannot remove; for it is God that createth light, and for them to do it without light would but prove them unfaithful to themselves and make them sinners against God: “For whatsoever is not of faith is sin.” If, therefore, Moses and Joshua thought fit to communicate with six hundred thousand uncircumcised persons, when by the law not one such ought to have been received among them, why may not I have communion, the closest communion, with visible saints as before described, although they want light in, and so cannot submit to, that which of God was never made the wall of division betwixt us? I shall therefore hold communion with such ¾ First . Because the true visible saint hath already subjected to that which is better, even to the righteousness of God, which is by faith of Jesus Christ, by which he stands just before God; he also hath made the most exact and strict rule under heaven, that whereby he squares his life before men. He hath like precious faith with the best of saints, and a conversation according to light received, becoming the Gospel of Christ; he is therefore to be received ¾ received I say, not by thy light, not for that in circumstances he jumpeth with thy opinion, but according to his own faith, which he ought to keep to himself before God. “Conscience, I say, not thine own, but of the other; for why is my liberty judged by another man’s conscience?” Some indeed do object that what the apostles wrote they wrote to gathered churches, and so to such as were baptized, and therefore the arguments that are in the epistles about things circumstantial respect not the case in hand. But I will tell such as to the first part of their objection they are utterly under a mistake. The first to the Corinthians, the epistle of James, both them of Peter, and the first epistle of John were expressly written to all the godly, as well as particular churches. Again, if water baptism, as the circumstances with which the churches were pestered of old, trouble their peace, wound the consciences of the godly, dismember and break their fellowship, it is, although an ordinance, for the present to be prudently shunned; for the edification of the Church, as I shall show anon, is to be preferred before it. Secondly , and observe it. “One Spirit, one hope, one Lord, one faith, one baptism, (not of water, for by one Spirit are we all baptized into one body,) one God and Father of all, who is above all, and through all, and in all,” is a sufficient rule for us to hold communion by, and also to endeavor the maintaining that communion, and to keep it in unity within the bond of peace against all attempts whatsoever. Ephesians 4:1,6; Corinthians 12:16. Thirdly . I am bold therefore to have communion with such ( Hebrews 6:2) 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 ¾ the doctrine being that which by the outward sign is presented to us, or which by the outward circumstances of the act is preached to the believer, viz.: “The death of Christ, my death with Christ; also his resurrection from the dead, and mine with him to newness of life.”

This is the doctrine which baptism preacheth, or that which by the outward action is signified to the believing receiver. Now, I say, he that believeth in Jesus Christ, that richer and better than that, viz., is dead to sin, and that lives to God by him, he hath the heart, power, and doctrine of baptism; all then that he wanteth is but the sign, the shadow, or the outward circumstances thereof; nor yet is that despised, but forborne for want of light. The best of baptisms he hath; he is baptized by that one Spirit; he hath the heart of water baptism; he wanteth only the outward show, which, if he had, would not prove him a truly visible saint; it would not tell me he had grace in his heart; it is no characteristic note to another of my sonship with God. Indeed it is a sign to the person baptized and an help to his own faith: he should know by that circumstance that he hath received remission of sins, if his faith be as true as his being baptized is felt by him. But if for want of light he partake not of that sign, his faith can see it in other things, exceeding great and precious promises. Yea, as I also have hinted already, if he appear not a brother before, he appeareth not a brother by that; and those that shall content themselves to make that the note of visible church membership, I doubt make things not much better the note of their sonship with God. Fourthly . I am bold to hold communion with visible saints as before, because God hath communion with them, whose example in the case we are straightly commanded to follow: “Receive ye one another, as Christ hath received you, (saith Paul,) 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, and not to please ourselves.” What infirmities? Those that are natural are incident to all; they are infirmities then that are sinful, that cause a man for want of light to err in circumstantials. And the reason upon which he grounds this admonition is, “that Christ pleased not himself; but as it is written, The reproaches of them that reproached thee have fallen upon me.” You say, to have communion with such weak brethren reproacheth your opinions and practice. Grant it; your dullness, and deadness, and imperfections also reproach the holiness of God. If you say, No, for Christ hath born our sins, the answer is still the same, Their sins also are fallen upon Christ. He, then, that hath taken away thy sins from before the throne of God hath taken away their shortness in conformity to an outward circumstance in religion. Both your infirmities are fallen upon Christ; yea, if notwithstanding thy great sins, thou standest by Christ complete before the throne of God, why may not thy brother, notwithstanding his little ones, stand complete before thee in the Church?

Vain man! think not by the straitness of thine 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 borne the reproaches of you both. Wherefore he that hath communion with God for Christ’s sake is as good and as worthy of the communion of saints as thyself. He erreth in a circumstance, thou errest in a substance. Who must bear these errors? Upon whom must these reproaches fall? Some of the things of God that are excellent have not been approved by some of the saints. What then? Must these for this be cast out of the Church? No; these reproaches by which the wisdom of heaven is reproached have fallen upon me, saith Christ. But to return: God hath received him, Christ hath received him, therefore do you receive him.

There is more solidity in this argument than if all the churches of God had received him. This receiving, then, because it is set an example to the Church, is such as must needs be visible to them, and is best described by that word which discovereth the visible saint. Whose, therefore, you can, by the word, judge a visible saint, one that walketh with God, you may judge by the selfsame word that God hath received him. Now, him that God receiveth and holdeth communion with, him you should receive and hold communion with. Will any say, We cannot believe that God hath received any but such as are baptized? I will not suppose a brother so stupefied, and therefore to that I will not answer. “Receive him to the glory of God.” “To the glory of God ” is put in on purpose to show what dishonor they bring to God who despise to have communion with them who yet they know have communion with God. For how doth this man or that Church glorify God or count the wisdom and holiness of heaven beyond them, when they refuse communion with them concerning whom they are by the word convinced that they have communion with God? “Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.” By this word “patience” Paul insinuateth how many imperfections the choicest Christians do mingle their best performances with, and by this of “consolation,” how readily God overlooks, passeth by them, and comforteth you, notwithstanding. Now, that this mind should be in Christians one to another is manifest, because Paul prays that it might be so. But this is an heavenly gift, and therefore must be fetched from thence. But let the patience of God, and the willingness of Christ to bear the reproaches of the weak, and the consolations that they have in God, notwithstanding, moderate your passions, and put you upon prayer to be minded like Jesus Christ. Fifthly . Because a failure 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 as we have, more gloriously than we are like to do, acquitted themselves and their Christianity before men, and are now with the innumerable company of angels and the spirits of just men made perfect. What is said of eating, or the contrary, may, as to this, be said of water baptism. Neither if I be baptized, am I the better; neither if I be not, am I the worse ¾ not the better before God, not the worse before men still meaning as Paul doth, provided I walk according to my light with God; otherwise it is false; for if a man that seeth it to be his duty shall despisingly neglect it, or if he that hath no faith therein shall foolishly take it up, both these are for this the worse, being convicted in themselves for transgressors. He therefore that doth it according to his light doth well; and he that doth it not, or dare not do it for want of light, doth not ill; for he approveth his heart to be sincere with God; he dare not do anything but by light in the word. If therefore he be not by grace a partaker of light in that circumstance which thou professest, yet he is a partaker of that liberty and mercy by which thou standest. He hath liberty to call God Father, as thou, and to believe he shall be saved by Jesus; his faith, as thine, hath purified his heart; he is tender of the glory of God as thou art, and can claim by grace an interest in heaven, which thou must not do because of water; ye are both, then, Christians before God, and men without it: he that can, let him preach to himself by that; he that cannot, let him preach to himself by the promises; but yet let us rejoice in God together, let us exalt his name together. Indeed, the baptized can thank God for that for which another cannot; but may not he that is unbaptized thank God for that which the baptized cannot? Wouldst thou be content that I should judge thee because thou canst not for my light give thanks with me? Why, then, should he judge me for that I cannot give thanks with him for his? “Let us not therefore judge one another anymore; but judge this rather, that no man put a stumbling-block or occasion of offence in his brother’s way.” And seeing the things wherein we exceed each other are such as neither make nor mar Christianity, let us love one another, and walk together by that glorious rule above specified, leaving each other in all such circumstances to our own Master, to our own faith. “Who art thou that judgest another man’s servant? To his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.” Sixthly . 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 an agreement in outward things: I say, it is of greater concernment with us, and of far more profit to our brother, 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, because heaven and eternal happiness are so immediately concerned therein. Besides, this is that for which Christ died, for which the Holy Ghost was given, yea, for which the Scriptures and the gifts of all the godly are given to the Church; yea, and if gifts are not bent to this very work, the persons are said to be proud or uncharitable that have them, and stand but for ciphers, or worse, among the churches of God. Further, edification is that that cherisheth all grace, and maketh the Christian quick and lively, and maketh sin lean and dwindling, and filleth the mouth with thanksgiving to God. But to contest with gracious men, with men that walk with God, to shut such out of the churches because they will not sin against their souls, rendereth thee uncharitable. Thou seekest to destroy the word of God; thou begettest contentions, janglings, murmurings, and evilsurmisings; thou ministerest occasion for whisperings, backbitings, slanders and the like, rather than godly edifying, contrary to the whole current of the Scriptures and peace of all communities. Let us, therefore, leave off these contentions, and follow after things that make for peace, and things wherewith one may edify another. And know that the edification of the Church of God dependeth not upon, neither is tied to, this or that circumstance. Especially when there are in the hearts of the godly different persuasions about it, then it becometh them, in the wisdom of God, to take more care for their peace and unity than to widen or make large their uncomfortable differences.

Although Aaron transgressed the law because he ate 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. Leviticus 10:16-20.

Joshua was so zealous against Eldad and Medad for prophesying in the camp, without first going to the Lord to the door of the tabernacle, as they were commanded, that he desired Moses to forbid them, ( Numbers 11:16-26;) but Moses calls his zeal envy, and prays to God for more such prophets, knowing that, although they failed in a circumstance, they were right in that which was better. The edification of the people in the camp was that which pleased Moses.

In Hezekiah’s time, though the people came to the passover in an undue manner, and did eat it otherwise than it was written, yet the wise king would not forbid them, but rather admitted it, knowing that their edification was of greater concern than to hold them to a circumstance or two. 2 Chronicles 30:13-27. Yea, God himself did like the wisdom of the king, and healed ¾ that is, forgave ¾ the people at the prayer of Hezekiah. And observe it, notwithstanding this disorder as to circumstances, the feast was kept with great gladness, and the Levites and priests praised the Lord day by day, singing with loud instruments unto the Lord; yea, there was not the like joy in Jerusalem from the time of Solomon unto that same time. What shall we say? All things must give place to the profit of the people of God, yea, sometimes laws themselves for their outward preservation, much more for godly edifying. When Christ’s disciples plucked the ears of corn on the sabbath, no doubt for very hunger, and were rebuked by the Pharisees for it, as for that which was unlawful, how did their Lord succor them? By excusing them and rebuking their adversaries: “Have ye not read (said he) what David did when he was an hungered, and they that were with him ¾ how he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, neither for them that were with him, but for the priests only?

Or have ye not read in the law how that on the sabbath-day the priests in the temple profaned the sabbath, and were blameless?” Why blameless?

Because they did it in order to the edification of the people. If laws and ordinances of old have been broken, and the breach of them borne with (when yet the observance of outward things were more strictly commanded than now) when the profit and edification of the people came in competition, how much more may not we have communion, church communion, where no law is transgressed thereby! Seventhly . Therefore I am for holding communion thus, because love, which, above all things we are commanded to put on, is of much more worth than to break about baptism. Love is also more discovered when it receiveth for the sake of Christ and grace than when it refuseth for want of water. And observe it, as I have also said before, this exhortation to love is grounded upon the putting on of the new creature, which new creature hath swallowed up all distinctions that have before been common among the churches. As I am a Jew, you are a Greek; I am circumcised, you are not; I am free, you are bound, because Christ was all in all these: “Put on therefore, (saith he,) as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, long-suffering, (that is, with reference to the infirmities of the weak,) forbearing one with another and forgiving one another. If any man have a quarrel against any, even as Christ forgave you, so also do ye; and, above all things, put on. charity, which is the bond of perfectness;” which forbearing and forgiving respecteth not only private and personal injuries, but also errors in judgment about inclinations and distinctions, tending to divisions and separating upon the grounds laid down, which, how little soever they now seem to us who are beyond them, were strong and of weight to them who in that day were entangled with them. Some saints then were not free to preach to any but the Jews, denying the word of life to the Gentiles, and contending with them who proffered it to them; which was a greater error than this of baptism. But what should we do with such kind of saints? Why, love them still, forgive them, bear with them, and maintain church communion with them. Why? Because they are new creatures, because they are Christ’s, for these swallow up all distinctions; further, because they are elect and beloved of God. Divisions and distinctions are of a shorter date of election.

Let not them, therefore, that are but momentary and hatched in darkness break that bond that is from everlasting. It is love, not baptism, that discovereth us to the world to be Christ’s disciples. It is love that is the undoubted character of our interest in and sonship with God; I mean, when we love as saints and desire communion with others because they have fellowship one with another in their fellowship with God the Father and his Son Jesus Christ. And now, though the truth and sincerity of our love to God be then discovered when we keep his commandments in love to his name, yet we should remember again that the two head and chief commandments are, faith in Jesus and love to the brethren. So, then, he that pretendeth to love, and yet seeks not the profit of his brother in chief, he loveth, but they are his own opinions and froward notions. “Love is the fulfilling of the law,” but he fulfils it not who judgeth and setteth at naught his brother, who stumbleth, offendeth, and maketh weak his brother; and all for the sake of a circumstance ¾ that to which he cannot consent except he sin against his own soul, or, papist-like, live by an implicit faith.

Love, therefore, is sometimes more seen and showed in forbearing to urge and press what we know than in publishing and imposing. “I could not,” saith Paul ¾ love would not let me ¾ “speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; I have fed you with milk, and not with strong meat; for hitherto you have not been able to bear it, neither yet now are you able.”

The apostle considered not only the knowledge that he had in the mysteries of Christ, but the temper, the growth, and strength of the churches, and accordingly kept back or communicated to them what might be their profit.

So Christ: “I have many things to say unto you, but ye cannot bear them now.” It may be some will count these old and threadbare texts, but such must know that the word of the Lord must stand forever. And I should dare to say to such, If the best of thy new shifts be to slight and abuse old Scriptures, it shows thou art more fond of thy unwarrantable opinion than swift to hear and ready to yield to the authority that is infallible. But to conclude this: when we attempt to force our brother beyond his light or to break his heart with grief, to thrust him beyond his faith or to bar him from his privilege, how can we say, I love? What shall I say? To have fellowship one with another for the sake of an outward circumstance, or to make that the door to fellowship which God hath not ¾ yea, to make that the including, excluding charter, the bounds, bar, and rule of communion, when by the word of the everlasting testament, there, is no warrant for it ¾ to speak charitably, if it be not for want of love it is for want of knowledge in the mysteries of the kingdom of Christ. Strange! Take two Christians equal in all points but this, nay, let one go beyond the other far for grace and holiness ¾ yet this circumstance of water shall drown and sweep away all his excellencies, not counting him worthy of that reception that with hand and heart shall be given a novice in religion because he consents to water. Eighthly . But for God’s people to divide into parties, or to shut each other from church communion, though from greater points and upon higher pretences than this of water baptism, hath heretofore been counted carnal and the actors herein babyish Christians. Paul and Apollos, Cephas and Christ were doubtless higher things than those about which we contend, yet when they made divisions for them how sharply are they rebuked! Are ye not carnal, carnal, carnal? For whereas there are among you envyings, strife, divisions, or factions, are ye not carnal? 1 Corinthians 1:11,12, and 1 Corinthians 3:1,2,3,4. While one saith, I am of Paul, and another, I am of Apollos, are ye not carnal? See therefore from whence arise all thy endeavors, zeal, and labor to accomplish divisions among the godly. Let Paul, or Cephas, or Christ himself be the burden of thy song, yet the heart from whence they flow is carnal, and thy actions discoveries of childishness. But doubtless, when these contentions were among the Corinthians, and one man vilified that another might be promoted, a lift with a carnal brother was thought great wisdom to widen the breach. But why should he be rebuked that said he was for Christ? Because he was for him in opposition to his holy apostles. Hence he saith, Is Christ divided or separate from his servants? Note, therefore, that these divisions are deserted by the persons the divisions were made about; neither Paul, nor Apollos, nor Cephas, nor Christ is here. Let the cry be never so loud, Christ, Order, The rule, The command, or the like, carnality is at the bottom, and they are but babes that do it; their zeal is but a puff. Corinthians 4:6. And observe it, the great division at Corinth was helped forward by water baptism. This the apostle intimates by, “Were ye baptized in the name of Paul?” Ah, brethren! carnal Christians, with outward circumstances, will, if they be let alone, make sad work in the churches of Christ against the spiritual growth of the same. “But I thank God (saith Paul) that I baptized none of you,” etc. Not but that it was then an ordinance of God, but they abused it in making parties thereby. “I baptized none of you but Crispus and Gaius, and the household of Stephanas;” men of note among the brethren, men of good judgment, and reverenced by the rest; they can tell you I intended not to make a party to myself thereby. “Besides, I know not whether I baptized any other.” By this negligent relating of whom were baptized by him he showeth that he made no such matter of baptism as some in these days do; nay, that he made no matter at all thereof with respect to church communion; for if he did not heed who himself had baptized, he much less heeded who were baptized by others.

But if baptism had been the initiating or entering ordinance, and so appointed of God, no doubt he had made more conscience thereof than so lightly to pass it over. “For Christ sent me not to baptize, but to preach the Gospel.” The Gospel then may be effectually preached, and yet baptism neither administered nor mentioned ¾ the Gospel being good tidings to sinners upon the account of free grace through Christ; but baptism, with things of like nature, are duties enjoined such a people who received the Gospel before. I speak not this because I would teach men to break the least of the commandments of God, but to persuade my brethren of the baptized way not to hold too much thereupon, not to make it an essential of the Gospel of Christ, nor yet of communion of saints. “He sent me not to baptize.” These words are spoken with a holy indignation against them that abuse this ordinance of Christ. So, when he speaketh of the ministers themselves, which also they had abused, in his speaking he as it were trampled upon them as if they were nothing at all: “Who then is Paul? And who is Apollos? He that planteth is not anything, neither is he that watereth, but God that giveth the increase.” Yet for all this the ministers and their ministry are a glorious appointment of God in the world. Baptism also is a holy ordinance; but when Satan abuseth it and wrencheth it out of its place, making that which was ordained of God for the edification of believers the only weapon to break in pieces the love, the unity, the concord of saints, then what is baptism? then neither is baptism anything.

And this is no new doctrine; for God, by the mouth of his prophets of old, cried out against his own institutions when abused by his people: “To what purpose is the multitude of your sacrifices to me? saith the Lord: I am full of burnt-offerings of rams and the fat of fed beasts: I delight not in the blood of bullocks, or of lambs, or of he-goats. When you come to appear before me, who hath required these things at your hands to tread my courts? Bring no more vain oblations; incense is an abomination to me; the new moons and the sabbaths and the calling of assemblies I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth; they are a trouble unto me; I am even weary to bear them.” And yet all these were his own appointments. But why then did he thus abhor them? Because they retained the evil of their doings, and used them as they did other of his appointments ¾ viz., for strife and debate, and to strike with the fist of wickedness. Isaiah 58. 4. Wherefore when that of God that is great is overweighed by that which is small, it is the wisdom of them that see it to put a load to the other end of the scale, until the things thus abused poise in their own place. But to pass this and proceed. Ninthly . If we shall reject visible saints by calling, saints that have communion with God, that have received the law at the hand of Christ, that are of holy conversation among men, they desiring to have communion with us, as much as in us lieth we take from them their very privilege and the blessings to which they are born of God. For Paul saith, not only to the gathered Church at Corinth, but to all scattered saints that in every place call upon the name of the Lord, “That Jesus Christ is theirs, that Paul and Apollos, and the world, and life, and death, and all things are theirs,” because they are Christ’s and Christ is God’s. “But (saith he) let no man glory in men,” such as Paul and Cephas, though these were excellent, because this privilege comes to you upon another bottom, even by faith of Jesus Christ. “Drink ye all of this” is entailed to faith, not baptism. Nay, baptized persons may yet be excluded this when he that discerneth the Lord’s body hath right and privilege to it. 1 Corinthians 11:28,29. But to exclude Christians from church communion, and to debar them their heaven-born privileges, for the want of that which yet God never made a wall of division between us ¾ 1. This looks too like a spirit of persecution. 2. It respecteth more a form than the spirit and power of godliness. 3. This is to make laws where God hath made none, and to be wise above what is written, contrary to God’s word and our own principles. 4. It is a directing of the Spirit of God. 5. It bindeth all men’s faith and light to mine opinion. 6. It taketh away the children’s bread. 7. It withholdeth from them the increase of faith. 8. It tendeth to harden the hearts of the wicked. 9. It tendeth to make wicked the hearts of weak Christians. 10. It setteth open a door to all temptations. 11. It tempteth the devil to fall upon those that are alone and have none to help them. 12. It is the nursery of all vain janglings, backbitings, and strangeness among the Christians. 13. It occasioneth the world to reproach us. 14. It holdeth staggering consciences in doubt of the right way of the Lord. 15. It giveth occasion to many to turn aside to most dangerous heresies. 16. It abuseth the Holy Scriptures; it wresteth God’s ordinances out of their place. 17. It is a prop to Antichrist. 18. Shall I add, is it not that which greatly prevailed to bring down those judgments which at present we feel and groan under? I will dare to say it was the cause thereof. Tenthly , and lastly. Bear with one word farther. What greater contempt can be thrown upon the saints than for their brethren to cast them off or to debar them church communion? Think you not that the world may groundly say, “Some great iniquity lies hid in the skirts of your brethren,” when in truth the transgression is yet your own? But I say, what can the Church do more to the sinners or open profane? Civil commerce you will have with the worst, and what more will you have with these? Perhaps you will say, “We can pray and preach with these, and hold them Christians, saints, and godly.” Well, but let me ask you one word farther: Do you believe that, of very conscience, they cannot consent, as you, to that of water baptism, and that if they had light therein, they would as willingly do it as you? Why then, as I have showed you, our refusal to hold communion with them is without a ground from the word of God.

But can you commit your soul to their ministry and join with them in prayer, and yet not count them meet for other Gospel privileges? I would know by what Scripture you do it. Perhaps you will say, I commit not my soul to their ministry, only hear them occasionally for trial. If this be all the respect thou hast for them and their ministry, thou mayest have as much for the worst that pisseth against the wall. But if thou canst hear them as God’s ministers, and sit under their ministry as God’s ordinance, then show me where God hath such a Gospel ministry as that the persons ministering may not, though desiring it, be admitted with you to the closest communion of saints. But if thou sittest under their ministry for fleshly, politic ends, thou hearest the word like an atheist, and art thyself, while thou judgest thy brother, in the practice of the worst of men. But I say, where do you find this piecemeal communion with men that profess faith and holiness as you and separation from the world?

If you object that my principles lead me to have communion with all, I answer, With all, as before described, if they will have communion with me. Objection. Then you may have communion with the members of Antichrist? Answer. If there be a visible saint yet remaining in that Church, let him come to us and we will have communion with him. Question. What! though he yet stand a member of that sinful number and profess himself one of them? Answer. You suppose an impossibility; for it cannot be that at the same time a man should visibly stand a member of two bodies diametrically opposite one to another. Wherefore it must be supposed that he who professeth himself a member of a Church of Christ must forthwith, nay before, forsake the antichristian one. The which, if he refuseth to do, it is evident he doth not sincerely desire to have fellowship with the saints.

But he saith he cannot see that that company to which you stand opposite, and conclude antichristian, is indeed the antichristian Church.

If so, he cannot desire to join with another if he know them to be professedly and directly opposite.

I hold, therefore, to what I said at first: “That if there be any saints in the antichristian Church, my heart and the door of our congregation are open to receive them into closest fellowship with us.” Objection. But how if they yet retain some antichristian principles? Answer. If they be such as eat out the bowels of a Church so soon as they are detected, they must either be kept out while out or cast out if in. For it must be the prudence of every community to preserve its own unity with peace and truth; the which the churches of Christ may do, and yet, as I have showed already, receive such persons as differ upon the point of water baptism, for the doing or not doing of that neither maketh nor marreth the bowels or foundation of church communion. Objection. But this is receiving for opinion’s sake, as before you said of us. Answer. No; we receive him for the sake of Christ and grace, and for our mutual edification in the faith; and that we respect not opinions, I mean in lesser matters, it is evident, for things wherein we differ are no breach of communion among us; we let every man have his own faith in such things to himself before God.

I now come to a short application. 1. Keep a strict separation, I pray you, from communion with the open profane, and let no man use his liberty in church relation as an occasion to the flesh; but in love serve one another, looking diligently lest any root of bitterness, (any poisonous herb, Deuteronomy 29:18,) springing up, trouble you, and thereby many be defiled; and let those that before were reasons for thy separation be motives to you to maintain the like; and remember that when men have said what they can for a sinful mixture in the worship of God, the arm of the Lord is made bare against it. 2. In the midst of your zeal for the Lord remember that the visible saint is his, and is privileged in all those spiritual things that you have in the word and live in the practice of, and that he is to partake thereof according to his light therein. Quarrel not with him about things that are circumstantial, but receive him in the Lord, as becometh saints; if he will not have communion with you, the neglect is his, not yours. But, saith the open profane, “Why cannot we be reckoned saints also? We have been christened, we go to church, we take the communion.” Poor people! this will not do; for so long as in life and conversation you appear to be open profane, we cannot, unless we sin, receive you into our fellowship, for by your ungodly lives you show that you know not Christ; and while you are such by the word, you are reputed but beasts. Now, then, judge yourselves if it be not a strange community that consisteth of men and beasts. Let beasts be with the beasts; you know yourselves do so; you receive not your horse nor your hog to your table; you put them in a room by themselves. Besides, I have showed you before that for many reasons we cannot have communion with you. 1st. The Church of God must be holy. Leviticus 11:44; Leviticus 19:2; Leviticus 20:7; 1 Peter 1:15,16; Isaiah 26:2; <19C802> Psalm 128:20; Ezekiel 43:12; Ezekiel 44:9; Isaiah 52:11. 2ndly. The example of the churches of Christ before hath been a community of visible saints. Romans 1:7; 1 Corinthians 1:2; Ephesians 1:1,2; Colossians 1:1; 1 Thessalonians 1:1,2; <530101> Thessalonians 1:1. Poor, carnal man! there are many other reasons urged in this little book that show why we cannot have communion with thee; not that we refuse of pride or stoutness, or because we scorn you as men; no, we pity you, and pray to God for you, and could, if you were converted, with joy receive you to fellowship with us. Did you never read in Daniel that “iron is not mixed with miry clay?” Daniel 2:43. No more can the saints with you in the worship of God and fellowship of the Gospel. When those you read of in the 4th of Ezra attempted to join in temple-work with the children of the captivity, what said the children of Judah? ¾. Brethren, close, close; be one, as the Father and Christ are one. 1. This is the way to convince the world that you are Christ’s and the subjects of one Lord, whereas the contrary makes them doubt it. John 13:34,35; John 17:23. 2. This is the way to increase love, that grace so much desired by some and so little enjoyed by others. 2 Corinthians 7:14,15. 3. This is the way to savor and taste the Spirit of God in each other’s experience; for which, if you find it in truth, you cannot but bless (if you be saints) the name of our Lord Jesus Christ. 1 Thessalonians 1:2,3,4. 4. This is the way to increase knowledge, or to see more in the word of God, :for that may be known by two that is not seen by one. Isaiah 52:8. 5. This is the way to remove secret jealousies and murmurings one against the other, yea, this is the way to prevent much sin and greatly to frustrate that design of hell. Proverbs 6:16-20. 6. This is the way to bring them out of the world into fellowship that now stand off from our Gospel privileges for the sake of our vain janglings. 7. This is the way to make Antichrist shake, totter, and tremble. Isaiah 11:13,14. 8. This is the way to leave Babylon as an habitation for devils only, and to make it an hold for foul spirits and a cage only for every unclean and hateful bird. 9. This is the way to hasten the works of Christ’s kingdom in the world, and to forward his coming to the eternal judgment. 10. And this is the way to obtain much of that, “Well done, good and faithful servant!” when you stand before his face.

I beseech you, brethren, suffer the words of exhortation; for I have written a letter unto you in few words. Hebrews 13:22.