THE

Holy City
O R,
The New Jerusalem
Wherein,
Its goodly light, walls, gates, angels, and the manner of their
standing are expounded; also, her length and breadth; together with the
Golden Measuring Reed explained; and the glory of all unfolded: as also,
the numerousness of its inhabitants, and what the Tree and Water of Life
are, by which they are sustained.
Dedicated,
1. to the godly reader; 2. to the learned reader;
3. to the captious reader; and, 4. to the mother of harlots.

By J O H N.B U N Y A N.
 (Revelation 20:15 KJV)
And whosoever was not found written in
the book of life was cast into the lake of fire.

(Rev 21:1 KJV) And I saw a new heaven and a

new earth: for the first heaven and the first earth
were passed away; and there was no more sea.
(Rev 21:1 KJV) And I saw a new heaven and a new earth: for the
first heaven and the first earth were passed away; and there was no
more sea. 2 And I John saw the holy city, new Jerusalem, coming
down from God out of heaven, prepared as a bride adorned for her
husband. 3 And I heard a great voice out of heaven saying, Behold,
the tabernacle of God is with men, and he will dwell with them, and
they shall be his people, and God himself shall be with them, and be
their God. 4 And God shall wipe away all tears from their eyes; and
there shall be no more death, neither sorrow, nor crying, neither
shall there be any more pain: for the former things are passed away.
5 And he that sat upon the throne said, Behold, I make all things
new. And he said unto me, Write: for these words are true and
faithful. 6 And he said unto me, It is done. I am Alpha and Omega,
the beginning and the end. I will give unto him that is athirst of the
fountain of the water of life freely. 7 He that overcometh shall
inherit all things; and I will be his God, and he shall be my son. 8
But the fearful, and unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters, and all
liars, shall have their part in the lake which burneth with fire and
brimstone: which is the second death. 9 And there came unto me
one of the seven angels which had the seven vials full of the seven
last plagues, and talked with me, saying, Come hither, I will show
thee the bride, the Lamb’s wife. 10 And he carried me away in the
spirit to a great and high mountain, and showed me that great city,
the holy Jerusalem, descending out of heaven from God, 11 Having
the glory of God: and her light was like unto a stone most precious,
even like a jasper stone, clear as crystal; 12 And had a wall great
and high, and had twelve gates, and at the gates twelve angels, and
names written thereon, which are the names of the twelve tribes of
the children of Israel: 13 On the east three gates; on the north three
gates; on the south three gates; and on the west three gates. 14 And
the wall of the city had twelve foundations, and in them the names of
the twelve apostles of the Lamb.
15 And he that talked with me had a golden reed to
measure the city, and the gates thereof, and the wall
thereof. 16 And the city lieth foursquare, and the length is
as large as the breadth: and he measured the city with the
reed, twelve thousand furlongs. The length and the breadth
and the height of it are equal. 17 And he measured the wall
thereof, an hundred and forty and four cubits, according to
the measure of a man, that is, of the angel. 18 And the
building of the wall of it was of jasper: and the city was
pure gold, like unto clear glass. 19 And the foundations of
the wall of the city were garnished with all manner of
precious stones. The first foundation was jasper; the
second, sapphire; the third, a chalcedony; the fourth, an
emerald; 20 The fifth, sardonyx; the sixth, sardius; the
seventh, chrysolyte; the eighth, beryl; the ninth, a topaz;
the tenth, a chrysoprasus; the eleventh, a jacinth; the
twelfth, an amethyst. 21 And the twelve gates were twelve
pearls: every several gate was of one pearl: and the street
of the city was pure gold, as it were transparent glass. 22
And I saw no temple therein: for the Lord God Almighty and
the Lamb are the temple of it. 23 And the city had no need
of the sun, neither of the moon, to shine in it: for the glory
of God did lighten it, and the Lamb is the light thereof. 24
And the nations of them which are saved shall walk in the
light of it: and the kings of the earth do bring their glory
and honour into it. 25 And the gates of it shall not be shut
at all by day: for there shall be no night there. 26 And they
shall bring the glory and honour of the nations into it. 27
And there shall in no wise enter into it any thing that de-
fileth, neither whatsoever worketh abomination, or maketh
a lie: but they which are written in the Lamb’s book of life.
Revelation 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. 2 In the midst of the street of it,
and on either side of the river, was there the tree of life,
which bare twelve manner of fruits, and yielded her fruit
every month: and the leaves of the tree were for the
healing of the nations. 3 And there shall be no more
curse: but the throne of God and of the Lamb shall be in
it; and his servants shall serve him: 4 And they shall see
his face; and his name shall be in their foreheads. 5 And
there shall be no night there; and they need no candle,
neither light of the sun; for the Lord God giveth them
light: and they shall reign for ever and ever. 6 And he
said unto me, These sayings are faithful and true: and the
Lord God of the holy prophets sent his angel to show
unto his servants the things which must shortly be done.
7 Behold, I come quickly: blessed is he that keepeth the
sayings of the prophecy of this book. 8 And I John saw
these things, and heard them. And when I had heard and
seen, I fell down to worship before the feet of the angel
which showed me these things. 9 Then saith he unto me,
See thou do it not: for I am thy fellowservant, and of thy
brethren the prophets, and of them which keep the
sayings of this book: worship God. 10 And he saith unto
me, Seal not the sayings of the prophecy of this book: for
the time is at hand.
Revelation 22:11 He that is unjust, let him be unjust still:
and he which is filthy, let him be filthy still: and he that is
righteous, let him be righteous still: and he that is holy,
let him be holy still. 12 And, behold, I come quickly; and
my reward is with me, to give every man according as his
work shall be. 13 I am Alpha and Omega, the beginning
and the end, the first and the last. 14 Blessed are they
that do his commandments, that they may have right to
the tree of life, and may enter in through the gates into
the city. 15 For without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and
whosoever loveth and maketh a lie. 16 I Jesus have sent
mine angel to testify unto you these things in the
churches. I am the root and the offspring of David, and
the bright and morning star.17 And the Spirit and the
bride say, Come. And let him that heareth say, Come.
And let him that is athirst come. And whosoever will, let
him take the water of life freely. 18 For I testify unto
every man that heareth the words of the prophecy of this
book, If any man shall add unto these things, God shall
add unto him the plagues that are written in this book:19
And 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. 20 He which
testifieth these things saith, Surely I come quickly. Amen.
Even so, come, Lord Jesus.21 The grace of our Lord
Jesus Christ be with you
JESUS OPENED THE DOOR TO HEAVEN FOR YOU
THE
Holy City
O R,
The New Jerusalem
Wherein,
Its goodly light, walls, gates, angels, and the manner of their
standing are expounded; also, her length and breadth; together with the
Golden Measuring Reed explained; and the glory of all unfolded: as also,
the numerousness of its inhabitants, and what the Tree and Water of Life
are, by which they are sustained.
Dedicated,
1. to the godly reader; 2. to the learned reader;
3. to the captious reader; and, 4. to the mother of harlots.

By J O H N.B U N Y A N.

Excerpts from the 'Introductory Epistle'

~ Revelation 21:10-27; 22:1-4 ~

"And he carried me away in the spirit to a great and high mountain, and
showed me that great city, the holy Jerusalem, descending out of heaven
from God, Having the glory of God: and her light was like unto a stone most
precious, even like a jasper stone, clear as crystal: And had a wall great
and high, and had twelve gates, and at the gates twelve angels and names
written thereon, which are the names of the twelve tribes of the children of
Israel. On the east three gates, on the north three gates, on the south three
gates, and on the west three gates. And the wall of the city had twelve
foundations, and in them the names of the twelve apostles of the Lamb.
And he that talked with me had a golden reed to measure the city, and the
gates thereof and the wall thereof. And the city lieth four-square, and the
 length is as large as the breadth: and he measured the city with the reed,
twelve thousand furlongs: the length and the breadth and the height of it are
equal. And he measured the wall thereof, an hundred and forty and four
cubits, according to the measure of a man, that is of the angel. And the
building of the wall of it was of jasper, and the city was pure gold, like unto
clear glass.

And the foundations of the wall of the city were garnished with all manner of
precious stones. The first foundation was jasper; the second, sapphire; the
third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth,
sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the
tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And
the twelve gates were twelve pearls, every several gate was of one pearl;
and the street of the city was pure gold, as it were transparent glass. And I
saw no temple therein: for the Lord God Almighty, and the Lamb, are the
temple of it. And the city had no need of the sun, neither of the moon to
shine in it: for the glory of God did lighten it, and the Lamb is the light
thereof. And the nations of them which are saved, shall walk in the light of
it: and the kings of the earth do bring their glory and honour into it. And the
gates of it shall not be shut at all day by day: for there shall be no night
there. And they shall bring the glory and honour of the nations into it. And
there shall in no wise 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.

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. In the midst of the street of it, and
on either side of the river, was there the tree of life, which bare twelve
manner of fruits, and yielded her fruit every month: and the leaves of the
tree were for the healing of the nations. And there shall be no more curse:
but the throne of God and of the Lamb shall be in it; and his servants shall
serve him. And they shall see his face, and his name shall be in their
foreheads."

In my dealing with this mystery, I shall not meddle where I see nothing,
neither shall I hide from you that which at present I conceive to be wrapt up
therein; only you must not from me look for much enlargement, though I
shall endeavour to speak as much in few words, as my understanding and
capacity will enable me, through the help of Christ.

In this description of this holy city, you have these five general heads:

• FIRST, The vision of this city in general.

• SECOND, A discovery of its defence, entrances, and fashion, in particular.
• THIRD, A relation of the glory of each.
• FOURTH, A discovery of its inhabitants, their quality and numerousness.
• FIFTH, A relation of its maintenance, by which it continueth in life, ease, peace,
tranquility, and sweetness for ever.

To all which I shall speak something in their proper places, and shall open them
before you.

• But first,

B ut before I begin with any of them, I must speak a word or two

concerning John's qualification, whereby he was enabled to behold and take
a view of this city; which qualification he relateth in these words following:

Verse 10. And he carried me away in the spirit to a great and high mountain,
and showed me that great city, the holy Jerusalem, descending out of heaven
from God.

The angel being to show this holy man this great and glorious vision, he first,
by qualifying of him, puts him into a suitable capacity to behold and take the
view thereof; 'He carried me away in the spirit.' When he saith, He carried me
away in the Spirit, he means he was taken up into the Spirit, his soul was
greatly spiritualized. Whence take notice, that an ordinary frame of spirit is not
able to comprehend, nor yet to apprehend extraordinary things. Much of the
Spirit discerneth much of God's matters; but little of the Spirit discerneth but
little of them: 'I could not speak unto you as unto spiritual, but as unto carnal,
even as unto babes in Christ; I have fed you with milk, and not with meat; for
hitherto ye were not able to bear it, neither yet now are ye able' (1 Cor 3:2).

'And he carried me away in the spirit,' &c. Thus it was with the saints of old,
when God had either special work for them to do, or great things for them to
see. Ezekiel, when he had the vision of this city in the old law, in the captivity at
Babylon, he must be first forefitted with a competent measure of the Spirit (Eze
40:2). John also, when he had the whole matter of this prophecy revealed unto
him, he must be in the Spirit; 'I was (saith he) in the Spirit on the Lord's day,
and heard behind me a great voice, as of a trumpet' talking with me, &c (Rev
1:10,11). Whence note again, that when God calls a man to this or that work
for him, he first fits him with a suitable spirit. Ezekiel saith, when God bid him
stand upon his feet, that the Spirit entered into him, and set him upon his feet
(Eze 2:1,2).

'And he carried me away,' &c. Mark, And he carried me [away] &c. As a man
 must have much of the Spirit that sees much of God, and his goodly matters;
so he must be also carried away with it; he must by it be taken off from things
carnal and earthly, and taken up into the glory of things that are spiritual and
heavenly. The Spirit loveth to do what it doth in private; that man to whom God
intendeth to reveal great things, he takes him aside from the lumber and
cumber of this world, and carrieth him away in the solace and contemplation of
the things of another world; 'And when they were alone, he expounded all
things to his disciples' (Mark 4:34). Mark, and when they were ALONE;
according to that of the prophet, 'Whom shall he teach knowledge, and whom
shall he make to understand doctrine? them that are weaned from the milk,
and drawn from the breasts' (Isa 28:9). Whence observe also, he is the man
that is like to know most of God, that is oftenest in private with him (Luke 2:25-
38). He that obeyeth when God saith, Come up hither, he shall see the bride,
the Lamb's wife. For 'through desire a man having separated himself, seeketh
and intermeddleth with all wisdom' (Pro 18:1).

'And he carried me away in the spirit to a great and high mountain.' Thus
having showed his frame, and inward disposition of spirit, he now comes to tell
us also of the place or stage on which he was set; to the end that now being
fitted by illumination, he might not be hindered of his vision by ought that might
intercept. He carried me away in the Spirit to a great and high mountain. Thus
did God of old also; for when he showed to Moses the patterns of the heavenly
things, he must ascend to the Mount Sinai (Exo 19:3). He must into the mount
also, when he hath the view of the Holy Land, and of that goodly mountain
Lebanon (Deu 32:49). Whence we may learn that the things of God are far
from man, as he is natural; and also that there are very great things between
us and the sight of them: none can see them but such as are carried away in
the Spirit and set on high.

'...To a great and high mountain.' This mountain therefore signifieth the Lord
Christ, on which the soul must be placed, as on a mighty hill, whereby he may
be able his eyes being anointed with spiritual eye salve, to see over the tops of
those mighty corruptions, temptations, and spiritual enemies, that like high and
mighty towers are built by the wicked one, to keep the view of God's things
from the sight of our souls (2 Cor 10:5,6). Wherefore Christ is called the
Mountain of the Lord's house, or that on which the house of God is placed; he
is also called the Rock of ages, and the Rock that is higher than we. 'The hill of
God is' an high hill, as Bashan; 'an high hill, as the hill of Bashan' (Psa 68:15).
This is the hill from whence the prophet Ezekiel had the vision of this city (Eze
40:2); 'And upon this rock [saith Christ] I will build my church, and the gates of
hell shall not prevail against it' (Matt 16:18).

FIRST, The vision of this city in general.

[FIRST. The Vision of the Holy City in General.]

A nd he carried me away in the spirit to a great and high mountain, and

showed me that great city, the holy Jerusalem.' Having thus told us how,
and with what he was qualified, he next makes relation of what he saw,
which was that great city, the holy Jerusalem.

Jerusalem, in the language of the Scripture, is to be acknowledged for the

church and spouse of the Lord Jesus; and is to be considered either
generally or more particularly. Now as she is to be taken generally, so she
is to be understood as being 'the whole family in heaven and earth,' (Eph
3:15); and as she is thus looked upon, so she is not considered with respect
to this or that state and condition of the church here in the world, but simply
as she is the church: therefore it is said, when at any time any are
converted from Satan to God, that they 'are come unto Mount Zion, and
unto the city of the living God, the heavenly Jerusalem; and to an
innumerable company of angels; to the general assembly and church of the
first-born which are written in heaven; to God the judge of all, and to the
spirits of just men made perfect; and to Jesus, - and to the blood of
sprinkling' (Heb 12:22,24).

But again, as Jerusalem is thus generally to be understood, so also she is

to be considered more particularly: 1. Either as she relates to her first and
purest state; or, 2. As she relates to her declined and captivated state; or, 3.
With reference to her being recovered again from her apostatized and
captivated condition. Thus it was with Jerusalem in the letter; which
threefold state of this city shall be most exactly answered by our gospel
Jerusalem, by our New Testament church. Her first state was in the days of
Christ and his apostles, and answereth to Jerusalem in the days of
Solomon; her second state is in the days of antichrist, and answereth to the
carrying away of the Jews from their city into Babylon; and her third state is
this in the text, and answereth to their return from captivity, and rebuilding
their city and walls again: all which will be fully manifest in this discourse
following.

[This city is the gospel church returning out of antichristian captivity.]

Besides, that this holy city that here you read of is the church, the gospel
church, returning out of her long and antichristian captivity; consider,

First, She is here called a city, the very name that our primitive church went
under (Eph 2:19); which name she loseth all the while of her apostatizing
and captivity under antichrist; for observe, I say, all the while she is under
the scourge of the dragon, beast, and the woman in scarlet, &c. (Rev 13),
she goeth under the name of a woman, a woman in travail, a woman flying
before the dragon, a woman flying into the wilderness, there to continue in
an afflicted and tempted condition, and to be glad of wilderness
nourishment, until the time of her enemies were come to an end (Rev 12).

Now the reason why she lost the title of city at her going into captivity is,
because then she lost her situation and strength; she followed others than
Christ, wherefore he suffered her enemies to scale her walls, to break down
her battlements; he suffered, as you see here, the great red dragon, and
beast with seven heads and ten horns, to get into her vineyard, who made
most fearful work both with her and all her friends; her gates also were now
either broken down or shut up, so that none could, according to her laws
and statutes, enter into her; her charter also, even the Bible itself, was most
grossly abused and corrupted, yea, sometimes burned and destroyed
almost utterly; wherefore the Spirit of God doth take away from her the title
of city, and leaveth her to be termed a wandering woman, as aforesaid.
'The court which is without the temple [saith the angel] leave out, and
measure it not, for it is given unto the Gentiles; and the holy city shall they
tread under foot forty and two months' (Rev 11:2). 'The holy city shall they
tread under foot'; that is, all the city constitutions, her forts and strength, her
laws and privileges for a long time, shall be laid aside and slighted, shall
become a hissing, a taunt, and a byword among the nations. And truly thus
it was in the letter, in the destruction of Jerusalem by the king of Babylon
and his wicked instruments, by whose hands the city was broken up, the
walls pulled down, the gates burned, the houses rifled, the virgins ravished,
and the children laid dead in the top of every street (2 Chron 36:17-21; Jer
52; Lam 1; 2; 3; 4). Now was Zion become a ploughed field, and Jerusalem
turned to heaps; a place of briars and thorns, and of wasteness and
desolation (Micah 3:12; Isa 7:23,24).

Second, The phrase also that is joined with this of city doth much concern
the point; she is here called 'the new and holy city,' which words are
explained by these, 'prepared as a bride and adorned for her husband.' The
meaning is, that she is now got into her form, fashion, order, and privileges
again; she is now ready, adorned, prepared, and put into her primitive state;
mark, though she was in her state of affliction called a woman, yet she was
not then either called a city or a woman adorned; but rather a woman
robbed and spoiled, rent and torn among the briars and thorns of the
wilderness (Isa 5:6; 42:22; 32:13,14). Wherefore this city is nothing else but
the church returned out of captivity from under the reign of antichrist, as is
yet farther manifest, because,

Third. We find no city to answer that which was built after the Jews' return
from captivity but this; for this, and only this, is the city that you find in this
prophecy that is nominated as the antitype of that second of the Jews;
wherefore John hath no relation of her while towards the doom of antichrist,
and no description of her in particular until antichrist is utterly overthrown;
as all may see that wisely read (Rev 17-20).

[Why the church is called a city.]

'And showed me that great city.' The Holy Ghost is pleased at this time to
give the church the name of a city, rather than any other name, rather than
the name of spouse, woman, temple, and the like—though he giveth us her
under the name of a woman also, to help us to understand what he means;
but, I say, the name of a city is now the name in special, under which the
church must go, and that for special reasons.

First. To show us how great and numerous a people will then be in the
church; the church may be a woman, a temple, a spouse, when she is but
few, a handful, but two or three; but to be a city, and that in her glory, it
bespeaks great store of members, inhabitants, and citizens; especially
when she goeth under the name of a great city, as here she does. He
'showed me that great city.'

Second. She goeth rather under the name of a city, than temple or spouse,
to show us also how plentifully the nations and kingdoms of men shall at
that day traffic with her, and in her, for her goodly merchandize of grace and
life; to show us, I say, what wonderful custom the church of God at this day
shall have among all sorts of people, for her heavenly treasures. It is said of
Tyrus and Babylon, that their merchandize went unto all the world, and men
from all quarters under heaven came to trade and to deal with them for their
wares (Eze 27; Rev 18:2,3). Why thus it will be in the latter day with the
church of God; the nations shall come from far, from Tarshish, Pul, Lud,
Tubal, Javan, and the isles afar off. They shall come, saith God, out of all
nations upon horses and mules, and upon swift beasts, to my holy
mountain Jerusalem. 'And it shall come to pass, that from one new moon to
another, and from one sabbath to another, shall all flesh come to worship
before me, saith the Lord' (Isa 66:19-23). Alas, the church at that day when
she is a woman only, or a temple either, may be without that beauty,
treasure, amiableness, and affecting glory that she will be endowed with
when she is a prosperous city. His marvellous kindness is seen 'in a strong
city' (Psa 31:21). In cities, you know, are the treasures, beauty, and glory of
kingdoms; and it is thither men go that are desirous to solace themselves
therewith. 'Out of Zion, the perfection of beauty, God hath shined' (Psa
50:2).

Third. It is called a city, rather than a woman or temple, to show us how

strongly and securely it will keep its inhabitants at that day. 'In that day shall
this song be sung, - We have a strong city, salvation will God appoint for
walls and bulwarks' (Isa 26:1). And verily if the cities of the Gentiles, and
the strength of their bars, and gates, and walls did so shake the hearts, yea,
the very faith of the children of God themselves, how secure and safe will
the inhabitants of this city be, even the inhabitants of that city which God
himself will build,' &c. (Deu 9:1,2; Num 13:28).

Fourth. But lastly, and more especially, the church is called here a city,
chiefly to show us that now she shall be undermost no longer. Babylon
reigned, and so shall Jerusalem at that day. 'And thou, O tower of the flock,
the stronghold of the daughter of Zion, unto thee shall it come, even the first
dominion, the kingdom shall come to the daughter of Jerusalem' (Micah
4:8). Now shall she, when she is built and complete, have a complete
conquest and victory over all her enemies; she shall reign over them; the
law shall go forth of her that rules them, and the governors of all the world
at that day shall be Jerusalem men. 'And the captivity of this host of the
children of Israel shall possess that of the Canaanites, even unto
Zarephath; and the captivity of Jerusalem which is in Sepharad shall
possess the cities of the south. And saviours shall come up on mount Zion,
to judge the mount of Esau, and the kingdom shall be the Lord's' (Obad
20,21).[1] 'For the law shall go forth of Zion, and the word of the Lord from
Jerusalem. - And he shall judge among many people, and rebuke strong
nations afar off, and they shall beat their swords into plough-shares, and
their spears into pruning- hooks: nation shall not lift up a sword against
nation, neither shall they learn war any more' (Micah 4:1-3). There brake he
'the ships of Tarshish with an east wind. As we have heard, so have we
seen in the city of the Lord of hosts, in the city of our God; God will
establish it for ever' (Psa 48:1-8). For observe it, Christ hath not only
obtained the kingdom of heaven for those that are his, when this world is
ended, but hath also, as a reward for his sufferings, the whole world given
into his hand; wherefore, as all the kings, and princes, and powers of this
world have had their time to reign, and have glory in this world in the face of
all, so Christ will have his time at this day, to show who is 'the only
Potentate - and Lord of lords' (1 Tim 6:15). At which day he will not only set
up his kingdom in the midst of their kingdoms, as he doth now, but will set it
up even upon the top of their kingdoms; at which day there will not be a
nation in the world but must bend to Jerusalem or perish (Isa 60:12). For
'the kingdom and dominion, and the greatness of the kingdom under the
whole heaven, shall be given to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom, and all dominions shall serve
and obey him' (Dan 7:27). 'And his dominion shall be from sea to sea, and
from the river to the ends of the earth' (Zech 9:10). O holiness, how shall it
shine in kings and nations, when God doth this!

[This city descends out of heaven from God.]

'He showed me that great city, the holy Jerusalem, descending out of
heaven from God.' In these words we are to inquire into three things. First.
What he here should mean by heaven. Second. What it is for this city to
descend out of it. Third. And why she is said to descend out of it from God.

First. For the word heaven, in Scripture it is variously to be understood, but

generally either materially or metaphorically; now not materially here, but
metaphorically; and so is generally, if not always, taken in this book.

Now that it is not to be taken for the material heavens where Christ in
person is, consider, that the descending of this city is not the coming of
glorified saints with their Lord; because that even after the descending, yea
and building of this city, there shall be sinners converted to God; but at the
coming of the Lord Jesus from heaven with his saints, the door shall be
shut; that is, the door of grace, against all unbelievers (Luke 13:25; Matt
25:10).

Therefore heaven here is to be taken metaphorically, for the church; which,

as I said before, is frequently so taken in this prophecy, as also in many
others of the holy scriptures (Rev 11:15; 12:1-3,7,8,10,13; 13:6; 19:1,14;
Jer 51:48; Matt 25:1, &c.). And observe it, though the church of Christ under
the tyranny of antichrist, loseth the title of a standing city, yet in the worst of
times she loseth not the title of heaven. She is heaven when the great red
dragon is in her, and heaven when the third part of her stars are cast unto
the earth; she is heaven also when the beast doth open his throat against
her, to blaspheme her God, his tabernacle, and those that dwell in her.

Second. Now, then, to show you what we are to understand by this, that
she is said to descend out of heaven; for indeed to speak properly,
Jerusalem is always in the Scriptures set in the highest ground, and men
are said to descend, when they go down from her, but to ascend, or go up
when they are going thitherwards (Eze 3:1; Neh 12:1; Matt 20:17,18; Luke
19:28; 10:30). But yet though this be true, there must also be something
significant in this word descending; wherefore when he saith, he saw this
city to descend out of heaven, he would have us understand,

1. That though the church under antichrist be never so low, yet out of her
loins shall they come that yet shall be a reigning city (Heb 7:6,13,14).
Generation is a descending from the loins of our friends; he therefore
speaks of the generation of the church. Wherefore the meaning is, That out
of the church that is now in captivity, there shall come a complete city, so
exact in all things, according to the laws and liberties, privileges and riches
of a city, that she shall lie level with the great charter of heaven. Thus it was
in the type, the city after the captivity was builded, even by those that once
were in captivity, especially by their seed and offspring (Isa 45); and thus it
shall be in our New Testament New Jerusalem; 'They that shall be of thee,'
saith the prophet, that is, of the church of affliction, they 'shall build the old
waste places; thou shalt raise up the foundations of many generations; and
thou shalt be called, The repairer of the breach, The restorer of paths to
dwell in' (Isa 58:12); and again, they that sometimes had ashes for
gladness, and the spirit of heaviness instead of the garment of praise, 'they
shall build the old wastes, they shall raise up the former desolations, and
they shall repair the waste cities, the desolations of many generations; for
your shame ye shall have double, and for confusion they shall rejoice in
their portion,' &c. (Isa 61:3,4,7). Thus therefore by descending we may
understand that the church's generation shall be this holy city, and shall
build up themselves the tower of the flock (Micah 4:8).

2. When he saith, This holy city descended out of heaven, he would have
us understand also what a blessing and happiness this city at her rebuilding
will be to the whole world. Never were kind and seasonable showers more
profitable to the tender new-mown grass than will this city at this day be, to
the inhabitants of the world; they will come as a blessing from heaven upon
them. As the prophet saith, 'The remnant of Jacob shall be in the midst of
many people, as a dew from the Lord; as the showers upon the grass, that
tarrieth not for man, nor waiteth for the sons of men' (Micah 5:7). O the
grace, the light and glory that will strike with spangling beams from this city,
as from a sun, into the farthest parts of the world! 'Thus saith the Lord, as
the new wine is found in the cluster, and one saith, Destroy it not, for a
blessing is in it: so will I do for my servants' sake, that I may not destroy
them all: I will bring forth a seed out of Jacob, and out of Judah an inheritor
of my' holy 'mountains: and mine elect shall inherit it, and my servants shall
dwell there. And Sharon [where the sweet roses grew, (Cant 2:1)], shall be
a fold for flocks, and the valley of Achor a place for the herds to lie down in,
for my people that have sought me' (Isa 65:8-10). 'In that day shall Israel be
the third with Egypt and with Assyria, even a blessing in the midst of the
land' (Isa 19:24). 'And it shall come to pass, that as ye were a curse among
the heathen, O house of Judah, and house of Israel; so will I save you, and
ye shall be a blessing. Fear not, but let your hands be strong' (Zech 8:13).
'As the dew of Hermon that descended upon the mountains of Zion, for
there the Lord commanded the blessing, even life for evermore' (Psa
133:3).

Third. And now for the third particular, namely, What it is to descend out of
heaven from God.

1. To descend out of heaven, that is, out of the church in captivity, 'from
God,' is this: The church is the place in which God doth beget all those that
are the children of him; wherefore in that they are said to descend out of
heaven 'from God,' it is as if he had said, the children of the church are
heaven-born, begotten of God, and brought forth in the church of Christ. For
'Jerusalem which is above is the mother of us all' (Gal 4:26). 'The Lord shall
count when he writeth up the people, that this man was born there' (Psa
87:5,6).

2. When he saith he saw this Jerusalem come out of heaven from God, he
means that those of the church in captivity that shall build this city, they
shall be a people peculiarly fitted and qualified for this work of God. It was
not all the children of Israel that had their hand in building Jerusalem after
the captivity of old; 'their nobles put not their necks to the work of the Lord'
(Neh 3:5). Also there were many of Judah that were sworn to Tobiah, the
arch-opposer of the building of the city, because of some kindred and
relation that then was between them and him (Neh 6:17-19). And as it was
then, so we do expect it will be now; some will be even at the beginning of
this work, in Babylon, at that time also some will be cowardly and fearful,
yea, and even men hired to hinder the work (Neh 6:10-12). Wherefore I say,
those of the church that at that day builded the city, they were men of a
particular and peculiar spirit, which also will so be at the building of New
Jerusalem. They whose light breaks forth as the morning, they that are
mighty for a spirit of prayer, they that take away the yoke, and speaking
vanity, and that draw out their soul to the hungry; they that the Lord shall
guide continually, that shall have fat bones, and that shall be as a watered
garden, whose waters fail not, &c. (Isa 58:8-14). Of them shall they be that
build the old wastes, and that raise up the foundations of many generations,
&c. It was thus in all ages, in every work of God, some of his people, some
of his saints in special in all ages, have been used to promote, and
advance, and perfect the work of their generations.

3. This city descends or comes out of heaven from God, that is, by his
special working and bringing to pass; it was God that gave them the pattern
even when they were in Babylon; it was God that put it into their hearts
while there, to pray for deliverance; it was God that put it into the hearts of
the kings of the Medes and Persians to give them liberty to return and build;
and it was God that quailed the hearts of those that by opposing did
endeavour to hinder the bringing the work to perfection ; yea, it was God
that did indeed bring the work to perfection; wherefore she may well be said
to descend 'out of heaven from God': as he also saith himself by the
prophet, I will cause the captivity of Judah, and the captivity of Israel to
return, and I will build them as at the first (Ezra 4:1-4; 7:27; Neh 2:8-18;
4:15; 6:15,16; Jer 33:7; 32:44; Eze 36:33-37; 37:11-15; Amos 9:11).

Lastly, When he saith he saw her descend from God out of heaven, he may
refer to her glory, which at her declining departed from her, and ascended
to God, as the sap returns into the root at the fall of the leaf; which glory
doth again at her return descend, or come into the church, and branches of
the same, as the sap doth arise at the spring of the year, for indeed the
church's beauty is from heaven, and it either goeth up thither from her, or
else comes from thence to her, according to the natures of both fall and
spring (Cant 2).Thus you see what this heaven is, and what it is for this city
to descend out of it; also what it is for this city to descend out of it from God.

[This city has the glory of God.]

Ver. 11. 'Having the glory of God.' These last words do put the whole matter
out of doubt, and do most clearly show unto us that the descending of this
city is the perfect return of the church out of captivity; the church, when she
began at first to go into captivity, her glory began to depart from her; and
now she is returning again, she receiveth therewith her former glory, 'having
the glory of God.' Thus it was in the type, when Jerusalem went into
captivity under the King of Babylon, which was a figure of the captivity of
our New Testament church under Antichrist, it is said that then the glory of
God departed from them, and went, by degrees, first out of the temple to
the threshold of the house, and from thence with the cherubims of glory, for
that time, quite away from the city (Eze 10:4-18; 11:22,23 &c.).

Again, As the glory of God departed from this city at her going into captivity,
so when she returned again, she had also then returned to her the glory of
God; whereupon this very prophet that saw the glory of God go from her at
her going into captivity, did see it, the very same; and that according as it
departed, so return at her deliverance. 'He brought me to the gate,' saith he
—that is, when by a vision he saw all the frame and patterns of the city and
temple, in the state in which it was to be after the captivity. 'He brought me
to the gate - that looketh toward the east, and behold the glory of the God of
Israel came from the way of the east'—the very same way that it went when
it was departed from the city (Eze 11:23). 'His voice was like a noise of
many waters, and the earth shined with is glory. It was according to the
appearance of the vision which I saw, even according to the vision which I
saw when I came to destroy the city, and the visions were like the vision
that I saw by the river Chebar; and I fell upon my face, and the glory of the
Lord came into the house by the way of the gate whose prospect is toward
the east; so the Spirit took me up, and brought me into the inner court, and
behold, the glory of the Lord filled the house' (Eze 43:1-5).

Thus you see it was in the destruction and restoration of the Jews'
Jerusalem, by which God doth plainly show us how things will be in our
gospel church; she was to decline and lose her glory, she was to be
trampled—as she was a city— for a long time under the feet of the
unconverted and wicked world. Again, she was after this to be builded, and
to be put into her former glory; at which time she was to have her glory, her
former glory, even the glory of God, returned to her again. 'He showed me,'
saith John, 'that great city, the holy Jerusalem, descending out of heaven
from God, having the glory of God.' As he saith by the prophet, 'I am
returned to Jerusalem with mercies, my house shall be built in it' (Zech
1:16). And again, 'I am returned unto Zion, and will dwell in the midst of
Jerusalem' (Zech 8:3).

'Having the glory of God.' There is the grace of God, and the glory of that
grace; there is the power of God, and the glory of that power; and there is
the majesty of God, and the glory of that majesty (Eph 1:6; 2 Thess 1:9; Isa
2:19).

It is true God doth not leave his people in some sense, even in the worst of
times, and in their most forlorn condition (John 14:18), as he showeth by his
being with them in their sad state in Egypt and Babylon, and other of their
states of calamity (Dan 3:25). As he saith, 'Although I have cast them far off
among the heathen, and although I have scattered them among the
countries, yet will I be to them a little sanctuary in the countries where they
shall come' (Eze 2:16). God is with his church, even in her greatest
adversity, both to limit, bound, measure, and to point out to her quantity and
quality, her beginning and duration of distress and temptation (Isa 27:7-9;
Rev 2:10). But yet I say the glory of God, in the notion of Ezekiel and John,
when they speak of the restoration of this city, that is not always upon his
people, though always they are beloved and counted for his peculiar
treasure. She may then have his grace, but not at the same time the glory
of his grace; his power, but not the glory of his power; she may also have
his majesty, but not the glory thereof; God may be with his church, even
then when the glory is departed from Israel.

The difference that is between her having his grace, power, and majesty,
and the glory of each, is manifest in these following particulars;—grace,
power, and majesty, when they are in the church in their own proper acts,
only as we are considered saints before God, so they're invisible, and that
not only altogether to the world, but often to the very children of God
themselves; but now when the glory of these do rest upon the church,
according to Ezekiel and John; why then it will be visible and apparent to all
beholders. 'When the Lord shall build up Zion, he shall APPEAR in his
glory' (Psa 102:16), as he saith also in another place, 'The Lord shall arise
upon thee, and his glory shall be seen upon thee' (Isa 60:1-2).

Now, then, to speak a word or two, in particular to the glory of God, that at
this day will be found to settle upon this city.

First. Therefore, at her returning, she shall not only have his grace upon
her, but the very glory of his grace shall be seen upon her; the glory of
pardoning grace shall now shine in her own soul, and grace in the glory of it
shall appear in all her doings. Now shall both our inward and outward man
be most famously adorned and beautified with salvation; the golden pipes
that are on the head of the golden candlestick, shall at this day convey, with
all freeness, the golden oil thereout, into our golden hearts and lamps (Zech
4:2). Our wine shall be mixed with gall no longer, we shall now drink the
pure blood of the grape; the glory of pardoning and forgiving mercy shall so
show itself at this day in this city, and shall so visibly abide there in the eyes
of all spectators, that all shall be enflamed with it. 'For Zion's sake will I not
hold my peace, and for Jerusalem's sake I will not rest, until the
righteousness thereof go forth as brightness, and the salvation thereof as a
lamp that burneth. And the Gentiles shall see thy righteousness, and all
kings thy glory; and thou shalt be called by a new name, which the mouth of
the Lord shall name' (Isa 62:1,2). And again, 'The Lord hath made bare his
holy arm in the eyes of all the nations, and all the ends of the earth shall
see the salvation of our God' (Isa 52:10; Psa 98:2).

At that day, the prophet tells us, there shall be holiness upon the very
horses' bridles, and that the pots in the Lord's house shall be like the bowls
before the altar, and every pot in Jerusalem shall be holiness unto the Lord
(Zech 14:20,21). The meaning of all these places is, that in the day that the
Lord doth turn his church and people into the frame and fashion of a city,
and when he shall build them up to answer the first state of the church,
there will such grace and plenty of mercy be extended unto her, begetting
such faith and holiness and grace in her soul, and all her actions, that she
shall convince all that are about her that she is the city, the beloved city, the
city that the Lord hath chosen; for after that he had said before, he would
return to Zion, and dwell in the midst of Jerusalem (Zech 8:3), he saith,
moreover, that Jerusalem shall be called a city of truth, and the mountain of
the Lord of hosts, the holy mountain. 'And all the people of the earth shall
see that thou art called by the name of the Lord, and they shall be afraid of
thee' (Deu 28:10).

Second. As the glory of the grace of God will, at this day, be wonderfully
manifest in and over his city; so also at that day will be seen the glory of his
power. 'O my people,' saith God, 'that dwellest in Zion, be not afraid of the
Assyrian; he shall smite thee with a rock, and shall lift up his staff against
thee, after the manner of Egypt,' that is, shall persecute and afflict thee, as
Pharaoh served thy friends of old; but be not afraid, 'For yet a very little
while, and the indignation shall cease, and mine anger in their destruction:
and the Lord of hosts shall stir up a scourge for him, according to the
slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so
shall he lift it up after the manner of Egypt' (Isa 7; 10:24-26). The sum is,
God will, at the day of his rebuilding the New Jerusalem, so visibly make
bare his arm, and be so exalted before all by his power towards his people,
that no people shall dare to oppose—or stand, if they do make the least
attempt to hinder—the stability of this city. 'I will surely [gather, or]
assemble, O Jacob, all of thee,' saith God: 'I will surely gather the remnant
of Israel - as the sheep of Bozrah, as the flock in the midst of the fold; they
shall make great noise by reason of the multitude of men. The breaker is
come up before them, they have broken up [the antichristian siege that hath
been laid against them], they have passed through the gate, and are gone
out by it, and their king shall pass before them, and the Lord on the head of
them' (Micah 2:12,13).

'Like as the lion and the young lion roaring on his prey, when a multitude of
shepherds are called forth against him, he will not be afraid of their voice,
nor abase himself for the noise of them: so shall the Lord of hosts come
down to fight for Mount Zion, and for the hill thereof' (Isa 31:4). 'The Lord
shall go forth as a mighty man, he shall stir up jealousy like a man of war;
he shall cry, yea, roar; he shall prevail against his enemies' (Isa 42:13). But
'not by might, nor yet by power,' that is, the power and arm of flesh, but by
the power of the Word and Spirit of God, which will prevail, and must
prevail, to quash and overturn all opposition (Zech 12:8; Zeph 3:8; Joel
3:16; Zech 4:6).

Third. [The glory of his majesty.] When God hath thus appeared in the glory
of his grace, and the glory of his power, to deliver his chosen, then shall the
implacable enemies of God shrink and creep into holes like the locusts and
frogs of the hedges, at the appearance of the glory of the majesty of God.
Now the high ones, lofty ones, haughty ones, and the proud, shall see so
evidently the hand of the Lord towards his servants, and his indignation
towards his enemies, that 'they shall go into the holes of the rocks, and into
the caves of the earth, - and into the tops of the ragged rocks, for the fear of
the Lord, and for the glory of his majesty, when he ariseth to shake terribly
the earth' (Isa 2:19,21).

Where the presence of the Lord doth so appear upon a people, that those
that are spectators perceive and understand it, it must need work on those
spectators one of these two things;—either first a trembling and
astonishment, and quailing of heart, as it doth among the implacable
enemies (Josh 2:8-13), or else a buckling and bending of heart, and
submission to his people and ways (Josh 9:22-25). As saith the prophet,
'The sons also of them that afflicted thee shall come bending unto thee, and
all they that despised thee shall fall[2] down at the soles of thy feet; and
they shall call thee The city of the Lord, the Zion of the Holy One of Israel'
(Isa 60:14). As Moses said to the children of Israel, 'The Lord your God
shall lay the fear of you, and the dread of you, upon all the land that ye shall
tread upon, as he hath said unto you' (Deu 11:25).

At this day the footsteps of the Lord will be so apparent and visible in all his
actions and dispensations in and towards his people, this holy city, that all
shall see, as I have said, how gracious, loving, kind, and good the Lord is
now towards his own children; such glory, I say, will be over them, and
upon them, that they all will shine before the world; and such tender bowels
in God towards them, that no sooner can an adversary peep, or lift up his
head against his servants, but his hand will be in the neck of them; so that
in short time he will have brought his church into that safety, and her
neighbours into that fear and submission, that they shall not again so much
as dare to hold up a hand against her, no, not for a thousand years (Rev
20:3). 'Thus saith the Lord, Behold I will bring again the captivity of Jacob's
tents, and have mercy on his dwelling-places; and the city shall be builded
on her own heap, and the palace shall remain after the manner thereof. And
out of them shall proceed thanksgiving, and the voice of them that make
merry; and I will multiply them, and they shall not be few; and I will also
glorify them, and they shall not be small: Their children also shall be as
aforetime, and their congregation shall be established before me, and I will
punish all that oppress them' (Jer 30:18-20).

[The light of this city.]

Having the glory of God. 'And her light was like unto a stone most precious,
even like a jasper stone, clear as crystal.' Having thus told us of her glory,
even of 'the glory of God,' how it at this day will rest upon this city, he now
comes to touch a second thing, to wit, 'her light,' and that in which she
descends, and by which, as with the light of the sun, she seeth before her,
and behind her, and on every side. This therefore is another branch of her
duty; she in her descending hath 'the glory of God,' and also 'the light of a
stone most precious.'

Ezekiel tells us, that in the vision which he saw when he came to destroy
the city—which vision was the very same that he saw again at the restoring
of it—he saith, I say, that in this vision, among many other wonders, he saw
a fire enfolding itself, and a brightness about it, and that 'the fire also was
bright, and that out of it went forth lightning'; that 'the likeness of the
firmament upon the - living creatures, was as the colour of the terrible
crystal'; that the throne also, upon which was placed the likeness of a man,
was like, or 'as the appearance of a sapphire-stone' (Eze 1:4,13,14,22,26).
All which words, with the nature of their light and colour, the Holy Ghost
doth in the vision of John comprise, and placeth within the colour of the
jasper and the crystal-stone. And indeed, though the vision of John and
Ezekiel, touching the end of the matter, be but one and the same, yet they
do very much vary and differ in terms and manner of language; Ezekiel tells
us that the man that he saw come to measure the city and temple, had in
his hand 'a line of flax' (40:3), which line John calls a golden reed; Ezekiel
tells us that the river came out of, or 'from under the threshold of the house'
(47:1); but John saith it came out of the throne of God and of the Lamb.
Ezekiel tells us that on either side of this river grew ALL trees for food (v
12); John calls these ALL trees but ONE tree, and tells us that it stood on
both sides of this river.

The like might also be showed you in many other particulars; as here you
see they differ as touching the terms of the light and brightness that
appears upon this city at her rebuilding, which the Holy Ghost represents to
John under the light and glory of the jasper and crystal-stone; for indeed the
end of Ezekiel's vision was to show us, that as when the glory of God
departed from the city, it signified that he would take away from them the
light of his Word, and their clearness of worship, suffering them to mourn for
the loss of the one, and to grope for the want of the other; so at his return
again he would give them both their former light of truth, and also the
clearness of spirit to understand it, which also John doth show us shall last
for ever.

'...And her light was like unto a stone most precious...' This stone it is to
represent unto us the Lord Jesus Christ, in whose light and clearness this
city comes out of Babylon; for, as he saith, she hath the glory of God, that
is, his visible hand of grace, power, and majesty, to bring her forth; so she
comes in the light of this precious stone, which terms, I say, both the
prophet Isaiah and the apostle Peter do apply to the Lord Jesus, and none
else; the one calling him 'a precious corner-stone,' the other calling him the
'chief corner-stone, elect and precious' (Isa 28:16; 1 Peter 2:6). Now then
when he saith this city hath the light of this stone to descend in, he means
that she comes in the shining wisdom, knowledge, understanding, and
influences of Christ, out of her afflicted and captivated state; and observe it,
she is rather said to descend in the light of this stone, than in the light of
God, though both be true, because it is the man Christ, the stone which the
builders rejected, 'in whom are hid all the treasures of wisdom and
knowledge,' of whose fulness we do all receive, and grace for grace; 'for it
pleased the Father that in him should all fulness dwell' (Col 2:3; John 1:16;
Col 1:19. See also Acts 2:33 and Eph 4:10-13).

This showeth us, then, these two things—

First. That the time of the return of the saints to build the ruinous city is
near, yea, very near, when the light of the Lord Jesus begins to shine unto
perfect day in her. God will not bring forth his people out of Babylon,
especially those that are to be the chief in the building of this city, without
their own judgments. 'They shall see eye to eye, when the Lord shall bring
again Zion' (Isa 52:8). As he saith also in another place, 'The light of the
moon shall be as the light of the sun, and the light of the sun shall be
sevenfold, as the light of seven days, in the day that the Lord bindeth up the
breach of his people, and health the stroke of their wound' (Isa 30:26). 'And
the eyes of them that see shall not be dim, and the ears of them that hear
shall hearken. The heart also of the rash shall understand knowledge, and
the tongue of the stammerers shall be ready to speak plainly' (Isa 32:3,4).
The Lord shall be now exalted, and be very high, for he will fill Zion with
judgment and righteousness, and wisdom and knowledge shall be the
stability of thy times (Isa 33:5,6). When Israel went out of Egypt, they
wanted much of this, they went out blindfolded, as it were, they went they
knew not whither; wherefore they went not in the glory of that which this city
descendeth in; as Moses said, 'The Lord hath not given you an heart to
perceive, nor eyes to see, nor ears to hear, unto this day' (Deu 29:4). But
these shall see every step they take; they shall be like the beasts that had
eyes both before and behind: they shall see how far they are come out of
Antichrist, and shall see also how far yet they have to go, to the complete
rebuilding and finishing of this city.

Second. This showeth us how sweet and pleasant the way of this church
will be at this day before them. Light, knowledge, and judgment in God's
matters doth not only give men to see and behold all the things with which
they are concerned, but the things themselves being good, they do also by
this means convey very great sweetness and pleasantness into the hearts
of those that have the knowledge of them. Every step, I say, that now they
take, it shall be as it were in honey and butter. 'The ransomed of the Lord
shall return, and come to Zion with songs, and everlasting joy [see v 2]
upon their heads; they shall obtain joy and gladness, and sorrow and
sighing shall flee away' (Isa 35:10). As he saith, 'Again I will build thee, and
thou shalt be built; O virgin of Israel, thou shalt again be adorned with
tabrets, and shall go forth in the dances of them that make merry.—For thus
saith the Lord, Sing with gladness for Jacob, and shout among the chief of
the nations: publish ye, praise ye, and say, O Lord, save thy people, the
remnant of Israel. Behold, I will bring them from the north country, and
gather them from the coasts of the earth, and with them the blind and the
lame, the woman with child, and her that travaileth with child together; a
great company shall return thither' (Jer 31:4,7,8).

By these words, the blind and the lame, the woman with child, and her that
travaileth, he would have us understand thus much—

1. That the way of God shall, by the illuminating grace of Christ, be made so
pleasant, so sweet, and so beautiful in the souls of all at that day, that even
the blindest shall not stumble therein, neither shall the lame refuse it for fear
of hurt; yea, the blind, the lame, the woman with child, and her that
travaileth shall, though they be of all in most evil case to travel, and go the
journey, yet, at this day, by reason of the glorious light and sweetness that
now will possess them, even forget their impediments, and dance, as after
musical tabrets.

2. This city, upon the time of her rebuilding, shall have her blind men see,
her halt and lame made strong; she also that is with child, and her that
travaileth, shall jointly see the city-work that at this day will be on foot, and
put into form and order, yet before the end. 'Behold, at that time I will undo
all that afflict thee,' saith the Lord to his people, 'and I will save her that
halteth, and gather her that was driven out, and I will get them praise and
fame in every land where they have been put to shame. At that time will I
bring you again, even in the time that I gather you, for I will make you a
name and a praise among all people of the earth, when I turn back your
captivity before your eyes, saith the Lord' (Zeph 3:19,20).

'And her light was like unto a stone most precious.' In that he saith her light
is like unto 'A STONE MOST PRECIOUS,' he showeth us how welcome,
and with what eagerness of spirit this light will at this day be embraced by
the Lord's people. 'Truly the light is sweet,' saith Solomon, 'and a pleasant
thing it is for the eyes to behold the sun' (Eccl 11:7). And if so, then how
beautiful, desirable, and precious will that light be, that is not only heavenly,
and from Christ, but that will be universal among all saints, to show them
the same thing, and to direct them to and in the same work. The want of
this hath, to this day, been one great reason of that crossness of judgment
and persuasion that hath been found among the saints, and that hath
caused that lingering and disputing about the glorious state of the church in
the latter days; some being for its excellency to consist chiefly in outward
glory; and others, swerving on the other side, conclude she shall not have
any of this: some conceiving that this city will not be built until the Lord
comes from heaven in person; others again concluding that when he
comes, then there shall be no longer tarrying here, but that all shall
forthwith, even all the godly, be taken up into heaven: with divers other
opinions in these matters. And thus many 'run to and fro,' but yet, God be
thanked, knowledge does increase, though the vision will be sealed, even
to the time of the end (Dan 12:4). But now, I say, at the time of the end, the
Spirit shall be poured down upon us from on high (Isa 32:15); now 'they
also that erred in spirit shall come to understanding' (Isa 29;24); the city
shall descend in the light of a stone most precious. The sun will be risen
upon the earth, when Lot goeth from Sodom unto Zoar (Gen 19:23).

Now there shall be an oneness of judgment and understanding in the hearts

of all saints; they shall be now no more two, but one in the Lord's hand (Eze
37:19-21). Alas! the saints are yet but as an army routed, and are apt
sometimes through fear, and sometimes through forgetfulness, to mistake
the word of their captain-general, the Son of God, and are also too prone to
shoot and kill even their very right-hand man; but at that day all such doing
shall be laid aside, for the knowledge of the glory of the Lord shall cover the
earth as the waters cover the sea (Isa 11:9,13). Which knowledge shall
then strike through the heart and liver of all swerving and unsound opinions
in Christ's matters; for then shall every one of the Christians call upon the
name of the Lord, and that with one pure lip or language, 'to serve him with
one consent' (Zeph 3:9). It is darkness, and not light, that keepeth God's
people from knowing one another, both in their faith and language; and it is
darkness that makes them stand at so great a distance both in judgment
and affections, as in these and other days they have done. But then, saith
God, 'I will plant in the wilderness,' that is, in the church that is now
bewildered, 'the cedar, the shittah tree, the myrtle, and the oil tree; I will set
in the desert the fir tree, the pine, and the box tree together; that they may
see and know, and consider and understand together, that the hand of the
Lord hath done this, and the holy One of Israel hath created it' (Isa
41:19,20). And again, 'The glory of Lebanon shall come unto thee, the fir
tree, and the pine tree, and the box together,' to beautify the house of my
glory, and to 'make the place of my feet glorious' (Isa 60:13).

Never was fair weather after foul—nor warm weather after cold—nor a
sweet and beautiful spring after a heavy, and nipping, and terrible winter, so
comfortable, sweet, desirable, and welcome to the poor birds and beasts of
the field, as this day will be to the church of God. Darkness! it was the
plague of Egypt: it is an empty, forlorn, desolate, solitary, and discomforting
state; wherefore light, even the illuminating grace of God, especially in the
measure that it shall be communicated unto us at this day, it must needs be
precious. In light there is warmth and pleasure; it is by the light of the sun
that the whole universe appears unto us distinctly, and it is by the heat
thereof that everything groweth and flourisheth; all which will now be
gloriously and spiritually answered in this holy and new Jerusalem (2 Thess
2). O how clearly will all the spiders, and dragons, and owls, and foul spirits
of Antichrist at that day be discovered by the light hereof! (Rev 18:1-4). Now
also will all the pretty robins and little birds in the Lord's field most sweetly
send forth their pleasant notes, and all the flowers and herbs of his garden
spring. Then will it be said to the church by her Husband and Saviour, 'Rise
up, my love, my fair one, and come away; for lo, the winter is past the rain
is over and gone, the flowers appear on the earth, the time of the singing of
birds is come, and the voice of the turtle is heard in our land; the fig tree
putteth forth her green figs, and the vines with the tender grape give a good
smell' (Cant 2:10-13). You know how pleasant this is, even to be fulfilled in
the letter of it, not only to birds and beasts, but men; especially it is pleasant
to such men that have for several years been held in the chains of affliction.
It must needs, therefore, be most pleasant and desirable to the afflicted
church of Christ, who hath lain now in the dungeon of Antichrist for above a
thousand years. But, Lord, how will this lady, when she gets her liberty, and
when she is returned to her own city, how will she then take pleasure in the
warm and spangling beams of thy shining grace! and solace herself with
thee in the garden, among the nuts and the pomegranates, among the lilies
and flowers, and all the chief spices (Cant 7:11-13).

'Even like a jasper stone, clear as crystal.' These words are the metaphor
by which the Holy Ghost is pleased to illustrate the whole business. Indeed
similitudes, if fitly spoke and applied, do much set off and out[3] any point
that either in the doctrines of faith or manners, is handled in the churches.
Wherefore, because he would illustrate, as well as affirm, the glory of this
Jerusalem to the life, therefore he concludes his general description of this
city with these comparisons:—I saw, saith he, the holy city, the Lamb's wife;
I saw her in her spangles, and in all her adorning, but verily she was most
excellent. She was shining as the jasper, and as pure and clear as crystal.
The jasper, it seems, is a very beautiful and costly stone, inasmuch as that,
above all the precious stones, is made use of by the Holy Ghost to show us
the glory and shining virtues of the Lord Jesus in this New Jerusalem; and
yet, behold, the jasper is too short and slender to do the business, there
must another stone be added, even like a jasper stone, clear as crystal.
Yea, saith the Lord Jesus, her checks are like rows of jewels, and so are
the joints of her thighs; even like the jewels that are 'the work of the hands
of a cunning workman' (Cant 1:9,10; 7:1).

The crystal is a stone so clear and spotless, that even her greatest
adversaries, in the midst of all their rage, are not able justly to charge her
with the least mote or spot imaginable; wherefore when he saith, that this
city in her descending is even like the jasper for light, and like the crystal for
clearness; he would have us further learn, that at the day of the descending
of this Jerusalem, she shall be every way so accomplished with innocency,
sincerity, and clearness in all her actions, that none shall have from her, or
her ways, any just occasion given unto them to slight, contemn, or oppose
her. For,

First, As she descends, she meddleth not with any man's matters but her
own; she comes all along by the King's highway; that is, alone by the rules
that her Lord hath prescribed for her in his testament. The governors of this
world need not at all to fear a disturbance from her, or a diminishing of
ought they have. She will not meddle with their fields nor vineyards, neither
will she drink of the water of their wells: only let her go by the King's
highway, and she will not turn to the right hand or to the left, until she hath
passed all their borders (Num 20:18,19: 21:22). It is a false report then that
the governors of the nations have received against the city, this New
Jerusalem, if they believe, that according to the tale that is told them, she is
and hath been of old a rebellious city, and destructive to kings, and a
diminisher of their revenues. I say, these things are lying words, and forged
even in the heart of 'Bishlam, Mithredath, Tabeel, and the rest of their
companions' (Eze 4:7). For verily this city, in her descending, is clear from
such things, even as clear as crystal. She is not for meddling with anything
that is theirs, from a thread even to a shoe-latchet. Her glory is spiritual and
heavenly, and she is satisfied with what is her own.[4] It is true, the kings
and nations of this world shall one day bring their glory and honour to this
city; but yet not by outward force or compulsion; none shall constrain them
but the love of Christ and the beauty of this city. 'The Gentiles shall come to
thy light, and kings to the brightness of thy rising' (Isa 60:3). The light and
beauty of this city, that only shall engage their hearts and overcome them.
Indeed, if any shall, out of mistrust or enmity against this city and her
prosperity, bend themselves to disappoint the designs of the eternal God
concerning her building and glory, then they must take what followeth. Her
God in the midst of her is mighty, he will rest in his love, and rejoice over
her with singing, and will UNDO all that afflict her (Zeph 3:17-19).
Wherefore, 'associate yourselves, O ye people, and ye shall be broken in
pieces; and give ear, all ye of far countries; gird yourselves, and ye shall be
broken in pieces; gird yourselves, and ye shall be broken in pieces. Take
counsel together, and it shall come to naught; speak the word and it shall
not stand; for God is with us' (Isa 8:9,10).

What work did he make with Og the king of Bashan, and with Sihon, king of
the Amorites, for refusing to let his people go peaceably by them, when
they were going to their own inheritance (Num 21:22-35). God is harmless,
gentle, and pitiful; but woe be to that people that shall oppose or gainsay
him. He is gentle, yet a lion; he is loth to hurt, yet he will not be crossed;
'Fury is not in me,' saith he; yet if you set the briars and thorns against him,
He 'will go through them, and burn them together' (Isa 27:4). Jerusalem
also, this beloved city, it will be beautiful and profitable to them that love
her; but a cup of trembling, and a burthensome stone to all that burden
themselves with her; 'all that burthen themselves with it, shall be cut in
pieces, though all the people of the earth be gathered together against her'
(Zech 12:2,3).

Again, she will be clear as crystal in the observation of all her turns and
stops, in her journeying from Egypt to Canaan, from Babylon to this
Jerusalem state. She will, I say, observe both time and order, and will go
only as her God doth go before her; now one step in this truth, and then
another in that, according to the dispensation of God, and the light of day
she lives in. As the cloud goes, so will she; and when the cloud stays, so
will she (Rev 14:4; Exo 40:36-38). She comes in perfect rank and file,
'terrible as an army with banners' (Cant 6:10). No Balaam can enchant her;
she comes 'out of the wilderness like pillars of smoke, perfumed with myrrh
and frankincense, with all spices[5] of the merchants' (Cant 3:6). Still
'leaning upon her beloved' (Cant 8:5). The return of Zion from under the
tyranny of her afflictors, and her recovery to her primitive purity, is no
headstrong brain-sick rashness of her own, but the gracious and merciful
hand and goodness of God unto her, therefrom to give her deliverance. 'For
thus saith the Lord, That after seventy years be accomplished at Babylon
[that is, the time of the reign of Antichrist, and his tyranny over his church] I
will visit you, and perform my good word toward you, in causing you to
return to this place' (Jer 29:10). 'Therefore they shall come and sing in the
height of Zion, and shall flow together to the goodness of the Lord, for
[spiritual] wheat, and for wine, and for oil, and for the young of the flock and
of the herd; and their soul shall be as a watered garden; and they shall not
sorrow any more at all' (Isa 57:11; Jer 31:12).

[SECOND. A Discovery of its Defence, Entrances, and Fashion in

Particular.]

V erse 12. 'And had a wall great and high, and had twelve gates, and at
the gates twelve angels, and names written thereon, which are the names
of the twelve tribes of the children of Israel.' These words do give us to
understand, that this holy city is now built, and in all her parts complete,
they give us also to understand the manner of her strength, &c.

'And had a wall.' Having thus, I say, given us a description of this city in
general, he now descends to her strength and frame in particular: her frame
and strength, I say, as she is a city compact together: as also of her
splendour and beauty.

And observe it, that of all the particulars that you read of, touching the
fence, fashion, or frame of this city, and of all her glory, the firs thing that he
presenteth to our view is her safety and security; she 'had a wall.' A wall,
you know, is for the safety, security, defence, and preservation of a place,
city, or town; therefore it is much to the purpose that in the first place after
this general description, he should fall upon a discovery of her security and
fortification; for what of all this glory and goodness, if there be no way to
defend and preserve it in its high and glorious state? If a man had in his
possession even mountains of pearl and golden mines, yet if he had not
wherewith to secure and preserve them to himself, from those that with all
their might endeavour to get them from him, he might not only quickly lose
his treasure, and become a beggar, but also through the very fear of losing
them, even lose the comfort of them, while yet in his possession. To speak
nothing of the angels that fell, and of the glory that they then did lose. I may
instance to you the state of Adam in his excellency; Adam, you know, was
once so rich and wealthy, that he had the garden of Eden, the paradise of
pleasure, yea, and also the whole world to boot, for his inheritance; but
mark, in all his glory, he was without a wall; wherefore presently, even at
the very first assault of the adversary, he was not only worsted as touching
his person and standing, but even stripped of all his treasure, his paradise
taken from him, and he in a manner left so poor, that forthwith he was glad
of an apron of fig-leaves to cover his nakedness, and to hide his shame
form the face of the sun (Gen 3:7). Wherefore, I say, John speaks to the
purpose in saying she had a wall; a wall for defence and safety, for security
and preservation. Now then she shall lie no longer like blasted bones in an
open field or valley; that was her portion in the days of her affliction (Eze
37:1,2).

[ The wall of the city.]

'And had a wall.' It is said of old Jerusalem, that she had a wall and a wall,
two walls for her defence and safety (Jer 39:4; Jer 52:7); which two, in my
judgment, did hold forth these two things. The one, their eternal
preservation and security from the wrath of God, through the benefits of
Christ; and the other, that special protection and safeguard that the church
hath always had from and by the special providence of her God in the midst
of her enemies, Wherefore one of these is called by the proper name of
salvation, which salvation I take in special to signify our fortification and
safety from the wrath of God, and the curse and power of the law and sin
(Isa 26:1; Acts 4:12). The other is called, A wall of fire round about her; and
alludeth to the vision that the prophet's servant was made to see for his
comfort, when he was put in fear, by reason of the great company of the
enemies that were bending their force against the life of his master (Eze
2:5; 2 Kings 6:17).

But now in those days, though there were for the defence of the city those
two walls, yet they stood a little distance each from other, and had a ditch
between them, which was to signify that though then they had the wall of
salvation about them, with reference to their eternal state, yet the wall of
God's providence and special protection was not yet so nearly joined
thereto but that they might, for their foolishness, have that broken down,
and they suffered to fall into the ditch that was between them both (Isa
22:10- 12). And so he saith by the prophet, 'I will tell you what I will do to my
vineyard [that is, to this city for the wickedness thereof], I will take away the
hedge thereof, and it shall be eaten up; and break down the wall thereof,
and it shall be trodden down' (Isa 5:5-7). Which hedge and wall could not
be that of eternal salvation, for that stood sure, though they should be
scattered among the nations 'as wheat is sifted in a sieve' (Amos 9:9). It
must therefore be the wall of her special preservation in her outward peace
and happiness, which wall was often in those days broken down, and they
made havoc of, of all that dwelt about them.

But now touching the safety of New Jerusalem, the city of which I here
discourse, she is seen in the vision by John to have but one only wall; to
signify that at this day the wall of her eternal salvation, and of God's special
providence to protect and defend her, in her present visible and gospel
glory, shall be so effectually joined together, that now they shall be no more
two, that is, at a distance, with a ditch between, but one sound and
enclosing wall; to show us that now the state of this Jerusalem, even
touching her outward glory, peace, and tranquility, will be so stable,
invincible, and lasting, that unless that part of the wall which is eternal
salvation, can be broken down, the glory of this city shall never be vailed
more. Wherefore the prophet, when he speaks with reference to the happy
state and condition of this city, he saith, 'Violence shall no more be heard in
thy land, wasting nor destruction within thy borders; but thou shalt call thy
walls salvation, and thy gates praise' (Isa 60:18); as he saith also in another
place, 'Thine eye shall see Jerusalem a quiet habitation, a tabernacle that
shall not be taken down, not one of the stakes thereof shall ever be
removed, neither shall any of the cords thereof be broken' (Isa 33:20). The
walls are now conjoined, both joined into one; the Father hath delivered up
the great red dragon into the hand of Christ, who hath shut him up and
sealed him down, even down for a thousand years (Rev 20:1-3). Wherefore
from the Lord shall there be 'upon every dwelling-place of Mount Zion, and
upon her assemblies a cloud and smoke by day, and the shining of a
flaming fire by night; for upon all her glory shall be a defence' (Isa 4:5). And
'in that day shall this song be sung: We have a strong city, salvation will
God appoint for walls and bulwarks' (Isa 26:1,2). The same in effect hath
our prophet John, saying 'I saw the holy city, the New Jerusalem,'
descending out of heaven from God, 'prepared as a bride adorned for her
husband. And I heard a great voice out of heaven, saying, - The tabernacle
of God is with men, and he will dwell with them: - and God himself shall be
with them, and be their God. And God shall wipe away all tears from their
eyes; and there shall be no more death, neither sorrow, nor crying; neither
shall there be any more pain; for the former things are passed away' (Rev
21:1-4).

'And had a wall great and high.' These words, great and high, are added for
illustration, to set out the matter to the height; and indeed the glory of a wall
lieth in this, that it is great and high; the walls of the Canaanites were
terrible upon this account, and did even sink the hearts of those that beheld
them (Deu 1:28). Wherefore this city shall be most certainly in safety, she
hath a wall about her, a great wall: a wall about her, an high wall. It is great
for compass, it incloseth every saint; it is great for thickness, it is compacted
of all the grace and goodness of God, both spiritual and temporal; and for
height, if you count from the utmost side to the utmost, then it is higher than
heaven, who can storm it? (Heb 7:26) and for depth, it is lower than hell,
who can undermine it? (Job 11:8).
Great mercies, high mercies, great preservation, and a high arm to defend,
shall continually at this day encamp this city: God himself will be a continual
life-guard to this city; 'I will encamp,' saith he, 'about mine house, because
of the army, because of him that passeth by, and because of him that
returneth; and no oppressor shall pass through them any more; for now
have I seen with mine eyes' (Zech 9:8).

[The gates of the city.]

'And had twelve gates.' Having thus showed us her wall, he now comes to
her gates; it had gates, it had twelve gates. By gates in this place we are to
understand the way of entrance; gates, you know, are for coming in, and for
going out (Jer 17:19,20); and do in this place signify two things. First, An
entrance into communion with the God and Saviour of this city. Secondly,
Entrance into communion with the inhabitants and privileges of this city; in
both which the gates do signify Christ: for as no man can come to the
knowledge and enjoyment of the God, and glorious Saviour, but by and
through the Lord Christ; so no man can come into true and spiritual
communion with these inhabitants, but by him also: 'I am the way,' saith he,
'and the truth, and the life; no man cometh unto the Father but by me': and
again, 'I am the door, by me if any man enter in, he shall be saved, and
shall go in and out, and find pasture' (John 10:1-9; 14:6).

'And had twelve gates.' In that he saith twelve gates, he alludeth to the city
of Jerusalem that was of old, which had just so many (Neh 3: 12:37-29);
and are on purpose put into the number of twelve, to answer to the whole
number of the elect of God, which are comprehended within the number of
the twelve tribes, whether they are natural Jews or Gentiles; for as all the
godly Jews are the seed of Abraham after the flesh, though to godly,
because they are the children of the flesh of Abraham; so all the godly
Gentiles are the children of Abraham after the spirit, though not by that
means made the children of the flesh of Abraham. They both meet then in
the spirit and faith of the gospel, as God saith to the Jews, 'when a stranger
shall sojourn with thee, and will keep the passover to the Lord,' that is,
become godly, and receive the faith of Christ, let all his males be
circumcised, and then let them come near, and keep it, &c. (Exo 12:48). For
they that are of faith, are the children of faithful Abraham, who is called the
very father of us all (Gal 3:7; Rom 4:16). Thus you see all the godly come
under the title of the children of Abraham, and of the Jews; and so under
the denomination also of being persons belonging to the tribes, the twelve
tribes, who answer to those twelve gates. Wherefore the Psalmist minding
this, speaking indefinitely of all the godly, under the name of the tribes of
Israel; saying, 'Our feet shall stand within thy gates, O Jerusalem.
Jerusalem is builded as a city that is compact together, whither the tribes go
up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto
the name of the Lord' (Psa 122:2-4).

But again, though I am certain that all the Gentiles that are at any time
converted, are reckoned within the compass of some of the tribes of Israel,
to which the gates of this city may truly be said to answer; yet the gates are
here in a special manner called by the name of twelve, to answer to the
happy return and restoration of those poor distressed creatures the twelve
tribes of the Jews that are scattered abroad, and that are, and for a long
time have been to our astonishment and their shame, as vagabonds and
stragglers among the nations (Hosea 9:17), there to continue 'many days,
without a king, and without a prince, and without a sacrifice, and without an
ephod' (Hosea 3:4). That is, without the true God, the true Saviour, and the
true word and ordinances; after which, saith the same prophet, they shall
even in the latter days, that is, when this city is builded, return and seek the
Lord their God, and David their king, and shall then 'fear the Lord and his
goodness' (Hosea 3:5). This the apostle also affirmeth, when he telleth the
believing Gentiles that blindness in part is happened to Israel, until the
fulness of the Gentiles be come in: which Israel in this place cannot by any
means be taken for the Gentiles that are converted, for this Israel must be
rejected until the bulk of the elect Gentiles be converted; besides he calleth
this Israel by the name of Israel, even while unconverted; but the converted
Gentiles still Gentiles, even when converted: he calls this Israel the natural
branches, but the Gentiles wild branches; and tells us further, that when
they are converted, they shall be grafted into their own olive tree; but when
the Gentiles are converted, they must be cut off of their own stock and tree:
read Romans 11 throughout.

Wherefore, I say, the gates are called twelve, to answer these poor
creatures, who at this day shall be awakened, and enlightened, and
converted to the faith of Jesus. These gates in another place are called a
way, and these Jews, the kings of the east; and it is there said also, that at
present this way doth want preparing; which is as much as to say this city
wants setting up, and the gates want setting in their proper places.
Wherefore, saith John, the sixth angel poured out his vial upon the great
river Euphrates, that is, destroyed the strength and force of the Roman
antichrist—for the river Euphrates was the fence of literal Babylon, the type
of our spiritual one—which force and fence, when it is destroyed or dried
up, then the way of the kings of the east will be prepared, or made ready for
their journey to this Jerusalem (Rev 16:12). Of this the prophets are full,
crying, 'Cast ye up, cast ye up, prepare the way, take up the stumbling
block out of the way of my people' (Isa 57:14). And again, 'Go through, go
through the gates, prepare ye the way of the people; cast up, cast up the
high way; gather out the stones, lift up a standard for the people. Behold,
the Lord hath proclaimed unto the end of the world, Say ye to the daughter
of Zion, Behold thy salvation cometh; behold his reward is with him, and his
work before him. And they shall call them, The holy people, the redeemed
of the Lord: and thou shalt be called, Sought out; A city not forsaken' (Isa
62:10-12). All which doth most especially relate to the conversion of the
Jews in the latter day, who in great abundance shall, when all things are
made ready, come flocking in to the Son of God, and find favour, as in the
days of old.

[The angels at the gates, what they are.]

'And at the gates twelve angels.' By angels in this place, we are to

understand the messengers and ministers of the Lord Jesus, by whom the
mystery of eternal life and felicity is held forth and discovered before the
sons of men; and thus this word angel is frequently taken in this prophecy
(Rev 1:20; 2:1,8,12,18; 3:1,7; 14:6).

'And at the gates twelve angels'—

In these words, then, there are two things to be considered. First. Why they
should be called twelve. And, Second. Why they are said to stand at the
twelve gates of this new and holy city.

First. They are called twelve, to signify two things. 1. The truth of their
doctrine. And, 2. The sufficiency of their doctrine and ministry for the
converting of the twelve tribes to the faith of Christ, and privileges of this
city.

1. For the truth of their doctrine: for by twelve here he would have us to
understand that he hath his eye upon the twelve apostles, or upon the
doctrine of the twelve, the apostolical doctrine. As if he should say, This
city, the New Jerusalem, shall be every way accomplished with beauty and
glory; she shall have a wall for her security, and twelve gates to answer the
twelve tribes; yea, and also at these gates the twelve apostles, in their own
pure, primitive, and unspotted doctrine. The Romish beasts have corrupted
this doctrine by treading it down with their feet, and have muddied this
water with their own dirt and filthiness (Eze 34:17,18).[6] But at this day, this
shall be recovered from under the feet of these beasts, and cleansed also
from their dirt, and be again in the same glory, splendour, and purity, as in
the primitive times. It is said that when Israel was passed out of Egypt,
beyond the sea, they presently came to Elim, where were twelve wells of
water, &c., and that they encamped by the waters (Exo 15:27). Which
twelve wells did figure forth the doctrine of the twelve apostles, out of which
the church, at her return from captivity, shall draw and drink, as out of the
wells of salvation. Now shall the wells of our father Abraham, which the
Philistines have for a great while stopped; now, I say, shall they again be
opened by our Isaac, his son; and shall be also called after their own
names (Gen 26:18). This is generally held forth by the prophets, that yet
again the church shall be fed upon the mountains of Israel, and that they
'shall lie down in a good fold, and a fat pasture'; yea, 'I will feed my flock,
and I will cause them to lie down, saith the Lord God' (Eze 34:14,15).

2. As by these twelve we are to understand the truth and purity of the

doctrine of the twelve, so again, by this word twelve, we are to understand
the sufficiency of that doctrine and ministry to bring in the twelve tribes to
the privileges of this city. Mark, for the twelve tribes there are twelve gates,
for every tribe a gate; and at the twelve gates, twelve angels, at every gate
an angel. 'O Judah,' saith God, 'he hath set an harvest for thee, when I
returned the captivity of thy people' (Hosea 6:11). And so for the rest of the
tribes; before Ephraim and Benjamin, and Manasseh, he will stir up his
strength to save them (Psa 80:2). 'I will hiss for them,' saith God, 'and
gather them, for I have redeemed them; and they shall increase as they
have increased: and I will sow them among the people, and they shall
remember me in far countries, and they shall live with their children, and
return again; I will bring them again also out of the land of Egypt, and gather
them out of Assyria, and I will bring them into the land of Gilead and
Lebanon, and place shall not be found for them' (Zech 10:8-10).

[Second.] But to come to the second question, that is, Why these twelve
angels are said to stand at the gate? which may be for divers reasons.

1. To show us that the doctrine of the twelve is the doctrine that letteth in at
these gates, and that also that shutteth out. 'Whosesoever sins ye remit,
they are remitted,' saith Christ, 'and whosesoever sins yet retain, they are
retained' (John 20:23; Matt 18:18). And hence it is that the true ministers, in
their right administration, are called porters; because as porters stand at the
gate, and there open to, or shut upon, those that make an attempt to enter
in (Mark 13:34); so the ministers of Christ, by the doctrine of the twelve, do
both open to and shut the gates against the person that will be attempting
to enter in at the gates of this city (2 Chron 23:19).

2. But again, they are said to stand at the gates for the encouraging and
persuading of the tempted and doubting Jews, who at the beginning of their
return will be much afflicted under the sight and sense of their own
wretchedness. Alas! were it not for some to stand at the gates of this city for
instruction, and the encouragement of those that will at that day in earnest
be looking after life, they might labour as in other things for very, very
vanity; and might also be so grievously beat out of heart and spirit, that they
might die in despair. But now to prevent this for those that are in the way to
Zion with watery eyes, and wetted cheeks, here stand the angels,
continually sounding with their golden gospel-trumpets, 'Enter into his gates
with thanksgiving, and into his courts with praise; be thankful unto him, and
bless his name. For the Lord is good, and his mercy is everlasting, and his
truth endureth' for ever, even 'to all generations' (Psa 100:4,5). As he saith
again, 'And it shall come to pass in that day, that the great trumpet shall be
blown, and they shall come which were ready to perish in the land of
Assyria, and the outcast in the land of Egypt, and shall worship the Lord in
the holy mount at Jerusalem' (Isa 27:13).

[The names written on the gates.]

'And at the gates twelve angels, and names written thereon, which are the
names of the twelve tribes of the children of Israel.' Thus it was in the vision
of the prophet, when he was taking a view of the pattern of this city: 'And
the gates of the city,' saith the angel to him, 'shall be after the names of the
tribes of Israel' (Eze 48:31). Which saying John doth here expound, saying,
the names of the twelve tribes of the children of Israel were writ or set upon
them.

This being thus, it cleareth to you what I said but now, to wit, that the gates
are called twelve, to answer the twelve tribes, for their names are written
thereon. This must therefore, without all doubt, be a very great
encouragement to this despised people; I say great encouragement, that
notwithstanding all their rebellion, blasphemy, and contempt of the glorious
gospel, their names should be yet found recorded and engraved upon the
very gates of New Jerusalem. Thus then shall the Jews be comforted in the
latter days; and truly they will have but need hereof; for doubtless, at their
return, when they are thoroughly sensible of the murder they have
committed, not only upon the bodies of the prophets and apostles, but of
the Son of God himself, I say this must needs, together with the
remembrance of the rest of their villainous actions, exceedingly afflict and
distress their bleeding souls. For 'the children of Israel shall come, they and
the children of Judah together, going and weeping; they shall go and seek
the Lord their God. They shall ask the way to Zion, with their faces
thitherward' (Jer 50:4,5). Mark, 'going and weeping'; there will not be a step
that these poor people will take in the day of their returning, but will be
watered with the tears of repentance and contrition, under the consideration
of the wickedness that, in the days of their rebellion, they have committed
against the Lord of glory. As he saith also by another prophet, 'I will pour
upon the house of David, and upon the inhabitants of Jerusalem, the spirit
of grace and of supplications; and they shall look upon me whom they have
pierced, and they shall mourn for him, as one mourneth for his only son,
and shall be in bitterness for him, as one that is in bitterness for his
firstborn. In that day shall there be a great mourning in Jerusalem, as the
mourning of Hadad-rimmon in the valley of Megiddon, and the land shall
mourn' (Zech 12:10-12).
Wherefore, I say, they both have and also will have need of twelve gates,
and on them the names of their twelve tribes, with an angel at each, to
encourage them to enter this holy and goodly city; and to tell them that yet
he counts them his friends in whose house he received the wounds in his
hands (Zech 13:6).

But again, As by the names of the twelve tribes written on the gates, we
may see what encouragement the Jews will have, at their return, to enter in
at them; so we may also understand that by the names of the twelve tribes
here written, God would have us to perceive how all must be qualified that
from among the Gentiles at this day do enter in at these gates; namely,
those, and those only, that be cut out of their own wild olive tree, and
transplanted among the children of Israel, into their good olive tree. Such as
are Jews inwardly, the Israel of God, according to the new creature, they
shall enter, for the holy Gentiles also, by virtue of their conversion, are
styled the children of Abraham, Jews, the chosen generation, the peculiar
people, the holy nation; and so are spiritually, though not naturally by carnal
generation, of the twelve tribes whose names are written upon the gates of
the city (Gal 3:7; Rom 2:28; 1 Peter 2:9,10). 'And it shall come to pass,'
saith the prophet, 'that in what tribe the stranger,' that is, the Gentile
'sojourneth, there shall ye give him his inheritance, saith the Lord God' (Eze
47:23). Thus the Jews and Gentiles shall meet together in the spirit of the
gospel, and so both become a righteous nation; to both which the gates of
this city shall stand continually open; at which also they may with boldness
demand, by the faith of the Lord Jesus, their entrance, both for communion
with the God, grace, and privileges of this city, according to that which is
written, 'Open ye the gates, that the righteous nation which keepeth the
truth may enter in' (Isa 26:2). Thus much of the number of the gates, and
now to proceed to the order of them.

[The order of the gates.]

Ver. 13. 'On the east three gates, on the north three gates, on the south
three gates, and on the west three gates.' I shall not speak anything to the
manner of his repeating of the quarters towards which the gates do look;
why he should begin at the east, then to the north, afterwards crossing to
the south, and last to the west; though I do verily think that the Holy Ghost
hath something to show us, wherefore he doth thus set them forth. And
possibly he may set them thus, and the west last, not only because the
west part of the world is that which always closeth the day, but to signify
that the west, when Jerusalem is rebuilded, will be the last part of the world
that will be converted, or the gate that will be last, because longest,
occupied with the travels of the passengers and wayfaring men in their
journey to this Jerusalem. But I pass that.
From the order of their standing, I shall inquire into two things. First. Why
the gates should look in this manner every way, both east, west, north, and
south? Second. Why there should be three, just three, on every side of this
city? 'On the east three, on the north three, on the south three, and on the
west three.'

First. For the first, the gates by looking every way, into all quarters, may
signify to us thus much, that God hath a people in every corner of the world.
And also, that grace is to be carried out of these gates by the angels in their
ministry into every place, to gather them home to him. As it is said of the
living creatures, 'Whither the head looked they followed it, they turned not
as they went' (Eze 10:11); so whithersoever the gates look, thither the
ministers go, and carry the Word, to gather together the elect. He 'sent
them two and two before his face, into every city and place whither he
himself would come' (Luke 10:1; Matt 28:19; John 11:52).

Again, the gates, by their thus looking every way, do signify to us, that from
what quarter or part of the world soever men come for life, for those men
there are the gates of life, even right before their doors. Come they from the
east, why thither look the gates; and so if they come from north, or west, or
south. No man needs at all to go about to come at life, and peace, and rest.
Let him come directly from sin to grace, from Satan to Jesus Christ, and
from this world to New Jerusalem. The twelve brazen oxen that Solomon
made to bear the molten sea (1 Kings 7:23-25), they stood just as these
gates stand, and signify, as I said before, that the doctrine of the twelve
apostles should be carried into all the world, to convert—as in the primitive
times, so now at the building of New Jerusalem—and to bring in God's
sheep to the fold of his church. Now, I say, as the Word is carried every
way, so the gates, the open gates, look also into all corners after them, to
signify that loving reception that shall be given to every soul that from any
corner of the whole world shall unfeignedly close in with grace, through the
Lord Jesus Christ. Thus, therefore, men 'shall come from the east, and from
the west, and from the north, and from the south, and shall sit down in the
kingdom of God' (Luke 13:29; Psa 107:1-3).

[Second.] 'On the east three gates, on the north three gates, on the south
three gates, and on the west three gates.' Having thus showed you in a
word, why they stand thus looking into every corner or quarter of the world,
I now come to show you why there must be just three looking in this manner
every way.

1. Then, there may be three looking every way, to signify that it is both by
the consent of the three persons in the Trinity, that the gospel should thus
every way go forth to call men, and also to show you that both the Father,
Son, and Spirit, are willing to receive and embrace the sinner, from
whatsoever part or corner of the earth he cometh hither for life and safety.
Come they from whence they will, the Father is willing to give them the Son,
and so is the Son to give them himself, and so is the Spirit to give them its
help against whatever may labour to hinder them while they are here (John
3:16; Rev 21:6; 22:17).

2. In that three of the gates look every way, it may be also to show us that
there is none can enter into this city, but by the three offices of the Lord
Jesus. Christ by his priestly office must wash away their sins; and by his
prophetical office he must illuminate, teach, guide, and refresh them; and by
his kingly office, rule over them and govern them with his Word (Heb 7:5;
John 13:8; Acts 3:22-24; Isa 40:10,11; 9:6,7; Psa 76:1-3; 110:3).

3. Or, by three gates, may be signified the three states of the saints in this
life; an entrance into childhood, an entrance into a manly state, and an
entrance into the state of a father of the church (1 John 2:12-14). Or, lastly,
the three gates may signify the three-fold state we pass through from nature
to glory; the state of grace in this life, the state of felicity in paradise, and
our state in glory after the resurrection: or thus, the state of grace that
possesseth body and soul in this life, the state of glory that possesseth the
soul at death, and the state of glory that both body and soul shall be
possessed with at the coming of the Lord and Saviour. This was figured
forth by the order of the stairs in the temple at Jerusalem, which was first,
second, and third, by which men ascended from the lowest to the
uppermost room in the house of God; as he tells us, 'They went up with
winding stairs' from the first into the second story, and from thence by them
into the third (1 Kings 6:8). Thus much for the wall and gates of New
Jerusalem.

[The foundations of the wall.]

Ver. 14. 'And the wall of this city had twelve foundations, and in them the
names of the twelve apostles of the Lamb.' In these words we have two
things considerable:—First. That the city-wall hath twelve foundations.
Second. That in these twelve are the names of the twelve apostles of the
Lamb.

First. It hath twelve foundations. This argueth invincible strength and

support. That wall that hath but one foundation, how strongly doth it stand, if
it be but safely laid upon a rock, even so strongly that neither wind nor
weather, in their greatest vehemency, are able to shake or stir it to make it
fall. But I say, how much more when a city hath foundations, twelve
foundations, and those also laid by God himself; as it is said concerning the
worthies of old, they 'looked for a city which hath foundations, whose
builder and maker is God' (Heb 11:10).
'And the wall of the city had twelve foundations, and in them the names of
the twelve apostles of the Lamb.' The wall, you know, I told you, is the wall
of salvation, or the safety of the church by Jesus Christ, to which is
adjoined, as the effect of that, the special providence and protection of God.
Now this wall, saith the Holy Ghost, hath twelve foundations, to wit, to bear
it up for the continuation of the safety and security of those that are the
inhabitants of this city; a foundation is that which beareth up all, and that
upon which the stress of all must lie and abide. Now, to speak properly, the
foundation of our happiness is but one, and that one none but the Lord
Jesus; 'For other foundation can no man lay, than that is laid, which is
Jesus Christ' (1 Cor 3:11). So then, when he saith the wall of the city had
twelve foundations, and that in them also are written the names of the
twelve apostles of the Lamb, he doth not mean that this wall had twelve
Christs for its support, but that the doctrine of the twelve apostles is that
doctrine upon which both Christ, and grace, and all happiness standeth firm
and sure for ever. And to signify also, that neither Christ nor any of his
benefits can be profitable unto thee, unless thou receive him alone upon the
terms that they do hold him forth and offer him to sinners in their word and
doctrine. If 'we, or an angel from heaven, preach any other gospel unto
you,' saith Paul, 'than that which we have preached unto you, let him be
accursed. As we said before, so say I now again, if any man preach any
other gospel unto you, than that ye have received, let him be accursed' (Gal
1:8,9).

[Second.] 'And in them the names of the twelve apostles of the Lamb.' 'And
in them their names.' This makes it manifest that by the foundations of this
wall, we are to understand the doctrine of the twelve apostles of the Lord
Christ, for their names are to it, or found engraved in the foundations. Thus
it was with the doctrine which was the foundation of the Jewish church; the
first pattern being delivered by the man Moses, his name was always so
entailed to that doctrine, that at last it became common, and that by Divine
allowance, to call that doctrine by the name of Moses himself. 'There is one
that accuseth you,' saith Christ, 'even Moses in whom ye trust' (John 5:45).
And again, 'For Moses of old hath in every city them that preach him' (Acts
15:21). The same liberty of speech doth the Holy Ghost here use in
speaking of the foundations of this wall, which is the doctrine of the twelve.
And in that he calleth the doctrine by the name of foundations, and leaveth
it only with telling us the names of the twelve apostles are engraven in it; he
expects that men should be wise that read him, and that they should be
skillful in the word of righteousness, if they come up clearly to the
understanding of him.

'And in them the names of the twelve apostles of the Lamb.'

Thus you see that the twelve apostles, above all the servants of Christ, are
here owned to be the foundations of this wall; and good reason, for they,
above all other, are most clear and full in the doctrine of grace, and all
doctrines pertaining to life and holiness. 'In other ages,' saith Paul, it 'was
not made known unto the sons of men, as it is now revealed to the holy
apostles and prophets by the Spirit' (Eph 3:5). Moses was not fit for this, for
his was a more dark and veiled administration; while Moses is read, the veil
is over the heart, said Paul (2 Cor 3:13-15). Neither was any of the prophets
fit for this, for they were all inferior to Moses, and were, as it were, his
scholars (Num 12:6,7). Nay, John the Baptists is here shut out;—for the
'least in the kingdom of heaven is greater than he' (Matt 11:11).

The apostles, above all other, were the men that were with the Lord Jesus
all the time, from the baptism of John, even until the time he was taken up
into heaven; they saw him, heard him, and discoursed with him, and were
beholders of all the wondrous works that he did; they did eat and drink with
him after his passion, and saw, after he was risen, the print of the nails, and
the spear with which he was pierced, when he died for our sins (Luke
24:39,40). And because they had seen, felt, and at such a rate experienced
all things from the very first, both touching his doctrine, miracles, and life,
therefore he said unto them in chief, Ye shall be witnesses unto me, both in
Jerusalem and all Judea, and in Samaria, and unto the utmost parts of the
earth (Acts 1:8,21; 13:31; 10:39; 51:32; 1 John 1:1-3).

Further, The apostles were in that marvellous manner endued with the Holy
Ghost, that they out-stript all the prophets that ever went before them;
neither can I believe that in the best of times there should be any beyond
them; yet if it should so fall out that a dispensation should come in which
they should have, as to the pouring forth of the Spirit, their equals, yet it
could not follow, that therefore the gospel should be offered in other terms
than they at first have offered it, especially besides what hath been said of
them, if you consider to them it was said, 'Whatsoever ye shall bind on
earth, shall be bound in heaven; and whatsoever ye shall loose on earth,
shall be loosed in heaven' (Matt 18:18). They, as to their doctrine, were
infallible, it was impossible they should err; he that despised their doctrine,
despised God himself. Besides, they have given in commandment that all
should write after their copy, and that we should judge both men and angels
that did, or would do otherwise (1 Thess 3:8; Gal 1:8).

Timothy must have his rule from Paul, and so must holy Titus. All which, if
we consider it, the Holy Ghost speaks to the purpose, in saying that in the
twelve foundations are found the names of the twelve apostles of the Lamb.
They are called the chief, and such as have laid the foundation, and others
build thereon, and that as no men have laid the foundation but they, so
none can lay even that foundation otherwise than they afore have laid it (1
Cor 12:28; Eph 4:11,12; 1 Cor 3:6-11; Heb 6:1-3).[7]

[Consideration from these words.] 'And in them the names of the twelve
apostles of the Lamb.' These words, then, teach us two things worthy of our
Christian consideration.

First. That God hath given to every man a certain and visible mark to aim at
for his salvation, or to build his soul upon, namely, the doctrine of the twelve
apostles of the Lamb. For in that he saith their names are in the
foundations, it is better for us, all things considered, than if he had said in
them was the name of God himself; that is, it is more easy to see this way,
through the mist of our carnality, what the mystery of his will should be,
which is, that we receive Christ according to their doctrine, words, writings,
epistles, letters, &c., their names, I say, being there, God counts it as the
broad seal of heaven, which giveth authority to all that doctrine whereunto
by themselves they are prefixed and subscribed; not where they are writ by
others, but by themselves. I say, as the token of every epistle, and of their
doctrine for truth, the which Paul insinuates, when he saith that his hand is
the token of every epistle (2 Thess 3:17; Gal 6:11). As he saith again, Am I
not an apostle? (1 Cor 9:1). And again, Behold, I Paul, have written unto
you; I Paul (Gal 5:2), I, an apostle, I, a wise master-builder, I, who am in my
doctrine one of the foundations of the wall of salvation, I have written unto
you (1 Cor 11:5). And, as I said before, there is reason it should be thus: for
as he who was the foundation of the Jewish church, even Moses, received
the pattern of all his order from the mouth of the angel in Mount Sinai, so
the twelve received their doctrine of faith and manners, the doctrine of the
New Testament, from the mouth of the Son of God himself, as from the
mouth of the angel of the everlasting covenant, on the mountain of Zion
(Acts 7:38; 1:3; Matt 28:19).

Second. In that he saith the names of the twelve are in the foundations, this
shows us the reason of the continual standing of this Jerusalem; it is built
upon the doctrine of the twelve apostles of the Lamb, and standeth there.
For, observe, so long as he sees this holy city, he sees her standing upon
these foundations; but he saw the city till she was taken up, therefore she
continued as being settled for ever upon them. Indeed, the primitive city, or
first churches, was built upon these foundations, and had also, so long as
they there continued, sufficient supportation and upholding by that means
(Eph 2:20-22). But then, as I have showed you, the wall of her salvation,
and the wall of God's special protection, stood at a distance each from
other, and were not so conjoined as now they will be. Wherefore they then,
to answer the type, did fall into the ditch that was between, and through
their foolishness provoked God to remove the wall of his outward protection
and safeguard from them, whereupon the wild beast, Antichrist, got into his
vineyard, making havoc of all their dainties. But mark, this city is not so, the
walls are now conjoined, and for ever fastened upon the foundations,[8]
therefore it abides for ever, and ascends higher and higher; yet not from the
foundations, but by them into heaven: 'Behold,' saith God, 'I have graven
thee upon the palms of my hands, thy walls are continually before me' (Isa
49:16).

[How we are to understand the word TWELVE.]

'And in them the names of the twelve apostles of the Lamb.' This word
twelve must be warily understood, or else the weak will be ready to stumble
and take offence; wherefore, to prevent this, consider,

First. The twelve must be them twelve that were with the Lord Jesus from
the baptism of John until the day in which our Lord was taken up (Acts
1:22).

Second. These twelve are not neither to be considered simply as twelve

Christians, or twelve disciples; but as their witness of the Lord Jesus—they
being with him from first to last—were a twelve-fold witness of him in all his
things; a twelve-fold seeing with their eyes, a twelve-fold hearing with their
ears, a twelve-fold handling also with their hands, and feeling of the Son of
God. As one of them said, 'That which was from the beginning, which we
have heard, which we have seen with our eyes, - and our hands have
handled of the word of life: - that which we have seen and heard, declare
we unto you, that ye also may have fellowship with us,' &c. (1 John 1:1,3).
Now this being thus, it followeth that the doctrine of the other apostles, as of
Paul and Barnabas, was still but the doctrine of the twelve; their doctrine, I
say, and no other. Wherefore, as Ephraim and Manasseh were dissolved
into the twelve tribes, so these two, with all other the apostles of Christ, are
dissolved into the number of the twelve, because their doctrine is only the
doctrine of the twelve; for they centre in their doctrine; their length, and
breadth, and depth, and height being the doctrine of the twelve. So, then,
the names of the twelve being found in the foundations of this wall, it
argueth that that doctrine is only true that is the doctrine of the twelve eye-
witnesses of the Lord Jesus.

And again, that at the day of Antichrist's fall, this doctrine shall be in its
former purity, and bear the sway, and for ever hold up the wall of safety for
the inhabitants of New Jerusalem. And indeed this doctrine, that the
doctrine of the twelve is that upon which eternal safety is built and stands, is
so true, that it must not be varied from upon pain of eternal damnation.
Here centered Luke the Evangelist, here centered Jude, here centered the
author to the Hebrews, yea, here centered Paul himself, with all the Old and
New Testament. The doctrine of the twelve must be the opener, expounder,
and limiter of all doctrines; there also must all men centre, and ground, and
stay. A man may talk of, yea, enjoy much of the Spirit of God, but yet the
twelve will have the start of him; for they both had the Spirit as he, and
more than he. Besides, they together with this, did feel, see, handle, and
receive conviction, even by their very carnal senses, which others did not;
besides, their names also are found in the foundations of this saving wall,
as being there engraved by God himself; which putteth all out of doubt, and
giveth us infallible ground that their doctrine is only true, and all men's false
that do not keep within the bounds and limits of that (Luke 1:2; Jude 3,17;
Heb 2:3,4; 1 Cor 15:1-9; 9:1; Gal 1:1,2; Eph 3:5; 1 Cor 4:9).

To conclude, here are yet two things worthy of noting—

The first consideration is, that by the names of the twelve apostles being in
the foundations of this wall, and the names of the twelve tribes being upon
the gates of this city, it giveth us to consider, that at the time of the building
of this city the Jews and Gentiles shall be united together, and become one
body; which very consideration must needs be to the Jews a great
encouragement to have in mind at their conversion (Rom 11: 1 Peter 1:1).
For it plainly signifieth that our New Testament preachers shall carry in their
mouths salvation to the Jews, by which means they shall be again
reconciled and made one with the Lord Jesus (James 1:1; Acts 13:16,26;
Rom 1:16; 2:10).

The second consideration is, that at the day of New Jerusalem, there shall
be no doctrine accepted, nor no preachers regarded, but the doctrine, and
the preaching of the doctrine of the twelve; for in that he saith that in them
are found the names of the twelve apostles of the Lamb, he doth implicitly
exclude all other, of whatever tribe they pretend themselves. It shall not be
then as now, a Popish doctrine, a Quaker's doctrine, a prelatical doctrine,
and the Presbyter, Independent, and Anabaptist,[9] thus distinguished, and
thus confounding and destroying. But the doctrine shall be one, and that
one the doctrine where you find the names of the twelve apostles of the
Lamb. 'If any man teach otherwise, and consent not to wholesome words,
even the words of our Lord Jesus Christ, and the doctrine that is according
to godliness, he is proud, knowing nothing' (1 Tim 6:3,4).

Thus you see the doctrine of the twelve is that which letteth souls into this
city; and that the same doctrine is the doctrine that keepeth up the wall of
their salvation about them, when they are entered in within the gates.

[The measuring line, or golden reed: what it is.]

Ver. 15. 'And he that talked with me had a golden reed to measure the city,
and the gates thereof, and the wall thereof.'
Now, having passed the relation of the wall, gates, and foundations, he
comes to the measuring line, to see how all things lie and agree with that.
Under the law, I find that all things pertaining to the worship of God were to
be by number, rule, and measure, even to the very tacks and loops of the
curtains of the tabernacle. Now the rule or lien by which all things were then
squared, it was the laws, statutes, and ordinances which were given to
Moses by the Lord in the Mount Sinai, for thither he went to receive his
orders; and according to the pattern there showed him, so he committed all
things by writing to them that were to be employed in the workmanship of
the holy things pertaining to the rise and completing of the tabernacle, and
all its instruments (Exo 20:21; 24:1; 25:40; Deu 30:10; 31:20-26).

Now, when this rule was thus received, then whosoever observed not to do
it, he was to fall under the penalty that by the same law also was prescribed
against the offenders and transgressors (Num 15:30,31). I find also, that
when the temple was built in the days of Solomon, all things were then
done according to the writing that David made, when the hand of God was
upon him, when he made him understand all the work of this pattern (2
Chron 3; 4; 1 Chron 29:3-7; 28:19).

Thus again, when Josiah went about to bring to pass the reformation of the
church of the Jews, and their instruments of worship, after their revolting, he
goeth to the law of God, and by that understanding what was out of order,
and how to put all things into order, he so did reduce them to their former
manner. The same way also went Ezra and Nehemiah at the rebuilding of
the temple and city after the captivity (2 Kings 22:8-13; Ezra 7:14; 8:34).
From all which I conclude, that the reed, the golden reed, that here you
read of, it is nothing else but the pure and unspotted Word of God; by which
both the city, gates, and wall of this Jerusalem are regulated. Which word,
by the holy prophet, is also compared to gold, and is said to be above
'much fine gold' (Psa 12:6; 19:10).

I find in the vision of the prophet Ezekiel, that the angel that there is said to
measure the city, which was a type of our Jerusalem, he appeared with a
line of flax in his hand, to measure the pattern withal (Eze 40:3); which very
phrase doth show us that this was but the type, and an Old Testament
business; but John hath his in a New Testament style, and that in the most
excellent manner of language, to signify that his city, or the city that he hath
the vision of, is to be the end of all types and shadows, and the very
perfection of them all. Wherefore he tells us also, that the line or reed by
which this city is builded and squared, it is not now a line of flax, but a reed
of gold, a golden reed; to signify not a word of the law and letter that had to
do with shadows, but the New Testament, and ministration of the Spirit,
which hath to do with substance, and the heavenly things themselves (Heb
9:23).
[The city measured.]

'A golden reed to measure the city,' &c. I told you at the first that this city
was the church of God that should be in the latter days; but yet not the
church disorderly and confusedly scattered here and there, without all
visible order and discipline, but the church brought into exact form and
order, lying every way level and square with the rule and golden reed of the
New Testament of Christ; wherefore he calleth it a city, a city under rule.
Thus it was in the type; for when Solomon's temple was to be builded, and
the city in after times, it was not enough that they had stones and timber,
but every one of them must be such stones, and such timber, and must also
come under the rule and square of the workman; and so being fitted by
hewers, saws, axes, and squares, they were fitly put into the building (1
Kings 5:17,18; 7:9-12; 1 Chron 22:2). By this, then, we may see with what a
holy, exact line, rule, and order, this church and city, at this day, will be
compact and built; the members must be all such as shall be made fit for
the city of God by the hewing words of the prophets (Hosea 6:5). They must
join in Christian communion also according to the golden reed of the New
Testament, and ministration of the Spirit. Indeed, all the time of the reign of
Antichrist, the church, as she was a holy temple in the Lord, so she was
measured with reference to the truth of her grace, and invisible condition
(Rev 11:1,2); but as she is to be a city, so she then is to be trodden down,
and to lie without all form and order; but when Antichrist is dead, she shall
again come into mind, be considered, reared, built by measure, and
inhabited. And observe it, as the rule of the carpenter is of use in building,
from the first appearance of the laying of a stone in order, even till it be in
every point and part complete, so the golden reed with which the angel is
here said to measure the city, &c., is to be of use from the first foundation
even to the laying of the last stone thereof; as was also fore-showed by the
man that is said to measure the pattern of this, in Ezekiel (Eze 30-48).

'And he measured the city.' That is, he measured the church in her
constitution and fellowship. Now when God is said to measure, he is said to
measure sometimes in judgment, and sometimes in mercy; sometimes to
throw down, and sometimes to build up and establish. Sometimes, I say, he
is said to measure in judgment, with intention to throw down and destroy.
Thus he measured the city before she went into captivity, and the ten tribes
before they were carried away beyond Babylon, because they lay cross to
his word, and had perverted that which was right, &c. (Isa 28:17,18; Amos
7:7-9). But when he is said to measure the city in this place, it is that she
might be built and set up. Wherefore, as I said, the line or golden reed that
is now stretched forth to measure this city, it is to the end that all things may
be in right form and order, 'fitly joined' and knit 'together, - by that which
every joint supplieth, according to the effectual working in the measure of
every part, making increase of the body, unto the edifying of itself in love'
(Eph 4:16; Col 2:19).

Again, By measuring the city, he would have us to understand that all her
limits and bounds were now apparent, that all things, even the church and
all the world, were made to see their own compass. For as God in the days
when temple worship only was on foot, would not lose a form or ordinance
of all the forms and ordinances of his temple; so when city-work comes up,
he will not lose an inch of the limits, and bounds, and compass of his city,
she shall be full as large, and of as great a compass every way, as is
determined of her; as he saith by the prophet, 'All the land, saith he, shall
be turned as a plain (this is that which a little before is called the new
heaven and a new earth); that is, there shall be a smooth face upon the
whole earth, all snugs, and hubs,[10] and hills, and holes, shall now be
taken away, even 'from Geba to Rimmon, south of Jerusalem: and it [the
city] shall be lifted up and inhabited in her place, from Benjamin's gate unto
the place of the first gate, unto the corner gate, and from the tower of
Hananiel, unto the king's wine presses' (Zech 14:10). The four places here
mentioned in this verse, they do seem to be the four corners of the city of
old; at which places the city bounds were set; and in which very circle the
prophet tells us, but with gospel language, she shall be settled again.

[The gates measured.]

'And he measured the city,' and the gates thereof. This was figured forth by
the vision in Ezekiel, for in it he saw the angel go from gate to gate, and
saw him take the exact and distinct measure of every one thereof; nay, not
only of them in a general way, but of the thresholds, the porch, the posts,
and the faces of their entrances; he measured also every little chamber that
was above upon the gates, with all the spaces that were between (Eze 40).

Now by gates, I told you, we are to understand the Son of God, as he is the
way to the Father, and to the privileges of this city. Wherefore when he
saith he measured the gates, it is as if he had said, he measured the
entrance, strength, and goodly countenance of him, with the mansions of
glory that are to be enjoyed by every one that entereth in hereby; for the
porch, posts, face, entrance, and chambers of the gate in Ezekiel, they
signify the entrance, strength, shining countenance, and resting places that
every one shall find in the Lord Jesus that entereth in by him; and to
measure all these, it is in substance but this, to set them forth, and out, in
their full force, glory, largeness, beauty, and profitableness, in the view of
all; for I told you at the first, the golden reed is the Word of God. Now the
city and the gates thereof, are said to be measured by this golden reed:
which, I say, can be nothing else but an opening of all the excellencies of
Christ, as he is the gate of the sheep, even by the full sway, power,
majesty, and clearness of the Word. The Lord help us! Christ, as he is the
door to God, and to all gospel-privileges, is now strangely handled, and so
hath been of a long time among the sons of men; some of them making him
the very in-let to all the vile and abominable crew in the world, counting all
that are pliant to their ungodly humours, the saints of the Most High, and
Christ the door and gate through whom they have right to enter; and to
whom belong the delicates of the precious things of God, even those which
he hath most choicely laid up and reserveth for none but those that
unfeignedly turn from iniquity, and walk with him in the newness of the
Spirit. Others again do shut up the gates against the godly, labouring with
might and main to hinder those that labour to enter, that fain would do it
unfeignedly (Matt 23:14; 2 Chron 29:7).[11] Others again do labour all that
in them lies to deface the gates, to take away their beauty: like him that took
the gold from off the doors and gates of the temple (2 Kings 18:16).
Rendering Christ a low and carnal business, &c. But at the measuring-day,
at the day when the golden reed shall be the alone rule: then you shall see
this city, and her gates discovered in their own glory, holiness, and beauty.
For though in our affliction under antichrist, our temple and instruments of
worship, with the city, wall, gates, and the like, have been much defaced,
even our doctrine of faith and worship, and have been much trod and
trampled under the foot of the uncircumcised, yet all shall be recovered and
brought into order again by the golden reed of the word of God.

Which thing was figured forth to us by the good man Ezra the scribe, who at
the restoring of Jerusalem took review of all the things pertaining to the city,
both touching its branches and deformity, and also how to set all things in
order, and that by the law of God which was in his hand, even according to
the writing thereof (Ezra 7:14; 8:34; Neh 8:9). And whosoever doth but read
the history of Ezra and Nehemiah throughout, they shall find that by the
Word of God they brought all things to pass; all the ordinances of the house
and city of God into their right and holy order. And indeed the measuring of
the city and of the gates thereof, which is Christ the way, it can be nothing
else but a bringing of them by the right understanding and opening of the
Word into their proper places and excellencies, both for comers in, and
goers out, according to the commandment (Eze 40:4; 43:7-12). For, to
speak properly, Christ in his love, grace, merits, and largeness of heart, to
let souls into communion with God and all happiness, is in all these things
unsearchable, and passing knowledge, being filled with these things
beyond thought, and without measure (Eph 3:8,18,19; Col 1:9; John 3:34).

[The wall measured.]

And he measured the city, the gates thereof, and the wall thereof. In that he
saith, he measured the wall also, it is to show us that all things now are
according to the rule of the Word: the inhabitants are according to the
Word, the entrance is according to the Word, yea, and so is the safety of it
also, even a fence to fence them from their enemies; even a fence on every
side, that they may be at ease and rest, and be no more a tossing to and
fro. 'O thou afflicted, tossed with tempest,' saith he, 'and not comforted, [I
will do many good things for thee] - In righteousness shalt thou be
established: thou shalt be far from oppression; for thou shalt not fear; and
from terror, for it shall not come near thee' (Isa 44:11-14).

Touching the wall, what it is, I have spoken already; therefore here I speak
only to the measure of it, which measure is only the fulfilling all those
promises and engagements of God that are made to New Jerusalem, for
her safety and continual defence; and that not only in her own eyes, but in
the eyes of all her beholders. Then shall that saying be with gladness in the
mouths of all the inhabitants of this Jerusalem, 'We were bondmen, yet our
God hath not forsaken us in our bondage, but hath extended mercy unto us
in the sight of the kings of Persia, to give us a reviving to set up the house
of our God, and to repair the desolations thereof, and to give us a wall in
Judah and in Jerusalem' (Ezra 9:9). Which wall, I say, shall be so
conspicuous to all the adversaries of this holy and beloved city, that the
greatest of them shall not once dare to peep or mutter[12] against her any
more. 'God is known in her palaces for a refuge. For, lo, the kings were
assembled, they passed by together, they saw it, and so they marvelled;
they were troubled, and hasted away. Fear took hold upon them there, and
pain, as of a woman in travail' (Psa 48:1-6). As it is said of the building of
the wall after the captivity: when the enemies and all the heathen saw it was
finished, 'they were much cast down in their own eyes' (Neh 6:15,16).

The regulating of this city by this golden reed, and the measuring the gates
and wall by this word, when finished, will then cause all that have skill in
singing the Lord's songs, and of lifting up the praises of God in this city, to
gather themselves together to sing, and to praise, and to say, Bless ye the
name of the Lord, for his mercies endure for ever: for then will they purify
the people, this city, with the gates and wall thereof (Neh 12:27-47).

Wherefore in the mean time, between this and the building of this city, let
Jerusalem come into your mind, and walk about her, 'go round about her,'
inquire by the Word what God hath said of her state, strength, safety, ease,
peace, and blessed tranquillity in the latter days, 'tell the towers thereof.
Mark ye well her bulwarks, consider her palaces, that ye may tell it to the
generations following' (Psa 48:12,13).

[The form and measure of the city.]

Ver. 16. 'And the city lieth four square, and the length is as large as the
breadth: and he measured the city with the reed, twelve thousand furlongs,
the length, and the breadth, and height of it are equal.'

'And the city lieth four square.' These words do open unto you the matter
yet more, to wit, that now both the city, gates, and wall were exactly in their
visibility according to the Word, lying even every way with that golden reed:
for by four square you are to understand perfection, or an answering the
figures that of old did figure to us the completeness and perfection of the
New Testament order.

For if you search the Scriptures, you will find that especially the great and
principal instruments of God's worship in and under the law, their perfection
was what here you read to be the perfection of this city, even a four square.
As for instance, The breastplate of judgment, on which were engraved the
names of the children of Israel, its exact point of perfection was to be a right
four square. The ten bases also, that were to be for bearers to the lavers in
the temple, they were to be four square: the altar of burnt- offerings
likewise, with the altar of incense, their perfect pattern was that they should
be four square. The inward court, and outward court, with the posts of the
temple, and tables on which they were to slay the sacrifices, they were all
four square. Yea, the city in the type, in the vision of Ezekiel, was seen to
be of the same frame and fashion every way, having just twelve gates, and
on each of the four sides three gates. Wherefore, when he saith the city
lieth four square, it is as if he had said she lieth even with the pattern or
golden reed of the Word; even, I say, both in her members, doctrine,
worship, and manners: for the things afore hinted unto you do hold forth all
these particulars (Exo 28:15,16; 39:8,9; 27:1; 38:1; 37:1; 1 Kings 7:27,28;
Eze 43:1318; 40; 41:21; 48:30-34).

'And the length is as large as the breadth.' This explaineth the matter yet
more fully and distinctly; for as to the things that I made mention of before,
though they were to be made four square, and that their perfection lay
exactly in that form, yet these squares did not lie in their height and depth,
but in their length and breadth, just as you read here of the square of this
city. As to instance: The altars, though they were five cubits long, and five
cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings 7). So the bases,
they were a cubit and an half broad, and a cubit and an half long, yet but
half a cubit high; the tables also on which they slew the sacrifices, they
were a cubit and a half long, and a cubit and a half broad, yet but one cubit
high (Eze 40:42). Which things being thus, you see the reason of his saying
'the length is as large as the breadth.'

Now by length and breadth here, we may yet observe another mystery held
forth unto us; for by the breadth is held forth the perfection of the rule, or
law to which all Christians ought to yield their hearty obedience: his
commandment is exceeding broad (Psa 119:96). The breadth of which is
 signified, I say, by the breadth of those things that before you see to be the
instruments of the worship of God. Now, as by breadth we are to
understand the perfect latitude and compass of the commandment; so by
length we are to understand the answerableness of the obedience of the
inhabitants of this city; for indeed the perfection of Christian obedience lieth
in an answerableness to the will of God; as it is said of the father and
mother of John the Baptist, they walked in all the commandments of the
Lord blameless (Luke 1:6). And of Anna, that she continued without ceasing
in the service of God in the temple day and night (Luke 2:37). This is to be
as long in our obedience, as the law is broad in commanding. The law
commands right obedience, and the Christian giveth it; the law commands
continual obedience, and the Christian giveth it; the law commands
universal obedience, and the Christian giveth it. He giveth it all these sorts
of obedience, 1. By the person of Christ, for he is his righteousness (1 Cor
1:30). He giveth it all these, 2. With the consent of the mind (Rom 7:16).
And 3. He giveth it all these obediences in the love of the Spirit, which the
apostle calleth the fulfilling of the law, that is, an answering the breadth of
its command by the length of obedience (Rom 13:10). Wherefore when he
saith the length is as large as the breadth, he would have us understand
how perfect in holiness these blessed souls will be at this day; and indeed,
this is it that is by God expected to be in this c

[THIRD. A RELATION OF THE GLORY OF THE CITY, ITS WALLS, GATES, AND
FOUNDATIONS.]

V er. 18. 'And the building of the wall of it was of jasper; and the city was pure
gold, like unto clear glass.'

[The glory of the walls.]

In these words you have a discovery of the glory, both of the wall and city itself; and
that, as you see, under the notion of two choice metaphors. The wall is jasper, the
chief of stones; and the city is gold, the chief of metals. 'And the building of the wall
of it was of jasper, and the city was pure gold.'

This jasper is that stone, in the light of which this city is said to descend, as in the
light of a stone most precious. Now, as there he saith she descended in the light of
this stone, so here he saith this stone is the wall thereof. 'And the building of the wall
of it was of jasper.'

This therefore confirmeth unto you what I said of the wall before, to wit, that it was
the salvation of God through Christ; wherefore, learn this by the way, that this city
shall not be at this day in her own keeping, but in the keeping of Jesus Christ. He
with his benefits doth compass her round, and by him alone she lieth down in safety.
Wherefore it is from this consideration that God doth say by the mouth of the
prophet, I will give them within my house, and within my walls, 'a place and a name
better than that of sons and of daughters; I will give them an everlasting name that
shall not be cut off' (Isa 56:5).

'And the building of the wall,' &c. By this word building, we are to understand both the
materials of the wall, the manner of their placing, and the instruments that God will
use for the setting up thereof. Now, to speak properly, this wall being the Lord Jesus
Christ himself in his precious merits, benefits, and offices, the builder hereof must
needs be God himself, for he it is that hath made this Christ for us a safeguard and
defence, by making of him our wisdom, righteousness, sanctification, and
redemption, by which he doth encompass us round on every side, and that at every
moment to deliver us from the power and destruction both of sin, death, the devil,
and hell (1 Cor 1:30; Heb 11:10; 3:4).

But again, the building here spoken of is a building of this wall after the destruction of
Antichrist, and so long after Christ was sent, and made these things in his own
person, to his beloved and blessed church. Wherefore the building of this wall that is
here spoken of, it must be understood of the recovering again the purity of those
doctrines, in which the Lord Jesus, with all his benefits, is found and made ours, for
our everlasting defence and safety. For we find that the king of Babylon, who was a
type of our Antichrist, when he came up against Jerusalem, the type of our primitive
church, he brake down their city, destroyed their walls, rifled their houses, and killed
their children; whose steps, I say, our Antichrist follows to a hair, in treading down
the primitive church, corrupting her doctrines— which are her safeguard and wall—
also robbing and spoiling the houses of God, and killing his children with a thousand
calamities; turning all the heavenly frame and order of church government into a
heap of rubbish, and a confused dunghill (Psa 74:4-7).

Wherefore the building again of this wall is to be understood of the recovering, and
settling, and fastening the doctrines of Christ, as afore, in which doctrines he in all
his benefits is wrapped and held fast for ever. I say, a recovering of them, and setting
him up again in his primitive and pure glory, of being our priest, prophet, and king in
his church, and a giving unto these offices their own proper length, breadth, height,
and depth, letting them rule in all their force, glory, and majesty, and authority, for
then will be golden days, and not till then; then, I say, when the several offices of the
Lord Jesus do rule in their own nature and largeness of authority, both in the church
and in the world (Zech 9:7,8; 14:9; Rev 11:15).

Alas! this wall is yet unbuilt, the offices of the Lord Jesus do not yet shine in that
purity, nor so stand in their proper places as they shall do at the coming in of New
Jerusalem. The wall lies yet but as a heap of rubbish; the offices of the Lord Christ
are to this day by many preachers confounded, and removed to and fro, even like
loose and rolling stones. These offices, also, are by others attributed to Antichrist,
and his children of iniquity; but at this day the nations shall know themselves to be
but men, and the doctrines of Christ shall be set again in their own places (Eze
28:2,3; 2 Thess 2:4). Now shall every going into this city, and every going out
thereof, stand where it ought; and now shall every tower and fortress on this wall be
placed as in the days of old; which towers and fortresses are the glorious names and
attributes of the Father and Christ; for the name of the Lord is a strong tower, the
righteous flee into it, and are safe. And again, thou hast been a shelter to me, and a
strong tower from the enemy. Wherefore now, I say, shall the name of God, as Lord
of all, and Father of his church, with the names of the Son, as Head, Saviour, and
King of kings, be as the bulwarks to this city (Cant 1:10), to which shall be added all
the promises, consolations, encouragements, &c., in the blessed book of God, out of
which this city continually shall suck the milk and nourishment of the unsearchable
grace of God to them (1 Peter 2:1,2). To all which shall be added many new pieces
of timber in the wall, for so it was in the type at the rebuilding of the city (Neh 2:8).

By which new pieces I gather, that the special providence of God, and his protection,
shall be at this day so fastened in this wall for the complete delivering of this city,
both from hell and earth, that she shall stand in full force, safety, and peace, even till
the heavens and the earth shall be no more. Now, when this wall is thus set up, even
every truth and office of Christ in its own true natural force, about this city, and when
God, in his special and most endeared affections, shall engage himself, even
everlastingly, to keep this city safe from all storms and tempests, and trouble, and
sorrow, then shall these citizens, as a sign of their conquest both of hell and the
world, even set up their banners on the several towers of this wall, and the standards
that belong to the tribes thereof; then, I say, 'we will rejoice in thy salvation,' O Lord,
'and in the name of our God will we set up our banners' (Psa 20:5). And then shall
the inhabitants of the world both wondering and tremblingly say, 'Who is she that
looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an
army with banners?' (Cant 6:10). O the names of God, of Christ, of his offices, and
the power of his grace and promises! How will they shine? In what glory will they
appear? They will be even as a wall of fire round about Jerusalem; and will not be,
as now, in the mind and thought of the people as the white of an egg in the mouth,
without taste; but shall be, and appear in their own brightness, sweetness, and
grace. 'For how great is his goodness, and how great is his beauty? corn shall make
the young men cheerful, and new wine the maids' (Zech 9:10). 'In that day thou shalt
say, O Lord, I will praise thee; though thou wast angry with me, thine anger is turned
away, and thou comfortest me. Behold, God is my salvation; I will trust and not be
afraid; for the Lord JEHOVAH is my strength, and my song, he also is become my
salvation' (Isa 12:1,2).

For the workman, I am sure, God is the principal, as I said before; but yet he will do it
by instruments, through the guidance of his Spirit. The building of the wall of old was
of God; but so as that he did it by the hand of Nehemiah and his companions. I do
observe, in the completing of the city of Jerusalem of old, that there was first altar-
work, then temple-work, and after that the building of the wall and completing the
city. Altar-work, I say, was the first which was reared, and on which there were
offered, according to the law and holy custom, the sacrifices and offerings both
morning and evening, as every day required. 'But the foundation of the temple of the
Lord was not yet laid' (Ezra 3:1-6). These altar-men were those also that afterward
built the temple; but yet by them was first of all repaired the altar, to signify that the
first work that will be on foot at the beginning of the return of the Christians from out
of Antichristian Babylon, it will be to find out altar-work, that is, the priestly office of
Christ, and to offer by him the prayers and supplications of the church continually
(Acts 19:9). Wherefore these altar-men, or these men in their altar-work, did figure
out for us our famous and holy worthies, that before us have risen up in their place,
and shook off those relics of Antichrist that entrenched upon the priestly office of our
Lord and Saviour, even worthy Wickliff, Huss, Luther, Melancthon, Calvin, and the
blessed martyrs in Queen Mary's days, &c., with the rest of their companions. These,
in their days, were stout and valiant champions for God according to their light, and
did upon the altar of God, which is Christ our Lord, offer up many strong cries, with
groans and tears, as every day required, for the complete recovering of the church of
God; the benefit of whose offering we have felt and enjoyed to this day; but by this
the foundation of the temple was not yet laid (Ezra 3:6).

Now after these arise another people, not another with respect to Christianity, but
with respect to further light.[14] These men, though they keep the continual offerings
upon the altar, as the other did, yet they are men also that are for temple-work;
wherefore these begin to search out the foundations of the temple of God, that they
may rear up the house, as well as build up the altar. These be they that are for
having the church a select company of visible believers, walking in the faith and
holiness of the gospel, which believers are for separating from the unconverted and
open profane, and for building up one another an holy temple in the Lord, through
the Spirit (1 Cor 12:13). I say, a temple, or house, or church, separate and distinct
from that confused heap of rubbish and carnal gospellers that everywhere, like
locusts and maggots, crawl up and down the nations (Rom 1:7; 2 Cor 6:14-16; Acts
2:40; Eph 2:21,22; 1 Cor 5:11-13). These were figured forth by Zerubbabel, Joshua,
and all the people of the land that are for working and labouring in this service of
temple-work (Haggai 1:12; 2:1-5).

Again, As there is thus altar-work and temple-work to be done by the saints when
they are coming out of spiritual Sodom and Egypt; so, at the end of these, there will
be city- work on foot also. Which city-work will chiefly consist in setting up the wall
and gates for defence, and of building themselves houses or mansions of rest and
refreshment after all their hard usage under the tyranny of the man of sin, that son of
perdition (Isa 65:19-21). Which city-work will be then completed, when the church of
Christ hath obtained a complete conquest and victory over the world, and hath got
her enemies and them that hate her, to lie at her feet, and to lick the dust of the soles
thereof (Isa 60:14). For, as I have told you already, temple-work, yea, when that is
complete in the work, yet there may be great havoc made of the church of Christ
(Rev 11:1-3). At which time also, city-work may be trampled under the feet of the
wicked and uncircumcised Gentiles; but when the city is built, then Zion is become a
stronghold, and about all her glory shall be a defence (Isa 4:5). Then she either
draweth and allureth her adversaries to entreat her kindly, and to count it their
honour to be under her protection, as did the Gibeonites; or else she breaks, and
bruises, and subjects them to her by her power and authority (Josh 9). 'The daughter
of Tyre shall be there with a gift, even the rich among the people shall entreat thy
favour' (Psa 45:12).

'In the last days,' saith the prophet, 'it shall come to pass, that the mountain of the
house of the Lord shall be established in the top of the mountains, and it shall be
exalted above the hills; and people shall flow unto it. And many nations shall come
and say, - Let us go up unto the mountain of the Lord, and to the house of the God of
Jacob, and he will teach us of his ways, and we will walk in his paths: for the law
shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge
among many people, and rebuke strong nations afar off; and they shall beat their
swords into plough-shares, and their spears into pruning- hooks'; that force and
power that they used formerly to destroy the church of God, now they shall use it to
do her service, even to break up the clods of the hearts of sinners, and to prune and
dress the house of God, and vineyard of Jesus Christ; 'nation shall not lift up a sword
against nation, neither shall they learn war any more'; for the word of the kingdom of
peace shall bear sway. 'And thou, O tower of the flock, the stronghold of the
daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall
come to the daughter of Jerusalem' (Micah 4:1-3,8). This is city-work, and as to the
glory, peace, and deliverance of the church, it is the chiefest of all other, because it is
not only most excellent for concourse and multitude, but, I say, for preservation and
safety; and that not only to keep the worshippers, if they keep their order, but to keep
the order and worshippers both in order and continual safety, that they may be for
ever in the purest order. But now, though at the completing of this wall, and the
building its towers, when they are finished there will be great peace; yet all the time
that these things are doing, before they be done, let the workmen look for opposition,
taunts, underminers, and a thousand tricks for the hindrance of it (Neh 4:1-11; 6:1-
14). For the streets of the city shall be built, and the wall, 'even in troublous times'
(Dan 9:25).

'And the building of the wall of it was of jasper.' Of jasper only; for as by building is
showed unto us the manner of the work, so by jasper is showed unto us the matter
itself; the matter therefore must be, JASPER, Christ only, his Word, offices, and
glorious brightness only; for indeed, whatever the special grace, protection, and
providence of God will at this day be over this city, yet it shall be every whit of it
according to Christ; that is, both of him, for him, and by him, as the fruits and effects
of his suffering, bloodshed, and merits. 'Therefore,' saith God, 'will I divide him a
portion with the great, and he shall divide the spoil with the strong; because he hath
poured out his soul unto death: and was numbered with the transgressors' (Isa
53:12). O holiness, how will it shine both in kings and nations, when God doth this!

[The glory of the city.]

'And the city was pure gold.' Having thus given us a discovery of the glory of the wall,
he now comes to show us the glory of the city that is within the wall. The city, saith
he, is gold, it is pure gold. This was figured out by the golden candlesticks belonging
to the tabernacle and temple among the Jews, which candlesticks did then present
unto us the worth and use of the church of Christ (Exo 25:31- 36). 'The seven
candlesticks are the seven churches,' saith the Lord Christ himself (Rev 1:20). Now
the city here spoken of is the church in her highest and greatest glory. Its state was
also figured out by the temple itself, whose beams, posts, walls, doors, and the like,
were most famously covered over with gold (2 Chron 3:5-7). It was also, though but
leanly, represented to us by the golden state of old Jerusalem in the days of
Solomon the king, in which state gold was so plentiful in the midst thereof, that silver
was nothing counted of among the citizens there in those days, but was as common
as the stones in the street of the city (2 Chron 9:13-22,27).

'And the city was pure gold.' I find by the search of the Scriptures, that there are
divers sorts of gold in the world; there is the gold of the land of Havilah (Gen 2:11);
the gold of Parvaim (2 Chron 3:6); the gold of Ophir (Job 22:24); the gold of Sheba
(Psa 72:15); and the gold of Uphaz (Jer 10:9). Now seeing he saith the city is gold,
yet not distinguishing what gold, or which, we may suppose in this place he means
gold of all these sorts; and indeed it is most agreeable to this text thus to judges. For
the church at this day shall be made up of the twelve tribes that are scattered
abroad, and of the Gentile nations both far and near; who, as they now lie, are, for
ought I can learn, at as great a distance, and as remote from one another, not only in
knowledge and affections, but touching the places of their abode, as are the golden
mines out of which the gold that I spake of before is digged and fetched. Thus shall
gold, the golden saints of God, at this day be gathered out of the several golden
mines of the world, and be brought to King Solomon, the Son of David, our Lord
Jesus, to Jerusalem, with which he will build him a golden shining city, the joy of all
the world.

'And the city was pure gold.' Gold is the choice and chief of all metals, both for worth,
colour, and virtue; wherefore, when he saith, 'The city is gold,' you may conceive
how rich and shining, and virtuous[15] this city will be; the riches of the whole world
will be here, the beauty of the whole world will be here, and the virtue of the whole
world will be here; I mean spiritual riches, beauty, and health. Wherefore the rest of
the world at this day will be but as a crushed bunch of herbs in which is no virtue; or
like a furnace full of dross, out of which the gold is taken; or like an old, crazy, and
ruinous house, from which is departed all health and happiness; and indeed much
like to this is that saying of the prophet, to wit, that at this day the whole
circumference of the world that is without the walls and privileges of this city, it shall
be but like an old ruinous house, in which dwells nothing but cormorants, bitterns,
owls, ravens, dragons, satyrs, the screech-owl, the great owl, the vulture, and the
like most doleful birds. All their princes shall be nothing, saith the prophet, and when
they call their nobles to the kingdom, none shall be there. In their very palaces shall
be thorns, and nettles, and brambles; for all among them that are princes and nobles
indeed, will have packed up, and be gone for Jerusalem (Isa 34:10-17). So that the
world, I say, will be left empty, void, and stripped both of treasure, beauty, and
health, at the day of Jerusalem's building again. But O how melancholy a forlorn,
beautiless world will this be at this day! It will be only the place of 'dogs, and
sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth
and maketh a lie' (Rev 22:15). It will now be the very emblem of hell, as the church at
this day will be the emblem of heaven. Wherefore, as the church, as I showed you
before, will be most fit for her putting on of immortality and incorruption, so the world
will at this day be most fit to be swallowed up of the lake and bottomless gulf. All
things that are good and worth anything shall at this day be found only in the city of
God. The gold will be in Jerusalem (Zech 14:14; Rev 18).

Again, In that this city is here called by the name of gold it is to show us how great
pains, and travel, and charge the Lord Christ hath been at to get so great a treasure
together. Gold is fetched from a far country, and that with great pains, charge, and
difficulty (2 Chron 9:10). The gold wherewith King Solomon made his drinking
vessels, it cost a three years' journey to obtain it. So the saints also, those golden
vessels wherewith is made this golden city, they cost Christ a three days' travel in
the heart of the earth, even sweatingly under the wrath of God, to obtain them, and
thus to build this city with them (Luke 22:44; Mark 12:40).

Further, In that he saith this city is gold, he would have us to consider what the state
of the church was before she came into this happy condition, to wit, an afflicted,
tempted, and tried condition. Gold, as it comes from the mine, it cometh commixed
with its dust and ore; wherefore the goldsmith hath a burning furnace wherein he
having put it, doth with the fire purge and take away the dross and dust from among
the metal itself; into which furnace he puts it once, twice, thrice, and again to the end
it may at length be thoroughly cleansed and purified from its dross. Now all this
befalleth the people of God; they are thrown into the burning fiery furnace of affliction
and temptation, and there they are tried, purged, and purified (Isa 31:9). As the Lord
also saith by the prophet, 'I will try them as gold is tried, and will refine them as silver
is refined' (Zech 13:9). Yea, 'I will melt them and try them, for how shall I do for the
daughter of my people' (Jer 9:7).

Lastly, When he saith this city is gold, he also thereby insinuates how invincible and
unconquerable a spirit the people of God are possessed with. Gold is a metal so
invincible and unconquerable, that no fire can consume it; it may burn it indeed, and
melt it; the dross indeed doth consume and give way to the power of the fire, but the
gold remains, and holds its ground; yea, it gets ground even of the furnace and fire
itself; for the more it is burned and melted, the more it recovers its colour, and the
more it shakes off its dross and dishonour. Just thus it is with the people of God, and
hath been so even from the beginning: the more they oppressed them, the more they
grew (Exo 1:12). The truth of which will be proved with a witness, when God comes
to set up this city Jerusalem: his church hath been now for many hundred years in
the king of Babylon's furnace; all which time she hath most gloriously endured and
withstood the heat; and at last when the fire hath done its worst against her, behold
there comes out a city of gold. A type of which was the state of the three children,
who though they were cast into the fire bound and in disgrace; yet came out in the
liberty and grace of the Son of God (Dan 3:23-26). Wherefore let her be bold to say,
even before she comes out of the fire, When I am tried, 'I shall come forth as gold'
(Job 23:10).

'And the city was PURE gold.' These words, PURE GOLD, clear up what I said
already. Pure gold, or gold upon which the fire hath done its work. The church in the
fire of persecution is like Esther in the perfuming chamber, but making fit for the
presence of the king; which fire, when it hath done its work, then she comes into his
presence in clothing all of gold (Esth 2:10). 'The king's daughter is all glorious within,
her clothing is of wrought gold.' And again, 'At thy right hand did stand the queen in
gold of Ophir' (Psa 45:9,13). Wherefore he means by pure gold, gold out of the fire,
gold on which the fire of persecution and temptation hath done its full and complete
work.

'And the city was pure gold, like unto clear glass.' By glass, in this place, we are to
understand the Word of God, as both James and Paul do testify (James 1:22-25; 2
Cor 3:18; 1 Cor 13:12). By clear glass then, we are to understand the Word in its
own nature and purity, without the corruptions and traditions of men. Wherefore,
when he saith this golden city was like unto clear glass, it is as if he had said she is
even with the Word and law of her goldsmith, in all her matters. The Word is a
golden reed, this city a golden city; and that, a golden city, taken out of the furnace of
affliction, and therefore like to the golden reed. 'And the city was pure gold, like unto
clear glass.'

[The glory of the foundations.]

Ver. 19, 20. 'And the foundations of the wall were garnished with all manner of
precious stones. The first foundation was jasper; the second, sapphire; the third, a
chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the
seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus;
the eleventh, a jacinth; the twelfth, an amethyst.'

Thus having showed us the glory of the wall, and of the city, he now comes to show
us the glory of the foundations. The foundations you know, I told you before, they are
the twelve apostles in their doctrine, or the primitive doctrine of the twelve apostles of
the Lamb.

Now the great business in this place will be to show you the garnishing of these
foundations, and also the mystery and order of the lying of the foundations, for their
glory lieth in both.
As for the garnishing of these foundations, it is, and will be at the day of New
Jerusalem, two-fold, and the first is with beautiful gifts and grace. Thus were the
apostles of old adorned, and thus shall their doctrine again be garnished. I know that
the doctrine of the twelve hath been always accompanied with goodly gifts and
grace, from the first churches quite down, that is, according to the measure of light
they appeared in, and according to the dispensations of God in the times of
antichrist. But yet the glory that this doctrine had in these latter days, I mean since
the apostacy, it was nothing in comparison of the glory and splendour that will be in
them in the day when this city is built and complete. Wherefore you find, that though
all along in antichrist's reign, the gospel of grace hath shone, and given light to the
saints and people of God in all their travels and afflictions; yet the shining of it at that
day was much opposed and eclipsed by the smoke of the bottomless pit: as he saith,
'There arose a smoke out of the pit, as the smoke of a great furnace, and the sun
and the air were darkened by reason of the smoke of the pit' (Rev 9:2). In which
days, I say, abundance of the light, heat, and operation of the gospel was diminished
and taken off, so that but little of the power or glory of it hath been either felt or seen
from that time to this very day. This is that God spake of by the prophet Amos,
saying, 'I will cause the sun to go down at noon, and I will darken the earth in the
clear day; and I will turn your feasts into mourning, and all your songs into
lamentation; and I will bring up sackcloth upon all loins, and baldness upon every
head; and I will make it as the mourning of an only son, and the end thereof as a
bitter day.'

All which he explaineth in the next words, for 'Behold the days come, saith the Lord
God, that I will send a famine in the land, not a famine of bread, nor a thirst for water,
but of hearing the words of the Lord; and they shall wander from sea to sea, and
from the north even to the east; they shall run to and fro to seek the word of the Lord,
and shall not find it' (Amos 8:9-12). In those days Eli's sons were become varlets (1
Sam 2:12-15). Indeed there was here and there a little child, like Samuel in his
minority, that now and then would speak most goodly things. But 'the word of the
Lord was precious in those days, there was no open vision' (1 Sam 3:1). This is that
which David in the Spirit of prophecy complaineth of, saying, 'They know not, neither
will they understand; they walk on in darkness: all the foundations of the earth are
out of course' (Psa 82:5). Thus in the days of the eclipsing of the glory of these
foundations. But now, behold, they recover their light, and put on, as of old, their
former glory, and are again garnished as in the former days. Now will all the
doctrines of the gospel spangle and sparkle; out of every text will the ministers of
God make to issue exceedingly most precious and heavenly fire; for these stones
are indeed the stones of fire (Eze 28:16). And in them is contained that which would
set the whole world on a flame with love and delight in the things of God and another
world, had but men the spirit of wisdom, and the authority of God in their ministry, as
the apostles and the primitive Christians had. Well this doctrine of the twelve shall be
again adorned with gifts and graces as in the days of old: by which it shall also be
made to shine, and to cast forth its golden rays before the nations to their salvation.
Behold, saith God, I will lay thy stones with fair colours, that is, thy apostolical
doctrines shall again be garnished as at the first (Isa 54:11). Truth shall appear in its
old and mature colours, and as such shall be embraced, and lived and delighted in,
both by Jews and Gentiles, as I have showed.

But secondly, The twelve foundations that here you read of, they are the same with
those twelve stones that long before were set in the breastplate of judgment, in
which were engraven the names of the twelve tribes of the children of Israel, the
names of which tribes did comprehend the whole body of the house of their fathers
(Exo 28:16-21,29; 39:14). Now then, seeing these twelve are the same with those on
the breastplate of judgment; and seeing also, that those on the breastplate did
comprehend the whole of the twelve tribes, I conclude that for these foundations to
be garnished with all manner of precious stones, it is as much as to say, they shall
be garnished with abundance of converts; multitudes, and that of all sorts, both of
Jews and Gentiles, Moors, Tartars, Turks, and those in the utmost parts of the world,
shall now be entangled with the light and truth, with the glory and goodness of the
doctrine of the twelve. And I the rather take it thus, 1. Because, as the foundations
themselves are said to be precious stones; so also the saints in general, they go
under the same names too. As Jeremiah saith, the precious stones of the sanctuary
are the precious sons of Zion (Lam 4:1-3). As Peter also saith, in alluding to the
precious stones of the temple; the saints are lively, or living precious stones, built up
a spiritual house, &c. (1 Peter 2:5). And the foundations of the wall were garnished
with all manner of precious stones (1 Chron 29:2). That is, the doctrine of the twelve
was garnished with all manner of precious souls; that is, converted by it, by which
they become a glory and a garnishing to it. 2. I take it to be the conversion of the
precious ones of God; because that thus to understand it, is most like the phrase of
the apostle Paul himself, saying, 'What is our hope, or joy, or crown of rejoicing? Are
not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our
glory and joy' (1 Thess 2:19,20). Mark, in the text he saith, The foundations were
garnished with all manner of precious stones, and here those precious stones, Paul
accounts to be those that are converted by the Word: for what is our hope, or joy, or
crown? are not even ye that have been converted by us? Ye are our joy, ye are our
crown, ye are our glory; it is with you that we shall be crowned, adorned, and
garnished in the presence of our Lord Jesus. Mark, John saith, They are garnished,
Paul saith, they are crowned; John saith, they are garnished with precious stones,
and Paul saith, they are crowned with the conversion of sinners. Thus therefore as
God will lay these stones with fair colours, so also he will lay these foundations with
sapphires (Isa 54:11). That is, as he will beautify the doctrine of the twelve with its
former glory, sweetness, and authority; so he will crown and garnish it with the
conversion of many sinners. The elect are the jewels of God, and this is the day of
his binding them up, even then when the antichrist falls, and the gospel breaks out in
its primitive glory (Mal 3:16-18).

'And the foundations of the wall were garnished with all manner of precious stones.'
In these words, there are yet two things considerable.
First Consideration. That all who go to the adorning of these foundations, they must
be precious stones, not a common stone shall here be owned. And indeed what
should pebbles do among the pearls and the diamonds of New Jerusalem; or the
stones of blackness and emptiness, among the saints of light (Job 28:3). I tell you,
that those which God doth reckon the adorning-stones, they are all and every one,
precious stone; they must be all lively, glistering, and curious stones, though stones
of divers colours (1 Peter 2:5; 1 Chron 29:2). Antichrist counts anything sufficient
enough to garnish his apostles with, even the empty stones of confusion, the sinners
that have no more grace in their souls then there is sap in a post that hath been this
twenty years without either sap or water (Isa 34:11). But God will not count such for
the beauty of his word, nor for the garnishing and beautifying of the doctrine of the
twelve, they are garnished with PRECIOUS STONES.

Second Consideration. As he saith the foundations are garnished with precious

stones only, so he saith it is with ALL MANNER of precious stones: by which he
would have us understand that all saints have not the same degree either of precious
grace or gifts and virtue in them. There are some that excel and differ from the rest,
even as one star differeth from another in glory (1 Cor 14:12). Some saints, as they
have both more grace and also gifts than others; so too they are more laborious and
painful in the work of God than their fellows, and therefore he saith, ALL MANNER of
precious stones (Pro 31:29; 1 Cor 15:10,41).

[The Foundations, what they are, with their order of placing.]

Ver. 20. 'The first foundation was jasper; the second, sapphire; the third, a
chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the
seventh, chrysolite'; &c. Thus having showed you the garnishing and beautifying of
the twelve foundations, he now comes to discover the foundations themselves, with
reference to their order of placing and lying.

[The First Foundation.] Touching which order, he saith the first and bottom
foundation is a jasper.

I have hitherto said that this jasper in both the two afore- mentioned places, both as
to the light of this city, and also of the wall, it was Jesus Christ: Christ illuminating,
and Christ defending. But here the jasper is said to be one of the twelve foundations,
even one of those foundations in which are writ the names of the twelve apostles of
the Lamb, which one would think did put this jasper now into another state, even to
be a representation of one of the twelve apostles, and not of the Lord and Saviour
Jesus Christ himself. To which I shall yet say, that the jasper here in the order of the
foundations, is to be understood of Christ, as well as in the other two places in this
discourse; I say it is yet to be understood of representing the Lord Jesus, though it
also doth bear the name of one of the twelve apostles of the Lamb. And in this very
thing there is an infolding mystery wrapped up and inclosed. For,
First. In that the name of an apostle is writ in this stone, and yet that this jasper
should represent Christ, it showeth unto us the agreement that is between the
doctrine of the apostles and Christ himself, to wit, that they are one and the very
same; and hence it is that the apostle saith, 'We preach Christ crucified' (1 Cor
1:23,24). Christ in all his benefits is the very marrow, life, and sum of all their
teaching. 'Other foundation can no man lay than that is laid, which is Jesus Christ' (1
Cor 3:11). Wherefore the doctrine of the apostles being Christ itself, no marvel
though the name of an apostle be writ upon this jasper; and again, no marvel though
this jasper go yet under that name that represents him.

Second. In that it is said the names of the twelve are in these twelve foundations,
and yet that the first of them should be the jasper, Christ; it argueth also, that
whosoever receiveth the doctrine of the twelve, they must needs with that receive the
Lord Christ himself. Receive the doctrine of the gospel, as it is held forth by the
twelve in the word, and thou canst not miss of the Lord Jesus Christ himself; he will
be found in the bottom of their doctrine. Ye 'are built upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner stone' (Eph
1:19,20).

Third. In that he saith in these twelve stones are the names of the twelve apostles,
and yet that the first should be the jasper, Christ; it argueth also that wherever the
doctrine of the twelve is preached, there is therewith the presence of Christ: the
presence of his Spirit to teach and enlighten the ignorant and blind hearts of the
unconverted; the presence also of his power to overcome them, and to make them
fall under the glory and truth of his heavenly word. 'Lo,' saith he, 'I am with you
alway, even unto the end of the world.' 'And they went forth and preached
everywhere the Lord working with them, and confirming the word with signs
following' (Matt 28:20; Mark 16:20).

Fourth. In that he saith the names of the twelve are in the foundations, and yet that
Christ should be one of the twelve himself; it showeth to us the union that is between
Christ and his holy people. Mark in the twelve foundations are placed all, even all
manner of precious stones. Again, in the twelve is placed the jasper, Christ; by which
we may see the nearness that is between Christ and his whole body. 'I in them, and
thou in me,' saith Christ, 'that they may be made perfect in one' (John 17:23). Christ
and his saints make but one temple, one man; being but one flesh, one nature, &c.
(1 Cor 12:12).

Fifth. In that this jasper is said to be one of the foundations, and that too the first and
undermost; he showeth farther, that Christ is the foundation of them before God, that
are the foundation of him before men. The twelve do bear up Christ before the world,
as the twelve brazen oxen did hold up the molten sea in the temple (1 Kings 7:25).
And Christ doth bear up the twelve before his Father, as the high priests did carry the
twelve stones on their breastplate of judgment, when they went to make an
atonement for the sins of the people, into the holiest (Exo 28:29).
Sixth. It showed us further, that though the apostles shall be adorned with the
conversion of those that they shall win to the Lord Christ; yet they will never be able
to stand under that glory and honour unless they are supported and upheld by Christ,
as their foundation. Sirs, as Christ is the strength of his people in their work for him in
this world, so he must be their strength by which they must stand under the reward
they shall have for their labour when this world is ended. And hence it is, that the
prophet saith, 'They shall hang upon him all the glory of his Father's house, the
offspring and the issue; all vessels of small quantity, from the vessels of cups, even
to all the vessels of flagons' (Is 22:24), and again, 'He shall build the temple of the
Lord, and he shall bear the glory' (Zech 6:13). He shall bear the glory of our salvation
from sin, preservation in the midst of all temptations, and of our going to glory; also
he shall bear the glory of our labour in the gospel, of our gifts and abilities, of making
our labour and work effectual to the saving of sinners, 'that in all things he might
have the pre- eminence' (Col 1:18).

Seventh. In that the foundations are twelve, and Christ the undermost of them; it
signifieth, that all that are converted by the twelve, as they shall be for the garnishing
of the twelve, so also both the twelve, with all that they are garnished with, shall be
for garnishing of Christ. We shall stick like perarls in the crowns of the twelve
apostles, and they again with all their glory shall stick in the crown of Christ. And
hence it is that you find the four and twenty elders, which four and twenty do, as I
conceive, hold for the twelve, both in the first and second Jerusalem. I say, hence it
is that you find them take their crowns from off their heads, and cat them down
before the throne of God and of the Lamb, crying, 'Blessing, and honour, and glory
and power be unto him that sitteth upon the throne, and unto the Lamb for ever and
ever' (Rev 4:9-11; 5:11-14).

Eighth. One thing more of this goodly jasper, and then to the rest; which thing is this,
that jasper that here you find to be the first in the twelve foundations, even that
jasper you find to be the last of all among the stones in the breastplate of judgment
(Exo 28:20). From whence you may note, 1. That Christ, as he is to be the author, or
first of our faith, so also he is to be the finisher, or last of our faith (Heb 12:2). 2. That
as he is to be the captain and leader of his people, so he is to be the rereward and
bringer up of his people (Heb 2:10; Isa 52:12). He is to go before them to lead them
the way; and to come behind them to bring them all up (Isa 58:8; Exo 14:19). 3.
Again, forasmuch as he is said to be last before he is first; that is, last in Exodus, and
after that, first in the Revelation, it may be to show us, that Christ was first to be
least, lowest, and last, and then to be greatest, highest, and first. He first humbled
himself to the death, even to the shameful death of the cross; and then was by God
his Father exalted and placed above every name; as he also himself doth witness,
saying, 'Ought not Christ to have suffered these things, and to enter into his glory?'
(Luke 24:26; Phil 2:6-11).

[The other foundations.] 'The first foundation was jasper; the second, sapphire; the
third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the
seventh, chrysolite; the eighth, beryl; the ninth, a topaz,' &c. Touching the jasper you
see what I have said. Now all I have to say to the rest of them, it is in general these
three things.

First, In that the foundations are all and every one of them precious stones, it
signifieth that all the doctrines of the New Jerusalem will be only the precious
doctrine of the twelve apostles, not common stuff, not raked out of the dunghills and
muck-heaps of this world, and from among the toys of antichrist, but spiritual,
heavenly, and glorious. He that hath his word shall then speak it faithfully, for 'what is
the chaff to the wheat? saith the Lord' (Jer 23:28,32).

Second, In that they are called after the names of precious stones, it signifieth also
that at that day none shall be used or put into the ministry but these that have
received spiritual and heavenly gifts from above. It is not every babbling fellow, not
those that look for their abilities from the rudiments of the world, that then shall be of
any value or account. He must be a costly stone, a stone about which the Lord Jesus
hath bestowed the cost of his heavenly abilities, even he whom the Lord Jesus shall
appear unto for that very purpose, to make him a minister. HE shall be a minister,
and none else at that day. The other shall be ashamed every one of his vision; yea,
and shall in those days be so contemptible, that their father and their mother shall
reprove them, and count them liars; yea, and shall be ready to run them through
while they are prophesying in their rough garments to deceive (Zech 13:3-5).

Third, In that these precious stones are not all of one and the same nature, but every
one of them several, and diverse one from another; it argueth that the gifts of the
apostles, and so of the ministers of the New Jerusalem, shall be differing one from
another in glory and operation; yet mark, as in these stones, so in every one of them
shall be perfect glory, according to the nature of God's working by his Spirit; as the
nature of the jasper is perfect in his kind, and the nature of the sapphire is perfect in
his. These stones, some of them are of greater light and clearness than others; and
so some of the apostles are chiefest (2 Cor 11:5). Some of these stones, again, they
are of a more fiery and burning colour than others, they being bright also, but of a
more mild brightness. Therefore some of the ministry are called the sons of thunder,
when others are styled by the name of the sons of consolation (Mark 3:17; Acts
4:36). The gifts are differing, being diverse, their administrations are differing, and
the operations of them also are differing, though all those things are from that one
and the self-same Spirit, working in every one severally as he pleases (Rom 12:6; 1
Cor 12:4-6). All these things will spangle in the New Jerusalem, and carry their full
breadth and sway as in the days of old.

To conclude this, in that he here saith, that the foundations of the wall are these
twelve stones, he doth it to show that now also the former ministration that was in the
apostles' days will be the same and in full force again. For their gifts of knowledge,
judgment, and authority, they are such as have to this day lain buried, as it were with
the apostles themselves. But now they shall show themselves again, even these
foundation-stones, stones that are great stones, stones of ten cubits, and stones of
eight cubits (1 Kings 7:10). Thus much of the glory of the foundations.

[The glory of the gates.]

Ver. 21. 'And the twelve gates were twelve pearls, every several gate was of one
pearl; and the street of the city was pure gold, as it were transparent glass.' Having
thus showed us the glory of this city, wall, and foundations, he now comes to show
us the glory of the gates and of the street of the city.

'And the twelve gates are twelve pearls.' The gates, I told you before, they signify
Christ, both as he is the way to communion with the God of this city, and with the
inhabitants thereof, that so they may have a share in the privileges of the same. I told
you also then, that though he tells us exactly of the measure both of city and wall, yet
he tells us nothing of the measure of these twelve gates and goings in thereat, and
the reason is, because Christ, as he is the way to grace, he is beyond all measure
both as to fulness and freeness (Eph 3:8). And now again he puts us to the same
plunge with the unsearchable riches of the Lord Christ; for who can count the worth
of pearl as big as the gates of a city? As, indeed, when Christ himself doth speak of
the parable of the pearl in the field, he only telleth us that there is such a one, but
never valueth the worth thereof, only he saith, a pearl of great price, and so leaveth it
(Matt 13:35,36). Now, when he saith that the gates are pearls, he thereby insinuates
several things. As,

First. To show us how rich a treasure Christ Jesus our Lord is, and will be to all those
that by him shall enter in through the gates into this city, 'riches and honour are with
me,' saith he, even 'durable riches and righteousness. My fruit [or the fruit of entering
in by me] is better than gold, and my revenue than choice silver. I lead in the way of
righteousness, in the midst of the paths of judgment; that I may cause those that love
me to inherit substance, and I will fill their treasures' (Pro 8:18-21; Eph 3:8).

Christ is rich indeed, both in his blood, resurrection, intercession, and all his offices,
together with his relations and all his benefits; all which he bestoweth upon every
one that receiveth him, and maketh them unspeakably wealthy.

Second. The pearl, as it is rich, and so worth much, so again it is beautiful and
amiable, even to take the eyes of all beholders. It hath, I say, a very sweet and
sparkling light and glory in it, enough to take the eye and affect the heart of all those
that look upon it. And thus is Christ to all that come to him, and by him to the Father,
&c. 'My beloved,' saith she, 'is white and ruddy, the chiefest among ten thousand.'
'His mouth is most sweet, yea, he is altogether lovely' (Cant 5:10,16).

The mother of harlots had some knowledge of the beauty and glory of this stone, and
knew that it had a very taking and drawing glory in it, and therefore she gets it for
some time to adorn herself withal; she was decked with gold and precious stones
and pearls (Eze 16:17), and was therefore called 'the well-favoured harlot' (Nahum
3:4; Rev 18:4). By which means she hath drawn into her lewdness the kings and
kingdom of the world; who have in such sort been entangled with her beauty, and
with her fornication, that they have been adulterated from God and their own
salvation. For indeed she used this pearl but for to get them to drink of her
fornication, that they might drink and spew, and fall and never rise more. But now
when he saith, the gates are pearl, it is as if he had said, this woman is stript of her
beauty and delicate ornaments; the pearl is taken from her, and is set in its right
place, even to be for the gates of Jerusalem (Rev 18:12,22,23). Wherefore it is to be
expected, that many should be taken with the way of entrance into this beloved city
in the day that she shall be set up and appear in her heavenly beauty (Pro 8:35;
3:35). The glory of that city must needs be great whose wall is jasper and gates are
pearl (1 Cor 2:9; John 17:24).

'And the twelve gates were twelve pearls.' Not pearls and other precious stones
commixed, but pearl only. To signify that Christ only can let in souls into this city, that
they may partake of the goodness and privileges thereof. It is not he and saints
together, neither is it all the saints and angels in heaven without him, he alone 'hath
the key of David, and that openeth, and no man shutteth; and that shutteth, and no
man openeth' (Rev 3:7; 22:12).

Secondly, As he saith, the several gates are each of them pearls, so he saith that
every several gate was of one pearl, of one entire pearl. By which he would have us
to understand also, that as none can enter in but by Christ, so none can enter in but
by whole Christ. Christ must be helpful to thee every way, or he will be helpful to thee
no way; thou must enter in by every whit of Christ, or thou shalt enter in by never a
whit of him. Wherefore look not to have him thy Saviour, if thou take him not for king
and prophet; nay, thou shalt not have him in any one, if thou dost not take him in
every one of these. Wherefore the prophet saith, 'He shall build the temple of the
Lord [that is, by his prophetical office] - and shall sit and rule upon his throne, and he
shall be a priest upon his throne, and the counsel of peace shall be between them
both' (Zech 6:13).

[The glory of the street.]

'And the street of the city was pure gold, as it were transparent glass.' In these words
there are four things to be enquired into. First. What this street is? Second. Why he
saith not streets, but street, as of one? Third. Why this street is called by the term of
pure gold? Fourth. And why it should look like transparent glass. For the

First, A street ordinarily is the place of common concourse, and the place of
continual open salutation, and taking acquaintance one of another; and as touching
this street, we are also to understand it of the open and common place or way of
God's worship, in which saints salute each other and acquaint themselves together;
also here the world are converted, saints built up and edified, &c. 'Wisdom crieth
without; she uttereth her voice in the streets,' saith Solomon; 'she crieth in the chief
place of concourse, in the openings of the gates; in the city she uttereth her words'
(Pro 1:20,21). That is, in the public and righteous ordinances of the Lord Jesus,
which he hat ordained in his church, for men to travel and trade in,[16] for the good
and wholesome merchandize of heaven, as the men of this world do for the things
thereof in the streets and open places of their cities and places of privilege (Pro 8:1-
3; 9:1- 3).

Thus it was in the figure when the city Jerusalem was built after the captivity, as ours
shall be at and after the overthrow and downfall of antichrist, for then it is said that
the people, to hear the law, were gathered together in the street, even in the water
street; there they heard the sense given, and there they were convinced of their
wickedness; also thee they received the knowledge of God's goodness to them, and
there they received power to eat the fat and drink the sweet, to eat and drink and be
merry, and to cast away sadness and fear (Neh 8). This, by way of allegory, is called
the way for the wayfaring men, even the way of holiness, over which the unclean
shall not in anywise pass. The way in which they learn to know God and themselves,
and the way of newness of life, in which every one walks that entereth in by the
gates of New Jerusalem. And it is most suitable to the matter that went before to
understand the street to be the way of God, the way of holiness and newness of life;
because as it is natural for the stranger, so soon as ever he is entered the gates of a
city, to have his feet in the streets of the city, so it is natural for the sinner, so soon as
ever he is entered into the church by Christ, to have his feet treading in the way and
paths of holiness. Wherefore it is usual in the Holy Scripture to call the
transformation of the sinner from Satan to God a holy way, and also to admonish him
that is so transformed to walk in that way, saying, Walk in the faith, love, spirit, and
newness of life, and walk in the truth, ways, statutes, and judgments of God (Psa
86:11; 143:8; Eze 11:20; 37:24; Gal 5:25; Rom 4:12).

He that entereth not by these gates into the city, he cannot walk in newness of life;
but he that entered in by them, he cannot but walk in newness of life. The next thing
then that a man passeth into when he is entered into the New Jerusalem, is to walk
in the STREET thereof, the way of holiness, even the way in which men learn to fear
God, and to believe in and love the Lord Jesus, &c. (Eph 5:1,2; 2 John 4; Rom 6:4).

Second. Now this street or way of holiness, it is on purpose called not many, but one,
to show us the perfection of light, grace, faith, and spiritual comfort, that the
inhabitants of this city shall then enjoy. Daniel also calleth it one street, to signify the
same thing (Dan 9:25). Wherefore from hence I gather, that then all saints shall walk
—as before I have made appear—even in one street, in one way, and in one light. It
is antichrist that hath brought in all those crossings, bye-lanes, and odd nooks, that
to this day many an honest heart doth greatly lose itself in; but at this day they shall
be otherwise minded, that is, made all to savour one thing, and to walk one way, not
biting and devouring each other as now. And indeed there is all reason it should be
thus, for the street itself is but one. There is but ONE God, ONE Lord Jesus, ONE
Spirit, ONE faith, ONE baptism, even as we are also called in ONE hope of our
calling (Eph 4:5,6; Acts 2:27,32,33; Phil 1:27; Rom 15:6). Now, therefore, when
saints have the rubbish of antichristian darkness and trumpery removed, then they
shall have, as they also had of old, but one heart, one soul, one judgment, one mind,
and shall with one heart and mouth glorify God. The which also shall be prayed for of
all the saints, even of all that have received the pure language before these things
come to pass. They shall 'call upon the name of the Lord' with One lip, 'to serve him
with One consent' (Zeph 3:9). O! the heavenly spiritual harmony that will be in the
city of God in those days, when the trumpeters and singers shall be as one, to make
one sound, then the house shall be filled with a cloud' (2 Chron 5:13).[17]

Third. When he saith that the street of the city was pure gold, he alludes to the floor
in Solomon's temple, which was overlaid with gold (1 Kings 6:30). He alludes to
Solomon's chariot also, whose bottom was paved with love, and overlaid with gold
(Can 3:10). By the floor of the temple, we are to understand the way of holiness; and
by the chariot of Solomon, the triumphant glory of that way. Again, in that he saith
this street is gold, he would have us to understand the worth and treasure that is laid
up in the ways of God, and of a truly gracious heart. First for the worth and treasure
that is laid up in the ways of God. They beget light (Psa 119:130), they change the
heart, they lead from death, the devil, and hell, to life, God, and the kingdom of
heaven (Psa 119:9; Pro 2). In them God walks, and those that walk there also are
sure to meet with him (Isa 64:5). O this way, it is the way which 'no fowl knoweth,
and which the vulture's eye hath not seen'; 'It cannot be gotten for gold, neither shall
silver be weighed for the price thereof. - The gold and the crystal cannot equal it; and
the exchange of it shall not be for jewels of fine gold. No mention shall be made of
coral or of pearls; for the price of wisdom is above rubies' (Job 28:7,15- 18,28). All
the ways of God they are pleasantness, and all his paths are peace, and ought to be
preferred before our necessary food (Pro 3:17).

Again, as the ways of God are thus rich, and so far above the gold and rubies of the
world, so also is that sanctified and gracious heart, without which no man can walk in
this golden street. It is not every clown with his clumping dirty shoes that is admitted
into kings' privy-chambers and private palaces; neither doth, or will God, at the day
of New Jerusalem, suffer any to trace about this golden street, but such as have
golden feet, and that beautified with goodly shoes. For as for this street, all that walk
in it, they must be golden men, with golden hearts, and with graces that are 'much
more precious than of gold that perisheth' (Cant 7:1; 1 Peter 1:7; Rev 3:18).

Further, in that he saith this street is gold, 'pure gold,' he giveth us to understand also
what great delight and pleasure the Lord's people will take in his ways and
ordinances in that day. There will not then be that backwardness to do good, and to
receive God, as there is in these more dry and empty days of the gospel. As gold is
pleasing to the covetous man and worldling, so shall the ways of God be to the
saints and godly at that day. Now we have strong corruptions and weak grace, but
then we shall have strong grace and weak withered corruptions. You that are
spiritual, you know what an high and goodly lifting up of heart one small gale of the
good Spirit of God will make in your souls, how it will make your lusts to languish,
and your souls to love, and take pleasure in the Lord that saves you. You know, I
say, what a flame of love, and bowels, and compassion, and self-denial, and
endeared affection to God and all saints, it will beget in the soul. O! it is good to be
here, saith the gracious heart. Well, and so thou shalt be always, if thou live to see
New Jerusalem settled in her own place (Isa 65:17-25).

Fourth. 'And the street of the city was pure gold, as it were transparent glass.' Mark,
a street of gold like glass, a street of gold, as it were transparent glass. By glass
here, as also in verse 18, we are to understand the Word (James 1:23- 25).
Wherefore, when he saith the street, the golden street, was like unto glass, he
means,that the walking and carriage of the saints at this day shall be like unto, or
according to, the Word, the life of the saints answering the life of the Word and rule
of the Lord Christ.

Again, in that he doth add to glass the word transparent, he would have us to
understand thereby these two things.

1. That the walking and ways of holiness of saints shall be more in the power and
spirit of the Word, than all along in the reign of Antichrist they have been. For
transparent glass, it is the most clear and excellent glass, and goeth as far beyond
other sorts of glass, as he that walks in the spirit and power of the commandment
goes beyond him that only walks in the letter and outward word thereof. Alas, the
churches of Christ, at their firs assembling, will be like the coming together of
Ezekiel's bones, clothed much with flesh and sinews, but greatly void of spirit and life
(Eze 37:7,8). Wherefore the spirit, power, holiness, and majesty that now will appear
in the church, it will greatly transcend and go beyond the spirit, power, and holiness
that hath accompanied her in former days. Then shall the sun be ashamed, and the
moon confounded, when the Lord shall reign in Mount Zion, &c. (Isa 24:23). Then
shall the sun be ashamed, that is, then shall that little light and understanding of the
Word, that hath been in the church in the days when a third part of the glory of the
gospel was hid by the smoke of the pit, be, as it were, laid aside and be useless (Rev
8:12; 9:2). Every saint shall be under the light of a sun that shines seven-fold
brighter, even as the light of seven days. We see it is so in some measure at this
day; what light, and with what clearness do the saints in this day see the things
pertaining to the kingdom of God, beyond what the holy and goodly martyrs and
saints did in the days that were before us; Huss, Bilney, Ridley, Hooper, Cranmer,
with their brethren, if they were now in the world, would cry out and say, Our light
and knowledge of the word of the Testament of Christ was much inferior to the light
that at this day is broken forth, and that will yet daily, in despite of men and devils,
display its rays and beams amongst the sons of men![18] When the children of Israel
were to depart the land of Egypt, the Lord made known himself to them otherwise
than ever he made known himself either to Abraham, Isaac, or Jacob, their fathers
(Exo 6:3). The book also, at the recovering the church from under Antichrist, is to be
unlocked and unsealed gradually, first one seal and afterwards another, and last of
all the seventh, before which time the book will never quite be opened (Rev 5; 6).
According to that of the angel, 'Go thy way, Daniel; for the words are closed up, and
sealed till the time of the end' (Dan 12:9). In which time (which is the time of New
Jerusalem) they shall be opened, and men shall consider it perfectly (Jer 30:24;
23:20). Wherefore,

2. It must needs be that the church return to her old and primitive love. For what is
the cause of the want of love to Christ and one another now, but our want of light in
the things, mysteries, and privileges of the glorious gospel of the Son of God?
Wherefore this being come, then love will reign, and have her perfect work among
the godly. Love is the very quintessence of all the graces of the gospel, and is as
transparent to them; 'the greatest of these is charity' (1 Cor 13:13). It is the 'fulfilling
of the law,' 'the bond of perfectness,' and the most 'excellent way' (1 Cor 12:31; Rom
13:10; 1 Cor 16:14; Col 3:14). Wherefore the Holy Ghost doth mean, by this word
transparent glass, that the height of light, and the height of love, will be found in this
city; all their things shall be done without confused smoke and darkness, and also
without spiritual pride and desire of vain-glory: then shall they indeed do all their
things in charity, and in the feeling bowels and fellowship of the gospel. 'Then shall
the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old,
and as in former years' (Mal 3:4).

Alas! though now through grace the saints of God have attained to more light and
knowledge in the mysteries of the kingdom of God than heretofore they had, yet their
light is far inferior to that which will be when this city is built. Our spiritual union and
fellowship in the very bowels of the grace and gospel of the Lord Jesus Christ also is
yet greatly defective. It is said that 'no man was able to enter into the temple' of God,
'till the seven plagues of the seven angels were fulfilled' (Rev 15:8). But when the
seven last plagues are spent, and when all the adversaries of the church, which
caused terror in the land of the living, shall be laid with the uncircumcised in the pit,
then look for golden days, and not till then (Eze 32:18). Then shall this golden street
be finished; that is, then shall the light, faith, love, and holiness of the gospel be
walked in and embraced in a transparent and transcending way. 'He shall cause
them that come of Jacob to take root; Israel shall blossom and bud, and fill the face
of the world with fruit' (Isa 27:6).

[The city has no temple.]

Ver. 22. 'And I saw no temple therein; for the Lord God Almighty and the Lamb are
the temple of it.' These words do, in my present light, point at the end of the days of
this Jerusalem here in this world: and in so doing they signify to us, that when she is
built, she shall stand and continue in this her glorious state afore-mentioned even
until that glory be swallowed up of that which doth excel. That they do point at the
end of her day in this world, I do gather from these particulars:—
First. Because they are the last words of the description of her glory,—that is, these
and the words ensuing, which is but one and the same continued speech; and it is
easy to conclude that John, in this description of this city, doth, from first to last, even
from the first appearing of her as she cometh out of Babylon till she be perfect in
glory, give us the relation of it. First, I say, showing us her descending, then her
building, and afterward the glory of that building; at the end of which also he showeth
to us with what glory he will crown this glory, even by swallowing of her up with a far
more exceeding and eternal weight of glory.

Second. Because in these words he doth absolutely cut off all and every whit of her
outward and external glory; that is, as to outward ordinances and temple-worship,
which yet was to be most famous for a long time in this new and goodly city; which
he verifies in the eleventh chapter of this prophecy, which chapter is a summary
collecting of the

[FOURTH. THE INHABITANTS OF THE CITY, THEIR QUALITY, AND

NUMEROUSNESS.]

V er. 24. 'And the nations of them which are saved shall walk in the light of it; and
the kings of the earth do bring their glory and honour into it.' After this long and
pleasant description of this holy and new Jerusalem, the Holy Ghost now falleth upon
a relation of the people that shall be the inhabitants of this city, and of their
numerousness and quality.

'And the nations,' &c. The nations of the world, both of the Jews and Gentiles.

Every one knoweth what the nations are, wherefore I need not stay upon the
explication of that, for it doth in general include the multitude of the sinners of the
world (Eph 2:1- 3; 1 Cor 6:9-11; Titus 3:3). Therefore, when he saith, the nations
shall walk in the light of this city, it is as if he had said, that at this day, when she is
here in her tranquility, the sinners and disobedient among the sons of men shall by
multitudes and whole kingdoms come in and close with the church and house of
God. These spiders shall take hold with their hands, and be in kings' palaces (Pro
30:28).

'And the nations,' &c. For this word, 'the nations,' is a great word, and it
comprehendeth much; mark, it doth not say a nation, or some nations, neither doth it
say few or small nations, but indefinitely, the nations, many nations, strong nations,
all nations, the nations in general; only he ties them up with this limit, the nations of
them that are saved (Isa 52:15; 60:22; 2:2). Which yet is not so much spoken to clip
off the multitude that we suppose may then be converted, as to show us their
qualifications and happiness; as he saith by the prophet in another place, Thy
children shall be all holy, or righteous, 'and great shall be the peace of thy children'
(Isa 54:13; 60:21). 'And the nations of them which are saved shall walk in the light of
it.' Surely the Holy Ghost would never have spoken at such a rate as this, if he had
not intended to show us that at the day of the setting up of this Jerusalem, a great
harvest of sinners shall be gathered by the grace of the gospel. But the truth is, the
Scriptures go with open arms towards the latter end of the world, even as if they
would grasp and compass about almost all people then upon the face of the whole
earth with the grace and mercy of God. 'The earth,' saith God, 'shall be full of the
knowledge' of the glory 'of the Lord, as the waters cover the sea' (Isa 11:9; Hab
2:14). As he saith, also, for the comfort of the church in another place, 'Behold, I
have grave thee upon the palms of my hands, thy walls are continually before me.
Thy children shall make haste; thy destroyers and they that made thee waste shall
go forth of thee. Lift up thine eyes round about, and behold: all these gather
themselves together, and come to thee. As I live, saith the Lord, thou shalt surely
clothe thee with them all, as with an ornament, and bind them on thee, as a bride
doeth. For thy waste and thy desolate places, and the land of thy destruction, shall
even now be too narrow by reason of the inhabitants, and they that swallowed thee
up shall be far away. The children which thou shalt have, after thou hast lost the
other, shall say again in thine ears, The place is too strait for me; give place to me,
that I may dwell. Then shalt thou say in thine heart, Who hath begotten me these,
seeing I have lost my children, and am desolate, a captive and removing to and fro?
and who hath brought up these? Behold, I was left alone, these, where had they
been?' (Isa 49:16-21). Thus the multitudes of the nations shall at this day be
converted to the Lord, and be made the inhabitants of this Jerusalem; as he saith
again, 'The kingdoms of this world are become the kingdoms of our Lord and of his
Christ' (Rev 11:15). And again, 'The kingdom and dominion, and the greatness of the
kingdom under the whole heaven, shall be given to the people of the saints of the
Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve
and obey him' (Dan 7:27).

And observe it, these promises are to be fulfilled in the last days, at the time of the
pouring forth of the last vial, which is the time of the sounding of the last of the seven
trumpets; for then this city shall be built, and Lucifer fallen from heaven; then the
prisoners shall be set at liberty, and the people be gathered together, 'and the
kingdoms to serve the Lord' (Isa 2:1,2; 14:4-6; Psa 102:20-22; Rev 11:15-17).
'Rejoice, O ye nations, with his people, for he will avenge the blood of his servants,
and will render vengeance to his adversaries, and will be merciful unto his land, and
to his people' (Deu 32:43). Alas! it is now towards the end of the world, and therefore
now all is going, if the Lord steps not in with the riches of his grace. Wherefore now
at last, before all be turned into fire and ashes, behold the Lord casts the net among
the multitude of fish, and the abundance of the sea shall, without fail, be converted to
Jerusalem (Isa 60:5). Though Satan and Antichrist have had their day in the world,
and by their outrage have made fearful havoc of the souls of sinners from time to
time, yet now at length God will strike in for a share with them, and his Son 'shall
divide the spoil with the strong' (Isa 53:12). Wherefore he now sets up this city, puts
the glory of heaven upon her, provides a new heaven and a new earth for her
situation (Isa 66:22); drives profaneness into the holes and dens of the earth; giveth
righteousness authority to reign in the world (2 Peter 3:13); and takes off the veil
from all faces, that none may hereafter be for ever beguiled by blindness and
ignorance (Isa 25:7). Now shall they make merry with the things of God; now shall all
eat the fat and drink the sweet (1 Kings 4:20; Neh 8:10,12). For 'in this mountain
shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on
the lees, of fat things full of marrow, of wines on the lees well refined' (Isa 25:6).

'And the nations of them which are saved shall walk in the light of it.' They 'shall walk
in the light of it.' That is, in the light that is in it while it is in its purity in this world, and
in the glory of it when it is in its perfection and immortality in another. Whence note
by the way, that in the midst of all this glory, or while the glorious light of the gospel
shall thus shine in the world, yet even then there will be some also that will not see
and rejoice in the glory hereof. But as for those, whoever they are, they are excluded
from a share in the blessed and goodly privileges of this city. 'The nations of them
which are SAVED shall walk in the light of it.'

'And the kings of the earth do bring their glory and honour into it.' By these words are
great things held forth. He told us before that the nations of them that are saved shall
walk in the light of it; and here he tells us that even their kings also, the kings of the
earth, do bring their honour and glory to it. The people of the nations they are but like
to single pence and halfpence, but their kings like gold angels and twenty-shilling
pieces.[20] Wherefore, when he saith that the kings of the earth do bring their glory
and honour unto it, it argueth that the gospel and the grace of God, when it is
displayed in its own nature, and seen in its own complexion, even then they that
have most of the honour and glory of the world will yet stoop their top-gallant[21]
unto it. 'Because of thy temple which is at Jerusalem, shall kings bring presents unto
thee' (Psa 68:29; Isa 49:22,23). 'The kings of Tarshish, and of the isles, shall bring
presents' to thee: 'the kings of Sheba and Seba shall offer gifts. Yea, all kings shall
fall down before him; all nations shall serve him' (Psa 72:10,11). The kings shall see
and arise, and 'princes also shall worship because of the Lord,' &c. (Isa 49:7). The
kings shall come to thy light, and princes to the brightness of thy rising (Isa 60:1-5).
'The Gentiles shall see thy righteousness, and all kings thy glory' (Isa 62:2). Yea,
'that which had not been told them shall they see, and that which they have not
heard shall they consider' (Isa 52:15). 'All the kings of the earth shall praise thee, O
Lord, when they hear the words of thy mouth. Yea, they shall sing in the ways of the
Lord: for great is the glory of the Lord' (Psa 138:4,5). Thus, we see, that though in
the first day of the gospel, the poor, the halt, the lame, and the blind are chief in the
embracing of the tenders of grace, yet in the latter day thereof God will take hold of
kings.

'And the kings of the earth do bring their glory and honour into it.' INTO IT; that is, to
Jerusalem. Wherefore this city must be built before they all of them will fall in love
with her. Indeed, I do conceive that some of them will lay their hand to help forward
the
work of this city, as did Hiram with Solomon, and Darius, Cyrus, and Artaxerxes, with
Ezra and Nehemiah, at the building and repairing the city, in the letter, in the days of
old (2 Chron 2:11-15; Ezra 1:1-4; 6:1-3; 7:21). But yet, I say, the great conquest of
the kings will be by the beauty and glory of this city, when she is built. 'thou shalt
arise,' O Lord, 'and have mercy upon Zion; for the time to favour her, yea, the set
time is come. For thy servants take pleasure in her stones, and favour the dust
thereof. So the heathen shall fear the name of the Lord, and all kings thy glory' (Psa
102:13-15). And, indeed, before this city is set up, and established in her own place,
most of the kings and great ones of the earth will be found employed and taken up in
another work, than to fall in love with Mount Zion, and with the hill thereof. They will
be found in love with mistress Babylon, the mother of harlots, the mistress of
witchcrafts, and abominations of the earth (Rev 17:2,12-14; 18:3,9). They will, I say,
be committing fornication with her, and will be as the horns upon the heads of the
beast, to defend the riding lady from the gunshot that the saints continually will be
making at her by the force of the Word and Spirit of God. They will be shaking the
sharp end of their weapons against the Son of God, continually labouring to keep
him out of his throne, and from having that rule in the church, and in the world, as
becomes him who is the head of the body, and over all principality and power.
'These shall make war with the Lamb' (Rev 17:14). But, I say, it shall so come about
at the last, by the illuminating grace of God, and by the faithful and patient enduring
of the saints, together with the glory that everywhere shall now be abiding on the
church and congregation of Jesus, that they shall begin to receive a man's heart, and
shall consider things that have not been told them; wherefore at last they shall
withdraw themselves from the love of this mistress, and shall leave her to scrape for
herself in the world, and shall come with repentance and rejoicing to Zion; nay, not
only so, but to avenge the quarrel of God, and the vengeance of his temple; and to
recompense her also for the delusions and enchantments wherewith she hath
entangled them. 'These shall hate her, and they shall make her desolate and naked,
and shall eat her flesh, and burn her with fire' (Rev 17:16).

Now, madam, what sayest thou? The kings must come to Jerusalem, Jezebel. Thy
chamber companions will shortly, notwithstanding thy painted face, cast thee down
headlong out at the windows. Yea, they shall tread thee in pieces by the feet of their
prancing horses, and with the wheels of their jumping chariots (2 Kings 9:30-33).
They shall shut up all bowels of compassion towards thee, and shall roar upon thee
like the sea, and upon thy fat ones like the waves thereof (Jer 50:41,42). Yea, when
they begin, they will also make an end, and will leave thee so harbourless and
comfortless, that now there will be found for thee no gladness at all, no, not so much
as one piper to play thee one jig. The delicates that thy soul lusted after, thou shalt
find them no more at all (Rev 18:12-22). 'Babylon the glory of kingdoms, the beauty
of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.
It shall never be inhabited, neither shall it be dwelt in from generation to generation;
neither shall the Arabian pitch tent there, neither shall the shepherds make their fold
there. But wild beasts of the desert shall lie there, and their houses shall be full of
doleful creatures. And owls shall dwell there, and satyrs [that is, the hobgoblins, or
devils] shall dance there. And the wild beasts of the islands shall cry in their desolate
houses, and dragons in their pleasant palaces; and her time is near to come, and her
days shall not be prolonged' (Isa 13:19-23). Thus wilt thou come down wonderfully.
For 'in thee have they set light by father and mother; in the midst of thee have they
dealt by oppression with the stranger: in thee have they vexed the fatherless and the
widow. In thee are men that carry tales to shed blood: and in thee they eat upon the
mountains, in the midst of thee they commit lewdness' (Eze 22:6-10). God hath
smitten his hands at thy dishonest gain, and all the blood which hath been in the
midst of thee; God will be avenged of thee, but will not meet thee as a man (Isa 47:1-
3). You 'have cast lots for my people,' saith God: you 'have given a boy for a harlot,
and sold a girl for wine, that they might drink.' You have made havoc of my young
converts to satisfy your lusts; therefore, 'What have ye to do with me, O Tyre and
Sidon, and all the coast of Palestine? Will ye render me a recompence? And if ye
recompence me swiftly and speedily, will I return you recompence upon your own
head' (Joel 3:1-4). I will throw it as dirt in your face again. And never talk of what thou
wast once, for though thou wast full of wisdom, and perfect in beauty, though thou
hast been in Eden, the garden of God, yea, though every precious stone for some
time was thy covering, and thou the very anointed cherub that covereth, walking
upon the mountain of God, and in the midst of the stones of fire, yet because—by
reason of the multitude of thy merchandize— thou hast sinned, and art filled with
violence. 'Therefore God will cast thee, as profane, out of the mountain of God, and
will destroy thee, O covering cherub, from the midst of the stones of fire'; yea, he will
cast thee to the ground, and lay thee before kings, that they may behold thee. And
'all they that know thee among the people shall be astonished at thee: thou shalt be
a terror, and never shalt thou be any more' (Eze 28:12-19). 'And when thou art
spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou
deckest thee with ornaments of gold; though thou rentest thy face with painting, in
vain shalt thou make thyself fair, thy lovers will despise thee, they will seek thy life'
(Jer 4:30).

'And the kings of the earth do bring their glory and their honour into it.' Mark, they do
not only forsake the crimson harlot, neither do they content themselves with eating
her flesh and burning her with fire, but they come over, they come over to Jerusalem;
they are conquered by the grace of Christ and wisdom of the Son of God. They shall
make war with the Lamb, but the Lamb shall overcome them, for he is King of kings
and Lord of lords, and those that are with him are called, and chosen, and faithful.
Now they shall all give way to the government of the King of kings, the governor of
the Jews (Ezra 6:7), and shall with gladness delight to see him rule his spouse with
his own law, rules, and testament; they shall play the pranks of Jeroboam no longer,
in making calves to keep the people from going up to Jerusalem to worship. Now
they shall count him also king of nations, as well as king of saints; and he shall wear
the crowns, and they shall seek to him (Rev 19:12,15; Jer 10:7; Isa 52:15; 2 Chron
9:23).
[The city secure, the gates always open.]

Ver. 25. 'And the gates of it shall not be shut at all by day for there shall be no night
there.'

This is the effect of what you read before, namely, of the coming in of the kings and
great ones of the earth to this Jerusalem. For when the whore is made desolate and
naked, and burned with fire, and when the kings also that loved her, and that
maintained her, are come in, and have closed with the glory and beauty of this city,
then what need is there to shut the gates? Alas, all the injuries that the kings and
great ones of the earth have done to the church and spouse of Christ in these days
of the New Testament, it hath been through the instigation and witchcraft of this
mistress of iniquity. 'The horseman lifteth up both the bright sword and the glittering
spear' (Nahum 3:3,4), against the saints of God, by reason of the multitudes of the
whoredoms of the well-favoured harlot, the mistress of witchcrafts, who selleth
nations through her whoredoms, and families through her witchcrafts. Wherefore I
say, this gentlewoman being laid in her grave, and all her fat ones gone down to the
sides of the pit, these kings will change their mind, and fall in love with the true and
chaste matron, and with Christ her Lord. Now when this is thus, this city must needs
be safely inhabited as towns without walls, and as a place near to which there is
neither thief nor ravenous beast (Isa 2:4; Jer 33:16; Zech 2:4; 14:11).

Persecutors, while they remain in their spirit of outrage against the church and
people of God, they are frequently in the Scripture compared to the venomous
dragons, fierce lions, and ravenous wolves (Jer 51:34,37). All which at this day shall
be driven out of the world, that is, so out, as never to molest the church again, or to
cause a gate of this city to be shut, through fear, against them; as he saith by the
prophet, 'In the habitation of dragons where each lay, shall be grass, with reeds and
rushes' (Isa 35:7). In the habitation of dragons, that is, even in the places of
persecutors, where each lay, shall be food for the flock of Christ. The dragon is a
venomous beast, and poisoneth all where he lieth! He beats the earth bare, and
venoms it, that it will bear no grass, as do the persecutors where they inhabit and lie.
But behold, the days do come in which these dragons shall be removed, and the
ground where they lay be made fruitful and flourish, so that even there shall be
places for the flocks to lie down in. 'In the habitation of dragons, where each lay,
shall be grass, with reeds and rushes. No lion shall be there, nor any ravenous beast
shall go up thereon; but the redeemed of the Lord shall walk there, and the
ransomed of the Lord shall return and come to Zion with songs, and everlasting joy
upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall
flee away' (Isa 35:7- 10). According to that of Moses, the Lord 'will give peace in the
land, and ye shall lie down, and none shall make you afraid.' For 'he will rid evil
beasts out of the land,' and the sword shall not go through it more (Lev 26:6). 'And
my people shall dwell in a peaceable habitation, and in sure dwellings and in quiet
resting-places' (Isa 32:18).
'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.]

aving thus showed us this city, her fashion, glory, inhabitants, and the like, he
now comes to show us her provision and maintenance, wherewith she is kept in
safety, life, peace, and comfort, &c.

[Its drink the river of life.]

'And he showed me a pure river of water of life.' This water of life is nothing else but
the manifold grace of God in Christ let forth to the inhabitants of this Jerusalem,
wherewith she is watered and replenished, as the earth with rain from heaven, for
the good of those that drink thereof. For both the word water and that of life, they are
but metaphorical sayings, under which is held forth some better and more excellent
thing. And indeed it is frequent with God in Scripture to speak of his grace and mercy
under the notion of waters, of a fountain, a sea, and the like (Zech 13:1; Micah
7:18,19).

[It is called water.] Now it is called water, First, Because no soul can be cleansed, or
effectually washed from its guilt and filth, but by the grace of God (Eph 1:7). 'I
washed thee with water, yea, I thoroughly washed away thy blood from thee,' 'and
thou becamest mine' (Eze 16:8,9). Second, It is called water, because it also
quencheth the spiritual thirst of them that by faith do drink thereof (Isa 41:18). I will
give, saith Christ, to him that is a-thirst, of the fountain of the water of life freely (Rev
22:17). And again, 'He that drinketh of the water that I shall give him, shall never
thirst' (John 4:14).

[Water of LIFE.] Further, As it is called water, so it is called 'the water OF LIFE,' and
that upon a diverse account. First, Because it is that which recovereth the soul that
drinketh thereof from the death of sin and the curse of God, to a principle of life and
heavenly blessing. 'And it shall come to pass that every thing that liveth, which
moveth whithersoever the rivers shall come, shall live' (Eze 47:9). Second, It is
called 'the water of life,' because that from it comes all those heavenly and spiritual
quickenings and revivings, that (like aqua vitae [water of life]) do fetch again, and
cheer up the soul that was sinking and giving up the ghost in this world. 'There is a
river, the streams whereof shall make glad the city of God' (Psa 46:4). Third, It is
called 'the water of life,' because it healeth the soul of all its spiritual infirmities and
diseases, wherewith by reason of the remainders of sin, the creature is most sadly
annoyed and infected. 'And there shall be a very great multitude of fish,' of men he
means (Matt 4:19), 'because the waters shall come thither; for they,' these fish, 'shall
be healed, and every thing shall live whiter the river cometh' (Eze 47:9). Fourth, and
lastly, It is called 'the water of life,' because that whosoever doth effectually drink
thereof, shall die no more, but the water that Christ shall give him shall be in him a
well of water, springing up in him to eternal life; wherefore he calleth it in another
place, 'the living water,' because the quality and nature of it is to beget, to increase,
to maintain, and preserve life (John 4:10-14).

[Water of lifer clear and PURE AS CRYSTAL.] 'And he showed me a pure river of
water of life, clear as crystal,' &c. Mark, it is water, water of life, pure water of life,
and clear as crystal. These words, 'pure' and 'clear,' and that as 'crystal,' they are
added upon a double account. First, To show you that it is grace alone that saveth
the sinner; and, Second, To show you that at this day the doctrine of this grace will
be by itself alone without the commixture of that dirt and trash that for a long time,
even to this day, hath been thrown into it.

First, It showeth us that it is grace alone that saveth the sinner, pure grace, grace
that admits of nothing of ours to be in the least a helper in the matter of our
happiness; we are 'justified freely by his grace, through the redemption that is in
Christ Jesus.' As he saith by the prophet, 'I will pour CLEAN water upon you, and ye
shall be clean, and from all your idols will I cleanse you' (Eze 36:25).[22] 'Not for your
sakes do I this, saith the Lord. Be ye ashamed and confounded for all your own evil
ways, O house of Israel' (vv 32,33). It is clean water, indeed—it is clear in the nature
of it, clear in the gift of it, and clear in the working of it. It washeth freely, thoroughly,
and perfectly. 'From all your idols will I cleanse you' (v 25; 16:9; Rev 21:8).

Second, This word pure, and clear as crystal, it also showeth us that at the day of
New Jerusalem, the doctrine of grace shall be cleansed from all those dirty and
muddy inventions that sin, Satan, and the wisdom of this world hath thrown into this
river, and into its goodly crystal streams; I say at this day they shall not come near it,
neither shall the rubbish they have already cast into it any more be there for ever. 'I
will destroy all the beasts thereof [the beastly men he means] from beside the great
waters, neither shall the foot of man trouble them any more, nor the hoofs of beasts
trouble them. Then will I make their waters deep, and cause the rivers to run like oil,
saith the Lord God' (Eze 32:13,14).

'And he SHEWED me a pure river of water of life, clear as crystal,' &c. In that he
saith he saw this river, he giveth us in a mystery also to understand how openly and
plainly this river shall in all its crystal streams and currents be apprehended and seen
by the children of this city; for in this vision he doth as it were represent in his person
the children of New Jerusalem; as God said to Ezekiel in another case, 'Thou shalt
be a sign,' 'and they shall do as thou hast done' (24:22,27). So here, I saw, saith
John, a pure river of water of life. I am in this a sign to the house of the Israel of God,
and to the inhabitants of this city; they shall do as I have done, and shall also see as
I have seen. As saith the church and people of this city, 'As we have heard, so have
we seen, in the city of the Lord of hosts' (Psa 48:8). And hence it is called an open
fountain, because it shall be no more shut up or kept close for ever (Zech 13:1,2).

[Whither this water goes and its extension.]

'And he showed me a pure river of water of life, clear as crystal, PROCEEDING out
of the throne of God.' This word, proceeding, hath also in it two things: First, An
implicit declaration whither it goes; and, Second, A discovery of its gradual extension
to those to whom it goes.

First. Touching to whom, or whither it goes, it is let out both to the Jews and Gentiles
indifferently; and so it never yet was since the foundations of the Jewish church; for
in the time of the Old Testament it did run to the Jews in special, and in the time of
the New Testament, hitherto, unto us the Gentiles in special. O! but now it shall in
this manner be extended to sinners no longer; not now to the Jews without the
Gentiles, nor again to them without the Jews, but equally and alike to both, and on
them both it shall work alike effectually. 'It shall be in that day,' saith the prophet, 'that
living waters shall go out from Jerusalem; half of them toward the former sea, and
half of them toward the hinder sea' (Zech 14:8). By 'living waters' here, you are to
understand the same with this in the text; by 'the former sea,' the people of the Jews,
for they were God's former people; and by 'hinder sea,' the people of the Gentiles,
for they are the younger son. And because the whole world consisteth of these two
people, therefore Ezekiel in his vision puts them both together, calling them the fish
of one great sea, to which this water of life shall run, and upon whose fish it shall
have a like operation, even to heal them, and make them live, without respect either
to this or that party. 'It shall come to pass that the fishers,' that is, the gospel
ministers, 'shall stand upon it,' the rivers, 'from En-gedi even to En-eglaim; they shall
be a place to spread forth nets; their fish shall be according to their kinds, as the fish
of the great sea, exceeding many' (Eze 47:10). As another prophet saith, 'The
abundance of the sea shall be converted to thee' (Isa 60:5). Thus much touching
whither this water goes.

[Second.] And now to come to the manner of the extension of it, in the way of its
proceeding. A thing that proceeds, it doth what it doth gradually, that is, by degrees.
First, it comes or goes so far, and then further, and afterwards further than that, till at
last it ascends to the height and uppermost degree that is allotted for its perfection.
All which the Holy Ghost would have us gather out of this word, 'it proceedeth,' or
that John saw this holy water 'proceeding.' The which the prophet Ezekiel in a
mystery unfoldeth to us, saying, the first time he passed over this water it was up but
to his ankles; the second time he passed through, it proceeded to his knees; the third
time, to his loins; and last of all, became a river to swim in (Eze 47:1- 3).

1. It is but up to the ankles, that is, but shallow; and signifies that, first, the soul is but
a little child in God's things, such as the apostle calls babes, children, 'little children'
(1 John 2:12).

2. Then from the ankles it proceeds to the knees, that is, somewhat higher than the
ankles; and signifieth that the Christian groweth from a child to a young and strong
man, one that is now gotten deeper into the things of God, and that is able to tug with
and overcome the wicked ones (1 John 2:13).

3. After this it proceeds higher, even up to the loins; this signifies that as grace
makes men children of God, and his young men, so also it maketh them fathers and
ancients in his church; it makes them grave, knowing, solid guides, and unfolders of
the mysteries of the kingdom; these are such as are instructed into the kingdom of
God, and that can bring out of their treasury things new and old.
4. It yet proceeds higher, even to be above the head, a river to swim in, and that
such a river as can by no means be passed over. This signifieth our launching into
eternity; our being beyond all heights, depths, lengths, and breadths in the open
vision and enjoyments of grace. 'For there the glorious Lord shall be unto us a place
of broad rivers and streams, wherein shall go no galley with oars, neither shall
gallant ships pass thereby' (Isa 33:21). Thus we begin children, and wade up to the
ankles in the things of God; and being once in, it riseth and proceeds to come up to
our knees, then to our loins, and last of all to be a river to swim in; a river so wide, so
deep, and every way so large, that it can in no wise be passed over.[23]

[Whence and from whom this water comes.]

'And he showed me a pure river of water of life, clear as crystal, proceeding out of
the throne of God, and of the Lamb.' Having thus spoken to the water what it is, as
also to whom it extends itself, and how it proceeds, he now comes to show us from
whence and from whom it doth come. It proceeds, saith he, 'from the throne of God
and of the Lamb.' Out of the throne of God; this throne of God, it is, in another place,
called the mercy-seat, and throne of grace, from which, as always, so now in a
special manner he will issue forth of himself in the glory of the gospel of the grace of
the Lord and Saviour Jesus Christ to the inhabitants of this city (Exo 25:22; Heb
4:16). When he saith, therefore, that it doth proceed out of the throne of God, it is as
if he had said, I saw that from the yearning bowels of the great God did flow
continually the living streams of the everlasting fountains of grace, and that not only
to, but in the midst of this city, wherewith her inhabitants are continually watered, and
their pastures kept always green and flourishing. 'Ho, every one that thirsteth, come
ye to the waters' (Isa 55:1).

'Proceeding out of the throne of God and of the Lamb.' In that this water of life is said
to proceed not only out of the throne of God, but also of the Lamb, it signifieth and
holdeth forth unto us two special things:

First. That the throne of God is also made the throne of the Lord Jesus Christ, upon
which he, as a reward of his sufferings and victory over sin, Satan, and all evils, is
set down, and upon which he sits and rules as Lord and Chief of all worlds. He is set
down on the right hand of power, on the right hand of the Majesty on high; as he
saith, 'To him that overcometh will I grant to sit with me in my throne, even as I also
overcame, and am set down with my Father in his throne' (Rev 3:21). This being
thus, it signifieth that this city shall have her enjoyments of life, peace, and joy in the
Holy Ghost, by virtue of the kingship of the Lord Jesus Christ, as well as by the virtue
of his priestly and prophetical office. The church doth in our days know a little what
joy, peace, and life is to be enjoyed from Christ, even through that dark and
glimmering sight that she hath of the offices of Christ in a mist; but she feels not yet
what joy she shall have, and what peace she shall enjoy when her Lord, in all his
offices, is manifest before her, and when he in the glory of them doth reign in the
midst of this Jerusalem. There are none of the offices of the Lord Jesus yet upon the
throne in his church on earth, though they be all upon the throne in heaven. O! but
the day is coming that they shall be all upon the throne in the church on earth; when
they shall, each of them in its full length, breadth, height, and depth, bear sway
among his people, and before all men. 'Then the moon shall be confounded, and the
sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem,
and before his ancients gloriously' (Isa 24:23).

'O that thou wouldest rend the heavens, that thou wouldest come down, that the
mountains might flow down at thy presence!' (Isa 64:1). O that the day were come
that the smoke should go forth of the temple of God, that men might enter into it, and
there meet with God upon the throne, and with Jesus in him upon the throne in all his
offices! It will be thus, thou Zion, shortly, 'and great shall be the peace of thy children'
(Isa 54:13).

[Second.] The second thing observable is, that as all grace comes from out of the
throne of God, so it also proceeds or comes out of the throne of the Lamb; that is, no
grace comes to any but through the victory and conquest of the Lord Christ. We are
'justified freely by his grace, through the redemption that is in Christ Jesus' (Rom
3:24). And again, 'We have redemption through his blood,' even 'the forgiveness of'
our 'sins, according to the riches of his grace' (Eph 1:7). By which we may gather
that when these things come to be in their own purity among us—that is, when grace
runs clear without the dirt and mud of the traditions of men commixed therewith—
then will all that hold up false and erroneous opinions be washed away. For this river
will not only wash away the sins and filthiness of those that are truly gracious; but it
will also destroy the heretic and erroneous person;[24] it will be to them at that day
as the Red Sea was to the Egyptians of old; which sea, though it was a wall on this
hand and on that to the children of Israel, yet it destroyed the Egyptians that assayed
to go through it as Israel did (Heb 11:29). The reason also why we are at this day in
such confusion in matters of religion, it is for want of the clear and pure streams of
this river of water of life; all which will be mended when there is but one river to water
this city, and that too the pure river of the water of life, in all its streams as clear as
crystal; then shall all drink in all things into one Spirit, and be watered with the same
dews of heaven.

Thus much of the water of life that belongeth to this Jerusalem.

[Its food the tree of life.]

Ver. 2. And 'in the midst of the street of it, and on either side of the river, was there
the tree of life, which bear twelve manner of fruits, and yielded her fruit every month;
and the leaves of the tree were for the healing of the nations.' This tree of life is the
Lord Jesus Christ; and that he is here called a tree, rather than by other of his
names, it is to show us how fruitful and exceeding advantageous he in all his benefits
will be to the inhabitants of this city. This is that tree under whose branches the fowls
of heaven shall now most safely lodge, and find relief from the hot and fainting
beams of the persecuting sun of this world, as the Word doth there inform us (Matt
13:31,32).

[The situation of this tree in the midst of the city.] Now before I come to speak to this
tree, touching the manner of its fruit, and its often bearing, with the efficaciousness of
its leaves, which here he saith doth heal the nations; I will take notice of one or two
general things that lie before me, from the standing of the tree in the midst of the
street of this city.

First then, In that he saith this city hath a tree of life in it, he alludes to the garden of
Eden, the pleasant paradise that God began the world withal; whereby he signifieth
that as the world began with a paradise, so also it shall end with a paradise, when
sin and Satan have done their worst. This New Jerusalem shall be the wind up of the
world, and in it shall stand the tree of life, as well as there stood one in the goodly
garden, which was the beginning thereof. In which paradise there shall be not tree of
knowledge, or the law of works, to bear sway, and to cause that the sons of God
shall be thrust out thence for their eating of its forbidden fruits; no, the tree of life
alone shall here bear sway and rule, whose fruit is only healthful, and the leaves
thereof for medicine.

[1.] Now this tree of life being in the midst of this city, it signifieth that the inhabitants
of it shall be sweetly shadowed, refreshed, and defended with its coolness, and also
sweetly nourished and comforted with its dainties. And hence it is that the Scriptures
do hold him forth in his benefits to his church under these very notions. 'As the
apple-tree among the trees of the wood, so is my beloved among the sons. I sat
down under his shadow with great delight, and his fruit was sweet to my taste' (Cant
2:3). Indeed the shadow of this tree of life, as always it is refreshing to the tempted
and weary, so now it will be far more. 'They that dwell under his shadow shall return;
they shall revive as the corn, and grow as the vine; the scent thereof shall be as the
wine of Lebanon' (Hab 14:7). Mark, (1.) His shadow will make us return, that is, to
our first love; to the days of our youth, to our young, fresh, tender, and flourishing
faith, love, and self-denial, that we received in the days of our espousals. (2.) As it
will make us return to these, so it will make us revive in these; they shall return and
revive, they shall revive as the corn; as the corn doth when, in the heat of summer,
after long scorching, it is covered with cool clouds, and watered with the bottles of
heaven. (3.) As it shall make them return and revive, so it shall make them grow;
they shall grow as the vine, that is, speedily, fruitfully, and spreadingly. (4.) This is
not all, but the smell of saints in those days shall be excellent: 'They shall revive as
the corn,' they shall 'grow as the vine,' and shall send forth their scent 'as the wine of
Lebanon.' This tree is a perfuming tree, and makes them also that abide under the
shadow thereof to smell as sweet-smelling myrrh; it makes them smell as the wine of
thy grace, O Lord, and as the fragrant ointments of heaven. When the spouse did but
touch where her Lord had touched afore her, it made her 'hands drop with myrrh,
and her fingers with sweet- smelling myrrh' (Cant 5:5). O they will be green, savoury,
reviving, flourishing, growing Christians, that shall walk the street of New Jerusalem!
'I am,' saith he, 'like a green fir tree. From me is thy fruit found' (Hosea 14:8).

[2.] But again, As he shall be thus profitable to his people for shadow and reviving,
so he will be in the midst of the street of it for food, for refreshing and replenishing
that way. 'I sat down under his shadow with great delight,' said she, 'and his fruit was
sweet to my taste.' Ezekiel tells us that this tree is all trees; and on the bank of the
river, on this side, and on that, were all trees for meat (Eze 47:12). Indeed Christ is
all trees; yea, there is more to be found in him for the food of the soul, than there can
be on all trees for the food of the body. He is a fir-tree for tallness, greenness and
strength; he is an olive for fatness, a vine for sweetness and goodness, for therewith
is refreshed the heart both of God and man (Hosea 14:8; Rom 11:17; John 15:1,2).
What shall I say, He is the almond-tree, the fig- tree, the apple-tree, all trees; The
tree of life also in the midst of the paradise of God (Cant 2:13).

To conclude.—Seeing Christ is said to be in the midst of the street of this city, it

showeth unto us with what, at all occasions, the actions of the saints of this city shall
be seasoned. The street, you know I told you, is the way of holiness in this city, the
place of
spiritual recreation and solace. Now in the very midst of this street there stands this
tree, which being thus, it showeth us how wonderfully Christ, as a tree of life, will be
in all the words and deeds of the inhabitants of this Jerusalem; they will walk in
Christ, they will talk in Christ, they will do all they do in Christ, or rather Christ will be
found in all their ways; even as the tree of life is found in the midst of the street of
this city: 'they shall walk up and down in his name, saith the Lord' (Zech 10:12).

Again, In that this tree is said to stand in the midst of the street, it showeth unto us
how common and free his benefits will now be also. The plumbs, and figs, and
grapes, and apples of this tree, will be open to every passenger: not a boy nor a girl,
that now shall play in thy street, O Jerusalem, but shall eat of the fruits of the tree
that stands in the mist of thee, as of common things (Jer 31:4,5).

[Second.] 'And in the midst of the street of it, and ON EITHER SIDE of the river was
there the tree of life.' As this tree doth stand in the midst of the street of this city, so it
also standeth on each side of the river of the water of life, of which you have heard
before. Now when he saith, the tree is on either side of the river; whence by the way
note yet again, that both the water of life, and also the tree of life, they are both to be
enjoyed by the inhabitants of this city in the way of holiness; the tree is in the midst of
the street, and the river runs through or between the very tables of the heart of this
tree of life; on either side of the river was there the tree of life.

Again, In that it is said that this tree of life is on either side of the river; it argueth that
they who come at any time at this river for water to quench their thirst, and to make
them live, they must come to it by the tree of life, which is Christ. In more easy terms,
read it thus: There is none can partake of the grace of God but by the man Christ
Jesus, which is this tree of life (Col 2:3,9). For this tree, this Christ, doth stand on
either side of the river, to signify that all grace to us comes through his bloody
wounds, death and victory (John 1:16). 'I am the way,' saith Christ, 'and the truth,
and the life; no man cometh to the Father but by me' (John 14:6).

'And on either side of the river was there the tree of life.' Mark, but one tree, and yet
such a tree whose body reached as far as the river reached: indeed Ezekiel saith this
tree is all trees for meat, yet not to show that there are more trees of life than one,
but to show that all that can be thought of that is good for soul-nourishment, is to be
found in this one, that is, in Christ Jesus. And it is further evident that though he saith
all trees, as if he meant many, yet he spake but metaphorically, to show thereby the
fulness of Christ; because John doth understand him so, calling it one tree, to wit,
'the tree of life.' But mark again, so far as the river goes, so far the tree goes, so that
where you cannot find the tree of life, be sure there is none of the water of life. No
Christ, no grace. 'He that hath the Son hath life, but he that hath not the Son of God,
shall not see life, but the wrath of God abideth on him' (John 3:36; 1 John 5:12). For
'on either side of the river was there the tree of life.'

[The fruits of this tree.] 'Which bare twelve manner of FRUITS.' This word fruits, it
may be taken two ways— either as it relates to God, or as it relates to man, for, as I
said before, the fruit of this tree refreshes the heart both of God and man (John
9:9,14).

[1.] Now if it be taken with reference to God, then it signifieth the complete
satisfaction that by the worthiness of the fruits of the passion of Christ is given to
God for the salvation of the church; this city of God (Dan 9:24,26). He suffered to
finish transgression, to make an end of sin, and to bring in everlasting righteousness;
by this, I say, is the heart of God refreshed, and in this doth it rest (Matt 3:17).

[2.] If fruit here be taken with reference to men, then it signifieth the happiness and
glory that those for whom he died and rose again should receive by this means. His
fruit, I have showed you, is sweet to the taste of his church, which fruit is the effect of
his undertaking for sinners and the comfortable savour of it in the soul.

[The variety of the fruits.] 'Which bare twelve manner of fruits.' In that he saith the
fruits are twelve, he herein alludeth,

1. To the twelve tribes of the Israel of God; for which twelve tribes here will be found
a suitable measure of food, healing food: 'I will multiply the fruit of the tree,' saith
God, and also 'the increase of the field, that ye shall receive no more reproach of
famine among the heathen' (Eze 36:30).

Again, These that John calleth 'twelve manner of fruits,' the prophet Ezekiel calleth
'all manner of fruit for meat.' For indeed, as I showed before, there is that to be found
in Christ, both for fulness and variety, that is not to be found in heaven and earth
beside. Here is fruit for body, fruit for soul, fruit for babes, fruit for strong men, fruit for
fathers, yea, for glorified saints and angels. Fruits, variety of fruits, even twelve
manner of fruits.

2. By twelve manner of fruits, he doth also allude to the apostles, who are called
twelve, and are those who have made provision for the house of God, according to
the twelve-fold manner of the dispensation of God unto them, and of the twelve-fold
manner of operation of that holy Spirit which wrought in every one of them severally
as he pleased. Which twelve were before figured unto us by the twelve offices of king
Solomon, the type of Christ, which twelve were to make provision for the house of
the king, according to the season of the year, and each man his month in the year (1
Kings 4:7). Which very thing the Holy Ghost also doth here cast his eye upon, and
that makes him bring in the words of 'every month,' saying, it yields its fruit 'every
month.' For indeed, whatever you read of concerning this city, in this description of
John, you find something or other in the writings of the prophets that giveth ground
for such expressions. Wherefore seeing the officers of Solomon were twelve, and the
apostles of Christ twelve also; and seeing the officers of Solomon made provision for
his house, each man his month in a year, and the fruits of this tree of life are called
twelve manner of fruits, I do take the twelve manner of fruits here to be signified by
the provision of Solomon's officers, according to the twelve seasons of the year, and
they a type of the twelve-fold doctrine of the twelve apostles of the Lord Christ, for it
is their doctrine that is the bread of the church, yea, the milk for the babe, and the
strong meat for men (1 Thess 2:7; 1 Cor 3:2; Heb 5:11-14).

[The abundance of the fruits.] 'And yielded her fruit every month.' As this confirmeth
what I have said before, so it further showeth us these three things. First, That the
effectual fruits of Christ for the saving of the world, they are to be had especially at
certain seasons. It 'yielded her fruit every month.' Second, It showeth also that at the
building of this Jerusalem, these seasons will be very thick and quick; she yielded
her fruit 'every month.' Third, It showeth us also the abundance of provision that this
holy city shall then enjoy from the tree of life, even all manner of fruit every month.

First, For the first, that the gospel hath and will be especially effectual at certain
seasons for the saving of the sons of men; it is showed us by the descending of the
angels into the pool of Bethesda to trouble the water, which as it was at certain
seasons, so he that in those seasons first stepped in, he only was made whole of
whatsoever disease he had (John 5:4). It is showed us also in that parable of the
Lord's hiring men to work in his vineyard; which time of hiring, though it lasteth in
general from the first hour to the eleventh, yet so as that there were vacant seasons
between hiring-times and hiring-times, quite through the whole day; he went out at
the first, third, sixth, ninth and eleventh hour, and not at every hour, to hire labourers
(Matt 20:1-6). For as God hath appointed out beforehand the number of his elect, so
also he hath determined in his good pleasure the day of their bringing in, and will
then have them as certainly as the wild ass is found in her month (Gal 1:15,16;
Hosea 6:11; Jer 2:24). Of which times and season, because men are ignorant,
therefore they should with all faithfulness wait upon God in all the seasons of his
grace for their souls, even as he did for his body; who because he would be there at
all seasons, brought thither his bed and couch to rest there (John 5:8).

Second, As by the fruit of this tree being yielded at certain seasons, we may gather
that there are certain seasons in which the word in an especial manner shall be
blessed and made successful to the salvation of many souls. So again, in that he
saith this fruit is yielded every month, it signifieth that in the days of the building of
the city, the New Jerusalem, these seasons will be very thick and quick. 'Lift up thine
eyes,' saith God to this city, 'all they gather themselves together, they come to thee;
thy sons shall come from far, and thy daughters' from the ends of the earth. 'All the
flocks of Kedar shall be gathered together unto thee' so that thou wonderingly shalt
say, 'Who are these that fly as a cloud, and as the doves to their windows!' (Isa
60:4,7,8). For 'I will make all my mountains a way, and my highways shall be exalted.
Behold these shall come from far; and lo these from the north, and from the west,
and those from the land of Sinim' (Isa 49:11,12).

Third, In that she is said to yield not only fruit, but all manner of fruit; and that not
only one manner of fruit now, and another then, but all manner of fruit, and that every
month; it argueth also that at this day Jerusalem shall have abundance of heavenly
and spiritual provision, and of variety of dainties for her solace and refreshment;
always new, I say, and immediately from the tree. The fruits of the vine shall at that
day be upon the mountains of Samaria, and shall be eaten 'as common things,' saith
the prophet (Jer 31:5). 'Fear not, O land, be glad and rejoice; for the Lord will do
great things. Be not afraid, ye beasts of the field, for the pastures of the wilderness
do spring; for the tree beareth her fruit; the fig-tree and the vine do yield their
strength. Be glad, then, ye children of Zion, and rejoice in the Lord your God; for he
hath given you the former' and the latter 'rain moderately, and he will cause to come
down for you the rain, the former rain and the latter rain in the first month; and the
floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will
restore to you the years that the locust hath eaten, the canker-worm and the
caterpillar, and the palmer-worm' hath eaten. 'And ye shall eat in plenty, and be
satisfied, and praise the name of the Lord' (Joel 2:21-25). And then shall every one
not only sit under his own vine, and under his own fig-tree, but from thence they shall
call each to other, to give to each other their dainties, and none shall make them
afraid (Zech 3:10).

[The virtue of the leaves.] 'And the leaves of the tree were for the healing of the
nations.' By leaves here, we may understand the blessed and precious promises,
consolations, and encouragements, that by virtue of Christ's undertaking for us, we
have everywhere growing upon the new covenant; which promises and
encouragements they are and will be most freely handed to the wounded conscience
that will be tossed upon the restless waves of doubt and unbelief, as was the olive
leaf by the dove brought home to Noah, when he was tossed upon the waves of that
outrageous flood that then did drown the world (Gen 8).
But again, by this word, the leaves, you may conceive that still he hath his eye to the
paradise in which at first God placed Adam and his companion, for it was to leaves
they fled for covering after they had transgressed against their Maker (Gen 3:7). Now
then, in his saying the leaves are for healing; it is as if he had said, the paradise that
will be towards the latter end of the world will far outstrip the paradise that first was
planted in the beginning thereof; for as the tree of life, which is the Christ and
Saviour, shall stand where did the tree of the knowledge of good and evil, which is
the old covenant and law of works: so the leaves of this tree shall be for healing, and
for covering the nakedness of poor transgressors, though the leaves that Adam
found in the first paradise, do what he could, did leave him naked.

Christ's leaves are better than Adam's aprons. Ezekiel saith that these leaves are for
medicine (47:12), that is, they are for healing, saith John; the which may most fitly be
applied to the blessed promise of grace. For as a leaf for medicine, when applied to
a sore in the body, doth supple, mollify, and heal the wound; so the word of promise,
when rightly applied to the soul, it doth supple, mollify, and heal the wounded
conscience. 'He sent his word and healed them, and delivered them from their
destructions. O that men would praise the Lord for his goodness, and for his
wonderful works to the children of men!' (Psa 107:20,21).

'And the leaves,' &c. There is yet another mystery lieth in these words.

He doth not say, and the fruits thereof are for the healing of the nations, but the
leaves, by which he would have us to understand that all the benefits and privileges
that we do receive from Christ, they are as inferior to the glory we shall have from
him when we come to heaven, as inferior, I say, as the leaves are to the fruit. Again,
the comfort and sweetness that at any time we receive from the Lord, it is not before
but after a promise is suitably applied, even as the fruit of the tree with which the
body is comforted is not before but after the leaves have put forth themselves.
Wherefore Christ might well say to Nathaniel, and that after he had received some
refreshments from a leaf, 'Thou shalt see greater things than these' (John 1:50); and
Paul, that yet 'a far more exceeding and eternal weight of glory' is laid up for all
believers (2 Cor 4:17). For indeed, indeed, the glory that God hath prepared for us
against the day of God, it doth and will more outstrip the most high enjoyment of the
highest saint in New Jerusalem, notwithstanding their enjoyment will be so eminent,
than doth the sweetest fruit outstrip the leaf that hangeth on that tree. 'And the
leaves of the tree were for the healing of the nations.' If the leaves be so good, O
Lord, let us enjoy the fruit; and not a little, or earnest, but the whole harvest thereof in
thy kingdom. Thus much touching this water and tree of life.

[The ease, peace, and tranquility of the city.]

Ver. 3. 'And there shall be no more curse: but the throne of God - shall be in it; and
his servants shall serve him.' This is the conclusion of the whole discourse, and it
showeth unto us the blessed effect of the blessed recovering of this city to her first
and primitive state. These words, therefore, they are only applicable to this state of
the church. For there hath no state of the church been yet in the world but that state
hath been liable to a curse; but this state, to wit, the state she will be in at her
building again, will be a state without parallel, a state properly her own.

'And there shall be no more curse.' By curse in this place we are chiefly to
understand, not the taking away of the curse, the eternal curse which separates
between God and the soul for ever—for so the curse in this sense hath always been
taken away by virtue of the terms, the general terms of the new covenant, and that in
common for every saint in all ages (Gal 3:13)—but by curse here we are to
understand that, or those curses that do, and have frequently befallen the church for
her sin and apostasy; as namely, the giving up his people to their own darkness and
ignorance; his suffering them to swerve from his true worship and ordinances: his
giving them up into the hand of those that hate them, to become among them a
hissing, a taunt, a reproach, and a by-word, as it is at this day (Zeph 1:12-17; Psa
43:28; Jer 29:18; 44:8,12). His taking away from them the means, to wit, the outward
word of the gospel, and suffering them to be even at the point to famish for the want
thereof (Amos 8:9-13). These and other things are the curses that he here saith shall
be no more among his people; for indeed they shall not, because the gospel- pattern
shall never be removed more, nor their light to see, nor their love to practise, never
be diminished more. Their defence, also, 'shall be the munition of rocks; bread shall
be given them, and their waters shall be sure' (Isa 33:16). As here, you find the tree
and river of the water of life are fixed now in the midst of this city. Wherefore now the
church, as I have all along showed you, shall have her sun at the height, her light as
the light of seven days, and shall go no more down for ever. Also she shall never be
pulled down. She shall be a tabernacle that shall never be pulled down, neither shall
one of the cords thereof be loosed, or one of her stakes again removed (Isa 33:20).

'There shall be no more curse: but the throne of God shall be in it.' Indeed, here lieth
the reason of all blessedness to any people, even the presence of God. Now the
presence of God is with his people, either at times or seasons, or all together. He will
not be to this city a God of times and seasons, even like a way-faring man that
tarries but for a night, as he used to be to his people of old, but here he will abide,
rest, and dwell (Zeph 3:17; Jer 14:8,9; Zech 2:10,11). I will dwell in the midst of
Jerusalem, and my house shall be built in it, saith the Lord. And, again, 'I will dwell in
the midst of Jerusalem for ever' (Eze 43:9). Wherefore John considering this, he
saith, there shall be here no more any curse, but the throne of God. God will now,
when he returneth to Jerusalem, bring his seat with him to signify his sitting down in
the midst of his people, to be their company-keeper for ever.

[Import of the word THRONE.] 'But the throne of God - shall be in it.' By this word
'throne,' we are to understand yet further these particular things—

First. How blessed a state this city will be in at all times for the answer of prayer! The
throne of God will be in the midst of them; the throne of grace, the mercy-seat, they
will be open now to all the inhabitants of this city; yea, the fame thereof shall so
spread that it shall be rumoured among all the nations that in Jerusalem God will be
found speedily; that in Jerusalem the God of heaven and eternal mercy is found at all
times by them that seek his face. 'Mine house,' said he, 'shall be called a house of
prayer for all people' (Isa 56:7). Yea, many people, and strong nations, shall at that
day come to seek the Lord at Jerusalem, and to pray before the Lord. And at that
day the very fasts of the house of God 'shall be to the house of Judah joy and
gladness, and cheerful feasts; therefore, love the truth and peace' (Zech 8:19-22).

Second. The throne of God being now established in this city, what a government,
what rule, what a life of holiness and godliness, what dread and majesty will now be
in the hearts of all the sons of this city! How to a hair's-breadth will he command and
guide them with his eye at all times, when they should either turn to the right hand or
to the left. What wisdom, I say, what holiness, what grace and life will be found in all
their words and actions? (Isa 48:17). The throne of God is among them, from which
there will come continual influence, light, and splendour, into all their hearts. 'Hear ye
the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He
that scattereth Israel will gather him and keep him, as a shepherd doth his sheep.
For the Lord hath redeemed Jacob, and ransomed him from the hand of him that
was stronger than he. Therefore they shall come and sing in the height of Zion, and
shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil,
and for the young of the flock, and of the herd, and their soul shall be as a watered
garden, and they shall not sorrow any more at all' (Jer 31:10-12).

Third. The throne of God being in this city, there is also thereby discovered what
sway and commanding an authority this city will have at this day, as I have already
showed you, over all the earth (Isa 2:9,10). 'The Lord also shall roar out of Zion and
utter his voice from Jerusalem, and the heavens and the earth shall shake, but the
Lord will be the hope of his people, and the strength of the children of Israel' (Joel
3:16). This was figured forth by the throne of Solomon, in the days when that city
was in its prosperity; which throne, to show the majesty and commanding awe that
then that city had over all, both far and near, it had, for the bearers of the steps,
twelve lions, six on this side, and six on that side of the throne (1 Kings 10:18-20).
This city shall then be the head and chief, but the tail and reproach no more.
'Glorious things are spoken of thee, O city of God' (Psa 87:3).

'And his servants shall serve him.' That is, HIM ONLY. Indeed his servants serve him
always, but yet withal they do too too often serve with the wills and lusts of men,
even in their service and worshipping God; that is, they serve him in much affliction,
temptation, fear, and persecution; but then they shall serve him without any of these.
Yea, 'they shall take them captives, whose captives they were, and they shall rule
over their oppressors. And it shall come to pass in the day [O city] that the Lord shall
give thee rest from thy sorrow, - and from the hard bondage wherein thou wast made
to serve' (Isa 14:2,3), and thou shalt serve the Lord thy God 'without fear, in holiness
and righteousness before him all the days of thy life' (Luke 1:74,75).

'And they shall see his face.' This also argueth a very great dispensation of grace
and mercy to this Jerusalem. When God did deliver up his people into the hand of
the king of Babylon, he said it should be done in fury and in anger, and that for their
wickedness he would hide his face from his city (Deu 31:17; Jer 33:5). Wherefore, by
the sight of his face here, we are to understand that glorious visible appearance of
God that then will be for this city and people in the face of all the world (1 Peter
3:12). For by the face of God we are to understand the discovery of his severity,
providences, and wonderful outgoings among the sons of men (Job 6:8-13). As also
the glorious breaking forth of grace, mercy, and forgiveness through Christ Jesus, all
which the people of God shall then most marvellously see and behold (Heb 1:1-3; 2
Cor 4:6).

First. They shall see his severity and judgments upon the whore.

Second. They shall see how God, by his strange judgments and works of wonder,
hath brought this about. 'Who shall not fear thee, O Lord, and glorify thy name? for
thou only art holy: for all nations shall come and worship before thee, for thy
judgments are made manifest' (Rev 15:4). 'They that are delivered from the noise of
archers in the places of drawing water, there shall they rehearse the righteous acts
of the Lord, even the righteous acts towards the inhabitants of his villages in Israel'
(Judg 5:11).

Third. And as for his mercy, they shall see that their horn is exalted, and that they are
near to him. 'Praise ye the Lord' (Psa 148:14).

'And his name shall be in their foreheads.' And 'his name.' That is, his fear and
image, it shall appear in all their doings. Sometimes he saith he will write his fear and
law in their hearts and minds. Which fear and law is all one with that which in this
place he calleth his name in their foreheads. The forehead of a man is the place
above all parts of the body that is most naked and plain to be beheld of all that pass
by; wherefore, when he saith their Father's name shall be in their foreheads, it is as if
he had said, the profession of my people shall now be open, and the beauty of it
apparent to all beholders; 'I will make' them, saith God, 'a name and a praise among
all people of the earth, when I turn back your captivity before your eyes' (Zeph 3:20).
Every face shall then shine with oil, as well as every heart be replenished with milk
and wine. This was held forth by the memorial that the Israelites were to wear, at
God's command, between their eyes; which memorial was the doctrine of
unleavened bread and of the paschal lamb, the doctrine of faith and holiness (Exo
13:6-9; 1 Cor 5:8). Wherefore, by name here, he means the faith and holiness of the
gospel, which in those days shall walk openly with honour, with reverence, and
esteem before all men. At this day the world will, as I have said, be so far off from
opposing and persecuting, that they shall wonder, and tremble, and fear before this
people; yea, be taken, affected, and pleased with the welfare of this beloved. 'The
mountains and the hills shall break forth before her into singing, and all the trees of
the field shall clap their hands' (Isa 55:12). 'All nations shall call them blessed, for
they shall be a delightsome land, saith the Lord of hosts' (Mal 3:12). The waters of
Noah shall now be no more, the tumultuous multitudes shall now be gone, and there
will be no more sea (Isa 54:9; Psa 65:7; 89:9; Rev 21:1,2). Now therefore the doves
may be gathering their olive-branches, and also find rest for the soles of their feet,
while the ark shall rest upon the mountains of Ararat (Gen 8:4,5).

'The wolf also shall [now] dwell with the lamb, and the leopard shall lie down with the
kid; the calf and the young lion and the fatling together, and a little child shall lead
them. - The lion shall eat straw like the ox. And the suckling shall play on the hole of
the asp, and the weaned child shall put his hand on the cockatrice' den. They shall
not hurt nor destroy in all my holy mountain, saith the Lord' (Isa 11:6-9; 56:2-5).

Blessed is he whose lot it will be to see this holy city descending and lighting upon
the place that shall be prepared for her situation and rest! Then will be a golden
world; wickedness shall then be ashamed, especially that which persecutes the
church. Holiness, goodness, and truth, shall then, with great boldness, countenance,
and reverence, walk upon the face of all the earth. 'From the rising of the sun, even
unto the going down of the same, my name shall be great among the Gentiles; and
in every place incense shall be offered unto my name, and a pure offering: for my
name shall be great among the heathen, saith the Lord of hosts' (Mal 1:11). It will be
then always summer, always sunshine, always pleasant, green, fruitful, and beautiful
to the sons of God. 'And it shall come to pass in that day 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. - And Judah shall dwell for ever, and Jerusalem from
generation to generation' (Joel 3:18,20). 'And the name of the city from that day shall
be, The Lord is there' (Eze 48:35). O blessedness! 'And he said unto me, These
sayings are faithful and true: and the Lord God of the holy prophets sent his angel to
show unto his servants the things that must shortly be done' (Rev 22:6).

I conclude therefore with that earnest groan of Moses, the man of God, 'O satisfy us
early with thy mercy, that we may rejoice and be glad all our days. - Make us glad
according to the days wherein thou hast afflicted us, and the years wherein we have
seen evil. Let thy work appear unto thy servants, and thy glory unto their children.
And let the beauty of the Lord our God be upon us; and establish thou the work of
our hands upon us; yea, the work of our hands establish thou it' (Psa 90:14-17).
Amen.

http://acacia.pair.com/Acacia.John.Bunyan/Sermons.Allegories/Holy.City/index.html

PS: For he looked for a city which hath foundations, whose builder and
maker is God. Hebrews 11:10
Revelation 21:21

New International Version (©1984) I saw the Holy City, the new Jerusalem, coming
down out of heaven from God, prepared as a bride beautifully dressed for her
husband.

English Standard Version (©2001) And I saw the holy city, new Jerusalem, coming
down out of heaven from God, prepared as a bride adorned for her husband.

GOD'S WORD® Translation (©1995) Then I saw the holy city, New Jerusalem,
coming down from God out of heaven, dressed like a bride ready for her husband.

King James Bible And I John saw the holy city, new Jerusalem, coming down from
God out of heaven, prepared as a bride adorned for her husband.

Upon an attempted suicide, John Bunyan was shown this vision of spiritual
realms. Bunyan (1628-1688), an English author and preacher imprisoned
for his faith, is best known for his work, The Pilgrim's Progress.

I kneeled down on the ground and said, "O Thou invisible, eternal Power,
which though unseen by men, beholdest all his actions, and who has now
withheld me from defacing Thine image, I give Thee humble thanks. Yes,
O, Thou sovereign BEING of all beings, I give Thee thanks that I am still
alive and able to acknowledge there is such a being. Oh, Let the Sun of
Glory shine upon me and chase away the blackness of my soul that I may
never more question Thy being or omnipotence, which I have this moment
so greatly experienced.

Then, rising from my knees, I sent and sat down on a bank, my mind being
greatly taken up with the adoring thoughts of that Eternal Goodness that
had saved me from the dreadful gulf of everlasting ruin when I was just
going to plunge myself into it. And now I could only wonder that I should be
such a fool as to call in question the being of the Deity which every creature
was witness of, and which a man's own conscience could not by dictate
him.

Now while my thoughts were taken up thus as I sat upon the bank, I as
suddenly surrounded with a glorious light, the exceeding brightness of this
was such as I had never seen anything like it before. This both surprised
and amazed, and while I was wondering whence it came, I saw coming
toward me a glorious appearance, like the person of a man, but circled
round about with beams of inexpressible light and glory, which streamed
from him all the way he came. His countenance was very awful, and yet
mixed with such an air of sweetness as rendered it extremely pleasing, and
gave me some secret hope that he came not to me as an enemy. And yet I
knew not how to bear his bright appearance; and endeavoring to stand
upon my feet I soon found I had not more strength in me, and so fell down
flat on my face, by the kind assistance of his arm, I was soon set upon my
feet again and new strength was put in me. Then I addressed myself to the
bright form before me saying, "O my shining deliverer, who hast
strengthened my feeble body and restore me to new life, how shall I
acknowledge my thankfulness, and in what manner shall I adore thee?"

To which he replied, both with an air of majesty and mildness, "Pay thy
adorations to the Author of thy being, and not to me who am thy fellow-
creature. I am sent by Him Whose very being thou has so lately denied, to
stop thee from falling into that eternal ruin whereinto thou wert going to
throw thyself."

This touched my heart with such a sense of my own unworthiness that my

soul melted within, and I could not forbear crying out, "Oh, how utterly
unworthy I am of all this grace and mercy!"

To this the heavenly messenger replied, "The divine Majesty does not
consult, in showing mercy, thine unworthiness, but His Own unbounded
goodness and vast love. He saw with how much malice the grand enemy of
souls desires thy ruin, and let him go on with hopes of overcoming thee, but
still upheld thee by His secret power; through which, when Satan thought
himself most sure, the snare is broken and thou are escaped."

Beyond The Sun and Stars

"Well," said this heavenly visitor with a pleasing countenance, "that you may
never doubt any more the reality of eternal things, the end of my coming to
you is to convince you of the truth of then; not by faith only but by sight also.
For I will show you such things as were never yet beheld by mortal eye; and
to that end your eyes shall be strengthened and made fit to behold
immaterial objects."

At these surprising words of the angel, I was much astonished, and doubted
how I should be able to bear it. I said to him, "O my lord, who is sufficient to
bear such a sight?"

To which he replied, "The joy of the Lord shall be your strength." And when
he had said thus, he took hold of me and said, "Fear not; for I am sent to
show the things thou hast not seen." And before I was aware I found myself
far above the earth, which seemed to me a very small point in comparison
with that region of light into which I was translated.

Then I said to my bright conductor. "Oh, let it not offend my lord if I ask a
question or two of thee."

To this he answered, "Speak on. It is my work to inform thee of such things

which thou shalt inquire of me. For I am a ministering spirit, sent forth to
minister to thee and to those that shall be heirs of salvation."

I then said, "I would fain be informed what that dark spot, so far below me,
is, which has grown less and less as I have mounted higher and higher, and
appears much darker since I have come into this region of light."

"That little spot," answered my conductor, "that now looks so dark and
contemptible, is that world of which you were so recently an inhabitant.
Here you may see how little all that world appears, for a small part of which,
so many do continually labor, and lay out all their strength and time to
purchase it. Yea, this is that spot of earth, to obtain one small part thereof
so many men have run the hazard of losing, nay, have actually lost their
precious and immortal souls; so precious that the Prince of Peace has told
us that though one man could gain the whole, it could not recompense so
great a loss. And the great reason of their folly is, that they do not look to
things above. For as you ascended nearer to this region, the world
appeared still less and the more contemptible; and it will do the same to all
who can, by faith once get their hearts above it. For could the sons of men
below but see the world just as it is, they would not covet it as they now do,
but they, alas, are in a state of darkness; and which is worse, they love to
walk therein. For though the Prince of Light came down among them and
plainly showed them the true Light of Life, yet they go on in darkness and
will not bring themselves into the light, because their deeds are evil."

I asked him further, "What were those multitudes of black and horrid forms
that hover in the air above the world? which indeed I would have been
much afraid of, but that I saw, as you passed, they fled; perhaps as not
being able to abide the brightness with which you are arrayed."

To this he answered me, "They were the fallen and apostate spirits which
for their pride and rebellion were cast down from heaven and wander in the
air by the decree of the Almighty, being bound in chains of darkness and
kept unto the judgement of the great day. From thence they are permitted to
descend into the world, both for the trial of the elect, and for the
condemnation of the wicked. And though you now see they have black and
horrid forms, yet they were once the sons of Light, and were arrayed in
robes of glorious brightness, like what you see me wear, the loss of which,
though it was the effect of their own willful sin, fills them with rage and
malice against the ever blessed God Whose power and majesty they fear
and hate."

"Tell me" I said, "O happy conductor, have they no hopes of being
reconciled to God again, after some term of time, or at least some of them?"

"No, not at all. They are lost forever. They were the first that sinned, and
had no tempter; and they were all at once cast down from heaven. Besides,
the Son of God, the blessed Messiah by Whom salvation can be had, took
not upon Him the angelic nature, but left the apostate angles all to perish,
and took upon Himself only the seed of Abraham. And for this reason they
have so much malice against the sons of men, whom it is a torment to
them to see made heirs of heaven while they are doomed to hell."

By this time we were above the sun whose vast and glorious body, so much
greater than the earth, moved round the great expanse wherein it was
placed with such a mighty swiftness that to relate it would appear incredible.
But my conductor told me this mighty immense hanging globe of fire was
one of the great works of God. It always keeps its constant course, and
never has the least irregularity in it daily or its annual motion; and so
exceeding glorious is its body that had not my eyes been greatly
strengthened, I could not have beheld it. Nor were those mighty globes of
fire we call the fixed stars. less wonderful; whose vast and extreme heights,
so many leagues above the sun, makes them appear like candles in our
sight. And yet they hang within their spheres without any support, in a pure
sea of ether. Nothing like but His Word that first created them could keep
them in their station.

"These words are enough," I said to my conductor, "to convince anyone of

the great power of their much more adorable Creator, and of the blackness
of that infidelity which can call in question the being of a Deity, who has
given the whole world so many bright evidences of His power, and glory,
that if men were not like beast still looking downwards, they could not help
but acknowledge His great power and wisdom."

"You speak what is true," replied he. "But you shall see far greater things
than these. These are all but the scaffolds and outworks of that glorious
building wherein the blessed above inhabit that house not made with hands,
eternal in the heavens, a view of which (as far as you are capable to
comprehend it) shall now be given you."

What I had been told by my conductor I found good in a few moments, for I
was presently transferred into the glorious mansions of the blessed, and
saw such things as it is impossible to represent and heard that ravishing
melodious harmony that I can never utter. Well, therefore, might the
beloved apostle John tell us in his epistle, "Now are we the sons of God;
and it doth not yet appear what we shall be." Whoever has not seen that
glory can speak out very imperfectly of it, and they that have cannot tell the
thousandth part of what it is. And therefore the great apostle of the Gentiles,
who tells us he had been caught up into paradise, where he had heard
unspeakable works which is not possible for a man to utter, gives us no
other account of it, but that "Eye hath not seen, nor ear heard, nor has it
entered into the heart of man to conceive they things that God has laid up
for those that love him." I will give you the best account I can of what I saw
and Heard of the blessed discourses I had with some of the blessed, as
near as I can remember.

Conducted to Hell

"I have," said the angel, "a commission to re-conduct you to the world
below; not only to the earth from whence I took you, but to the regions of
the prince of darkness, that you may there see the reward of sin, and what
incensed Justice has prepared as the just judgment of their rebellion who
would exalt themselves above the throne of the Most High. But do not
therefore be afraid, for as I have a commission to take you thither so have I
likewise to bring you back again, and leave you in the world from whence I
took you."

To leave heaven for earth was extremely distasteful and would have
rendered me unhappy but that I knew the divine will was such. But to leave
Heaven for hell was that which turned my very heart within me. However,
when I knew that it was the divine good pleasure that I should be returned
from thence to earth again, and there put of.

HEAVEN OR
HELL
IT IS ALWAYS
YOUR CHOICE