little they have for God, though all they have was for so, I say, is every work of his hand-what given them to glorify him withal!* All these things, and a thousand times as many more, dwell in the flesh of man; and they may as soon go away | from themselves as from these corruptions; yea, they may sooner cut the flesh from their bones than these motions of sin from their flesh; these will be with them in every duty-I mean, some or other of them; yea, as often as they look, or think, or hear, or speak. These are with them, especially when the man intends good in so doing: When I would do good,' says Paul, 'evil is present with me.' And God himself complains that every imagination of the thoughts of the heart of man is only evil,' and that continually.' Ro. vii. 21. Ge. vi. 5. By these things, therefore, we continually defile ourselves, and every one of our performances-I mean, in the judgment of the law-even mixing iniquity with those things which we hallow unto the Lord. 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. Now what can deliver the soul from these but grace? By grace ye are saved.' QUEST. V.-WHAT MIGHT BE THE REASON MOVED SAVETH BY HIS GRACE, RATHER THAN BY ANY OTHER I come now to answer the fifth question; namely, to show why God saveth those that he saveth by grace, rather than by any other means. First. God saveth us by grace, because since sin is in the world, he can save us no other way; sin and transgression cannot be removed but by the grace of God through Christ; sin is the transgression of the law of God, who is perfectly just. Infinite justice cannot be satisfied with the recompence that man can make; for if it could, Christ Jesus himself needed not to have died; besides, man having sinned, and defiled himself thereby, all his acts are the acts of a defiled man; nay, further, the best of his performances are also defiled by his hands; these performances, therefore, cannot be a recompence for sin. Besides, to affirm that God saveth defiled man for the sake of his defiled duties * In Bunyan's time, the saints of God were sorely tormented by penalties, fines, and imprisonments. It required great faith in a mother, who saw all her goods seized, for not going to church, the incarnate devils throwing the milk that was warming for her infant on the dunghill, and the skillet in which it was contained into the cart, answering her prayers for mercy on her babe. Let the brat of a heretic starve.-ED. is it but to say, God accepteth of one sinful act as a recompence and satisfaction for another? Hag. ii. 14. But God, even of old, hath declared how he abominates imperfect sacrifices, therefore we can by no means be saved from sin but by grace. Ro. iii. 24. Second. To assert that we may be saved any other way than by the grace of God, what is it but to object against the wisdom and prudence of God, wherein he aboundeth towards them whom he hath saved by grace? Ep. i. 5–8. His wisdom and prudence found out no other way, therefore he chooseth to save us by grace. Third. We must be saved by grace, because else it follows that God is mutable in his decrees, for so hath he determined before the foundation of the world; therefore he saveth us not, nor chooseth to save us by any other way, than by grace. Ep. i. 3, 4; iii. 8–11. Ro. ix. 23. Fourth. If man should be saved any other way than by grace, God would be disappointed in his design to cut off boasting from his creature; but God's design to cut off boasting from his creature cannot be frustrated or disappointed; therefore he will save man by no other means than by grace; he, I say, hath designed that no flesh should glory in his presence, and therefore he refuseth their works; 'Not of works, lest any man should boast.' 'Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith.' Ep. ii. 8, 9. Ro. iii. 24–28. Fifth. God hath ordained that we should be saved by grace, that he might have the praise and glory of our salvation; that we should be to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved.' Ep. i. 6. God will not lose his praise, and his glory he will not give to another; therefore God doth choose to save sinners but by his grace. Now Sixth. God hath ordained, and doth choose to save us by grace, because, were there another way apparent, yet this is the way that is safest, and best secureth the soul. Therefore it is of faith, that it might be by grace; to the end the promise (the promise of eternal inheritance, He. ix. 14–16.) might be sure to all the seed.' Ro. iv. 16. No other way could have been sure. This is evident in Adam, the Jews, and, I will add, the fallen angels, who being turned over to another way than grace, you see in short time what became of them. To be saved by grace supposeth that God hath taken the salvation of our souls into his own hand; and to be sure it is safer in God's hand than ours. Hence it is called the salvation of the Lord, the salvation of God, and salvation, and that of God. When our salvation is in God's hand, himself is engaged to accomplish it for us. 1. Here is the mercy of God engaged for us. Ro. ix. 15. 2. Here is the wisdom of God engaged for us. Ep. i. 7, 8. 3. Here is the power of God engaged for us. 1 Pe. 1. 3-5. 4. Here is the justice of God engaged for us. Ro. iii. 24, 25. 5. Here is the holiness of God engaged for us. Ps. lxxxix. 30—35. 6. Here is the care of God engaged for us, and his watchful eye is always over us for our good. 1 Pe. v. 7. Is. xxvii. 1—3. What shall I say? Grace can take us into favour with God, and that when we are in our blood. Eze. xvi. 7, 8. Grace can make children of us, though by nature we have been enemies to God. Ro. ix. 25, 26. Grace can make them God's people which were not God's people. 1 Pe. ii. 9, 10. Grace will not trust our own salvation in our own hands -'He putteth no trust in his saints.' Job xv. 15. Grace can pardon our ungodliness, justify us with Christ's righteousness; it can put the spirit of Jesus Christ within us, it can help us up when we are down, it can heal us when we are wounded, it can multiply pardons, as we, through frailty, multiply transgressions. promise, but God gave it to Abraham by promise.' Ro. iv. 14. Ga. iii. 18. 4. God is not willing that men should be saved by their own natural abilities; but all the works of the law which men do to be saved by, they are the works of men's natural abilities, and are therefore called the work of the flesh, but God is not willing that men should be saved by these, therefore no way but by his grace. Ro. iv. 1. Ga. iii. 1-S. Phi. iii. 3. Eighth. We must be saved by grace, or else the main pillars and foundations of salvation are not only shaken, but overthrown-to wit, election, the new covenant, Christ, and the glory of God; but these must not be overthrown; therefore we must be saved by grace. 1. Election, which layeth hold of men by the grace of God, God hath purposed that that shall stand—the election of God standeth sure; therefore men must be saved by virtue of the election of grace. Ro. ix. 11. 2 Ti. ii. 19. 2. The covenant of grace, that must standBrethren, I speak after the manner of men. Though it be but a man's covenant, yet if it be conWhat shall I say? Grace and mercy are ever-firmed (as this is, by the death of the testator, lasting. They are built up for ever. They are He. ix. 16, 17), no man disannulleth, or addeth thereto;' the delight of God. They rejoice against judg- therefore man must be saved by virtue of a covenant And therefore it is the most safe and secure of grace. Ga. iii. 15. way of salvation, and therefore hath God chosen to save us by his grace and mercy rather than any other way. Is. xliii. 25. Ro. iii. 24, 25. Is. xliv. 2, 4. Ps. xxxvii. ment. 23. Lu. x. 38, 34. Is. lv. 7, 8. Ps. cxxxvi. Ps. lxxxix. 2. Mal. iii. 18. Ja. ii. 13. Seventh. We must be saved by the grace of God, or else God will not have his will. They that are saved are predestinated unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace.' Ep. i. 5, 6. 1. But if it be his will that men should be saved by grace, then to think of another way is against the will of God. Hence they that seek to establish their own righteousness are such as are accounted to stand out in defiance against, and that do not submit to, the righteousness of Godthat is, to the righteousness that he hath willed to be that through which alone we are saved by grace. Ro. x. 3. 2. If it be his will that men should be saved through grace, then it is his will that men should be saved by faith in that Christ who is the contrivance of grace; therefore they that have sought to be justified another way have come short of, and perished notwithstanding, that salvation that is provided of God for men by grace. Ro. ix. 31–33. 3. Christ, who is the gift of the grace of God to the world, he must stand, because he is a sure foundation, the same yesterday, to-day, and for ever;' therefore men must be saved by grace, through the redemption that is in Christ. Is.xxviii. 16. He. xiii. 8. 4. God's glory, that also must stand; to wit, the glory of his grace; for that he will not give to another; therefore men must so be saved from the wrath to come, that in their salvation praise may redound to the glory of his grace. Ninth. There can be but one will the master in our salvation; but that shall never be the will of man, but of God; therefore man must be saved by grace. Jn. i. 13. Ro. ix. 16. Tenth. There can be but one righteousness that shall save a sinner; but that shall never be the righteousness of men, but of Christ (therefore men must be saved by grace), that imputeth this righteousness to whom he will. Eleventh. There can be but one covenant by which men must be saved; but that shall never be the covenant of the law, for the weakness and unprofitableness thereof; therefore men must be saved by the covenant of grace, by which God will be merciful to our unrighteousnesses, and our sins and iniquities will remember no more. He. viii. 6-13. 3. God is not willing that faith should be made void, and the promise of none effect; therefore they of the righteousness of the law are excluded: for if the inheritance be of the law, it is no more of|clude. POSTSCRIPT. A few words by way of use, and so I shall con THE FIRST USE. First. Is the salvation of the sinner by the grace of God? Then here you see the reason why God hath not respect to the personal virtues of men in the bringing of them to glory. Did I say, personal virtues? How can they have any to Godward that are enemies to him in their minds by wicked works? Indeed, men one to another seem to be, some better, some worse, by nature, but to God they are all alike, dead in trespasses and sins.* We will, therefore, state it again-Are men saved by grace? Then here you may see the reason why conversion runs at that rate among the sons of men, that none are converted for their good deeds, nor rejected for their bad, but even so many of both, and only so many, are brought home to God as grace is pleased to bring home to him. 1. None are received for their good deeds; for then they would not be saved by grace, but by works. Works and grace, as I have showed, are in this matter opposite each to other; if he be saved by works, then not by grace; if by grace, then not by works. Ro. xi. That none are received of God for their good deeds is evident, not only because he declares his abhorrence of the supposition of such a thing, but hath also rejected the persons that have at any time attempted to present themselves to God in their own good deeds for justification. This I have showed you before. 2. Men are not rejected for their bad deeds. This is evident by Manasseh, by the murderers of our Lord Jesus Christ, by the men that you read of in the nineteenth of the Acts, with many others, whose sins were of as deep a dye as the sins of the worst of men. 2 Ch. xxxiii. 2, 13. Ac. ii. 23, 41; xix. 19. Grace respecteth, in the salvation of a sinner, chiefly the purpose of God; wherefore those that it findeth under that purpose, those it justifies freely, through the redemption that is in Jesus Christ. At Saul's conversion, Ananias of Damascus brought in a most dreadful charge against him to the Lord Jesus Christ, saying, 'Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem; and here he hath authority from the chief priests to bind all that call on thy name.' But what said the Lord unto him? Go thy way, for he is a chosen vessel unto me.' Ac. God to convert them; men's bad deeds are no argument with him to reject them. I mean, those that come to Christ, by the drawings of the Father; besides, Christ also saith, I will in no wise cast' such out.' Jn. vi. 37–44. Second. Is the salvation of the sinner by the grace of God? Then here you see the reason why some sinners, that were wonderfully averse to conversion by nature, are yet made to stoop to the God of their salvation. Grace takes them to do, because grace hath designed them to this very thing. Hence some of the Gentiles were taken from among the rest; God granted them repentance unto life, because he had taken them from among the rest, both by election and calling, for his name. Ac. xi. 18; xv. 14. These men that were not a people, are thus become the people of God; these men that were not beloved for their works, were yet beloved by the grace of God. I will call them my people which were not my people; and her beloved which was not beloved.' But their minds are averse. But are they the people on whom God doth magnify the riches of his grace? Why, then, they shall be, in the day of his power, made willing, and be able to believe through grace. Ps. cx. 3. Ro. ix. 25. Ac. xviii. 27. But doth the guilt and burden of sin so keep them down that they can by no means lift up themselves? Why, God will, by the exceeding greatness of that power by which he raised Christ from the dead, work in their souls also by the Spirit of grace, to cause them to believe and to walk in his ways. Ep. i. 18—20. 6 Paul tells us, in that epistle of his to the Corinthians, that it was by grace he was what he was— By the grace of God I am what I am,' says he, ' and his grace which was bestowed upon me was not in vain.' 1 Co. xv. 10. This man kept always in his mind a warm remembrance of what he was formerly by nature, and also how he had added to his vileness by practice; yea, moreover, he truly concluded in his own soul, that had not God, by unspeakable grace, put a stop to his wicked proceedings, he had perished in his wickedness; hence he lays his call and conversion at the door of the grace of God-When it pleased God,' says he, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me.' Ga. i. 15, 16. And hence it is, again, that he saith, He obtained grace and apostleship;' grace to convert his soul, and the gifts and authority of an apostle, to preach the gospel of the grace of God. This blessed man ascribes all to the grace of God. 1. His call he ascribes to the grace of God. 2. His apostleship he ascribes to the grace of God. 3. And all his labour in that charge he also ascribes to the grace of God. This grace of God it was that which saved from the beginning. 1. Noah found grace in the eyes of the Lord, and was therefore converted and pre- | Then they that would have their guilty consciences served from the flood. Ge. vi. 8. 2. Abraham found quieted, they must study the doctrine of grace. grace in the sight of the Lord, and therefore he was called out of his country. Ge. xii. 1, 2. 3. Moses found grace in the eyes of the Lord, and therefore he must not be blotted out of God's book. Ex. xxxiii. 12, 17. Neither may it be imagined that these men were, before grace laid hold on them, better than other men; for then they would not have been saved by grace; grace should not have had the dominion and glory of their salvation. But, as Paul says of himself, and of those that were saved by grace in his day, What then? are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin.' Ro. iii. 9. So it may be said of these blessed ones; for indeed this conclusion is general, and reacheth all the children of men, Christ Jesus alone only excepted. But, Third. Is the salvation of the sinner by the grace of God? Then here you may see the reason why one backslider is recovered, and another left to perish in his backsliding. It is Satan's great design either to keep the sinner senseless of his sins, or if God makes him sensible of them, then to hide and keep from his thoughts the sweet doctrine of the grace of God, by which alone the conscience getteth health and cure; for everlasting consolation, and good hope' is given through grace.' 1 Th. ii. 16. How then shall the conscience of the burdened sinner be rightly quieted, if he perceiveth not the grace of God? Study, therefore, this doctrine of the grace of God. Suppose thou hast a disease upon thee which is not to be cured but by such or such medicines, the first step to thy cure is to know the medicines. I am sure this is true as to the case in hand; the first step to the cure of a wounded conscience is for thee to know the grace of God, especially the grace of God as to justification from the curse in his sight. A man under a wounded conscience naturally leaneth to the works of the law, and thinks God must be pacified by something that he should do, There was grace for Lot, but none for his wife; whereas the Word says, 'I will have mercy and not therefore she was left in her transgression, but Lot sacrifice: for I am not come to call the righteous, was saved notwithstanding. There was grace for but sinners to repentance.' Mat. ix. 13. Jacob, but none for Esau; therefore Esau was left Wherefore thou must study the grace of God. in his backsliding, but Jacob found mercy notwith-It is a good thing,' saith the apostle, that the standing. There was grace for David, but none heart be established with grace;' thereby insinufor Saul; therefore David obtained mercy, and Saul ating that there is no establishment in the soul perished in his backsliding. There was grace for that is right but by the knowledge of the grace of Peter, but none for Judas; therefore Judas is left God. He. xiii. 9. to perish in his backsliding, and Peter is saved from his sin. That text stands good to none but those that are elect by grace- Sin shall not have dominion over you; for ye are not under the law, but under grace.' Ro. vi. 14. It will be said, repentance was found in one, but not in the other. Well, but who granted and gave the one repentance; The Lord turned, and looked upon Peter; he did not turn and look upon Judas; yea, the Lord told Peter before he fell that he should follow him to the kingdom of heaven, but told him that he should deny him first; but withal told him also he should not let his heart be troubled, that is, utterly dejected, for he would go and prepare a place for him, and come again and receive him to himself. Jn. xiii. 36–38; xiv. 1—3. That is a blessed word of God, The steps of a good man are ordered by the Lord, and he delighteth in his way. Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand.' P's. xxxvii. 23, 24. THE SECOND USE. My second use shall be to them that are dejected in their souls at the sight and sense of their sins. First. Are they that are saved, saved by grace? I said, that when a man is wounded in his conscience, he naturally leaneth to the works of the law; wherefore thou must therefore be so much the more heedful to study the grace of God; yea, so to study it as rightly, not only in notion, but in thy practices, to distinguish it from the law. The law was given by Moses, but grace and truth came by Jesus Christ.' Jn. i. 17. Study it, I say, so as to distinguish it, and that, not only from the law, but from all those things that men blasphemously call this grace of God. There are many things which men call the grace of God, that are not. 1. The light and knowledge that are in every man. 2. That natural willingness that is in man to be saved. 3. That power that is in man by nature to do something, as he thinketh, towards his own salvation. I name these three; there are also many other which some will have intitled the grace of God. But do thou remember that the grace of God is his goodwill and great love to sinners in his Son Jesus Christ; by the which' goodwill we are sanctified, through the offering of the body of Jesus Christ once for all.' He. x. 10. Again; when thou hast smelt out this grace of God, and canst distinguish it from that which is not, then labour to strengthen thy soul with the blessed knowledge of it. Thou therefore, my son,' said Paul, be strong in the grace that is in Christ Jesus.' 2 Ti. ii. 1. Fortify thy judgment and understanding; but especially labour to get down all into thy conscience, that that may be purged from dead works, to serve the living God.' [Second.] And to enforce this use upon thee yet further, consider, a man gets yet more advantage by the knowledge of, and by growing strong in, this grace of God. 1. It ministereth to him matter of joy; for he that knows this grace aright, he knows God is at peace with him, because he believeth in Jesus Christ, who by grace tasted death for every man; 'by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.' Ro. v. 2. And indeed what joy or what rejoicing is like rejoicing here? To rejoice in hope of the glory of God, it is to rejoice in hope to enjoy him for ever, with that eternal glory that is in him. so fall from their own steadfastness, adds, as their only help, this exhortation-But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.' 2 Pe. iii. 18. (1.) Suppose it should be urged, that man's own righteousness saveth the sinner; why, then, we have this at hand-God hath saved us, and called us, not according to our works, but according to his own purpose and grace, which was given us in Christ.' &c. 2 Ti. i. 9. (2.) Suppose it should be urged, that by the doctrine of free grace we must not understand God's extending free forgiveness as far as we have or do sin; the answer is-But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness,' through the justice of God being satisfied by his Son, 'unto eternal life.' Ro. v. 20, 21. (3.) Suppose it should be urged, that this is a doctrine tending to looseness and lasciviousness; the answer is ready-'What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?' for the doctrine of free grace believed is the most sin-killing doctrine in the world. Ro. vi. 1, 2. (4.) Suppose men should attempt to burden the church of God with unnecessary ceremonies, and impose them, even as the false apostles* urged circumcision of old, saying, Unless you do these things, ye cannot be saved; why, the answer is the necks of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.' Ac. xv. 1, 10, 11. But not to enlarge,† 2. As it manifesteth matter of joy and rejoicing, so it causeth much fruitfulness in all holiness and godliness. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.' Tit. ii. 11, 12. Yea, it so naturally tendeth this way, that it can no sooner appear to the soul, but it causeth this blessed fruit in the heart and life. 'We ourselves also were some-ready- Why tempt ye God, to put a yoke upon times foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour appeared' what then? Why then, he that believeth, being justified by his grace, and expecting to be an heir according to the hope of eternal life, is 'careful to maintain good works.' Tit. iii. 3—8. See also that in Paul's epistle to the Colossians' We give thanks,' says he, to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth.' Col. i. 3-6. 6 3. The knowledge of, and strength that comes by, the grace of God is a sovereign antidote against all, and all manner of delusions that are or may come into the world. Wherefore Peter, exhorting the believers to take heed that they were not carried away with the errors of the wicked, and [Third.] This doctrine, By grace ye are saved,' it is the only remedy against despairing thoughts at the apprehension of our own unworthiness; as, 1. Thou criest out, O cursed man that I am! my sins will sink me into hell. Answ. Hold, man; there is a God in heaven that is the God of all grace.' 1 Pe. v. 10. Yet thou art not the man of all sin. If God be the God of all grace, then if all the sins in the world were * 'False apostles,' mentioned in Acts xv., who would have blended Jewish observances with Christianity, and have brought the converts into misery and thraldom. They are specially referred to in 2 Cor. xi. 13, 'false apostles,' deceitful workers, that devour you and take from you, ver. 20. In contradis tinction to Paul, who was 'chargeable to no man.' ver. 9.—ED. afraid of temporal consequences, which prevents his enlarging We must not for a moment imagine that Bunyan was upon this part of his subject. His contemptuous answer to Fowler for attacking the doctrine of justification, although a is a proof that he was a stranger to the fear of man. great man with the state, and soon afterwards made a bishop, said enough, and therefore there was no need to enlarge.-ED. He had |