Although Aaron transgressed the law, because he ate not the sin-offering of the people; yet seeing he could not do it with satisfaction to his own conscience, Moses was content that he left it undone (Lev 10:16-20). Joshua was so zealous against Eldad and Medad, for prophesying in the camp, without first going to the Lord to the door of the tabernacle, as they were commanded, that he desired Moses to forbid them (Num 11:27,28). But Moses calls his zeal envy, and prays to God for more such prophets; knowing that although they failed in a circumstance, they were right in that which was better. The edification of the people in the camp was that which pleased Moses.

In Hezekiah's time, though the people came to the passover in an undue manner, and 'did eat it otherwise than it was written'; yet the wise king would not forbid them, but rather admitted it, knowing that their edification was of greater concern, than to hold them to a circumstance or two (2 Chron 30:13-27). Yea, God himself did like the wisdom of the king, and healed, that is, forgave, the people at the prayer of Hezekiah. And observe it, notwithstanding this disorder, as to circumstances, the feast was kept with great gladness; and the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord; yea, there was not the like joy in Jerusalem from the time of Solomon unto that same time. What shall we say, all things must give place to the profit of the people of God. Yea, sometimes laws themselves, for their outward preservation, much more for godly edifying. When Christ's disciples plucked the ears of corn on the sabbath, no doubt for very hunger, and were rebuked by the Pharisees for it, as for that which was unlawful; how did their Lord succour them? By excusing them, and rebuking their adversaries. 'Have ye not read,' said he, 'what David did when he was an hungered, and they that were with him; how he entered into the house of God, and did eat the shew bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? Or have ye not read in the law, how that on the sabbath days the priests in the temple profaned the sabbath, and are blameless?' (Matt 12:1-5). Why blameless? because they did it in order to the edification of the people. If laws and ordinances of old have been broken, and the breach of them borne with, when yet the observance of outward things was more strictly commanded than now, when the profit and edification of the people came in competition, how much more may not we have communion, church communion, where no law is transgressed thereby.

Seventh, Therefore I am for holding communion thus, because love, which above all things we are commanded to put on, is of much more worth than to break about baptism; Love is also more discovered when it receiveth for the sake of Christ and grace, than when it refuseth for want of water: and observe it, as I have also said before, this exhortation to love is grounded upon the putting on of the new creature; which new creature hath swallowed up all distinctions, that have before been common among the churches. As I am a Jew, you are a Greek; I am circumcised, you are not: I am free, you are bound. Because Christ was all in all these, 'Put on therefore,' saith he, 'as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering,' that is, with reference to the infirmities of the weak, 'forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye: and above all these things put on charity, which is the bond of perfectness' (Col 3:12-14). Which forbearing and forgiving respecteth not only private and personal injuries, but also errors in judgment about inclinations and distinctions tending to divisions, and separating upon the grounds laid down in verse 11 which how little soever they now seem to us, who are beyond them, were strong, and of weight to them who in that day were entangled with them. Some saints then were not free to preach to any but the Jews: denying the word of life to the Gentiles, and contending with them who preferred it to them: which was a greater error than this of baptism (Acts 11:1-19). But what should we do with such kind of saints? Why love them still, forgive them, bear with them, and maintain church communion with them. Why? because they are new creatures, because they are Christ's: for this swallows up all distinctions. Farther, because they are elect and beloved of God. Divisions and distinctions are of shorter date than election; let not them therefore that are but momentary, and hatched in darkness, break that bond that is from everlasting. It is love, not baptism, that discovereth us to the world to be Christ's disciples. It is love, that is the undoubted character of our interest in, and sonship with God: I mean when we love as saints, and desire communion with others, because they have fellowship one with another, in their fellowship with God the Father, and his Son Jesus Christ (1 John 1:3). And now though the truth and sincerity of our love to God, be then discovered when we keep his commandments, in love to his name; yet we should remember again, that the two head and chief commandments, are faith in Jesus, and love to the brethren (1 John 3:23). So then he that pretendeth to love, and yet seeks not the profit of his brother in chief; he loveth, but they are his own opinions and froward notions (James 4:11; Rom 14:21). 'Love is the fulfilling of the law'; but he fulfils it not who judgeth and setteth at nought his brother; that stumbleth, offendeth, and maketh weak his brother; and all for the sake of a circumstance, that to which he cannot consent, except he sin against his own soul, or Papist like, live by an implicit faith.[17] Love therefore is sometimes more seen and showed, in forbearing to urge and press what we know, than in publishing and imposing. 'I could not,' (saith Paul, love would not let me) 'speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able' (1 Cor 3:1,2). The apostle considered not only the knowledge that he had in the mysteries of Christ; but the temper, the growth, and strength of the churches, and accordingly kept back, or communicated to them, what might be for their profit (Acts 20:18-20). So Christ, 'I have yet many things to say unto you, but ye cannot bear them now' (John 16:12). It may be some will count these old and threadbare texts; but such must know, that the word of the Lord must stand for ever (Isa 40:8). And I should dare to say to such, if the best of thy new shifts, be to slight, and abuse old scriptures; it shews thou art more fond of thy unwarrantable opinion, than swift to hear, and ready to yield to the authority that is infallible.

But to conclude this, when we attempt to force our brother beyond his light, or to break his heart with grief; to thrust him beyond his faith, or to bar him from his privilege: how can we say, I love? What shall I say? To have fellowship one with another for the sake of an outward circumstance, or to make that the door to fellowship which God hath not; yea to make that the including, excluding charter; the bounds, bar, and rule of communion; when by the word of the everlasting testament there is no warrant for it; to speak charitably, if it be not for want of love, it is for want of knowledge in the mysteries of the kingdom of Christ. Strange! take two Christians equal in all points but this, nay, let one go beyond the other far, for grace and holiness; yet this circumstance of water shall drown and sweep away all his excellencies, not counting him worthy of that reception, that with hand and heart shall be given to a novice in religion, because he consents to water.

Eighth. But for God's people to divide into parties, or to shut each other from church communion; though from greater points, and upon higher pretences, than this of water baptism; hath heretofore been counted carnal, and the actors herein babyish Christians. Paul and Apollos, Cephas and Christ, were doubtless higher things than those about which we contend: yet when they made divisions for them; how sharply are they rebuked? Are ye not CARNAL, CARNAL, CARNAL? For whereas there are among you, envyings, strife, divisions, or factions: 'are ye not carnal' (1 Cor 1:11,12, 3:1-4). While one saith, I am of Paul, and another I am of Apollos, are ye not carnal? See therefore from whence arise all they endeavours, zeal, and labour, to accomplish divisions among the godly: let Paul or Cephas, or Christ himself, be the burthen of thy song, yet the heart from whence they flow is carnal; and thy actions, discoveries of childishness. But, doubtless when these contentions were among the Corinthians, and one man was vilified, that another might be promoted; a lift with a carnal brother, was thought great wisdom to widen the breach. But why should HE be rebuked, that said he was for Christ? Because he was for him in opposition to his holy apostles. Hence he saith, 'Is Christ divided,' or separate from his servants? Note therefore that these divisions are deserted by the persons the divisions were made about; neither Paul, nor Apollos, nor Cephas, nor Christ is here. Let the cry be never so loud, Christ, order, the rule, the command, or the like; carnality is but the bottom, and they are but babes that do it; their zeal is but a puff (1 Cor 4:6). And observe it, the great division at Corinth, was helped forward by water baptism: this the apostle intimates by, 'Were ye baptized in the name of Paul?' Ah, brethren! Carnal Christians with outward circumstances, will, if they be let alone, make sad work in the churches of Christ, against the spiritual growth of the same. But 'I thank God,' saith Paul, 'that I baptized none of you,' &c. Not but that it was then an ordinance of God, but they abused it, in making parties thereby. 'I baptized none of you, but Crispus and Gaius,—and the household of Stephanus': men of note among the brethren, men of good judgment, and reverenced by the rest; they can tell you I intended not to make a party to myself thereby. 'Besides, I know not whether I baptized any other.' By this negligent relating, who were baptized by him; he showeth that he made no such matter of baptism, as some in these days do; nay, that he made no matter at all thereof, with respect to church communion; for if he did not heed who himself had baptized; he much less heeded, who were baptized by others; but if baptism had been the initiating, or entering ordinance, and so appointed of God; no doubt he had made more conscience thereof, than so lightly to pass it over. 'For Christ sent me not to baptize, but to preach the gospel.' The gospel then may be effectually preached, and yet baptism neither administered nor mentioned. The gospel being good tidings to sinners, upon the account of free grace through Christ; but baptism with things of like nature, are duties enjoined such a people who received the gospel before. I speak not this, because I would teach men to break the least of the commandments of God; but to persuade my brethren of the baptized way, not to hold too much thereupon, not to make it an essential of the gospel of Christ, nor yet of communion of saints.

'He sent me not to baptize': these words are spoken with holy indignation against them that abuse this ordinance of Christ. So when he speaketh of the ministers themselves, which also they had abused; in his speaking, he as it were trampleth upon them, as if they were nothing at all. 'Who then is Paul, and who is Apollos?' 'He that planteth is not any thing, neither is he that watereth, but God that giveth the increase' (1 Cor 3:5,7). Yet for all this, the ministers and their ministry are a glorious appointment of God in the world. Baptism also is a holy ordinance, but when Satan abuseth it, and wrencheth it out of its place; making that which was ordained of God for the edification of believers, the only weapon to break in pieces the love, the unity, the concord of saints; then What is baptism? then neither is baptism anything. And this is no new doctrine; for God by the mouth of his prophets of old, cried out against his own institutions, when abused by his people: 'To what purpose is the multitude of your sacrifices unto me,' saith the LORD: 'I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hands, to tread my courts? Bring no more vain oblations, incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot away with it; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me, I am weary to bear them' (Isa 1:11-14). And yet all these were his own appointments. But why then did he thus abhor them? Because they retained the evil of their doings, and used them as they did other of his appointments, viz., 'For strife and debate, and to strike with the fist of wickedness' (58:4): Wherefore when that of God that is great, is overweighed by that which is small; it is the wisdom of them that see it, to put load to the other end of the scale; until the things thus abused, poise in their own place. But to pass this and proceed.

Ninth, If we shall reject visible saints by calling saints that have communion with God, that have received the law at the hand of Christ, that are of an holy conversation among men; they desiring to have communion with us, as much as in us lieth, we take from them their very privileges, and the blessings to which they were born of God. For Paul saith not only to the gathered church at Corinth, but to all scattered saints that in every place call upon the name of the Lord; That Jesus Christ is theirs, That Paul, and Apollos, and the world, and life, and death, and all things are theirs, because they are Christ's, and Christ is God's. But saith he, let no man glory in men, such as Paul and Cephas, though these were excellent: because this privilege comes to you upon another bottom, even by faith of Jesus Christ, 'Drink you all of this,' is entailed to faith, not baptism: nay, baptized persons may yet be excluded this; when he that discerneth the Lord's body hath right and privilege to it (1 Cor 11:28,29). But to exclude Christians from church communion and to debar them their heaven-born privileges, for the want of that which yet God never made a wall of division between us.

(1.) This looks too like a spirit of persecution (Job 19:28). (2.) It respecteth more a form, than the spirit and power of godliness (2 Tim 3:5). (3.) This is to make laws, where God hath made none, and to be wise above what is written, contrary to God's word, and our own principles. (4.) It is a directing of the Spirit of God. (5.) It bindeth all men's faith and light to mine opinion. (6.) It taketh away the children's bread. (7.) It withholdeth from them the increase of faith. (8.) It tendeth to harden the hearts of the wicked. (9.) It tendeth to make wicked the hearts of weak Christians. (10.) It setteth open a door to all temptations. (11.) It tempteth the devil to fall upon those that are alone, and have none to help them. (12.) It is the nursery of all vain janglings, back-bitings, and strangeness among the Christians. (13.) It occasioneth the world to reproach us. (14.) It holdeth staggering consciences, in doubt of the right way of the Lord. (15.) It giveth occasion to many to turn aside to most dangerous heresies. (16.) It abuseth the holy scriptures; It wresteth God's ordinances out of their place. (17.) It is a prop to antichrist. (18.) Shall I add, Is it not that which greatly prevailed to bring down these judgments, which at present we feel and groan under;[18] I will dare to say, it was[19] a cause thereof.

Tenth, and lastly, Bear with one word farther. What greater contempt can be thrown upon the saints than for their brethren to cast them off, or to debar them church communion? Think you not that the world may groundly say, Some great iniquity lies hid in the skirts of your brethren; when in truth the transgression is yet your own? But I say, what can the church do more to the sinners or open profane? Civil commerce you will have with the worst, and what more have you with these? Perhaps you will say we can pray and preach with these; and hold them Christians, saints, and godly. Well, but let me ask you one word farther: Do you believe, that of very conscience they cannot consent, as you, to that of water baptism? And that if they had light therein, they would as willingly do it as you? Why then, as I have shewed you, our refusal to hold communion with them is without a ground from the word of God. But can you commit your soul to their ministry, and join with them in prayer; and yet not count them meet for other gospel privileges? I wold know by what scripture you do it? Perhaps you will say, I commit not my soul to their ministry, only hear them occasionally for trial. If this be all the respect thou hast for them and their ministry, thou mayest have as much for the worst that pisseth against the wall. But if thou canst hear them as God's ministers, and sit under their ministry as God's ordinance; then shew me where God hath such a gospel ministry, as that the persons ministering may not, though desiring it, be admitted with you to the closest communion of saints. But if thou sittest under their ministry for fleshly politic ends, thou hearest the word like an atheist, and art thyself, while thou judgest thy brother, in the practice of the worst of men. But I say, where do you find this piece-meal communion with men that profess faith and holiness as you, and separation from the world. If you object, that my principles lead me to have communion with all; I answer with all as afore described; if they will have communion with me.

Object. Then you may have communion with the members of antichrist.

Ans. If there be a visible saint yet remaining in that church; let him come to us, and we will have communion with him.

Quest. What, though he yet stand a member of that sinful number, and profess himself one of them.

Ans. You suppose an impossibility; for it cannot be that, at the same time, a man should visibly stand a member of two bodies diametrically opposite one to another. Wherefore it must be supposed, that he who professeth himself a member of a church of Christ, must forthwith, nay before, forsake the antichristian one. The which if he refuseth to do, it is evident he doth not sincerely desire to have fellowship with the saints.

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

[Ans.] If so, he cannot desire to join with another, if he know them to be professedly and directly opposite. I hold therefore to what I said at first; That if there be any saints in the antichristian church, my heart, and the door of our congregation is open to receive them, into closest fellowship with us.

Object. But how if they yet retain some antichristian principles.

Ans. If they be such as eat out the bowels of a church, so soon as they are detected he must either be kept out, while out, or cast out, if in: for it must be the prudence of every community to preserve its own unity with peace and truth: the which the churches of Christ may do; and yet as I have shewed already, receive such persons as differ upon the point of water baptism. For the doing or not doing of that neither maketh nor marreth the bowels or foundation of church communion.

Object. But this is receiving for opinion sake; as before you said of us.

Ans. No; we receive him for the sake of Christ, and grace, and for our mutual edification in the faith; and that we respect not opinions, I mean in lesser matters, 'tis evident; for things wherein we differ are no breach of communion among us; we let every man have his own faith in such things to himself before God.

I NOW COME TO A SHORT APPLICATION.

I. Keep a strict separation, I pray you, from communion with the open profane; and let not man use his liberty in church relation as an occasion to the flesh; but in love serve one another. 'Looking diligently—lest any root of bitterness—[any poisonful herb (Deut 29:18)] spring up trouble you, and thereby many be defiled' (Heb 12:15). And let those that before were reasons for my separation, be motives to you to maintain the like: and remember that when men have said what they can for a sinful mixture in the worship of God; the arm of the Lord is made bare against it.

II. In the midst of your zeal for the Lord, remember that the visible saint is his; and is privileged in all those spiritual things that you have in the word and live in the practice of, and that he is to partake thereof, according to his light therein. Quarrel not with him about things that are circumstantial; but receive him in the Lord, as becometh saints: if he will not have communion with you, the neglect is his, not yours. But saith the open profane, why cannot we be reckoned saints also? We have been christened, we go to church, we take the communion.[20] Poor people! This will not do; for so long as in life and conversation you appear to be open profane, we cannot, unless we sin, receive you into our fellowship: for by your ungodly lives you shew that you know not Christ; and while you are such by the word, you are reputed but beasts: now then judge yourselves, if it be not a strange community that consisteth of men and beasts: let beasts be with the beasts, you know yourselves do so; you receive not your horse nor your hog to your table, you put them in a room by themselves. Besides I have shewed you before, that for many reasons we cannot have communion with you.

(1.) The church of God must be holy (Lev 11:44, 19:2, 20:7; 1 Peter 1:15,16; Isa 26:2; Psa 118:20; Eze 43:12, 44:9; Isa 52:11).

(2.) The example of the churches of Christ before, hath been a community of visible saints (Rom 1:7; 1 Cor 1:2; Eph 1:1; Col 1:2; 1 Thess 1:1; 2 Thess 1:1-5). Poor carnal man, there are many other reasons urged in this little book, that shew why we cannot have communion with thee: not that we refuse of pride or stoutness, or because we scorn you as men. No, we pity you, and pray to God for you; and could, if you were converted, with joy receive you to fellowship with us: Did you never read in Daniel, That iron is not mixed with miry clay? (2:43). No more can the saints with you, in the worship of God, and fellowship of the gospel, When those you read of in the fourth of Ezra, attempted to join in temple work with the children of the captivity; what said the children of Judah? 'Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel,' &c (Eze 4:3).

I return now to those that are visible saints by calling, that stand at a distance one from another, upon the accounts before specified: Brethren; CLOSE; CLOSE; be one, as the Father in Christ is one.

1. This is the way to convince the world that you are Christ's, and the subjects of one Lord; whereas the contrary makes them doubt it (John 13:34,35, 17:23). 2. This is the way to increase love; that grace so much desired by some, and so little enjoyed by others (2 Cor 7:15). 3. This is the way to savour and taste the Spirit of God in each other's experience; for which if you find it in truth you cannot but bless, if you be saints, the name of our Lord Jesus Christ (1 Thess 1:2-4). 4. This is the way to increase knowledge, or to see more in the word of God: for that may be known by two; that is not seen by one (Isa 52:8). 5. This is the way to remove secret jealousies and murmurings one against the other: yea this is the way to prevent much sin, and greatly to frustrate that design of hell (Prov 6:16-19). 6. This is the way to bring them out of the world into fellowship that now stand off from our gospel privileges, for the sake of our vain janglings. 7. This is the way to make antichrist shake, totter, and tremble (Isa 11:13,14). 8. This is the way to leave Babylon as an habitation for devils only; and to make it a hold for foul spirits, and a cage only for every unclean and hateful bird. 9. This is the way to hasten the work of Christ's kingdom in the world; and to forward his coming to the eternal judgment. 10. And this is the way to obtain much of that, WELL DONE, GOOD AND FAITHFUL SERVANT, when you stand before his face. [In the words of Paul] 'I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in a few words' (Heb 13:22).

FOOTNOTES:

1. It is much to be regretted that these books, in common withall Mr. Bunyan's Works, were grossly corrupted in the text in all the editions published since 1737,—'poor peace indeed,' was changed to 'pure peace indeed'; 'here is Rome enough,' meaning popery enough, was altered to 'here is room enough'; 'Baptist,' was printed 'Papist,' &c., &c.: all the typographical errors have now been carefully corrected by Bunyan's editions.

2. Reply to Kinghorn. 1818, p. xii.

3. King Charles the 2nd, about a year after this time, pardoned near five hundred Quakers, who had been languishing in prison for not attending the church service. Upon this Mr. Bunyan, and his fellow prisoners at Bedford, petitioned for liberty, and at a court of privy council at Whitehall, the 17th May, 1672, present, the King and twenty-four of his councillors, the following minute was made:—'Whereas, by order of the Board of the 8th instant, the humble petition of John Penn, John Bunyan, John Dunn, Thomas Haynes, Simon Haynes, and George Parr, prisoners in the goale of Bedford, convicted upon several statutes for not conforming to the rights and ceremonyes of the church of England, and for being at unlawful meetings, was referred to the Sheriff of the county of Bedford, who was required to certify this Board whether the said persons were committed for the crimes in the said petition mentioned, AND FOR NO OTHER; which he having accordingly done, by his certificate dated the 11th instant. It was thereupon, this day, ordered by his Ma(tie) in council, That the said petition and certificate be (and are herewith) sent to his Ma(tie's) Attorney General, who is authorized, and required, to insert them into the general pardon to be passed for the Quakers.' This fully confirms what Bunyan says as to the cause of his long and dangerous imprisonment. It was for being absent from the state church and worshipping God according to His will, as expressed in the Bible. See Introduction to Pilgrim's Progress, Hansard Knollys edition.

4. 'To ascertain us,' in the 17th century meant 'to make us confident,' 'to assure us.' 'It ascertaining me that I am one of God's children.'—Hammond. Ed.

5. Eternal blessings on our Emmanuel, who faithfully performed His promise of sending the Comforter to unlock the mysteries of the kingdom of grace, and guide us into all truth: without His powerful aid we can neither know or perform any thing to a good or saving purpose.—Mason.

6. The gracious soul believes in Christ for justification, from a sense of utter inability to obtain justification by works. This is effected by the power of the Holy Spirit, the glorifier of Jesus.—Mason.

7. Effectual calling is evidenced by the soul's love to God, in his dear Son; a superior delight in Him, as a reconciled Father, cleaving to Him, His ways, and people; and longing for the full fruition and final enjoyment of Him in glory.—Mason.

8. How great is the delight of meeting in a foreign country, after a long absence from home, with one who speaks your own language and sympathizes with your national feelings. How much more strong are those enjoyments arising from the communion of saints, while travelling through an enemy's country, with difficult duties to perform,—animated by a kindred spirit, and seeking the same eternal home.—Ed.

9. The despising and disregarding the Holy Scriptures, rejecting Jesus and the way of salvation by Him, especially after having attained to the knowledge and conviction of the truth of it by the gospel, is the unpardonable sin, and renders men obdurate and impenitent.—Mason.

10. How strongly must have been the principle of humble submission to the will of God implanted and rooted in Bunyan's mind. He writes this peaceful advice from his dungeon, after twelve years' cruel imprisonment for his love and obedience to the Saviour. It requires a holy flame of Divine love to enable us to take the spoiling of our goods joyfully; but how much more strongly must this principle pervade the heart to enable us to suffer the loss of liberty, deprived of the society of a much loved wife and family, and in daily fear of an ignominious death! We cannot sufficiently admire the grace of God in the sufferer, nor abhor the tyranny under which he suffered.—Ed.

11. This idea is found in other of Bunyan's Works. Certainly the mixture of saints and sinners in a national church established for worldly purposes, must engender hypocrisy and pride, intolerance and persecution. Such leaders in Satan's army were calculated mightily to assist, if they were not the original cause, of the overspreading of sin which called forth the flood to wash away.—Ed.

12. Bishop Hall describes a Christian indeed as 'having white hands and a clean soul, fit to lodge God in; all the rooms whereof are set apart for his holiness.'—Ed.

13. Submission to the disciples of a Christian church must be voluntary, and not by the constraint of force or hypocrisy. In Christ's church ALL must be free, and not a mixture of free-men and the slaves of sin.—Ed.

14. What faithfulness and plain dealing is here. If any church communicates with the profane it is offering sacrifice to the devil.—Ed.

15. One of the most touching scenes in the Pilgrim's Progress beautifully illustrates this fact. When Christian led Hopeful into Bye-path Meadow, so that they fell into the hands of Giant Despair, Hopeful says, 'I wold have spoke plainer, but that you are older than I.' That whole scene manifests the most delicate sensibility and christian feeling.—Ed.

16. How strange that pious men should have been prone to punish their fellows for non-conformity in an outward sign. They themselves were suffering inconceivable miseries under acts of uniformity in rites and ceremonies. How applicable to the framers of such acts of parliament are our Lord's words, 'Woe unto you, pharisees, who whiten and garnish the outside of a sepulchre, while within it is full of uncleanness, hypocrisy, and iniquity' (Matt 23).—Ed.

17. 'An implicit faith'; faith in things without inquiry, or in things not expressed.—Ed.

18. 'These judgments we feel and groan under.' So frightful were the persecutions of the dissenters by the church in 1670, that the narrative says, 'The town [of Bedford] was so thin of people, and the shops shut down, that it seemed like a place visited with the pest, where usually is written upon the door, "Lord, have mercy upon us."' Had the dissenters been united, the church would not have dared to exercise such barbarities—men and women in jails—some hanged for not going to church—all their goods swept away, and their children perishing.—Ed.

19. The printer had inserted 'the cause'; Bunyan's manuscript was 'a cause.' See marginal note, in his Differences in Judgment.—Ed.

20. This is a much more extensive evil than many would credit. I have met with these very expressions not only among the poor but the rich. It is an awful delusion.—Ed.

THE END