testified, is both God and man; the Christ of the living God. 'And
she brought forth her firstborn son, and wrapped 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 flock by night. And, lo, the angel of the Lord
came upon them, and the glory of the Lord shone 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 Saviour, 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' (Luke 2:7-12). 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
Emmanuel, which being interpreted is, God with us' (Matt 1:21,22).
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; this 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. 'Think not [saith he] that I am come to
destroy the law, or the prophets: I am not come to destroy, but
to fulfil' (Matt 5:17). By which means he became 'the end of the
law for righteousness to every one that believeth' (Rom 10:4).
'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' (Rom 8:3). So finishing
transgressions, and making an end of sins, and making reconciliation
for iniquity, He brought in everlasting righteousness (1 John 3:8;
2 Tim 1:9; Heb 10:5-10; Dan 9:24).
16. I believe, that for the completing of this work, he was always
sinless (Heb 4:15); did always the things that pleased God's
justice (John 8:29), that every one of his acts, both of doing
and suffering, and rising again from the dead, was really and
infinitely perfect, being done by him as God-man (Heb 7:26-28):
wherefore his acts before he died, are called, 'the righteousness
of God' (Rom 3:21,22), his blood, 'the blood of God' (Acts 20:28),
and 'hereby perceive we the love of God, because he laid down his
life for us' (1 John 3:16). 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 (Acts 10:36; John 20:28;
Rom 1:4).
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 but 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 mine own righteousness,
which is of the law, but that which is through the faith of Christ,
the righteousness which is of God by faith' (Phil 3:8,9). 'But
of him are ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctification, and redemption' (1 Cor
1:30). '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' (2 Cor 5:21)
['IN the LORD have I righteousness and strength' (Isa 45:24).]
18. I believe, that God, as the reward of Christ's undertakings
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 (Eph 1:17-22). '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 also hath highly exalted him; and given him a name--above every
name: That at the name of Jesus every knee should bow, of things
heaven, and things in earth, and things under the earth; And that
every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father' (Phil 2:8-11). 'And he commanded us to preach
unto the people, and to testify that it is he which was ordained
of God to be the Judge of quick and dead' (Acts 10:42, 17:31).
'Who verily was foreordained before the foundation of the world,
but was manifest in these last times for you, who by him do believe
in God that raised him up from the dead, and gave him glory; that
your faith and hope might be in God' (1 Peter 1:19-21).
19. I believe, that being at the right hand of God in heaven,
he doth there effectually exercise the offices of his excellent
priesthood, and mediatorship, presenting himself continually before
God, in the righteousness which is 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, as 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[4] us of our adoption
and glory: 'For if he were on earth, he should not be a priest'
(Heb 8:4). 'Seeing then that we have a great high priest, that is
passed into the heavens, Jesus the Son of God, let us hold fast our
profession' (Heb 4:14). 'For there is one God, and one mediator
between God and men, the man Christ Jesus' (1 Tim 2:5). For 'by his
own blood he entered in once into the holy place, having obtained
eternal redemption for us.--For Christ is not entered into the
holy places made with hands, which are the figures of the true; but
into heaven itself, now to appear in the presence of God for us'
(Heb 9:12,24). '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' (Acts 2:23,
5:31).[5]
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 heaven must receive until the times of restitution
of all things,--spoken by the mouth of all his holy prophets since
the world began' (Acts 3:19-21). For 'this same Jesus, which is
taken up from you into heaven, shall so come in like manner as ye
have seen him go into heave' (Acts 1:11). 'For the Lord himself
shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God'; &c. (1 Thess 4:16). 'When
the Son of man shall come in his glory, and all the holy angels
with him, then shall he 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 the sheep on his right hand, but the goats
on the left. Then shall the king say unto 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 also unto
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' (Matt 25:31-33,41,46). 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 burned up.
Seeing then that all these things shall be dissolved, what manner
of persons ought ye to be in all holy conversation and godliness,
looking for and hasting 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' (2 Peter 3:10-12).
21. I believe that when he comes, his saints shall have a reward
of grace, for all their work and labour of love which they showed
to his name in the world. 'And every man shall receive his own
reward, according to his own labour' (1 Cor 3:8). 'And then shall
every man have praise of God' (4:5). 'And behold, I come quickly;
and my reward is with me, to give every man according as his work
shall be' (Rev 22:12). 'Therefore, my beloved brethren, be ye
stedfast, unmovable, always abounding in the work of the Lord,
forasmuch as ye know that your labour is not in vain in the
Lord' (1 Cor 15:58). 'Knowing that of the Lord ye shall receive
the reward of the inheritance: for ye serve the Lord Christ' (Col
3:24).
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.
Of Justification.
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
Christ Jesus' (Rom 3:24, 5:17). 'Who hath saved us, and called 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 Tim 1:9).
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, unto whom God imputeth
righteousness without works, saying, Blessed are they whose
iniquities are forgiven, and whose sins are covered. Blessed is
the man to whom the Lord will not impute sin' (Rom 4:6-8). Hence
therefore it is said again, That men 'shall abundantly utter the
memory of thy great goodness, and shall sing of thy righteousness'
(Psa 145:7). '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 of him that willeth, nor of him
that runneth, but of God that showeth mercy' (Rom 9:15,16).
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. 'Oh
wretched man that I am! who shall deliver me from the body of this
death? I thank God through Jesus Christ' (Rom 7:24,25). 'Believe
on the Lord Jesus Christ, and thou shalt be saved' (Acts 16:31).
The gospel is preached in all nations for the obedience of faith.
'Being justified freely by his grace through the redemption that
is in Christ Jesus; 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 which believeth on Jesus' (Rom 3:24-26). '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 ye could not be
justified by the law of Moses' (Acts 13:38,39).
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 gave he power to become the sons of God,
even to them that believe on his name' (John 1:12). 'This is a
faithful saying, and worthy of all acceptation, that Christ Jesus
came into the world to save sinners; of whom I am chief' (1 Tim
1:15; Heb 11:13). '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 that holy spirit of
promise' (Eph 1:13). I believe therefore, that as to my justification
from the curse of the law, I am, as I stand in myself, ungodly,
to receive, accept of, embrace, and trust to the righteousness,
that is already provided by, and wrapt 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.[6]
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 (Eph 1:18,19;
Col 2:12; Eph 2:8; Phil 1:19; Rev 21:8).
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' (Acts 13:48).
'That he might make known the riches of his glory on the vessels
of mercy, which he had afore prepared unto glory' (Rom 9:23). 'We
give thanks to God always for you all, making mention of you in
our prayers; remembering without ceasing your work of faith, and
labour of love, and patience of hope in our Lord Jesus Christ, in
the sight of God;--knowing, brethren beloved, your election of
God' (1 Thess 1:2-4). But of the rest he saith, 'ye believe not
because ye are not of my sheep, as I said' (John 10:26), which latter
words relate to the 16th verse, which respecteth the election of
God.
'Therefore they could not believe, because that Esaias said again,
He hath blinded their eyes, and hardened their heart; that they
should not see with their eyes, nor understand with their heart,
and I should heal them' (John 12:39,40).
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 is it no more
of grace: otherwise work is no more work' (Rom 11:5,6). 'Nevertheless
the foundation of God standeth sure, having this seal, the Lord
knoweth them that are his' (2 Tim 2:19). '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' (Eph 1:11).
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' (Rom 4:17),
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 (Eph 1:4; 2 Tim 1:9).
3. I believe, that the decree of election is so far off 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, that
it is said; we are predestinated 'to be conformed to the image of
his Son' (Rom 8:29); not because we are, but 'that we SHOULD be
holy and without blame before him in love' (Eph 1:4). 'For we are
his workmanship, created in Christ Jesus unto good works, which
God hath before ordained that we should walk in them' (Eph 2:10).
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 (Eph 3:8-11; 2 Tim 1:9; Rom 8:29).
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 unto 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
fulness of times, he might gather together in one all things in
Christ, both which are in heaven, and which are in earth, even
in him' (Eph 1:5-7,10). 'Neither is there salvation in any other:
for there is none other name under heaven given among men, whereby
we must be saved' (Acts 4:12).
5. I believe, that there is not any impediment attending the election
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 then say to these things? If God
be for us, who can be against us?--Who shall lay any thing to the
charge of God's elect? It is God that justifieth. Who is he that
condemneth?' &c. (Rom 8:30-35). 'What then? Israel hath not obtained
that which he seeketh for; but the election hath obtained it,
and the rest were blinded' (Rom 11:7). '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' (Jer
51:5). 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 chief
priests to bind all that call on thy name.' What said God unto
him? 'Go thy way, for he is a chosen vessel unto me, to bear my
name before the Gentiles, and kings, and the children of Israel'
(Acts 9:12,15).
6. I believe that no man can know his election, but by his calling.
The vessels of mercy, which God afore prepared unto glory, do thus
claim a share therein: 'Even us, [say they,] whom he hath called,
not of the Jews only, but also of the Gentiles? As he saith also
in Hosea; I will call them my people, which were not my people,
and her beloved, which was not beloved' (Rom 9:24,25).
7. I believe therefore, that election doth not forestal or prevent
the means which are of God appointed to bring us to Christ, to
grace and 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' (2 Peter 1:10;
2 Thess 2:13; 1 Peter 1:12).
Of Calling.
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,'
&c. (1 Thess 1:4,5). Otherwise men will not, cannot, hear and
turn. Samuel was called four times, before he knew the voice of
him that spake from heaven (1 Sam 3:-610). 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 burned
incense to graven images' (Hosea 11:2). 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' (Eph 5:14). Understand, therefore, that effectual calling
is like that word of Christ that raised Lazarus from the dead;
a word attended with an arm that was omnipotent. 'Lazarus, come
forth' (John 11:43). It was a word to the dead; but not only so:
it was a word for the dead; a word that raised him from the dead;
a word that outwent all opposition; and that brought him forth
of the grave, though bound hand and foot therein (Gal 1:15). And
hence it is, that calling is sometimes expressed by quickening
(Eph 2:1,2), awakening, illuminating, or bringing them forth of
darkness to light, that amazeth and astonisheth them (Heb 10:32;
Acts 9:6). 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
marvellous light' (1 Peter 2:9; Eph 4:24; Acts 9:6). In effectual
calling the voice of God is heard, and the gates of heaven are
opened:[7] 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 shouldest know
his will, and see that just one, and shouldest hear the voice of
his mouth' (Acts 22:14). True, Saul's call was out of the ordinary
way, but yet as to the matter, and truth of the work, it was no
other than all the chosen have, viz.
(1.) An effectual awakening about the evil of sin; and especially
of unbelief (John 16:9). And therefore when the Lord God called
Adam, he also made unto him an effectual discovery of sin; insomuch
that he stript him of all his righteousness (Gen 3). Thus he also
served the gaoler (Acts 16:29,30). 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' (Eph
2:12). 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.
(2.) In effectual calling there is 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 (1 Thess 2:12). 'To the
obtaining of the glory of our Lord Jesus Christ' (2 Thess 2:14).
(3.) In effectual calling there is also a sanctifying virtue;
and hence we are said to be called with an holy calling (1 Thess
4:7), with an 'heavenly calling' (Heb 3:1). Called to glory
and virtue. '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 his marvellous
light' (1 Peter 2:9). Yea, effectual calling hath annexed to it,
as its inseparable companion, the promise of thorough sanctification.
'Faithful is he that calleth you, who also will do it' (1 Thess
5:24).
Of Faith.
I believe, that effectual calling doth therefore produce, 1.
FAITH; and therefore it is said, that 'faith cometh by hearing'
(Rom 10:17); by hearing the word that calleth us 'unto the grace
of Christ' (Gal 1:6). 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' (1 Cor 1:9); that is, to
be made partakers of the riches of grace, and the righteousness that
is in him. 2. It produceth hope. It giveth a ground to hope; and
therefore hope is said to be the hope of our calling (Eph 1:18).
And again, 'Even as ye are called in one hope of your calling'
(Eph 4:4). 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, upon which
thou hast caused me to hope. My soul fainteth for thy salvation,
but I hope in thy word' (Psa 119:49,81). 3. 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' (Mark 2:17). For
the effecting of which, the preaching of the word of the kingdom,
is most proper: 'Repent: for the kingdom of heaven is at hand'
(Matt 4:17).
Of Repentance.
Repentance is a turning the heart to God in Christ: 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 loath and abhor themselves, for
all their abominations. 'I abhor myself,' [said Job,] 'and repent
in dust and ashes' (Job 42:6, see also Eze 6:9, 20:43, 36:31,
42:6, 16:63).
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 overburthened with the care of the children of Israel,
some unruly or sinful passions might show themselves in him, what
saith he? 'Kill me, I pray thee, out of hand, if I have found
favour in thy sight, and let me not see my wretchedness' (Num
11:15). See also how that which Paul calleth godly repentance,
wrought in the upright Corinthians, 'Behold,' [saith he,] this self
same thing, that ye sorrowed after a godly sort, what carefulness
it wrought in you, yea, what clearing of yourselves, yea, what
indignation, yea, what fear, yea, what vehement desire, yea, what
zeal, yea, what revenge! In all things ye have approved yourselves
to be clear in this matter (2 Cor 7:11).
Of Love.
It [effectual calling] 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 (1 Thess 4:9). 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' (1 John 4:11). 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. Travellers, that are of the same
country, love and take pleasure one in another, when they meet
in a strange land.[8] Why, we sojourn here in a strange country,
with them that are heirs together with us of the promised kingdom
and glory (Heb 11:9). Now, as I said, this holy love worketh by
love: mark, love in God and Christ when discovered, constraineth
us to love [one another] (2 Cor 5:14).
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 (Psa 119:47,127,132,159, 5:11,
69:36, 101:6). 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 (Psa 26:8, 27:4, 84:1-4; 1 Thess 5:13;
Phil 1:3-7; Eph 4:32).
Love also hath a blessed faculty, and heavenly, in bearing and
suffering afflictions, putting up 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' (1
Cor 13:4-8, also 1 Peter 4:8; Gal 5:13). In a word, it designeth
a holy conversation in this world; that God, and Christ, and the
word of Christ, 'may be glorified thereby' (2 Cor 11:10-12; 1
Peter 1:12, 3:16).
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' (2 Tim 3:16). 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 Peter
1:21). 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 which is in Christ Jesus' (2 Tim 3:15). And to instruct thee
in all other things, that either respect the worship of God, or
thy walking before all men (2 Tim 3:17; 2 Peter 1:19-21). 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
(1 John 5:13), [and be] encouraged to patience and hope, for the
grace that is to be brought unto us at the revelation of Jesus
Christ (John 20:31; Rom 15:4). 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' (Psa 17:4). 'Through thy precepts
I get understanding: therefore I hate every false way' (Psa 119:104).
'Thy word have I hid in mine heart, that I might not sin against
thee' (Psa 119:11). 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 (Ze 5:2-4). In them is contained also the blessing,
they preach to us also the way of salvation (Gal 3:8). 'Beware,
therefore, lest that come upon you, which is spoken of in the
prophets; Behold, ye despisers, and wonder, and perish:[9] for I
work a work in your days, a work which ye shall in no wise believe,
though a man declare it unto you' (Acts 13:40,41, see also John
10:35, 12:37-41, 3:17-19). 5. I believe that 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 (John 12:44-50; Rom 2:16). 6. I believe, that this God
'made the world and all things [that are] therein' (Acts 17:24),
for 'in six days the Lord made heaven and earth, the sea, and all
that in them is' (Exo 20:11). 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'
(Deut 32:8), for as he 'made of one blood all nations of men for
to dwell on all the face of the earth, [so he] hath determined
the times before appointed, and the bounds of their habitation'
(Acts 17:26).
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 (Ju 18:7). '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 doeth 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 upon this very thing' (Rom 13:2-6).
Many are the mercies we receive, by a well qualified magistrate,
and if any shall at any time be otherwise inclined, let us shew
our Christianity in a patient suffering, for well doing, what it
shall please God to inflict by them.[10]
A REASON OF MY PRACTICE IN WORSHIP.
Having thus made confession of my faith, I now come to shew you my
practice in worship, with the reasons thereof. The which I shall
have occasion to touch, under two distinct heads.
I. With whom I dare not hold communion.
II. 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 (1 Cor 5:9,10);
wherefore in my following discourse understand me in the first
sense:--Now, then,
FIRST, 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 (Gen 3:15), only the instinct of grace and change of
the mind is his own, but did cast out from his presence the father
of all the ungodly, even cursed Cain, when he shewed himself openly
profane, and banished him to go into the land of the runnagate,
or vagabond, where from God's face, and so the privileges of the
communion of saints, he was ever after hid (Gen 4:8-16).
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 (Gen
6:1-13)[11]. Here I could enlarge abundantly, and add many more
instances of a like nature, but I am here only for a touch upon
things.
Second, 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' (Lev 11:44). 'Ye shall be holy, for I the Lord your God
am holy' (19:2). 'Sanctify yourselves therefore, and be ye holy:
for I am the Lord your God' (20:7; 1 Peter 1:15,16). Besides, 1.
The gates of the temple were to be shut against all other. 'Open
ye the gates, that the righteous nation which keepeth the truth
may enter in' (Isa 26:2). 'This gate of the Lord, into which the
righteous shall enter' (Psa 118:20). 'Thus saith the Lord God:
No stranger, uncircumcised in heart, nor uncircumcised in flesh,
shall enter into my sanctuary, of any stranger that is among the
children of Israel' (Eze 44:9). 2. Because the things of worship
are holy; 'Be ye clean that bear the vessels of the Lord' (Isa
52:11). 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' (Eze 43:12)[12].
Third, I dare not have communion with them; because the example
of New Testament churches before us, have been a community of
visible saints. Paul, to the Romans, writes thus: 'To all that be
in Rome, beloved of God, called to be saints' (1:7). 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' (1 Cor 1:2). 'To the saints which are at Ephesus, and
to the faithful in Christ Jesus' (Eph 1:1). 'To all the saints
which are at Philippi, with the bishops and deacons' (Phil 1:1).
'To the saints and faithful brethren in Christ which are at Colosse'
(Col 1:2). 'To the church of the Thessalonians, which is in God
the Father, and in the Lord Jesus Christ,' &c. (1 Thess 1:1).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' (Rom 1:6). (2.) Men that have
drank into the Spirit of Jesus Christ (1 Cor 12:13). (3.) Persons
in whom was God the Father (Eph 4:6). (4.) They were all made
partakers of the joy of the gospel (Phil 1:7). (5.) Persons that
were circumcised inwardly (Col 2:11). (6.) Persons that turned
from idols to serve the living and true God (1 Thess 1:9). (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.
Fourth, 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 (Num 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 shew forth the praises of him
who hath called you out of darkness into his marvellous light'
(1 Peter 2:9,10). (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' (Titus 2:14). (4.) Because this is the commandment:
'Save yourselves from this untoward generation' (Acts 2:40). (5.)
Because with such it is not possible we should have true and spiritual
communion. Be ye 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? And 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 (2 Cor 6:14-18).
Fifth, I dare not hold communion with the open profane. Because
(1.) This would be ploughing with an ox, and an ass together
(Deut 22:10): heavenly persons suit best for communion in heavenly
matters. (2.) It subjecteth not the nature of our discipline,
which is not forced, but free,[13] in a professed subjection to
the will and commandment of Christ: others being excluded by God's
own prohibition (Lev 1:3; Rom 6:17; 2 Cor 8:12, 9:7,13, 8:5).
Paul also, when he exhorteth Timothy to follow after righteousness,
faith, charity, peace, &c., (which are the bowels of church
communion,) he saith, do it 'with them that call on the Lord, out
of a pure heart' (2 Tim 2:22).
Sixth, In a word, to hold communion with the open profane, is most
pernicious and destructive. (1.) 'Twas the wicked multitude that
fell a lusting, and that tempted Christ in the desert (Num 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 unto them' (Psa
106:35,36). (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 the mingled people that are in the midst of her.
And no marvel: for, (1.) Mixed communion polluteth the ordinances
of God. Say to the rebels, saith the Lord God, 'Let it suffice
you of all your abominations, in that ye 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 offer my bread, the fat and the blood, and they have broken
my covenant, because of all your abominations' (Eze 44:6,7). (2.)
It violateth he law. 'Her priests have violated my law, and have
profaned mine holy things: [how] They have put no difference
between the holy and profane, neither have they shewed difference
between the unclean and the clean' (Eze 20:26). (3.) It profaneth
the holiness of God. 'Judah hath dealt treacherously, and an
abomination is committed in Israel and in Jerusalem; for Judah
hath profaned the holiness of the Lord which he loved, and hath
married the daughter of a strange god' (Mal 2:11). (4.) It defileth
the truly gracious. 'Know ye not that a little leaven leaveneth
the whole lump?' (1 Cor 5:6). Look diligently therefore, 'lest
any root of bitterness springing up trouble you, and thereby many
be defiled' (Heb 12:15).
Lastly, To conclude, 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 (Gen 6, 7). (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
(Num 25:1-5; Josh 22:17): 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 (Deut 32:16-19; Psa 106:36-40)[14]: the
reason is, because such have by their sin forsaken the protection
of heaven, and are given up to their own heart-lusts; and left to
be overcome of the wicked, to whom they have joined themselves
(Deut 12, 7:1-6). join not yourselves, said God, to the wicked,
neither in religion nor marriages; 'For they will turn away thy
son from following me, that they may serve other gods: so will
the anger of the Lord be kindled against you, and destroy thee
suddenly' (Deut 7:5). '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' (Neh 13:26). Hear how Paul handleth the point;
'But I say, that the things which the Gentiles [or openly profane]
sacrifice, they sacrifice to devils, and not to God; and I would
not that ye should have fellowship with devils. Ye cannot drink
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?' (1 Cor 10:20-22).
I conclude, that therefore it is an evil, and a dangerous thing
to hold church communion with the openly 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.
Object. But we can prove in all ages [that] there have been the
open profane in the church of God.
Ans. In many ages indeed it hath been so: but mark, they appeared
not such, when first they were received unto communion (Exo 12:48),
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 the
idolators, fornicators, murmurers, tempters, sabbath breakers; with
Korah, Dathan, Achan, and others (2 Cor 6; 1 Cor 5; Exo 32:25;
Num 25:1-9, 21:5,6, 14:37, 16, 15:32-36; Josh 7; 2 Kings 17; Eze
22, 23) 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 will cast them away, because they did not hearken unto him:
and they shall be wanderers among the nations' (Hosea 9:17). I
might here greatly enlarge, but I intend brevity; yet let me tell
you, that when Nehemiah understood by the book of the law of the
Lord, that the Ammonite and the Moabite should not come into the
congregation of God: 'They separated from Israel all the mixed
multitude' (Neh 13:1-3). Many have pleaded for the profane, that
they should abide in the church of God; but such hath not considered,
that God's wrath at all times hath with great indignation been
shewed against such offenders and their conceits. Indeed they like
not for to plead for them under that notion, but rather as Korah,
and his company: 'All the congregation are holy every one of them'
(Num 16:3). But it maketh no matter by what name they are called;
if by their deeds they shew themselves openly wicked: for names and
notions sanctify not the heart and nature; they make not virtues
of vice, neither can it save such advocates from the heavy curse
both of God and men (Prov 17:15, 24:24). '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' (Eze 23:45).
SECOND, Thus have I shewed you with whom I dare not have communion:
and now to shew 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, 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
or 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.
Second, 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 the Lord Jesus, and by the Spirit of our God' (1 Cor
6:11). 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 (Acts 9:26-28; 1 Cor 16:10;
2 Cor 8:23). 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 those 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 the false
apostles) for his own admission of his companions: 'Receive us,
[saith he,] we have wronged no man, we have corrupted no man; we
have defrauded no man' (2 Cor 7:2). And so concerning Timothy: 'If
Timotheus come, [saith he,] see that he may be with you without
fear: for he worketh the work of the Lord, as I also do' (1 Cor
16:10). Also, when Paul supposed that Titus might be suspected by
some; see how he pleads for him: If 'any do enquire of Titus, he
is my partner and fellow-helper concerning you: or our brethren
be enquired of, they are the messengers of the churches, and the
glory of Christ' (2 Cor 8:23). 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 sat 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 succourer of many, and
of myself also' (Rom 16:1,2). 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? 'It seemed good
unto [the Holy Ghost and to] us,--to send chosen men unto you with
our beloved Barnabas and Paul, men that have hazarded their lives
for the name of our Lord Jesus Christ,' &c. (Acts 15:25-27). Now
though the occasions upon which these commendations were written
were not simply, or only, in order to church relation, but also
for other causes; yet because the persons concerned were of the
churches to be received as faithful, and such who would partake
of church privileges with them, they have, therefore, their faith
and faithfulness related to the churches, as those that were
particularly embodied there. Besides Timothy and Titus being
extraordinary officers, stood as members and officers in every
church where they were received. 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.
Quest. But by what rule would you receive them into fellowship
with yourselves?
Ans. 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.
Quest. 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?
Ans. 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 (Gen 17). This is declared in its 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; the very inlet into church communion that gave a being
of membership among them. And thus Moses himself expounds it;
'every man's servant, that is bought for money, when thou hast
circumcised him, then shall eat' of the passover (Exo 12:44), 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 an hired
servant shall not eat thereof, [because not circumcised]. And when
a stranger shall sojourn with thee, and 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' (Exo 12:48). Neither could any other thing, according to
the law of circumcision, give the devoutest person that 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 man child, whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people' (Gen
17:13,14). Note then, that that which is the initiating ordinance
admitteth none into church communion but these that first partake
thereof. The angel sought to kill Moses himself, for attempting
to make his child a member without it (Exo 4:24-26). 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 or 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 (Acts 19:3-5). 'And unto him shall the
gathering of the people be' (Gen 49:10). 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
(Acts 8:35-40). Neither was Cornelius made a member of the church
at Jerusalem, by his being baptized at Peter's command at Cesarea
(Acts 10, 11). 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 [in water] at all, joined to the
church at Jerusalem (Acts 11:19). No, they were after gathered and
embodied among themselves by other church acts (Acts 16). What
shall I say? into what particular church was Lydia baptized by
Paul, or those first converts at Philippi? Yea even in the second
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 was 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 in 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 (Acts 8:37, 9:17, 16:33).
Take it again; Baptism [in water] 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.
Quest. But why then were they baptized?
Ans. 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 (Col 2:12; Rom 6:4). It did not
seal to the church that they were 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 (Gal 3:26; 1 Cor 15:29; Acts 2:38, 22:16; 1 Peter
3:21). 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 its 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.
Quest. But by what rule then would you gather persons into church
communion?
Ans. 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, &c. (2 Cor 7:2, see also
5:18-21). 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, 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 outward 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' (Rom 2:28,29: Phil 3:1-4). 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] is not meat and drink, but righteousness, peace and joy
in the Holy Ghost. For he that in these things serveth Christ,
is acceptable to God, and approved of men' (Rom 14:17,18; Deut
28:47). 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 (John 2:8.9). The law was
given twice on Sinai: the last time it was given with a proclamation
of grace and mercy of God, and of the pardon of sins going before
(Exo 19, 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 scripture, Thou shalt love thy neighbour 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 to 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 (John 2:8-12). 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, &c.
Therefore I say, the rule by which we receive church-members,
it is the word of the faith of Christ, and of the moral precept
evangelized, as I said before, I am 'under the law to Christ,'
saith Paul (1 Cor 9:21). 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'
(1 Cor 5:11). He saith not, if any man be not baptized [in water],
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,
namely, Thou shalt love thy neighbour as thyself. Love worketh
no ill to his neighbour: therefore love is the fulfilling of the
law' (Rom 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 anything, 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' (Gal 6:15,16). As many as walk according to this rule: What
rule? The rule by which men are proved new creatures: 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.' That they would
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 communication, all
bitterness, wrath, clamour, evil-speaking, with all malice. And
that they would 'put on the 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
(Eph 4). 'For in Christ Jesus'; these words are put in, on purpose
to shew 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 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 (Gal 3:7-9). So then the seed being now spiritual,
the rule must needs be spiritual also, 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,' [is]
no outward and circumstantial thing, but the new creature; none
are 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' (Gal 5:24). Hearken how delightfully Paul handleth 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, 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, who glory in their shame, and
who mind earthly things. Brethren, saith he, 'be followers together
of me, and mark them which walk so' (Phil 3:17). Mark them; for
what? For persons that are to be received into fellowship, and the
choicest communion of saints. And indeed this is the safest way to
judge of the meetness of persons by: for take away the confession
of faith and holiness; and what can distinguish a Christian from
a Turk? He that indeed receiveth faith, and 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; 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 murderers of mothers, for
manslayers, for whoremongers, for them that defile themselves
with mankind, for men-stealers, for liars, for perjured persons,
and if there be any other thing that is contrary to sound doctrine;
according to the glorious gospel of the blessed God, which was
committed to my trust' (1 Tim 1:9-11). 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 20:33). 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 envying. But put ye on the Lord
Jesus Christ, and make not provision for the flesh, to fulfil the
lusts thereof' (Rom 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 circumstantials,
may lightly reproach or vilify him. And indeed such persons are
the honour of Christian congregations. Indeed he is prejudiced,
for want of light in these 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 intrencheth 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, dishonour 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' (James 4:11).
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 Cor 5:12).
His failure is then in a circumstance, for which he ought not to
be judged.
Object. But notwithstanding all that you have said, water baptism
ought to go before the church-membership; shew me one in all the
New Testament, that was received into fellowship without it.
Ans. 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 practised first, for the unconverted
themselves know, it belonged to the disciples of Jesus Christ
(John 1:24-27). Yet that all that were received into fellowship
were even then baptized first, would strain a weak man's wit to
prove it, if arguments were closely made upon these three texts of
holy scripture (1 Cor 1:14-16; Gal 3:27; Rom 6:3). But I pass them,
and say, If you can shew me the Christian, that in the primitive
times remained dark about it, I will shew you the Christian that
was received without it. But should I grant more than can be
proved, viz. That baptism was the initiating ordinance; and that
it once did, as circumcision of old, give a being of membership
to the partakers; yea set the case that men were 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 intailed 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 (Josh 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,
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, one that all the men on
earth, nor angels in heaven can 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' (Rom 14:23). 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 afore 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.
First, Because the true visible saint hath already [been] 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, 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 of another man's conscience' (1 Cor 10:29). 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, that 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 shew anon, is to be preferred before it.
Second, 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 you all' (Eph 4:1-6). This is a sufficient
rule for us to hold communion by, and also to endeavour the
maintaining that communion, and to keep it in unity, within the
bond of peace against all attempts whatsoever (1 Cor 12:16).
Third, I am bold therefore to have communion with such (Heb
6:1,2). Because they also have the doctrine of baptism: I say the
doctrine of them. For here you must note, I distinguish between
the doctrine and practice of water baptism; The doctrine being
that which by the outward sign is presented to us, or which by
the outward circumstance 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 hath richer and better than that [of
baptism in water], 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 shew, 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 characteristical 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.
Fourth, I am bold to hold communion with visible saints as afore
[described]; because God hath communion with them; whose examples
in the case, we are straitly commanded to follow. 'Receive ye one
another as Christ also received us [saith Paul,] to the glory of
God' (Rom 15:1-7). Yea, though they be saints of opinions contrary
to you; though it goeth against the mind of them that are strong.
'We then that are strong ought to bear the infirmities of the
weak, and not to please ourselves' (Rom 15:1). 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, fell on me.'
You say, to have communion with such weak brethren, reproacheth
your opinions, and practice. Grant it, your dulness and deadness,
and imperfections also reproach the holiness of God; if you say
no, for Christ hath borne 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?
(Phil 1:10). 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 as 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. Whoso, 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 [in
water]? 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 dishonour 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' (Rom 15:5). 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.
Fifth, 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: 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 any thing 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?
Wouldest 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 any more: but judge this rather,
that no man put a stumblingblock or an occasion to fall in
his brother's way' (Rom 14:13). 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'
(Rom 14:4).
Sixth, 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;[16]
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 (John 16:13; 1 Cor 14:26; 2 Cor 10:8,
12:19; Eph 4:12; 2 Tim 3:17; 1 Cor 8:1, 13:1-4). 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 cyphers or
worse among the churches of God. Farther, edification is that that
cherisheth all grace, and maketh the Christians 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 (Rom
14:15,20). Thou seekest to destroy the word of God; thou begettest
contentions, janglings, murmurings, and evil surmisings, 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 the things that
make for peace, and things wherewith one may edify another' (Rom
14:19). 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 (Lev 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 (Num 11:27,28). 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 Chron 30:13-27). Yea, God
himself did like the wisdom of the king, and healed, that is,
forgave, 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 the 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 succour 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; how he entered into the house of God,
and did eat the shew bread, which was not lawful for him to eat,
neither for them which were with him, but only for the priests?
Or have ye not read in the law, how that on the sabbath days the
priests in the temple profaned the sabbath, and are blameless?'
(Matt 12:1-5). 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 was 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.
Seventh, 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 mercies, kindness, humbleness of mind, meekness,
long-suffering,' that is, with reference to the infirmities of
the weak, 'forbearing one 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 these things put on charity, which
is the bond of perfectness' (Col 3:12-14). 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 in verse
11 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 preferred it to them: which was a greater
error than this of baptism (Acts 11:1-19). 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 this swallows
up all distinctions. Farther, because they are elect and beloved
of God. Divisions and distinctions are of shorter date than 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 (1 John 1:3). 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 (1 John 3:23). 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 (James
4:11; Rom 14:21). 'Love is the fulfilling of the law'; but he
fulfils it not who judgeth and setteth at nought his brother;
that stumbleth, offendeth, and maketh weak his brother; and all
for the sake of a circumstance, that to which he cannot consent,
except he sin against his own soul, or Papist like, live by
an implicit faith.[17] 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, love would
not let me) '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 meat: for hitherto ye were not able to bear it, neither yet
now are ye able' (1 Cor 3:1,2). 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 for their profit
(Acts 20:18-20). So Christ, 'I have yet many things to say unto
you, but ye cannot bear them now' (John 16:12). It may be some
will count these old and threadbare texts; but such must know,
that the word of the Lord must stand for ever (Isa 40:8). And I
should dare to say to such, if the best of thy new shifts, be to
slight, and abuse old scriptures; it shews 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; 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; 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; 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 to a novice in religion, because he
consents to water.
Eighth. 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 Cor 1:11,12, 3:1-4). While
one saith, I am of Paul, and another I am of Apollos, are ye not
carnal? See therefore from whence arise all they endeavours, zeal,
and labour, to accomplish divisions among the godly: let Paul
or Cephas, or Christ himself, be the burthen 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 was 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 but the bottom, and they are but babes that do it; their zeal
is but a puff (1 Cor 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,' &c. 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 Stephanus':
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, who 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. 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 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 trampleth upon them, as if
they were nothing at all. 'Who then is Paul, and who is Apollos?'
'He that planteth is not any thing, neither is he that watereth,
but God that giveth the increase' (1 Cor 3:5,7). 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
unto me,' saith the LORD: 'I am full of the burnt-offerings of
rams, and the fat of fed beasts; and I delight not in the blood
of bullocks, or of lambs, or of he goats. When ye come to appear
before me, who hath required this at your hands, to tread my
courts? Bring no more vain oblations, incense is an abomination
to me; the new moons and sabbaths, the calling of assemblies,
I cannot away with it; 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 weary to bear them' (Isa 1:11-14). 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, viz., 'For strife
and debate, and to strike with the fist of wickedness' (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 load
to the other end of the scale; until the things thus abused, poise
in their own place. But to pass this and proceed.
Ninth, 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 an holy conversation among men; they desiring
to have communion with us, as much as in us lieth, we take from
them their very privileges, and the blessings to which they were
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 you 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 Cor 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.
(1.) This looks too like a spirit of persecution (Job 19:28). (2.)
It respecteth more a form, than the spirit and power of godliness
(2 Tim 3:5). (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,
back-bitings, 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 these
judgments, which at present we feel and groan under;[18] I will
dare to say, it was[19] a cause thereof.
Tenth, 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 have you 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 shewed 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 wold 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 shew 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 piece-meal
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 afore described;
if they will have communion with me.
Object. Then you may have communion with the members of antichrist.
Ans. If there be a visible saint yet remaining in that church;
let him come to us, and we will have communion with him.
Quest. What, though he yet stand a member of that sinful number,
and profess himself one of them.
Ans. 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.
[Quest.] But he saith he cannot see that that company to which
you stand opposite, and conclude antichristian, is indeed the
antichristian church.
[Ans.] 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
is open to receive them, into closest fellowship with us.
Object. But how if they yet retain some antichristian principles.
Ans. If they be such as eat out the bowels of a church, so soon as
they are detected he 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 shewed 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.
Object. But this is receiving for opinion sake; as before you said
of us.
Ans. 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, 'tis 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.
I. Keep a strict separation, I pray you, from communion with the
open profane; and let not 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 poisonful herb (Deut
29:18)] spring up trouble you, and thereby many be defiled' (Heb
12:15). And let those that before were reasons for my 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.
II. 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.[20] 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 shew 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 shewed you before, that for many reasons
we cannot have communion with you.
(1.) The church of God must be holy (Lev 11:44, 19:2, 20:7; 1
Peter 1:15,16; Isa 26:2; Psa 118:20; Eze 43:12, 44:9; Isa 52:11).
(2.) The example of the churches of Christ before, hath been a
community of visible saints (Rom 1:7; 1 Cor 1:2; Eph 1:1; Col
1:2; 1 Thess 1:1; 2 Thess 1:1-5). Poor carnal man, there are many
other reasons urged in this little book, that shew 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? (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 fourth of Ezra, attempted to join in temple
work with the children of the captivity; what said the children
of Judah? 'Ye have nothing to do with us to build an house unto
our God; but we ourselves together will build unto the Lord God
of Israel,' &c (Eze 4:3).
I return now to those that are visible saints by calling, that
stand at a distance one from another, upon the accounts before
specified: Brethren; CLOSE; CLOSE; be one, as the Father in Christ
is 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, 17:23). 2. This is the way to increase
love; that grace so much desired by some, and so little enjoyed
by others (2 Cor 7:15). 3. This is the way to savour 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 Thess 1:2-4). 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 (Isa 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 (Prov 6:16-19). 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
(Isa 11:13,14). 8. This is the way to leave Babylon as an habitation
for devils only; and to make it a hold for foul spirits, and a
cage only for every unclean and hateful bird. 9. This is the way
to hasten the work 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. [In the words of Paul] 'I beseech you,
brethren, suffer the word of exhortation: for I have written a
letter unto you in a few words' (Heb 13:22).
FOOTNOTES:
1. It is much to be regretted that these books, in common withall
Mr. Bunyan's Works, were grossly corrupted in the text in all the
editions published since 1737,--'poor peace indeed,' was changed
to 'pure peace indeed'; 'here is Rome enough,' meaning popery
enough, was altered to 'here is room enough'; 'Baptist,' was
printed 'Papist,' &c., &c.: all the typographical errors have now
been carefully corrected by Bunyan's editions.
2. Reply to Kinghorn. 1818, p. xii.
3. King Charles the 2nd, about a year after this time, pardoned
near five hundred Quakers, who had been languishing in prison for
not attending the church service. Upon this Mr. Bunyan, and his
fellow prisoners at Bedford, petitioned for liberty, and at a
court of privy council at Whitehall, the 17th May, 1672, present,
the King and twenty-four of his councillors, the following minute
was made:--'Whereas, by order of the Board of the 8th instant,
the humble petition of John Penn, John Bunyan, John Dunn, Thomas
Haynes, Simon Haynes, and George Parr, prisoners in the goale of
Bedford, convicted upon several statutes for not conforming to
the rights and ceremonyes of the church of England, and for being
at unlawful meetings, was referred to the Sheriff of the county
of Bedford, who was required to certify this Board whether the
said persons were committed for the crimes in the said petition
mentioned, AND FOR NO OTHER; which he having accordingly done,
by his certificate dated the 11th instant. It was thereupon, this
day, ordered by his Ma(tie) in council, That the said petition and
certificate be (and are herewith) sent to his Ma(tie's) Attorney
General, who is authorized, and required, to insert them into the
general pardon to be passed for the Quakers.' This fully confirms
what Bunyan says as to the cause of his long and dangerous
imprisonment. It was for being absent from the state church and
worshipping God according to His will, as expressed in the Bible.
See Introduction to Pilgrim's Progress, Hansard Knollys edition.
4. 'To ascertain us,' in the 17th century meant 'to make us
confident,' 'to assure us.' 'It ascertaining me that I am one of
God's children.'--Hammond. Ed.
5. Eternal blessings on our Emmanuel, who faithfully performed
His promise of sending the Comforter to unlock the mysteries of
the kingdom of grace, and guide us into all truth: without His
powerful aid we can neither know or perform any thing to a good
or saving purpose.--Mason.
6. The gracious soul believes in Christ for justification, from
a sense of utter inability to obtain justification by works. This
is effected by the power of the Holy Spirit, the glorifier of
Jesus.--Mason.
7. Effectual calling is evidenced by the soul's love to God, in
his dear Son; a superior delight in Him, as a reconciled Father,
cleaving to Him, His ways, and people; and longing for the full
fruition and final enjoyment of Him in glory.--Mason.
8. How great is the delight of meeting in a foreign country, after
a long absence from home, with one who speaks your own language
and sympathizes with your national feelings. How much more strong
are those enjoyments arising from the communion of saints, while
travelling through an enemy's country, with difficult duties
to perform,--animated by a kindred spirit, and seeking the same
eternal home.--Ed.
9. The despising and disregarding the Holy Scriptures, rejecting
Jesus and the way of salvation by Him, especially after having
attained to the knowledge and conviction of the truth of it by
the gospel, is the unpardonable sin, and renders men obdurate and
impenitent.--Mason.
10. How strongly must have been the principle of humble submission
to the will of God implanted and rooted in Bunyan's mind. He writes
this peaceful advice from his dungeon, after twelve years' cruel
imprisonment for his love and obedience to the Saviour. It requires
a holy flame of Divine love to enable us to take the spoiling of
our goods joyfully; but how much more strongly must this principle
pervade the heart to enable us to suffer the loss of liberty,
deprived of the society of a much loved wife and family, and in
daily fear of an ignominious death! We cannot sufficiently admire
the grace of God in the sufferer, nor abhor the tyranny under
which he suffered.--Ed.
11. This idea is found in other of Bunyan's Works. Certainly the
mixture of saints and sinners in a national church established for
worldly purposes, must engender hypocrisy and pride, intolerance
and persecution. Such leaders in Satan's army were calculated
mightily to assist, if they were not the original cause, of the
overspreading of sin which called forth the flood to wash away.--Ed.
12. Bishop Hall describes a Christian indeed as 'having white hands
and a clean soul, fit to lodge God in; all the rooms whereof are
set apart for his holiness.'--Ed.
13. Submission to the disciples of a Christian church must be
voluntary, and not by the constraint of force or hypocrisy. In
Christ's church ALL must be free, and not a mixture of free-men
and the slaves of sin.--Ed.
14. What faithfulness and plain dealing is here. If any church
communicates with the profane it is offering sacrifice to the
devil.--Ed.
15. One of the most touching scenes in the Pilgrim's Progress
beautifully illustrates this fact. When Christian led Hopeful
into Bye-path Meadow, so that they fell into the hands of Giant
Despair, Hopeful says, 'I wold have spoke plainer, but that you
are older than I.' That whole scene manifests the most delicate
sensibility and christian feeling.--Ed.
16. How strange that pious men should have been prone to punish
their fellows for non-conformity in an outward sign. They themselves
were suffering inconceivable miseries under acts of uniformity in
rites and ceremonies. How applicable to the framers of such acts
of parliament are our Lord's words, 'Woe unto you, pharisees, who
whiten and garnish the outside of a sepulchre, while within it is
full of uncleanness, hypocrisy, and iniquity' (Matt 23).--Ed.
17. 'An implicit faith'; faith in things without inquiry, or in
things not expressed.--Ed.
18. 'These judgments we feel and groan under.' So frightful were
the persecutions of the dissenters by the church in 1670, that
the narrative says, 'The town [of Bedford] was so thin of people,
and the shops shut down, that it seemed like a place visited with
the pest, where usually is written upon the door, "Lord, have
mercy upon us."' Had the dissenters been united, the church would
not have dared to exercise such barbarities--men and women in
jails--some hanged for not going to church--all their goods swept
away, and their children perishing.--Ed.
19. The printer had inserted 'the cause'; Bunyan's manuscript was
'a cause.' See marginal note, in his Differences in Judgment.--Ed.
20. This is a much more extensive evil than many would credit. I
have met with these very expressions not only among the poor but
the rich. It is an awful delusion.--Ed.
***
DIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION:
OR, TO COMMUNICATE WITH SAINTS, AS SAINTS, PROVED LAWFUL.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR.
T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS
ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH
COMMUNION WITH UNBAPTIZED BELIEVERS.'
WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE
OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY
JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE
ASSERTED.
BY JOHN BUNYAN.
'Should not the multitude of words be answered? and should a man
full of talk be justified? should thy lies make men hold their
peace? and when thou mockest, shall no man make thee an
answer [unashamed?]'--Job 11:2, 3
London: Printed for John Wilkins, and are to be sold at his shop
in Exchange Alley, next door to the Exchange Coffee House, over
against the Royal Exchange, 1673.
Courteous Reader,
Be intreated to believe me, I had not set pen to paper about this
controversy, had we been let alone at quiet in our Christian
communion. But being assaulted for more than sixteen years, wherein
the brethren of the baptized way, as they had their opportunity,
have sought to break us in pieces, merely because we are not, in
their way, all baptized first: I could not, I durst not, forbear
to do a little, if it might be, to settle the brethren, and to
arm them against the attempts, which also of late they begin to
revive upon us. That I deny the ordinance of baptism, or that
I have placed one piece of an argument against it, though they
feign it, is quite without colour of truth. All I say is, That the
church of Christ hath not warrant to keep out of their communion
the Christian that is discovered to be a visible saint by the
word, the Christian that walketh according to his light with God.
I will not make reflections upon those unhandsome brands that my
brethren have laid upon me for this, as that I am a machivilian,
a man devilish, proud, insolent, presumptuous, and the like,
neither will I say as they, The Lord rebuke thee; Words fitter
to be spoken to the devil than a brother. But reader, read and
compare; lay aside prejudice and judge. What Mr. Kiffin hath done
in the matter I forgive, and love him never the worse, but must
stand by my principles because they are peaceable, godly, profitable,
and such as tend to the edification of my brother, and as I believe
will be justified in the day of judgment.
I have also here presented thee with the opinion of Mr. Henry Jesse,
in the case, which providentially I met with as I was coming to
London to put my papers to the press; and that it was his judgment
is asserted to me, known many years since to some of the Baptists,
to whom it was sent, but never yet answered; and will yet be
attested if need shall require. Farewell.
Thine in all Christian service, according to my light and power,
JOHN BUNYAN.
DIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION.
Sir,
Your seemingly serious reflections upon that part of my plain-hearted
confession of faith, which rendereth a reason of my freedom
to communicate with those of the saints and faithful who differ
from me about water baptism; I have read and considered, and have
weighed them so well as my rank and abilities will admit me to
do. But finding yours, if I mistake not, far short of a candid
replication, I thought [it] convenient, not only to tell you of those
impertinencies everywhere scattered up and down in your book; but
also, that in my simple opinion, your rigid and church-disquieting
principles are not fit for any age and state of the church.
But before I enter the body of your book, give me leave a little
to discourse you about your preamble to the same, wherein are two
miscarriages unworthy your pretended seriousness, because void of
love and humility. The first is, In that you closely disdain my
person because of my low descent among men, stigmatising me for a
person of THAT rank, that need not to be heeded or attended unto.[1]
Ans. What it is that gives a man reverence with you, I know not;
but for certain. He that despiseth the poor reproacheth his Maker;
yet, 'a poor man is better than a liar.' To have gay clothing, or
gold rings, or the persons that wear them in admiration; or to be
partial in your judgment, or respects, for the sake, or upon the
account of, flesh and blood, doubtless convicteth you to be of
the law a transgressor, and not without partiality, &c., in the
midst of your seeming sanctity.
Again, you say, 'I had not meddled with the controversy at all, had
I found any of parts that would divert themselves to take notice
of YOU.'
Ans. What need you, before you have shewed one syllable of a
reasonable argument in opposition to what I assert, thus trample
my person, my gifts, and grace, have I any, so disdainfully under
your feet? What kind of a YOU am I?[2] And why is MY rank so
mean, that the most gracious and godly among you, may not duly
and soberly consider of what I have said? Was it not the art of
the false apostles of old to say thus? To bespatter a man, that
his doctrine might be disregarded. 'Is not this the carpenter?'
And, 'His bodily presence is weak and his speech contemptible'
(1 Cor 10:10), did not use to be in the mouths of the saints; for
they knew that 'the wind bloweth where it listeth' (John 3:8).
Neither is it high birth, worldly breeding, or wealth; but electing
love, grace, and the wisdom that comes from heaven, that those
who strive for strictness of order in the things and kingdom of
Christ, should have in regard and esteem (James 3:17). Need I read
you a lecture? 'Hath not God chosen the foolish,--the weak,--the
base, yea, and things which are not, to bring to nought things
that are?' (1 Cor 1:27,28). Why then do you despise my rank, my
state, and quality in the world?
As for my confession of faith, which you also secretly despise.
If it be good and godly, why may it not be accepted? If I have
spoken evil, bear witness of the evil; but if well, why smitest thou
me? If you, and the brethren of your way, did think it convenient
to shew to the world what you held; if perhaps by that means you
might escape the person: why might not I, after above eleven years'
endurance there, give the world a view of my faith and practice;
if peradventure, wrong thoughts, and false judgments of me, might
by that means be abated, and removed. But you suggest; I did it,
because I was so willing to be known in the world by my SINGULAR
faith and practice.[3] How singular my faith and practice is, may
be better known to you hereafter: but that I did it for a popular
applause and fame, as your words seem to bear, for they proceed
from a taunting spirit, that will be known to you better in the
day of God, when your evil surmises of your brother, and my designs
in writing my book, will be published upon the house-tops (Luke
12:1-4).
And even now, before I go any further, I will give you a touch of
the reason of my publishing that part thereof which you so hotly
oppose. It was because of those continual assaults that the rigid
brethren of your way, made, not only upon this congregation, to
rend it; but also upon many others about us. If peradventure they
might break us in pieces, and draw from us disciples after them.
Assaults, I say, upon this congregation by times, for no less than
these sixteen or eighteen years. Yea, myself they have sent for,
and endeavoured to persuade me to break communion with my brethren;
also with many others they have often tampered, if haply their
seeds of division might take. Neither did they altogether fail of
their purpose, for some they did rend and dismember from us; but
none but those, of whom now they begin to be ashamed. The judgment
of God so following their design, that the persons which then
they prevailed upon, are now a stink, and reproach to religion.
Neither were these spirits content with that discord they did sow
among us, but they proceeded to seize upon others. But to pass
these. The wild, and unsound positions they have urged to maintain
their practice, would be too large here to insert. Now, Sir, to
settle the brethren, the brethren of our community, and to prevent
such disorders among others, was the cause of my publishing my
papers: and considering my concern in the house of God, I could do
no less than to give them warning, 'That every man might deliver
his soul.'
You proceed, saying, 'It is my liberty, as well as others into whose
hands it falls, to weigh what you have said in truth's balance,
and if it be found too light, to reject it whether you will or
no.'
Ans. Do but grant me, without mocking of me, the liberty you desire
to take, and God helping me, I desire no more [than] to shift for
myself among you. As to your saying, that I proudly and imperiously
insult, because I say they are 'babes and carnal, that attempt
to break the peace and communion of churches, though upon better
pretences than water.' You must know I am still of that mind, and
shall be, so long as I see the effects that follow, viz. The breach
of love, taking off Christians from the more weighty things of
God; and to make them quarrel and have heart-burnings one against
another.
Where you are pleased to charge me with raging, for laying those
eighteen particular crimes to the charge of such who exclude
Christians from church communion, and debar them their heaven-born
privileges, for the want of that, which yet God never made the
wall of division between us. I say, when you can prove, That God
hath made water baptism that wall, and that the stress of the after
eighteen charges lie wholly and only in that; then you may, time
enough, call my language such as wanteth charity: but I question
though that was granted, whether your saying, I RAGE, will be
justified in the day of judgment.
My great noise, as you call it, about an initiating ordinance,
you say, you shall take no notice of.
Ans. 1. Although you do not, I must: For if baptism be not that,
but another; and if visible saints may enter into fellowship by
that other, and are nowhere forbidden so to do, because they have
not light into water baptism: it is of weight to be considered by
me; yea, and of others too who are unprejudiced. 2. How ignorant
you are of such as hold it the initiating ordinance I know not:
nor how long you have been of that persuasion I know not. This I
know, that men of your own party, as serious, godly, and it may be,
more learned than yourself, have within less than this twelve-month
urged it. Mr. D. in my hearing, did from Romans 6:1, 2 in the
meeting in Lothbury affirm it: also my much esteemed Mr. D. A.[4]
did twice in a conference with me assert it. 3. But whatever you
say, whether for, or against, 'tis no matter; for while you deny
it be the entering ordinance, you account it the wall, bar, bolt,
and door; even that which must separate between the righteous
and the righteous; nay, you make want of light therein, a ground
to exclude the most godly your communion, when every novice in
religion shall be received into your bosom, and be of esteem with
you because he hath, and from what ground God knows, submitted to
water baptism.