The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

his wife, to tempt or allure any that are seeking the way of life, to stay with her (Rev 18:22,23). All these things shall be brought to Jerusalem (2

Chron 36:7). Christians, you must understand that there is a time when all the treasures of the church are to be found in Babylon, as in the days of old; but at this day, when this city is built, not any of them shall be found there, but all shall be brought and delivered up to Jerusalem again, as was also foreshown in the type; and all places shall be void of the treasure of heaven, but Jerusalem (Ezra 6:1-6; 7:13-16).

Wherefore by the glory and honour of the nations in this place, I understand that all the treasures of the church, and all the graces that at this day lie scattered here and there, some in one place and some in another, they shall be found no where at that day but in this city, in the church that walks according to rule. Now the reasons why I take this honour and glory to be meant of these things are-

First. Because thus it was in the time of the building of Jerusalem after the captivity, the treasure of the Jews, which was become the treasures of the provinces of Babylon, was again restored and brought to Jerusalem, as you may see by the scriptures now cited.

Second. Because I find indeed, that the milk and honey of the land of Canaan-which are, in our gospel language, the gifts, graces, and treasures of the church-it is called, ‘The glory of all lands’

(Eze 20:6). Now, I say, seeing the milk and honey, which are the comforts of the church and her treasure, is called ‘The glory of all lands,’ I take glory and honour in this place to signify the same thing also (Cant 4:11).

Third. Because also I find, by comparing the prophets, that the Christian’s glory and honour lieth mostly, even principally, in heavenly and spiritual things; as in faith, love, experience of God, of grace, of Christ, and spiritual life. I read that, at the building of this city, the Jews and Gentiles shall meet together, and that at that day they shall mutually be partakers of each other’s glory. The Gentiles ‘shall milk out, and be delighted in the abundance of the glory’ of the Jews: and the glory of the Gentiles shall be again extended unto the Jews like a mighty flowing stream (Isa 66:10-13). But I say that this glory and honour should consist in outward things, or that the glory that is merely carnal should be principally here intended, I confess it grates too near the ground for me to believe or rejoice in it. Alas, I find that those souls that have not now the tenth part of the spirit and life of heavenly things that shall then be poured forth; I say, I find that these are trampling on the world, and disdain the thoughts of being taken with its glory. Wherefore much less will it be esteemed in that day, when the glory and goodness of God shall in that manner break forth. Again, can it be imagined that the chief of the glory that the Gentiles should bring to the Jews after a sixteen hundred years warming in the bosom of Christ; I say, is it imaginable that the great crop of all they have reaped should consist in a little outward trumpery? Or if it should, would it be a suitable medicine in the least to present to the eyes of a broken and wounded people, as the Jews will be at that day? Or if they glory that the Gentiles at that day shall suck from the Jews were such as this, would it at all be as life from the dead to them in a gospel sense. The church of the Gentiles shall be a wall to the Jews at their return; but such a wall as will chiefly consist in spiritual and heavenly safeguard, and in outward, because of that (Rom 11:13-15). I am a wall, saith she, and my breasts are towers, on which the Jews will build upon her a palace of silver (Cant 8:8-10). But must this wall, I say, consist chiefly in outward glory, in the glory of earthly things? or must this silver palace be of that nature either? No verily, but when God hath built the city Jerusalem, and put his church into such a state, that upon all her glory shall be a defence of heaven, then shall the Jews, by their coming into this city, build, by their experience, a palace for spiritual and heavenly pleasure, to solace and comfort their brethren withal. In a word, then, by glory and honour in this place, we are chiefly to understand the spiritual and heavenly things of this city, which, in the times of the reign of Antichrist, have lain, some among the potsherds of the earth, some again under the stairs, some under this abuse, and some under that (Psa 61:3; Cant 2:14). All which shall be brought by the souls that shall be converted, forthwith to this city, the church, where will be the treasury of God, into which every one at that day shall throw in of their abundance; but as for the glory of the world, the saints shall be above it, it shall be with them as silver and wood was in the days of Solomon, even as little worth as the stones in the street in their account (Isa 27:13; 1 Kings 10:21).

[None but visible saints shall enter.]

Ver. 27. ‘And there shall in nowise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.’

I am not yet convinced that the highest church-state that ever was, or ever will be in this world, could possibly be so, all of them, the elect of God, but that there would get in among them some that had not saving grace; the same also I believe touching the state of this Jerusalem. But yet this I do believe again, that the right and gospel-pattern is, that none be admitted into church communion but such who are visible saints by calling (1 Cor 1:1; 2

Cor 1:1; Eph 1:12; Phil 1:1). The substance of which these words import, ‘There shall not enter into it any thing that DEFILETH, or that worketh abomination, or that maketh a lie.’ Which words do principally strike at a people that appear to be loose, wicked, or ungodly; of which sort indeed, not one shall here at any time, no, not in any wise, be admitted entrance. For now shall all the forms, and all the ordinances, and all the forms of the goings out of the church of God, and the comings into it, be so exactly opened to these people, and they so punctual and distinct in the observation of them, that it will not be possible that a Canaanite should be here for ever again found any more (Eze 43:10,11; 44:6,8).

‘This is the law of the house upon the top of the mountain-the whole limit thereof shall be most holy. Behold, this is the law of the house’ (Eze 43:12; Joel 3:17; Zech 14:21).

And as there shall at this day be none admitted here, but such as are in truth visible saints, so none must here continue, but they that continue such. If any of those stones that are put in for building into the house of God, shall afterwards have the plague found on them, then the priest shall command that such stones be taken away and cast into the unclean place that is without the city (Lev 14:40). And observe it, that congregation on earth that admits only of such persons as are visible saints by calling and profession-though possibly some of them, as in the case of Judas and Demas, may be known to God to be non-elect-yet that church is holy round about the limits thereof (Num 19:22; Eph 5:11; Heb 12:15; 2 Thess 3:6,14; 1 Cor 5:6,11-13). Provided, also, that if at any time after that the plague appears, they ordinarily proceed to deal with them, as here things will be done to a tittle and a hair’s breadth. Now the reason why the church may be said to have some within her that are non-elect, and yet be counted holy still, it is because the church is to judge of persons by their words and lives; they know not the heart absolutely, and therefore if in word and life a man be as he ought, he is to be accounted a visible saint, and orderly ought to be received of the church as such. So that I say, as I said before, these words of barring out sinners out of the church, they are not to be understood as if they intended that those should be debarred visible communion that in word and life appeared visible saints, that are so judged by the rules of Christ’s testament; but that such should be from it shut out that appeared visible sinners. Those that are defilers, workers of abomination, and makers of lies, none of these shall enter.

But ‘they which are written in the Lamb’s book of life.’ These words explain the matter: those, and those only, shall enter here, that are found written in the Lamb’s book of life. Now, by book of life we are to understand two things in the Scriptures of truth.

First, either the book of God’s eternal grace and mercy through Christ, in which all the elect are recorded for ever. Or, Secondly, that book of life in which the Lord Jesus hath all recorded that are visible saints by calling; for, for both these there is a book of life. For the first of these, I judge these Scriptures do suit (Luke 10:20; 2 Tim 2:19; Phil 4:3). And for the second, these with that in the text (Exo 32:32,33; Rev 22:19).

Now the book of life in this place must not be so strictly taken as if it included those only that were elect of God to eternal life, but must be understood of that book wherein are recorded the rules and bounds of visible church-communion; and so all those that, through the gifts and operations of special or common grace, do fall within the compass of those rules and bounds. Thus it was in the type at the return out of captivity, none were to be admitted entrance into the church but those that could show their privileges by genealogy and the records of the church; and to others it was said that they had neither portion, nor lot, nor memorial, in Jerusalem (Ezra 2:62,63; Neh 7:64,65; 2:20).

Now that by book of life in this place we are to understand that book that hath in it the bounds and liberties of this city, and so every one that falleth within the compass of these bounds and privileges visibly; consider,

First. They that are visible matter for visible church-communion, they shall be found within this city, and yet there shall not enter any, but those that are written in the Lamb’s book of life.

Second. Now visible church-communion doth not absolutely call for only invisible saints, neither can it; for if the church were to join with none but those whom they knew to be the very elect of God-as all invisible saints are-then she must join with none at all; for it is not possible that any church should be so infallible to judge in that manner of the elect, as to discern them always, and altogether, from the non-elect, which cannot be an invisible saint.

Third. By book of life therefore, in this place, we are to understand, I say, that book that