Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 916

 

'My people are destroyed for lack of knowledge.'—Hosea 4:6

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. 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 God ever 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 to 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 a 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 in 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 likely 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 those 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 likely 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 a 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 a 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).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 915

 

'My people are destroyed for lack of knowledge.'—Hosea 4:6

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 are 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 world 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 the 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).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 914

 

'My people are destroyed for lack of knowledge.'—Hosea 4:6

INSTRUCTION FOR THE IGNORANT

Quest. How many gods are there?—Answer. 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 not 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 handiwork' (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 spite 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 broke 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 alienated 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 loath 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 forever from God, and to be cast into hellfire (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 provide 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, they are being 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: on the 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).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 913

 

'My people are destroyed for lack of knowledge.'—Hosea 4:6

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 discovered bears the date 1691, from which our copy has been prepared for the press. This is the first book of this class composed on a 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 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 for the 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: 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, to your edification and consolation,

JOHN BUNYAN.

Works of John Bunyan: A CASE OF CONSCIENCE RESOLVED; VIZ., AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. 912

 

The prophetesses were below the prophets, and their covering for their heads was to be worn in token thereof. Perhaps it was for want of regard to this order, that when Miriam began to perk it before Moses, 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 in worship, unless when she was in her own disorders (Num 12:1).

And it is worth your father 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 the 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. Yeah, 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 the 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 woman 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 prayer 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 is sometimes named, yet the man is not excluded, when he himself is named as chief. But to cut him off from being the chief in all assemblies for worship is to exclude him, and that when he, for that, is named the chief.

3. The woman is included when the man is named, yet 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 who 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 as 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 possible 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 listen 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 worship 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.

Works of John Bunyan: A CASE OF CONSCIENCE RESOLVED; VIZ., AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. 911

 

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. 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, who 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 shamefacedness become women at all times, especially in public worship, and the more of this is mixed with their grace and personage, the more beautiful they are both to God and to 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 forgotten what God would have her forever 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).

Works of John Bunyan: A CASE OF CONSCIENCE RESOLVED; VIZ., AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. 910

 

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 the 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 meant to justify 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 is 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 do 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, 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 fullness 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 actual 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. 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 fullness 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. Yeah, offices and officers must also be there for our furtherance and joy in the 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 actual 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).

Works of John Bunyan: A CASE OF CONSCIENCE RESOLVED; VIZ., AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. 909

 

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 shown 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 sound, yea, the worst sort of it, which is, works done before faith. For that, we read of none of these women save Lydia, who feared or worshipped God. 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 bore 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 the Messiah to come, though when he came, they knew not his person; but this is not the case either; 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, which was then 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 are 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 whom 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. Yeah, 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.

Works of John Bunyan: A CASE OF CONSCIENCE RESOLVED; VIZ., AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. 908

 

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 riverside where prayer was wont to be made, and spake unto the women that resorted thither. It looks most agreeable to the world 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 no gospel church of Christ at that time, 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 no gospel believer. Lydia herself, before Paul came thither, had her heart shut up against the faith of Jesus Christ. 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 a 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 popped in those two verses above, and so have killed the old one? For the word lies liable to be abused by the ignorance of men. 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 reasonably 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 in 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 challenging 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 faint would the man lie 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 is what he holds by. But cannot the church, and every woman in it, build itself up 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."

Works of John Bunyan: A CASE OF CONSCIENCE RESOLVED; VIZ., AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. 907

 

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. Yeah, she and Mordecai 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 from 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 who were at liberty should come from the men to be with her; whence we may gather that she preferred their freedom 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 the prophet Zechariah says that, in New Testament times, the Spirit is promised to be given to women so they may pray together apart from men (Zech 12:11-13).

Answer. The text says nothing, but this man abuses it greatly. 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 beforehand 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 absurd 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 who 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 everyone 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.