behold, that our worship be performed by the most able. How then
shall it be thought that they should be so silly, to turn a company
of weak women loose to be abused by the fallen angels? Can it
be thought that their congregation, since they have it without a
command, shall fare better among those envious spirits than those
that are lawfully called shall fare before the world? Watchman,
watchman, see to thy duty, look well to the manner of worship that
is to be performed according to thy commission. Trust not Eve, as
Adam did, with worship, and with its defence. Look that all things
be done in worship as becomes thee--a head, both in nature and by
office--and leave not so solemn a part of worship as prayer, in
company, is, and ought to be accounted to be done; thou canst by
no means tell how. Watch in and over all such worship thyself. Be
diligent to know the state of thy flocks, whether they be flocks
of men, or women; and look well to thy herds, and thou shalt
have milk enough, not only for men and babes, but also for the
maintenance and life of thy maidens. So that they need not go with
their pitchers to seek water there where their God has not sent
them (Prov 27:23-27). Besides the shepherds' tents is provision
sufficient for them (Cant 1:8). But, for a conclusion of this, I
will ask this man, If he doth not, by pleading for these women's
meetings, declare, that the women, without their men, are better
able by themselves to maintain divine worship, than the men are
without their elders? forasmuch as he himself will not allow that
the men should always perform worship without his oversight and
inspection, and yet will plead for the women to have such worship
in their congregation, among themselves, excluding for ever the
men therefrom. For, saith he, the Spirit is promised to be given to
them to that very end, that they may meet together to pray apart
without their men.
And now for Mr. K.'s arguments, which, as I said, are in number
four.
1. We will take the scriptures from them; and,
2. Then pick the bones of their carcasses.
Yet in my taking of the scriptures from his arguments, I will do
it in a way that is most to his advantage, making of each of them
as formidable an objection as I can against myself.
Objection.
Miriam took a timbrel in her hand, and went out, and all the
women went out after her, praising God with timbrels and dances
for their deliverances. Therefore the women of the churches of
Christ may appoint meetings of their own, as separate from their
brethren, and then and there perform divine worship, [by] prayer,
in that, their congregation, without their men (Exo 15:20,21).
Answer
1. Miriam was a prophetess: and, I suppose, that none of our women
will pretend to be such. And though Mr. K. labours to get over
this, by saying that the work of praising was incumbent upon all:
yet by his leave, judgment, and discretion, and a spirit of conduct
suitable to the duty, as we read of, was found among the women in
none but she. Why is it else said, Miriam led them forth; Miriam
the prophetess did it. Another, by Mr. K.'s argument, might have
done it as well. Thus degrades he the prophetess, that he may get
favour with the ordinary women, and prompt them on to a work that
he has a superstitious affection for.
2. But his assertion is of no weight. The women were not left in
that extraordinary service to the spirit of ordinary believers.
Nor can I count it but crooked dealing to bring in extraordinary
persons, in their extraordinary acts, to prove it lawful for
ordinary persons to do that which is not commanded them.
3. But though Miriam did go forth, or come out with the women,
yet not from the men, into some remote place in the wilderness to
worship by themselves. She rather went or came out, and the women
followed her from the place by the sea, where now they were,
after Moses, to sing as her sex became her; for she, though an
extraordinary woman, might not make herself an equal with Moses
and Aaron, therefore she came behind in worship, yet with the
body of the people, as it is said, "So Moses brought Israel from
the Red Sea" (Exo 15:22). Women, though prophetesses, must wear
some badge or other of inferiority to those that are prophets
indeed (1 Cor 11:3-9). And I choose to understand that Miriam did
this. (1.) Because the text last mentioned says so. (2.) Because
Miriam, and all the women, did sing with the words of the men,
verse 1 compared with 21. (3.) For that they did sing them after
the men, as taking them from their mouth. For, saith the text,
Miriam answered them, and so handed it down to them of her sex,
saying, "Sing ye to the Lord, for he hath triumphed gloriously"
(vv 1,21). (4.) For that she commanded the women that they should
sing the same song: hence it is called the song of Moses, not of
Miriam (Rev 15:3). (5.) From all which I conclude, that Miriam did
not draw the women away into some such place where neither Moses,
nor Aaron, nor the elders of Israel could see, behold, and observe
their manner of worship. But that she, as her modesty became her,
did lead them out from that place where they were, to sing, and
to dance, and to praise God, after the men. (6.) This scripture
therefore favoureth not this man's opinion, to wit, "That it is the
duty of the women of the churches of Christ to separate themselves
from their brethren, and as so separate, to perform divine worship
by themselves."
Objection.
Esther, the queen, performed, with her maidens, this duty of
prayer, without their men: therefore the women of gospel churches
may separate themselves from their brethren, and perform it among
themselves (Esth 4:16).
Answer.
1. Esther was in the house of the king's chamberlain, and could not
at this time come to her brethren; No, not to her uncle, Mordecai,
to consult how to prevent an approaching judgment. Yea, Mordecai
and she were fain to speak one to another by Hatach, whom the king
had appointed to attend upon the queen (vv 5-9). So she could by no
means, at that time, have communion with the church. No marvel,
therefore, if she fasted with her maidens alone: for so she
must now do, or not do it at all. But I will here ask this, our
argumentator, whether Esther did count it a burden or a privilege
thus now to be separated form her brethren, and so forced to
perform this work as she did? If a privilege, let him prove it.
If a burden, he has little cause to make use of it to urge that,
her practice then, for a ground to women that are at liberty, to
separate from their brethren to perform such worship by themselves
in their company, without their men.
2. We do not read that she desired that any of the women that were
at liberty should come from the men to be with her; whence we may
gather, that she preferred their liberty to worship with men, far
beyond a woman's meeting. She counted that too many, by herself
and her maidens, were in such bondage already.
3. Neither did she attempt to take that unavoidable work upon
herself, but as begging of the men that she might, by their faith
and prayers, be borne up therein; clearly concluding that she
did count such work too hard for women to perform by themselves,
without the help of men (vv 15,16).
4. Besides this woman's meeting, as Mr. K. would have it, was made
up of none but the queen and her household maids, and with but few
of them; nor will we complain of our honest women when the case
is so that they cannot go out to the church to do this, if they
pray with their maids at home.
5. But what if Esther did pray with her maids in her closet,
because she could not come out to her brethren. Is it fair to make
the necessity of a woman in bondage a law to women at liberty? This
argument, therefore, is erroneous, and must not have this text to
show it up; we therefore take it away from his words and proceed
to a sight of his next.
Objection.
But it is said by the prophet Zecharias, that the Spirit is promised
to be given, in New Testament times, to women, that they may pray
together apart from men (Zech 12:11-13).
Answer. The text says nothing so, but is greatly abused by this
man. Indeed, it says their wives shall mourn apart, but it saith
not, they shall do so together. Yea, that they shall separate
themselves by the dictate of God, from their brethren, to do so,
is that which this text knows nothing of. Sometimes many may be
together, apart from others; but why Mr. K., to serve his purpose,
should rack and strain this text to justify his woman's meeting,
I see no reason at all. My reason against him is, for that the
look here upon him whom we have pierced, which is to be the cause
of this mourning, is to be by an immediate revelation of the Holy
Ghost, who doth not use to tell before hand when he will so come
down upon us. But such a meeting as Mr. K. intends must be the
product of consultation and time. "I will pour," saith God, "upon
the house of David--the spirit of grace and of supplications: and
then they shall look"; that is, when that spirit so worketh with
them as to enable them so to do. Now, I say, I would know, since
this mourning is to be the effect of this look, and so before one
is aware (Cant 6:12), whether Mr. K. can prove that these women
were to have an item beforehand, when they should have this look.
But as it would be ridiculous thus to conclude, so as ridiculous
is it to think to prove his women's meetings from hence.
Nor doth the conclusion that he hath made hereupon prove more but
that he is ignorant of the work of the Spirit in this matter, or
that his fondness for the women's meetings hath made him forget
his own experience. For how can one that never had but one such
look upon Jesus Christ, draw such a conclusion from hence. And
that all those women should have this look at the same time, even
all the women of the house of David and of the inhabitants of
Jerusalem, that they might, all of them, by the direction of the
Holy Ghost, separate themselves from their men to hold a woman's
meeting or meetings by themselves for this, is more fictitious than
one would imagine a man should dream. If he says that the women
have a promise to have this look when they please, or that they
are sure to have it because it is entailed to THEIR meeting, for
this seems to come nearest his conclusion: yet what unavoidable
inconveniences will flow therefrom, I leave to any to judge. But
I take this mourning to be according as another of the prophets
says, "They shall be on the mountains like doves of the valleys,
all of them mourning, every one for his iniquity" (Eze 7:16). All
those souls, therefore, that shall be counted worthy to have this
look shall mourn apart, or by themselves, when they have it. For
though a man cannot appoint to himself when he will repent of
his sins, or when the Holy Ghost will work, yet he shall repent
indeed; he shall do it, I say, when HE doth so work, not staying
till another can do so too. And since our own iniquity will then
make us best consider our own case, mourning apart, or every one
for their own iniquity, is most naturally proper thereto. And this
is the mourning that shall be in the house of David, Jerusalem,
the church, both with men and women, at all times when the Holy
Ghost shall help us to look upon him whom we have pierced. Pray
God give Mr. K. and myself more of these looks upon a crucified
Christ, for then we shall understand this and other such like
scriptures otherwise than to draw such incoherent inferences from
them as he doth.
Objection.
"Women were wont in gospel times to meet together to pray. Therefore
the women in gospel churches may separate themselves from their
brethren to perform divine worship by themselves without their
men" (Acts 16:13). This is another of his scriptures, brought to
uphold this fancy: But,
Answer
1. It is not said that the women of churches met together alone
to pray. But that Paul went down to a river-side where prayer was
wont to be made, and spake unto the women that resorted thither.
It looks therefore most agreeable to the word, to think that there
the law was read by the Jewish priests to the proselyted women
of that city, and that prayer, as was their custom in all such
service, was intermixed therewith. But this is but conjectural.
And yet, for all that, it is better grounded, and hath more reason
on its side, than hath any of this man's arguments for the opinion
of his women's meetings. But,
2. There was there at that time no gospel church of Christ, nor
before that any gospel ministry, consequently no church obedience.
Should it then be granted, that there were none but women at that
meeting, and that their custom was to meet at that river-side to
pray, it doth not therefore follow, that their practice was to be
a pattern, a rule, a law to women in churches, to separate from
their brethren, to perform divine worship, in their own woman's
congregation without their men.
3. There was there no gospel believer. Lydia herself, before Paul
came thither, had her heart shut up against the faith of Jesus
Christ; and how a company of strangers to gospel faith, should in
that their doing, be a pattern to the women in churches, a pattern
of Christian worship, I do not understand.
4. If Paul's call to Philippi had been by the vision of a woman,
or woman's meeting: what an argument would this man have drawn
from thence to have justified his women's meetings? But since
it was by a man, he hath lost an argument thereby. Though he,
notwithstanding, doth adventure to say, that God so approved of
that meeting, as then, and at that time, to take advantage to make
known his mind and will to them concerning Jesus Christ.
5. And now I am in, since Mr. K. will needs have this scripture
to justify such a practice, I wonder that he so lightly overlooked
Paul's going to that meeting, for thither he went to be sure (Acts
16:13-16). Yea how fairly, to his thinking, might he have pleaded,
that Paul by this act of his, was a great lover, countenancer and
commender of those he calls the women's meetings. Paul went to the
women's meeting at Philippi, therefore it is lawful for the women
of gospel churches to separate from their brethren, and to congregate
by themselves for the performance of some parts of divine worship.
I say how easily might he have said this, and then have popt in
those two verses above quoted, and so have killed the old one?
[11]For the word lies liable to be abused by the ignorance of
men, and it had been better than it is, if this had been the first
time that this man had served it so, for the justification of his
rigid principles; but when men, out of a fond conceit of their own
abilities, or of prejudice to them that contradict their errors,
are tempted to shew their folly, they will not want an opportunity
from false glosses put upon the text, to do it.
6. But Paul went to that company to preach Christ's gospel to
them, not for that they merited his coming, but of the grace of
God, as also did Peter and John, when at the hour of prayer they
went up into the temple, and Paul into the synagogue at Antioch
(Acts 3:1-3, 13:14-16). But as fairly might this man have urged,
that the healing of the lame man that lay at that time at the
gate of the temple, and the conversion of them by Paul at Antioch,
was by the procurement of the prayers of the sisters and by their
reading of the law in that synagogue at Antioch, as to argue as
he has done, that God was so well pleased, or so well approved
of that woman's meeting as he feigns it at Philippi, as to send,
&c. to them his minister.
7. But again, that this woman's meeting should be so deserving,
and that while they were without the faith of Christ, as to procure
a gospel minister to be sent unto them, that Christ might to them
be made known, and yet that so few of them should be converted
to the faith, seems a greater paradox to me. For we read not that
one of the women then, or of them of the town, that did use to go
to that meeting (for Lydia was of Thyatira), was ever converted
to Christ; brethren we read of several, but we hear not of any one
more of those women (v 40). But Lydia worshipped God, therefore
her practice might prevail. Although it is said she worshipped
God, yet she was but a proselyte, as those Acts 13 were, and
knew no more of Christ than the eunuch did (Acts 8). But hold,
she had faith, will that make all practice acceptable; yea, law
and commandment to others, and the work of those that have none,
meritorious? But we must touch upon these things anon.
Objection.
"But (saith Mr. K.) Malachi 3:16 doth countenance these meetings."
Answer.
Not at all; though Mr. K. has pleased to change a term in the text,
to make it speak his mind; for he has put out thought, and put in
call; but all will not do his work; for when he has done what he
can, it will be difficult to make that scripture say, It is the
duty of women in gospel churches to separate from their brethren,
to perform divine worship among themselves.
Objection.
"But Jude 20 doth justify these meetings, except," saith he, "any
will say, women are not to be built up in their most holy faith."
Answer.
How fain would the man lay hold on something, only he wants divine
help, that is, the word of God, to bottom his things upon. But
doth the apostle here at all treat of the women and their meetings,
or are they only the beloved; and to be built up, &c. speaks he
not there to the church, which consisteth of men and women? and
are not men the more noble part in all the churches of Christ?
But can women no other way be built up in their most holy faith,
but by meetings of their own without their men? But, Building up
YOURSELVES, I suppose is the thing he holds by. But cannot the
church, and every woman in it, build up themselves without their
woman's meetings? wherefore have they the word, their closet, and
the grace of meditation, but to build up themselves withal? He
saith not, "Build up one another," but if he had, it might well
have been done without a woman's meeting. But anything to save a
drowning man. This text then is written to the church of Christ,
by which it is exhorted to faith and prayer; but it speaks not a
word of a woman's meeting, and therefore it is fooling with the
word to suggest it. I cannot therefore, while I see this impertinent
dealing, but think our argumentator dotes, or takes upon him to
be a head of those he thinks to rule over. The woman's letter to
me also seems to import the same, when they say, "Mr. K. would
desire to know what objections you have against it (his arguments),
and he is ready to give his further advice."
Thus having taken from his arguments those holy words of God which
he has abused, to make them stand; I come next to the arguments
themselves, and intend to pick their bones for the crows.
1stly,
He saith, "That the same spirit that was in Miriam, is also in
all God's servants for the same end, both to pray for mercies we
stand in need of, and to praise God for mercies received."
Answer.
1. But the question is, whether Miriam did, as she led out the
women to dance, act only as an ordinary saint. And if you evade
this, you choose the tongue of the crafty, and use the words of
deceit; for she managed that work as she was "Miriam the prophetess";
and in your next, pray tell your women so.
2. But as Miriam the prophetess, she did not lead the women from
their men, to worship in some place remote by themselves, as we
have shewed before.
2dly, He saith, "That God hath promised to pour out his Spirit
in gospel times to that very end, that women might pray together
apart from men."
Answer.
1. Not mentioning again what was said before: I add, if by men,
he means the brethren, the prophet will not be his voucher, for he
neither saith nor intimates such a thing.
2. And how far short this saying is, of making of God and his holy
prophet, the author of schism in worship, and an encouragement
unto schism therein, it is best in time that he looks to it. For
if they may withdraw to do thus at one time, they may withdraw to
do thus at another. And if the Spirit is given to them to this very
end, that they may go by themselves from the church, to perform
this divine worship at one time, they may, for what bounds this
man has set them, go by themselves to do thus always. But, as I
said, the whole of this proposition being false, the error is still
the greater.
3dly,
"God," saith he, "hath so well approved of women meeting together
to pray in gospel times, as then, and at that time, to take occasion
to make known his mind and will to them concerning Jesus Christ"
(Acts 16:13).
Answer.
Let the reader consider what was said before, and now it follows;
if this assertion be true, then the popish doctrine of merit is
good, yea the worst sort of it, which is, works done before faith.
For that we read of none of these women save Lydia feared or
worshipped God; and yet saith he, God so approved of that meeting
as then, and at that time, to send them his gospel, which is one
of the richest blessings; nor will it help to lay Cornelius, now
in my way, for the deservings here were, for ought we read, of
women that feared not God. Here Lydia only bare that character;
it is said SHE worshipped God, but she was not all the women.
But Mr. K. saith thus of them all. I know also there was faith in
some in Messias to come, though when he came, they knew not his
person; but this is not the case neither; these women, who held
up as he feigned, this meeting, were not as we read of, of this
people.
4thly,
He said, "That Esther and her maids fasted and prayed, and the
Lord gave a gracious return, or answer and deliverance." That is,
to the church, that then was under the rage of Haman.
Answer.
Let the reader remember what was said before, and now I ask this
man,
1. Whether Mordecai and the good men then did not pray and fast
as well as she? And if so, Whether they might not obtain at least,
some little of the mercy, as well as those women? If so,
2. Whether Mr. K., in applying the deliverance of this people to
the prayer of the queen and her maids, for he lays it only there,
be not deceitfully arguing, and do not tend to puff up that sex,
to their hurt and damage! Yea whether it doth not tend to make
them unruly and headstrong? But if they be more gently inclined
to obedience, no thanks to Mr. K.
3. And if I should ask Mr. K. who gave him authority to attribute
thus the deliverance of this people, to who and what prayers he
please, I suppose it would not be easy for him to answer. The text
saith not that the prayers of these women procured the blessing.
But Mr. K. hath here a woman's meeting to vindicate, and therefore
it is that he is thus out in his mind. Prayers were heard and the
church was delivered. And I doubt not but that these good women
had hand and heart in the work. But should all be admitted that
Mr. K. hath said as to this also, yet this scripture, as hath
already been proved, will not justify his woman's meeting.
5thly,
"He makes his appeal to the women, if they have not obtained, by
their prayers in these their meetings, many blessed returns of
prayer from God, both to themselves and the church of God."
Answer.
I count this no whit better than the very worst of his paper, for
besides the silliness of his appeal, by which he makes these good
women to be judges in their own cause, his words have a direct
tendency in them to puff them up to their destruction. I have wondered
sometimes, to see when something extraordinary hath happened to
the church of God for good, that a few women meeting together to
pray, should be possessed with a conceit, that they fetched the
benefit down from heaven, when perhaps ten thousand men in the
land prayed for the mercy as hard as they. Yea I have observed,
that though the things bestowed, were not so much as thought of
by them, yet they have been apt to conclude that their meeting
together has done it. But poor women, you are to be pitied; your
tempter is to bear the blame, to wit, this man and his fellows.
I come now to some objections that may yet be thought on: and will
speak a word to them.
Objection.
It is said, "Where two or three are gathered together in my name,
there am I in the midst of them" (matt 18:20).
Answer.
To gather together in Christ's name, is to gather together by his
authority; That is, by his law and commandment (Acts 4:17,18,30,
5:28,40; Col 3:17). But we have no law of Christ, nor commandment,
that the women of this or that church, should separate themselves
from their brethren, to maintain meetings among themselves, for the
performing of divine worship: and therefore such meetings cannot
be in his name; that is, by his authority, law, and commandment;
and so ought not to be at all.
Objection.
"But women may, if sent for by them of their own sex, come to see
them when they are sick, and when so come together, pray in that
assembly before they part."
Answer.
The law of Christ is, "Is any sick among you? let him [and the
woman is included in the man] call for the elders of the church;
and let them pray over him," &c. And to this injunction there is a
threefold promise made. (1.) "And the prayer of faith shall save
the sick." (2.) "And the Lord shall raise him up." (3.) "And if he
have committed sins, they shall be forgiven him" (John 5:14,15).
And considering, that this advice is seconded with so much grace:
I think it best in all such cases, as in all other, to make the
word of God our rule.
Objection.
"But women have sometimes cases, which modesty will not admit
should be made known to men, what must they do then?"
Answer.
Their husbands and they are one flesh, and are no more to be
accounted two. Let them tell their grief to them. Thus Rachel asked
children of her husband, and went not to a nest of women to make
her complaint to them (Gen 30:1). Or let them betake themselves to
their closets, with Rebecca (Gen 25:20-23). Or if they be in the
assembly of the saints, let them pray in their hearts, with Hannah.
And if their petition be lawful, I doubt not but they may be heard
(1 Sam 1:13).
Our author, perhaps, will say, I have not spoken to his question;
which was, "Whether women, fearing God, may meet to pray together?
And whether it be lawful for them so to do?"
But I answer, I have: with respect to all such godly women as are
in the churches of the saints (1 Cor 14:33-35 compared with vv
15-17). And when he has told us, that his question respected only
those out of churches, then will I confess that I did mistake him.
Yet he will get nothing thereby, forasmuch as his question, to be
sure, intends those in special. Also his arguments are for the
justifying of that their practice. Now the reason why I waved the
form of his question, was, because it was both scanty and lean of
words, as to the matter of the controversy in hand: also I thought
it best to make it more ample, and distinct, for the edification
of our reader. And if after all, Mr. K. is not pleased at what
I have done, let him take up the question, and answer it better.
The man perhaps may fly to the case of utter necessity, and so
bring forth another question, to wit, whether, if the men of a
church should all die, be murdered, or cast into prison: the women
of that church may not meet together to pray? And whether it be
not lawful for them so to do? But when he produceth a necessity
for the putting of such a question, and then shall put it to me;
I will, as God shall help me, give him an answer thereto.
But, may some say, Our women in this do not what they do of their
own heads, they are allowed to do what they do by the church.
I answer, No church allowance is a foundation sufficient to justify
that which is neither commanded nor allowed by the word. Besides,
who knows not, that have their eyes in their heads, what already
has, and what further may, come into the churches, at such a gap
as this. And now to give the reader a cautionary conclusion.
Caution 1.
Take heed of letting the name, or good show of a thing, beget in
thy heart a religious reverence of that thing; but look to the word
for thy bottom,[12] for it is the word that authorizeth, whatever
may be done with warrant in worship to God; without the word
things are of human invention, of what splendour or beauty soever
they may appear to be. Without doubt the Friars and Nuns, and
their religious orders, were of a good intent at first, as also
compulsive vows of chastity, single life, and the like. But they
were all without the word, and therefore, as their bottom wanted
divine authority, so the practice wanted sanctity by the Holy
Ghost. The word prayer is, of itself, in appearance so holy, that
he forthwith seems to be a devil that forbids it. And yet we find
that prayers have been out of joint, and disorderly used; and
therefore may by one, without incurring the danger of damnation,
be called into question; and if found without order by him, he may
labour to set them in joint again (Matt 6:5-8, 23:14; James 4:3).
I am not of the number of them that say, "What profit should we
have if we pray unto God?" (Job 21:15). But finding no good footing
in the word for that kind of service we have treated about above,
and knowing that error and human inventions in religion will not
offer themselves, but with wiped lips, and a countenance as demure
as may be, and also being persuaded that this opinion of Mr.
K. is vagrant, yea a mere alien as to the scriptures, I being an
officer, have apprehended it, and put it in the stocks, and there
will keep it, till I see by what authority it has leave to pass
and repass as it lists, among the godly in this land.
Caution 2.
Yet by all that I have said, I never meant to intimate in the least,
but that believing women are saints as well as men: and members
of the body of Christ. And I will add, that as they, and we,
are united to Christ, and made members of his mystical body, the
fulness of him that fills all in all, so there is no superiority,
as I know of, but we are all one in Christ. For, the man is not
without the woman, nor "the woman without the man, in the Lord,"
(1 Cor 11:11) nor are we counted "as male or female" in him (Gal
3:28; Eph 1:23). Only we must observe that this is spoken of that
church which is his true mystical body, and not of every particular
congregation of professing Christians. The churches of Christ here
and there are also called his body. But no church here, though
never so famous, must be taken for that of which mention was made
afore. [13]As Christ then has a body mystical, which is called
his members, his flesh, and his bones (Eph 5:30), so he has a body
politic, congregations modelled by the skill that his ministers have
in his word, for the bearing up of his name, and the preserving of
his glory in the world against Antichrist. In this church, order
and discipline, for the nourishing up of the true mystical body
of Christ, has been placed from the foundation of the world.
Wherefore in this, laws, and statutes, and government, is to be
looked after, and given heed unto, for the edification of that
which is to arrive at last to a perfect man: to the measure of
the stature of the fulness of Christ (1 Cor 12:27-30; Eph 4:11-13).
Now, where there is order and government by laws and statutes,
there must, of necessity, be also a distinction of sex, degrees,
and age. Yea, offices and officers must also be there, for our
furtherance and joy of faith. From which government and rule our
ordinary women are excluded by Paul; nor should it, since it is
done by the wisdom of God, be any offence unto them.
In this church there are ofttimes many hypocrites, and formal
professors, and heresies, "That they which are approved may be made
manifest" (1 Cor 11:19). These therefore being there, and being
suffered to act as they many times do, provoke the truly godly
to contend with them by the word; for that these hypocrites, and
formal professors, naturally incline to a denial of the power of
godliness, and to set up forms of their own in the stead thereof
(Mar 7:6-9; 2 Tim 3:5).
And this is done for the sake and for the good of those that are the
true members of the body of Christ, and that are to arrive at his
haven of rest: from whom those others at last shall be purged, and
with them, all their things that offend. "Then shall the righteous
shine forth as the sun in the kingdom of their Father. Who hath
ears to hear let him hear" (Matt 13:43).
This church, that thus consisteth of all righteous, that are so in
God's account: they are to have a house in heaven, and to be for
God's habitation there. Who, then, shall be governed by their head
without those officers and laws that are necessary here. And both
at last shall be subject to him, that sometime did put all things
under Christ, that God may be all in all (John 14:1-3; Eph 2:21;
1 Cor 15:23-27). Wherefore, my beloved sisters, this inferiority
of yours will last but a little while. When the day of God's salvation
is come, to wit, when our Lord shall descend from heaven, with a
shout, with the voice of the archangel, and the trump of God, these
distinctions of sexes shall be laid aside, and every pot shall be
filled to the brim. For with a notwithstanding you shall be saved,
and be gathered up to that state of felicity if you continue in
faith, and charity, and holiness, with sobriety (1 Tim 2:15).
Caution 3.
I doubt not at all of the lawfulness of women's praying, and that,
both in private and public: only when they pray publicly, they
should not separate from, but join with the church in that work.
They should also not be the mouth of the assembly, but in heart,
desires, groans, and tears, they should go along with the men. In
their closets they are at liberty to speak unto their God, who can
bear with, and pity them with us; and pardon all our weakness for
the sake of Jesus Christ.
And here I will take an occasion to say, there may be a twofold
miscarriage in prayer, one in doctrine, the other in the frame
of the heart. All are too much subject to the last, women [more
easily] to the first. And for this cause it is, at least so I think,
that women are not permitted to teach, nor speak in assemblies, for
divine worship, but to be and to learn in silence (1 Cor 14:33-35,
15:33). For he that faileth as to the frame of his spirit, hurteth
only himself: but he that faileth in doctrine corrupteth them that
stand by. Let the women be alone with Rebecca in the closet; or,
if in company, let her, with Hannah, speak to herself and to God;
and not doubt, but if she be humble, and keep within compass, she
shall be a sharer with her brethren in the mercy.
Caution 4.
Nor are women, by what I have said, debarred from any work or
employ, unto which they are enjoined by the word. They have often
been called forth to be God's witnesses, and have borne famous
testimony for him against the sons of the sorceress and the
whore.[14] I remember many of them with comfort, even of these
eminent daughters of Sarah, whose daughters you also are, so long
as you do well, and are not afraid with any amazement (1 Peter
3:1-6). What by the word of God, you are called unto, what by the
word is enjoined you do; and the Lord be with you.
But this of the women's meetings; since, indeed, there is nothing
for its countenance in the word, and since the calling together
of assemblies for worship is an act of power, and belongeth to
the church, elders, or chief men of the same: let me intreat you
to be content, to be under subjection and obedience, as also saith
the law. We hold that it is God's word that we are to look to, as
to all things pertaining to worship, because it is the word that
authorizeth and sanctifieth what we do.
Caution 5.
WOMEN! They are an ornament in the church of God on earth, as the
ANGELS are in the church in heaven. Betwixt whom also there is
some comparison, for they cover their faces in acts of worship
(Isa 6:2; 1 Cor 11:10). But as the angels in heaven are not Christ,
and so not admitted to the mercy-seat to speak to God, so neither
are women on earth, [but] the man; who is to worship with open
face before him, and to be the mouth in prayer for the rest. As the
angels then cry, Holy, Holy, Holy, with faces covered in heaven:
So let the women, cry, Holy, Holy, Holy, with their faces covered
on earth: Yea, thus they should do, because of the angels. "For
this cause ought the woman to have power," that is a covering, "on
her head, because of the angels" (1 Cor 11:10). Not only because
the angels are present, but because women and angels, as to their
worship, in their respective places, have a semblance. For the
angels are inferior to the great man Christ, who is in heaven;
and the woman is inferior to the man, that truly worships God in
the church on earth.
Methinks, holy and beloved sisters, you should be content to wear
this power, or badge of your inferiority, since the cause thereof
arose at first from yourselves. It was the woman that at first
the serpent made use of, and by whom he then overthrew the world:
wherefore the women, to the world's end, must wear tokens of her
underlingship in all matters of worship. To say nothing of that
which she cannot shake off, to wit, her pains and sorrows in
child-bearing, which God has riveted to her nature, there is her
silence, and shame, and a covering for her face, in token of it,
which she ought to be exercised with, whenever the church comes
together to worship (Gen 3:16; 1 Tim 2:15; 1 Cor 11:13; 1 Tim 2:9).
Do you think that God gave the woman her hair, that she might deck
herself, and set off her fleshly beauty therewith? It was given
her to cover her face with, in token of shame and silence, for that
by the woman sin came into the world (1 Tim 2:9). And perhaps the
reason why the angels cover their faces when they cry, Holy, Holy,
Holy, in heaven, is to shew that they still bear in mind, with a
kind of abhorrence, the remembrance of their fellows falling from
thence. Modesty, and shame-facedness, becomes women at all times,
especially in times of public worship, and the more of this is
mixed with their grace and personage, the more beautiful they are
both to God and men. But why must the women have shame-facedness,
since they live honestly as the men? I answer, In remembrance of
the fall of Eve, and to that the apostle applies it. For a woman,
necessity has no law, to shave her head, and to look with open
face in worship, as if she could be a leader there, is so far from
doing that which becomes her, that it declares her to have forgot
what God would have her for ever with shame remember.
Caution 6.
In what I have said about the women's meetings, I have not at all
concerned myself about those women, that have been extraordinary
ones, such as Miriam, Deborah, Huldah, Anna, or the rest, as the
daughters of Philip the evangelist, Priscilla, the women that
Paul said laboured with him in the gospel, or such like; for they
might teach, prophecy, and had power to call the people together
so to do. Though this I must say concerning them, they ought to,
and did, notwithstanding so high a calling, still bear about with
them the badge of their inferiority to them that were prophets
indeed. And hence it is said, under pain of being guilty of disorder,
that if they prayed in the church, or prophesied there, with their
head uncovered, they then dishonoured their head (1 Cor 11:5).
The prophetesses were below the prophets, and their covering for
their heads was to be worn in token thereof, and perhaps it was
for want of regard to this order, that when Miriam began to perk it
[15] before Moses, that God covered her face with a leprous-scab
(Num 12:10). Hence these women, when prophets were present, did
use to lie still as to acts of power, and leave that to be put
forth by them that were higher than they. And even Miriam herself,
though she was one indeed, yet she came always behind, not only in
name but worship, unless when she was in her own disorders (Num
12:1).
And it is worth your farther noting, that when God tells Israel
that they should take heed in the plague of leprosy, that they
diligently observed to do what the priest and Levites taught them,
that he conjoins with that exhortation, that they should "remember
what God did unto Miriam by the way" (Deut 24:8,9). Intimating surely
that they should not give heed to women, that would be perking
up in matters of worshipping God. Much less should we invest them
with power to call congregations of their own, there to perform
worship without their men.
Yet, will I say, notwithstanding all this, that if any of these high
women had, but we never read that they did, separate themselves, and
others of their own sex with them, apart to worship by themselves:
or if they had given out commandment so to do, and had joined God's
name to that commandment, I should have freely consented that our
women should do so too, when led out, and conducted in worship,
by so extraordinary a one. Yea more, If any of these high women
had given it out for law, that the women of the churches in New
Testament times, ought to separate themselves from their men, and
as so separate, perform divine worship among themselves: I should
have subscribed thereto. But finding nothing like this in the
word of God, for the sanctifying of such a practice: and seeing
so many scriptures wrested out of their place to justify so fond
a conceit: and all this done by a man of conceit, and of one that,
as his sisters say, expects my answer: I found myself engaged to
say something for the suppressing of this his opinion.
But to return to the good women in the churches, and to make up
my discourse with them.
First, These meetings of yours, honourable women, wherein you
attempt to perform divine worship by yourselves, without your
men, not having the authority of the word to sanctify them, will
be found will-worship, in the day when you, as to that, shall
be measured with that golden reed, the law of God. And "who hath
required this at your hand?" may put you to your shifts for an
answer, notwithstanding all Mr. K. has said to uphold you (Isa
1:12; Rev 11:1).
Secondly, These meetings of yours need not be; there are elders
or brethren in all churches, to call to, and manage this worship
of God, in the world: if you abide in your subjection and worship
as you are commanded.
Thirdly, These meetings of yours, instead of being an ornament
to the church in which you are, are a shame and blemish to those
churches. For they manifest the unruliness of such women, or that
the church wants skill to govern them (1 Cor 14:23). Have you not
"in your flock a male?" (Mal 1:14).
Fourthly, Suppose your meetings in some cases were lawful, yet
since by the brethren they may be managed better, you and your
meetings ought to give place. That the church together, and the
brethren, as the mouth to God, are capable of managing this solemn
worship best: consider--1. The gifts for all such service are most
to be found in the elders and leading men in the church: and not
in the women thereof. 2. The spirit for conduct and government in
that worship, is not in the women, but in the men. 3. The men are
admitted in such worship, to stand with open face before God, a
token of much admittance to liberty and boldness with God, a thing
denied to the women (1 Cor 11:4,5). 4. For that when meetings
for prayers are commanded, the men, to be the mouth to God, are
mentioned, but not in ordinary women, in all the Scriptures. Where
the women and children, and them that suck the breasts are called,
with the bride and bridegroom, and the whole land, to mourn: yet
the ministers, and elders, and chiefest of the brethren, are they,
and they only, that are bid to say, "Spare thy people, O Lord! and
give not thine heritage to reproach" (Joel 1:13,14, 2:15-17). 5.
The word for encouragement to pray believingly in assemblies is
given to men. And it is the word that makes, and that sanctifies
an ordinance of God: men, therefore, in all assemblies for worship,
should be they that should manage it, and let others join in their
places.
Objection.
But the women is included in the man, for the same word signifies
both.
Answer.
1. If the woman is included here, let her not exclude the man. But
the man is [by them] excluded: The man is excluded by this woman's
meeting from worship; from worship, though he be the head in
worship over the women, and by God's ordinance appointed to manage
it, and this is an excluding of the worst complexion (1 Cor 11:3).
2. Though the woman is included, when the man sometimes is named,
yet the man is not excluded, when himself as chief is named. But
to cut him off from being the chief in all assemblies for worship,
is to exclude him, and that when he for that in chief is named.
3. The woman is included when the man is named, yet but in her
place, and if she worships in assemblies, her part is to hold her
tongue, to learn in silence; and if she speaks, she must do it, I
mean as to worship, in her heart to God.
4. Nor, do I think, that any woman that is holy and humble, will
take offence at what I have said; for I have not in anything sought
to degrade them, or to take from them what either nature or grace,
or an appointment of God hath invested them with: but have laboured
to keep them in their place. And doubtless to abide where God has
put us, is that which not only highly concerns us, but that, which
becomes us best. Sisters, I have said what I have said to set you
right, and to prevent your attempting to do things in such sort
unto which you are not appointed. Remember what God did to Miriam,
and be afraid.
Be as often in your closets as you will; the oftener there the
better. This is your duty, this is your privilege: this place is
sanctified to you for service by the holy Word of God. Here you
may be, and not make ordinances interfere, and not presume upon
the power of your superiors, and not thrust out your brethren, nor
put them behind your backs in worship.
Be also as often as possibly you can, in worship, when the church,
or parts thereof, are assembled for that end, according to God's
appointment. And when you are there, join with heart and soul with
your brethren in all holy petitions to God. Let the men in prayer
be the mouth to God, and the women list after with groans and
desires. Let the men stand with open face in this worship, for that
they are the image and glory of God, and let the women be clothed
in modest apparel, with shame-facedness, in token of the remembrance
of what has been touched afore.
When women keep their places, and men manage their worshipping of
God as they should, we shall have better days for the church of
God, in the world (Jer 29:10-14). Women are not to be blamed for
that they are forward to pray to God, only let them know their
bounds; and I wish that idleness in men be not the cause of their
putting their good women upon this work. Surely they that can
scarce tie their shoes, and their garters, before they arrive
at the tavern, or get to the coffee-house door in a morning, can
scarce spare time to be a while in their closets with God. Morning
closet-prayers are now, by most London professors, thrown away;
and what kind of ones they make at night, God doth know, and their
conscience, when awake, will know; however I have cause, as to
this, to look at home: And God mend me and all his servants about
it, and wherein we else are out.
I have done, after I have said, that there are some other things,
concerning women, touching which, when I have an opportunity, I may
also give my judgment. But at present, I intreat that these lines
be taken in good part, for I seek edification, not contention.
FOOTNOTES:
[1] "Breach Repaired," a defence of singing in public worship, then
newly and partially introduced. 1700, p. 2.
[2] Distinguishing Practices of Friends, p. 280-1.
[3] P. 495.
[4] P. 509.
[5] Sketch of Friends' Discipline, p. 35.
[6] Probably a female branch of the family of John or Samuel Fenn,
hatters at Bedford, who, in 1670, were cruelly persecuted for
suffering a meeting for religious worship to take place in the
house of John Fenn. Not only all their stock of hats, materials,
and tools, but the whole of their household furniture was seized
and carried off to satisfy ruinous fines. One John Bardolf was
also cruelly persecuted for Christ's sake at the same time.--Vide
Narrative of Arbitrary Proceedings at Bedford, 4to, 1670, in the
editor's possession.
[7] In times of such severe trial and suffering to our pilgrim
forefathers, they knew the value of prayer; and at the risk of
property, liberty, and even life, held frequent meetings to implore
their God and Father to mitigate their sufferings, and to have
mercy upon their cruel persecutors. Not only working tools and
stock, but commonly all the furniture, was taken from the Christians,
while their ministers and members, both men and women, were
imprisoned in miserable jails. One of these, Mr. Robert Kalder,
dying, was buried in the churchyard; but those furious bigots
dug up his naked body, and dragged it to the gates of his former
residence, leaving it there, a frightful spectacle to his widow
and family. They had meetings for prayer; and how does it become
their descendants in the faith to have days of thanksgiving and
nights of praise?--See Broadmead Records and Crosby's History of
Baptists, vol. ii., p. 240.--Ed.
[8] "Syllogism," a form of reasoning, consisting of three propositions,
having this property; that the conclusion necessarily follows from
the two premises: so that if the first and second be granted, the
conclusion must be granted in like manner. No wonder that Bunyan
neither understood nor was awed by this hard word. Armed with holy
Writ, he goes to work "to pick the bones of the syllogism."--Ed.
[9] Much stress was, and is now, laid in many churches upon the
necessity of all persons, before praying or preaching in public,
being guided by the opinion of the church. The taking advice in
so important a step must be proper; but any pledge to abide by
it, contrary to the conscientious conviction of the individual,
would be a violation of the duty of private judgment. If in their
ministrations they were false or foolish, the church must exercise
discipline; but if they became useful, surely no objection could
be urged as to the validity of their call to the ministry, because
the church had not been first consulted or had advised them not to
proceed. The desire--the ability, by sound views of divine truth,
and a happy way of illustrating and enforcing them--with the
opportunity of so doing, is the divine call to this holy work.--Ed.
[10] "So nunnish," a singular mode of expression, alluding to the
nuns being separated from the world, and shut up by themselves.
They were not permitted to exercise the priestly office. Father
confessors and chaplains were appointed for these duties.--Ed.
[11] To have said that the spirit of divination, which was cast out,
was so far killed by virtue of a female prayer meeting, would have
been as true as to have said, that these meetings were limited to
females only.--Ed.
[12] "Bottom," or foundation.
[13] A dangerous error, originating in the sectarian pride of
Antichrist, prevails to a very great extent. It is that some one
visible church, or set of united churches, is the mystical body
of Christ, and entitled to be called THECHURCHEvery congregation
of pious men and women, united together in the faith, is a church
of Christ. But THE church comprises all the saints of God who ever
lived--live now, or will live on the earth; until their number is
completed, and this creation shall give place to the new heavens
and the new earth. Every church is as distinct as it is equal; whether
it meet at Corinth, Rome, or Ephesus, at London or Edinburgh. Be
it Episcopalian, Independent, Presbyterian, Baptist, or a church
of the Society of Friends; each is entitled, according to the New
Testament, to equal honour and privilege.--Ed.
[14] The usual appellations of Popery.--Ed.
[15] "To perk it," to hold up her head with affected superiority
or spiritual pride.--Ed.
***
INSTRUCTION FOR THE IGNORANT:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH
REIGNS BOTH IN YOUNG AND OLD.
PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED
TO THE CAPACITY OF THE WEAKEST.
'My people are destroyed for lack of knowledge.'--Hosea 4:6
ADVERTISEMENT BY THE EDITOR.
This little catechism is upon a plan perfectly new and unique.
It was first published as a pocket volume in 1675, and has been
republished in every collection of the author's works; and recently
in a separate tract. The earliest edition that has been discovered
bears the date of 1691; from which our copy has been prepared for
the press. This is the first book of this class that was composed
upon the broad basis of Christianity, perfectly free from sectarian
bias or peculiarity. It is an exhibition of scriptural truths,
before which error falls without the trouble of pulling it down.
It is in the world, like the ark of God in the temple of Dagon. It
is alike admirably calculated to convey the most important truths
to the inmates of a palace or of a workhouse,--to the young or
to the aged,--to the ignorant Roman Catholic, or to the equally
ignorant Protestant. Its broad catholicity is its distinguishing
excellence. In the separate communions included within the general
church of Christ are various, and in many respects, inestimable
compendiums of Christian truth, arranged for the catechetical
instruction of the young and ignorant; but it cannot be denied
that these, one and all, exhibit some marks of sectarian feeling
and dogmatic teaching in the details that relate to the special
views which each communion takes of certain scriptural doctrines.
The reason why this should be the case is very obvious: there
would be no differences of opinion amongst Christians except
from conviction that these differences are essential, and such
conviction naturally leads to these points of disagreement being
(may we not say?) rather too obtrusively enforced as part and
portion of a saving belief. All Bunyan's efforts were to awaken
sinners to a sense of their degradation, misery, and danger, and
to direct them to the only refuge from the wrath to come--the hope
set before them in the gospel; and then leaving the pious convert
to the guidance of his Bible in forming his connections in the
pilgrimage of life. Bunyan is solemnly in earnest; his desire is,
that poor sinners should be relieved from ignorance, darkness,
and destruction, and be introduced into the glorious liberty of
the sons of God. May his impressive injunction be indelibly fixed
upon our souls, 'To read, ponder over, and receive the wholesome
medicine as we shall answer in the day of the terrible judgment.'--GEO.
OFFOR.
TO THE CHURCH OF CHRIST IN AND ABOUT BEDFORD, WALKING IN THE
FAITH AND FELLOWSHIP OF THE GOSPEL, YOUR AFFECTIONATE BROTHER AND
COMPANION IN THE KINGDOM AND PATIENCE OF JESUS CHRIST, WISHETH
ALL GRACE AND MERCY BY JESUS CHRIST. AMEN.
Holy and beloved,
Although I have designed this little treatise for public and common
benefit, yet considering that I am to you a debtor not only in
common charity; but by reason of special bonds which the Lord hath
laid upon me to you-ward, I could do no less, being driven from
you in presence, not affection, but first present you with this
little book; not for that you are wanting in the things contained
herein, but to put you again in remembrance of first things, and
to give you occasion to present something to your carnal relations,
that may be, if God will, for their awakening and conversion:
accept it therefore as a token of my christian remembrance of you.
Next I present it to all those unconverted, old and young, who
have been at any time under my preaching, and yet remain in their
sins:[1] and I entreat them also that they receive it as a token
of my love to their immortal souls; yea, I charge them as they
will answer it in the day of terrible judgment, that they read,
ponder over, and receive this wholesome medicine prepared for
them. Now the God of blessing bless it to the awakening of many
sinners, and the salvation of their souls by faith in Jesus Christ.
Amen.
Yours, to serve you by my ministry, when I can,[2] to your edification
and consolation,
JOHN BUNYAN.
INSTRUCTION FOR THE IGNORANT
Quest. How many gods are there?--Answ. To the Christians there is
but one God, the Father of whom are all things, and we of him (1
Cor 8:6).
Q. Why is not the God of the Christians the God of them that are
no Christians?--A. He is their maker and preserver; but they have
not chosen him to be their God (Acts 17:24; Psa 36:6; Ju 10:14).
Q. Are there then other gods besides the God of the Christians?--A.
There is none other true God but HE; but because they want the
grace of Christians, therefore they choose not him, but such gods
as will suit with and countenance their lusts (John 8:44).
Q. What gods are they that countenance the lusts of wicked men?--A.
The devil, who is the god of this world; the belly, that god of
gluttons, drunkards, and riotous persons; and idle pleasures and
vanities, which are, for the most part, the gods of the youth
(Job 8:4; 2 Cor 4:4; Phil 3:19; Exo 32:6; 1 Cor 10:7; 2 Tim 2:2;
1 John 5:21).
Q. Who is a Christian?--A. One that is born again, a new creature;
one that sits at Jesus' feet to hear his word; one that hath his
heart purified and sanctified by faith,[3] which is in Christ
(John 3:3,5,7; Acts 11:24, 15:9, 26:18; 2 Cor 5:17).
Q. How do you distinguish the God of the Christians from the gods
of other people?--A. He is a Spirit (John 4:24).
Q. Is there no other spirit but the true God?--A. Yes, there are
many spirits (1 John 4:1).
Q. What spirits are they?--A. The good angels are spirits; the bad
angels are spirits; and the souls of men are spirits (Heb 1:7,14;
1 Kings 22:21,22; Rev 16:13,14; Acts 7:59; Heb 12:23).
Q. How then is the true God distinguished from other spirits?--A.
Thus: No Spirit is eternal but HE, no Spirit is almighty but HE,
no Spirit is incomprehensible and unsearchable but HE: HE is also
most merciful, most just, most holy (Deut 33:27; Gen 17:1; Psa
145:3; Micah 7:18; Job 34:17; 1 Sam 2:2).
Q. Is this God, being a Spirit, to be known?--A. Yes, and that by
his works of creation, by his providences, by the judgments that
he executeth, and by his word.
Q. Do you understand him by the works of creation?--A. 'The heavens
declare the glory of God; and the firmament sheweth his handy work'
(Psa 19:1). 'For the invisible things of him from the creation of
the world are clearly seen, being understood by the things that
are made, even his eternal power and Godhead' (Rom 1:20).
Q. Do his works of providence also declare him?--A. They must
needs do it, since through his providence the whole creation is
kept in such harmony as it is, and that in despite of sin and
devils; also, if you consider that from an angel to a sparrow,
nothing falls to the ground without the providence of our heavenly
Father (Matt 10:29).
Q. Is he known by his judgments?--A. 'The Lord is known by the
judgments which he executeth; the wicked is snared in the work of
his own hands' (Psa 9:16).
Q. Is he known by his word?--A. Yes, most clearly: for by that he
revealeth his attributes, his decrees, his promises, his way of
worship, and how he is to be pleased by us.
Q. Of what did God make the world?--A. 'Things which are seen were
not made of things which do appear' (Heb 11:3).
Q. How long was he in making the world?--A. 'In six days the Lord
made heaven and earth, the sea, and all that in them is' (Exo
20:11). 'And on the seventh day God ended his work which he had
made' (Gen 2:2).
Q. Of what did God make man?--A. 'The LORD God formed man of the
dust of the ground, and breathed into his nostrils the breath of
life; and man became a living soul' (Gen 2:7).
Q. Why doth it say, God breathed into him the breath of life; is
man's soul of the very nature of the Godhead?--A. This doth not
teach that the soul is of the nature of the Godhead, but sheweth
that it is not of the same matter as his body, which is dust (Gen
18:27).
Q. Is not the soul then of the nature of the Godhead?--A. No, for
God cannot sin, but the soul doth; God cannot be destroyed in
hell, but the souls of the impenitent shall (Eze 18:4; Matt 10:28).
Q. How did God make man in the day of his first creation?--A. God
made man upright (Eccl 7:29). 'In the image of God created he him'
(Gen 1:27).
Q. Did God, when he made man, leave him without a rule to walk
by?--A. No: he gave him a law in his nature, and imposed upon him
a positive precept, but he offered violence to them, and brake
them both (Gen 3:3,6).
Q. What was the due desert of that transgression?--A. Spiritual death
in the day he did it, temporal death afterwards, and everlasting
death last of all (Gen 2:17, 3:19; Matt 25:46).
Q. What is it to be spiritually dead?--A. To be alienate from God,
and to live without him in the world, through the ignorance that
is in man, and through the power of their sins (Eph 4:18,19).
Q. Wherein doth this alienation from God appear?--A. In the love
they have to their sins, in their being loth to come to him, in
their pleading idle excuses for their sins, and in their ignorance
of the excellent mysteries of his blessed gospel (Eph 2:2,3,11,12,
4:18,19; Rom 1:28).
Q. What is temporal death?--A. To have body and soul separated
asunder, the body returning to the dust as it was, and the spirit
to God that gave it (Gen 3:19; Eccl 12:7).
Q. What is everlasting death?--A. For body and soul to be separate
for ever from God, and to be cast into hell fire (Luke 13:27; Mark
9:43).
Q. Do men go body and soul to hell so soon as they die?--A. The
body abideth in the grave till the sound of the last trump; but
the soul, if the man dies wicked, goes presently from the face of
God into hell, as into a prison, there to be kept till the day of
judgment (1 Cor 15:52; Isa 24:22; Luke 12:20).
Q. Do we come into the world as upright as did our first parent?--A.
No: he came into the world sinless, being made so of God Almighty,
but we came into the world sinners, being made so by his pollution.[4]
Q. How doth it appear that we came into the world polluted?--A.
We are the fruit of an unclean thing, are defiled in our very
conception, and are by nature the children of wrath (Job 14:4;
Psa 51:5; Eph 2:3).
Q. Can you make further proof of this?--A. Yes, it is said, That
by one man came sin, death, judgment, and condemnation upon all
men (Rom 5:12-19).
Q. Do we then come sinners into the world?--A. Yes, we are
transgressors from the womb, and go astray as soon as we are born,
speaking lies (Isa 48:8; Psa 58:3).
Q. But as Adam fell with us in him, so did he not by faith rise
with us in him? for he had no seed until he had the promise.--A. He
fell as a public person,[5] but believed the promise as a single
person. Adam's faith saved not the world, though Adam's sin
overthrew it.
Q. But do not some hold that we are sinners only by imitation?--A.
Yes, being themselves deceived. But God's word saith, we are
children of wrath by nature, that is, by birth and generation.
Q. Can you bring further proof of this?--A. Yes: in that day that
we were born, we were polluted in our own blood, and cast out to
the loathing of our persons. Again, the children of old that were
dedicated unto the Lord, a sacrifice was offered for them at a
month old, which was before they were sinners by imitation (Eze
16:4-9; Num 18:14-16).
Q. Can you make this appear by experience?--A. Yes: the first
things that bloom and put forth themselves in children, shew their
ignorance of God, their disobedience to parents, and their innate
enmity to holiness of life; their inclinations naturally run
to vanity. Besides little children die, but that they could not,
were they not of God counted sinners; for death is the wages of
sin (Rom 6:23).
Q. What is sin?--A. It is a transgression of the law (1 John 3:4).
Q. A transgression of what law?--A. Of the law of our nature, and
of the law of the ten commandments as written in the holy scriptures
(Rom 2:12-15; Exo 20).
Q. When doth one sin against the law of nature?--A. When you do
anything that your conscience tells you is a transgression against
God or man (Rom 2:14,15).
Q. When do we sin against the law as written in the ten commandments?--A.
When you do anything that they forbid, although you be ignorant
of it (Psa 19:12).
Q. How many ways are there to sin against this law?--A. Three: by
sinful thoughts, by sinful words, and also by sinful actions (Rom
7:7, 2:6; Matt 5:28, 12:37).
Q. What if we sin but against one of the ten commandments?--A.
Whosoever shall keep the whole law, and yet offend in one point,
he is guilty of all; 'For he that said, Do not commit adultery,
said also, Do not kill. Now, if thou commit no adultery, yet if thou
kill, thou art become a transgressor of the law' (James 2:10,11).
Q. Where will God punish sinners for their sins?--A. Both in this
word and in that which is to come (Gen 3:24, 4:10-12; Job 21:30).
Q. How are men punished in this world for sin?--A. Many ways, as
with sickness, losses, crosses, disappointments and the like:
sometimes also God giveth them up to their own heart's lusts, to
blindness of mind also, and hardness of heart; yea, and sometimes
to strong delusions that they might believe lies, and be damned
(Lev 26:15,26; Amos 4:7,10; Rom 1:24,28; Exo 4:21, 9:12-14; Zeph
1:17; Rom 11:7,8; 2 Thess 2:11,12).
Q. How are sinners punished in the world to come?--A. With a worm
that never dies, and with a fire that never shall be quenched
(Mark 9:44).
Q. Whither do sinners go to receive this punishment?--A. 'The
wicked shall be turned into hell, and all the nations that forget
God' (Psa 9:17).
Q. What is hell?--A. It is a place and a state most fearful (Luke
13:28, 16:28; Acts 1:25).
Q. Why do you call it a place?--A. Because in hell shall all the
damned be confined as in a prison, in their chains of darkness
for ever (Luke 12:5,58, 16:26; Jude 6).
Q. What [kind of] place is hell?--A. It is a dark bottomless
burning lake of fire, large enough to hold all that perish (Matt
22:13; Rev 20:1,15; Isa 30:35; Prov 27:20).
Q. What do you mean when you say it is a fearful state?--A. I
mean, that it is the lot of those that are cast in thither to be
tormented in most fearful manner, to wit, with wrath and fiery
indignation (Rom 2:9; Heb 10:26,27).
Q. In what parts shall they be thus fearfully tormented?--A. In
body and soul: for hell-fire shall kindle upon both beyond what
now can be thought (Matt 10:28; Luke 16:24; James 5:3).[6]
Q. How long shall they be in this condition?--A. 'These shall go
away into everlasting punishment' (Matt 25:46). 'And the smoke
of their torment ascendeth up for ever and ever, and they have no
rest day nor night' (Rev 14:11). For they 'shall be punished with
everlasting destruction from the presence of the Lord, and from
the glory of his power' (2 Thess 1:9).
Q. But why might not the ungodly be punished with this punishment
in this world, that we might have seen it and believe?--A. If the
ungodly should with punishment have been rewarded in this world,
it would in all probability have overthrown the whole order that
God hath settled here among men. For who could have endured here
to have seen the flames of fire, to have heard the groans, and to
have seen the tears, perhaps, of damned relations, as parents or
children? Therefore as Tophet of old was without the city, and as
the gallows and gibbets are built without the towns;[7] so Christ
hath ordered that they who are to be punished with this kind of
torment, shall be taken away: 'Take him away,' saith he (out of
this world) 'and cast him into outer darkness,' and let him have
his punishment there 'there shall be weeping and gnashing of
teeth' (Matt 22:13). Besides, faith is not to be wrought by looking
into hell, and seeing the damned tormented before our eyes, but
by 'hearing the word of God' (Rom 10:17). For he that shall not
believe Moses and the prophets, will not be persuaded should one
come from the dead, yea should one come to them in flames to
persuade them (Luke 16:27-31).
Q. Are there degrees of torments in hell?--A. Yes, for God will
reward every one according to their works. 'Wo unto the wicked,
it shall be ill with him, for the reward of his hands shall be
given him' (Isa 3:11).
Q. Who are like to be most punished there, men or children?--A.
The punishment in hell comes not upon sinners according to age,
but sin; so that whether they be men or children, the greater sin,
the greater punishment; 'For there is no respect of persons with
God' (Rom 2:11).[8]
Q. How do you distinguish between great sins and little ones?--A.
By their nature, and by the circumstances that attend them.
Q. What do you mean by their nature?--A. I mean when they are very
gross in themselves (2 Chron 33:2; Eze 16:42).
Q. What kind of sins are the greatest?--A. Adultery, fornication,
murder, theft, swearing, lying, covetousness, witchcraft, sedition,
heresies, or any the like (1 Cor 6:9,10; Eph 5:3-6; Col 3:5,6;
Gal 5:19-21; Rev 21:8).
Q. What do you mean by circumstances that attend sin?--A. I mean
light, knowledge, the preaching of the Word, godly acquaintance,
timely caution, &c.
Q. Will these make an alteration in the sin?--A. These things
attending sinners, will make little sins great, yea greater than
greater sins that are committed in grossest ignorance.
Q. How do you prove that?--A. Sodom and Gomorrah wallowed in all
or most of those gross transgressions above mentioned: yea, they
were said to be sinners exceedingly, they lived in such sins as
may not be spoken of without blushing, and yet God swears that
Israel, his church, had done worse than they (Eze 16:48), and the
Lord Jesus also seconds it in that threatening of his, 'I say unto
you, That it shall be more tolerable for the land of Sodom in the
day of judgment than for thee' (Matt 11:24; Luke 10:12).
Q. And was this the reason, namely, because they had such circumstances
attending them as Sodom had not?--A. Yes, as will plainly appear,
if you read the three chapters above mentioned.
Q. When do I sin against light and knowledge?--A. When you sin
against convictions of conscience, when you sin against a known law
of God, when you sin against counsels, and dissuasion of friends,
then you sin against light and knowledge (Rom 1:32).
Q. When do I sin against preaching of the word?--A. When you refuse
to hear God's ministers, or hearing them, refuse to follow their
wholesome doctrine (2 Chron 36:16; Jer 25:4-7, 35:15).
Q. When else do I sin against preaching of the Word?--A. When you
mock, or despise, or reproach the ministers; also when you raise
lies and scandals of them, or receive such lies or scandals
raised;[9] you then also sin against the preaching of the Word,
when you persecute them that preach it, or are secretly glad to
see them so used (2 Chron 30:1,10; Rom 3:8; Jer 20:10; 1 Thess
2:15,16).
Q. How will godly acquaintance greaten my sin?--A. When you sin
against their counsels, warnings, or persuasions to the contrary;
also when their lives and conversations are a reproof to you, and
yet against all you will sin. Thus sinned Ishmael, Esau, Eli's
sons, Absalom and Judas, they had good company, good counsels, and
a good life set before them by their godly acquaintance, but they
sinned against all, and their judgment was the greater. Ishmael
was cast away (Gen 21:10), Esau hated (Gal 4:30), Eli's sons died
suddenly (Mal 1:2; 1 Sam 2:25,34, 4:11), Absalom and Judas were
both strangely hanged (2 Sam 18; Matt 27).
Q. Are sins thus heightened, distinguished from others by any
special name?--A. Yes; they are called rebellion, and are compared
to the sin of witchcraft (1 Sam 15:23), they are called willful
sins (Heb 10:26), they are called briars and thorns, and they
that bring them forth are 'nigh unto cursing, whose end is to be
burned' (6:7,8).
Q. Are there any other things that can make little sins great
ones?--A. Yes; as when you sin against the judgments of God.
As for example, you see the judgments of God come upon some for
their transgressions, and you go on in their iniquities; as also
when you sin against the patience, long-suffering, and forbearance
of God, this will make little sins great ones (Dan 5:21-24; Rom
2:4,5).
Q. Did ever God punish little children for sin against him?--A.
Yes; when the flood came, he drowned all the little children that
were in the old world: he also burned up all the little children
which were in Sodom; and because upon a time the little children
at Bethel mocked the prophet as he was a going to worship God,
God let loose two she-bears upon them, which tore forty and two
of them to pieces (2 Kings 2:23,24).
Q. Alas! what shall we little children do?[10]--A. Either go on
in your sins, or remember now your Creator in the days of your
youth, before the evil days come (Eccl 12:1).
Q. Why do you mock us, to bid us go on in our sins? you had need
pray for us that God would save us.--A. I do not mock you, but
as the wise man doth; and besides, I pray for you and wish your
salvation.
Q. How doth the wise man mock us?--A. Thus; 'Rejoice, O young
man, in thy youth; and let thy heart cheer thee in the days of
thy youth, and walk in the ways of thine heart, and in the sight
of thine eyes: but know thou, that for all these things God will
bring thee into judgment' (Eccl 11:9).
Q. What a kind of mocking is this?--A. Such an one as is mixed with
the greatest seriousness; as if he should say, Ay, do, sinners,
go on in your sins if you dare; do, live in your vanities, but
God will have a time to judge you for them.
Q. Is not this just as when my father bids me be naught if I will:
but if I be naught he will beat me for it?--A. Yes; or like that
saying of Joshua, 'If it seem evil unto you to serve the Lord,
choose you this day whom ye will serve'; serve your sins at your
peril (Josh 24:15).
Q. Is it not best then for me to serve God?--A. Yes; for they that
serve the devil must be where he is, and they that serve God and
Christ, must be where they are (John 12:26; Matt 25:41).
Q. But when had I best begin to serve God?--A. Just now: 'Remember
NOW thy Creator,' NOW thou hast the gospel before thee, NOW thy
heart is tender and will be soonest broken.
Q. But if I follow my play and sports a little longer, may I not
come time enough?--A. I cannot promise thee that, for there be
little graves in the churchyard; and who can tell but that thy
young life is short; or if thou dost live, perhaps thy day of grace
may be as short as was Ishmael's of old: read also Proverbs 1:24-26.
Q. But if I stay a little longer before I turn, I may have more
wit to serve God than now I have, may I not?--A. If thou stayest
longer, thou wilt have more sin, and perhaps less wit: for the
bigger sinner, the bigger fool (Prov 1:22).
Q. If I serve God sometimes, and my sin sometimes, how then?--A.
'No man can serve two masters.' Thou canst not serve God and thy
sins (Matt 6:24). God saith, 'My Son, give me thine heart' (Prov
23:26). Also thy soul and body are his; but the double-minded man
is forbidden to think that he shall receive any thing of the Lord
(1 Cor 6:20; James 1:7,8).
Q. Do you find many such little children as I am, serve God?--A.
Not many; yet some I do, Samuel served him being a child (1 Sam
3:1). When Josiah was young he began to seek after the God of his
father David (2 Chron 34:3). And how kindly did our Lord Jesus
take it, to see the little children run tripping before him, and
crying, Hosannah to the Son of David? (Matt 21:15,16).
Q. Then I am not like to have many companions if I thus young
begin to serve God, am I?--A. 'Strait is the gate, and narrow is
the way, which leadeth unto life, and few there be that find it'
(Matt 7:14). Yet some companions thou wilt have. David counted
himself a companion of all them that love God's testimonies (Psa
119:63). All the godly, though grey-headed, will be thy companions;
yea, and thou shalt have either one or more of the angels of God
in heaven to attend on, and minister for thee (Matt 18:10).
Q. But I am like to be slighted, and despised by other little children,
if I begin already to serve God, am I not?--A. If children be so
rude as to mock the prophets and ministers of God, no marvel if
they also mock thee; but it is a poor heaven that is not worth
enduring worse things than to be mocked for the seeking and
obtaining of (2 Kings 2:23,24).
Q. But how should I serve God? I do not know how to worship him.--A.
The true worshippers, worship God in spirit and truth (John 4:24;
Phil 3:3).
Q. What is meant by worshipping him in the spirit?--A. To worship
him in God's Spirit and in mine own; that is, to worship him,
being wrought over in my very heart by the good Spirit of God, to
an hearty compliance with his will (Rom 1:9, 6:17; Psa 101:1-3).
Q. What is it to worship him in truth?--A. To do all that we do
in his worship according to his word, for his word is truth, and
to do it without dissimulation (Heb 8:5; John 17:17; Psa 26:6,
108:19,20). You may take the whole thus, Then do you worship God
aright, when in heart and life you walk according to his word.
Q. How must I do to worship him with my spirit and heart?--A. Thou
must first get the good knowledge of him. 'And thou, Solomon my
son,' said David,' know thou the God of thy father, and serve him
with a perfect heart' (1 Chron 28:9). Mind you, he first bids know
him, and then serve him with a perfect heart.
Q. Is it easy to get a true knowledge of God?--A. No; Thou must
cry after knowledge, and lift up thy voice for understanding.
'If thou seekest her as silver, and searchest for her as for hid
treasures; then shalt thou understand the fear of the Lord, and
find the knowledge of God' (Prov 2:4,5).
Q. How comes it to be so difficult a thing to attain the true
knowledge of God?--A. By reason of the pride and ignorance that
is in us, as also by reason of our wicked ways (Psa 10:4; Eph
4:18,19; Titus 1:16).
Q. But do not every one profess that they know God?--A. Yes; but
their supposed knowledge of him varieth as much as do their faces
or complexions, some thinking he is this, and some that.
Q. Will you shew me a little how they vary in their thoughts about
him?--A. Yes; Some count him a kind of an heartless God, that
will neither do evil nor good (Zeph 1:12). Some count him a kind
of an ignorant and blind God, that can neither know nor see through
the clouds (Job 22:13). Some again count him an inconsiderable
God, not worth the enjoying, if it must not be but with the loss
of this world, and their lusts (Job 21:9-15). Moreover, some think
him to be altogether such an one as themselves, one that hath as
little hatred to sin as themselves, and as little love to holiness
as themselves (Psa 50:21).
Q. Are there any more false opinions of God?--A. Yes; There are
three other false opinions of God. 1. Some think he is all mercy
and no justice, and that therefore they may live as they list (Rom
3:8). 2. Others think he is all justice and no mercy, and that
therefore they had as good go on in their sins and be damned, as
turn and be never the better (Jer 2:25). 3. Others think he is both
justice and mercy, but yet think also, that his justice is such
as they can pacify with their own good works, and save themselves
with their own right hand (Job 40:14); contrary to these scriptures
(Habb 1:13; Isa 45:21).
Q. How then shall I know when I have the true knowledge of God?--A.
When thy knowledge of him and the holy Scriptures agree.
Q. The Scriptures! Do not all false opinions of him flow from
the Scriptures?--A. No, in no wise; it is true, men father their
errors upon the Scriptures, when indeed they flow from the ignorance
of their hearts (Eph 4:18).
Q. But how if I do not understand the holy Bible, must I then go
without the true knowledge of God?--A. His name is manifested by
his Word: the Scriptures are they that testify of him (John 17:6-8,
5:39). And they are able to make the man of God perfect in all
things, and wise unto salvation through faith in Jesus Christ (2
Tim 3:15,16).
Q. But what must one that knoweth not God do, to get the knowledge
of God?--A. Let him apply his heart unto the Scriptures (Prov
22:17, 23:12). 'As unto a light that shineth in a dark place,'
even this world, 'until the day dawn, and the day star arise in
his heart' (2 Peter 1:19,20).
Q. But how shall I know when I have found by the Scriptures the
true knowledge of God?--A. When thou hast also found the true
knowledge of thyself (Isa 6:5; Job 42:5).
Q. What is it for me to know myself?--A. Then thou knowest thyself,
when thou art in thine own eyes, a loathsome, polluted, wretched,
miserable sinner; and that not anything done by thee, can pacify
God unto thee (Job 42:5; Eze 20:43,44; Rom 7:24).[11]
Of Confession of Sin.
Q. You have shewed me, if I will indeed worship God, I must first
know him aright, now then to the question in hand, pray how must
I worship him?--A. In confessing unto him (Neh 9:1-3).
Q. What must I confess?--A. Thou must confess thy transgressions
unto the Lord (Psa 32:5).
Q. Was this the way of the godly of old?--A. Yes; Nehemiah confessed
his sins (Neh 1:6). David confessed his sins (Psa 32:5). Daniel
confessed his sins (Dan 9:4). And they that were baptized by John
in Jordan confessed their sins (Matt 3:6).
Q. What sins must I confess to God?--A. All sins whatsoever: for
'He that covereth his sins shall not prosper, but whoso confesseth
and forsaketh them shall have mercy' (Prov 28:13; 1 John 1:9).
Q. But how if I do neither know nor remember all my sins?--A. Thou
must then search and try thy ways by the holy Word of God (Lam
3:40; Psa 77:6).
Q. But how if I do not make this search after my sins?--A. If thou
dost not, God will; if thou dost not search them out and confess
them, God will search them out and charge them upon thee, and tear
thee in pieces for them (Psa 50:21,22).
Q. Where must I begin to confess my sins?--A. Where God beginneth
to shew thee them. Observe, then, where God beginneth with conviction
for sin, and there begin thou with confession of it. Thus David
began to confess, thus Daniel began to confess (2 Sam 12:7-14;
Dan 9:3-9).
Q. What must I do when God hath shewed me any sin, to make right
confession thereof?--A. Thou must follow that conviction until it
shall bring thee to the original and fountain of that sin, which
is thine own heart (1 Kings 8:38; Psa 55:5).
Q. Is my heart then the fountain and original of sin?--A. Yes;
'For from within, out of the heart of men, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wickedness,
deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
All these evil things come from within, and defile the man' (Mark
7:21,23).
Q. When a man sees this, what will he think of himself?--A. Then
he will not only think but conclude, that he is an unclean
thing, that his heart has deceived him, that it is most desperate
and wicked, that it may not be trusted by any means, that every
imagination and thought of his heart, naturally, is only evil,
and that continually (Isa 64:6; Prov 28:26; Isa 44:20; Gen 6:5).
Q. You have given me a very bad character of the heart, but how
shall I know that it is so bad as you count it?--A. Both by the
text and by experience.
Q. What do you mean by experience?--A. Keep thine eyes upon thy
heart, and also upon God's word, and thou shalt see with thine own
eyes, the desperate wickedness that is in thine heart, for thou
must know sin by the law, that bidding, thee do one thing, and
thy heart inclining to another (Rom 7:7-10).
Q. May I thus then know my heart?--A. Yes, that is something of
it, especially the carnality of thy mind, 'Because the carnal mind
is enmity against God; for it is not subject to the law of God,
neither indeed can be' (Rom 8:7).
Q. Can you particularize some few things wherein the wickedness
of the heart of man shews itself?--A. Yes; by its secret hankering
after sin, although the Word forbids it; by its deferring of
repentance; by its being weary of holy duties; by its aptness to
forget God, by its studying to lessen and hide sin; by its feigning
itself to be better than it is; by being glad when it can sin
without being seen of men; by its hardening itself against the
threatenings and judgments of God; by its desperate inclinings
to unbelief, atheism, and the like (Prov 1:24-26; Isa 43:22; Mal
1:12,13; Ju 3:7; Jer 2:32; Psa 106:21; Hosea 2:13; Prov 30:20;
Jer 2:25; Rom 1:32, 2:5; Zeph 1:11-13).[12]
Q. Is there any thing else to be done in order to a right confession
of sin?--A. Yes: Let this conviction sink down into thy heart,
that God sees much more wickedness in thee than thou canst see in
thyself. 'If our heart condemn us, God is greater than our heart,
and knoweth all things' (1 John 3:20); besides, he hath set thy
secret sins in the light of his countenance (Psa 90:8).
Q. Is there any thing else that must go to a right confession of
sin?--A. Yes; In thy confessions thou must greaten and aggravate
thy sin by all just circumstances.
Q. How must I do that?--A. By considering against how much light
and mercy thou hast sinned, against how much patience and forbearance
thou hast sinned; also against what warnings and judgments thou
hast sinned; and against how many of thine own vows, promises and
engagements, thou hast sinned: these things heighten and aggravate
sin (Ezra 9:10-14).
Q. But what need I confess my sins to God, seeing he knows them
already?--A. Confession of sin is necessary, for many reasons.
Q. Will you show me some of those reasons?--A. Yes; One is, by a
sincere and hearty confession of sin thou acknowledgest God to be
thy Sovereign Lord, and that he hath right to impose his law upon
thee (Exo 20).
Q. Can you show me another reason?--A. Yes; By confessing thy sin,
thou subscribest to his righteous judgments that are pronounced
against it (Psa 51:3,4).
Q. Can you show me another reason?--A. Yes; By confessing of sin,
thou showest how little thou deservest the least mercy from God.
Q. Have you yet another reason why I should confess my sins?--A.
Yes; By so doing thou showest whether thy heart loves it, or hates
it. He that heartily confesseth his sin, is like him who having
a thief or a traitor in his house, brings him out to condign
punishment; but he that forbears to confess, is like him who
hideth a thief or traitor against the laws and peace of our Lord
the King.
Q. Give me one more reason why I should confess my sins to God?--A.
He that confesseth his sin, casteth himself at the feet of God's
mercy, utterly condemns and casts away his own righteousness,
concludeth there is no way to stand just and acquit before God,
but by and through the righteousness of another; whether God is
resolved to bring thee, if ever he saves thy soul (Psa 51:1-3; 1
John 1:9; Phil 3:6-8).
Q. What frame of heart should I be in when I confess my sins?--A.
Do it HEARTILY, and to the best of thy power thoroughly. For to
feign, in this work, is abominable; to do it by the halves, is
wickedness; to do it without sense of sin cannot be acceptable.
And to confess it with the mouth, and to love it with the heart,
is a lying unto God, and a provocation of the eyes of his glory.
Q. What do you mean by feigning and dissembling in this work?--A.
When men confess it, yet know not what it is; or if they think
they know it, do not conclude it so bad as it is; or when men ask
pardon of God, but do not see their need of pardon; this man must
needs dissemble.
Q. What do you mean by doing it by the halves?--A. When men confess
some, but not all that they are convinced of; or if they confess
all, yet labour in their confession to lessen it (Prov 28:13; Job
31:33). Or when in their confession they turn not from all sin to
God, but from one sin to another (James 3:12). They turned, 'but
not to the most High,' none of them did exalt him (Hosea 7:16).
Q. What is it to confess sin without the sense of sins?--A. To do
it through custom, or tradition, when there is no guilt upon the
conscience, now this cannot be acceptable.
Q. What is it to confess it with the mouth and to love it with
the heart?--A. When men condemn it with their mouth, but refuse
to let it go (Job 20:12,13; Jer 8:5); when 'with their mouth they
show much love, but their heart goeth after their covetousness'
(Eze 33:31).
Q. But I asked you what frame of heart I should be in, in my
confessions?--A. I have showed you how you should not be. Well,
I will show you now what frame of heart becomes you in your
confessions of sin. Labour by all means for a sense of the evil
that is in sin.
Q. What evil is there in sin?--A. No man with tongue can express
what may by the heart be felt of the evil of sin;[13] but this
know, it dishonoureth God (Rom 2:23). It provoketh him to wrath
(Eph 5:5,6). It damneth the soul (2 Thess 2:12).
Q. What else would you advise me to in this great work?--A. When
we confess sin, tears, shame, and brokenness of heart becomes us
(Jer 50:4; Isa 22:12; Psa 51:17; Jer 31:19).
Q. What else becomes me in my confessions of sin?--A. Great
detestation of sin, with unfeigned sighs and groans, that express
thou dost it heartily (Job 42:6; Eze 9:4; Jer 31:9).
Q. Is here all?--A. No; Tremble at the word of God; tremble at
every judgment, lest it overtake thee; tremble at every promise,
lest thou shouldest miss thereof: for, saith God, 'To this man
will I look, even to him that is poor and of a contrite spirit,
and trembleth at my word' (Isa 66:2; Heb 4:1,2).
Q. What if I cannot thus confess my sins?--A. Bewail the hardness
of thy heart, keep close to the best preachers, remember that
thou hangest over hell, by the weak thread of an uncertain life.
And know, God counts it a great evil, not to be ashamed of, not
to blush at sin (Isa 63:17; Jer 6:15, 8:12).
Q. Are there no thanks to be rendered to God in confessions?--A.
O Yes. Thank him that he hath let thee see thy sins, thank him
that he hath given thee time to acknowledge thy sins; thou mightest
now have been confessing in hell: thank him also that he hath so
far condescended as to hear the self-bemoaning sinner, and that
he hath promised, SURELY to have mercy upon such (Jer 31:18-20).
Of Faith in Christ.
Q. I am glad that you have instructed me into this part of the
worship of God, I pray tell me also how else I should worship
him?--A. Thou must believe his word.
Q. Is that worshipping of God?--A. Yes; 'After the way which they
call heresy, so worship I the God of my fathers, believing all
things which are written in the law and in the prophets,' &c.
(Acts 24:14).
Q. Why should believing be counted a part of God's worship?--A.
Because without faith it is impossible to please him (Heb 11:6).
Q. Why not possible to please him without believing?--A. Because
in all true worship, a man 'must believe that God is, and that he
is a rewarder of them that diligently seek him.' Besides, he that
worships God, must also of necessity believe his word, else he
cannot worship with that reverence and fear that becomes him, but
will do it in a superstitious profane manner: 'For whatsoever is
not of faith is sin' (Rom 14:23).
Q. But do not all believe as you have said?--A. 'That which is
born of the flesh is flesh: and that which is born of the Spirit
is Spirit' (John 3:6). And again 'the children of the flesh, these
are not the children of God: but the children of the promise are
counted for the seed' (Rom 9:8).
Q. What do you mean by that?--A. Thou must be born twice before
thou canst truly believe once (John 3:3,5).
Q. How do you prove that?--A. Because believing is a christian
act, and none are true Christians but those that are born again.
But I mean by believing, believing unto salvation.
Q. Can you prove this?--A. Yes. They that believe in the name of
Christ are such which are born 'not of blood, nor of the will of
the flesh, nor of the will of man, but of God' (John 1:13).
Q. What is believing?--A. It is such an act of a gracious soul,
as layeth hold on God's mercy through Christ (Acts 15:11).
Q. Why do you call it an act of a gracious soul?--A. Because their
minds are disposed that way, by 'the power of the Holy Ghost' (Rom
15:13).
Q. If such a poor sinner as I am would be saved from the wrath
to come, how must I believe?--A. Thy first question should be on
whom must I believe? (John 9:35,36).
Q. On whom then must I believe?--A. On the Lord Jesus Christ (Acts
16:31).
Q. Who is Jesus Christ that I might believe in him?--A. He is the
only begotten Son of God (John 3:16).
Q. Why must I believe on him?--A. Because he is the Saviour of
the world (2 Peter 1:1; 1 John 4:14).
Q. How is he the Saviour of the world?--A. By the Father's designation
and sending: 'For God sent not his Son into the world to condemn
the world, but that the world through him might be saved' (John
3:17).
Q. How did he come into the world?--A. In man's flesh, in which
flesh he fulfilled the law, died for our sins, conquered the devil
and death, and obtained eternal redemption for us (Gal 4:4; Rom
10:4, 8:3; Heb 2:14,15, 6:20).
Q. But is there no other way to be saved but by believing in Jesus
Christ?--A. 'There is none other name under heaven, given among
men, whereby we must be saved' (Acts 4:12); and therefore 'he that
believeth not, shall be damned' (Mark 16:16; John 3:18,36).
Q. What is believing on Jesus Christ?--A. It is a receiving of
him with what is in him, as the gift of God to thee a sinner (John
1:12).
Q. What is in Jesus Christ to encourage me to receive him?--A.
Infinite righteousness to justify thee, and the Spirit without
measure to sanctify thee (Isa 45:24,25; Dan 9:24; Phil 3:7-9; John
3:34).
Q. Is this made mine if I receive Christ?--A. Yes; If thou receive
him as God offereth him to thee (John 3:16).
Q. How doth God offer him to me?--A. Even as a rich man freely
offereth an alms to a beggar, and so must thou receive him (John
6:32-35).
Q. Hath he indeed made amends for sin? and would he indeed have me
accept of what he hath done?--A. That he hath made amends for sin
it is evident, because God, for Christ's sake, forgiveth thee. And
it is as evident that he would have thee accept thereof, because
he offereth it to thee, and hath sworn to give thee the utmost
benefit, to wit, eternal life, if thou dost receive it; yea, and
hath threatened thee with eternal damnation, if, after all this,
thou shalt neglect so great salvation (Eph 4:32; Rom 3:24; Matt
28:18-20; Acts 13:32-39; Heb 6:17,18, 2:3; Mark 16:16).
Q. But how must I be qualified before I shall dare to believe in
Christ?--A. Come sensible of thy sins, and of the wrath of God
due unto them, for thus thou art bid to come (Matt 11:28).
Q. Did ever any come thus to Christ?--A. David came thus (Psa
51:1-3); Paul and the jailor came thus (Acts 9:6, 16:30); also
Christ's murderers came thus (Acts 2:37).
Q. But doth it not seem most reasonable that we should first mend
and be good?--A. The 'whole have no need of the physician, but
they that are sick'; Christ came 'not to call the righteous, but
sinners to repentance' (Mark 2:17).
Q. But is it not the best way, if one can, to mend first?--A. This
is just as if a sick man should say, Is it not best for me to be
well before I go to the physician; or as if a wounded man should
say, When I am cured I will lay on the plaster.[14]
Q. But when a poor creature sees its vileness, it is afraid to
come to Christ, is it not?--A. Yes; but without ground, for he
hath said, 'Say to them that are of a fearful heart, Be strong,
fear not': and 'to this man will I look, even to him that is poor
and of a contrite spirit, and trembleth at my word' (Isa 35:4,
66:2).
Q. What encouragement can be given us thus to come?--A. The prodigal
came thus, and his father received him, and fell upon his neck
and kissed him (Luke 15). Thus he received the Colossians, and
consequently all that are saved (Col 2:13).
Q. Will you give me one more encouragement?--A. The promises are
so worded, that they that are scarlet sinners, crimson sinners,
blasphemous sinners, have encouragement to come to him with hopes of
life (Isa 1:18; Mark 3:28; John 6:37; Luke 24:42,43; Acts 13:26).
Q. Shall every one that believeth be saved?--A. If they believe
as the Scriptures have said, if the Scriptures be fulfilled in
their believing (John 7:38; James 2:23).
Q. What do you mean by that?--A. When faith, which a man saith
he hath, proveth itself to be of the right kind by its acts and
operations in the mind of a poor sinner (James 2:19-23).
Q. Why, are there many kinds of faith?--A. Yes. There is a faith
that will stand with a heart as hard as a rock; a short-winded
faith, which dureth for a while, and in time of temptation such
fall away (Luke 8:13).
Q. Is there any other kind of faith?--A. Yes. There is a faith that
hath no more life in it than hath the body of a dead man (James
2:26).
Q. Is there yet another of these unprofitable faiths?--A. Yes. There
is a faith that is of ourselves, and not of the special grace of
God (Eph 2:8).
Q. Tell me if there be yet another?--A. There is a faith that
standeth 'in the wisdom of men,' and not 'in the power of God' (1
Cor 2:5).
Q. Is here all?--A. No. There is a faith that seems to be holy,
but it will not do, because it is not the most holy faith (2 Peter
2:9; Jude 20).
Q. Alas! if there be so many kinds of faith that will not profit
to salvation, how easy is it for me to be deceived?--A. It is easy
indeed, and therefore the Holy Ghost doth in this thing so often
caution us, 'Be not deceived' (1 Cor 6:9). 'Let no man deceive
you' (Eph 5:6), and 'If a man think himself to be something when
he is nothing, he deceiveth himself' (Gal 6:3).
Q. But is there no way to distinguish the right faith from that
which is wrong?--A. Yes; and that by the manner of its coming and
operation.
Q. What do you mean by the manner of its coming?--A. Nay, you must
make two questions of this one; that is, what is it for faith to
come, and in what manner doth it come?
Q. Well then, what is it for faith to come?--A. This word, faith
comes, supposeth thou wert once without it; it also supposeth that
thou didst not fetch it whence it was; it also supposeth it hath
a way of coming (Gal 3:23-25).
Q. That I was once without it, you intimated before, but must I
take it without proof for granted?--A. I will give you a proof or
two: 'God hath concluded them all in unbelief' (Rom 11:32). And
again it is said, 'faith cometh' (Rom 10:17). And again, the Holy
Ghost insinuateth our estate to be dreadful 'before faith came'
(Gal 3:23).
Q. Why, how is it with men, before faith comes?--A. Without faith,
or before faith comes, it is impossible to please God, for whether
their actions be civil or religious, they sin in all they do. The
sacrifice of the wicked is an abomination, and the ploughing of
the wicked is sin (Prov 21:4,27).
Q. Is not this a very sad condition?--A. Yes; but this is not all,
for their present unbelief bindeth them over to wrath, by shutting
them up to the law; it also draweth them away from God, and will
drown them in everlasting damnation, if the grace of God prevent
not (Gal 3:23; Heb 3:17,18; John 3:36).
Q. What if a man saw himself in this condition?--A. There are many
see themselves in this condition.
Q. How came they to see it?--A. By the preaching and hearing the
Word of God (John 16:8,9).
Q. And what do such think of themselves?--A. They do not only
think, but know that in this condition they are 'without Christ,
without hope, and without God in the world' (Eph 2:12).
Q. Are not they happy that see not themselves in this condition?--A.
Yes. If they have seen themselves delivered therefrom by a work
of faith in their souls, else not.
Q. How do you mean?--A. I mean if they have seen themselves delivered
from this state, by being by the Word and Spirit of God implanted
into the faith of Christ (Rom 11:17-19).
Q. Are not they happy that are never troubled with this sad sight
of their condition?--A. They are just so happy as is that man
who lieth fast asleep in his house while it is on fire about his
ears. Can a man be happy, that is ignorant that he is without God
and Christ, and hope? Can a man be happy that is ignorant that
he is hanging over hell by the poor weak thread of an uncertain
life? For this is the state of such an one.[15]
Q. But may not faith come to a man without he see himself to be
first in this condition?--A. It is God's ordinary way to convince
men of this their sad condition before he revealeth to them the
righteousness of faith, or work faith in them to lay hold of that
righteousness (John 16:9-11; Gal 3:23-25).
Q. How then do you conclude of them that never saw themselves
shut up by unbelief under sin and the curse of God?--A. I will not
judge them for the future, God may convert them before they die;
but at present their state is miserable: for because they are
shut up and held prisoners by the law, by their lusts, and by the
devil, and unbelief; therefore they cannot so much as with their
hearts desire that God would have mercy upon them, and bring them
out of their snares and chains.
Q. Then do you count it better for a man to see his condition by
nature than to be ignorant thereof?--A. Better a thousand times
to see it in this world than to see it in hell fire, for he must
see it there or here: now if he sees it here, this is the place
of prayer; here is the preaching of the word, which is God's
ordinance, to beget faith. Besides, here God applieth promises
of mercy to the desolate, and Christ also hath protested that he
that cometh to him he 'will in no wise cast out' (John 6:37).
Q. I am convinced that I was once without faith, and also that I
cannot fetch it, but pray tell me the way of its coming?--A. 'Faith
cometh by hearing, and hearing by the Word of God' (Rom 10:17).
Q. How by hearing?--A. God mixeth it with the Word when he absolutely
intendeth the salvation of the sinner (Heb 4:2; Acts 13:48).
Q. And how do men hear when faith is mixed with the Word?--A. They
hear the Word, 'not as the word of men, but, as it is in truth, the
Word of God, which effectually worketh also in you that believe'
(1 Thess 2:13).
Q. Pray tell me now the manner of its coming?--A. It comes through
difficulty, it comes gradually.
Q. What are the difficulties which oppose it at its coming?--A.
Sense of unworthiness, guilt of conscience, natural reason,
unbelief, and arguments forged in hell, and thence suggested by
the devil into the heart against it (Luke 5:8; Mark 9:24; Isa 6:5;
Rom 4:18-21).
Q. How doth faith come gradually?--A. Perhaps at first it is but
like a grain of mustard-seed, small, and weak (Matt 17:20).
Q. Will you explain it further?--A. Faith, at first, perhaps may
have its excellency lie in view only, that is, in seeing where
justification and salvation is; after that it may step a degree
higher, and be able to say, it may be, or who can tell but I may
obtain this salvation? again, it may perhaps go yet a step higher
and arrive to some short and transient assurance (Heb 11:13; Joel
2:13,14; Zeph 2:3; Psa 30:7).[16]
Q. But doth faith come only by hearing?--A. It is usually begotten
by the word preached, but after it is begotten, it is increased
several ways. It is increased by prayer (Luke 17:5; Mark 9:24). It
is increased by christian conference (Rom 1:12). It is increased
by reading (Rom 16:25,26). It is increased by meditation (1 Tim
4:12-16). It is increased by the remembrance of former experiences
(Matt 16:8,9).
Q. What do these things teach us?--A. They teach us, that the men
of this world are very ignorant of, and as much without desire
after faith: they neither hear, nor pray, confer, nor read, nor
meditate for the sake of faith.
Q. But you said even now, that this faith was distinguished from
that which profiteth not to salvation, as by the manner of its
coming, so by its operation: pray what is its operation?--A. It
causeth the soul to see in the light thereof, that there is no
righteousness in this world that can save the sinner (Isa 64:6).
Q. How doth it give the soul this sight?--A. By giving him to
understand the law, and his own inability to fulfil it (Gal 2:16).
Q. And doth it always shew the soul where justifying righteousness
is?--A. Yes. It shews that justifying righteousness is only to be
found in the Lord Jesus Christ, in what he hath done and suffered
in the flesh (Isa 45:24,25; Phil 3:3-9).
Q. How doth faith find this righteousness in Christ?--A. By the
word, which is therefore called the word of faith, because faith,
by that, findeth sufficient righteousness in him (Rom 10:6-9).
Q. How else doth it operate in the soul?--A. It applieth this
righteousness to the sinner, and also helps him to embrace it (Rom
3:21,22; 1 Cor 1:30; Gal 2:20).
Q. How else doth it operate?--A. By this application of Christ,
the soul is quickened to life, spiritualized and made heavenly. For
right faith quickeneth to spiritual life, purifies and sanctifies
the heart; and worketh up the man that hath it, into the image of
Jesus Christ (Col 2:12,13; Acts 15:9, 26:18; 2 Cor 3:18).
Q. How else doth it operate?--A. It giveth the soul peace with
God through Jesus Christ (Rom 5:1).
Q. Surely Christ is of great esteem with them that have this
faith in him, is he not?--A. Yes, Yes. Unto them therefore which
believe he is precious, precious in his person, precious in his
undertakings, precious in his Word (1 Peter 2:7, 1:18,19; 2 Peter
1:3,4).
Q. Can these people then, that have this faith, endure to have
this Christ spoken against?--A. O! No! This is a sword in their
bones, and a burden that they cannot bear (Psa 42:10; Zeph 3:19).[17]
Q. Doth it not go near them when they see his ways and people
discountenanced?--A. Yes; and they also choose rather to be despised
and persecuted with them, than to enjoy the pleasures of sin for
a season (Heb 11:24,25).
Q. Do they not pray much for his second coming?--A. Yes, yes;
they would fain see him on this side the clouds of heaven, their
'conversation is in heaven, from whence also they look for the
Saviour, the Lord Jesus Christ' (Phil 3:20).
Q. And do they live in this world as if he were to come presently?--A.
Yes; for his coming will be glorious and dreadful, full of mercy
and judgment. '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
we to be in all holy conversation and godliness' (2 Peter 3:10,11).
Of Prayer.
Q. Well, I am glad that you have shewed me that I must worship
God by confession of sin, and faith in Jesus Christ: Is there any
other thing a part of the true worship of God?--A. Yes, several;
I will mention only two more at this time.
Q. What are they?--A. Prayer and self-denial.
Q. Is prayer then a part of the worship of God?--A. Yes; a great
part of it.
Q. How do you prove that?--A. 'O come let us worship and bow down:
let us kneel before the Lord our maker' (Psa 95:6).
Q. Is there another scripture proves it?--A. Yes; 'Then came she
and worshiped him, saying, Lord, help me' (Matt 15:25).
Q. What is prayer?--A. A sincere, sensible, affectionate pouring
out of the soul to God in the name of Christ for what God hath
promised (Prov 15:8; Jer 31:18,19; Psa 42:2-5; John 14:13,14; 1
John 5:14).
Q. Doth not every body pray?--A. No; 'The wicked, through the
pride of his countenance, will not seek after God: God is not in
all his thoughts' (Psa 10:4).
Q. What will become of them that do not pray?--A. They do not
worship God, and he will destroy them; 'Pour out thy fury [said
the prophet] upon the heathen,--and upon the families that call
not on thy name' (Jer 10:25; Psa 79:6).
Q. But seeing God knoweth what we want, why doth he not give us
what we need, without praying?--A. His counsel and wisdom leadeth
him otherwise. 'Thus saith the Lord God, I will yet for this be
enquired of by the house of Israel, to do it for them' (Eze 36:37).
Q. Why will God have us pray?--A. Because he would be acknowledged
by thee, that he is above thee, and therefore would have thee come
to him as the mean come to the mighty. Thus Abraham came unto him
(Gen 18:27,30).
Q. Is there another reason why I should pray?--A. Yes. For by prayer
thou acknowledgest, that help is not in thine own power (2 Chron
20:6,12).
Q. What reason else have you why I should pray?--A. By prayer thou
confessest that help is only in him (Psa 62:1).
Q. What other reason have you?--A. By prayer thou confessest thou
canst not live without his grace and mercy (Matt 14:30; Heb 4:16).
Q. Are all that pray heard of the Lord?--A. No; 'They looked,'
that is prayed, 'but there was none to save; even unto the Lord,
but he answered them not' (2 Sam 22:42).
Q. To what doth God compare the prayers which he refuseth to
answer?--A. He compareth them to the howling of a dog (Hosea 7:14).
Q. Who be they whose prayers God will not answer?--A. Theirs, who
think to be heard for their much speaking, and vain repetition
(Matt 6:7).
Q. Is there any other whose prayer God refuseth?--A. Yes; There
are that ask and have not, because what they ask, they would spend
upon their lusts (James 4:3).
Q. Is there any other whose prayer God refuseth?--A. Yes; 'If I
regard iniquity in my heart, the Lord will not hear me' (Psa
66:18).[18]
Q. Is the regarding of sin in our heart such a deadly hinderance
to prayer?--A. 'Son of man,' saith God, 'these men have set up
their idols in their heart, and have put the stumblingblock of
their iniquity before their face; should I be enquired of at all
by them? I will set my face against that man, and will make him
a sign and a proverb. And I will cut him off from the midst of my
people' (Eze 14:3,8).
Q. Whose prayers be they that God will hear?--A. The prayers of
the poor and needy (Psa 34:6; Isa 41:17).
Q. What do you mean by the poor?--A. Such as have poverty in spirit
(Matt 5:3).
Q. Who are they that are poor in spirit?--A. They that are sensible
of the want and necessity of all those things of God, that prepare
a man to the kingdom of heaven.
Q. What things are they?--A. Faith, hope, love, joy, peace, a new
heart, the Holy Ghost, sanctification. See James 2:5; 2 Thessalonians
2:16; Ezekiel 36:26,27.
Q. What do you mean by the needy?--A. Those whose souls long and
cannot be satisfied without the enjoyment of these blessed things
(Psa 63:1, 119:20).
Q. Will God hear the prayers of such?--A. Yes; 'For he satisfieth
the longing soul, and filleth the hungry soul with goodness' (Psa
107:9).