Works of John Bunyan Volume I Part 105

What shall I say? Grace and mercy are everlasting. They are built up for ever. They are the delight of G.o.d. They rejoice against judgment. And therefore it is the most safe and secure way of salvation, and therefore hath G.o.d chosen to save us by his grace and mercy rather than any other way (Isa 43:25; Rom 3:24,25; Isa 44:2,4; Psa 37:23; Luke 10:33,34; Isa 55:7,8; Psa 136; 89:2; Mal 3:18; James 2:13).

Seventh. We must be saved by the grace of G.o.d, or else G.o.d 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"

(Eph 1:5,6).

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 G.o.d. 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 G.o.d--that is, to the righteousness that he hath willed to be that through which alone we are saved by grace (Rom 10:3).

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 G.o.d for men by grace (Rom 9:31-33).

3. G.o.d 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 promise, but G.o.d gave it to Abraham by promise" (Rom 4:14 Gal 3:18).

4. G.o.d 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 G.o.d is not willing that men should be saved by these, therefore no way but by his grace (Rom 4:1; Gal 3:1-3; Phil 3:3).

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 G.o.d; but these must not be overthrown; therefore we must be saved by grace.

1. Election, which layeth hold of men by the grace of G.o.d, G.o.d hath purposed that that shall stand--the election of G.o.d standeth sure; therefore men must be saved by virtue of the election of grace (Rom 9:11; 2 Tim 2:19).

2. The covenant of grace, that must stand--"Brethren, I speak after the manner of men. Though it be but a man's covenant, yet if it be confirmed [as this is, by the death of the testator, (Heb 9:16,17)]

no man disannulleth, or addeth thereto"; therefore man must be saved by virtue of a covenant of grace (Gal 3:15).

3. Christ, who is the gift of the grace of G.o.d 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 (Isa 28:16; Heb 13:8).

4. G.o.d'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 G.o.d; therefore man must be saved by grace (John 1:13; Rom 9:16).

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 G.o.d will be merciful to our unrighteousnesses, and our sins and iniquities will remember no more (Heb 8:6-13).

POSTSCRIPT.

A few words by way of use, and so I shall conclude.

THE FIRST USE.

First. Is the salvation of the sinner by the grace of G.o.d? Then here you see the reason why G.o.d 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 G.o.dward 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 G.o.d they are all alike, dead in trespa.s.ses and sins. 20

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 G.o.d 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 (Rom 11). That none are received of G.o.d 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 G.o.d 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 Mana.s.seh, 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 Chron 33:2,13; Acts 2:23,41; 19:19).

Grace respecteth, in the salvation of a sinner, chiefly the purpose of G.o.d; 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" (Acts 9:13-15). This man's cruelty and outrage must not hinder his conversion, because he was a chosen vessel. Men's good deeds are no argument with G.o.d 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." (John 6:37-44).

Second. Is the salvation of the sinner by the grace of G.o.d? Then here you see the reason why some sinners, that were wonderfully averse to conversion by nature, are yet made to stoop to the G.o.d 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; G.o.d granted them repentance unto life, because he had taken them from among the rest, both by election and calling, for his name (Acts 11:18; 15:14). These men that were not a people, are thus become the people of G.o.d; these men that were not beloved for their works, were yet beloved by the grace of G.o.d. "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 G.o.d 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 (Psa 110:3; Rom 9:25; Acts 18:27). But doth the guilt and burden of sin so keep them down that they can by no means lift up themselves? Why, G.o.d 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 (Eph 1:18-20).

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 G.o.d I am what I am," says he, "and his grace which was bestowed upon me was not in vain" (1 Cor 15:10). 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 G.o.d, 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 G.o.d--"When it pleased G.o.d," says he, "who separated me from my mother's womb, and called me by his grace, to reveal his Son in me"

(Gal 1:15,16). and hence it is, again, that he saith, "He obtained grace and apostles.h.i.+p"; grace to convert his soul, and the gifts and authority of an apostle, to preach the gospel of the grace of G.o.d.

This blessed man ascribes all to the grace of G.o.d. 1. His call he ascribes to the grace of G.o.d. 2. His apostles.h.i.+p he ascribes to the grace of G.o.d. 3. And all his labour in that charge he also ascribes to the grace of G.o.d.

This grace of G.o.d it was that which saved from the beginning.

1. Noah found grace in the eyes of the Lord, and was therefore converted and preserved from the flood (Gen 6:8). 2. Abraham found grace in the sight of the Lord, and therefore he was called out of his country (Gen 12:1,2). 3. Moses found grace in the eyes of the Lord, and therefore he must not be blotted out of G.o.d's book (Exo 33:12,17).

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" (Rom 3:9). 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 G.o.d? Then here you may see the reason why one backslider is recovered, and another left to perish in his backsliding.

There was grace for Lot, but none for his wife; therefore she was left in her transgression, but Lot was saved notwithstanding. There was grace for Jacob, but none for Esau; therefore Esau was left in his backsliding, but Jacob found mercy notwithstanding. There was grace for David, but none for Saul; therefore David obtained mercy, and Saul perished in his backsliding. There was grace for Peter, but none for Judas; therefore Judas is left 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"

(Rom 6:14).

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 (John 13:36-38; 14:1-3). That is a blessed word of G.o.d, "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" (Psa 37:23,24).

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? Then they that would have their guilty consciences quieted, they must study the doctrine of grace.

It is Satan's great design either to keep the sinner senseless of his sins, or if G.o.d makes him sensible of them, then to hide and keep from his thoughts the sweet doctrine of the grace of G.o.d, by which alone the conscience getteth health and cure; "for everlasting consolation, and good hope" is given "through grace" (1 Thess 2:16).

How then shall the conscience of the burdened sinner by rightly quieted, if he perceiveth not the grace of G.o.d?

Study, therefore, this doctrine of the grace of G.o.d. 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 G.o.d, especially the grace of G.o.d 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 G.o.d must be pacified by something that he should do, whereas the Word says, "I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance"

(Matt 9:13).

Wherefore thou must study the grace of G.o.d. "It is a good thing,"

saith the apostle, "that the heart be established with grace"; thereby insinuating that there is no establishment in the soul that is right but by the knowledge of the grace of G.o.d (Heb 13:9).

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 G.o.d; 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" (John 1:17). 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 G.o.d.

There are many things which men call the grace of G.o.d, 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 ent.i.tled the grace of G.o.d. But do thou remember that the grace of G.o.d is his goodwill and great love to sinners in his Son Jesus Christ; "by the which" good "will we are sanctified, through the offering of the body of Jesus Christ once for all" (Heb 10:10).

Again; when thou hast smelt out this grace of G.o.d, 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 Tim 2:1). 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 G.o.d."

[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 G.o.d.