Works of John Bunyan — Complete

by John Bunyan

OF ADULTERY OR UNCLEANNESS.

Now I come in the last place to touch a word or two of adultery, and then to draw towards a conclusion. Adultery, it hath its place in the heart, among the rest of those filthinesses I mentioned before (Mark 7:21, 22) of which sin I observe two things.

1. That almost in every place where the apostle layeth down a catalogue of wickednesses, he layeth down adultery, fornication, and uncleanness in the front; as that in Mark 7:21, Romans 1:29, 1 Corinthians 6: 9, Galatians 5:19, Ephesians 5:3, 1 Thessalonians 4:3-5, Hebrews 12:16, James 2:11, 1 Peter 2:11, and 2 Peter 2:10. From this I gather that the sin of uncleanness is a very predominant and master sin, easy to overtake the sinner, as being one of the first that is ready to offer itself on all occasions to break the law of God.

2. I observe that this sin is committed unawares to many, even so soon as a man hath but looked upon a woman: 'I say unto you,' saith Christ, 'that whosoever looketh on a woman to lust,' or desire, 'after her, he hath committed adultery with her already in his heart' (Matt 5:28). This sin of uncleanness, I say, is a very taking sin; it is natural above all sins to mankind; as it is most natural, so it wants not tempting occasions, having objects for to look on in every corner: wherefore there is need of a double and treble watchfulness in the soul against it. It is better here to make a covenant with our eyes, like Job (Job 31:1) than to let them wander to God's dishonour, and our own discomfort.

There are these three things which discover a man or woman too much inclining to the uncleanness of their own hearts.

(1.) The first is a wanton eye, or an eye that doth secretly affect itself with such objects as are tickling of the heart with the thoughts of immodesty and uncleanness. Isaiah calls this a wanton eye: and Peter an eye full of adultery, that cannot cease from sin (2 Peter 2:14; Isa 3:16). This is that also which Christ calleth an evil eye, and John the lust of the flesh, and of the eyes, and doth defile those who are not very watchful over their own hearts (Mark 7:22; 1 John 2:16). This wanton eye is that which the most holy saints should take heed of, because it is apt to seize upon them also. When Paul bids Timothy beseech the young women to walk as becomes the gospel, he bids him do it with all purity (1 Tim 5:1, 2). As, who should say, Take heed that while thou instructest them to holiness, thou thyself be not corrupted with the lust of thy eye. O how many souls, in the day of God, will curse the day that ever they gave way to a wanton eye!

(2.) The second thing that discovereth one much inclining to the lusts of uncleanness, it is wanton and immodest talk; such as that brazen-faced whore in the 7th of the Proverbs had, or such as they in Peter, who allured 'through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error' (2 Peter 2:18). 'Out of the abundance of the heart the mouth speaketh,' wherefore if we be saints, let us take heed, as of our eye, so of our tongue, and let not the lust of uncleanness, or of adultery, be once named among us, 'named among us as becometh saints' (Eph 5:3). Mark, 'Let it not be once named.' This implies, that the lusts of uncleanness are devilishly taking, they will both take the heart with eyes and tongue: 'Let it not be once named among you,' &c.

(3.) Another thing that bespeaks a man or woman inclining to wantonness and uncleanness, it is an adorning themselves in light and wanton apparel. The attire of an harlot is too frequently in our day the attire of professors; a vile thing, and argueth much wantonness and vileness of affections. If those that give way to a wanton eye, wanton words, and immodest apparel, be not whores, &c., in their hearts, I know not what to say. Doth a wanton eye argue shamefacedness? Doth wanton talk argue chastity? And doth immodest apparel, with stretched-out necks, naked breasts, a made speech, and mincing gaits, &c., argue mortification of lusts? If any say, that these things may argue pride as well as carnal lusts; well, but why are they proud? Is it not to trick up the body? And why do they with pride trick up the body, if it be not to provoke both themselves and others to lusts? God knoweth their hearts without their outsides: and we know their hearts by their outsides.

My friends, I am here treating of good works, and persuading you to fly those things that are hindrances to them: wherefore bear with my plainness when I speak against sin. I would strike it through with every word, because else it will strike us through with many sorrows (1 Tim 6:9, 10). I do not treat of good works as if the doing of them would save us, for we are justified by his grace, according to the hope of eternal life; yet our sins and evil works will lay us obnoxious to the judgments both of God and man. He that walketh not uprightly, according to the truth of the gospel, is like to have his peace assaulted often, both by the devil, the law, death, and hell; yea, and is like to have God hide his face from him also, for the iniquity of his covetousness (Isa 57:17).

How can he that carrieth himself basely in the sight of men, think he yet well behaveth himself in the sight of God? And if so dim a light as is in man can justly count thee as a transgressor, how shall thy sins be hid from him whose 'eye-lids try the children of men?' (Psa 11:4).