COURTEOUS READER:

HAVING formerly writ some small matter teaching the doctrine of faith, as justification by grace through the faith of Christ's blood, &c., I do here, as the second to that doctrine, present thee with a few lines touching good works, that I might, as at first I showed thee the good and glory of the one, now show thee the beauty and excellency of the other: "For though we are justified (Rom. iii. 24, &c.) freely by grace through Christ before God; yet we are justified before men (James ii. 18) by our works." Nay, a life of holiness, flowing from faith in us that are saved by grace, it doth justify that grace before the world that justifies us before God. 2 Cor. vi. 2, 3; ix. 12, 13; 1 Pet. ii. 11, 12.

I have here not only in general treated of this doctrine of good works, but particularly (after some discourse about works flowing from faith, and what makes it true and gospelly good) I discourse of them as we stand under our several relations in this world among men. As first, The duty of the master of a family; of the husband to his wife, and of hers to him; of the duty of parents to their children, and of children to their parents; of masters also to their servants, and of the servant again to his master; with a brief touch upon good neighbourhood, and a discovery of covetousness, pride, and uncleanness, which

are great obstructions to a truly gospel conversation.

I know there are many that have treated of good works in large and learned discourses; but I doubt all have not so gospelized their discourse as becomes them, and as the doctrine of the grace of God calleth for.

However, I thought it my duty to add this discourse to all that are past; and that for these reasons:

1. To take away those aspersions that the adversaries cast upon our doctrine, (Rom. iii. 8, as also in the days of Paul,) that because we preach justification without the works of the law, therefore they pretend we plead for looseness of life, whose damnation is just.

2. Because, though there be much discourse about works in general, yet a particular discourse of them, as before is touched, is too much neglected; and by this means every one too much left at uncertainties (as from them) of their several works under their particular relations; which I think is one reason of that disorder in families and places where God's people live, to their shame and the dishonour of God.

3. Because these few books that do particularly treat thus of good works are, I think, now so scarce or so big that but few have them and few buy them, if they may be had, especially our new converts, for whose

sakes principally this short discourse is intended; and indeed, this is one reason of my brevity, that the price might neither be burdensome, nor the reading long and tedious. Multitude of words drown the memory; and an exhortation in few words may yet be so full that the reader may find that in the side of a sheet which some are forced to hunt for in a whole quire, &c. The Lord teach us this wisdom.

4. I have written this book to show that I bear a fellow testimony and witness (with all that know God) of the operation that grace hath and will have in the heart that hath savingly received it.

Lastly. I have thus written because it is amiable and pleasant to God when Christians keep their rank, relation, and station, doing all as become their quality and calling. When Christians stand every one in their places, and do the work of their relations, then they are like the flowers in the garden, that stand

and grow where the gardener hath planted them, and then they shall both honour the garden in which they are planted, and the gardener that hath so disposed of them. From the hyssop in the wall to the cedar in Lebanon their fruit is their glory. And seeing the flock into which we are planted is the fruitfullest flock, the sap conveyed thereout the fruitfullest sap, and the dresser of our souls the wisest husbandman (John xv. 1), how contrary to nature, to example, and expectation should we be if we should not be rich in good works!

Wherefore take heed of being painted fire wherein is no warmth, and painted flowers which retain no smell, and of being painted trees whereon is no fruit; "Whoso boasteth himself of a false gift is like clouds and wind without rain." Prov. xxv. 14. Farewell. The Lord be with thy spirit, that thou mayst profit for time to come.

JOHN BUNYAN.

I SHALL not at this time discourse of every particular at large included in these words, but shall briefly fall upon those things that I judge most necessary for the people of God. Neither shall I need to take any great preamble to the words for their explication, they themselves being plain, and without that ambiguity that calleth for such a thing; the general scope being this, That they which have believed in God should be careful to maintain good works.

But yet, to prosecute what I intend with what clearness I may, I shall in a word or two make way for what is to be the main of this book.

"This is a faithful saying." This-which? Why, that which goeth before, namely, “That being justified by grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly."

Why so?

Why, "That they which have believed in God might be careful to maintain good works."

The meaning is, that the way to provoke others to good works is constantly (in the evidence and demonstration of the Spirit) to show them the certainty of their being by grace made heirs of eternal life.

From this Scripture I do gather these things observable:

1. That good works do flow from faith. Yea, 2. That every one that believeth should be careful that their works be good. 3. That every believer should not only be careful that their works be good, and for the present do them, but should also be careful to maintain them; that is, they should carefully study to keep in a constant course of good works.

And lastly, that the best way to provoke both ourselves and others to this work is to be often affirming to others the doctrine of justi

fication by grace, and to believe it ourselves: "This is a faithful saying, and these things I will (saith Paul) that thou affirm constantly, that they who have believed in God might be careful to maintain good works."

I. I begin with the first: That good works do flow from faith.

This is evident divers ways: 1. From the impossibility of their flowing from any other thing-they must either flow from faith or not at all; "For whatsoever is not of faith is sin." And again, "Without faith it is impossible to please him." Every man by nature, before faith, is an evil and a corrupt tree; and a corrupt tree cannot bring forth good fruit: "Do men gather grapes of thorns, or figs of thistles?" Now a man is made good by faith, and by that bringeth forth the fruits that are acceptable to God.

Wherefore sinners, before faith, are compared to the wilderness, whose fruits are briers and thorns; and whose hearts are the habitation of dragons-that is, of devils.

And hence again it is that they are said to be Godless, Christless, Spiritless, faithless, hopeless; without the covenant of grace, without strength; enemies in their minds by wicked works, and possessed by the spirit of wickedness as a castle by a conqueror.

Now, these things being thus, it is impossible that all the men under heaven that are unconverted should be able to bring forth one work rightly good; even as impossible as for all the briers and thorns under heaven to bring forth one cluster of grapes or one bunch of figs; for indeed they want the qualification. A thorn bringeth not forth figs, because it wanteth the nature of the fig tree; and so doth the bramble, the nature of the vine. Good works must come from a good heart.

Now, this the unbeliever wanteth because

he wanteth faith; for it is that which purifieth the heart. Good works must come from love to the Lord Jesus; but this the unbeliever wanteth also, because he wanteth faith: "For faith worketh by love, and by that means doth good."

And hence again it is that though the carnal man doth never so much which he calleth good, yet it is rejected, slighted, and turned as dirt in his face again: his prayers are abominable, his ploughing is sin, and all his righteousnesses as filthy rags. Thus you see that without faith there are no good works.

Now then to show you that they flow from faith. And that,

For that faith is a principle of life, by which a Christian lives-a principle of motion, by which he walks towards heaven in the way of holiness. It is also a principle of strength, by which the soul opposeth its lust, the devil, and this world, and overcomes them: "This is your victory, even your faith." Faith in the heart of a Christian is like the salt that was thrown into the corrupt fountain, that made the naughty waters good and the barren land fruitful. Faith, when it is wrought in the heart, is like leaven hid in the meal, or like perfume that lighteth upon stinking leather, turning the smell of the leather into the savour of the perfume; it being then planted in the heart and having its natural inclination to holiness. Hence it is that there followeth an alteration of the life and conversation, and so bringeth forth fruit accordingly: "A good man, out of the good treasure of his heart, bringeth forth good fruit." Which treasure, I say, is this faith, and therefore it is that faith is called the 'faith according to godliness and the most holy faith.

Good works must needs flow from faith or no way, because that alone carrieth in it an argument sufficiently prevalent to win upon our natures, to make them comply with holi

ness.

Faith showeth us that God loveth us, that he forgiveth us our sins, that he accounteth us for his children, having freely justified us through the blood of his Son.

Faith receiveth the promise, embraceth it, and comforteth the soul unspeakably with it.

Faith is so great an artist in arguing and reasoning with the soul that it will bring over the hardest heart that it hath to deal with. It will bring to my remembrance at once both my vileness against God and his goodness towards me; it will show me that though I

deserve not to breathe in the air, yet that God will have me an heir of glory.

Now, there is no argument greater than this. This will make a man run through ten thousand difficulties to answer God (though he never can) for the grace he hath bestowed on him.

Further, faith will show me how distinguishingly this love of God hath set itself upon me: it will show me that though Esau was Jacob's brother, yet he loved Jacob; that though there were thousands more besides me that were as good as me, yet I must be the man that must be chosen.

Now this, I say, is a marvellous argument, and unspeakably prevaileth with the sinner, as saith the apostle: "For the love of Christ constrains us, because we thus judge, That if one died for all, then were all dead; and that he died for all, that they which live (that is, by faith) should not henceforth live unto themselves, but to Him that died for them and rose again." "Love (saith the wise man) is strong as death; many waters cannot quench love, neither can the floods drown it. If a man would give all the substance of his house for love, it would be utterly contemned."

Oh! when the broken, dying, condemned soul can but see, by faith, the love of a tenderhearted Saviour, and also see what he underwent to deliver it from under that death, guilt, and hell that now it feels and fears, which also it knoweth it hath most justly and highly deserved, "Then bless the Lord, O my soul; and what shall I render unto the Lord for all his benefits?"

Thus faith is a prevailing argument to the sinner, whereby he is fetched off from what he was, and constrained to bend and yield to what before he neither would nor could.

And hence it is that gospel-obedience is called the obedience of faith, as well as obedience to the faith. Rom. xvi. 26. For it must be by the faith of Christ in my heart that I submit to the word of faith in the Bible, otherwise all is to no profit; as saith the apostle: "The word preached did not profit them, it not being mixed with faith in them that heard it." Heb. iv. 2. For faith alone can see the reality of what the Gospel saith, and so, I say, argue over the heart to the embracing of it.

everything in its proper place before our eyes: God and Christ shall be with it the chiefest good, the most lovely and amiable; a heavenly life shall be of greater esteem and more desirable than all the treasures of Egypt. Righteousness and sanctification will be the thing after which it will most vehemently press, because it seeth not only death and damnation as the fruits of sin, but sin also in itself, distinct from the punishment belonging to it, a detestable, horrible, and odious thing.

By faith we see this world hath no abiding in it for us, nor no satisfaction if it were otherwise; and hence it is that the people of God have groaned to be gone from hence into a state that is both sinless and temptationless; and hence it is again that they have run through so many trials, afflictions, and adversities, even because of that love to holiness of life that faith being in their hearts did prompt them to, by showing them the worth and durableness of that which was good, and the irksomeness and evil of all things else.

4. Faith layeth hold of that which is able to help the soul to bring forth good works: it layeth hold of and engageth the strength of Christ, and by that overcometh that which oppresseth: "I can do all things through Christ that strengtheneth me."

In a word, a life of holiness and godliness in this world doth so inseparably follow a principle of faith that it is both monstrous and ridiculous to suppose the contrary. What! shall not he that hath life have motion?

He that hath by faith received the spirit of holiness, shall not he be holy? (Gal. iii. 2;) and he that is called to glory and virtue, shall not he add to his faith virtue? 2 Pet. i. 4, 5. We are by faith made good trees, and shall not we bring forth good fruit? Luke vi. 43. They that believe are created in Christ Jesus unto good works; and God hath, before the world was, ordained that we should walk in them: and shall both our second creation and God's foreordination be made frustrate? Besides, the children of faith are the children of light and of the day-lights upon a hill and candles on a candlestick-and shall not they shine? They are the salt of the earth, shall not they be seasoning?

The believer is the alone man by whom God showeth to the world the power of his grace, the operation of his people's faith, &c. The unbelievers read indeed of the power of grace, of the faith, hope, love, joy, peace, and sanctification of the heart of the Christian,

but they feel nothing of that sin-killing operation that is in these things: these are to them as a story of Rome or Spain. Wherefore, to show them in others what they find not in themselves, God worketh faith, hope, love, &c., in a generation that shall serve him; and by them they shall see what they cannot find in themselves, and by this means they shall be convinced that though sin and the pleasures of this life be sweet to them, yet there is a people otherwise minded, even such a people that do indeed see the glory of that which others read of, and from that light take pleasure in those things which they are most averse unto. To this, I say, are Christians called; herein is God glorified; hereby are sinners convinced, and by this is the world condemned.

Objection. But if faith doth so naturally cause good works, what then is the reason that God's people find it so hard a matter to be faithful in good works?

I answer-1. God's people are fruitful in good works according to the proportion of their faith; if they be slender in good works, it is because they are weak in faith. Little faith is like small candles or weak fire, which, though they shine and have heat, yet have but dim shining and small heat when compared with bigger candles and greater fire. The reason why Sardis had some in it whose works were not perfect before God was, because they did not hold fast by faith the word that they had formerly heard and received.

2. There may be a great mistake in our judging of our own fruitfulness. The soul that indeed is candid and right at heart is taught by grace to judge itself, though fruitful, yet barren upon two accounts: 1. When it compareth its life to the mercy bestowed upon it; for when a soul doth indeed consider the greatness and riches of the mercy bestowed upon it, then it must needs cry out, "O wretched man that I am!" for it seeth itself wonderfully to fall short of a conversation becoming one who hath received so great a benefit. 2. It may also judge itself barren because it falleth so far short of that it would attain unto; it cannot do the thing that it would. The heart of a Christian is naturally very barren; upon which, though the sced of grace (that is, the fruitfullest of all seeds) be sown, yet the heart is naturally subject to bring forth weeds.

Now, to have a good crop upon such ground doth argue the fruitfulness of the