virgins as have, and hold every one her lamp, even as the wise themselves. 3. Such virgins as were, every one of them gone forth from the pollutions of this evil world. 4. And so such as continued visible saints, even till the bridegroom came. Mat. xxv. 1-10. For then, it is said in the margin, they cried, Our lamps are going out. These, I say, be those gifted people that will have place in the church, and so place in the book of life here mentioned, which yet will, though they continue hid from the church, be discovered in the day of the Lord to be such as had only a gift, but not grace, and shall for their secret sins be cut off and cast away, notwithstanding they were visible saints all their days. saving grace, yet great knowledge and understand- not defiled their profession. 2. And will be such ing in the mysteries of the kingdom of God, and will also make them for profit and advantage in his church, to feed their flocks, to plough up the fallow ground of their hearts, and to dress their tender vines. Yet, I say, they themselves shall not be everlastingly saved, for they want his saving grace. As Christ saith, The servant abideth not in the house for ever, but the son abideth for ever.' Jn. viii. 35. As he saith again in another prophet, If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons, it shall be their possession by inheritance; but if he give a gift of inheritance to one of his servants, then it shall be his to the year of liberty, after it shall return to the prince; but his inheritance shall be his sons for them.' Eze. xlvi. 16 17. Some indeed have grace as well as gifts; now they that are such the profit of their gifts shall be rewarded by virtue of their grace; but as for them that have only a gift, when the work of a gift is done, then they cease to be any longer of use in the church, and therefore are forthwith shut out of the same, but the son abideth for ever. Thus you see that as visible church-communion doth not absolutely call for the elect only, but admits, and that by the book of rules, all that are visible and open saints by calling, so also the Lord Jesus himself doth, and will use some in his church as his officers and servants, that yet in a strict sense are neither his sons nor members, who yet are within the bounds of that book of life that here he speaks of, as is evident, because with Christ's allowance they are admitted into communion with his church, and by him also furnished with gifts and abilities to profit and edify withal. Now observe, such a one is admitted, though but a servant, yet not by the church, because but such a one. The church receiveth no man upon the account of gifts alone, but upon the account of the appearance of grace, as of gospel-repentance, of the confession of faith, and of a conversation suitable to the same; all To conclude then: If the Scripture saith, that none that defileth, or that worketh abomination, or maketh a lie, shall enter into this holy city which yet is but the church on earth, with what face can defilers think and say they shall possess a part among the church which is in heaven? Again, If many that have received gifts from God, and that may be serviceable in his house, shall yet be put out of doors at the coming of the Lord, what will they do that have been and yet continue both giftless and graceless, as visibly as the light that shineth? And that instead of being the ploughmen and vine-dressers of the church, prove thieves, robbers, persecutors, and the like! Yea, if many that are within the bounds of that book of life that hath the records and rules of a rightly constituted visible church may yet perish, what will become of them that never were so much as written therein? Must they not perish rather? And whosoever was not found written in the book of life, was cast into the lake of fire.' Rev. xx. 15. Rev. xxii. 1.—'And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.' which a man that is not elect may have the notion [FIFTH. THE PROVISION AND MAINTENANCE OF THE of, yea, the power, though not the saving power. IIe. vi. 4, 5. Fifth. Further, this which I have said about the visible church-communion, and so consequently about the book of life, it must needs be a gospeltruth: yea, a thing for truth in this New Jerusalem: because, besides what hath been said, there will be found in this city, even at the coming of the Lord Jesus, which coming of his will not be for some time after the building and setting of it up, I say, there will be then found among them foolish virgins, and such who have not the saving grace of God in their souls. But yet, 1. These very souls shall be counted by the church, yea, by Christ himself, for virgins; that is, such as had CITY, BY WHICH IT CONTINUETH IN LIFE, EASE, PEACE, TRANQUILLITY, AND SWEETNESS FOR EVER.] Having thus showed us this city, her fashion, glory, inhabitants, and the like, he now comes to show us her provision and maintenance, wherewith she is kept in safety, life, peace, and comfort, &c. [Its drink the river of life.] 'And he showed me a pure river of water of life.' This water of life is nothing else but the manifold grace of God in Christ let forth to the inhabitants of this Jerusalem, wherewith she is watered and replenished, as the earth with rain from heaven, for the good of those that drink thereof. For both the word water and that of life, they are but metaphorical sayings, under which is held forth some better and more excellent thing. And indeed it is frequent with God in Scripture to speak of his grace and mercy under the notion of waters, of a fountain, a sea, and the like. Zec. xiii. 1; Mic. vii. 18, 19. [It is called water.] Now it is called water, First, Because no soul can be cleansed, or effectually washed from its guilt and filth, but by the grace of God. Ep. i. 7. I washed thee with water, yea, I thoroughly washed away thy blood from thee,' and thou becamest mine.' Eze.xvi.8,9. Second, It is called water, because it also quencheth the spiritual thirst of them that by faith do drink thereof. Is. xli. 18. I will give, saith Christ, to him that is a-thirst, of the fountain of the water of life freely. Re. xxii. 17. And again, 'IIe that drinketh of the water that I shall give him, shall never thirst.' Jn. iv. 14. * Water of life. Ps. xlvi. 4. [Water of LIFE.] Further, As it is called water, so it is called 'the water OF LIFE,' and that upon a diverse account. First, Because it is that which recovereth the soul that drinketh thereof from the death of sin and the curse of God, to a principle of life and heavenly blessing. And it shall come to pass that every thing that liveth, which moveth whithersoever the rivers shall come, shall live.' Eze. xlvii. 9. Second, It is called 'the water of life,' because that from it comes all those heavenly and spiritual quickenings and revivings, that (like aqua vita)* do fetch again, and cheer up the soul that was sinking and giving up the ghost in this world. 'There is a river, the streams whereof shall make glad the city of God.' Third, It is called the water of life,' because it healeth the soul of all its spiritual infirmities and diseases, wherewith by reason of the remainders of sin, the creature is most sadly annoyed and infected. And there shall be a very great multitude of fish,' of men he means, Mat. iv. 19, 'because the waters shall come thither; for they,' these fish, shall be healed, and every thing shall live whither the river cometh.' Eze. xlvii. 9. Fourth, and lastly, It is called 'the water of life,' because that whosoever doth effectually drink thereof, shall die no more, but the water that Christ shall give him shall be in him a well of water, springing up in him to eternal life; wherefore he calleth it in another place, the living water,' because the quality and nature of it is to beget, to increase, to maintain, and preserve life. Jn. iv. 10–14. [Water of life clear and PURE AS CRYSTAL.] 'And he showed me a pure river of water of life, clear as crystal,' &c. Mark, it is water, water of life, pure water of life, and clear as crystal. These words, 'pure' and 'clear,' and that as crystal,' they are added upon a double account. First, To show you that it is grace alone that saveth the sinner; and, Second, To show you that at this day the doctrine of this grace will be by itself alone without the commixture of that dirt and trash that for a long time, even to this day, hath been thrown into it. First, It showeth us that it is grace alone that saveth the sinner, pure grace, grace that admits of nothing of ours to be in the least a helper in the matter of our happiness; we are 'justified freely by his grace, through the redemption that is in Christ Jesus.' As he saith by the prophet, 'I will pour CLEAN water upon you, and ye shall be clean, and from all your idols will I cleanse you.'1 Eze. xxxvi. 25. Not for your sakes do I this, saith the Lord. Be ye ashamed and confounded for all your own evil ways, O house of Israel,' ver. 32, 33. It is clean water, indeed—it is clear in the nature of it, clear in the gift of it, and clear in the working of it. It washeth freely, thoroughly, and perfectly. 'From all your idols will I cleanse you,' Re. xxi. 8. ver. 25; xvi. 9. Second, This word pure, and clear as crystal, it also showeth us that at the day of New Jerusalem, the doctrine of grace shall be cleansed from all those dirty and muddy inventions that sin, Satan, and the wisdom of this world hath thrown into this river, and into its goodly crystal streams; I say at this day they shall not come near it, neither shall the rubbish they have already cast into it any more be there for ever. I will destroy all the beasts thereof (the beastly men he means) from beside the great waters, neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them. Then will I make their waters deep, and cause the rivers to run like oil, saith the Lord God.' Eze. xxxii. 13, 14. And he SHEWED me a pure river of water of life, clear as crystal,' &c. In that he saith he saw this river, he giveth us in a mystery also to understand how openly and plainly this river shall in all its crystal streams and currents be apprehended and seen by the children of this city; for in this vision he doth as it were represent in his person the children of New Jerusalem; as God said to Ezekiel in another case, 'Thou shalt be a sign,' and they shall do as thou hast done,' xxiv. 22, 27. So here, I saw, saith John, a pure river of water of life. I am in this a sign to the house of the Israel of God, and to the inhabitants of this city; they shall do as I have done, and shall also see as I have seen. As saith the church and people of this city, 'As we have heard, so have we This quotation is taken from that excellent translation of the Bible made by the reformers at Geneva, and which was much used in Bunyan's time. He preferred the word pour to that of sprinkle, used in the present version.-—(ED.) seen, in the city of the Lord of hosts. Ps. xlviii. 8. And hence it is called an open fountain, because it shall be no more shut up or kept close for ever. Zec. xiii. 1, 2. [Whither this water goes and its extension.] And he showed me a pure river of water of life, clear as crystal, PROCEEDING out of the throne of God.' This word, proceeding, hath also in it two things: First, An implicit declaration whither it goes; and, Second, A discovery of its gradual extension to those to whom it goes. First. Touching to whom, or whither it goes, it is let out both to the Jews and Gentiles indifferently; and so it never yet was since the foundations of the Jewish church; for in the time of the Old Testament it did run to the Jews in special, and in the times of the New Testament, hitherto, unto us the Gentiles in special. O! but now it shall in this manner be extended to sinners no longer; not now to the Jews without the Gentiles, nor again to them without the Jews, but equally and alike to both, and on them both it shall work alike effectually. It shall be in that day,' saith the prophet, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea.' Zec. xiv. 8. By 'living waters' here, you are to understand the same with this in the text; by the former sea,' the people of the Jews, for they were God's former people; and by hinder sea,' the people of the Gentiles, for they are the younger son. And because the whole world consisteth of these two people, therefore Ezekiel in his vision puts them both together, calling them the fish of one great sea, to which this water of life shall run, and upon whose fish it shall have a like operation, even to heal them, and make them live, without respect either to this or that party. It shall come to pass that the fishers,' that is, the gospel ministers, shall stand upon it,' the rivers, from En-gedi even to En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.' Eze. xlvii. 10. As another prophet saith, The abundance of the sea shall be converted to thee.' Is. lx. 5. Thus much touching whither this water goes. 6 [Second.] And now to come to the manner of the extension of it, in the way of its proceeding. A thing that proceeds, it doth what it doth gradually, that is, by degrees. First, it comes or goes so far, and then further, and afterwards further than that, till at last it ascends to the height and uppermost degree that is allotted for its perfection. All which the Holy Ghost would have us gather out of this word, 'it proceedeth,' or that John saw this holy water 'proceeding.' The which the pro | phet Ezekiel in a mystery unfoldeth to us, saying, the first time he passed over this water it was up but to his ankles; the second time he passed through, it proceeded to his knees; the third time, to his loins; and last of all, became a river to swim in. Eze. xlvii. 1-3. 1. It is but up to the ankles, that is, but shallow; and signifies that, first, the soul is but a little child in God's things, such as the apostle calls babes, children, little children,' 1 Jn. ii. 12. 2. Then from the ankles it proceeds to the knees, that is, somewhat higher than the ankles; and signifieth that the Christian groweth from a child to a young and strong man, one that is now gotten deeper into the things of God, and that is able to tug with and overcome the wicked ones. 1 Jn. ii. 13. 3. After this it proceeds higher, even up to the loins; this signifies that as grace makes men children of God, and his young men, so also it maketh them fathers and ancients in his church; it makes them grave, knowing, solid guides, and unfolders of the mysteries of the kingdom; these are such as are instructed into the kingdom of God, and that can bring out of their treasury things new and old. 4. It yet proceeds higher, even to be above the head, a river to swim in, and that such a river as can by no means be passed over. This signifieth our launching into eternity; our being beyond all heights, depths, lengths, and breadths in the open vision and enjoyments of grace. For there the glorious Lord shall be unto us a place of broad rivers and streams, wherein shall go no galley with oars, neither shall gallant ships pass thereby.' Is. xxxiii. 21. Thus we begin children, and wade up to the ankles in the things of God; and being once in, it riseth and proceeds to come up to our knees, then to our loins, and last of all to be a river to swim in; a river so wide, so deep, and every way so large, that it can in no wise be passed over.1 [Whence and from whom this water comes.] And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb.' IIaving thus spoken to the water what it is, as also to whom it extends itself, and how it proceeds, he now comes to show us from whence and from whom it doth come. It proceeds, saith he, from the throne of God and of the Lamb.' Out of the throne of God; this throne of God, it is, in another place, called the mercy-seat, and throne of grace, from which, as always, so now in a special manner he will issue pictured by Bunyan from Eze. xlvii. 3-12. So imperceptibly 1 How beautifully is the Christian's growth in grace here by Divine power, without the aid of man, that the partaker often doubts his own growth. The water rises higher and higher, until at length there is no standing for his feet-the earth and time recedes, and he is plunged into the ocean of eternal grace and glory.—(ED.) forth of himself in the glory of the gospel of the grace of the Lord and Saviour Jesus Christ to the inhabitants of this city. Ex. xxv. 22. He. iv. 16. When he saith, therefore, that it doth proceed out of the throne of God, it is as if he had said, I saw that from the yearning bowels of the great God did flow continually the living streams of the everlasting fountains of grace, and that not only to, but in the midst of this city, wherewith her inhabitants are continually watered, and their pastures kept always green and flourishing. 'Ho, every one that thirsteth, come ye to the waters.' Is. lv. 1. Proceeding out of the throne of God and of the Lamb.' In that this water of life is said to proceed not only out of the throne of God, but also of the Lamb, it signifieth and holdeth forth unto us two special things: First. That the throne of God is also made the throne of the Lord Jesus Christ, upon which he, as a reward of his sufferings and victory over sin, Satan, and all evils, is set down, and upon which he sits and rules as Lord and Chief of all worlds. He is set down on the right hand of power, on the right hand of the Majesty on high; as he saith, To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.' Re. iii. 21. This being thus, it signifieth that this city shall have her enjoyments of life, peace, and joy in the Holy Ghost, by virtue of the kingship of the Lord Jesus Christ, as well as by the virtue of his priestly and prophetical office. The church doth in our days know a little what joy, peace, and life is to be enjoyed from Christ, even through that dark and glimmering sight that she hath of the offices of Christ in a mist; but she feels not yet what joy she shall have, and what peace she shall enjoy when her Lord, in all his offices, is manifest before her, and when he in the glory of them doth reign in the midst of this Jerusalem. There are none of the offices of the Lord Jesus yet upon the throne in his church on earth, though they be all upon the throne in heaven. O! but the day is coming that they shall be all upon the throne in the church on earth; when they shall, each of them in its full length, breadth, height, and depth, bear sway among his people, and before all men. Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously.' 13. xxiv. 23. O that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence!' Is. Ixiv. 1. O that the day were come that the smoke should go forth of the temple of God, that men might enter into it, and there meet with God upon the throne, and with Jesus in him upon the throne in all his offices! It will be thus, thou Zion, shortly, and great shall be the peace of thy children.' Is. liv. 18. [Second.] The second thing observable is, that as all grace comes from out of the throne of God, so it also proceeds or comes out of the throne of the Lamb; that is, no grace comes to any but through the victory and conquest of the Lord Christ. We are justified freely by his grace, through the redemption that is in Christ Jesus.' Ro. iii. 24. And again, We have redemption through his blood,' even the forgiveness of our sins, according to the riches of his grace.' Ep. i. 7. By which we may gather that when these things come to be in their own purity among us-that is, when grace runs clear without the dirt and mud of the traditions of men commixed therewith-then will all that hold up false and erroneous opinions be washed away. For this river will not only wash away the sins and filthiness of those that are truly gracious; but it will also destroy the heretic and erroneous person; it will be to them at that day as the Red Sea was to the Egyptians of old; which sea, though it was a wall on this hand and on that to the children of Israel, yet it destroyed the Egyptians that assayed to go through it as Israel did. Ie. xi. 29. The reason also why we are at this day in such confusion in matters of religion, it is for want of the clear and pure streams of this river of water of life; all which will be mended when there is but one river to water this city, and that too the pure river of the water of life, in all its streams as clear as crystal; then shall all drink in all things into one Spirit, and be watered with the same dews of heaven. Thus much of the water of life that belongeth to this Jerusalem. [Its food the tree of life.] Verse 2. And in the midst of the street of it, and on either side of the river, was there the tree of life, which bear twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations.' This tree of life is the Lord Jesus Christ; and that he is here called a tree, rather than by other of his names, it is to show us how fruitful and exceeding advantageous he in all his benefits will be to the inhabitants of this city. This is that tree under whose branches the fowls of heaven shall now most safely lodge, and find relief from the hot and fainting beams of the persecuting sun of this world, as the Word doth there inform us. Mat. xiii. 31, 32. [The situation of this tree in the midst of the city.] Now before I come to speak to this tree, touching the manner of its fruit, and its often bearing, with 1 'To the one, the savour of death unto death; and to the other, the savour of life unto life.' 2 Cor. ii. 16.—(ED.) the efficaciousness of its leaves, which here he saith | as the fragrant ointments of heaven. When the doth heal the nations; I will take notice of one or spouse did but touch where her Lord had touched two general things that lie before me, from the afore her, it made her hands drop with myrrh, standing of the tree in the midst of the street of and her fingers with sweet-smelling myrrh.' Ca. v. 5. this city. O they will be green, savoury, reviving, flourishing, growing Christians, that shall walk the street of New Jerusalem! I am,' saith he, like a green fir tree. From me is thy fruit found.' Ho. xiv. 8. First then, In that he saith this city hath a tree of life in it, he alludes to the garden of Eden, the pleasant paradise that God began the world withal; whereby he signifieth that as the world began with a paradise, so also it shall end with a paradise, when sin and Satan have done their worst. This New Jerusalem shall be the wind up of the world, and in it shall stand the tree of life, as well as there stood one in the goodly garden, which was the beginning thereof. In which paradise there shall be no tree of knowledge, or the law of works, to bear sway, and to cause that the sons of God shall be thrust out thence for their eating of its forbidden fruits; no, the tree of life alone shall here bear sway and rule, whose fruit is only healthful, and the leaves thereof for medicine. [1.] Now this tree of life being in the midst of this city, it signifieth that the inhabitants of it shall be sweetly shadowed, refreshed, and defended with its coolness, and also sweetly nourished and comforted with its dainties. And hence it is that the Scriptures do hold him forth in his benefits to his church under these very notions. As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.' Ca. ii. 3. Indeed the shadow of this tree of life, as always it is refreshing to the tempted and weary, so now it will be far more. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine; the scent thereof shall be as the wine of Lebanon.' Hab. xiv. 7. Mark, (1.) His shadow will make us return, that is, to our first love; to the days of our youth, to our young, fresh, tender, and flourishing faith, love, and self-denial, that we received in the days of our espousals. (2.) As it will make us return to these, so it will make us revive in these; they shall return and revive, they shall revive as the corn; as the corn doth when, in the heat of summer, after long scorching, it is covered with cool clouds, and watered with the bottles of heaven. (3.) As it shall make them return and revive, so it shall make them grow; they shall grow as the vine, that is, speedily, fruitfully, and spreadingly. (4.) This is not all, but the smell of saints in those days shall be excellent: They shall revive as the corn,' they shall grow as the vine,' and shall send forth their scent as the wine of Lebanon.' This tree is a perfuming tree, and makes them also that abide under the shadow thereof to smell as sweet-smelling myrrh; it makes them smell as the wine of thy grace, O Lord, and [2.] But again, As he shall be thus profitable to his people for shadow and reviving, so he will be in the midst of the street of it for food, for refreshing and replenishing that way. I sat down under his shadow with great delight,' said she, ‘and his fruit was sweet to my taste.' Ezekiel tells us that this tree is all trees; and on the bank of the river, on this side, and on that, were all trees for meat. Eze. xlvii. 12. Indeed Christ is all trees; yea, there is more to be found in him for the food of the soul, than there can be on all trees for the food of the body. He is a fir-tree for tallness, greenness and strength; he is an olive for fatness, a vine for sweetness and goodness, for therewith is refreshed the heart both of God and man. Ho. xiv. 8. Ro. xi. 17. Jn. xv. 1, 2. What shall I say, He is the almond-tree, the fig-tree, the apple-tree, all trees; The tree of life also in the midst of the paradise of God. Ca. ii. 13. - To conclude. Seeing Christ is said to be in the midst of the street of this city, it showeth unto us with what, at all occasions, the actions of the saints of this city shall be seasoned. The street, you know I told you, is the way of holiness in this city, the place of spiritual recreation and solace. Now in the very midst of this street there stands this tree, which being thus, it showeth us how wonderfully Christ, as a tree of life, will be in all the words and deeds of the inhabitants of this Jerusalem; they will walk in Christ, they will talk in Christ, they will do all they do in Christ, or rather Christ will be found in all their ways; even as the tree of life is found in the midst of the street of this city: they shall walk up and down in his name, saith the Lord.' Zec. x. 12. Again, In that this tree is said to stand in the midst of the street, it showeth unto us how common and free his benefits will now be also. The plumbs, and figs, and grapes, and apples of this tree, will be open to every passenger: not a boy nor a girl, that now shall play in thy street, O Jerusalem, but shall eat of the fruits of the tree that stands in the midst of thee, as of common things. Je. xxxi. 4, 5. |