Works of John Bunyan: THE WATER OF LIFE 1220

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

THE THRONE. That of which the mercy-seat was a type, that which is called the throne of grace (Exo 25:17; Heb 4:16). And it is called the throne of grace, even, therefore, because it is that from or out of which proceeds this river of water of life, this overflowing grace of God. Now, it may be asked, what is the throne of grace? And I shall answer: it is the humanity of Christ. He is the throne; he is the Jacob in which God sitteth (Isa 22:22,23). And he shall be for a glorious throne to his Father's house (Rev 3:7). The fulness of the Godhead dwells in him bodily; and God was in Christ reconciling the world unto himself, nor can grace come to men but by Christ, nor can God rest as to our salvation but in him. But because I have spoken of this thing more particularly upon that text, 'Let us therefore come boldly unto the throne of grace,' &c., I shall, therefore, here say no more.

Only, methinks, it is a glorious title that the Holy Ghost has given to the humanity of Christ, in that he calls it the throne of God; and methinks he gives it the highest preference in that he saith, out thence proceeds a pure river of water of life: we will a little, therefore, speak something to this word—the throne, the throne of God.

First. A throne is the seat of majesty and greatness; it is not for things of an inferior quality to ascend or assume a throne. Now, then, since this river of water of life proceeds from the throne, it intimates that grace and mercy have great majesty; for grace, as it proceeds, has a voice from the throne. And, indeed, there is nothing in heaven or earth that can so AWE the heart as the grace of God (Hosea 3:5). It is that which makes a man fear, it is that which makes a man tremble, it is that which makes a man bow and bend, and break to pieces (Jer 32:9). Nothing has that majesty and commanding greatness in and upon the hearts of the sons of men as has the grace of God. So, I say, when he saith that this river of grace proceeds out of the throne of God, it is to show us what majesty, what commanding greatness, there is in grace. The love of Christ constraineth us.

When Moses went up to the mount the first time to receive the law, he did exceedingly fear and quake. Why? because of the fire and smoke, thick darkness and thunder, &c. But when he went up the second time thither, 'he made haste and bowed his head toward the earth, and worshipped.' But why? because it was before proclaimed that 'the Lord was merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin,' &c. (Exo 34:6-9).

Nothing overmastereth the heart like grace, and nothing obligeth to sincere and unfeigned obedience as that. 'Examine me, O Lord,' said David, 'and prove me; try my reins and my heart. For thy loving kindness is before mine eyes: and I have walked in thy truth' (Psa 26:2,3). Therefore, he saith again, O Lord our God, 'how excellent is thy loving kindness' in all the earth! and that loving kindness is marvelous; for it has that majesty and that excellent glory in it as to command the heart and subdue sin. And, therefore, grace has given to it the title of sovereignty, or of one that reigns. The throne is called 'the throne of grace' (Heb 4:16), on which it sits and reigns, and from whence it proceeds: 'Grace reigns through righteousness unto eternal life by Jesus Christ our Lord' (Rom 5:21).

Second. As a throne is a seat of majesty and greatness, so is awe the seat of authority and legislative power; and so will awe, as confirmed by what was said, 'grace reigns.' Wherefore it is expected that they that hear the word of God's grace should submit thereto, and that at their peril. 'He that believes not shall be damned,' is a word of power, of law, and of authority, and the contemner shall find it so. Grace proceeds from the throne of God and of the Lamb. Wherefore, sinner, here is laid a necessity upon thee, one of the two must be thy lot; either thou must accept of God's grace, and be content to be saved freely thereby, notwithstanding all thy undeservings and unworthiness, or else thou must be damned for thy rebellion and for thy rejecting of this grace. Wherefore, consider with thyself and think what is best to be done. Is it better that thou submit to the grace and mercy of God, and that thou acceptest of grace to reign for thee, in thee, and over thee, than that thou shouldst run the hazard of eternal damnation because thou wouldst not be saved by grace? 

Consider of this, I say, for grace is now in authority; it reigns and proceeds from the THRONE. Now, you know, it is dangerous to oppose, reject, despise, or disown those in authority; better speak against twenty than against one in authority. If 'the wrath of a king is as messengers of death' (Prov 16:14), if the wrath of the king 'is as the roaring of a lion,' what is the wrath of God? (Prov 19:12). And you know, to despise grace, to refuse pardon, to be unwilling to be saved from the guilt and punishment due to treason, the king's way, since that also is the best way, how will that provoke? How hot will that make wrath? But to accept of grace, especially when it is free grace, grace that reigns, grace from the throne, how sweet is it? 'His favor is as dew upon the grass.'

This, therefore, calls for thy most grave and sedate thoughts. Thou art in a strait: wilt thou fly before Moses, or with David fall into the hands of the Lord? Wilt thou go to hell for sin, or to life by grace? One of the two, as was said before, must be thy lot: for grace is king, is upon the throne, and will admit of no other way to glory. In and by it thou must stand, if thou hast any hope, or canst at all 'rejoice in hope of the glory of God' (Rom 5:2).

Works of John Bunyan: THE WATER OF LIFE 1219

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

[THE HEAD OR WELL-SPRING OF THE WATER OF LIFE.]

[THIRD.] Rivers have their heads from whence they rise, out of which they spring, and so, accordingly, we read this river has; wherefore he saith, 'He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.'

[GOD.] God is here to be taken for the whole Godhead, Father, Son, and Spirit, for that grace proceeds from them all; the grace of the Father, the grace of the Son, and the grace of the Spirit is here included. Hence, as the Father is called 'the God of grace' (1 Peter 5:10): so the Son is said to be full of grace, grace to be communicated (John 1:14-16), and the Holy Ghost is called 'the Spirit of grace' (Heb 10:29). So then by this we perceive whence grace comes. Were all the world gracious, if God were not gracious, what was man the better? If the Father, or the Son, or the Holy Ghost, are gracious, if they were not all gracious, what would it profit? But now God is gracious, the three persons in the Godhead are gracious, and so long they that seek grace are provided for; for that, there proceeds from them a river, or grace like a flowing stream; indeed the original of grace to sinners is the good will of God; none can imagine how loving God is to sinful man. A little of it is seen, but they that see most, see but a little.

[THE LAMB.] But there is added, 'and of the Lamb.' The Lamb is Jesus as sacrificed, Jesus as man, and suffering. Hence you have the Lamb, at the first vision of the throne, set forth unto us, that is, as slain. 'And I beheld, and lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain' (Rev 5:6). Wherefore, by this word Lamb, we are to understand who, or by what means, grace doth now run from the throne of God, like a river, to the world. It is because of, or through, the Lamb. We are 'justified freely by the grace of God through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood' (Rom 3:24). And again, 'We have redemption through his blood,' even 'the forgiveness of sins, according to the riches of God's grace' (Eph 1:7).

Nor doth the Lamb of God, by becoming a means, through death, of the conveyance of grace to us, at all darken the nature or glory of grace, but rather doth set it off the more. For where can grace or love appear more than in his laying down his life for us? I speak now of the grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us, that grace might, in a way of justice as well as mercy, be bestowed upon the world? Wherefore, as he saith here, that the river of water of life proceedeth from God, so he adds that the Lamb, because he would have us, while we are entangled and overcome with this river of God's pleasure, not forget what it cost the Lamb of God that this grace might come unto us.

For the riches of grace and of wisdom are, that grace comes to us not only in a way of mercy and compassion, but in a way of justice and equity; but that could be by no other means but by redeeming blood. Which redeeming blood came not from us, nor yet through our contrivance or advice; wherefore, whatever it is to the Lamb, still all is of grace to us. Yea, the higher, the greater, the richer is grace, by how much the more it cost the Father and the Lamb, that we might enjoy it. When a man shall not only design me a purse of gold, but shall venture his life to bring it to me, this is grace indeed. But, alas! what are a thousand such short comparisons to the unsearchable love of Christ.

The Lamb, then, is he from whom, by, or through whom the grace of God doth come to us. It proceeds from the throne of God and of the Lamb. And it proceeds from him now as a donator: from him, not only as a means of conveyance, but as one that has power to give grace; power, as he is the Son of Man. For as the Son of Man he is the Lamb, and as he is the Lamb it cometh from him. 'The Son of man hath power on earth to forgive sins' (Matt 9:6). And that before he had actually paid to God the price of our redemption. But how much more now? Wherefore Paul, in his prayer for grace and peace for saints, supplicates both God and the Lamb—'Grace be to you, from God our Father, and from the Lord Jesus Christ' (Eph 1:2; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3).

'Proceeding out of the throne.' Formerly this river of water is said to come from under the threshold of the house of the Lord (Eze 47:1). And it is said again that they 'shall go out from Jerusalem,' that is, the church or house of God still (Zech 14:8). In that they are said to come out from under the threshold, it may be to intimate that they ran but low formerly, if compared to what they do now. Which might also be signified by this, that they 'issued out,' that that issues out ordinarily comes forth but slowly. Also the prophet saith, the first time he went through the waters, they were but up to the ankles (Eze 47:3,4). But what is ankle-deep to that which followeth after? It is said also to come out from Jerusalem, where, I perceive, were no great rivers, to intimate that as long as the first priesthood, first temple, and type, were in their splendor, only the shadow of heavenly things were in use, and that then grace ran but slowly, nor would run much faster, because Jesus was not yet glorified. For the Spirit and abundance of grace was to be given not before but after his ascension.

Wherefore, now Jesus has ascended, now he is glorified, now grace proceeds from the throne, not from the threshold of the house. 'He shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb.'

Works of John Bunyan: THE WATER OF LIFE 1218

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

Fifth. The grace of God is called a river to show that it is suited only to those who are capable of living therein. Water, though it is that which every creature desireth, yet it is not an element in which every creature can live. Who is it that would not have the benefit of grace, of a throne of grace? But who is it that can live by grace? Even none, but those whose temper and constitution are suited to grace. Hence, as the grace of God is compared to a RIVER, so those that live by grace are compared to FISH: for as water is the element in which the fish liveth, so grace is the life of the saint. 'And there shall be a very great multitude of fish, because these waters shall come thither; for they shall be healed, and everything shall live whither the river cometh' (Eze 47:9). Art thou a fish, O man, art thou a fish? Canst thou live in the water; canst thou live always, and nowhere else, but in the water? Is grace thy proper element? The fish dieth if she be taken out of the water, unless she be timely put in again; the saint dieth if he be not in this river. Take him from this river, and nothing can make him live; let him have water, water of life enough, and nothing can make him die.

I know that there are some things besides fish that can make a shift to live in the water; but the water is not their proper, their only proper element. The frog can live in the water, but not only in the water; the otter can live in the water, but not only in the water. Give some men grace and the world, grace and sin; admit them to make use of their lusts for pleasure, and of grace to remove their guilt, and they will make a pretty good shift, as we say; they will finally scrabble on in a profession; but hold them to grace only, confine their life to grace, put them into the river, and let them have nothing but river, and they die; the word, and way, and nature of grace, is to them as light bread, and their soul can do no other but loath it, for they are not suited and tempered for that element. They are fish, not frogs, that can live in the river, as in their only proper element. Wherefore, the grace of God, and Spirit of grace, is compared to a river, to show that none but those can live thereby whose souls and spirits are suited and fitted thereto.

Sixth. The grace, and Spirit of grace of God, is called or compared to a river, to answer those insatiable desires, and to wash away those mountainous doubts that attend those that indeed do thirst for that drink. The man who thirsts spiritually fears nothing more than that there is not enough to quench his thirst. All the promises and sayings of God's ministers seem to such a man like thimbles instead of bowls (Psa 63:1, 143:6), so long as his thirst and doubts walk hand in hand. This promise is not enough; I find it insufficient to quench the drought of my thirsting soul. He that thirsteth aright, nothing but God can quench his thirst. 'My soul thirsteth for God, for the living God' (Psa 42:2, 63:1, 143:6). Well, what shall be done for this man? Will his God humor him, and answer his desires? Mark what follows: 'When the poor and needy seek water, and there is none,' (and they can find none, when all the promises seem to be dry, and like clouds that return after the rain), 'and their tongue faileth for thirst, I, the Lord, will hear them.' Aye, but Lord, what wilt thou do to quench their thirst? 'I will open rivers,' saith he, 'in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of water, and the dry land springs of water' (Isa 41:17,18). Behold! Here are rivers and fountains, a pool, and springs, and all to quench the thirst of them that thirst for God.

Wherefore, as I said, such provision for the thirsty intimates their fears of want and the craving appetite of their souls after God. Right spiritual thirst is not to be satisfied without abundance of grace. And 'they shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures' (Psa 36:8).

Seventh. The grace of God is compared to a river, to show the greatness of the family of God. He has a family, a great family, and, therefore, it is not a little that must be provided for them. When Israel went out of Egypt and thirsted by the way, God provided a river; he made it gush out of the rock; for, alas! what less than a river could quench the thirst of more than six hundred thousand men, besides women and children? (Psa 78:20).

I say, what less than a river could do it? When the people lusted for flesh, Moses said, 'Shall the flocks and the herds be slain for them to suffice them? Or shall all the fish of the sea be gathered together for them to suffice them?' (Num 11:22). Even so, could not less than a river sustain and suffice that great people. Now his people in gospel days are not to be diminished, but increased; and if then they had need of a river, surely now of a sea; but the river is deep and broad, full, and abounds, or rises with water, so it will suffice.

Eighth. The grace of God is compared to a river, perhaps to show how low an esteem it is with the rich and the full. The destitute indeed embrace the rock instead of a shelter, and the poor and needy, they seek water: but they that can drink wine in bowls, that can solace themselves with, as they think, better things, they come not to this river to drink; they never say they shall die if they drink not of this water. It is, therefore, for the poor and needy, God will lead THEM to his 'living fountains of waters,' and will 'wipe away all tears from THEIR eyes' (Rev 7:17). And thus I pass the second and come to the third particular, and that is, to show the head and spring from whence this river proceeds, or springs.

Works of John Bunyan: THE WATER OF LIFE 1217

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

 [Inferences to be drawn from this term RIVER.]

SECOND. Now I shall come to draw some inference from it, that is, from this term, a river. A river of water of life.

First. Then, a river is water that is common, common in the streams, though otherwise in the head. This river proceeds out of the throne, and so, as to its rise, it is special; it is also called the water of life, and as it is such, it is special; but as it is a river it is common, and of common use, and for common good. Hence the grace of God is called the common salvation (Jude 3), for by the word there is no restraint, no denial to, or forbidding of, any that will, from receiving thereof.

And whosoever will, let him take the water of life freely (Rev 22:17). What can more fully declare the commonness of a thing? Yea, this river is called, at the very head of it, an 'open fountain,' a fountain opened to the house of David and to the inhabitants of Jerusalem (Zech 13:1). And by David or Judah and Jerusalem is comprehended every soul that would drink of the water of life or living water. And hence it is that this river is said to 'go down into the desert and go into the sea,' where all kinds of fishes are (Eze 47:8). By sea is meant the world, and by fish the people, and thither shall run this river of water of life. But,

Second. Though a river, in its streams, is common, yet a river, as it passes through a country or province, will choose its own way; it will run in the valleys and plains, not over steeples and hills. It will also fetch its compasses and circuits; it will go about and reach hither and thither, and according to its courses it will miss by its turnings what places and people it lists, yet it is common, for that it lies open, yet it is common for all the beasts of the field. There is, therefore, a difference betwixt the commonness of a thing and its presence. A thing may be common, yet far enough off of thee. Epsom, Tunbridge waters, and the Bath, may be common, but yet a great way off of some that have need thereof. The same may be said of this river; it is common in the streams, but it runs its own circuit, and keeps its own water-courses. 'He sendeth the springs into the valleys which run among the hills' (Psa 104:10). Indeed, he openeth his river in high places, in his throne, and of the Lamb, but still they run in the midst of the valleys to water the humble and the lowly. Wherefore, they that thirst and would drink are bid to come down to the waters—'Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy,' &c. (Isa 55:1). And again, 'If any man thirst, let him come unto me and drink' (John 7:37). The waters are common, but you must come to them, to them where they are, or you will be nothing the better for them. 'Come ye to the waters.'

Third. This water of life is called a river, to intimate to you by what store of the same it is supplied. All rivers have the sea for their origin: 'All the rivers run into the sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again' (Eccl 1:7). And so this river of water of life is said to proceed out of the throne, as out of a place where it breaketh out, but the original is the sea, the ocean of grace, which is an infinite Deity. 'Thou wilt cast all their sins into the depths of the sea, into the depth of the sea of thy grace' (Micah 7:19). Rivers, when they are broken up, do with their gliding streams carry away a great deal of the filth, which from all parts of the countries through which they run, is conveyed into them; and they carry it away into the sea, where it is everlastingly swallowed up. And, O! the filth that is cast into this river of God! and, O! how many dirty sinners are washed white therein, for by its continual gliding away, it carrieth that filth into the midst of the sea.

A river will take away the very stink of a dead dog: nor doth all the soil and draught that is cast into the rivers cause those that can to be afraid to make use thereof; all that have need do betake themselves to this river notwithstanding. But how much more virtue is there in this sweet river of grace that is designed, yea, opened on purpose, to wash away sin and uncleanness in, to carry away all our filth, and to remain as virtuous still!

Fourth. It is called a river, to show that it yields a continual supply, as I may call it, of new and fresh grace. Rivers yield continually fresh and new water. For though the channel or watercourse in which the water runs is the same, yet the waters themselves are always new. That water that but one minute since stood in this place or that of the river, is now gone, and new and fresh is come in its place. And thus it is with the river of God, which is full of water; it yieldeth continually fresh supplies, fresh and new supplies of grace to those that have business in those waters. And this is why, when sin is pardoned, it seems as if it were carried away. Those waters, with their continual streams, have carried away the filth of the sinner from before his face. It is not so with ponds, pools, and cisterns; they will be foul and stink, if they be not often emptied, and filled again with fresh water. We must then put a difference between the grace that dwelleth in us, and this river of water of life. We are but as ponds, pools, and cisterns, that can hold but little, and shall also soon stink, notwithstanding the grace of God is in us, if we be not often emptied from vessel to vessel, and filled with fresh grace from this river (Jer 48:11). But the river is always sweet, nor can all the filth that is washed out of the world make it stink, or infect it: its water runs with a continual gliding stream, and so carries away all annoyance, as was said, into the depth of the sea.

Works of John Bunyan: THE WATER OF LIFE 1216

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

 [Second. The term LIFE.]

As there is a great special signification in this term WATER, so there is in this term LIFE, water of life. 'He showed me the water of life.' In that, therefore, there is added to this word water, that of life, it is, in the general, to show what excellent virtue and operation there is in this water. It is aquae vitae, water of life, or water that hath a health and life in it. And this term shows us,

1. That the world of graceless men are dead; dead in trespasses and sins (John 5:21,25; Eph 2:1; Col 2:13). Dead, that is, without life and motion Godward, in the way of the testament of his Son.

2. It also shows us that there is not anything in the world, or in the doctrine of the world, the law, that can make them live. Life is only in this water, death is in all other things. The law, I say, which is that that would, if anything in the whole world, give life unto the world, but that yet killeth, condemneth, and was added that the offense might abound; wherefore there is no life either in the world or in the doctrine of the world. It is only in this water, in this grace of God, which is here called the water of life, or God's aquae vitae.

3. It is also called the water of life to show that by the grace of God men may live, however dead their sins have made them. When God will say to a sinner, 'live,' though he be dead in his sins, 'he shall live.' 'When thou wast in thy blood, I said unto thee, Live; yea, when thou wast in thy blood, I said, Live' (Eze 16:6). And again, 'The dead shall hear the voice of the Son of God; and they that hear shall live' (John 5:25). That is, when he speaks words of grace, and mixeth those words with the Spirit and grace of the gospel, then men shall live; for such words so attended, and such words only, are spirit and life. 'The words that I speak unto you,' saith Christ, 'they are spirit, and they are life' (John 6:63).

4. In that this grace of God is here presented unto us under the terms of water of life, it is to show that some are sick of that disease that nothing can cure but that. There are many diseases in the world, and there are also remedies for those diseases; but there is a disease that nothing will, can, or shall cure, but a dram of this bottle, a draught of this aquae vitae, this water of life. This is intimated by the invitation, 'let him take the water of life freely' (Rev 22:17). And again, 'I will give unto him that is athirst of the fountain of the water of life freely' (Rev 21:6). This is spoken to the sick, to them that are sick of the disease that only Christ, as a physician, with his water of life, can cure (Mark 2:17). But few are sick of this disease, but few know what it is to be made sick of this disease. Nothing can make sick of this disease, but the law and sin, and nothing can cure but the grace of God by the gospel, called here the water of life.

[THE GREATNESS AND ABUNDANCE OF THE WATER OF LIFE.]

[SECOND.] We come now to the second thing the text presents, and that is the quantity of this water of life. It is a RIVER—' He showed me a river of water of life.' Waters that are cordial, and that have in them a faculty to give life to them that want it, and to maintain life where it is, are rare and scarce, and to be found only in close places and little quantities; but here you see there is abundance, a great deal, a RIVER, a river of water of life. In my handling of this point I will show you,

FIRST. What a river of water of life this is. SECOND. And then draw some inferences therefrom.

FIRST. What a river this is, this river of water of life.

First. It is a deep river. It is a river that is not shallow, but deep, with an 'O the depth!' (Rom 11:33). 'I will make their waters deep, saith God' (Eze 32:14). And again, they 'have drunk of the deep waters' (Eze 34:18). A river of water of life is much, but a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou that art sick of that disease that nothing can cure but a potion of this river of the water of life, here is a river for thee, a deep river for thee. Those that at first are coming to God by Christ for life are of nothing so inquisitive as of whether there is grace enough in him to save them. But, for their comfort, here is abundance, abundance of grace, a river, a deep river of the water of life, for them to drink of.

Second. As this river is deep, so it is wide and broad (Eph 3:18; Job 11:9). Wherefore, as thou art to know the depth, that is, that it is deep, so thou art to know its breadth, that is, that it is broad; it is broader than the sea, a river that cannot be passed over (Eze 47:5). Never did man yet go from one side of this river to the other when the waters indeed were risen; and now they are risen, even now they proceed out of the throne of God and of the Lamb too. Hence this grace is called 'the unsearchable riches of Christ' (Eph 3:8). Sinner, sick sinner, what sayest thou to this? Wouldst thou wade? Wouldst thou swim? Here thou mayest swim; it is deep, yet fordable at first entrance. And when thou thinkest that thou hast gone through and through it, yet turn again and try once more, and thou shalt find it deeper than hell, and a river that cannot be passed over. If thou canst swim, here thou mayest roll up and down as the fishes do in the sea. Nor needest thou fear drowning in this river; it will bear thee up, and carry thee over the highest hills, as Noah's waters did carry the ark. But,

Third. As this river of water of life is deep and large, so it is a river that is full of waters. A river may be deep and not full. A river may be broad and not deep. Aye, but here is a river deep and broad, and full too. 'Thou waterest it; thou greatly enrichest it with the river of God, which is full of water' (Psa 65:9). Full of grace and truth. Fill the water-pots, saith Christ, up to the brim. The waters of a full cup the wicked shall have; and a river full of the water of life is provided for those who indeed have a desire thereto.

Fourth. As this river is deep, broad, and full, so it still aboundeth with water. The waters, says the prophet, 'were risen' (Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters to flow (Psa 147:18). And again, 'And it shall come to pass in that day [the day of the gospel] that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim' (Joel 3:18). When a river overflows it has more water than its banks can bound: it has water. 'Behold, he smote the rock, that the waters gushed out, and the streams overflowed' (Psa 78:20). This river of water of life, signified by these waters, abounds and overflows its banks in an infinite and unspeakable manner. Thus much for the river, to wit, what a river of water of life it is. It is a river deep, broad, full, and abounding with this water, with this Spirit and grace of the gospel.

Works of John Bunyan: THE WATER OF LIFE 1215

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

THE WATER OF LIFE.

'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.' Revelation 22:1

These words are part of that description that one of the seven angels, which had the seven vials full of the seven last plagues, gave unto John of the New Jerusalem, or of the state of that gospel church, that shall be in the latter days (Rev 21:9). Wherefore he saith, 'And he showed me'; HE, the angel, showed it to me.

In the text we have these things to consider:

FIRST. The matter, the subject matter of the text, and that is the water of life. 'He showed me the water of life.' SECOND. We have also here the quantity of this water shown to him, and that is under the notion of a river: 'He showed me a river of water of life.' THIRD. He shows him also the head, or well-spring, from whence this river of water of life proceeds, and that is, 'the throne of God and of the Lamb.' 'He showed me a river of water of life, proceeding out of the throne of God, and of the Lamb.' FOURTH. We have also here the nature and quality of this water; it is pure, it is clear as crystal: '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.'

[THE WATER OF LIFE.]

[FIRST.] We will begin with the first of these, to wit, with the matter, the subject matter of the text, which is, THE WATER OF LIFE. These words, water of life, are metaphorical, or words by which a thing most excellent is presented to and amplified before our faces; and that thing is the Spirit of grace, the Spirit and grace of God. And the words, water of life, are words most apt to present it to us by; for what is more free than water, and what more beneficial and more desirable than life? Therefore I say it is compared to, or called, the water of life. He showed me the water of life.

That it is the Spirit of grace, or the Spirit and grace of God, that is here intended: consider, FIRST, the Spirit of grace is compared to water in other places; and, SECOND, it is also called the Spirit of life. Just as it is presented unto us here, 'He showed me the water of life.'

FIRST. The spirit of grace is compared to water. 'Whosoever,' saith the Lamb, 'drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life' (John 4:14). What can hereby water be intended, but the Spirit of grace that this poor harlot, the woman of Samaria, wanted, although she was ignorant of her want, as also of the excellency thereof? Which water also is here said to be such as will spring up, in them that have it, as a well into everlasting life.

Again, 'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.' But of what? Why, of his rivers of living waters. But what are they? Why he answers, 'This spake he of the Spirit, which they that believe on him should receive' (John 7:37-39).

Yes, the prophets and servants of God in the Old Testament did take this water of life for the Spirit of grace that should in the latter days be poured out into the church. Hence, Isaiah calls water God's Spirit and blessing, and Zechariah calls it the Spirit of grace. 'I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring' (Isa 44:3). And Zechariah saith, 'I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication,—and they shall mourn,' &c. (Zech 12:10). Behold, in all these places the Spirit of grace is intended, and for our better understanding it is compared to water, to a well of water, to springs of water, and to floods of water.

SECOND. It is also called the Spirit of life, [either] more closely, [or] more openly.

More closely, where it is called 'living water,' 'that living water,' and 'water springing up into everlasting life' (John 4:10,11,14, 7:38).

Then more openly or expressly it is called 'the Spirit of life.' 'And after three days and a half, the Spirit of life from God entered into them, and they stood upon their feet' (Rev 11:11).

From hence, therefore, I conclude, that by these terms, water of life, is meant the Spirit of grace, or the Spirit and grace of the gospel. And the terms are such as are most apt to set forth the Spirit and grace of the gospel by: for,

[First. The term WATER.]

1. By this term, WATER, an opposition to sin is presented unto us. Sin is compared to water, to deadly waters, and man is said to drink it, as one that drinketh waters. 'How much more abominable and filthy is man, which drinketh iniquity like water?' (Job 15:16). So, then, that grace and the Spirit of grace is compared to water, it is to show what an antidote grace is against sin; it is, as I may call it, counter poison to it. It is that ONLY thing by the virtue of which sin can be forgiven, vanquished, and overcome.

2. By this term WATER, you have an opposition also to the curse that is due to sin, presented unto you. The curse is compared to water; the remedy is compared to water. Let the curse come into the bowels of the damned, saith the psalmist, like water (Psa 109:18). The grace of God also, as you see, is compared to water. The curse is burning; water is cooling: the curse doth burn with hell-fire; cooling is by the grace of the holy gospel: but they that overstand the day of grace, shall not obtain to cool their tongues so much of this water as will hang on the tip of one's finger (Luke 16:24,25).

3. Water is also of a spreading nature, and so is sin; wherefore sin may for this also be compared to water. It overspreads the whole man, and infects every member; it covereth all as doth water. Grace, for this cause, may also be compared to water; for it is of a spreading nature, and can, if God will, cover the face of the whole earth, of body and soul.

4. Sin is of a fouling, defiling nature; and grace is of a washing, cleansing nature; therefore grace, and the Spirit of grace, is compared to water. 'I will,' saith God, 'sprinkle clean water upon you, [my Spirit, v 27] and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you' (Eze 36:25).

5. Water; the element of water naturally descends to and abides in low places, in valleys and places which are undermost; and the grace of God and the Spirit of grace is of that nature also; the hills and lofty mountains have not the rivers running over the tops of them; no, though they may run 'among them.' But they run among the valleys: and 'God resisteth the proud, and giveth grace unto the humble,' 'to the lowly' (John 4:6; 1 Peter 5:5; Prov 3:34).

6. The grace of God is compared to water, for that it is it which causeth fruitfulness; water causeth fruitfulness, want of water is the cause of barrenness; and this is the reason why the whole world is so empty of fruit to Godward, even because so few of the children of men have the Spirit of grace in their hearts. But,

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A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

THE EPISTLE TO THE READER.

COURTEOUS READER,

I have now presented thee with something of a discourse of the water of life and its virtues; therefore, thou mayest, if thou wilt, call this book Bunyan's Bill of his Master's Water of Life. True, I have not set forth at large the excellent nature and quality thereof, nor can that so be done by the pen or tongue of men or angels. Yet this I have said, and so saying, said truly, that whosoever shall drink of this water shall find it in him a well of water; and not only so, but a well springing up in him to everlasting life, let his disease be what it will. And as men, in their bills for conviction to readers, do give an account to the country of the persons cured, and the diseases that have been removed by liquors and preparations, they have made for that end, so could I, were it not already (by Holy Writ) done by an infallible pen to my hand, give you accounts of numberless numbers that have not only been made to live, but to live for ever, by drinking of this water, this pure water of life. Many of them indeed are removed from hence, and live where they cannot be spoken with was yet; but abundance of them do still remain here, and have their abode yet with men.

Only, if thou wouldst drink it, drink it by itself, and that thou mayest not be deceived by that which is counterfeit, know it comes from the hand of our Lord, without mixture, pure and clear as crystal. I know there are many mountebanks in the world, and every of them pretend they have this water to sell; but my advice is, that thou go directly to the throne thyself (Heb 4:16); or as thou art bidden come to the waters (Isa 55:1), and there thou shalt be sure to have that which is right and good, and that which will certainly make thee well, let thy disease, or trouble, or pain, or malady, be what it will. For the price, care not for that; it is cheap enough; this is to be had without money or price. 'I will give,' saith God and the Lamb, 'unto him that is athirst, of the fountain of the water of life freely' (Rev 21:6). Hence he says again, 'Whosoever will, let him take the water of life freely' (Rev 22:17). So that thou hast no ground to keep back because of thy poverty; nay, for the poor it is prepared and set open, to the poor it is offered, the poor and needy may have it of free cost (Isa 41:17,18).

But let it not be slighted because it is offered to thee upon terms so full, so free. For thou art sick, and sick unto death, if thou drinkest not of it, nor is there any other than this that can heal thee, and make thee well. Farewell. The Lord be thy physician! So prays thy friend,

JOHN BUNYAN.

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A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

ADVERTISEMENT BY THE EDITOR.

Often, in every age, the children of God have dared to doubt the sufficiency of divine grace —whether it was vast enough to reach their condition, to cleanse them from the guilt of all their sins, and to fit their souls to dwell with infinite holiness in the mansions of the blessed. To solve these doubts—to answer these anxious inquiries, Bunyan wrote many of his works; for although he was a Boanerges, or son of thunder, to awaken the impenitent, he was eminently a Barnabas—a son of consolation—an evangelist to direct the trembling inquirer to Christ the way, the truth, and the life. He proclaims first, from his own experience, that there is 'Grace abounding to the Chief of Sinners'; then he proclaims 'Good News for the Vilest of Men, the Jerusalem Sinner is Saved'—'Christ is an Advocate'—'Christ is a complete Savior.' Everyone is invited: 'Come and welcome to Jesus Christ.' There is 'Justification by his Righteousness'—' Salvation by his Grace.' 'He is a Throne of Grace' to which all are freely invited. Even 'The Broken Heart is an acceptable sacrifice.' 

There is 'The Holy City, New Jerusalem,' to receive such at the end of their pilgrimage, and directions amply given to the pilgrim to guide him in his progress to the celestial city; and he now introduces us to a majestic overflowing river, 'The Water of Life,' sufficient for the refreshment and solace of the myriads of God's saints who have lived from the creation, and will live until the final consummation of all things, when the prophet in holy vision saw 'a great multitude which no man could number, of all nations, and kindreds, and people, stand before the throne, and before the Lamb.' This work resulted from the author's mature experience and was published during the last year of his eventful life. 

In it he refers to one of those ten excellent manuscripts he left at his decease, prepared for the press and later published by Mr. Doe. It is called The Saint's Privilege and Profit. The way he alludes to this, as if it had been printed, shows that he had fully determined to publish it shortly, and this, if needed, would confirm our confidence in those treatises. He thus refers to it: 'Because I have spoken of this thing, more particularly upon that text, 'Let us therefore come boldly unto the throne of grace,' I shall therefore here say no more.'

Two things are rather extraordinary about this valuable treatise on the Water of Life. One is, that although inserted in every list of our author's works, both published by himself and by his friends after his decease, it escaped the researches of Doe, Wilson, Chandler, Whitfield, and others who collected and published Bunyan's works, excepting only the edition with Mason's notes, printed for A. Hogg about 1785. The other singular circumstance is that although the separate treatises of Bunyan were all most wretchedly and inaccurately printed, the Water of Life has in this respect suffered more than any other of his works. A modern edition of this book, published at Derby by Thomas Richardson, is, without exception, the most erroneously printed of all books that have come under my notice. 

The Scriptures are misquoted—words are altered so as to pervert the sense—whole sentences and paragraphs, and even whole pages in three or four places, and, in one instance, four consecutive pages, are left out!!! I should be grieved if more penal enactments were added to our statutes, but surely there should be some punishment for such a crime. The other editions are more reputable, but very incorrect. One of them bears the imprint of 'London, for James Bunyan, 1760.' Another has 'London, sold by Baxter, Doolittle, & Burkit,' evidently fictitious names, adopted from those three great authors. The Pilgrim's Progress was twice published by D. Bunyan, in Fleet Street, 1763 and 1768; and the Heavenly Footman, 'London, sold by J. Bunyan, above the Monument.' All these are wretchedly printed, and with cuts that would disgrace an old Christmas carol. Thus the public have been imposed upon, and thus the revered name of Bunyan has been sacrificed to the cupidity of unprincipled men. Had his works been respectably printed, they would have all been very popular and useful, and his memory would have been still more venerated.

To attract his readers to come personally, and partake the blessings imparted by the water of life, Bunyan shows that, as a medicine, it alone is the specific to cure the sin-sick soul—all other applications must fail most fatally—' all other remedies come from and return to the Dead Sea'—while the water of life issues from, and leads the soul to, the throne of God. It cleanseth from the old leaven. The Divine Physician is ever ready to administer to the wearied soul. Be not misled by worldly-wisemen to take advice of the doctor's boy, but go direct to Jesus; he is ready—he is willing to cure and save to the uttermost. His medicine may be sharp, but merely so as to effect the cure 'where bad humors are tough and churlish.' 'It revives where life is, and gives life where it is not. 

Take man from this river, and nothing can make him live: let him have this water, and nothing can make him die.' The river of water of life allegorically represents the Spirit and grace of God; thus the truth is mercifully set before us, for 'what is more free than water, and what more beneficial and more desirable than life?' Vast and majestic rivers convey but a faint idea of the immensity of Divine grace; in comparison, 'the most mighty mountain dwindles into the least ant's egg or atom in the world.' A stream of grace issued from the same source during the patriarchal dispensation, and mankind was then directed to it by immediate revelation, or by the tradition of their fathers. It extended under the Jewish or Levitical law, passing through the temple, issuing from under the threshold of God's house, revealed by types, shadows, and an earthly priesthood, and then 'grace ran but slowly because Jesus was not glorified.' Now it flows like a majestic river from the throne of God, open to all, without limit of family or nation, revealed to every creature by the volume of inspiration. 

This water admits no mixture—it is pure and perfect as its origin—free as the air we breathe to sustain life. 'There is no grudge, or a piece of an upbraiding speech heard therein.' Any attempt to mix with it human merits destroys all its efficacy. In it, and in it only, spiritual life, exciting to works of mercy, and giving sure hopes of immortal bliss, is to be found. God's children can no more live separated from this river than fish can live out of water. As a fish, by natural instinct, avoids foul and unwholesome water, so a Christian has spiritual powers to judge of the purity of doctrine. Like the manna from heaven, and our daily bread, it must be supplied day by day. No church cistern of works of supererogation can supply this pure water. All such pretended supplies are poisonous. It must come directly from heaven without human interference. 

Those only who spiritually thirst will seek it. Some prefer wine that perisheth in the using, while this water, once received, becomes a well-spring of living waters, springing up into everlasting life. How marvelous that river which swallows up all the impurities of the myriads of the redeemed, so that they are seen no more for ever. These are the truths pressed upon our attention in this treatise. Well may our venerated Bunyan say, while richly enjoying the blessings of this river of grace, just before he waded through the black river which absorbs our earthly bodies—' O grace! O happy church of God! all things that happen to thee are, for Christ's sake, turned into grace!' It is a river that so reflects the splendor of God that the first sight of it was to Paul above the brightness of the sun; a light that, by its glory, made dark to him all the things in the world.

Reader, may your soul and mine be abundantly refreshed from this inexhaustible river, the streams whereof make glad the city of God.

GEO. OFFOR.

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THE HOUSE OF THE FOREST OF LEBANON---CONCLUSION.

We will now therefore make a brief conclusion of all.

First. This may inform us of the reason for the deplorable state of a professing people. It is allotted to them in this world to be so. The world, and men of the world, must have their tranquility here, and must be possest of all; this was foreshown in Esau, who had of his sons many that were dukes and kings before there was any king in Israel (Gen 36:31). God so disposing of things that all may give place when his Son shall come to reign in Mount Zion, and before his ancients gloriously, which coming of his will be at the resurrection, and end of this world, and then shall his saints reign with him; 'when Christ, who is our life, shall appear, then shall ye also appear with him in glory' (Col 3:4).

Let not therefore kings, and princes, and potentates be afraid; the saints that are such indeed, know their places, and are of a peaceable deportment; 'the earth God hath given to the children of men,' and his kingdom to the sons of God (Psa 115:16; Matt 25:34; Luke 12:32).

I know there are extravagant opinions in the world about the kingdom of Christ, as if it consisted in temporal glory in part, and as if he would take it to him by carnal weapons, and so maintain it in its greatness and grandeur; but I confess myself an alien to these notions, and believe and profess the quite contrary, and look for the coming of Christ to judgment personally, and betwixt this and that, for his coming in Spirit, and in the power of his word to destroy Antichrist, to inform kings, and so give quietness to his church on earth; which shall assuredly be accomplished, when the reign of the beast, the whore, the false prophet, and of the man of sin is out (2 Thess 2:8; Isa 49:23, 52:15, 60:3,10,11,16, 62:2; Rev 21:24).

Second. Let this teach men not to think that the church is cursed of God, because she is put in a wilderness state. Alas, that is but to train her up in a way of solitariness, to make her Canaan the more welcome to her. Rest is sweet to the laboring man. Yea, this condition is the first step to heaven; yea, it is a preparation to that kingdom. God's ways are not as man's. 'I have chosen thee,' saith he, 'in the furnace of affliction.' When Israel came out of Egypt, God led them into the wilderness; but why? That he might have them to a land, that he had espied for them, that he might bring them to a city of habitation (Eze 20:6; Psa 107:1-7).

The world knoweth not the way of the Lord, nor the judgment of our God. Do you think that saints that dwell in the world, and that have more of the mind of God than the world, would, could so rejoice in God, in the cross, in tribulations and distresses, were they not assured that through many tribulations is the very roadway to heaven (Acts 14:22).

Let this then encourage the saints to hope, and to rejoice in hope of the glory of God, notwithstanding present tribulations. This is our seed-time, our winter; afflictions are to try us of what mettle we are made; yea, and to shake off worm-eaten fruit, and such as are rotten at core. Troubles, for Christ's sake, are but like the prick of an awl in the tip of the ear, to hang a jewel there.

Let this also put the saints upon patience: when we know a trial will have an end, we are encouraged by that knowledge to exercise patience. I have a bad master, but I have but a year to serve under him, and that makes me serve him with patience; I have but a mile to go in this dirty way, and then I shall have my path pleasant and green, and this makes me tread the dirty way with patience. I am now in my rags, but by that a quarter of a year is come and gone, two hundred a year comes into my hand, wherefore I will wait, and exercise patience. Thus might I multiply comparisons. Be patient then, my brethren; but how long? To the coming of the Lord. But when will that be? The coming of the Lord draws nigh.

'Be patient,' my brethren, be long patient, even 'unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh' (James 5:7,8).

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CHAPTER X. (PART 2/2)

OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON.

And forasmuch as this porch was fifty cubits long, men may take many a step straight forward therein and be but in the porch yet. Even as we have seen men go, as one would think, till they are out of view in the porch of this church in the wilderness, but presently you have them without the door again.

True, this porch was made of pillars, and so to every one, at first entrance, it showed the power of the place; the church in the wilderness also is so built that men may see it is ordained for defense. Men also, at their first offer to step over the threshold there, with mouth profess that they will dwell as soldiers there. But words are but wind; when they see the storm a-coming they will take care to shift for themselves. This house, or church in the wilderness, must see to itself for all them.

As the house therefore is a figure of the church in the wilderness, so, so great a porch belonging to it may be also to show that numbers may there be entertained that, if need be, will quickly whip out again. Although therefore the porch was made of pillars, yet not everyone who walked there was such. The pillars were to show them not what they were, but what they should be as they entered this house.

The church also in the wilderness, even in her porch or first entrance into it, is full of pillars, apostles, prophets, and martyrs of Jesus. There also hang the shields that the old warriors have used, and the walls are plastered with the brave achievements they have done. There are also such encouragements there for those that stand, that one would think none that came thither with pretense to serve there would, for very shame, attempt to go back again; and yet, not to their credit be it spoken, they will forsake the place without blushing, yea, and plead for this their so doing. But I have done with the explicatory part, and conclude that from these ten particulars thus handled in this book, the house of the forest of Lebanon was a type, or figure, of the church in the wilderness.

Nor do I know, if this be denied, how so fitly to apply some of these texts which speak to the church, to support her under her troubles, of the comforts that afterward she shall enjoy, since they are presented to her under such metaphors as clearly denote she was once in a wilderness, for instance,

1. 'Sing, O ye heavens; for the Lord hath done it [that is, redeemed his servant Jacob from his sins and from the hand of the enemy]: shout, ye lower parts of the earth [or church once trampled under feet]: break forth into singing, ye mountains, O forest, and every tree therein [here is comfort for the church under the name of a forest, that in which the house we have been speaking of was built]: for the Lord hath redeemed Jacob, and glorified himself in Israel' (Isa 44:23). To what, I say, can this text more fitly be applied, than to the church in the wilderness, put here under the name of a forest as well as under the title of heaven? Yea, methinks it is cried here to her, 'O forest,' on purpose to intimate to us that the house in the forest of Lebanon was the figure of the church in this condition.

2. Again, 'Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the holy One of Israel. For the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off' (Isa 29:17-20). Lebanon was a forest, but now she must be a fruitful field. What means he here by Lebanon but the church under persecution, and the fruitful field? Mistress Babylon shall become as a forest, that is, as the church under distress. But when shall this be? Why, when the terrible one is brought low, and the scorner is consumed, &c.

What can be more plain than this to prove that Lebanon, even the house in the forest of Lebanon, for that is here intended, was a figure of the church in the wilderness, or in a tempted and persecuted state. For to be turned into a fruitful field signifies the afflicted church recovering into a state most quiet and fruitful; fruitful fields are quiet because they are fenced, and so shall the church be in that day.

3. 'The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose' (Isa 35:1).

What are we to understand by these words if they are not a prophecy of the flourishing state of Christ's kingdom, which, in the days of her persecution, is compared to a wilderness, a desert, and solitary places? And she 'shall be glad for them'; for what? for that she is rid of the dragons, wild beasts, satyrs, screech owls, great owl, and vulture, types of the beasts and unclean birds of Antichrist (Isa 34:13-15).

She shall be glad for them that they are taken away from her and placed far away, for then no lion shall be there nor any ravenous beast; yea, it is the habitation of dragons, where each lay, shall be grass, with reeds and rushes, as it is, Isaiah 35. And now 'the lame man shall leap as a hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.' Read the whole chapter.

For that the desert and wilderness is thus mentioned, and that to express the state of the church in trouble by, it is clear that Lebanon is not excluded, nor the thing that is signified thereby, which, I say, is the church in her low estate, in her forest, or wilderness condition.

4. 'I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and the oil-tree; I will set in the desert the fir-tree, and the pine, and the box-tree together' (Isa 41:19).

Can any think that trees are the things taken care of here? They are the men that Antichrist has murdered in his heat and rage against Christ, which God will restore again to his church, when Antichrist is dead and buried in the sides of the pit's mouth. And that you may the better understand he meaneth so, he expresseth the state of the church again as like to a wilderness condition, and promiseth that in that very church, now so like a wilderness, to plant it again with Christians, flourishing with variety of gifts and graces, signified by the various nature and name of the trees spoken of here.

5. 'Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. The beast of the field shall honor me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen' (Isa 43:19,20). Here God alludes to the condition of the children of Israel in the wilderness of old, and implies they shall be in a wilderness again; and as then he gave them water, and delivered them from serpents, cockatrices, vipers, dragons, so he will do now, now to his people, his chosen.

6. 'The Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody' (Isa 51:3). See here are Zion's waste places, Zion's wilderness, forest, or Lebanon. Next here is a promise that he will comfort her; and what doth this suppose but that she was in her wilderness state, uncomfortable at least as to her outward peace, her liberty, and gospel privileges and beauties? Then here is the comparison, by which he illustrates his promise as to what degree and pitch he will comfort her. 'He will make her wilderness like Eden, and her desert like the garden of the Lord.' The effects of all which will be: she will have joy and gladness; she will be thankful, and be melodious in her voice, in her soul to the Lord. 

This, I say, will follow upon her deliverance from her desert, her wilderness, her desolate, and comfortless state: all which is more fully expressed by her repeated hallelujahs (Rev 19:1-6). Which hallelujahs there are the effect of her deliverance from the rage of the beast and great whore, of whose greatness and ruin you read in the two foregoing chapters. Now, I say, since the church was to be in a wilderness condition under the gospel; and since we have this house of the forest of Lebanon so particularly set forth in the Scriptures; and also since this house, its furniture, its troubles, and state, do so paint out this church in this wilderness state, I take it to be for that very thing designed, that is to say, to prefigure this church in this her so solitary and wilderness state