bibleteacher.org: Sermons and Articles by John Bunyan

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 marvelous 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 marvelous 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 favor 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. Travelers, 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 marvelous 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 inquire of Titus, he is my partner and fellow-helper concerning you: or our brethren be inquired 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 fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well'; ye are approved of men. Again, he that hath loved another hath fulfilled the law, for love is the fulfilling of the law. He then that serveth Christ according 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.