Works of John Bunyan: SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. 926

 

'My people, and thou that art so loath to pay for thy sinning, and for the means that puts thee upon that exercise of thy graces, as will be for thy good hereafter: take heed of tempting of God lest he doubleth this potion unto thee. The child, by eating raw fruit, stands in need of physic, but the child of a childish humour refuseth to take the potion, what follows but a doubling of the affliction, to wit, frowns, chides, and further threatenings, and a forcing of the bitter pills upon him. But let me, to persuade thee to lie down and take thy potion, tell thee, it is of absolute necessity, to wit, for thy spiritual and internal health. First, is it better that thou receive judgment in this world, or that thou stay for it to be condemned with the ungodly in the next? Second, is it better that thou shouldest, as to some acts of thy graces, be foreign, and a stranger, and consequently that thou shouldest lose that far more exceeding, and eternal weight of glory that is prepared as the reward thereof? 

Or that thou shouldest receive it at the hand of God, when the day shall come that every man shall have praise of him for their doings? Third, And I say again, since chastisements are a sign of sonship, a token of love: and the contrary a sign of bastardy, and a token of hatred (Heb 12:6-8; Hosea 4:14). Is it not better that we bear those tokens and marks in our flesh that bespeak us to belong to Christ, than those that declare us to be none of his?

For my part, God help me to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: and God of his mercy prepare me for his will. I am not for running myself into sufferings, but if godliness will expose me to them, the Lord God make me more godly still: for I believe there is a world to come. But, Christian reader, I would not detain thee from a sight of those sheets in thy hand: only let me beg of thee, that thou wilt not be offended either with God, or men, if the cross is laid heavy upon thee. 

Not with God, for he doth nothing without a cause, nor with men, for they are the hand of God: and will they, nill they; they are the servants of God to thee for good (Psa 17:14; Jer 24:5). Take therefore what comes to thee from God by them, thankfully. If the messenger that brings it is glad that it is in his power to do thee hurt, and to afflict thee; if he skips for joy at thy calamity: be sorry for him; pity him, and pray to thy Father for him: he is ignorant and understandeth not the judgment of thy God, yea he sheweth by this his behavior, that though he, as God's ordinance, serveth thee by afflicting of thee: yet means he nothing less than to destroy thee: by the which also he prognosticates before thee that he is working out his own damnation by doing of thee good. Lay therefore the woeful state of such to heart, and render him that which is good for his evil; and love for his hatred to thee; then shalt thou shew that thou art acted by a spirit of holiness, and art like thy heavenly Father. And be it so, that thy pity and prayers can do such an one no good, yet they must light somewhere, or return again, as ships come loaden from the Indies, full of blessings into thine own bosom.

And besides all this, is there nothing in dark providences, for the sake of the sight and observation of which, such a day may be rendered lovely, when it is upon us? Is there nothing of God, of his wisdom and power and goodness to be seen in thunder, and lightning, in hailstones, in storms? and darkness and tempests? Why then is it said, he "hath his way in the whirlwind and in the storm" (Nahum 1:3). And why have God's servants of old made such notes, and observed from them such excellent and wonderful things? There is that of God to be seen in such a day as cannot be seen in another. His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsels of men, and his making of the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and storm. These days! These days are the days that do most aptly give an occasion to Christians, of any, to take the exactest measures and scantlings of ourselves. We are apt to overshoot, in days that are calm, and to think ourselves far higher, and more strong than we find we be, when the trying day is upon us.

The mouth of Gaal and the boasts of Peter were great and high before the trial came, but when that came, they found themselves to fall far short of the courage they thought they had (Judg 9:38). We also, before the temptation comes, think we can walk upon the sea, but when the winds blow, we feel ourselves begin to sink. Hence, such a time is rightly said to be a time to try us, or to find out what we are, and is there no good in this? Is it not this that rightly rectifies our judgment about ourselves, that makes us to know ourselves, that tends to cut off those superfluous sprigs of pride and self-conceitedness, wherewith we are subject to be overcome? Is not such a day, the day that bends us, humbles us, and that makes us bow before God, for our faults committed in our prosperity? And yet doth it yield no good unto us? we cold not live without such turnings of the hand of God upon us. We should be overgrown with flesh if we had not our seasonable winters. It is said that in some countries, trees grow but bear no fruit because there is no winter. The Lord bless all seasons to his people, and help them rightly to behave themselves, under all the times that go over them. Farewell. I am thine to serve thee in the gospel,         JOHN BUNYAN.

Works of John Bunyan: SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. 925

 

TO THE CHRISTIAN READER. BELOVED, I thought it convenient, since many at this day are exposed to sufferings, to give my advice touching that to thee. Namely, that thou wouldest take heed to thyself, and keep thy soul diligently, and not suffer thyself to be entangled in those snares that God hath suffered to be laid in the world for some. Beware of "men" in the counsel of Christ, "for they will deliver you up" (Matt 10:17). Keep thou therefore within the bounds of uprightness and integrity towards both God and man: for that will fortify, that will preserve thee, if not from, yet under the rage of men, in a comfortable and quiet frame of heart. Wherefore do that, and that only, that will justify thy innocency, and that will help thee, not with forced speech, but with good conscience, when oppressed, to make thy appeals to God, and to the consciences of all men.

This is the advice that, I thank God, I have taken myself: for I find that there is nothing, next to God and his grace by Christ, that can stand one in such stead, as will a good and harmless conscience.

I hope I can say that God has made me a Christian, and a Christian must be a harmless man, and to that end, must embrace nothing but harmless principles. A Christian's business, as a Christian, is to believe in Jesus Christ, and in God the Father by him; and to seek the good of all about him, according as his place, state, and capacity in this world will admit, not meddling with other men's matters, but ever following that which is good. A Christian is a child of the kingdom of God, and that kingdom, take it as it begins in grace, or as it is perfected in glory, is not of this world but of that which is to come: and though men of old, as some may now, be afraid of that kingdom: yet that kingdom will hurt no man, neither with its principles, nor by itself. To instance somewhat, Faith in Christ: what harm can that do? A life regulated by a moral law, what is hurt in that? Rejoicing in spirit for the hope of the life to come by Christ, who will harm? Nor is the instituted worship of our Lord of any evil tendency. Christianity teaches us also to do our enemies good, to "Bless them that hate us, and to pray for them that despitefully use us and persecute us," and what evil can be in that? This is the sum of the Christian religion, as by the word may be plainly made appear: wherefore I counsel thee to keep close to these things, and touch with nothing that jostleth therewith.

Nor do thou marvel, thou living thus, if some should be so foolish as to seek thy hurt, and to afflict thee, because thy works are good (1 John 3:12,13). For there is need that thou shouldest at sometimes be in manifold temptations, thy good and innocent life notwithstanding (1 Peter 1:6). For, to omit other things, there are some of the graces of God that are in thee, that as to some of their acts, cannot shew themselves, nor their excellency, nor their power, nor what they can do: but as thou art in a suffering state. Faith and patience, in persecution, have that to do, that to shew, and that to perform, that cannot be done, shewed, nor performed anywhere else but there. There is also a patience of hope; a rejoicing in hope, when we are in tribulation, that is, over and above that which we have when we are at ease and quiet. That also that all graces can endure, and triumph over, shall not be known, but when, and as we are in a state of affliction. Now these acts of our graces are of that worth and esteem with God, also he so much delighteth in them, that occasion through his righteous judgment must be ministered for them to shew their beauty, and what bravery there is in them.

It is also to be considered that those acts of our graces, that cannot be put forth, or shew themselves in their splendour, but when we Christianly suffer, will yield such fruit to those whose trials call them to exercise, that will, in the day of God, abound to their comfort, and tend to their perfection in glory (1 Peter 1:7; 2 Cor 4:17).

Why then should we think that our innocent lives will exempt us from sufferings, or that troubles shall do us such harm? For verily it is for our present and future good that our God doth send them upon us. I count, therefore, that such things are necessary for the health of our souls, as bodily pains and labour are for [the health of] the body. People who live high and in idleness bring diseases upon the body, and they who live in all fullness of gospel-ordinances, and are not exercised with trials, grow gross, are diseased, and full of bad humours in their souls. And though this may to some seem strange: yet our day has given us such an experimental proof of the truth thereof, as has not been known for some ages past.

Alas! we have need of those bitter pills, at which we so wince and shudder, and it will be well if at last we be purged as we should thereby. I am sure we are but little the better as yet, though the physician has had us so long in hand. Some bad humours may possibly ere long be driven out, but at present the disease is so high that it makes some professors fear more a consumption will be made in their purses by these doses than they desire to be made better in their souls thereby. I see that I still have need of these trials; and if God will by these judge me as he judges his saints, that I may not be condemned with the world, I will cry, Grace, grace for ever. The consideration also that we have deserved these things, much silences me as to what may yet happen unto me. I say, to think that we have deserved them from God, though against men we have done nothing, makes me lay my hand upon my mouth, and causes me to hold my tongue. Shall we deserve correction? 

And be angry because we have it! Or shall it come to save us? And shall we be offended with the hand that brings it! Our sickness is so great that our enemies take notice of it; let them know, too, that we also take our purges patiently. We are willing to pay for those potions that are given us for the health of our body, how sick soever they make us: and if God will have us pay too for that which is to better our souls, why should we grudge thereat? Those that bring us these medicines have little enough for their pains: for my part, I profess, I would not for a great deal be bound, for their wages, to do their work. True, physicians are, for the most part, chargeable, and the niggards are too loath to part with their money to them; but when necessity says they must either take physic, or die, of two evils, they desire to choose the least. Why, affliction is better than sin, and if God sends the one to cleanse us from the other, let us thank him, and be also content to pay the messenger.

Works of John Bunyan: SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. 924

 

THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767.

No man could have been better qualified to give advice to sufferers for righteousness' sake than John Bunyan, and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of persecution, for nearly thirteen years, in the constant fear of being hanged as a malefactor, for refusing conformity to the national liturgy, he well knew what sufferings were, and equally well did he know the sources of consolation. It was wisely ordered by Divine Providence that before the king pardoned him, he had a legal return under the hand and seal of the sheriff of Bedfordshire, certifying the reasons of this frightful imprisonment. This is entered in the minutes of the Privy Council on the 8th and 15th of May, 1672; and it proves that he was thus cruelly punished for "being at conventicles for nonconformity" and for no other cause. In this "Advice," we find his opinion on the origin of persecution—the instruments—the motives—its cruelty—with cautions, counsels, and support to the persecuted. He considers persecution a strange anomaly,—"The reason is that Christianity is a harmless thing—that be it never so openly professed it hurts no man." 

Simple-hearted, honest John, thou dreamest. What wouldest thou have thought of a system by which all would have been taught to tag their laces and mend their own pots and kettles? What would have become of thy trade as a brazier? Christianity teaches all mankind not to trust in those empirics who profess to cure souls for Peter's pence, tithes, mortuaries, and profits; but to go by themselves to the Great Physician, and he will pour in his wine and oil, his infallible remedies for a sin-sick soul, without money and without price. To Bunyan, this was not only harmless to others but the most boundless mercy that God could bestow upon man. What could be more destructive to the hierarchy of popes, cardinals, and papal nuncios of the Latin, with the patriarchs, archimandrites, and papas of the Greek churches? A system by which all their services are dispensed with, and priestly and prelatic pride is leveled with the dust. 

Can we wonder that those who preached the holy, humbling, self-denying doctrines of the cross were persecuted to the death? Bunyan's opinion is that Satan is the author of persecution, by which he intended to root out Christianity. The whirlwind and the tempest drive away those who are not rooted and grounded in the faith, some of whom may have stood like stately cedars until the trying time of trial came. But the humble Christian in such a season takes deeper root—a stronger grasp. Faith, his anchor, is sure and steadfast; it enters eternity and heaven, where Satan can find no entrance to disturb its hold. In persecution, men are but the devil's tools, and little think that they are doing his drudgery.

The man of God declares the truth in plain terms, "No one is a Christian except he is born of God by the anointing of the Holy One." Carnal men cannot endure this; and then "the game begins," how such troublesome fellows may be put out of the way, and their families be robbed of their possessions to enrich the persecutors. "The holy places, vestures, gestures—the shows and outward greatness of false religion, are in danger." Their sumptuous ceremonies, glorious ornaments, new-fashioned carriages,1 "will fall before the simplicity and majesty of truth." The Christian falls out with sin at home, and then with sinful ceremonies in divine worship. With him, all that is not prescribed in the word of God is forbidden. Sentiments like these are a blow at the root of superstition with all its fraudulent emoluments. Hence, the storms of persecution fall on the faithful followers of Christ. Antichrist declares the excellency of human inventions to supply what he considers defects in God's system.

Such is the mad folly of the human heart! Dust and ashes find fault with a system which is the perfection of wisdom, mercy, and love. And such their infatuation, that "none must be suffered to live and breathe that refuseth conformity thereto." Mr. Bunyan's cautions and counsels are full of peace—"submission to the powers that be." Pray for the persecutor—return good for his evil. He is in the hand of God, who will soon level him with the dust and call his soul to solemn judgment. Although the sufferer's cause is good, do not run yourself into trouble—Christ withdrew himself—Paul escaped by being lowered down the city wall in a basket. If they persecute you in one city, flee to another. "A minister can quickly pack up and carry his religion with him, and offer what he knows of his God to another people." God is the support of his persecuted ones. "His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsels of men, and his making of the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and storm." "Alas! 

We have need of these bitter pills at which we so much winch and shuck. The physician has us in hand. May God by these try and judge us as he judges his saints, that we may not be condemned with the world." Such were the feelings of John Bunyan after his long sufferings; they are the fruits of a sanctified mind. Reader, great are our mercies—the arm of the persecutor is paralysed by the extension of the knowledge of Christ. Still, we have to pass through taunts and revilings, and sometimes the loss of goods, but we are saved from those awful trials through which our pilgrim forefathers passed. May our mercies be sanctified, and may grace be bestowed upon us in rich abundance, to enable us to pity and forgive those sects who, in a bygone age, were the tools of Satan, and whose habitations were full of cruelty.—GEO. OFFOR.

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 923

 

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

Q. Who else indulges their sins?—A. They that choose rather to walk by the imperfect lives of professors than by the holy Word of God: or thus, they that make the miscarriages of some good men an encouragement unto themselves to forbear to be exact in self-denial, these eat up the sins of God's people as men eat bread (Hosea 4:7-9).

Q. Will you now shew me who are like to do this part of God's worship acceptably?—A. Yes, he whose heart is set against sin as sin, is like to deny himself acceptably (Rom 7:13,14).

Q. Who else?—A. He that hath the sense and savour of forgiveness of sins upon his heart (2 Cor 5:14).

Q. Who else is likely to deny himself well?—A. He that hath his affections set upon things above, where Christ sitteth at the right hand of God (Col 3:1-5).

Q. Who else is likely to deny himself well for Christ?—A. He that seeth a greater treasure in self-denial, than in self-seeking (2 Cor 12:9-11; Heb 11:24-26).

Q. Are there no other signs of one who is likely to do this part of God's worship acceptably?—A. Yes, he that takes up his cross daily, and makes Christ's doctrine his example (Luke 6:47,48; John 12:25,26).

Q. But how do you discover a man to be such a one?—A. He keepeth this heart with all diligence, he had rather die than sin; ill carriages of professors break his heart, nothing is so dear to him as the glory of Christ (Prov 4:23; Num 11:15; Phil 3:18; Acts 20:24).

Q. Pray, can you give me some motive to self-denial?—A. Yes; the
Lord Jesus denied himself for thee; what sayest thou to that?

Q. Wherein did Christ deny himself for me?—A. He left his heaven for thee, he denied for thy sake to have so much of this world as hath a fox or a bird, and he spilt his most precious blood for thee (John 6:38; Luke 9:58; 2 Cor 8:9; Rev 1:5).

Q. Can you give another motive to self-denial?—A. Yes, 'What shall it profit a man, if he shall gain the whole world, and lose his own soul?' (Mark 8:36).

Q. But why doth God require self-denial of them that will be saved?—A. God doth not require self-denial as the means to obtain salvation, but hath laid it down as a proof of the truth of a man's affections to God and Christ.

Q. How is self-denial a proof of the truth of a man's affections to God?—A. In that for the sake of his service, he leaveth all his enjoyments in this world. Thus he proved Abraham's affections (Gen 22:12). Thus he proved Peter's affections (Matt 4:18-22), and thus he proved their affection that you read of in the gospel (Luke 9:57-73).

Q. What reason else can you produce why God requireth self-denial?—A. Self-denial is one of the distinguishing characters by which true Christians are manifested from the feigned ones: for those that are feigned, flatter God with their mouths, but their hearts seek themselves; but the sincere, for the love that he hath to Christ, forsaketh all that he hath for his sake (Psa 78:36,37; Eze 33:31,32).

Q. Is there yet another reason why God requireth self-denial of them that profess his name?—A. Yes, because by self-denial, the power and goodness of the truths of God are made manifest to the incredulous world. For they cannot see but by the self-denial of God's people, that there is such power, glory, goodness, and desirableness in God's truth as indeed there is (Dan 3:16,28; Phil 1:12,13).

Q. Have you another reason why God requireth self-denial?—A. Yes, because self-denial prepareth a man, though not for the pardon of his sin, yet for that far more exceeding and eternal weight of glory, that is laid up only for them that deny all that they have for the Lord Jesus, his name, and cause in this world (2 Cor 4:8-10,17; 2 Thess 1:5,6).

Q. Before you conclude, will you give me a few instances of the severity of God's hand upon some professors, that have not denied themselves when called thereto by him?—A. Yes, willingly; Lot's wife, for looking behind her towards Sodom, when God called her from it, was stricken from heaven, and turned into a pillar of salt; therefore remember Lot's wife (Gen 19:17,26; Luke 17:31,32).

Q. Can you give me another instance?—A. Yes, Esau, for not denying himself of one morsel of meat, was denied a share in the blessing, and could never obtain it after, though he sought it carefully with tears (Gen 25:32-34; Heb 12:16,17).

Q. Have you at hand another instance?—A. Yes, Judas for not denying himself, lost Christ, his soul, and heaven, and is continued the great object of God's wrath among all damned souls (John 12:5,6; Luke 22:3-6; Matt 26:14-16; Acts 1:25).

Q. Will you give me one more instance, and so conclude?—A. Yes, Ananias and Sapphira, his wife, did, for the want of self-denial, pull upon themselves such wrath of God that he slew them, while they stood in the midst before the apostles (Acts 5:1-11).

The Conclusion.

Before I wind up this discourse, I would lay down these few things for you to consider and meditate upon.

I. Consider, that seeing every one by nature are accounted sinners; it is no matter whether thy actual sins be little or great, few or many, thy sinful nature hath already lain thee under the curse of the law.

II. Consider, That therefore thou hast already ground for humiliation, sins to repent of, wrath to fly from, or a soul to be damned.

III. Consider that time stays not for thee, and also that as time goes, sin increaseth; so that at last the end of thy time, and the completing of thy sin, are like to come upon thee in one moment.

IV. Bring thy last day often to thy bedside, and ask thy heart, if this morning thou wast to die, if thou be ready to die or no.

V. Know it is a sad thing to lie a dying, and to be afraid to die; to lie a dying and not to know whither thou art going; to lie a dying, and not to know whether good angels or bad must conduct thee out of this miserable world.

VI. Be often remembering what a blessed thing it is to be saved, to go to heaven, to be made like angels, and to dwell with God and Christ to all eternity.

VII. Consider how sweet the thought of salvation will be to thee when thou seest thyself in heaven, whilst others are roaring in hell.

The Lord Jesus Christ be with thy spirit.

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 922

 

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

Q. Is not God's deferring a sign of his anger?—A. Sometimes it is, and sometimes it is not.

Q. When is there no sign of his anger?—A. When we have not wickedly departed from him by our sins (Luke 18:7).

Q. When is it a sign of his anger?—A. When we have backslidden, when we have not repented of some former miscarriages (Hosea 5:14,15).

Q. Why doth God defer to hear their prayers that hath not wickedly departed from him?—A. He loves to hear their voice, to try their faith, to see their importunity, and to observe how they can wrestle with him for a blessing (Cant 2:14; Matt 15:22-28; Luke 11:5-8; Gen 32:25-28).

Q. But is not deferring to answer prayer a great discouragement to praying?—A. Though it is, because of our unbelief, yet it ought not, because God is faithful. Therefore, men ought always to pray, and not to faint' (Luke 18:1-8).

Of Self-Denial.

Q. I am glad you have thus far granted my request, but you told me that there was another part of God's worship; pray repeat that again?—A. It is self-denial.

Q. Now I remember it well; pray, how do you prove that self-denial is called a part of God's worship?—A. It is said of Abraham that when he went to offer up his son Isaac upon the altar for a burnt-offering, which was to him a very great part of self-denial, he counted that act of his worshipping God.

Q. Will you be pleased to read the text?—A. Yes, 'And Abraham said unto his young men, Abide ye here with the ass; and the lad and I will go yonder and worship,' &c. This was when he was about to slay Isaac (Gen 22:5).

Q. What is self-denial?—A. It is for a man to forsake his ALL, for the sake of Jesus Christ.

Q. Will you prove this by a scripture or two?—A. Yes, 'Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple' (Luke 14:33).

Q. Indeed, this is a full place. Can you give me one more?—A. Yes, 'What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,' &c. (Phil 3:7,8).

Q. These two are indeed a sufficient answer to my question; but pray, will you now give me some particular instances of the self-denial of them that have heretofore been the followers of Christ?—A. Yes, Abel denied himself to the loss of his blood (Gen 4:8). Abraham denied himself to the loss of his country and his father's house (Gen 12:1-4). Moses denied himself a crown and a kingdom, and ease and tranquility (Heb 11:24-27). Joseph denied himself of fleshly lusts (Gen 39:7-9).

Q. But these men, each of them, denied themselves but of some things, did they?—A. You see, Abel lost all, his blood and all; Abraham lost his country to the hazard of his life (Gen 12:13). So did Moses in leaving the crown and kingdom (Heb 11:27). And Joseph in denying his mistress (Gen 39:10-15).

Q. Will you discourse a little particularly on self-denial?—A.
With all my heart.

Q. First then, pray in what spirit must this self-denial be performed?—A. It must be done in the spirit of faith, of love, and of a sound mind. Otherwise, if a man should sell all that he hath and give to the poor, and his body to be burnt besides, it would profit him nothing (1 Cor 13:1-3).

Q. Who are like to miscarry here?—A. They whose ends in self-denial are not according to the proposals of the gospel.

Q. Who are they?—A. They that suffer through strife and vain-glory; or thus, they who seek in their sufferings the praise of men more than the glory of Christ, and the profit of their neighbour.

Q. Who else are like to miscarry here?—A. They that have designs like Ziba to ingratiate themselves by their pretended self-denial into the affections of the godly, and to enrich themselves by this means (2 Sam 16:1-4).

Q. Are there any others likely to miscarry here?—A. Yes. They do so by denying themselves, thinking like the Pharisee, to make themselves stand more righteous in God's eyes than others (Luke 18:11,12).

Q. Who else is in danger of miscarrying here?—A. They who have fainted in their works, they whose self-denial hath at last been overcome by self-love (Gal 3:4, 6:9).

Q. Shall I propound a few more questions?—A. If you please.

Q. What then if a man promiseth to deny himself hereafter and not now, is not this one step to this kind of worship?—A. No, by no means; for the reason why this man refuseth to deny himself now, is because his heart at present sticks closer to his lusts and the world, than to God and Christ.

Q. Can you give me a Scripture instance to make this out?—A. Yes; Esau never intended for ever to part with the blessing, he intended to have it hereafter; but God counted his not choosing of it at present, a despising of it, and a preferring of his lusts before it: and therefore when he would, God would not, but reject both him and his tears (Gen 25:30-34; Heb 12:14-16).

Q. How and if a man shall say thus, I am willing to deny myself in many things, though he cannot deny himself in all, is not this one step in this part of this worship of God?—A. No, in no wise; for this man doth, just like Saul, he will slay a part, and will keep a part alive; the kingdom must be taken from him also (1 Sam 15).

Q. How if a man is willing to lose all but his life?—A. He that 'will save his life shall lose it,' but he that 'will lose his life for my sake,' saith Christ, 'shall keep it unto life eternal' (Matt 16:25; John 12:25).

Q. How if a man has been willing to lose all that he hath, but is not now, will not God accept of his willingness in time past, though he be otherwise now?—A. No, for the true disciple must deny himself daily, take up his cross daily, and go after Jesus Christ (Luke 9:23).

Q. But how if a man carrieth it well outwardly, so that he doth not dishonour the gospel before men, may not this be counted self-denial?—A. No, if he be not right at heart; for though man looketh on the outward appearance, God looketh at the heart (1 Sam 16:7).

Q. But if I be afraid my heart may deceive me in this great work, if hard things come upon me hereafter, is there no way to find out whether it will deceive me then or no?—A. I will give you a few answers to this question, and will shew you first whose heart is like to deceive him in this work.

Q. Will you befriend me so much?—A. Yes. 1. He that makes not daily conscience of self-denial, is very unlikely to abide a disciple for times to come, if difficult. Judas did not deny himself daily, and therefore fell when the temptation came (John 12:6).

Q. Will you give me another sign?—A. Yes. He that indulgeth any one secret lust under a profession, is not like to deny himself in all things for Christ.

Q. Who are they that indulge their lusts?—A. They that make provision for them, either in apparel, or diet, or otherwise (Rom 13:12-14; Isa 3:6-24; Amos 6:3-6).

Q. Who else does so?—A. They that excuse their sins, and keep them disguised that they may not be reprehended, as Saul did, &c (1 Sam 15:18-22).

Q. Who else are they that indulge their lusts?—A. They that heap up to themselves such teachers as favour their lusts (2 Tim 4:3,4; Isa 30:10).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 921

 

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

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 shown 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 that 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 everybody 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 other reason do you have 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 those who 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 compares them to the howling of a dog (Hosea 7:14).

Q. Who are they whose prayers God will not answer?—A. There are those 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 those who 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).

Q. Is the regard for sin in our hearts such a deadly hindrance 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).

Q. How shall I know that I am one of those to whom God will give these things?—A. If thou seest a beauty in them beyond the beauty of all other things (Psa 110:3).

Q. How else shall I know [that] he heareth me?—A. If thou desirest them for their beauty's sake (Psa 90:14,17).

Q. How else should I know I shall have them?—A. When thy groanings after them are beyond expression (Rom 8:26).[19]

Q. How else should I know, and so be encouraged to pray?—A. When thou followest hard after God in all his ordinances for the obtaining of them (Isa 4:1,3, 64:5).

Q. How else should I know?—A. When thou makest good use of that little thou hast already (Rev 3:8).

Q. Are all the good signs here that my prayers shall be heard?—A.
No, there is one more without which thou shalt never obtain.

Q. Pray, what is that?—A. Thou must plead with God, the name and merits of Jesus Christ, for whose sake only God giveth thee these things. If we ask anything in his name, he heareth us, and whatsoever you ask the Father in my name, saith Christ, I will do it (John 14:13,14).

Q. Doth God always answer presently?—A. Sometimes he doth, and sometimes he doth not (Isa 30:19; Dan 10:12).

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

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 are; 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 at 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 in 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 applies 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).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 919

 

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

Q. How do you prove that?—A. Because believing is a Christian act, and none are true Christians but those who 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 who 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 in 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 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 lie on the plaster.

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 those who 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; it 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).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 918

 

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

Q. Is there anything 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 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. To feign, in this work, is abominable; to do it by the halves is wickedness; to do it without a 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 sin?—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 shown 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; 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 do in this great work?—A. When we confess sin, tears, shame, and brokenness of heart become 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 in 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 as 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).

Works of John Bunyan: INSTRUCTION FOR THE IGNORANT: BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE. 917

 

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

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 everyone 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).

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 those 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 a 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).

Q. Is there anything 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).