Excerpts from the 'Introductory Epistle':

"The occasion of my first meddling with this matter was as followeth: Upon acertain First Day, I being together with my brethren in our prison chamber, theyexpected that, according to our custom, something should be spoken out of the Wordfor our mutual edification; but at that time I felt myself, it being my turn to speak,so empty, spiritless, and barren, that I thought I should not have been able to speakamong them so much as five words of truth, with life and evidence; but at last itso fell out that providentially I cast mine eye upon the eleventh verse of the one-and-twentiethchapter of this prophecy; upon which, when I had considered awhile, methought I perceivedsomething of that jasper in whose light you there find this Holy City is said tocome or descend; wherefore having got in my eye some dim glimmerings thereof, andfinding also in my heart a desire to see farther into, I with a few groans did carrymy meditations to the Lord Jesus for a blessing, which He did forthwith grant accordingto His grace; and, helping me to set before my brethren, we did all eat, and werewell refreshed; and behold also, that while I was in the distributing of it, it soincreased in my hand that of the fragments that we left, after we had well dined,I gathered up this basketful." "...wherefore setting myself to a more narrowsearch, through frequent prayer to God, what first with doing, and then with undoing,and after that with doing again, I thus did finish it."

"And he carried me away in the spirit to a great and highmountain, and showed me that great city, the holy Jerusalem, descending out of heavenfrom 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 hadtwelve gates, and at the gates twelve angels and names written thereon, which arethe 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 twelveapostles of the Lamb. And he that talked with me had a golden reed to measure thecity, 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, accordingto the measure of a man, that is of the angel. And the building of the wall of itwas 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 preciousstones. 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, ajacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls, everyseveral gate was of one pearl; and the street of the city was pure gold, as it weretransparent glass. And I saw no temple therein: for the Lord God Almighty, and theLamb, are the temple of it. And the city had no need of the sun, neither of the moonto 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 kingsof the earth do bring their glory and honour into it. And the gates of it shall notbe shut at all day by day: for there shall be no night there. And they shall bringthe glory and honour of the nations into it. And there shall in no wise enter intoit 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 outof the throne of God and of the Lamb. In the midst of the street of it, and on eitherside 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 healingof the nations. And there shall be no more curse: but the throne of God and of theLamb shall be in it; and his servants shall serve him. And they shall see his face,and his name shall be in their foreheads." Revelation 21:10-27; 22:1-4


In my dealing with this mystery, I shall not meddle where I see nothing, neithershall I hide from you that which at present I conceive to be wrapt up therein; onlyyou must not from me look for much enlargement, though I shall endeavour to speakas much in few words, as my understanding and capacity will enable me, through thehelp 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 discoveryof 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 thembefore you.

But before I begin with any of them, I must speak a word or two concerning John'squalification, whereby he was enabled to behold and take a view of this city; whichqualification he relateth in these words following:

Verse 10. And he carried me away in the spirit to a great and high mountain, andshowed 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, byqualifying of him, puts him into a suitable capacity to behold and take the viewthereof; 'He carried me away in the spirit.' When he saith, He carried me away inthe 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, noryet to apprehend extraordinary things. Much of the Spirit discerneth much of God'smatters; but little of the Spirit discerneth but little of them: 'I could not speakunto you as unto spiritual, but as unto carnal, even as unto babes in Christ; I havefed you with milk, and not with meat; for hitherto ye were not able to bear it, neitheryet 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 atBabylon, he must be first forefitted with a competent measure of the Spirit (Eze40:2). 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, andheard 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 firstfits 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 manmust have much of the Spirit that sees much of God, and his goodly matters; so hemust be also carried away with it; he must by it be taken off from things carnaland 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 toreveal 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 heteach knowledge, and whom shall he make to understand doctrine? them that are weanedfrom the milk, and drawn from the breasts' (Isa 28:9). Whence observe also, he isthe man that is like to know most of God, that is oftenest in private with him (Luke2:25-38). 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 andintermeddleth with all wisdom' (Pro 18:1).

'And he carried me away in the spirit to a great and high mountain.' Thus havingshowed his frame, and inward disposition of spirit, he now comes to tell us alsoof 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 carriedme away in the Spirit to a great and high mountain. Thus did God of old also; forwhen he showed to Moses the patterns of the heavenly things, he must ascend to theMount Sinai (Exo 19:3). He must into the mount also, when he hath the view of theHoly Land, and of that goodly mountain Lebanon (Deu 32:49). Whence we may learn thatthe things of God are far from man, as he is natural; and also that there are verygreat things between us and the sight of them: none can see them but such as arecarried 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 hiseyes being anointed with spiritual eye salve, to see over the tops of those mightycorruptions, temptations, and spiritual enemies, that like high and mighty towersare built by the wicked one, to keep the view of God's things from the sight of oursouls (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 theprophet Ezekiel had the vision of this city (Eze 40:2); 'And upon this rock [saithChrist] I will build my church, and the gates of hell shall not prevail against it'(Matt 16:18).

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

'And he carried me away in the spirit to a great and high mountain, and showed methat great city, the holy Jerusalem.' Having thus told us how, and with what he wasqualified, he next makes relation of what he saw, which was that great city, theholy Jerusalem.

Jerusalem, in the language of the Scripture, is to be acknowledged for the churchand 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 wholefamily in heaven and earth,' (Eph 3:15); and as she is thus looked upon, so she isnot considered with respect to this or that state and condition of the church herein the world, but simply as she is the church: therefore it is said, when at anytime any are converted from Satan to God, that they 'are come unto Mount Zion, andunto the city of the living God, the heavenly Jerusalem; and to an innumerable companyof angels; to the general assembly and church of the first-born which are writtenin 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 beconsidered 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 referenceto her being recovered again from her apostatized and captivated condition. Thusit was with Jerusalem in the letter; which threefold state of this city shall bemost exactly answered by our gospel Jerusalem, by our New Testament church. Her firststate was in the days of Christ and his apostles, and answereth to Jerusalem in thedays of Solomon; her second state is in the days of antichrist, and answereth tothe carrying away of the Jews from their city into Babylon; and her third state isthis in the text, and answereth to their return from captivity, and rebuilding theircity 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 captivityunder antichrist; for observe, I say, all the while she is under the scourge of thedragon, beast, and the woman in scarlet, &c. (Rev 13), she goeth under the nameof a woman, a woman in travail, a woman flying before the dragon, a woman flyinginto the wilderness, there to continue in an afflicted and tempted condition, andto be glad of wilderness nourishment, until the time of her enemies were come toan end (Rev 12).

Now the reason why she lost the title of city at her going into captivity is, becausethen she lost her situation and strength; she followed others than Christ, whereforehe 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, accordingto 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 almostutterly; wherefore the Spirit of God doth take away from her the title of city, andleaveth her to be termed a wandering woman, as aforesaid. 'The court which is withoutthe temple [saith the angel] leave out, and measure it not, for it is given untothe 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 asideand slighted, shall become a hissing, a taunt, and a byword among the nations. Andtruly thus it was in the letter, in the destruction of Jerusalem by the king of Babylonand his wicked instruments, by whose hands the city was broken up, the walls pulleddown, the gates burned, the houses rifled, the virgins ravished, and the childrenlaid 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 briarsand 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, 'preparedas a bride and adorned for her husband.' The meaning is, that she is now got intoher 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 afflictioncalled a woman, yet she was not then either called a city or a woman adorned; butrather a woman robbed and spoiled, rent and torn among the briars and thorns of thewilderness (Isa 5:6; 42:22; 32:13,14). Wherefore this city is nothing else but thechurch returned out of captivity from under the reign of antichrist, as is yet farthermanifest, because,

Third. We find no city to answer that which was built after the Jews' return fromcaptivity but this; for this, and only this, is the city that you find in this prophecythat is nominated as the antitype of that second of the Jews; wherefore John hathno relation of her while towards the doom of antichrist, and no description of herin particular until antichrist is utterly overthrown; as all may see that wiselyread (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 thechurch 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 thename 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; thechurch may be a woman, a temple, a spouse, when she is but few, a handful, but twoor 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 showus also how plentifully the nations and kingdoms of men shall at that day trafficwith her, and in her, for her goodly merchandize of grace and life; to show us, Isay, what wonderful custom the church of God at this day shall have among all sortsof people, for her heavenly treasures. It is said of Tyrus and Babylon, that theirmerchandize went unto all the world, and men from all quarters under heaven cameto trade and to deal with them for their wares (Eze 27; Rev 18:2,3). Why thus itwill 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, saithGod, out of all nations upon horses and mules, and upon swift beasts, to my holymountain 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, saiththe 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 affectingglory that she will be endowed with when she is a prosperous city. His marvellouskindness 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 solacethemselves therewith. 'Out of Zion, the perfection of beauty, God hath shined' (Psa50:2).

Third. It is called a city, rather than a woman or temple, to show us how stronglyand securely it will keep its inhabitants at that day. 'In that day shall this songbe 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 childrenof God themselves, how secure and safe will the inhabitants of this city be, eventhe inhabitants of that city which God himself will build,' &c. (Deu 9:1,2; Num13:28).

Fourth. But lastly, and more especially, the church is called here a city, chieflyto show us that now she shall be undermost no longer. Babylon reigned, and so shallJerusalem at that day. 'And thou, O tower of the flock, the stronghold of the daughterof Zion, unto thee shall it come, even the first dominion, the kingdom shall cometo 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 worldat that day shall be Jerusalem men. 'And the captivity of this host of the childrenof Israel shall possess that of the Canaanites, even unto Zarephath; and the captivityof Jerusalem which is in Sepharad shall possess the cities of the south. And savioursshall come up on mount Zion, to judge the mount of Esau, and the kingdom shall bethe Lord's' (Obad 20,21).[1] 'For the law shall go forth of Zion, and the word ofthe Lord from Jerusalem. - And he shall judge among many people, and rebuke strongnations afar off, and they shall beat their swords into plough-shares, and theirspears into pruning- hooks: nation shall not lift up a sword against nation, neithershall they learn war any more' (Micah 4:1-3). There brake he 'the ships of Tarshishwith 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 observeit, Christ hath not only obtained the kingdom of heaven for those that are his, whenthis world is ended, but hath also, as a reward for his sufferings, the whole worldgiven into his hand; wherefore, as all the kings, and princes, and powers of thisworld 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 - andLord of lords' (1 Tim 6:15). At which day he will not only set up his kingdom inthe midst of their kingdoms, as he doth now, but will set it up even upon the topof their kingdoms; at which day there will not be a nation in the world but mustbend to Jerusalem or perish (Isa 60:12). For 'the kingdom and dominion, and the greatnessof the kingdom under the whole heaven, shall be given to the people of the saintsof the Most High, whose kingdom is an everlasting kingdom, and all dominions shallserve and obey him' (Dan 7:27). 'And his dominion shall be from sea to sea, and fromthe river to the ends of the earth' (Zech 9:10). O holiness, how shall it shine inkings 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 fromGod.' In these words we are to inquire into three things. First. What he here shouldmean by heaven. Second. What it is for this city to descend out of it. Third. Andwhy she is said to descend out of it from God.

First. For the word heaven, in Scripture it is variously to be understood, but generallyeither 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 saintswith their Lord; because that even after the descending, yea and building of thiscity, there shall be sinners converted to God; but at the coming of the Lord Jesusfrom 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 Isaid before, is frequently so taken in this prophecy, as also in many others of theholy 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 thetitle of heaven. She is heaven when the great red dragon is in her, and heaven whenthe third part of her stars are cast unto the earth; she is heaven also when thebeast doth open his throat against her, to blaspheme her God, his tabernacle, andthose that dwell in her.

Second. Now, then, to show you what we are to understand by this, that she is saidto descend out of heaven; for indeed to speak properly, Jerusalem is always in theScriptures set in the highest ground, and men are said to descend, when they go downfrom her, but to ascend, or go up when they are going thitherwards (Eze 3:1; Neh12:1; Matt 20:17,18; Luke 19:28; 10:30). But yet though this be true, there mustalso be something significant in this word descending; wherefore when he saith, hesaw 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 loinsshall they come that yet shall be a reigning city (Heb 7:6,13,14). Generation isa descending from the loins of our friends; he therefore speaks of the generationof 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 andliberties, privileges and riches of a city, that she shall lie level with the greatcharter 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 shallbe of thee,' saith the prophet, that is, of the church of affliction, they 'shallbuild 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 dwellin' (Isa 58:12); and again, they that sometimes had ashes for gladness, and the spiritof 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 forconfusion they shall rejoice in their portion,' &c. (Isa 61:3,4,7). Thus thereforeby 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 understandalso what a blessing and happiness this city at her rebuilding will be to the wholeworld. Never were kind and seasonable showers more profitable to the tender new-mowngrass than will this city at this day be, to the inhabitants of the world; they willcome as a blessing from heaven upon them. As the prophet saith, 'The remnant of Jacobshall be in the midst of many people, as a dew from the Lord; as the showers uponthe 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 thiscity, 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 blessingis in it: so will I do for my servants' sake, that I may not destroy them all: Iwill 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 [wherethe sweet roses grew, (Cant 2:1)], shall be a fold for flocks, and the valley ofAchor a place for the herds to lie down in, for my people that have sought me' (Isa65:8-10). 'In that day shall Israel be the third with Egypt and with Assyria, evena blessing in the midst of the land' (Isa 19:24). 'And it shall come to pass, thatas ye were a curse among the heathen, O house of Judah, and house of Israel; so willI save you, and ye shall be a blessing. Fear not, but let your hands be strong' (Zech8:13). 'As the dew of Hermon that descended upon the mountains of Zion, for therethe 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 heavenfrom 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 childrenof him; wherefore in that they are said to descend out of heaven 'from God,' it isas if he had said, the children of the church are heaven-born, begotten of God, andbrought forth in the church of Christ. For 'Jerusalem which is above is the motherof us all' (Gal 4:26). 'The Lord shall count when he writeth up the people, thatthis man was born there' (Psa 87:5,6).

2. When he saith he saw this Jerusalem come out of heaven from God, he means thatthose of the church in captivity that shall build this city, they shall be a peoplepeculiarly fitted and qualified for this work of God. It was not all the childrenof Israel that had their hand in building Jerusalem after the captivity of old; 'theirnobles put not their necks to the work of the Lord' (Neh 3:5). Also there were manyof 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 beginningof 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 thechurch that at that day builded the city, they were men of a particular and peculiarspirit, which also will so be at the building of New Jerusalem. They whose lightbreaks forth as the morning, they that are mighty for a spirit of prayer, they thattake 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 shallbe as a watered garden, whose waters fail not, &c. (Isa 58:8-14). Of them shallthey 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 ofhis saints in special in all ages, have been used to promote, and advance, and perfectthe work of their generations.

3. This city descends or comes out of heaven from God, that is, by his special workingand bringing to pass; it was God that gave them the pattern even when they were inBabylon; 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 togive them liberty to return and build; and it was God that quailed the hearts ofthose 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 maywell be said to descend 'out of heaven from God': as he also saith himself by theprophet, 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 toher glory, which at her declining departed from her, and ascended to God, as thesap returns into the root at the fall of the leaf; which glory doth again at herreturn descend, or come into the church, and branches of the same, as the sap dotharise at the spring of the year, for indeed the church's beauty is from heaven, andit either goeth up thither from her, or else comes from thence to her, accordingto 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 cityto 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 outof doubt, and do most clearly show unto us that the descending of this city is theperfect return of the church out of captivity; the church, when she began at firstto go into captivity, her glory began to depart from her; and now she is returningagain, she receiveth therewith her former glory, 'having the glory of God.' Thusit 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, firstout of the temple to the threshold of the house, and from thence with the cherubimsof 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, sowhen she returned again, she had also then returned to her the glory of God; whereuponthis 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 frameand patterns of the city and temple, in the state in which it was to be after thecaptivity. 'He brought me to the gate - that looketh toward the east, and beholdthe glory of the God of Israel came from the way of the east'—the very same way thatit went when it was departed from the city (Eze 11:23). 'His voice was like a noiseof many waters, and the earth shined with is glory. It was according to the appearanceof the vision which I saw, even according to the vision which I saw when I came todestroy 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 wayof the gate whose prospect is toward the east; so the Spirit took me up, and broughtme into the inner court, and behold, the glory of the Lord filled the house' (Eze43:1-5).

Thus you see it was in the destruction and restoration of the Jews' Jerusalem, bywhich God doth plainly show us how things will be in our gospel church; she was todecline and lose her glory, she was to be trampled—as she was a city— for a longtime under the feet of the unconverted and wicked world. Again, she was after thisto be builded, and to be put into her former glory; at which time she was to haveher glory, her former glory, even the glory of God, returned to her again. 'He showedme,' saith John, 'that great city, the holy Jerusalem, descending out of heaven fromGod, having the glory of God.' As he saith by the prophet, 'I am returned to Jerusalemwith mercies, my house shall be built in it' (Zech 1:16). And again, 'I am returnedunto 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 majestyof 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 withthem 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, andalthough I have scattered them among the countries, yet will I be to them a littlesanctuary 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 toher quantity and quality, her beginning and duration of distress and temptation (Isa27:7-9; 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 thenhave his grace, but not at the same time the glory of his grace; his power, but notthe 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 theglory 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 saintsbefore God, so they're invisible, and that not only altogether to the world, butoften to the very children of God themselves; but now when the glory of these dorest upon the church, according to Ezekiel and John; why then it will be visibleand apparent to all beholders. 'When the Lord shall build up Zion, he shall APPEARin his glory' (Psa 102:16), as he saith also in another place, 'The Lord shall ariseupon 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 thisday will be found to settle upon this city.

First. Therefore, at her returning, she shall not only have his grace upon her, butthe very glory of his grace shall be seen upon her; the glory of pardoning graceshall now shine in her own soul, and grace in the glory of it shall appear in allher doings. Now shall both our inward and outward man be most famously adorned andbeautified 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 goldenhearts and lamps (Zech 4:2). Our wine shall be mixed with gall no longer, we shallnow drink the pure blood of the grape; the glory of pardoning and forgiving mercyshall so show itself at this day in this city, and shall so visibly abide there inthe eyes of all spectators, that all shall be enflamed with it. 'For Zion's sakewill I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousnessthereof 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 shaltbe called by a new name, which the mouth of the Lord shall name' (Isa 62:1,2). Andagain, 'The Lord hath made bare his holy arm in the eyes of all the nations, andall 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 thealtar, 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 churchand people into the frame and fashion of a city, and when he shall build them upto answer the first state of the church, there will such grace and plenty of mercybe extended unto her, begetting such faith and holiness and grace in her soul, andall 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 saidbefore, 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 mountainof the Lord of hosts, the holy mountain. 'And all the people of the earth shall seethat thou art called by the name of the Lord, and they shall be afraid of thee' (Deu28:10).

Second. As the glory of the grace of God will, at this day, be wonderfully manifestin and over his city; so also at that day will be seen the glory of his power. 'Omy people,' saith God, 'that dwellest in Zion, be not afraid of the Assyrian; heshall smite thee with a rock, and shall lift up his staff against thee, after themanner of Egypt,' that is, shall persecute and afflict thee, as Pharaoh served thyfriends of old; but be not afraid, 'For yet a very little while, and the indignationshall cease, and mine anger in their destruction: and the Lord of hosts shall stirup a scourge for him, according to the slaughter of Midian at the rock of Oreb: andas his rod was upon the sea, so shall he lift it up after the manner of Egypt' (Isa7; 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 hispeople, that no people shall dare to oppose—or stand, if they do make the least attemptto 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 sheepof Bozrah, as the flock in the midst of the fold; they shall make great noise byreason of the multitude of men. The breaker is come up before them, they have brokenup [the antichristian siege that hath been laid against them], they have passed throughthe gate, and are gone out by it, and their king shall pass before them, and theLord 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 shepherdsare called forth against him, he will not be afraid of their voice, nor abase himselffor 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, heshall stir up jealousy like a man of war; he shall cry, yea, roar; he shall prevailagainst 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, whichwill 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 hisgrace, and the glory of his power, to deliver his chosen, then shall the implacableenemies 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 towardshis servants, and his indignation towards his enemies, that 'they shall go into theholes of the rocks, and into the caves of the earth, - and into the tops of the raggedrocks, for the fear of the Lord, and for the glory of his majesty, when he arisethto shake terribly the earth' (Isa 2:19,21).

Where the presence of the Lord doth so appear upon a people, that those that arespectators perceive and understand it, it must need work on those spectators oneof 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 bendingof 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 allthey that despised thee shall fall[2] down at the soles of thy feet; and they shallcall 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 ofyou, and the dread of you, upon all the land that ye shall tread upon, as he hathsaid unto you' (Deu 11:25).

At this day the footsteps of the Lord will be so apparent and visible in all hisactions and dispensations in and towards his people, this holy city, that all shallsee, as I have said, how gracious, loving, kind, and good the Lord is now towardshis own children; such glory, I say, will be over them, and upon them, that theyall will shine before the world; and such tender bowels in God towards them, thatno sooner can an adversary peep, or lift up his head against his servants, but hishand will be in the neck of them; so that in short time he will have brought hischurch into that safety, and her neighbours into that fear and submission, that theyshall not again so much as dare to hold up a hand against her, no, not for a thousandyears (Rev 20:3). 'Thus saith the Lord, Behold I will bring again the captivity ofJacob's tents, and have mercy on his dwelling-places; and the city shall be buildedon her own heap, and the palace shall remain after the manner thereof. And out ofthem shall proceed thanksgiving, and the voice of them that make merry; and I willmultiply them, and they shall not be few; and I will also glorify them, and theyshall not be small: Their children also shall be as aforetime, and their congregationshall 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, evenlike 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 totouch a second thing, to wit, 'her light,' and that in which she descends, and bywhich, as with the light of the sun, she seeth before her, and behind her, and onevery 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—whichvision 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, anda brightness about it, and that 'the fire also was bright, and that out of it wentforth 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 wasplaced 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 colourof 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 varyand differ in terms and manner of language; Ezekiel tells us that the man that hesaw 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 ofthe throne of God and of the Lamb. Ezekiel tells us that on either side of this rivergrew ALL trees for food (v 12); John calls these ALL trees but ONE tree, and tellsus that it stood on both sides of this river.

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

'...And her light was like unto a stone most precious...' This stone it is to representunto us the Lord Jesus Christ, in whose light and clearness this city comes out ofBabylon; for, as he saith, she hath the glory of God, that is, his visible hand ofgrace, power, and majesty, to bring her forth; so she comes in the light of thisprecious stone, which terms, I say, both the prophet Isaiah and the apostle Peterdo 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; 1Peter 2:6). Now then when he saith this city hath the light of this stone to descendin, he means that she comes in the shining wisdom, knowledge, understanding, andinfluences 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 wedo all receive, and grace for grace; 'for it pleased the Father that in him shouldall 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 dayin her. God will not bring forth his people out of Babylon, especially those thatare to be the chief in the building of this city, without their own judgments. 'Theyshall see eye to eye, when the Lord shall bring again Zion' (Isa 52:8). As he saithalso in another place, 'The light of the moon shall be as the light of the sun, andthe light of the sun shall be sevenfold, as the light of seven days, in the day thatthe 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 themthat hear shall hearken. The heart also of the rash shall understand knowledge, andthe tongue of the stammerers shall be ready to speak plainly' (Isa 32:3,4). The Lordshall 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 Israelwent 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 whichthis city descendeth in; as Moses said, 'The Lord hath not given you an heart toperceive, nor eyes to see, nor ears to hear, unto this day' (Deu 29:4). But theseshall see every step they take; they shall be like the beasts that had eyes bothbefore and behind: they shall see how far they are come out of Antichrist, and shallsee also how far yet they have to go, to the complete rebuilding and finishing ofthis city.

Second. This showeth us how sweet and pleasant the way of this church will be atthis day before them. Light, knowledge, and judgment in God's matters doth not onlygive men to see and behold all the things with which they are concerned, but thethings themselves being good, they do also by this means convey very great sweetnessand pleasantness into the hearts of those that have the knowledge of them. Everystep, I say, that now they take, it shall be as it were in honey and butter. 'Theransomed 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 sighingshall flee away' (Isa 35:10). As he saith, 'Again I will build thee, and thou shaltbe built; O virgin of Israel, thou shalt again be adorned with tabrets, and shallgo forth in the dances of them that make merry.—For thus saith the Lord, Sing withgladness for Jacob, and shout among the chief of the nations: publish ye, praiseye, and say, O Lord, save thy people, the remnant of Israel. Behold, I will bringthem from the north country, and gather them from the coasts of the earth, and withthem the blind and the lame, the woman with child, and her that travaileth with childtogether; 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 blindestshall 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, thoughthey 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 forgettheir impediments, and dance, as after musical tabrets.

2. This city, upon the time of her rebuilding, shall have her blind men see, herhalt 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 formand order, yet before the end. 'Behold, at that time I will undo all that afflictthee,' saith the Lord to his people, 'and I will save her that halteth, and gatherher that was driven out, and I will get them praise and fame in every land wherethey have been put to shame. At that time will I bring you again, even in the timethat I gather you, for I will make you a name and a praise among all people of theearth, 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 islike unto 'A STONE MOST PRECIOUS,' he showeth us how welcome, and with what eagernessof spirit this light will at this day be embraced by the Lord's people. 'Truly thelight is sweet,' saith Solomon, 'and a pleasant thing it is for the eyes to beholdthe sun' (Eccl 11:7). And if so, then how beautiful, desirable, and precious willthat light be, that is not only heavenly, and from Christ, but that will be universalamong all saints, to show them the same thing, and to direct them to and in the samework. The want of this hath, to this day, been one great reason of that crossnessof judgment and persuasion that hath been found among the saints, and that hath causedthat lingering and disputing about the glorious state of the church in the latterdays; 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 conceivingthat this city will not be built until the Lord comes from heaven in person; othersagain 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 diversother opinions in these matters. And thus many 'run to and fro,' but yet, God bethanked, knowledge does increase, though the vision will be sealed, even to the timeof the end (Dan 12:4). But now, I say, at the time of the end, the Spirit shall bepoured down upon us from on high (Isa 32:15); now 'they also that erred in spiritshall come to understanding' (Isa 29;24); the city shall descend in the light ofa stone most precious. The sun will be risen upon the earth, when Lot goeth fromSodom unto Zoar (Gen 19:23).

Now there shall be an oneness of judgment and understanding in the hearts of allsaints; 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-handman; but at that day all such doing shall be laid aside, for the knowledge of theglory 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 andunsound opinions in Christ's matters; for then shall every one of the Christianscall upon the name of the Lord, and that with one pure lip or language, 'to servehim with one consent' (Zeph 3:9). It is darkness, and not light, that keepeth God'speople from knowing one another, both in their faith and language; and it is darknessthat makes them stand at so great a distance both in judgment and affections, asin these and other days they have done. But then, saith God, 'I will plant in thewilderness,' that is, in the church that is now bewildered, 'the cedar, the shittahtree, 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 understandtogether, that the hand of the Lord hath done this, and the holy One of Israel hathcreated 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 ofmy 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 beautifulspring 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 thechurch 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 ofGod, 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 lightof the sun that the whole universe appears unto us distinctly, and it is by the heatthereof that everything groweth and flourisheth; all which will now be gloriouslyand spiritually answered in this holy and new Jerusalem (2 Thess 2). O how clearlywill all the spiders, and dragons, and owls, and foul spirits of Antichrist at thatday be discovered by the light hereof! (Rev 18:1-4). Now also will all the prettyrobins and little birds in the Lord's field most sweetly send forth their pleasantnotes, and all the flowers and herbs of his garden spring. Then will it be said tothe 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 inour land; the fig tree putteth forth her green figs, and the vines with the tendergrape give a good smell' (Cant 2:10-13). You know how pleasant this is, even to befulfilled in the letter of it, not only to birds and beasts, but men; especiallyit is pleasant to such men that have for several years been held in the chains ofaffliction. It must needs, therefore, be most pleasant and desirable to the afflictedchurch of Christ, who hath lain now in the dungeon of Antichrist for above a thousandyears. But, Lord, how will this lady, when she gets her liberty, and when she isreturned to her own city, how will she then take pleasure in the warm and spanglingbeams of thy shining grace! and solace herself with thee in the garden, among thenuts 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 whichthe Holy Ghost is pleased to illustrate the whole business. Indeed similitudes, iffitly spoke and applied, do much set off and out[3] any point that either in thedoctrines of faith or manners, is handled in the churches. Wherefore, because hewould illustrate, as well as affirm, the glory of this Jerusalem to the life, thereforehe 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 heradorning, but verily she was most excellent. She was shining as the jasper, and aspure 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 Ghostto 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 mustanother stone be added, even like a jasper stone, clear as crystal. Yea, saith theLord 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' (Cant1:9,10; 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 leastmote or spot imaginable; wherefore when he saith, that this city in her descendingis even like the jasper for light, and like the crystal for clearness; he would haveus further learn, that at the day of the descending of this Jerusalem, she shallbe every way so accomplished with innocency, sincerity, and clearness in all heractions, that none shall have from her, or her ways, any just occasion given untothem to slight, contemn, or oppose her. For,

First, As she descends, she meddleth not with any man's matters but her own; shecomes all along by the King's highway; that is, alone by the rules that her Lordhath prescribed for her in his testament. The governors of this world need not atall to fear a disturbance from her, or a diminishing of ought they have. She willnot meddle with their fields nor vineyards, neither will she drink of the water oftheir wells: only let her go by the King's highway, and she will not turn to theright 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 receivedagainst the city, this New Jerusalem, if they believe, that according to the talethat is told them, she is and hath been of old a rebellious city, and destructiveto 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 theircompanions' (Eze 4:7). For verily this city, in her descending, is clear from suchthings, 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 sheis satisfied with what is her own.[4] It is true, the kings and nations of this worldshall one day bring their glory and honour to this city; but yet not by outward forceor compulsion; none shall constrain them but the love of Christ and the beauty ofthis city. 'The Gentiles shall come to thy light, and kings to the brightness ofthy rising' (Isa 60:3). The light and beauty of this city, that only shall engagetheir hearts and overcome them. Indeed, if any shall, out of mistrust or enmity againstthis city and her prosperity, bend themselves to disappoint the designs of the eternalGod concerning her building and glory, then they must take what followeth. Her Godin the midst of her is mighty, he will rest in his love, and rejoice over her withsinging, and will UNDO all that afflict her (Zeph 3:17-19). Wherefore, 'associateyourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye offar 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 theirown inheritance (Num 21:22-35). God is harmless, gentle, and pitiful; but woe beto that people that shall oppose or gainsay him. He is gentle, yet a lion; he isloth to hurt, yet he will not be crossed; 'Fury is not in me,' saith he; yet if youset 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 profitableto them that love her; but a cup of trembling, and a burthensome stone to all thatburden themselves with her; 'all that burthen themselves with it, shall be cut inpieces, though all the people of the earth be gathered together against her' (Zech12:2,3).

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. Shewill, I say, observe both time and order, and will go only as her God doth go beforeher; now one step in this truth, and then another in that, according to the dispensationof God, and the light of day she lives in. As the cloud goes, so will she; and whenthe cloud stays, so will she (Rev 14:4; Exo 40:36-38). She comes in perfect rankand 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 herrecovery 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 giveher deliverance. 'For thus saith the Lord, That after seventy years be accomplishedat Babylon [that is, the time of the reign of Antichrist, and his tyranny over hischurch] I will visit you, and perform my good word toward you, in causing you toreturn to this place' (Jer 29:10). 'Therefore they shall come and sing in the heightof 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 theirsoul shall be as a watered garden; and they shall not sorrow any more at all' (Isa57:11; Jer 31:12).

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

Verse 12. 'And had a wall great and high, and had twelve gates, and at the gatestwelve angels, and names written thereon, which are the names of the twelve tribesof the children of Israel.' These words do give us to understand, that this holycity is now built, and in all her parts complete, they give us also to understandthe 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 presentethto our view is her safety and security; she 'had a wall.' A wall, you know, is forthe safety, security, defence, and preservation of a place, city, or town; thereforeit 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 allthis glory and goodness, if there be no way to defend and preserve it in its highand glorious state? If a man had in his possession even mountains of pearl and goldenmines, yet if he had not wherewith to secure and preserve them to himself, from thosethat with all their might endeavour to get them from him, he might not only quicklylose his treasure, and become a beggar, but also through the very fear of losingthem, even lose the comfort of them, while yet in his possession. To speak nothingof the angels that fell, and of the glory that they then did lose. I may instanceto you the state of Adam in his excellency; Adam, you know, was once so rich andwealthy, that he had the garden of Eden, the paradise of pleasure, yea, and alsothe whole world to boot, for his inheritance; but mark, in all his glory, he waswithout 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 ofall his treasure, his paradise taken from him, and he in a manner left so poor, thatforthwith he was glad of an apron of fig-leaves to cover his nakedness, and to hidehis shame form the face of the sun (Gen 3:7). Wherefore, I say, John speaks to thepurpose in saying she had a wall; a wall for defence and safety, for security andpreservation. Now then she shall lie no longer like blasted bones in an open fieldor 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, twowalls 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 securityfrom the wrath of God, through the benefits of Christ; and the other, that specialprotection and safeguard that the church hath always had from and by the specialprovidence of her God in the midst of her enemies, Wherefore one of these is calledby the proper name of salvation, which salvation I take in special to signify ourfortification and safety from the wrath of God, and the curse and power of the lawand 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 werebending 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, whichwas to signify that though then they had the wall of salvation about them, with referenceto their eternal state, yet the wall of God's providence and special protection wasnot yet so nearly joined thereto but that they might, for their foolishness, havethat broken down, and they suffered to fall into the ditch that was between themboth (Isa 22:10- 12). And so he saith by the prophet, 'I will tell you what I willdo to my vineyard [that is, to this city for the wickedness thereof], I will takeaway 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 thatof eternal salvation, for that stood sure, though they should be scattered amongthe nations 'as wheat is sifted in a sieve' (Amos 9:9). It must therefore be thewall of her special preservation in her outward peace and happiness, which wall wasoften in those days broken down, and they made havoc of, of all that dwelt aboutthem.

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 thisday the wall of her eternal salvation, and of God's special providence to protectand defend her, in her present visible and gospel glory, shall be so effectuallyjoined together, that now they shall be no more two, that is, at a distance, witha ditch between, but one sound and enclosing wall; to show us that now the stateof this Jerusalem, even touching her outward glory, peace, and tranquility, willbe so stable, invincible, and lasting, that unless that part of the wall which iseternal salvation, can be broken down, the glory of this city shall never be vailedmore. Wherefore the prophet, when he speaks with reference to the happy state andcondition of this city, he saith, 'Violence shall no more be heard in thy land, wastingnor destruction within thy borders; but thou shalt call thy walls salvation, andthy gates praise' (Isa 60:18); as he saith also in another place, 'Thine eye shallsee Jerusalem a quiet habitation, a tabernacle that shall not be taken down, notone of the stakes thereof shall ever be removed, neither shall any of the cords thereofbe broken' (Isa 33:20). The walls are now conjoined, both joined into one; the Fatherhath delivered up the great red dragon into the hand of Christ, who hath shut himup and sealed him down, even down for a thousand years (Rev 20:1-3). Wherefore fromthe Lord shall there be 'upon every dwelling-place of Mount Zion, and upon her assembliesa cloud and smoke by day, and the shining of a flaming fire by night; for upon allher 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 withmen, and he will dwell with them: - and God himself shall be with them, and be theirGod. And God shall wipe away all tears from their eyes; and there shall be no moredeath, neither sorrow, nor crying; neither shall there be any more pain; for theformer 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 thiscity 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 tothe 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, shallcontinually at this day encamp this city: God himself will be a continual life-guardto 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 oppressorshall 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 theway 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 theGod and Saviour of this city. Secondly, Entrance into communion with the inhabitantsand privileges of this city; in both which the gates do signify Christ: for as noman can come to the knowledge and enjoyment of the God, and glorious Saviour, butby and through the Lord Christ; so no man can come into true and spiritual communionwith 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 ofJerusalem that was of old, which had just so many (Neh 3: 12:37-29); and are on purposeput 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 naturalJews 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 thegodly Gentiles are the children of Abraham after the spirit, though not by that meansmade the children of the flesh of Abraham. They both meet then in the spirit andfaith of the gospel, as God saith to the Jews, 'when a stranger shall sojourn withthee, and will keep the passover to the Lord,' that is, become godly, and receivethe 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 offaithful Abraham, who is called the very father of us all (Gal 3:7; Rom 4:16). Thusyou see all the godly come under the title of the children of Abraham, and of theJews; 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 mindingthis, 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 buildedas 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 gatesof this city may truly be said to answer; yet the gates are here in a special mannercalled by the name of twelve, to answer to the happy return and restoration of thosepoor 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 'manydays, without a king, and without a prince, and without a sacrifice, and withoutan ephod' (Hosea 3:4). That is, without the true God, the true Saviour, and the trueword and ordinances; after which, saith the same prophet, they shall even in thelatter 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 blindnessin part is happened to Israel, until the fulness of the Gentiles be come in: whichIsrael 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; butthe converted Gentiles still Gentiles, even when converted: he calls this Israelthe natural branches, but the Gentiles wild branches; and tells us further, thatwhen they are converted, they shall be grafted into their own olive tree; but whenthe Gentiles are converted, they must be cut off of their own stock and tree: readRomans 11 throughout.

Wherefore, I say, the gates are called twelve, to answer these poor creatures, whoat 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 isas much as to say this city wants setting up, and the gates want setting in theirproper places. Wherefore, saith John, the sixth angel poured out his vial upon thegreat river Euphrates, that is, destroyed the strength and force of the Roman antichrist—forthe river Euphrates was the fence of literal Babylon, the type of our spiritual one—whichforce and fence, when it is destroyed or dried up, then the way of the kings of theeast 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, castup 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 shaltbe called, Sought out; A city not forsaken' (Isa 62:10-12). All which doth most especiallyrelate 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 themessengers and ministers of the Lord Jesus, by whom the mystery of eternal life andfelicity is held forth and discovered before the sons of men; and thus this wordangel 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 shouldbe called twelve. And, Second. Why they are said to stand at the twelve gates ofthis 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 thetwelve 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 understandthat 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, shallbe 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 twelveapostles, in their own pure, primitive, and unspotted doctrine. The Romish beastshave corrupted this doctrine by treading it down with their feet, and have muddiedthis 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 fromtheir dirt, and be again in the same glory, splendour, and purity, as in the primitivetimes. It is said that when Israel was passed out of Egypt, beyond the sea, theypresently came to Elim, where were twelve wells of water, &c., and that theyencamped by the waters (Exo 15:27). Which twelve wells did figure forth the doctrineof the twelve apostles, out of which the church, at her return from captivity, shalldraw and drink, as out of the wells of salvation. Now shall the wells of our fatherAbraham, which the Philistines have for a great while stopped; now, I say, shallthey again be opened by our Isaac, his son; and shall be also called after theirown names (Gen 26:18). This is generally held forth by the prophets, that yet againthe church shall be fed upon the mountains of Israel, and that they 'shall lie downin a good fold, and a fat pasture'; yea, 'I will feed my flock, and I will causethem 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 ofthe twelve, so again, by this word twelve, we are to understand the sufficiency ofthat doctrine and ministry to bring in the twelve tribes to the privileges of thiscity. 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,' saithGod, '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, andManasseh, he will stir up his strength to save them (Psa 80:2). 'I will hiss forthem,' saith God, 'and gather them, for I have redeemed them; and they shall increaseas they have increased: and I will sow them among the people, and they shall rememberme in far countries, and they shall live with their children, and return again; Iwill 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 befound for them' (Zech 10:8-10).

[Second.] But to come to the second question, that is, Why these twelve angels aresaid 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 atthese gates, and that also that shutteth out. 'Whosesoever sins ye remit, they areremitted,' saith Christ, 'and whosesoever sins yet retain, they are retained' (John20:23; 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 shutupon, 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 personthat 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 persuadingof the tempted and doubting Jews, who at the beginning of their return will be muchafflicted under the sight and sense of their own wretchedness. Alas! were it notfor some to stand at the gates of this city for instruction, and the encouragementof those that will at that day in earnest be looking after life, they might labouras in other things for very, very vanity; and might also be so grievously beat outof heart and spirit, that they might die in despair. But now to prevent this forthose that are in the way to Zion with watery eyes, and wetted cheeks, here standthe angels, continually sounding with their golden gospel-trumpets, 'Enter into hisgates with thanksgiving, and into his courts with praise; be thankful unto him, andbless his name. For the Lord is good, and his mercy is everlasting, and his truthendureth' for ever, even 'to all generations' (Psa 100:4,5). As he saith again, 'Andit shall come to pass in that day, that the great trumpet shall be blown, and theyshall come which were ready to perish in the land of Assyria, and the outcast inthe land of Egypt, and shall worship the Lord in the holy mount at Jerusalem' (Isa27:13).

[The names written on the gates.]

'And at the gates twelve angels, and names written thereon, which are the names ofthe 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 thechildren 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 arecalled 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 despisedpeople; I say great encouragement, that notwithstanding all their rebellion, blasphemy,and contempt of the glorious gospel, their names should be yet found recorded andengraved upon the very gates of New Jerusalem. Thus then shall the Jews be comfortedin the latter days; and truly they will have but need hereof; for doubtless, at theirreturn, when they are thoroughly sensible of the murder they have committed, notonly 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 villainousactions, exceedingly afflict and distress their bleeding souls. For 'the childrenof 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 theirfaces thitherward' (Jer 50:4,5). Mark, 'going and weeping'; there will not be a stepthat these poor people will take in the day of their returning, but will be wateredwith the tears of repentance and contrition, under the consideration of the wickednessthat, 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 uponthe inhabitants of Jerusalem, the spirit of grace and of supplications; and theyshall look upon me whom they have pierced, and they shall mourn for him, as one mournethfor his only son, and shall be in bitterness for him, as one that is in bitternessfor his firstborn. In that day shall there be a great mourning in Jerusalem, as themourning of Hadad-rimmon in the valley of Megiddon, and the land shall mourn' (Zech12:10-12).

Wherefore, I say, they both have and also will have need of twelve gates, and onthem the names of their twelve tribes, with an angel at each, to encourage them toenter this holy and goodly city; and to tell them that yet he counts them his friendsin 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 seewhat encouragement the Jews will have, at their return, to enter in at them; so wemay also understand that by the names of the twelve tribes here written, God wouldhave us to perceive how all must be qualified that from among the Gentiles at thisday do enter in at these gates; namely, those, and those only, that be cut out oftheir own wild olive tree, and transplanted among the children of Israel, into theirgood olive tree. Such as are Jews inwardly, the Israel of God, according to the newcreature, 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, 'thatin what tribe the stranger,' that is, the Gentile 'sojourneth, there shall ye givehim his inheritance, saith the Lord God' (Eze 47:23). Thus the Jews and Gentilesshall 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 alsothey may with boldness demand, by the faith of the Lord Jesus, their entrance, bothfor communion with the God, grace, and privileges of this city, according to thatwhich is written, 'Open ye the gates, that the righteous nation which keepeth thetruth may enter in' (Isa 26:2). Thus much of the number of the gates, and now toproceed 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 repeatingof 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; thoughI do verily think that the Holy Ghost hath something to show us, wherefore he doththus set them forth. And possibly he may set them thus, and the west last, not onlybecause the west part of the world is that which always closeth the day, but to signifythat the west, when Jerusalem is rebuilded, will be the last part of the world thatwill be converted, or the gate that will be last, because longest, occupied withthe 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 thegates 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 signifyto us thus much, that God hath a people in every corner of the world. And also, thatgrace is to be carried out of these gates by the angels in their ministry into everyplace, to gather them home to him. As it is said of the living creatures, 'Whitherthe head looked they followed it, they turned not as they went' (Eze 10:11); so whithersoeverthe gates look, thither the ministers go, and carry the Word, to gather togetherthe elect. He 'sent them two and two before his face, into every city and place whitherhe 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 whatquarter or part of the world soever men come for life, for those men there are thegates of life, even right before their doors. Come they from the east, why thitherlook the gates; and so if they come from north, or west, or south. No man needs atall to go about to come at life, and peace, and rest. Let him come directly fromsin to grace, from Satan to Jesus Christ, and from this world to New Jerusalem. Thetwelve brazen oxen that Solomon made to bear the molten sea (1 Kings 7:23-25), theystood just as these gates stand, and signify, as I said before, that the doctrineof the twelve apostles should be carried into all the world, to convert—as in theprimitive times, so now at the building of New Jerusalem—and to bring in God's sheepto 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 receptionthat shall be given to every soul that from any corner of the whole world shall unfeignedlyclose in with grace, through the Lord Jesus Christ. Thus, therefore, men 'shall comefrom the east, and from the west, and from the north, and from the south, and shallsit 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 threegates, and on the west three gates.' Having thus showed you in a word, why they standthus looking into every corner or quarter of the world, I now come to show you whythere 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 theconsent of the three persons in the Trinity, that the gospel should thus every waygo 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 ofthe 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 hinderthem 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 thereis none can enter into this city, but by the three offices of the Lord Jesus. Christby his priestly office must wash away their sins; and by his prophetical office hemust illuminate, teach, guide, and refresh them; and by his kingly office, rule overthem 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 intothe state of a father of the church (1 John 2:12-14). Or, lastly, the three gatesmay signify the three-fold state we pass through from nature to glory; the stateof grace in this life, the state of felicity in paradise, and our state in gloryafter the resurrection: or thus, the state of grace that possesseth body and soulin this life, the state of glory that possesseth the soul at death, and the stateof glory that both body and soul shall be possessed with at the coming of the Lordand 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 theuppermost 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 Kings6:8). 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 namesof 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 thenames 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 butsafely laid upon a rock, even so strongly that neither wind nor weather, in theirgreatest vehemency, are able to shake or stir it to make it fall. But I say, howmuch more when a city hath foundations, twelve foundations, and those also laid byGod himself; as it is said concerning the worthies of old, they 'looked for a citywhich 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 twelveapostles 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 effectof that, the special providence and protection of God. Now this wall, saith the HolyGhost, hath twelve foundations, to wit, to bear it up for the continuation of thesafety and security of those that are the inhabitants of this city; a foundationis that which beareth up all, and that upon which the stress of all must lie andabide. Now, to speak properly, the foundation of our happiness is but one, and thatone 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 cityhad twelve foundations, and that in them also are written the names of the twelveapostles of the Lamb, he doth not mean that this wall had twelve Christs for itssupport, but that the doctrine of the twelve apostles is that doctrine upon whichboth Christ, and grace, and all happiness standeth firm and sure for ever. And tosignify also, that neither Christ nor any of his benefits can be profitable untothee, unless thou receive him alone upon the terms that they do hold him forth andoffer 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 preachedunto you, let him be accursed. As we said before, so say I now again, if any manpreach 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 themtheir names.' This makes it manifest that by the foundations of this wall, we areto understand the doctrine of the twelve apostles of the Lord Christ, for their namesare to it, or found engraved in the foundations. Thus it was with the doctrine whichwas the foundation of the Jewish church; the first pattern being delivered by theman Moses, his name was always so entailed to that doctrine, that at last it becamecommon, and that by Divine allowance, to call that doctrine by the name of Moseshimself. '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 speakingof the foundations of this wall, which is the doctrine of the twelve. And in thathe calleth the doctrine by the name of foundations, and leaveth it only with tellingus the names of the twelve apostles are engraven in it; he expects that men shouldbe 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 hereowned 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 tolife and holiness. 'In other ages,' saith Paul, it 'was not made known unto the sonsof men, as it is now revealed to the holy apostles and prophets by the Spirit' (Eph3:5). 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). Neitherwas 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;—forthe '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 thetime, 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 wondrousworks that he did; they did eat and drink with him after his passion, and saw, afterhe was risen, the print of the nails, and the spear with which he was pierced, whenhe died for our sins (Luke 24:39,40). And because they had seen, felt, and at sucha 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, bothin 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 believethat in the best of times there should be any beyond them; yet if it should so fallout that a dispensation should come in which they should have, as to the pouringforth of the Spirit, their equals, yet it could not follow, that therefore the gospelshould be offered in other terms than they at first have offered it, especially besideswhat hath been said of them, if you consider to them it was said, 'Whatsoever yeshall 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 Godhimself. Besides, they have given in commandment that all should write after theircopy, 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 considerit, the Holy Ghost speaks to the purpose, in saying that in the twelve foundationsare 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 menhave laid the foundation but they, so none can lay even that foundation otherwisethan 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 ofthe 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 forhis salvation, or to build his soul upon, namely, the doctrine of the twelve apostlesof the Lamb. For in that he saith their names are in the foundations, it is betterfor 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, whatthe mystery of his will should be, which is, that we receive Christ according totheir doctrine, words, writings, epistles, letters, &c., their names, I say,being there, God counts it as the broad seal of heaven, which giveth authority toall that doctrine whereunto by themselves they are prefixed and subscribed; not wherethey 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 hishand is the token of every epistle (2 Thess 3:17; Gal 6:11). As he saith again, AmI 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 doctrineone 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 foundationof the Jewish church, even Moses, received the pattern of all his order from themouth of the angel in Mount Sinai, so the twelve received their doctrine of faithand manners, the doctrine of the New Testament, from the mouth of the Son of Godhimself, as from the mouth of the angel of the everlasting covenant, on the mountainof Zion (Acts 7:38; 1:3; Matt 28:19).

Second. In that he saith the names of the twelve are in the foundations, this showsus the reason of the continual standing of this Jerusalem; it is built upon the doctrineof the twelve apostles of the Lamb, and standeth there. For, observe, so long ashe sees this holy city, he sees her standing upon these foundations; but he saw thecity till she was taken up, therefore she continued as being settled for ever uponthem. Indeed, the primitive city, or first churches, was built upon these foundations,and had also, so long as they there continued, sufficient supportation and upholdingby 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, andwere 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 provokedGod to remove the wall of his outward protection and safeguard from them, whereuponthe 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 fastenedupon 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 havegraven thee upon the palms of my hands, thy walls are continually before me' (Isa49:16).

[How we are to understand the word TWELVE.]

'And in them the names of the twelve apostles of the Lamb.' This word twelve mustbe 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 baptismof 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 fromfirst to last—were a twelve-fold witness of him in all his things; a twelve-foldseeing with their eyes, a twelve-fold hearing with their ears, a twelve-fold handlingalso with their hands, and feeling of the Son of God. As one of them said, 'Thatwhich 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 ofPaul 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 numberof the twelve, because their doctrine is only the doctrine of the twelve; for theycentre in their doctrine; their length, and breadth, and depth, and height beingthe doctrine of the twelve. So, then, the names of the twelve being found in thefoundations of this wall, it argueth that that doctrine is only true that is thedoctrine 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 formerpurity, and bear the sway, and for ever hold up the wall of safety for the inhabitantsof New Jerusalem. And indeed this doctrine, that the doctrine of the twelve is thatupon which eternal safety is built and stands, is so true, that it must not be variedfrom upon pain of eternal damnation. Here centered Luke the Evangelist, here centeredJude, here centered the author to the Hebrews, yea, here centered Paul himself, withall 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 willhave 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 theirvery carnal senses, which others did not; besides, their names also are found inthe foundations of this saving wall, as being there engraved by God himself; whichputteth all out of doubt, and giveth us infallible ground that their doctrine isonly 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 thefoundations of this wall, and the names of the twelve tribes being upon the gatesof this city, it giveth us to consider, that at the time of the building of thiscity the Jews and Gentiles shall be united together, and become one body; which veryconsideration must needs be to the Jews a great encouragement to have in mind attheir conversion (Rom 11: 1 Peter 1:1). For it plainly signifieth that our New Testamentpreachers shall carry in their mouths salvation to the Jews, by which means theyshall 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 nodoctrine accepted, nor no preachers regarded, but the doctrine, and the preachingof the doctrine of the twelve; for in that he saith that in them are found the namesof the twelve apostles of the Lamb, he doth implicitly exclude all other, of whatevertribe they pretend themselves. It shall not be then as now, a Popish doctrine, aQuaker's doctrine, a prelatical doctrine, and the Presbyter, Independent, and Anabaptist,[9]thus distinguished, and thus confounding and destroying. But the doctrine shall beone, and that one the doctrine where you find the names of the twelve apostles ofthe Lamb. 'If any man teach otherwise, and consent not to wholesome words, even thewords 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 salvationabout 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 thegates thereof, and the wall thereof.'

Now, having passed the relation of the wall, gates, and foundations, he comes tothe 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 thitherhe went to receive his orders; and according to the pattern there showed him, sohe committed all things by writing to them that were to be employed in the workmanshipof the holy things pertaining to the rise and completing of the tabernacle, and allits 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 wasto fall under the penalty that by the same law also was prescribed against the offendersand transgressors (Num 15:30,31). I find also, that when the temple was built inthe days of Solomon, all things were then done according to the writing that Davidmade, when the hand of God was upon him, when he made him understand all the workof 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 churchof the Jews, and their instruments of worship, after their revolting, he goeth tothe law of God, and by that understanding what was out of order, and how to put allthings into order, he so did reduce them to their former manner. The same way alsowent 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, thegolden reed, that here you read of, it is nothing else but the pure and unspottedWord 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 tomeasure the city, which was a type of our Jerusalem, he appeared with a line of flaxin his hand, to measure the pattern withal (Eze 40:3); which very phrase doth showus that this was but the type, and an Old Testament business; but John hath his ina New Testament style, and that in the most excellent manner of language, to signifythat his city, or the city that he hath the vision of, is to be the end of all typesand shadows, and the very perfection of them all. Wherefore he tells us also, thatthe line or reed by which this city is builded and squared, it is not now a lineof flax, but a reed of gold, a golden reed; to signify not a word of the law andletter that had to do with shadows, but the New Testament, and ministration of theSpirit, which hath to do with substance, and the heavenly things themselves (Heb9:23).

[The city measured.]

'A golden reed to measure the city,' &c. I told you at the first that this citywas the church of God that should be in the latter days; but yet not the church disorderlyand 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 squarewith the rule and golden reed of the New Testament of Christ; wherefore he callethit a city, a city under rule. Thus it was in the type; for when Solomon's templewas to be builded, and the city in after times, it was not enough that they had stonesand timber, but every one of them must be such stones, and such timber, and mustalso 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 membersmust be all such as shall be made fit for the city of God by the hewing words ofthe prophets (Hosea 6:5). They must join in Christian communion also according tothe golden reed of the New Testament, and ministration of the Spirit. Indeed, allthe time of the reign of Antichrist, the church, as she was a holy temple in theLord, so she was measured with reference to the truth of her grace, and invisiblecondition (Rev 11:1,2); but as she is to be a city, so she then is to be troddendown, and to lie without all form and order; but when Antichrist is dead, she shallagain come into mind, be considered, reared, built by measure, and inhabited. Andobserve it, as the rule of the carpenter is of use in building, from the first appearanceof 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, inEzekiel (Eze 30-48).

'And he measured the city.' That is, he measured the church in her constitution andfellowship. 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 downand destroy. Thus he measured the city before she went into captivity, and the tentribes before they were carried away beyond Babylon, because they lay cross to hisword, 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 builtand set up. Wherefore, as I said, the line or golden reed that is now stretched forthto 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, accordingto 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 limitsand 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 onlywas on foot, would not lose a form or ordinance of all the forms and ordinances ofhis temple; so when city-work comes up, he will not lose an inch of the limits, andbounds, and compass of his city, she shall be full as large, and of as great a compassevery way, as is determined of her; as he saith by the prophet, 'All the land, saithhe, shall be turned as a plain (this is that which a little before is called thenew heaven and a new earth); that is, there shall be a smooth face upon the wholeearth, 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 andinhabited in her place, from Benjamin's gate unto the place of the first gate, untothe corner gate, and from the tower of Hananiel, unto the king's wine presses' (Zech14:10). The four places here mentioned in this verse, they do seem to be the fourcorners of the city of old; at which places the city bounds were set; and in whichvery circle the prophet tells us, but with gospel language, she shall be settledagain.

[The gates measured.]

'And he measured the city,' and the gates thereof. This was figured forth by thevision in Ezekiel, for in it he saw the angel go from gate to gate, and saw him takethe exact and distinct measure of every one thereof; nay, not only of them in a generalway, 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 thespaces that were between (Eze 40).

Now by gates, I told you, we are to understand the Son of God, as he is the way tothe Father, and to the privileges of this city. Wherefore when he saith he measuredthe gates, it is as if he had said, he measured the entrance, strength, and goodlycountenance of him, with the mansions of glory that are to be enjoyed by every onethat entereth in hereby; for the porch, posts, face, entrance, and chambers of thegate in Ezekiel, they signify the entrance, strength, shining countenance, and restingplaces that every one shall find in the Lord Jesus that entereth in by him; and tomeasure all these, it is in substance but this, to set them forth, and out, in theirfull force, glory, largeness, beauty, and profitableness, in the view of all; forI told you at the first, the golden reed is the Word of God. Now the city and thegates thereof, are said to be measured by this golden reed: which, I say, can benothing else but an opening of all the excellencies of Christ, as he is the gateof the sheep, even by the full sway, power, majesty, and clearness of the Word. TheLord help us! Christ, as he is the door to God, and to all gospel-privileges, isnow strangely handled, and so hath been of a long time among the sons of men; someof 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 belongthe delicates of the precious things of God, even those which he hath most choicelylaid up and reserveth for none but those that unfeignedly turn from iniquity, andwalk with him in the newness of the Spirit. Others again do shut up the gates againstthe godly, labouring with might and main to hinder those that labour to enter, thatfain would do it unfeignedly (Matt 23:14; 2 Chron 29:7).[11] Others again do labourall that in them lies to deface the gates, to take away their beauty: like him thattook the gold from off the doors and gates of the temple (2 Kings 18:16). RenderingChrist a low and carnal business, &c. But at the measuring-day, at the day whenthe golden reed shall be the alone rule: then you shall see this city, and her gatesdiscovered in their own glory, holiness, and beauty. For though in our afflictionunder 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, andhave been much trod and trampled under the foot of the uncircumcised, yet all shallbe 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 restoringof Jerusalem took review of all the things pertaining to the city, both touchingits branches and deformity, and also how to set all things in order, and that bythe law of God which was in his hand, even according to the writing thereof (Ezra7:14; 8:34; Neh 8:9). And whosoever doth but read the history of Ezra and Nehemiahthroughout, 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 theway, it can be nothing else but a bringing of them by the right understanding andopening 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 communionwith 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 tothe rule of the Word: the inhabitants are according to the Word, the entrance isaccording to the Word, yea, and so is the safety of it also, even a fence to fencethem from their enemies; even a fence on every side, that they may be at ease andrest, 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 righteousnessshalt thou be established: thou shalt be far from oppression; for thou shalt notfear; 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 onlyto the measure of it, which measure is only the fulfilling all those promises andengagements 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 shallthat 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 extendedmercy unto us in the sight of the kings of Persia, to give us a reviving to set upthe house of our God, and to repair the desolations thereof, and to give us a wallin Judah and in Jerusalem' (Ezra 9:9). Which wall, I say, shall be so conspicuousto all the adversaries of this holy and beloved city, that the greatest of them shallnot once dare to peep or mutter[12] against her any more. 'God is known in her palacesfor a refuge. For, lo, the kings were assembled, they passed by together, they sawit, and so they marvelled; they were troubled, and hasted away. Fear took hold uponthem there, and pain, as of a woman in travail' (Psa 48:1-6). As it is said of thebuilding of the wall after the captivity: when the enemies and all the heathen sawit 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 andwall by this word, when finished, will then cause all that have skill in singingthe Lord's songs, and of lifting up the praises of God in this city, to gather themselvestogether to sing, and to praise, and to say, Bless ye the name of the Lord, for hismercies endure for ever: for then will they purify the people, this city, with thegates and wall thereof (Neh 12:27-47).

Wherefore in the mean time, between this and the building of this city, let Jerusalemcome into your mind, and walk about her, 'go round about her,' inquire by the Wordwhat God hath said of her state, strength, safety, ease, peace, and blessed tranquillityin the latter days, 'tell the towers thereof. Mark ye well her bulwarks, considerher 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, andthe 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 visibilityaccording to the Word, lying even every way with that golden reed: for by four squareyou are to understand perfection, or an answering the figures that of old did figureto us the completeness and perfection of the New Testament order.

For if you search the Scriptures, you will find that especially the great and principalinstruments of God's worship in and under the law, their perfection was what hereyou 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 ofIsrael, its exact point of perfection was to be a right four square. The ten basesalso, that were to be for bearers to the lavers in the temple, they were to be foursquare: the altar of burnt- offerings likewise, with the altar of incense, theirperfect pattern was that they should be four square. The inward court, and outwardcourt, 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, wasseen to be of the same frame and fashion every way, having just twelve gates, andon each of the four sides three gates. Wherefore, when he saith the city lieth foursquare, it is as if he had said she lieth even with the pattern or golden reed ofthe Word; even, I say, both in her members, doctrine, worship, and manners: for thethings 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 morefully and distinctly; for as to the things that I made mention of before, thoughthey 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 andbreadth, 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 (Exo27:1; 33:1; 1 Kings 7). So the bases, they were a cubit and an half broad, and acubit and an half long, yet but half a cubit high; the tables also on which theyslew 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 ofhis saying 'the length is as large as the breadth.'

Now by length and breadth here, we may yet observe another mystery held forth untous; for by the breadth is held forth the perfection of the rule, or law to whichall Christians ought to yield their hearty obedience: his commandment is exceedingbroad (Psa 119:96). The breadth of which is signified, I say, by the breadth of thosethings that before you see to be the instruments of the worship of God. Now, as bybreadth we are to understand the perfect latitude and