The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

hath written in it every visible saint, whether they be elect or not; and so such a book that is capable of receiving in a man at one time, and of blotting of him out again, as occasion doth require, at another. Which thing is only applicable to that book which binds and looses on the account of a man’s being a visible saint or a visible apostate. Which thing is only applicable to the visible rules of receiving or shutting out of visible church-communion; which rules being the rules of Christ’s New Testament, it is proper to call it the book of life; and is about the matter of going in or going out of this very city so called. ‘If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book’ (Rev 22:18,19). O how happy is he who is not only a visible, but also an invisible saint! (Rev 3:5). He, he shall not be blotted out the book of God’s eternal grace and mercy, when others are liable to loose a share, not only in heaven, but to be for ever blotted out of the book that approveth of visible believers also.

Fourth. But again, to explain the matter yet more: in the visible church there are not only sons, but servants-that is, not only those that are truly elect, but such as have received a gift for the perfecting of the church under Christ, in his service here in this world (Eze 46:16,17). Now, I say, the servant for the time present hath his place in the church as well as the son, though not the place of a son, but of a servant, even a place of service, as of preaching, prophesying, administering the ordinances that are given to the church, and the like (1 Cor 12:7; Eph 4:11,12). All which a man that hath not grace may do, and that by the appointment of Christ; thus was Judas, Demas, Hymeneus, Phyletus, and others, who sometimes were the servants of Christ in the church, and did minister for him to them; yet themselves, notwithstanding, such as were all that time strangers and aliens to the life and power and saving operations of the justifying and preserving grace of the gospel (1 Cor 13:1-4; Matt 25:14-18). As he saith also by the prophet Isaiah, ‘strangers shall stand and feed your flocks, and the sons of aliens shall be your ploughmen, and your vine-dressers’

(Isa 61:5). For verily Christ will give to those that have not his saving grace, yet great knowledge and understanding 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’ (John 8:35). 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 46:16,17).

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 which a man that is not elect may have the notion of, yea, the power, though not the saving power (Heb 6:4,5).

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 gospel-truth: 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 not defiled their profession. 2. And will be such 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 (Matt 25:1-10). 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.

To conclude then: If the Scripture saith, that none that defileth, or that worketh abomination, or maketh a lie, shall enter into his 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 20:15).

Rev. 22:1.-‘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.’

[FIFTH. THE PROVISION AND MAINTENANCE OF THE CITY, BY WHICH IT

CONTINUETH IN LIFE, EASE, PEACE, TRANQUILITY, 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 (Zech 13:1; Micah 7:18,19).

[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 (Eph 1:7). ‘I washed thee with water, yea, I thoroughly washed away thy blood from thee,’ ‘and thou becamest mine’ (Eze 16:8,9). Second, It is called water, because it also quencheth the spiritual thirst of them that by faith do drink thereof (Isa 41:18). I will give, saith Christ, to him that is a-thirst, of the fountain of the water of life freely (Rev 22:17).

And again, ‘He that drinketh of the water that I shall give him, shall never thirst’ (John 4:14).

[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 47:9). Second, It is called ‘the water of life,’ because that from it comes all those heavenly and spiritual quickenings and revivings, that (like aqua vitae [water of life]) 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’ (Psa 46:4). 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 (Matt 4:19), ‘because the waters shall come thither; for they,’ these fish, ‘shall be healed, and every thing shall live whiter the river cometh’ (Eze 47:9). 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 (John 4:10-14).

[Water of lifer 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