Owen M. Edwards - "A Short History of Wales"

John Lothrop Motley - "History of the United Netherlands, 1587"

John Bunyan - "The Holy War"

Emile Zola - "The Three Cities Trilogy: Paris, Vol. 3"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

Looking for Child to be on Cover of a New Book, 'The Model Child'
PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: The Works of John Bunyan Volume 3

J >> John Bunyan >> The Works of John Bunyan Volume 3




'And the gates of it shall not be shut at all by day, for there
shall be no night there.' This word DAY we may understand two
ways; either for the day of bringing in to fill this city, or for
the day of her perfection and fulness. Now if you take it with
reference to the day in which her converts are coming in, as indeed
it ought, why then, the gates shall not be shut at all. 'Thy gates
shall be open continually, they shall not be shut day nor night,
that men may bring unto thee the forces of the Gentiles, and that
their kings may be brought' (Isa 60:11).

But again, this day of grace, and of conversion of sinners, it must
be looked upon either as the church is in captivity and persecution,
or as she is out. Now, as she is in captivity, so her longest day
is usually accompanied with a black and doubtful night of temptation
and affliction. Wherefore this day here being spoken of, it is
the day of grace that she shall have even when she is absolutely
delivered from the rage of the beast, false prophet, and whore.
Wherefore he is not content to say, the gates shall not be shut at
all by day, but adds withal, 'for there shall be no night there';
as who should say, I know that commonly in the day of the church's
affliction she is accompanied with nights as well as days, but
it shall not be so here; 'Thy sun shall no more go down, neither
shall thy moon withdraw itself; for the Lord shall be thine everlasting
light, and the days of thy mourning shall be ended' (Isa 60:20).

Wherefore John, considering this, doth quite exclude the night, saying,
'There shall be no night there.' Indeed after this New Jerusalem
hath had her golden day in this world, I say, just towards the
ending thereof, she will yet once again be beset with raging Gog
and Magog, which enemies will, after the long safety and tranquility
of this city, through the instigation of the devil come upon the
breadth of the earth, and encamp about this holy city (Eze 28; 29).
But behold in the midst of this intention to swallow her up, the
Lord rains fire and brimstone from heaven and destroys them all;
so that God, I say, though he may bring one only evening upon this
holy city after her long peace and rest among the sons of men, yet
he shall not bring one night upon her, nor cause a gate thereof
to be shut for ever. The sun shall now stand still in the midst of
heaven, and this night shall be thus prevented by this marvellous
judgment of God (Josh 10). As another prophet saith, 'At evening
time it shall be light' (Zech 14:7). That is, though her enemies
will at last still make, through their enmity, one only attempt
to swallow up all in everlasting oblivion, yet they themselves
shall fall down dead upon the mountains of Israel, and be a prey
to this Jerusalem. Thus there will be only day accompanying the
inhabitants of this city, 'For there shall be no night there.'

[The glory and honour of the nations brought into it.]

Ver. 26. 'And they shall bring the glory and honour of the nations
into it.' This, as I said before, is to show us how heartily, and
how unfeignedly, both the nations and their kings shall now come
over to New Jerusalem. They come hand in hand, not the people
without their prince, nor the prince without his people, though
it will, and must be so, in the times of persecution; but now,
together 'they shall bring the glory and honour of the nations to
it.'

Again, I told you before that the Jews shall at this day be converted
to the Christian faith, and shall have a great name and much of
heaven upon them in this city. For, indeed, they are the first-born,
the natural branches, and the like. Now when he saith, they shall
bring the glory and honour of the nations to it, I cannot think
that by this should we understand only, or yet principally, the
outward pomp and treasure of the world, but that rather by honour
and glory we are here to understand the heavenly treasure and glory
that the saints shall continually pour forth into one another's
bosoms in this city. In this city, I say, for at this day, as
I have formerly showed you, there will be found no treasure any
where but at Jerusalem; every saint shall be here, every grace
shall be here, the precious stones of the sanctuary, the precious
sons of Zion shall not then, as now, lie scattered, some in the
world, and some in mistress Babylon's lap; neither shall any thing
pertaining to the church's privileges be found in her at all for
ever. There shall be heard no more at all in her any harpers,
trumpeters, pipers, or any other heavenly music in her; neither shall
there be any more the sound of a millstone to grind us bread, nor
the light of a candle to guide us in the house, nor yet the voice
of the bridegroom, Christ, nor of the bride 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 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).