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 G.o.d 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 G.o.d;--knowing, brethren beloved, your election of G.o.d' (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 G.o.d.

'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 G.o.d. '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 G.o.d 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 'G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d be for us, who can be against us?--Who shall lay any thing to the charge of G.o.d's elect? It is G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d is made to be the fruit of electing love.

'Knowing,' saith Paul to the Thessalonians, 'brethren beloved, your election of G.o.d. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much a.s.surance,'

&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 G.o.d is heard, and the gates of heaven are opened:[7] when G.o.d called Abraham, he appeared to him in glory.

That of Ananias to Saul is experienced but by few. 'The G.o.d 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 G.o.d 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 G.o.d 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 G.o.d of heaven; and like to it is the sight of mercy, when it pleaseth G.o.d, 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 G.o.d 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 G.o.d. 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 G.o.d 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 G.o.dly wise know, whoso misseth of effectual calling, misseth of eternal life; because G.o.d 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 G.o.d. 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 h.e.l.l 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 G.o.d, 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 G.o.d 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).

G.o.dly repentance doth not only affect the soul with the loathsome nature of sin that is past; but filleth the heart with G.o.dly 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 pa.s.sions 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 G.o.dly repentance, wrought in the upright Corinthians, 'Behold,' [saith he,] this self same thing, that ye sorrowed after a G.o.dly 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 G.o.d, adds, That concerning brotherly love, they had no need that he should write unto them (1 Thess 4:9). As who should say, If G.o.d 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 G.o.d, 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 G.o.d so loved us, we ought also to love one another' (1 John 4:11). And truly so we shall, if the true grace of G.o.d 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 G.o.d and Christ when discovered, constraineth us to love [one another] (2 Cor 5:14).

The name, therefore, and word, and truth of G.o.d 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 G.o.d, 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 G.o.d, 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 G.o.d I thus believe and confess, 1. That all the holy scriptures are the words of G.o.d. 'All scripture is given by inspiration of G.o.d' (2 Tim 3:16). For the prophecy [of the scripture] came not in old time by the will of man: but holy men of G.o.d 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 G.o.d 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 G.o.d, or thy walking before all men (2 Tim 3:17; 2 Peter 1:19-21). 3. I believe the great end why G.o.d 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 d.a.m.nation 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 G.o.d '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 G.o.d, 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 G.o.d's ordinance, which he hath appointed for the government of the whole world; and that it is a judgment of G.o.d, to be without those ministers of G.o.d, which he hath ordained to put wickedness to shame (Ju 18:7). 'Whosoever therefore resisteth the power, resisteth the ordinance of G.o.d: and they that resist shall receive to themselves d.a.m.nation. 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 G.o.d 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 G.o.d, 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 G.o.d'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 G.o.d 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 a.s.sertion, 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 G.o.d 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 unG.o.dly, even cursed Cain, when he shewed himself openly profane, and banished him to go into the land of the runnagate, or vagabond, where from G.o.d'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 G.o.d: what followed, but first, G.o.d 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 unG.o.dly; 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 G.o.d: 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 G.o.d am holy' (19:2). 'Sanctify yourselves therefore, and be ye holy: for I am the Lord your G.o.d' (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 G.o.d: No stranger, uncirc.u.mcised in heart, nor uncirc.u.mcised 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 G.o.d, called to be saints' (1:7). And to the rest of the churches thus: 'Unto the church of G.o.d 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 G.o.d 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.