Chapter XI (11)

Bunyan saw all the difficulties of this question: he was satisfied that baptism is a personal duty, in respect to which every individual must be satisfied in his own mind, and over which no church had any control; and that the only inquiry as to the fitness of a candidate for church fellowship should be, whether the regenerating powers of the Holy Ghost had baptized the spirit of the proposed member into newness of life. This is the only livery by which a Christian can be known. Bunyan very justly condemns the idea of water baptism being either the Christian's livery or his marriage to the Saviour.

We do well, in our examinations into this subject, to note carefully the various applications of the word baptize, and not always attach the use of water to the term. There is a being baptized in a cloud, and in the sea, to protect God's Israel from their deadly foes; a baptism in sufferings; a baptism in water unto repentance; a baptism in fire, or the Holy Ghost; a baptism into the doctrine of the Trinity (Matt 28:19). Bunyan had no doubt upon this subject; he deemed water baptism an important personal duty; and that a death to sin, and resurrection to newness of life--a different tint, or dye, given to the character--was best figured by immersion in water: still he left it to every individual to be satisfied in his own mind as to this outward sign of the invisible grace. 'Strange,' he says, 'take two Christians equal on all points but this; nay, let one go far beyond the other 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.'

For these catholic principles he was most roughly handled. Deune, in a pamphlet in the Editor's possession, called him a devil; and likened him to Timri, who slew his master. The most learned of the Baptist ministers entered upon the controversy. They invited him to a grand religious tournament, where he would have stood one against a legion. A great meeting was appointed, in London, for a public disputation--as was common among the puritans--and in which the poor country mechanic was to be overwhelmed with scholastic learning and violence; but Bunyan wisely avoided a collision which could have answered no valuable purpose, and which bid fair to excite angry feelings. He had appealed to the press as the calmest and best mode of controversy; and to that mode of appeal he adhered. Three learned men undertook the cause against Bunyan: these were, D'Anvers, W. Kiffin, and T. Paul. When these lettered, able, and distinguished disputants published their joint answer, it contained much scurrilous abuse. Their brother, Bunyan, was in prison, and they visited him with gall and wormwood. He closes his reply with these remarkable words, 'Thine to serve thee, Christians, so long as I can look out at those eyes that have had so much dirt thrown at them by many.'

The late Mr. Robert Hall, in his controversy upon this subject with Mr. Kinghorn, in which--having demolished Kinghorn's castle in a few pages--he, in order to make a book, amused the public by kicking the ruins about, thus adverts to these treatises: 'The most virulent reproaches were cast upon the admirable Bunyan, during his own time, for presuming to break the yoke; and whoever impartially examines the spirit of Mr. Booth's Apology, will perceive that its venerable author regards him, together with his successors, much in the light of rebels and insurgents, or, to use the mildest terms, as contumacious despisers of legitimate authority.'[2]

We cannot have a more decided proof of Bunyan's great powers, and of his being much in advance of his times, than by the opinions of which he was the Christian pioneer having spread so extensively through the Baptist denomination. In this his predictions were fully verified. It is surprising that pious dissenters should ever have made uniformity in outward ceremonies of more importance than inward holiness, as a term of communion. Such sentiments naturally attach to state churches; and ought to be found only with those bodies which exist merely for political purposes, and for it are rewarded with earthly power, pomp, and wealth. I close these observations by quoting the words of Bunyan's learned antagonists, published within a few years of this controversy, and during his lifetime. his sentiments appear to have had a hallowed effect even upon their minds, and produced an apology for their conduct. It is in the appendix to the Baptist confession of faith, republished in 1677: 'We would not be misconstrued, as if the discharge of our consciences did any way disoblige or alienate our affections or conversations from any others that fear the Lord: earnestly desiring to approve ourselves to be such as follow after peace with holiness. We continue our practice, not out of obstinacy, but we do therein according to the best of our understandings, in that method which we take to be most agreeable to the scriptures. The christening of infants, we find by church history, to have been a very ancient practice; still we leave every one to give an account of himself to God. And if in any case debates between Christians are not plainly determinable by the scriptures, we leave it to the second coming of Christ.' In 1689, the year after Bunyan's death, this appendix was omitted from the Baptist confession of faith.

May the time soon arrive when water shall not quench love, but when all the churches militant shall form one army, with one object,--that of extending the Redeemer's kingdom.--GEO. OFFOR.

A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE; OR, WITH WHO, AND WHO NOT, I CAN HOLD CHURCH FELLOWSHIP, OR THE COMMUNION OF SAINTS.

SHEWING, BY DIVERSE ARGUMENTS, THAT THOUGH I DARE NOT COMMUNICATE WITH THE OPENLY PROFANE, YET I CAN WITH THOSE VISIBLE SAINTS THAT DIFFER ABOUT WATER-BAPTISM. WHEREIN IS ALSO DISCOURSED, WHETHER THAT BE THE ENTERING ORDINANCE INTO FELLOWSHIP, OR NO.

'I believed, therefore have I spoken.'--Psalm 116:10

TO THE READER.

Sir,

I marvel not that both you and others do think my long imprisonment strange, (or rather strangely of me for the sake of that) for verily I should also have done it myself, had not the Holy Ghost long since forbidden me (1 Peter 4:12; 1 John 3:13). Nay, verily, that notwithstanding, had the adversary but fastened the supposition of guilt upon me, my long trials might by this time have put it beyond dispute; for I have not hitherto been so sordid, as to stand to a doctrine right or wrong; much less when so weighty an argument as above eleven years' imprisonment, is continually dogging of me to weigh and pause, and pause again, the grounds and foundation of those principles, for which I thus have suffered;[3] but having not only at my trial asserted them, but also since, even all this tedious tract of time, in cool blood, a thousand times, by the word of God, examined them, and found them good; I cannot, I dare not now revolt or deny the same, on pain of eternal damnation.

And that my principles and practice may be open to the view and judgment of all men, though they stand and fall to none but the word of God alone, I have in this small treatise presented to this generation, 'A Confession of my Faith, and a Reason of my Practice in the Worship of God'; by which, although it be brief, candid Christians may, I hope, without a violation to faith or love, judge [that] I may have the root of the matter found in me.

Neither have I in this relation abusively presented my reader, with other doctrines or practices, than what I held, professed, and preached when apprehended, and cast in prison. Nor did I then or now retain a doctrine besides, or which is not thereon grounded. The subject I should have preached upon, even then when the constable came, was, 'Dost thou believe on the Son of God?' From whence I intended to shew, the absolute need of faith in Jesus Christ; and that it was also a thing of the highest concern for men to inquire into, and to ask their own hearts whether they had it or no.

Faith and holiness are my professed principles, with an endeavour, so far as in me lieth, to be at peace with all men. What shall I say, let mine enemies themselves be judges, if anything in these following doctrines, or if ought that any man hath heard me preach, doth [savour], or hath according to the true intent of my words, savoured either of heresy or rebellion. I say again, let they themselves be judges, if ought they find in my writing or preaching, doth render me worthy of almost twelve years' imprisonment, or one that deserveth to be hanged, or banished for ever, according to their tremendous sentence. Indeed my principles are such, as lead me to a denial to communicate in the things of the kingdom of Christ, with the ungodly and openly profane; neither can I in or by the superstitious inventions of this world, consent that my soul should be governed in any of my approaches to God, because commanded to the contrary, and commended for so refusing. Wherefore excepting this one thing, for which I ought not to be rebuked; I shall, I trust, in despite of slander and falsehood, discover myself at all times a peaceable and an obedient subject. But if nothing will do, unless I make of my conscience a continual butchery, and slaughter-shop, unless putting out my own eyes, I commit me to the blind to lead me, as I doubt is desired by some, I have determined, the Almighty God being my help and shield, yet to suffer, if frail life might continue so long, even till the moss shall grow on mine eyebrows, rather than thus to violate my faith and principles. 'Will a man leave the snow of Lebanon, which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?' (Jer 18:14). 'Hath a nation changed their gods, which are yet no gods?' (Jer 2:11). 'For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever' (Micah 4:5).

Touching my practice as to communion with visible saints, although not baptized with water; I say it is my present judgment so to do, and am willing to render a farther reason thereof, shall I see the leading hand of God thereto.

Thine in bonds for the gospel,

JOHN BUNYAN.

A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE, ETC.

'Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience; that whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ.'--1 Peter 3:15, 16.

1. I believe, that there is but one only true God, and there is none other but he. 'To us there is but one God, the Father, of whom are all things' (1 Cor 8:6). 'And this is life eternal, that they might know thee the only true God' &c. (John 17:3, see also Mark 12:32; Acts 17:24).

2. I believe, that this God is almighty, eternal, invisible, incomprehensible, &c. 'I am the Almighty God; walk before me, and be thou perfect' (Gen 17:1). 'The eternal God is thy refuge' (Deut 33:27). 'Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever' (1 Tim 1:17, see also Job 11:7; Rom 11:33).

3. I believe, that this God is unspeakably perfect in all his attributes of power, wisdom, justice, truth, holiness, mercy, love, &c. his power is said to be eternal (Rom 1:20), his understanding and wisdom infinite (Psa 147:5); he is called the just Lord in opposition to all things (Zeph 3:5). He is said to be truth itself and the God thereof (2 Thess 2:10; Deut 32:4). There is none holy as the Lord. 'God is love.' 'Canst thou by searching find out God? canst thou find out the Almighty unto perfection?' (Job 11:7).

4. I believe, that in the Godhead, there are three persons or subsistances. 'There are three that bear record in heaven: the Father, the Word, and the Holy Ghost' (1 John 5:7, see also Gen 1:26, 3:22, 11:7; Isa 6:8).

5. I believe, that these three are in nature, essence, and eternity, equally one. 'These three are one' (1 John 5:7).

6. I believe, [that] there is 'a world to come' (Heb 2:5, 6:5).

7. I believe, that there shall be 'a resurrection of the dead, both of the just and unjust' (Acts 24:15). 'Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt' (Dan 12:2). 'Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation' (John 5:28).

8. I believe, that they that 'shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection' (Luke 20:34-36, see also John 10:27-29; Rev 7:16, 20:6).

9. I believe, that those that die impenitent, shall be tormented with the devil and his angels, and shall be cast with them into 'the lake that burneth with fire and brimstone' (Rev 21:8). 'Where their worm dieth not, and the fire is not quenched' (Mark 9:43,48, see also Matt 25:41,46; John 5:29).

10. I believe, that because God is naturally holy and just, even, as he is good and merciful; therefore, all having sinned, none can be saved, without the means of a redeemer. 'Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom' (Job 33:24). 'We have redemption through his blood, even the forgiveness of sins' (Col 1:14). For which 'without shedding of blood, is no remission' (Heb 9:22).

11. I believe that Jesus Christ our Lord himself is the redeemer. 'They remembered that God was their rock, and the high God their redeemer' (Psa 78:35). 'Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish, and without spot' (1 Peter 1:18,19).

12. I believe, that the great reason why the Lord, the second person in the Godhead, did clothe himself with our flesh and blood, was that he might be capable of obtaining the redemption, that before the world, was intended for us. 'Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; [mark] that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death, were all their lifetime subject to bondage' (Heb 2:14,15). 'When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law' (Gal 4:4,5). 'Wherefore it behoved him in all things to be made like unto his brethren, and that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted' (Heb 2:17,18). 'Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through [faith in] Jesus Christ' (Gal 3:13,14).

13. I believe, that the time when he clothed himself with our flesh, was in the days of the reign of Caesar Augustus; then, I say, and not till then, was the Word 'made flesh,' or clothed with our nature (John 1:14; 1 Tim 3:16). 'And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered' (Luke 2:1,4-6). This child was he of whom godly Simeon was told by the Holy Ghost, when he said, That he should not see death until he had seen the Lord's Christ (vv 25-27).

14. I believe, therefore, that this very child, as afore is 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.