Chapter 105

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” (Titus 2:11,12). 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 sometimes 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” (Titus 3:3-8). 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 1:3-6).

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 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 Peter 3:18).

(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 Tim 1:9).

(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” (Rom 5:20,21).

(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 (Rom 6:1,2).

(4.) Suppose men should attempt to burden the church of God with unnecessary ceremonies, and impose them, even as the false apostles21 urged circumcision of old, saying, Unless you do these things, ye cannot be saved; why, the answer is ready—“Why tempt ye God, to put a yoke upon 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” (Acts 15:1,10,11). But not to enlarge, 22

[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 Peter 5:10). 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 thine, yet the God of all grace can pardon, or else it should seem that sin is stronger in a man penitent, to damn, than the grace of God can be to save.

2. But my sins are of the worst sort—blasphemy, adultery, covetousness, murder, &c.

Answ. “All manner of sins and blasphemy shall be forgiven unto men, wherewithsoever they shall blaspheme.—Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Matt 12:31; Mark 3:28; Isa 55:7,8).

3. But I have a stout and rebellious heart, a heart that is far from good.

Answ. “Hearken unto me,” saith God, “ye stout-hearted, that are far from righteousness: I bring near my righteousness”; that is, the righteousness of Christ, by which stout-hearted sinners are justified, though ungodly (Isa 46:12,13; Phil 3:7,8; Rev 4:5).

4. But I have a heart as hard as any stone.

Answ. “A new heart also will I give you,” says God, “and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh” (Eze 36:26).

5. But I am as blind as a beetle; I cannot understand anything of the gospel.

Answ. “I will bring the blind by a way that they know not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them” (Isa 42:16).

6. But my heart will not be affected with the sufferings and blood of Christ.

Answ. “I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born” (Zech 12:10).

7. But though I see what is like to become of me if I find not Christ, yet my spirit, while I am thus, will be running after vanity, foolishness, uncleanness, wickedness.

Answ. “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you” (Eze 36:25).

8. But I cannot believe in Christ.

Answ. But God hath promised to make thee believe. “I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord.” And again, “There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust” (Zeph 3:12; Rom 15:12).

9. But I cannot pray to God for mercy.

Answ. But God hath graciously promised a spirit of prayer—“Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord.—They shall call on my name, and I will hear them: I will say, It is my people; and they shall say, The Lord is my God” (Zech 8:22; 12:10; 13:9).

10. But I cannot repent. Answ. “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins” (Acts 5:30,31).

Thus might I enlarge, for the holy Bible is full of this exceeding grace of God. O these words, “I will” and “you shall”! they are the language of a gracious God; they are promises by which our God has engaged himself to do that for poor sinners which would else be left undone for ever.

THE THIRD USE.

Are they that are saved, saved by grace? Then let Christians labour 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 of 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. 23

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 endureth for ever”; 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 shouldst conclude of the grace of God.

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

We have been all this while discoursing of the grace of God; 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 not to 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 use to count them bold beggars that come often to our door.

3. To come boldly, it is to ask for great things when we come. That is the bold beggar that will not only ask, but also choose the thing that he asketh.

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, it 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 a 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. Labour to advance God’s grace in thy heart, by often admiring, praising, and blessing God in secret for it; God expects it—“Whoso offereth praise glorifieth me,” 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).

SECOND. [In life.] But again; as we should advance this grace in our hearts, so we should do it in our life. We should in our conversation 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 expecteth that there should in our whole life be a blessed tang24 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 abundance of pity, love, bowels, and compassion in God towards us; and accordingly we should be full of bowels, pity, love, and compassion to others.

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

The gospel shows us that God acteth 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 forgiveth 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 a 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. 25 Considerations of this nature affected David much; and God would have them affect thee, to the advancing of 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! O this should affect thy heart, this should engage thy heart to study to advance this grace of God (1 Tim 1:14,15).

Fourth. Perhaps in the day of thy conversion thou wast more unruly than many. Like a bullock unaccustomed to the yoke, hardly tamed, thou wast 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 offence 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 that he serveth; yea, though that god be none other but the devil and his lusts; and wilt not thou, O man! saved of the Lord, be much more subject “to the Father of spirits, and live”?26

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 joyfulness in the enjoyment of all good things, even him by whom thou art to be made blessed for ever?

Object. This is that which kills me—honour 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 meanest thou hast 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 wantest wisdom, that is thine own fault—“If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth 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 lusteth 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 whilst here, notwithstanding their conversion to God, and salvation by Christ through grace, are so infirm and weak by reason of a body of death that yet remaineth 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 thus? It is impossible that those that 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 liveth 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 unblamable in his sight. To him, by Christ Jesus, through the help of the blessed Spirit of grace, be given praise, and thanks, and glory, and dominion, by all his saints, now and for ever. Amen.

FOOTNOTES:

1 General course of manners, behaviour, deportment, especially as it regards morals (see Phil 1:27, 1 Peter 1:15).

2 Their conduct proved to the living that they were dead, they themselves having no feeling or sense of spiritual life; but, when quickened, their penitence and good works were brought into existence by Divine power; they feel the joys of salvation, but feel also their total unworthiness of this new creating power, and sing, “O to grace how great a debtor!”—Ed.

3 The hospital of St. Mary Bethlem, vulgarly called “Bedlam,” bestowed, in 1545, upon the citizens of London, who appropriated it to the reception of lunatics. It being the only public hospital for that class of the afflicted in England, it gave the name of “bedlam” to all whose conduct could only be accounted for on the score of madness.—Ed.

4 The person who writes this, was a singular instance of the truth of our author’s remark; having been twice providentially preserved from drowning, and once from the fatal effects of a violent fever, before effectual saving grace had reached his soul. The same rich and abundant mercy follows all the elect, quickens them when dead, saves them when lost, and restores them when ruined. God hath chosen us unto salvation, and enables us to live holily on earth, in order to a life of happiness in heaven. The Father’s good will and pleasure is the only fountain from whence the salvation of believers flows; and such as are given to Christ by the Father he considers as his charge, and stands engaged for their preservation; and the death of Christ for sinners, is an evident demonstration of the love of God the Father, and the Lord Jesus Christ, towards them; this love manifested in time was in and upon the heart of God before the world began.—Mason. What a multitude of unseen dangers, both spiritual and temporal, the Christian escapes before he is called!—Ed.

5 “Rarely,” finely, nicely.

6 A safe-conduct is a military term, either a convoy or guard for protection in an enemy’s land, or a passport, by the sovereign of a country, to enable a subject to travel with safety.—Imperial Dict.—Ed.

7 What amazing love! Christ visited this poor beggar, yea, was formed in him the hope of glory; his body, so miserable in the sight of man, was a temple of the Holy Ghost, and the angels carry his soul to heaven. O the riches of grace!—Ed.

8 What heart can conceive the glorious worship of heaven? The new song shall be as the voice of many waters, and a great thunder, when the “ten thousand times ten thousand and thousand of thousands” shall sing, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and blessing.” O that my poor voice may join that celestial choir!—Ed.

9 The fear of the Lord—an ornament of grace unto thy head, and chains about thy neck, and life unto thy soul.—Solomon.

10 “Their appearance and themselves”; this beautiful illustration might escape the reader’s notice, unless specially directed to it. The living creatures were always the same, although seen under different circumstances, and in diverse places. Inside and out they were the same; without deviation or turning, they went straight forward. It is well said that Bunyan has here snatched a grace beyond the reach of art, and has applied it to exalt and beautify consistency of Christian character.—Ed.

11 This is one of Bunyan’s peculiarly affecting representations, which in preaching went to the heart, producing intense interest, and tears of contrition over the stubbornness of human nature. Reader, Bunyan, being dead, yet speaketh; can you feel unaffected under such an appeal?—Ed.

12 “To stave,” to thrust, to push, to delay.—Ed.

13 These terms are taken from Foxe’s Martyrology. It was frequently the brutal remark of the Judges, You must turn or burn. Bunyan here applies it to turning from sin or burning in hell.—Ed.

14 This treatise having been written some years after the Pilgrim’s Progress, Bunyan very naturally refers to the well-known scene in the Interpreter’s House, where the fire is kept burning by oil from behind the wall, in spite of all the water thrown upon its flames.—Ed.

15 “To tend,” to watch, to guard, to attend.—Ed.

16 How pointedly, how admirably, does this illustrate the fond absurdities, the extreme follies of the human heart! “To serve God with such dainty dishes,” the cleanest being befouled with sin. “A cleaner way to hell than our neighbours!”—Ed.

17 O how humbling a consideration! Our sins are numberless, of omission, of commission, openly and secretly; nay, in a thousand cases they escape the sinner’s observation. “Cleanse thou me from secret faults.”—Ed.

18 “Shuck,” to shake or start back.—Ed.

19 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.

20 How abasing and humbling to human pride is it thus to conceive, that all have sinned, and, in the sight of God, are hell-deserving. What! says the honourable man, must I take mercy upon no higher consideration than the thief on the cross? Or the highly virtuous dame, Must I sue for mercy upon the same terms as the Magdalene? The faithful answer to both is, YES, or you must perish.—Ed.

21 “False apostles,” mentioned in Acts 15, who would have blended Jewish observances with Christianity, and have brought the converts into misery and thraldom. They are specially referred to in 2 Corinthians 11:13, “false apostles,” deceitful workers, that devour you and take from you (verse 20). In contradistinction to Paul, who was “chargeable to no man” (verse 9).—Ed.