Works of John Bunyan: THE STRAIT GATE. 370

 

[Why should we strive?]

III. I now come to the third question: why should we strive? Answer—

1. Because the thing you are here exhorted to strive for is worth striving for; it is not less than for a whole heaven and an eternity of felicity there. How will men who have before them a little honor, a little profit, and a little pleasure strive? I say again, how will they strive for this? They do it for a corruptible crown, but we are incorruptible. Methinks this word heaven, and this eternal life, ought to make us strive, for what is there again in heaven or earth like them to provoke a man to strive?

2. Strive because otherwise, the devil and hell will have you. He goes about like a roaring lion, seeking whom he may devour. (1 Peter 5:8) These fallen angels are always watchful, diligent, and unwearied; they are also mighty, subtle, and malicious, seeking nothing more than the damnation of thy soul. O thou that art like the artless dove, strive!

3. Strive because every lust strives and wars against thy soul. “The flesh lusted against the Spirit.” (Gal 5:17). “Dearly beloved, I beseech you,” said Peter, “as strangers and pilgrims abstain from fleshly lusts, which war against the soul.” (1 Peter 2:11) It is a rare thing to see or find out a Christian that indeed can bridle his lusts; but no strange thing to see such professors that are “not only bridled, but saddled too,” yea, and ridden from lust to sin, from one vanity to another, by the very devil himself, and the corruptions of their hearts.

4. Strive because thou hast a whole world against thee. The world hated thee if thou be a Christian; the men of the world hate thee; the things of the world are snares for thee, even thy bed and table, thy wife and husband, yea, thy most lawful enjoyments have that in them that will certainly sink thy soul to hell if thou dost not strive against the snares that are in them. (Rom 11:9)

The world will seek to keep thee out of heaven with mocks, flouts, taunts, threats, jails, gibbets, halters, burnings, and a thousand deaths; therefore, strive! Again, suppose it cannot overcome thee with these. In that case, it will flatter, promise, allure, entice, entreat, and use a thousand tricks on this hand to destroy thee and observe many that have been stout against the threats of the world have yet been overcome with the bewitching flatteries of the same.

There ever was enmity betwixt the devil and the church and betwixt his seed and her seed too; Michael and his angels, and the dragon and his angels, these make war continually. (Gen 3, Rev 12) There hath been great desires and endeavors among men to reconcile these two in one, to wit, the serpent’s seed and the woman’s seed, but it could never yet be accomplished. The world says they will never come over to us, and we again say, by God’s grace, we will never come over to them. But the business hath not ended in words; they and we have also added our endeavors to make each other submit, but endeavors have proved ineffectual, too. They, for their part, have devised all manner of cruel torments to make us submit, as slaying with the sword, stoning, sawing asunder, flames, wild beasts, banishments, hunger, and a thousand miseries. We again, on the other side, have labored by prayers and tears, by patience and long-suffering, by gentleness and love, by sound doctrine and faithful witness-bearing against their enormities, to bring them over to us; but yet the enmity remains; so that they must conquer us, or we must conquer them. One side must be overcome, but the weapons of our warfare are not carnal but mighty through God.

5. Strive because there is nothing of Christianity got by idleness. Idleness clothes a man with rags, and the vineyard of the slothful is grown over with nettles. (Prov 23:21, 24:30-32) A profession not attended with spiritual labor cannot bring the soul to heaven. The fathers before us were “not slothful in business” but “fervent in spirit, serving the Lord.” Therefore, “be not slothful, but followers of them who through faith and patience inherit the promises.” (Rom 12:11, Heb 6:12)

“Strive to enter in.” Methinks the words, at the first reading, intimate to us that the Christian, in all he does in this world, should carefully heed and regard his soul—I say, in all that he does. Many are for their souls by fits and starts. Still, a Christian indeed, in all his doing and designs which he contrived and managed in this world, should have a special eye to his own future and everlasting good; in all his labors, he should strive to enter in: “Wisdom [Christ] is the principal thing; therefore get wisdom: and with all thy getting get understanding.” (Prov 4:7) Get nothing, if thou canst not get Christ and grace, and further hopes of heaven in that getting; get nothing with a bad conscience, with the hazard of thy peace with God, and that in getting it thou weakens thy graces which God hath given thee; for this is not to strive to enter in. Add grace to grace, both by religious and worldly duties; “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:8-11) Religious duties are not the only striving times; he thinks so is out. Thou mayest help thy faith and hope in the godly management of thy calling and mayest get further footing in eternal life by studying the glory of God in all thy worldly employment. I am speaking now to Christians that are justified freely by grace, and am encouraging, or rather counseling them to strive to enter in; for there is an entering in by faith and good conscience now, as well as our entering in body and soul hereafter; and I must add, that the more common it is to thy soul to enter in now by faith, the more steadfast hope shalt thou have of entering in hereafter in body and soul.

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[It is called a strait gate.]

II. As it is called a gate, it is called a strait gate—” Strive to enter in at the strait gate.”

The straightness of this gate is not to be understood carnally but mystically. You are not to understand it as if the entrance into heaven was some little pinching wicket; no, the straightness of this gate is quite another thing. This gate is wide enough for all them that are the truly gracious and sincere lovers of Jesus Christ, but so strait, as that not one of the other can by any means enter in: “Open to me the gates of righteousness: I will go into them, and I will praise the Lord: this gate of the Lord, into which the righteous shall enter.” (Psa 118:19,20) By this word, therefore, Christ Jesus hath showed unto us that without due qualifications, there is no possibility of entering into heaven; the strait gate will keep all others out. When Christ spoke this parable, he had doubtless his eye upon some passages of the Old Testament, with which the Jews were well acquainted. I will mention two, and so go on.

1. The place by which God turned Adam and his wife out of paradise. Our Lord might have his eye upon that; though that was wide enough for them to come out at, it was too strait for them to go in at. But what should be the reason for that? Why, they had sinned; and therefore God “placed at the east of that garden cherubim’s, and a flaming sword, which turned every way, to keep the way of the tree of life.” (Gen 3:24) The cherubims, and the flaming sword, they made the entrance too strait for them to enter in. Souls, there are cherubims and a flaming sword at the gates of heaven to keep the way of the tree of life; therefore, none but them duly fitted for heaven can enter in at this straight gate; the flaming sword will keep all others out. “Know not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” (1 Cor 6:9,10)

(2.) Perhaps our Lord might have his eye upon the gates of the temple when he spoke this word unto the people; for though the gates of the temple were six cubits wide, yet they were so strait, that none that were unclean in anything might enter in thereat (Eze 40:48), because there were placed at these gates, porters, whose office was to look that none but those that had right to enter might go in thither. And so it is written, Jehoiada set “porters at the gates of the house of the Lord, that none which was unclean in anything should enter in.” (2 Chron 23:19) Souls, God hath porters at the gates of the temple, at the gate of heaven; porters, I say, placed there by God, to look that none that are unclean in anything may come in thither. In at the gate of the church, none may enter now that are openly profane and scandalous to religion; no, though they plead they are beloved of God: “What hath my beloved to do in mine house,” saith the Lord, “seeing she hath wrought lewdness with many?” (Jer 11:15)

I say, I am very apt to believe that our Lord Jesus Christ had his thoughts upon these two texts when he said the gate is strait: and that which confirms me the more in the things is this, a little below the text he saith, “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of heaven, and you thrust out.” (Luke 13:28) Thrust out, which signified a violent act, resisting with striving those that would—though unqualified—enter. The porters of the temple were, for this very thing, to wear arms, if need were, and to be men of courage and strength, lest the unsanctified or unprepared should by some means enter in. In the book of Revelations, we read of the holy city, which had twelve gates, and at the gates twelve angels; but what did they do there? Why, amongst the rest of their service, this was one thing, that there might “in no wise enter into it any thing that defiled or worketh abomination, or that maketh a lie.” (Rev 21:27)

[Three things that make this gate so strait.]

But more particularly, to show what makes this gate so strait. Three things make it straight—1. There is sin. 2. There is the word of the law. 3. There are the angels of God.

1. There is sin; the sin of the profane and the sin of the professor.

(1.) The sin of the profane. But this needs not to be enlarged upon because it is concluded upon at all hands, where there is the common belief of the being of God, and the judgment to come, that “the wicked shall be turned into hell, and all the nations that forget God.” (Psa 9:17)

(2.) But there is the sin of professors, or take it rather; thus, a profession will stand with an unsanctified heart and life. The sin of such will overpoise the salvation of their souls, the sin end being the heaviest end of the scale; I say, that being the heaviest end which hath sin in it, they tilt over, and so are, notwithstanding their glorious profession, drowned in perdition and destruction; for none such hath any inheritance in the kingdom of Christ and of God; therefore “let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience”; neither will a profession be able to excuse them. (Eph 5:3-6) The gate will be too strait for such as these to enter there. A man may partake of salvation in part but not whole. God saved the children of Israel out of Egypt but overthrew them in the wilderness:—”I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.” (Jude 5) So we see that, notwithstanding their beginning, “they could not enter in, because of unbelief.” (Heb 3:19)

2. There is the word of the law, and that will also make the gate straight. None must go in thereat but those that can go in by the leave of the law; for though no man be, or can be, justified by the works of the law, yet unless the righteousness and holiness by which they attempt to enter into this kingdom be justified by the law, it is in vain once to think of entering in at this strait gate. Now the law justified not, but upon the account of Christ’s righteousness; if therefore thou be not indeed found in that righteousness, thou wilt find the law lie just in the passage into heaven to keep thee out. Every man’s work must be tried by fire, that it may be manifest of what sort it is. There are two errors in the world about the law; one is when men think to enter at the straight gate by the righteousness of the law; the other is when men think they may enter into heaven without the leave of the law. Both these, I say, are errors, for as by the works of the law, no flesh shall be justified, so without the consent of the law, no flesh shall be saved. “Heaven and earth shall pass away before one jot or tittle of the law shall fail, till all be fulfilled.” He, therefore, must be damned that cannot be saved by the consent of the law. And, indeed, this law is the flaming sword that turned every way; yea, that lieth to this day in the way to heaven, for a bar to all unbelievers and unsanctified professors; for it is taken out of the way for the truly gracious only. It will be found as a roaring lion to devour all others. Because of the law, the gate will be found too strait for the unsanctified to enter. When the apostle had told the Corinthians that “the unrighteous should not inherit the kingdom of God,” and that such were some of them, he adds, “But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.” (1 Cor 6:9-11) Closely concluding, that had they not been washed, sanctified, and justified, in the name of the Lord Jesus, the law, for their transgressions, would have kept them out; it would have made the gate too strait for them to enter.

3. There are also the angels of God, and because of them, the gate is straight. The Lord Jesus calleth the end of the world his harvest; and saith, moreover, that the angels are his reapers. These angels are, therefore, to gather his wheat into his barn but to gather the ungodly into bundles to burn them. (Matt 13:39,41,49) Unless, therefore, the unsanctified man can master the law and conquer angels; unless he can, as I may say, pull them out of the gateway of heaven, himself is not to come thither forever. No man goes to heaven with the help of the angels—I mean on the day of judgment. For the Son of man “shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” (Matt 24:31). If those that shall enter in at the strait gate shall enter in thither by the conduct of the holy angels, pray when do you think those men will enter in thither, concerning whom the angels are commanded to gather them, to “bind them in bundles to burn them?” This, therefore, is a third difficulty. The angels will make this entrance strait; yea, too strait for the unjustified and unsanctified to enter in thither.

Works of John Bunyan: THE STRAIT GATE. 368

[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]

Second. As we have here an intimation of the kingdom of heaven, we have a description of the entrance into it, and that by a double similitude: I. It is called a gate; II. A strait gate—"Strive to enter in at the strait gate."

[It is called a gate.]

I. It is set forth by the similitude of a gate. A gate, you know, is of a double use. It is to open and shut, and so, consequently, to let in or to keep out; and to do both these at the season; as he said, "Let not the gates of Jerusalem be opened until the sun be hot"; and again, "I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath." (Neh 7:3, 13:19,20) And so you find of this gate of heaven when the five wise virgins came, the gate was opened; but afterward came the other virgins, and the door was shut. (Matt 25) So then, the entrance into heaven is called a gate, to show there is a time when there may be entrance, and there will come a time when there shall be none; and, indeed, this is a chief truth contained in the text—"Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." I read in the Scriptures of two gates or doors, through which they that go to heaven must enter.

1. There is the door of faith, the door which the grace of God hath opened to the Gentiles. This door is Jesus Christ, as also himself doth testify, saying, "I am the door," &c. (John 10:9, Acts 14:27) By this door men enter into God's favor and mercy, and find forgiveness through faith in his blood, and live in the hope of eternal life; and therefore himself also hath said, "I am the door; by me, if any man enters in, he shall be saved"; that is, received to mercy, and inherit eternal life. But,

2. There is another door or gate—for that which is called in the text a gate is twice in the next verse called a door—there is, I say, another gate, and that is the passage into the very heaven itself; the entrance into the celestial mansion-house, and that is the gate mentioned in the text, and the door mentioned twice in the verse that follows. Jacob called this when he said Bethel was the house of God, and this is the gate of heaven; that is, the entrance, for he saw the entrance into heaven. One end of Jacob's ladder stands in Bethel, God's house, and the other reaches the gate of heaven. (Gen 28:10-17) Jacob's ladder was the figure of Christ, which was not the gate of heaven but the way from the church to that gate he saw above at the top of the ladder. (Gen 28:12, John 1:51) But again, that the gate in the text is the gate or entrance into heaven, consider—

(1.) It is that gate that lets men into or shuts men out of that place or kingdom where Abraham, Isaac, and Jacob are, which place is that paradise where Christ promised the thief that he should be that day, that he asked to be with him in his kingdom; it is that place into which Paul said he was caught when he heard words unlawful or impossible for a man to utter. (Luke 13:28, 23:42, 2 Cor 12:1-6)

Quest. But is not Christ the gate or entrance into this heavenly place?

Answ. He is he without whom no man can get thither, because by his merits men obtain that world, and also because he, as the Father, is the donor and disposer of that kingdom to whom he will. Further, this place is called his house, and himself the Master of it—"When once the Master of the house is risen up and hath shut to the door." (Luke 13:25) But we use to say, that the master of the house is not the door. Men enter into heaven, then, by him, not as he is the gate, or door, or entrance, into the celestial mansion-house, but as he is the giver and disposer of that kingdom to them whom he shall count worthy because he hath obtained it for them.

(2.) That this gate is the very passage into heaven, consider the text hath special reference to the day of judgment, when Christ will have laid aside his mediatory office, which before he exercised for the bringing to the faith his own elect; and will then act, not as one that justified the ungodly, but as one that judged sinners. He will now be risen from the throne of grace, shut up the door against all the impenitent, and will be set upon the throne of judgment to proceed with ungodly sinners.

Object. But Christ bids strive: "Strive" now "to enter in at the strait gate"; but if that gate be as you say, the gate or entrance into heaven, then it should seem that we should not strive till the day of judgment, for we shall not come at that gate till then.

Answ. Christ, by this exhortation, Strive, &c., doth not at all admit of, or countenance delays, or that a man should neglect his own salvation; but put poor creatures upon preparing for the judgment, and counseled them now to get those things that will then give them entrance into glory. This exhortation is much like these: "Therefore be ye also ready, for in such an hour as ye think not the Son of man cometh.—And they that were ready went in with him to the marriage, and the door was shut." (Matt 24:44, 25:10)

So that when he saith, "Strive to enter in," it is as if he should say, Blessed are they that shall be admitted another day to enter into the kingdom of heaven. Still, they that shall be counted worthy of so unspeakable a favor must be prepared and fitted for it beforehand. Now, the time to be fitted is not the day of judgment but the day of grace; not then, but now. Therefore, strive now for those things that will give you entrance into the heavenly kingdom. But,

 

Works of John Bunyan: THE STRAIT GATE. 367

 

THE STRAIT GATE.

“STRIVE TO ENTER IN AT THE STRAIT GATE; FOR MANY, I SAY UNTO YOU, WILL SEEK TO ENTER IN, AND SHALL NOT BE ABLE.”—LUKE 13:24

These are the words of our Lord Jesus Christ and are, therefore, in a special manner to be heeded; besides, the subject matter of the words is the most weighty, to wit, how we should attain salvation and, therefore, also to be heeded.

The occasion of the words was a question which one that was at this time in the company of the disciples put to Jesus Christ; the question was this, “Lord, are there few that be saved?” (verse 23) A serious question, not such as tending to the subversion of the hearers, as too many nowadays do, but such as in its own nature tended to the awakening of the company to good, which called for such an answer that might also profit the people. This question also well pleased Jesus Christ, and he prepared and giveth such an answer as was without the least retort or show of distaste; such an answer, I say, carried in it the most full resolve to the question itself and help to the persons questioning. “And he said unto them, Strive to enter in,” &c. The words are an answer and an instruction. First. An answer, and that in the affirmative; the gate is straight—many who seek will not be able, but few shall be saved. Second. The answer is an instruction also; “strive to enter in,” &c., good counsel and instruction; pray God to help me, my reader, and all that love their own salvation, to take it.

[FIRST. THE WORDS BY WAY OF EXPLICATION.]

FIRST. The general scope of the text is to be considered, and that is that great thing—salvation; for these words do immediately look at, point to, and give directions about salvation: “Are there few that be saved? Strive to enter in at the strait gate.”

The words are to direct us not only to talk of or to wish for but to understand how we shall and to seek that we may be effectually saved and of the greatest importance. To be saved! What is it like being saved? To be saved from sin, from hell, from the wrath of God, from eternal damnation, what is like it? What is it like to be made an heir of God, of his grace, kingdom, and eternal glory? And yet all this is included in this word saved, and in the answer to that question, “Are there few that can be saved?” Indeed this word SAVED is but of little use in the world, save to them that are heartily afraid of damning. This word lies in the Bible as excellent salves lie in some men’s houses, thrust into a hole, and not thought on for many months because the household people have no wounds or sores. In time of sickness, what so set by as the doctor’s glasses and gally-pots full of his excellent things? But when the person is grown well, the rest is thrown to the dunghill.

O, when men are sick of sin and afraid of damning, what a text is that where this word saved is found! Yea, what a word of worth, goodness, and blessedness is it to him that lies continually upon the wrath of a guilty conscience? “But the whole need, not a physician”; therefore, he only knows what saved means, that knows what the hell, death, and damnation mean. “What shall I do to be saved?” is the language of the trembling sinner. “Lord save me” is the language of the sinking sinner, and none admire the glory that is in that word saved, but such as see, without being saved, all things in heaven and earth are emptiness to them. They also believe themselves privileged in all the blessedness wrapped up in that word, bless and admire God who saved them. Since the thing intended, both in the question and the answer is no less than the soul’s salvation, I beseech you to give the more earnest heed. (Heb 12) But,

SECOND. I found four things in the words to come to the particular phrases in the words and to handle them in an orderly. First. An intimation of the kingdom of heaven. Second. A description of the entrance into it. Third. An exhortation to enter into it. And Fourth, A motive to enforce that exhortation.

[AN INTIMATION OF THE KINGDOM OF HEAVEN.]

First, an intimation of the kingdom of heaven, for when he saith, “Strive to enter in,” and in such phrases, there is supposed a place or state, or both, to be enjoyed. “Enter in”; enter into what, or whither, but into a state, place, or both? Therefore, when you read “enter in,” you must say that good things are certainly included in the text that are not yet expressed. “Enter in”; into heaven, that is the meaning, where the saved are, and shall be; into heaven, that glorious place, where God, Christ, and angels are, and the souls or spirits of just men made perfect. “Enter in”; that thing included, though not expressed in the words, is called in another place, the Mount Zion, the heavenly Jerusalem, the general assembly and church of the firstborn written in heaven. (Heb 12:23) And therefore the words signify unto us, that there is a state most glorious, and that when this world is ended; and that this place and state are likewise to be enjoyed, and inherited by a generation of men forever. Besides, this word, “enter in,” signified that salvation to the full is to be enjoyed only there and that there only is eternal safety; all other places and conditions are hazardous, dangerous, full of snares, imperfections, temptations, and afflictions, but there all is well; there is no devil to tempt, no desperately wicked heart to deliver us up, no deceitful lust to entangle, nor any enchanting world to bewitch us. There all shall be well to all eternity. Further, all the parts of and circumstances that attend salvation are only there to be enjoyed; there only is immortality and eternal life; there is the glory and fulness of joy and the everlasting pleasures; there is God and Christ to be enjoyed by open vision, and more; there are the angels and the saints; further, there is no death, nor sickness, no sorrow nor sighing forever; there is no pain, nor persecutor, nor darkness, to eclipse our glory. O, this Mount Zion! O, this heavenly Jerusalem! (2 Cor 5:1-4, Psa 16:11, Luke 20:35,36, Heb 12:22-24)

Behold, therefore, what a great thing the Lord Jesus hath included by this little word, “IN.” In this word is wrap up whole heaven and eternal life; even as there are other little words in the holy Scriptures of truth: where he saith, “Knock, and it shall be opened unto you,” and “the election hath obtained it.” This should teach us not only to read but to attend in reading; not only to read but to lift up our hearts to God in reading; for if we are not heedful, if he gives us not light and understanding, we may easily pass over, without any great regard, such a word as may have a glorious kingdom and eternal salvation in the bowels of it; yea, sometimes, as here, whole heaven is intimated, where it is not at all expressed. The apostles of old did use to fetch great things out of the Scriptures, even out of the very order and timing of the several things contained therein. See Romans 4:9-11, Galatians 3:16,17, Hebrews 8:13. But,

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS: SAVED BY GRACE. 366

 

THE THIRD USE.

SECOND. [In life.] But again, as we advance this grace in our hearts, we should do it in our lives. In our conversation, we should adorn the doctrine of God our Saviour in all things. It is a great word of the apostle, "Only let your conversation be as it becometh the gospel of Christ," which is the gospel of the grace of God (Phil 1:27). God expected that there should in our whole life be a blessed tang of the gospel, or that in our life among men, there should be preached to them the grace of the gospel of God.

The gospel shows us that God did wonderfully stoop and condescend for our good, and to do accordingly, it is to stoop and condescend to others.

The gospel shows us that there was an abundance of pity, love, bowels, and compassion in God toward us, and accordingly, we should be full of bowels, pity, love, and compassion to others.

The gospel shows us that there is a great willingness to do good for others in God.

The gospel shows us that God acts towards us according to his truth and faithfulness, and so should we be in all our actions one to another.

By the gospel, God declares that he forgives us ten thousand talents, and we ought likewise to forgive our brother the hundred pence.

And now, before I conclude this use, let me give you a few heart-endearing considerations to this so-good and so-happy work.

[Heart-endearing Considerations.]

First, consider God hath saved thee by his grace. Christian, God hath saved thee, thou hast escaped the lion's mouth, thou art delivered from wrath to come; advance the grace that saves thee in thy heart and life.

Second. Consider, God left millions in their sins that day he saved thee by his grace; he left millions out, and pitched upon thee; it may be hundreds also, yea, thousands, were in the day of thy conversion lying before him under the preaching of the word as thou wert, yet he took thee. Considerations of this nature affected David much; God would have them affect thee, to advance his grace in thy life and conversation (Psa 78:67-72; Deu 7:7).

Third. Consider, perhaps the most part of those that God refused that day that he called thee by his grace were, as to conversation, far better than ever thou wert—I was a blasphemer, I was a persecutor, I was an injurious person, but I obtained mercy! This should affect thy heart and engage thy heart to study and advance this grace of God (1 Tim 1:14,15).

Fourth. Perhaps thou was more unruly than many on the day of thy conversion. Like a bullock unaccustomed to the yoke, hardly tamed, thou was brought home by strong hands; thou wouldst not drive, the Lord Jesus must take thee up, lay thee upon his shoulder, and carry thee home to his Father's house. This should engage thy heart to study to advance the grace of God (Luke 15:1-6).

Fifth. It may be many did take even offense at God in his converting and saving of thee by his grace, even as the elder son was offended with his father for killing the fatted calf for his brother, and yet that did not hinder the grace of God, nor make God abate his love to thy soul. This should make thee study to advance the grace of God in thy heart and life (Luke 15:21-32).

Sixth. Consider again that God hath allowed thee but a little time for this good work, even the few days that thou hast now to live—I mean, for this good work among sinful men, and then thou shalt go to receive that wages that grace also will give thee for thy work to thy eternal joy.

Seventh. Let this also have some place upon thy heart—every man shows subjection to the god he served; yea, though that god be none other the devil and his lusts; and wilt not thou, O man! Saved of the Lord, be more subject "to the Father of spirits, and live"?

Alas! They are pursuing their own damnation, yet they sport it and dance all the way they go. They serve that "god" (Satan) with cheerfulness and delight, who at last will plunge them into the everlasting gulf of death and torment them in the fiery flames of hell; but thy God is the God of salvation, and to God, thy Lord belong the issues from death. Wilt, not thou serve him with a joyfulness in the enjoyment of all good things, even by whom thou art to be blessed forever?

Object. This is that which kills me—honor God I cannot; my heart is so wretched, so spiritless, and desperately wicked, I cannot.

Answ. What dost thou mean by cannot? 1. If thou have no strength to do it, thou hast said an untruth, for "greater is he that is in you than he that is in the world" (1 John 4:4). 2. If thou meanest thou hast no will, then thou art out also; for every Christian, in his right mind, is a willing man, and the day of God's power hath made him so (Psa 110:3). 3. If thou meanest that thou wants wisdom, that is thine own fault—"If any man lacks wisdom, let him ask of God, that giveth to all men liberally, and upbraided not" (James 1:5).

Object. I cannot do things as I would.

Answ. No more could the best of the saints of old—"To will is present with me," said Paul, "but how to perform that which is good I find not." And again, "The flesh lusted against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other so that ye cannot do the things that ye would" (Rom 7:18; Gal 5:17).

And here indeed lies a great discovery of this truth, "ye are saved by grace"; for the children of God while here, notwithstanding their conversion to God, and salvation by Christ through grace, are so infirm and weak because of a body of death that yet remained in them, that should even the sin that is in the best of their performances be laid to their charge, according to the tenor of a covenant of works, they would find it impossible ever to get into glory. But why do I talk about this? It is impossible that those who are saved by grace should have their infirmities laid to their charge as afore, "for they are not under the law"; they are included by the grace of God in the death and blood of the Son of God, who ever lived to make intercession for them at the right hand of God; whose intercession is so prevalent with the Father as to take away the iniquity of our holy things from his sight, and to present us holy, and unreprovable, and unblameable in his sight. To him, by Christ Jesus, through the help of the blessed Spirit of grace, be given praise, thanks, glory, and dominion by all his saints, now and forever. Amen.

by Thomas Sadler, oil on canvas, 1684

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS: SAVED BY GRACE. 365

 

THE THIRD USE.

Are they that are saved, saved by grace? Then, let Christians labor to advance God's grace. FIRST. In heart. SECOND. In life.

FIRST. In heart, and that in this manner—

First, believe in God's mercy through Jesus Christ, and so advance the grace of God; I mean, venture heartily, venture confidently, for there is a sufficiency in the grace of God. Abraham magnified the grace of God when "he considered not his own body now dead,—neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God" (Rom 4:19,20).

Second. Advance it by heightening it in thy thoughts. Have always good and great thoughts of the grace of God; narrow and slender thoughts of it are a great disparagement to it.

And to help thee in this matter, consider—1. This grace is compared to a sea—"And thou will cast all their sins into the depths of the sea" (Micah 7:19). Now, a sea can never be filled by casting into it.

2. This grace is compared to a fountain, to an open fountain—"In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." Now, a fountain can never be drawn dry (Zech 12:1). 3. The Psalmist cries out concerning the grace and mercy of God, "It endures forever"; he says so twenty-six times in one psalm. Surely he saw a great deal in it, surely he was taken a great deal with it (Psa 136). 4. Paul says the God of all grace can do more than "we ask or think" (Eph 3:20). 5. Therefore, as God's Word says, so thou should conclude with the grace of God.

Third. Come boldly to the throne of grace by hearty prayer, for this is also the way to magnify God's grace. The apostle exhorts, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). See here a little and wonder.

We have been all this while discoursing God's grace, and now we are come to his throne, as Job says, "even to his seat," and behold, "that is a throne of grace." O, when a God of grace is upon a throne of grace, and a poor sinner stands by and begs for grace, and that in the name of a gracious Christ, in and by the help of the Spirit of grace, can it be otherwise but such a sinner must obtain mercy and grace to help in time of need? But do not forget the exhortation, "Come boldly." Indeed, we are apt to forget this exhortation; we think, seeing we are such abominable sinners, we should not presume to come boldly to the throne of grace; but yet so we are bidden to do; and to break a commandment here is as bad as to break it in another place.

You may ask me, What is it to come boldly? [I] answer—

1. It is to come confidently—"Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (Heb 10:22).

2. To come boldly, it is to come frequently—"At morning, at noon, and at night, will I pray." We used to count the bold beggars that come often to our door.

3. To come boldly is to ask for great things when we come. That is the bold beggar who will not only ask but also choose what he asks.

4. To come boldly, it is to ask for others as well as ourselves, to beg mercy and grace for all the saints of God under heaven as well as for ourselves—"Praying always with all prayer and supplication in the Spirit—for all saints" (Eph 6:18).

5. To come boldly is to come and take no nay; thus, Jacob came to the throne of grace—"I will not let thee go except thou bless me" (Gen 32:26).

6. To come boldly, it is to plead God's promises with him both in the way of justice and mercy and to take it for granted God will give us—because he hath said it—whatever we ask in the name of his Son.

Fourth. Labor to advance God's grace in thy heart by often admiring, praising, and blessing God in secret for it; God expects it—"Whoso of offered raise glorified," says he. "By Jesus Christ therefore let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name" (Psa 50:23; Heb 13:15).

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QUEST. II.—WHAT IS IT TO BE SAVED BY GRACE?

Of the grace of the Spirit. THIRD. I come now to speak of the grace of the Spirit, for he also saves us by his grace. The Spirit, I told you, is God, as the Father and the Son, and is therefore also the author of grace; yea, and it is absolutely necessary that he put forth his grace also, or else no flesh can be saved. The Spirit of God hath his hand in saving of us many ways; for they that go to heaven, as they must be beholding to the Father and the Son, so also to the Spirit of God. The Father chose us, gave us to Christ, heaven to us, and the like. The Son fulfills the law for us, takes the law's curse from us, bears in his own body our sorrows, and sets us justified in the sight of God. The Father's grace is shown in heaven and earth; the Son's grace is shown on the earth and the cross; and the Spirit's grace must be shown in our souls and bodies before we come to heaven.

Quest. But some may say, Wherein doth the saving grace of the Spirit appear?

Answ. In many things.

In taking possession of us for his own, in his making of us his house and habitation, so that though the Father and the Son have both gloriously put forth gracious acts to our salvation, yet the Spirit is the first that makes seizure of us (1 Cor 3:16; 6:19; Eph 2:21,22). Christ, therefore, when he went away, said not that he would send the Father, but the Spirit, and that he should be in us forever—"If I depart," said Christ, "I will send him, the Spirit of truth, the Comforter" (John 14:16; 16:7,13).

The Holy Spirit coming into us and dwelling in us worketh many salvations for us now, each to save us forever.

1. He save us from our darkness by illuminating us; hence, he is called "the Spirit of revelation" because he opened the blind eyes and delivered us from that darkness which else would drown us in the deeps of hell (Eph 1:17,19).

2. He convinced us of the evil of our unbelief and showed us the necessity of our believing in Christ; without the conviction of this, we should perish (John 16:9).

3. This is that finger of God by which the devil is made to give place unto grace, by whose power else we should be carried headlong to hell (Luke 11:20-22).

4. This is he that worketh faith in our hearts, without which neither the grace of the Father nor the grace of the Son can save us, "For he that believeth not, shall be damned" (Mark 16:16; Rom 15:13).

5. This is he by whom we are born again, and he that is not so born can neither see nor inherit the kingdom of heaven (John 3:3-7).

6. This is he that set up his kingdom in the heart, and by that means keep out the devil after he is cast out, which kingdom of the Spirit, whoever wants, they lie liable to a worse possession of the devil than ever (Matt 12:43-45; Luke 11:24,25).

7. By this Spirit, we come to see the beauty of Christ, without a sight of which we should never desire him, but should certainly live in his neglect, and perish (John 16:14; 1 Cor 2:9-13; Isa 53:1,2).

8. By this Spirit, we are helped to praise God acceptably, but without it, it is impossible to be heard unto salvation (Rom 8:26; Eph 6:18; 1 Cor 14:15).

9. By this blessed Spirit, the love of God is shed abroad in our hearts, and our hearts are directed into the love of God (Rom 5:5; 2 Thess 2:13).

10. By this blessed Spirit, we are led from the ways of the flesh into the ways of life, and by it, our mortal body, as well as our immortal soul, is quickened in the service of God (Gal 5:18,25; Rom 8:11).

11. By this good Spirit we keep that good thing, even the seed of God, that at the first by the Word of God was infused into us, and without which we are liable to the worst damnation (1 John 3:9; 1 Peter 1:23; 2 Tim 1:14).

12. By this good Spirit, we have help and light against all the wisdom and cunning of the world, which put forth itself in its most cursed sophistications to overthrow the simplicity in Christ (Matt 10:19,20; Mark 13:11; Luke 12:11,12).

13. By this good Spirit, our graces are maintained in life and vigor, as faith, hope, love, a spirit of prayer, and every grace (2 Cor 4:13; Rom 15:13; 2 Tim 1:7; Eph 6:18; Titus 3:5).

14. By this good Spirit, we are sealed to the day of redemption (Eph 1:14).

15. By this good Spirit, we are made to wait patiently until the redemption of the purchased possession comes (Gal 5:5).

Now, all these things are so necessary to our salvation that I know not which of them can be wanting; neither can any of them be by any means attained but by this blessed Spirit.

And thus have I, in few words, showed you the grace of the Spirit and how it put forth itself towards the saving of the soul. And verily, Sirs, you must know these things distinctly—to wit, the grace of the Father, the grace of the Son, and the grace of the Holy Ghost; for it is not the grace of one, but of all these three, that save him that shall be saved indeed.

The Father's grace save no man without the grace of the Son; neither doth the Father and the Son save any without the grace of the Spirit; for as the Father loves, the Son must die, and the Spirit must sanctify, or no soul must be saved.

Some think that the love of the Father, without the blood of the Son, will save them, but they are deceived, for "without shedding of blood is no remission" (Heb 9:22).

Some think that the love of the Father and blood of the Son will do without the holiness of the Spirit of God, but they have also deceived, for "if any man has not the Spirit of Christ, he is none of his"; and again, "without holiness, no man shall see the Lord" (Rom 8:9; Heb 12:14).

There is a third sort that thinks the holiness of the Spirit is sufficient of itself, but they (if they had it) are also deceived, for it must be the grace of the Father, the grace of the Son, and the grace of the Spirit, jointly, that must save them.

But yet, as these three do put forth grace jointly and truly in the salvation of a sinner, they put it forth, as I have shown you before, in a diverse manner. The Father designs us for heaven, the Son redeems from sin and death, and the Spirit makes us meet for heaven; not by electing, that is the work of the Father; not by dying, that is the work of the Son; but by his revealing Christ, and applying Christ to our souls, by shedding the love of God abroad in our hearts, by sanctifying of our souls, and taking possession of us as an earnest of our possession of heaven.

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QUEST. II.—WHAT IS IT TO BE SAVED BY GRACE?

[Second. How poor he made himself.] Now this heaven he forsook for our sakes—"He came into the world to save sinners" (1 Tim 1:15).

[1.] He was made lower than the angels, for the suffering of death (Heb 2:9). When he was born, he made himself, as he saith, a worm, or one of no reputation; he became the reproach and byword of the people; he was born in a stable, laid in a manger, earned his bread with his labor, being by trade a carpenter (Psa 22:6; Phil 2:7; Luke 2:7; Mark 6:3). When he betook himself to his ministry, he lived upon the charity of the people; when other men went to their own houses, Jesus went to the Mount of Olives. Hark what himself saith for the clearing of this—"Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay his head." He denied himself of this world's good (Luke 8:2,3; 9:58; John 7:35; 8:1).

[2.] Again, as he was Prince of life, so he for our sakes laid down that also; for so stood the matter, that he or we must die; but the grace that was in his heart wrought with him to lay down his life: "He gave his life a ransom for many." He laid down his life that we might have life; he gave his flesh and blood for the life of the world; he laid down his life for his sheep.

[3.] Again, he was a Prince of peace, but he forsook his peace also. (1.) He laid aside peace with the world, and chose upon that account to be a man of sorrows and acquainted with grief, and therefore was persecuted from his cradle to his cross, by kings, rulers, &c. (2.) He laid aside his peace with his Father, and made himself the object of his Father's curse, insomuch that the Lord smote, struck, and afflicted him; and, in conclusion, hid his face from him (as he expressed, with great crying) at the hour of his death.

[Object.] But perhaps some may ask what Jesus Christ needed to do all this? Could not the grace of the Father save us without this condescension of the Son?

Answ. As there is grace, so there is justice in God; and man having sinned, God concluded to save him in the way of righteousness; therefore, Jesus Christ needed to put himself into our very condition, sin only excepted. 1. Now by sin we had lost the glory of God. Therefore, Jesus Christ lays aside his glory with the Father (Rom 3:23; John 17:5). 2. Man, by sin, had shut himself out of an earthly paradise, and Jesus Christ will leave his heavenly paradise to save him (Gen 3:24; 1 Tim 1:15; John 6:38,39). 3. Man by sin had made himself lighter than vanity, and this Lord God, Jesus Christ, made himself lower than the angels to redeem him (Isa 40:17; Heb 2:7). 4. Man, by sin, lost his right to the creatures, and Jesus Christ will deny himself of a whole world to save him (Luke 9:58). 5. Man, by sin, had made himself subject to death, but Jesus Christ will lose his life to save him (Rom 6:23). 6. Man by sin had procured to himself the curse of God, but Jesus Christ will bear that curse in his own body to save him (Gal 3:13). 7. Man by sin had lost peace with God, but this would cause Jesus Christ also lose, to the end, man might be saved. 8. Man should have been mocked of God, therefore Christ was mocked of men. 9. Man should have been scourged in hell, but to hinder that, Jesus was scourged on earth. 10. Man should have been crowned with ignominy and shame, but Jesus was crowned with thorns to prevent that. 11. Man should have been pierced with the spear of God's wrath, but to prevent that, Jesus was pierced both by God and men. 12. Man should have been rejected of God and angels; but, to prevent that, Jesus was forsaken of God, and denied, hated, and rejected of men (Isa 48:22; Prov 1:24-26; Matt 27:26,39,46; Psa 9:17; 11:6; 22:7; Dan 12:2; John 19:2-5,37; Num 24:8; Zech 12:10; Luke 9:22).

Thus, I might enlarge that by authority from this text—"He became poor, that ye through his poverty might be rich." All the riches he stripped himself of, it was for our sakes; all the sorrows he underwent, it was for our sakes; to the least circumstance of the sufferings of Christ, there was a necessity that so it should be, all was for our sakes: "For our sakes he became poor, that ye through his poverty might be rich."

And you see the argument that prevailed with Christ to do this great service for man, the grace in his heart; as also the prophet saith, "In his love and in his pity he redeemed them." According to the Corinthians, "Ye know the grace of our Lord Jesus Christ," both agree with the text, "By grace, ye are saved."

I say this was the grace of the Son and the exercise thereof. The Father, therefore, shows his grace one way and the Son his another. It was not the Father, but the Son, that left his heaven for sinners; it was not the Father, but the Son, that spilled his blood for sinners. The Father indeed gave the Son and blessed be the Father for that, and the Son gave his life and blood for us and blessed be the Son for that.

But methinks we should not yet have done with this grace of the Son. Thou Son of the Blessed, what grace was manifest in thy condescension! Grace brought thee down from heaven, grace stripped thee of thy glory, grace made thee poor and despicable, grace made thee bear such burdens of sin, such burdens of sorrow, such burdens of God's curse as are unspeakable. O Son of God! Grace was in all thy tears, grace came bubbling out of thy side with thy blood, grace came forth with every word of thy sweet mouth (Psa 45:2; Luke 4:22). Grace came out where the whip smote thee, where the thorns pricked thee, where the nails and spear pierced thee. O blessed Son of God! Here is grace, indeed! Unsearchable riches of grace! Unthought-of riches of grace! Grace to make angels wonder, make sinners happy, and astonish devils. And what will become of them that trample underfoot this Son of God?

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QUEST. II.—WHAT IS IT TO BE SAVED BY GRACE?

So then, it remained that I show you, FIRST, How we are saved by the grace of the Father. SECOND, How we are saved by the grace of the Son. And, THIRD, How we are saved by the grace of the Spirit.

Of the Father’s grace.

FIRST. How we are saved by the grace of the Father. Now this will

I open unto you thus—

1. The Father by his grace hath bound up them that shall go to heaven in an eternal decree of election. Here, indeed, as was showed at first, is the beginning of our salvation (2 Tim 1:9). And election is reckoned not the Son’s act, but the Father’s—” Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him before the foundation of the world” (Eph 1:3,4). Now, this election is counted as an act of grace—” So then, at this present time also, there is a remnant according to the election of grace” (Rom 11:5).

2. The Father’s grace ordained and giveth the Son to undertake for us our redemption. The Father sent the Son to be the Saviour of the world—” In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; that in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus” (Eph 1:7; 2:7; 1 John 4:14; John 3:16; 6:32,33; 12:49).

3. The Father’s grace gives us Christ to be justified by his righteousness, washed in his blood, and saved by his life. Christ mentions this and tells us it is his Father’s will that they should be safe-coming at the last day and that he had kept them all the days of his life, and they shall never perish (John 6:37-39; 17:2,12).

4. The Father’s grace giveth the kingdom of heaven to those he hath given to Jesus Christ—” Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

5. The Father’s grace provided and lay up in Christ, for those that he hath chosen, a sufficiency of all spiritual blessings, to be communicated to them at their need, for their preservation in the faith, and faithful perseverance through this life; “not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9; Eph 1:3,4).

6. The Father’s grace saves us by the blessed and effectual call that he gives us to the fellowship of his Son Jesus Christ (1 Col 1:9; Gal 1:15).

7. The Father’s grace saves us by multiplying pardons daily for Christ’s sake—” In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph 1:7).

8. The Father’s grace saves us by exercising patience and forbearance towards us all the time of our unregeneracy (Rom 3:24).

9. The Father’s grace saves us by holding us fast in his hand and by keeping us from all the power of the enemy—” My Father,” said Christ, “that gave them me is greater than all, and no man can pluck them out of my Father’s hand” (John 10:29).

10. What shall I say? The Father’s grace saves us by accepting our persons and services, lifting up the light of his countenance upon us, manifesting his love, and sending his angels to fetch us to himself when we have finished our pilgrimage.

Of the grace of the Son.

SECOND. I come now to speak of the grace of the Son; for as the Father put forth his grace in the saving of the sinner, so doth the Son put forth his—” For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Cor 8:9).

Here, you also see that the grace of our Lord Jesus Christ is brought in as a partner with the grace of his Father in the salvation of our souls. Now, this is the grace of our Lord Jesus Christ; he was rich, but for our sakes, he became poor, that we, through his poverty, might be made rich.

To inquire, then, into this grace, this condescending grace of Christ, and that by searching out how rich Jesus Christ was, and then how poor he made himself, that we, through his poverty, might have the riches of salvation.

First. How rich was Jesus Christ? To which I answer—1. Generally; 2. Particularly.

1. Generally. He was rich as the Father—” All things that the Father hath,” saith he, “are mine.” Jesus Christ is the Lord of all, God over all, blessed forever. “He thought it not robbery to be equal with God,” being naturally and eternally God, as the Father, but of his Godhead he could not strip himself (John 10:30; 16:15; Acts 10:36; Phil 2:6; Rom 9:4,5).

2. Particularly. Jesus Christ had glory with the Father; yea, a manifold glory with him, which he stripped himself of.

(1.) He had the glory of dominion; he was Lord of all the creatures; they were under him upon a double account—(a) as he was their Creator (Col 1:16); (b) as he was made the heir of God (Heb 1:2).

(2.) Therefore the glory of worship, reverence, and fear from all creatures was due unto him; the worship, obedience, subjection, and service of angels were due unto him; the fear, honor, and glory of kings, and princes, and judges of the earth were due unto him; the obedience of the sun, moon, stars, clouds, and all vapors, were due unto him; all dragons, deeps, fire, hail, snow, mountains and hills, beasts, cattle, creeping things, and flying fowls, the service of them all, and their worship were due unto him (Psa 148).

(3.) The glory of the heavens themselves was due unto him; in a word, heaven and earth were his.

(4.) But above all, the glory of communion with his Father was his; I say, the glory of that unspeakable communion that he had with the Father before his incarnation, which alone was worth ten thousand worlds, that was ever his.

(5.) But again, as Jesus Christ was possessed with this, so, besides, he was Lord of life; this glory also was Jesus Christ’s: “In him was life,” therefore he is called the Prince of it; because it was in him originally as in the Father (Acts 3:15). He gave to all life and breath, and all things; angels, men, beasts, they had all their life from him.

(6.) Again, as he was Lord of glory and Prince of life, he was also Prince of peace (Isa 9:6); by him, harmony and good order were maintained among things in heaven and things on earth.

Take things briefly in these few particulars—(a.) The heavens were his, and he made them. (b.) Angels were his, and he made them. (c.) The earth was his, and he made it. (d.) Man was his, and he made him.

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QUEST. II.—WHAT IS IT TO BE SAVED BY GRACE?

Now I come to the second question—What is it to be saved by grace? For so are the words of the text, "By grace, ye are saved." But,

First. I must touch the word GRACE and show you how diverse it is. Sometimes, it is taken for the goodwill and favor of men (Esth 2:17: Ruth 2:2: 1 Sam 1:18: 2 Sam 16:4). Sometimes, it is taken for those sweet ornaments that a life according to the Word of God put about the neck 9 (Prov 1:9; 3:22). Sometimes it is taken for the charity of the saints, as 2 Corinthians 9:6-8.

But "grace" in the text is taken for God's goodwill, "the goodwill of him that dwelt in the bush," and is expressed variously. Sometimes, it is called "his good pleasure." Sometimes, "the good pleasure of his will," which is all one with "the riches of his grace" (Eph 1:7). Sometimes, it is expressed by goodness, pity, love, mercy, kindness, and the like (Rom 2:4; Isa 63:9; Titus 3:4,5). Yea, he styles himself, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty" (Exo 34:6,7).

Second. As the word "grace" signifies all these, it intimates to us that all these are free acts of God, love, mercy, and kindness; hence, we have other hints in the Word about the nature of grace, as, 1. It is an act of God's will, which must need to be free; an act of his own will, of the good pleasure of his will; by each of these expressions, it is intimated that grace is a free act of God's goodness towards the sons of men. 2. Therefore, it is expressly said—"Being justified freely by his grace" (Rom 3:24). 3. "And when they had nothing to pay, he forgave them both" (Luke 7:42). 4. Again, "Not for your sakes do I this, saith the Lord God, be it known unto you" (Eze 36:32; Deu 9:5). 5. And therefore "grace," and the deserving of the creature, are set in flat opposition one to another—"And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work" (Rom 11:6).

The word "grace," therefore, being understood, doth most properly set forth the true cause of man's happiness with God, not but that those expressions, love, mercy, goodness, pity, kindness, &c., and the like, have their proper place in our happiness also. Had not God loved us, grace had not acted freely in our salvation; had not God been merciful, good, pitiful, kind, he would have turned away from us when he saw us in our blood (Eze 16).

So then, when he saith, "By grace ye are saved," it is all one as if he had said, By the goodwill, free mercy, and loving-kindness of God ye are saved; as the words conjoined with the text do also further manifest: "But God," saith Paul, "who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ —by grace ye are saved."

[Third.] The words thus understood admit us to these few conclusions: 1. God, in saving the sinner, hath no respect for the sinner's goodness; hence, it is said he is frankly forgiven and freely justified (Luke 7:42; Rom 3:24). 2. That God doth this to whom and when he pleases because it is an act of his own good pleasure (Gal 1:15,16). 3. This is the cause why great sinners are saved, for God pardoned "according to the riches of his grace" (Eph 1:7). 4. This is the true cause that some sinners are so amazed and confounded at the apprehension of their own salvation; his grace is unsearchable; and by unsearchable grace God oft puzzles and confounds our reason (Eze 16:62,63; Acts 9:6). 5. This is why sinners so often recover from their backslidings, heal the wounds they get from their falls, and rejoice in God's mercy. Why, he will be gracious to whom he will be gracious, and he will have compassion on whom he will have compassion (Rom 9:15).

[Fourth.] But I must not conclude this point here. We are here discoursing of the grace of God, and that by it we are saved; saved, I say, by the grace of God.

God is outlined in the Word unto us under a double consideration—1. He is outlined in his own eternal power and Godhead. Thus, we are to conceive of him by his attributes of power, justice, goodness, holiness, everlastingness, &c. 2. But then, we have him outlined in the Word of truth as consisting of Father, Son, and Spirit. Although this second consideration contained the nature of the Godhead, the first did not demonstrate the persons in the Godhead. We are saved by the grace of God—that is, by the grace of the Father, who is God; by the grace of the Son, who is God; and by the grace of the Spirit, who is God.

Now, since we are said to be "saved by grace," and that the grace of God, and since also we find in the Word that in the Godhead there are Father, Son, and Holy Ghost, we must conclude that it is by the grace of the Father, Son, and Spirit that we are saved; wherefore grace is attributed to the Father, Son, and Holy Ghost distinctly. 1. Grace is attributed to the Father, as these scriptures testify; Romans 7:25, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2, 1 Thessalonians 1:1, 2 Thessalonians 1:2, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4, Philemon 3. 2. Grace is also attributed to the Son. I first manifest it by all those texts above-mentioned, as also by these that follow: 2 Corinthians 8:9, 13:14, Galatians 6:18, Philippians 4:23, 1 Thessalonians 5:28, 2 Thessalonians 3:18, Philemon 25, Revelation 22:21. 3. It is also attributed to the Holy Ghost. He is called the Spirit of grace because he is the author of grace as the Father and the Son (Zech 12:10; Heb 10:29).