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. Ep. iv. 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. Jn. xvii. 6-8; v. 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 Ti. iii. 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. Pr. xxii. 17; xxiii. 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 Pe. i. 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. 1s. vi. 5. Joh xlii. 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 xlii. 5. Eze. xx. 43, 44. Ro.

vii. 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. Ne. ix. 1—3.

Q. What must I confess ?-A. Thou must confess thy transgressions unto the Lord. Ps. xxxii. 5. Q. Was this the way of the godly of old?-A. Yes; Nehemiah confessed his sins. Ne. i. 6. David confessed his sins. Ps. xxxii. 5. Daniel confessed his sins. Da. ix. 4. And they that were baptized by John in Jordan confessed their sins. Mat. iii. 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.' Pr. xxviii. 13. 1 Jn. i. 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. La. iii. 40. Ps. lxxvii. 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

The knowledge of ourselves as vile and abominable, hopeless and helpless, is an essential step towards our recovery. The next step that leads to heaven, and lands us there, is to 'know the only true God, and Jesus Christ whom he has sent,' as revealed in the word of truth. This is eternal life.'-ED. VOL. II.

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 Sa. xii. 7—14. Da. ix. 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 Ki. viii. 38. Ps. lv. 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.' Mar. vii. 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 desperato 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. Is. lxiv. 6. Pr. xxviii. 26. Is. xliv. 20. Ge. vi. 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. Ro. vii. 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.' Ro. viii. 7.

Q. Can you particularize some few things. wherein the wickedness of the heart of man shews itself?-A. Yes; by its secret hankering after sin, although the Word forbids it; by its deferring of repentance; by its being weary of holy duties; by its aptness to forget God, by its studying to lessen and hide sin; by its feigning itself to be better than it is; by being glad when it can sin without being seen of men; by its hardening itself against the threatenings and judgments of God; by its desperate inclinings to unbelief, atheism, and the like.† Pr. i. 24–26. Is. xliii, 22. Mal. i. 12,

†The unrenewed heart is the sink of sin, the fountain of 4 B

Q. Is there any thing else to be done in order to a right confession of sin?-A. Yes: Let this conviction sink down into thy heart, that God sees much more wickedness in thee than thou canst see in thyself. If our heart condemn us, God is greater than our heart, and knoweth all things;' 1 Jn. iii. 20. besides, he hath set thy secret sins in the light of his countenance. Ps. xc. 8.

Q. Is there any thing else that must go to a right confession of sin?-A. Yes; In thy confessions thou must greaten and aggravate thy sin by all just circumstances.

Q. How must I do that?-A. By considering against how much light and mercy thou hast sinned, against how much patience and forbearance thou hast sinned; also against what warnings and judgments thou hast sinned; and against how many of thine own vows, promises and engagements, thou hast sinned: these things heighten and aggravate sin. Ezr. ix. 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. Ex. xx.

Q. Can you show me another reason?—A. Yes; By confessing thy sin, thou subscribest to his righteous judgments that are pronounced against it.

Fs. li. 8, 4.

Q. Can you show me another reason?-A. Yes; By confessing of sin, thou showest how little thou deservest the least mercy from God.

Q. Have you yet another reason why I should confess my sins?-A. Yes; By so doing thou showest whether thy heart loves it, or hates it. He that heartily confesseth his sin, is like him who having a thief or a traitor in his house, brings him out to condign punishment; but he that forbears to confess, is like him who hideth a thief or traitor against the laws and peace of our Lord the King. Q. Give me one more reason why I should confess my sins to God?-A. He that confesseth his sin, casteth himself at the feet of God's mercy, utterly condemns and casts away his own righteousness, concludeth there is no way to stand just and acquit before God, but by and through the righteousness of another; whether God is resolved to bring thee, if ever he saves thy soul. Ps. li. 1—3. 1 Jn. i. 9. Phi, iii. 6—8. Q. What frame of heart should I be in when I

pollution. Out of the heart proceeds evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies; these defile a man.' Create in us a clean heart, O God!-ED.

best of thy power thoroughly. For to feign, in this work, is abominable; to do it by the halves, is wickedness; to do it without sense of sin cannot be acceptable. And to confess it with the mouth, and to love it with the heart, is a lying unto God, and a provocation of the eyes of his glory.

Q. What do you mean by feigning and dissembling in this work?-A. When men confess it, yet know not what it is; or if they think they know it, do not conclude it so bad as it is; or when men ask pardon of God, but do not see their need of pardon; this man must needs dissemble.

Q. What do you mean by doing it by the halves? A. When men confess some, but not all that they are convinced of; or if they confess all, yet labour in their confession to lessen it. Pr. xxvii. 13. Job xxxi. 33. Or when in their confession they turn not from all sin to God, but from one sin to another. Ja iii. 12. They turned, but not to the most High,' none of them did exalt him. Ho. vii. 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 xx. 12, 13. Je. viii. 5. when with their mouth they show much love, but their heart goeth after their covetousness.' Eze. xxxiii. 31.

Q. But I asked you what frame of heart I should be in, in my confessions ?—A. I have showed you how you should not be. Well, I will show you now what frame of heart becomes you in your confessions of sin. Labour by all means for a sense of the evil that is in sin.

Q. What evil is there in sin?-A. No man with tongue can express what may by the heart be felt of the evil of sin;* but this know, it dishonoureth God. Ro. ii. 23. It provoketh him to wrath. Ep. v. 5, 6. It damneth the soul. 2 Th. ii. 12.

Q. What else would you advise me to in this great work?-A. When we confess sin, tears, shame, and brokenness of heart becomes us. Je. L ± Is. xxii. 12. Ps. li. 17. Je. xxxi. 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 xlii. 6. Eze. ix. 4. Je. xxxi. 9.

Q. Is here all ?-A. No; Tremble at the word of God; tremble at every judgment, lest it overtake

* No poor soul was more severely visited with these feelings than Bunyan. 'Now I beheld the condition of the dog and toad; and counted the state of every thing that God had made far better than this state of mine.'-Grace Abounding, No. 104.-ED.

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.' Is. lxvi. 2. He. iv. 1, 2.

Q. What is belicving?-A. It is such an act of a gracious soul, as layeth hold on God's mercy through Christ. Ac. xv. 11.

Q. Why do you call it an act of a gracious soul? Because their minds are disposed that way, by the power of the Holy Ghost.' Ro. xv. 13.

viii. 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. Je.

xxxi. 18-20.

Of Faith in Christ.

Q. I am glad that you have instructed me into this part of the worship of God, I pray tell me also how else I should worship him?—A. Thou must believe his word.

Q. Is that worshipping of God?—A. Yes; 'After the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets,' &c. Ac.

xxiv. 14.

Q. Why should believing be counted a part of God's worship?-A. Because without faith it is impossible to please him. He. xi. 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.' Ro. xiv. 23.

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? Jn. ix. 35, 36.

Q. On whom then must I believe?—A. On the Lord Jesus Christ. Ac. xvi. 31.

Q. Who is Jesus Christ that I might believe in him?-A. He is the only begotten Son of God. Ju. iii. 16.

Q. Why must I believe on him?-A. Because he is the Saviour of the world. 2 Pe. i. 1. 1 Jn. iv. 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.' Ju. iii. 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. Ga. iv. 4. Ro. x. 4; viii. 3. He. ii. 14, 15: vi. 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;' Ac. iv. 12. and therefore 'he that believeth not, shall be damned.' Mar. xvi. 16. Jn. iii. 18, 36.

Q. What is believing on Jesus Christ?-A. It is a receiving of him with what is in him, as the gift of God to thee a sinner. Jn. i. 12.

Q. What is in Jesus Christ to encourage me to receive him?-A. Infinite righteousness to justify thec, and the Spirit without measure to sanctify thee. Is. xlv. 24, 25. Da. ix. 24. Phi. iii. 7—9. Jn. iii. 34.

Q. Is this made mine if I receive Christ ?—A. Yes; If thou receive him as God offereth him to thee. Jn. iii. 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. Jn. vi. 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.

Ep. iv. 32. Ro. iii. 24. Mat. xxviii. 18-20. Ac. xiii. 32–39. He. vi. 17, 18; ü. 3. Mar. xvi. 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. Mat. xi. 28.

Q. Did ever any come thus to Christ?-A. David came thus; Ps. li. 1-3. Paul and the jailor came thus; Ac. ix. 6; xvi. 30. also Christ's murderers came thus. Ac. ii. 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.' Mar. ii. 17.

Q. But is it not the best way, if one can, to mend first ?—A. This is just as if a sick man should say, Is it not best for me to be well before I go to the physician; or as if a wounded man should say, When I am cured I will lay on the plaster.

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.' Is. xxxv. 4; lxvi. 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. Lu. xv.

Thus he received the Colossians, and consequently all that are saved. Col. ii. 13.

Q. Will you give me one more encouragement? -A. The promises are so worded, that they that are scarlet sinners, crimson sinners, blasphemous sinners, have encouragement to come to him with hopes of life. Is. i. 18. Mar. iii. 28. Jn. vi. 37. Lu. xxiv. 42, 43.

Ac. xiii. 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. Ja. vii.

38. Ja. ii. 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. Ja. ii. 19—23.

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. Ep.ii. 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 Co. ii. 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 Pe. ii. 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 Co. vi. 9. ‘Let no man deceive you,' Ep. v.6. and If a man think himself to be something when he is nothing, he deceiveth himself.' Ga. vi. 3.

Q. But is there no way to distinguish the right faith from that which is wrong?—A. Yes; and that by the manner of its coming and operation.

Q. What do you mean by the manner of its coming?-A. Nay, you must make two questions of this one; that is, what is it for faith to come, and in what manner doth it come?

Q. Well then, what is it for faith to come ?—A. This word, faith comes, supposeth thou wert once without it; it also supposeth that thou didst not fetch it whence it was; it also supposeth it hath a way of coming. Ga. iii. 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.' Ro. xi. 32. And again it is said, 'faith cometh.' Ro. x. 17. And again, the Holy Ghost insinuateth our estate to be dreadful before faith came.' Ga. iii. 23.

Q. Why, how is it with men, before faith comes?-A. Without faith, or before faith comes, it is impossible to please God, for whether their actions be civil or religious, they sin in all they do. The sacrifice of the wicked is an abomination, and the ploughing of the wicked is sin. Pr. xxi. 4, 27.

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. Ja. ii. 26.

* How pointed and forcible is this illustration of the absur. dity of neglecting the Physician of souls, when the malady of sin is felt. The more desperate our disease, the faster we should fly to Christ for curc.-ED.

dition.

Q. How came they to see it?-A. By the preaching and hearing the Word of God. Ju. xvi. 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.' Ep. ii. 12.

Q. Are not they happy that see not themselves