The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

There are three things from which this body must be saved—1. There is that sinful filth and vileness that yet dwells in it, under which we groan earnestly all our days (2 Cor 5:1-3). 2. There is mortality, that subjecteth us to age, sickness, aches, pains, diseases, and death. 3. And there is the grave and death itself, for death is the last enemy that is to be destroyed. “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Cor 15:54).

So then, when this comes to pass, then we shall be saved; then will salvation, in all the parts of it, meet together in our glory; then we shall be every way saved—saved in God’s decree, saved in Christ’s undertakings, saved by faith, saved in perseverance, saved in soul, and in body and soul together in the heavens, saved perfectly, everlastingly, gloriously.

[Of the state of our body and soul in heaven.]

Before I conclude my answer to the first question, I would discourse a little of the state of our body and soul in heaven, when we shall enjoy this blessed state of salvation.

First. Of the soul; it will then be filled in all the faculties of it with as much bliss and glory as ever it can hold.

1. The understanding shall then be perfect in knowledge—“Now we know but in part;” we know God, Christ, heaven, and glory, but in part; “but when that which is perfect is come, then that which is in part shall be done away” (1 Cor 13:10). Then shall we have perfect and everlasting visions of God, and that blessed one his Son Jesus Christ, a good thought of whom doth sometimes so fill us while in this world, that it causeth “joy unspeakable and full of glory.” 2. Then shall our will and affections be ever in a burning flame of love to God and his Son Jesus Christ; our love here hath ups and downs, but there it shall be always perfect with that perfection which is not possible in this world to be enjoyed. 3.

Then will our conscience have that peace and joy that neither tongue nor pen of men or angels can express. 4. Then will our memory be so enlarged to retain all things that happened to us in this world, so that with unspeakable aptness we shall call to mind all God’s providences, all Satan’s malice, all our own weaknesses, all the rage of men, and how God made all work together for his glory and our good, to the everlasting ravishing of our hearts.

Second. For our body; it shall be raised in power, in incorruption, a spiritual body and glorious (1 Cor 15:44). The glory of which is set forth by several things—1. It is compared to “the brightness of the firmament,” and to the shining of the stars “for ever and ever” (Dan 12:3; 1 Cor 15:41,42). 2. It is compared to the shining of the sun—“Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear”

(Matt 13:43). 3. Their state is then to be equally glorious with angels; “But they which shall be counted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more, for they are equal unto the angels” (Luke 20:35,36). 4. It is said that then this our vile body shall be like the glorious body of Jesus Christ (Phil 3:20,21; 1 John 3:2,3). 5. And now, when body and soul are thus united, who can imagine what glory they both possess? They will now be both in capacity, without jarring, to serve the Lord with shouting thanksgivings, and with a crown of everlasting joy upon their head. 8

In this world there cannot be that harmony and oneness of body and soul as there will be in heaven. Here the body sometimes sins against the soul, and the soul again vexes and perplexes the body with dreadful apprehensions of the wrath and judgment of God. While we be in this world, the body oft hangs this way, and the soul the quite contrary; but there, in heaven, they shall have that perfect union as never to jar more; but now the glory of the body shall so suit with the glory of the soul, and both so perfectly suit with the heavenly state, that it passeth words and thoughts.

Third. Shall I now speak of the place that this saved body and soul shall dwell in?

Why, 1. It is a city (Heb 11:16; Eph 2:19,22). 2. It is called heaven (Heb 10:34). 3. It is called God’s house (John 14:1-3). 4.

It is called a kingdom (Luke 12:32). 5. It is called glory (Col 3:4; Heb 2:10). 6. It is called paradise (Rev 2:7). 7. It is called everlasting habitations (Luke 16:9).

Fourth. Shall I speak of their company?

Why, 1. They shall stand and live in the presence of the glorious God, the Judge of all (Heb 12:23). 2. They shall be with the Lamb, the Lord Jesus. 3. They shall be with an innumerable company of holy angels (Heb 12:22). 4. They shall be with Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of heaven (Luke 13:28).

Fifth. Shall I speak of their heavenly raiment?

1. It is salvation; they shall be clothed with the garment of salvation (Psa 132:16; 149:4; Isa 61:10). 2. This raiment is called white raiment, signifying their clean and innocent state in heaven.

“And they,” says Christ, “shall walk with me in white, for they are worthy” (Rev 3:4; 19:8; Isa 57:2). 3. It is called glory—“When he shall appear, we shall appear with him in glory” (Col 3:4). 4.

They shall also have crowns of righteousness, everlasting joy and glory (Isa 35:10; 2 Tim 4:8; 1 Peter 5:4).

Sixth. Shall I speak of their continuance in this condition?

1. It is for ever and ever. “And they shall see his face, and his name shall be in their foreheads; and they shall reign for ever and ever” (Rev 22:4,5). 2. It is everlasting. “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life” (John 6:40,47). 3. It is life eternal. “My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life” (John 10:27,28). 4. It is world without end. “But Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed nor confounded world without end” (Isa 45:17; Eph 3:20,21).

O sinner! what sayest thou? How dost thou like being saved? Doth not thy mouth water? Doth not thy heart twitter at being saved? Why, come then: “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Rev 22:17).

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

Now I come to the second question—to wit, 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 a little upon the word GRACE, and show you how diversely it is taken. Sometimes it is taken for the goodwill and favour 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 putteth 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, longsuffering, 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” signifieth all these, so it intimates to us that all these are free acts of God, free love, free mercy, free 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 needs be free; an act of his own will, of the good pleasure of his will; by each of these expressions 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 frankly forgave them both” (Luke 7:42). 4. And 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 deservings 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 lovingkindness 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 these few conclusions—1.

That God, in saving of the sinner, hath no respect to 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 pardoneth “according to the riches of his