1. That a non-elect may travel very far both in the knowledge, faith, light, and sweetness of Jesus Christ, and may also attain to the partaking of the Holy Ghost; yea, and by the very operation of these things also escape the pollution of the world and become a visible saint, join in church communion and be as chief amongst the very elect themselves. This the Scriptures everywhere do show us.

The question then is, Whether the elect and reprobate receive a differing grace? To which I answer, Yes, in some respects, both as to the nature thereof and also the degree.

To begin, then, with the nature of it:

1. The faith that the chosen are blessed with, it goeth under another name than any faith besides, even the faith of God's elect, as of a faith belonging to them only, of which none others do partake; which faith also, for the nature of it, is called faith most holy, to show it goes beyond all other, and can be fitly matched nowhere else but with their most blessed faith who infallibly attain eternal glory; even like precious faith with us, saith Peter, with his elect companions. And so of other things. For if this be true that they differ in their faith, they must needs therewith differ in other things; for faith, being the mother of grace, produceth all the rest according to its own nature-to wit, love that abounds, that never fails, and that is never contented till it attain the resurrection of the dead, &c.

They differ as to their nature in this: the faith, and hope, and love that the chosen receive, it is that which floweth from election itself; he hath blessed us according as he hath chosen us, even with those graces he set apart for us when he in eternity did appoint us to life before the foundation of the world; which grace, because the decree in itself is most absolute and infallible, they also, that they may completely answer the end, will do the work infallibly likewise, still through the management of Christ: "I have prayed that thy faith fail not."

But secondly. As they differ in nature, they differ also in degree; for though it be true that the reprobate is blessed with grace, yet this is also as true, that the elect are blessed with more grace; it is the privilege only of those that are chosen, to be blessed with [all] spiritual blessings, and to have [all] the good pleasure of the goodness of God fulfilled in and upon them. Those who are blessed with [all] spiritual blessings must needs be blessed with eternal life; and those in whom the Lord not

only works all his good pleasure, but fulfilleth all the good pleasure of his goodness upon them, they must needs be preserved to his heavenly kingdom; but none of the non-elect have these things conferred upon them; therefore the grace bestowed upon the one doth differ both in nature and degree from the other.

Thirdly. There is a difference as to the management also; the reprobate is principal for the management of the grace he receiveth, but Jesus Christ is principal for the management of the grace the elect receiveth. When I say principal, I mean chief; for though the reprobate is to have the greatest hand in the management of what mercy and goodness the Lord bestoweth on him, yet not so as that the Lord will not help him at all; nay, contrariwise, he will, if first the reprobate do truly the duty that lieth on him: "If thou do well, shalt thou not be accepted? But if not well, behold sin lieth at the door." Thus it was also with Saul, who was rejected of God upon this account. And I say, as to the elect themselves, though Jesus Christ our blessed Saviour be chief as to the management of the grace bestowed on his chosen, yet not so as that he quite excludeth them from striving according to his working which worketh in them mightily; nay, contrariwise, if those who in truth are elect shall yet be remiss and do wickedly, they shall feel the stroke of God's rod, it may be till their bones do break. But because the work doth not lie at their door to manage as chief, but at Christ's, therefore though he may perform his work with much bitterness and grief to them, yet he, being engaged as the principal, will perform that which concerneth them, even until the day (the coming) of Jesus Christ.

From what hath been said there ariseth this conclusion:

be

The elect are always under eternal mercy, but those not elect always under eternal justice; for you must consider this: there is eternal mercy and eternal justice, and there is present mercy and present justice. So, then, for a man to be in a state of mercy, it may either a state of mercy present or both present and eternal also. And so, again, for a man to be in a state under justice, it may be understood either of present justice only or of both present and eternal also.

That this may yet further be opened I shall somewhat enlarge.

I begin with present mercy and present jus

tice. That which I call present mercy is that faith, light, knowledge, and state of the good word of God that a man may have and perish. This is called in Scripture "believing for awhile, during for awhile, and rejoicing in the light for a season." Now I call this mercy, both because none (as men) can deserve it, and also because the proper end thereof is to do good to those that have it. But I call it present mercy, because those that are only blessed with that may sin it away and perish; as did some of the Galatians, Hebrews, Alexandrians, with the Asians, and others. But yet observe again, I do not call this present mercy because God hath determined it shall last but awhile absolutely, but because it is possible for man to lose it, yea, determined he shall, conditionally.

Again. As to present justice, it is that which lasteth but awhile also; and as present mercy is properly the portion of those left out of God's election, so present justice chiefly hath to do with God's beloved, who yet at that time are also under eternal mercy. This is that justice that afflicted Job, David, Heman, and the godly, who notwithstanding do infallibly attain, by virtue of this mercy, eternal life and glory. I call this justice, because in some sense God dealeth with his children according to the quality of their transgression; and I call it also present justice, because though the hand of God for the present be never so heavy on those that are his by election, yet it lasteth but awhile; wherefore though this indeed be called wrath, yet this is but a little wrathwrath for a moment, time, or season. little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer."

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Thus you see there is present mercy and present justice; also that the elect may be under present justice when the rest may be under present mercy.

Again. As there is present mercy and present justice, so there is eternal mercy and eternal justice; and I say, as the elect may be under present justice when the non-elect may be under present mercy, so the elect at that time are also under eternal mercy, but the other under eternal justice.

That the elect are under eternal mercy, and that when under present justice, is evident from what hath been said before-namely, from their being chosen in Christ before the foundation of the world, as also from the con

sideration of their sound conversion and safe preservation quite through this wicked world, even safe unto eternal life; as he also saith by the prophet Jeremiah: "Yea, I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee;" and hence it is that he calleth the elect his sheep, his children, and people, and that before conversion; for though none of them as yet were his children by calling, yet were they his according to election.

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Now the elect being under this eternal grace and mercy, they must needs be under it before present justice seizeth upon them, while it seizeth them and also continueth with them longer than present justice can, it being from everlasting to everlasting. This being so, here is the reason why no sin, nor yet temptation of the enemy, with any other evil, can hurt or destroy those thus elect of God; yea, this is that which maketh even those things that in themselves are the very bane of men, yet prove very much for good to those within this purpose; and as David saith, "It is good for me that I have been afflicted;" and again, "For when we are judged of the Lord we are chastened, that we should not be condemned with the world." Now afflictions, &c., in themselves are not only fruitless and unprofitable, but, being unsanctified, are destructive: "I smote him, and he went on frowardly;" but now eternal mercy, working with this or that affliction, makes it profitable to the chosen : have seen his ways, and will heal him, and will restore comfort to him and to his mourners;" as he saith in another place, "Blessed is the man whom thou chastisest and teachest out of thy law." For eternal mercy doth not look on those who are the elect and chosen of God as poor sinful creatures only, but also as the generation whom the Lord hath blessed, in whom he hath designed to magnify his name to the utmost by pardoning the transgressions of the remnant of his heritage, having predestinated us to the adoption of children by Jesus Christ to himself, wherein also he hath made us accepted in the beloved. Wherefore, I say, the elect, as they do also receive that grace and mercy that may be sinned away, so they have that grace and mercy which cannot be lost and that sin cannot deprive them of, even mercy that abounds and goeth beyond all sin; such mercy as hath engaged the power of God, the intercession of Christ, and the communication of the blessed Spirit of adoption; which Spirit also engageth the

heart, directs it into the love of God, that it may not depart from God after that rate as the reprobates do. "I will make an everlasting covenant with them, (saith God,) that I will not turn away from them to do them good, but will put my fear in their heart, that they shall not depart from me."

But now I say, God's dealing with the nonelect is far otherwise, they being under the consideration of eternal justice, even then when in the enjoyment of present grace and mercy. And hence it is that as to their standing before the God of heaven they are counted dogs, and sows, and devils, even then when before the elect of God themselves they are counted saints and brethren: "The dog is returned to his own vomit again, and the sow that was washed to her wallowing in the mire." And the reason is, because notwithstanding all their show before the world their old nature and corruptions do still bear sway within, which in time also, according to the ordinary judgment of God, is suffered so to show itself that they are visible to saints that are elect, as was the case of Simon Magus and that wicked apostate Judas, who went out from us, "but they were not of us, for if they had been of us, they should no doubt have continued with us; but they went out from us, that it might be manifest they were not all of us:" they were not elect as we, nor were they sanctified as the elect of God themselves; wherefore eternal justice counts them the sons of perdition when under their profession. And I say, they being

"It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." Grace, mercy, and peace flow from God the Father through our Lord Jesus Christ. Sin is the root and cause of all moral evil; and God cannot, consistent with his justice, show mercy to the sinner but on the expiation of it. There is an infinite fulness and sufficiency in Christ, out of which the elect receive, and grace for grace. We presume this subject cannot be more suitably closed than by transcribing the XVIIth article of the Church of England, of Predestination and Election, which is as follows:

'Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed, by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God he called, according to God's purpose, by his Spirit working in due season: they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only-begotten

under this eternal justice, it must needs have to do with them in the midst of their profession; and because also it is much offended with them for conniving with their lusts, it taketh away from them, and that most righteously, those gifts and graces, and benefits and privileges that present mercy gave them; and not only so, but cuts them off for their iniquity, and layeth them under wrath for ever. "They have forsaken the right way, (saith God,) they have followed the way of Balaam, the son of Bosor; these are wells without water, clouds that are carried with a tempest, trees whose fruit withereth, without fruit, twice dead, plucked up by the roots, for whom is reserved the blackness of darkness for ever."

These things thus considered, you see— 1. That there is present grace and present mercy, eternal grace and eternal mercy.

2. That the elect are under eternal mercy, and that when under present justice; and that the reprobate is under eternal justice, and that when under present mercy.

3. Thus you see again that the non-elect perish by reason of sin, notwithstanding pre sent mercy, because of eternal justice; and that the elect are preserved from the death (though they sin and are obnoxious to the strokes of present justice) by reason of eternal mercy. What shall we say, then? Is there unrighteousness with God? God forbid; "He hath mercy on whom he will have mercy, and compassion on whom he will have compassion."

*

Son Jesus Christ; they walk righteously in good works; and at length, by God's mercy, they attain to everlasting felicity.

"As the godly consideration of Predestination and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members and drawing up their minds to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God, so, for curious and carnal persons, Jacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination is a most dangerous downfall, whereby the devil doth thrust them either into desperation or into wretchedness of most unclean living, no leas perilous than desperation.

"Furthermore, we must receive God's promises to such wise as they be generally set forth to us in Haly Scripture; and in our doings that will of God is to he followed which we have expressly declared unto us in the word of God."

OR,

COURTEOUS READER:

God (I hope) hath put it into my heart to write unto thee another time, and that about matters of the greatest moment, (for now we discourse not about things controverted among the godly, but directly about the saving or damning of the soul: yea, moreover, this discourse is about the fewness of them that shall be saved, and it proves that many an high professor will come short of eternal life;) wherefore the matter must needs be sharp, and so disliked by some, but let it not be rejected by thee. The text calls for sharpness, so do the times; yea, the faithful discharge of my duty towards thee hath put me upon it.

I do not now pipe, but mourn, and it will be well for thee if thou canst graciously lament. Some (say they) make the gate of heaven too wide, and some make it too narrow; for my part, I have here presented thee with as true a measure of it as by the word of God I can. Read me, therefore, yea, read me, and compare me with the Bible, and if thou findest my

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doctrine and that book of God concur, it, as thou wilt answer the contrary in the day of judgment. This awakening work (if God will make it so) was prepared for thee; if there be need and it wounds, get healing by blood; if it disquiets, get peace by blood; if it takes away all thou hast, because it was naught, (for this book is not prepared to take away true grace from any,) then buy of Christ gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed and that the shame of thy nakedness doth not appear, and anoint thine eyes with eye-salve, that thou mayest see. Self-flatteries, self-deceivings are easy and pleasant, but damnable. The Lord give thee an heart to judge right of thyself, right of this book, and so prepare for eternity, that thou mayest not only expect entrance, but be received into the kingdom of Christ and of God! Amen.

So prays thy friend,

JOHN BUNYAN. 721

Strive to enter in at the strait gate; for many,

THESE are the words of our Lord Jesus Christ, and are therefore, in especial 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?" A serious question, not such as tended to the subversion of the hearers, as too many now-a-days do, but such as in its own nature tended to the awakening of the company to good, and that called for such an answer that might profit the people also. This question also well pleased Jesus Christ, and he prepareth and giveth such an answer as was without the least retort or show of distastesuch an answer, I say, as 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 also.

1. An answer, and that in the affirmative; the gate is strait, many that seek will not be able, therefore but few shall be saved.

2. The answer is an instruction also: "Strive to enter in," &c.; good counsel and instruction; pray God help me, and my reader, and all that love their own salvation, to take it.

My manner of handling the words will be, first, by way of explication, and then by way of observation.

1. By way of explication.

The words are to be considered, first, with reference to their general scope, and then with reference to their several phrases.

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, I say, 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 therefore of the greatest importance. To be saved! What is like being saved? To be saved from sin, from hell, from the wrath of God, from eternal damnation! what is like it? To be made an heir of God, of his grace, of his kingdom and eternal glory! what is like it? And yet all this is included in this word saved, and in the answer to that question, Are there few that 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, be cause the household people have no wounds nor sores. In time of sickness what so set by as the doctor's glasses and gallipots full of his excellent things? but when the person is grown well the rest is thrown to the dunghill. Oh, 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, and goodness, and blessedness is it to him that lies continually upon the wrath of a guilty conscience! "But the whole need not the physician." He therefore, and he only, knows what saved means that knows what hell, and 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 sared but such as see, without being saved, all things in heaven and earth are emptiness to them; they also that believe themselves privileged in au the blessedness that is wrapped up in that wed bless and admire God that hath saved tura