Lord Jesus in this New Jerusalem; and yet, behold, the jasper is too short and slender to do the business, there must another stone be added, even like a jasper stone, clear as crystal. Yea, saith the Lord Jesus, her cheeks 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.' Ca. i. 9, 10; and vii. 1.

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

First, As she descends, she meddleth not with any man's matters but her own; she comes all along by the King's highway; that is, alone by the rules that her Lord hath prescribed for her in his testament. The governors of this world need not at all to fear a disturbance from her, or a diminishing of ought they have. She will not meddle with their fields nor vineyards, neither will she drink of the water of their wells: only let her go by the King's highway, and she will not turn to the right hand or to the left, until she hath passed all their borders. Nu. xx. 18, 19; xxi. 22. It is a false report then that the governors of the nations have received against the city, this New Jerusalem, if they believe, that according to the tale that is told them, she is and hath been of old a rebellious city, and destructive to kings, and a diminisher of their revenues. I say, these things are lying words, and forged even in the heart of 'Bishlam, Mithredath, Tabeel, and the rest of their companions.' Eze. iv. 7. For verily this city, in her descending, is clear from such things, even as clear as crystal. She is not for meddling with anything that is theirs, from a thread even to a shoe-latchet. Her glory is spiritual and heavenly, and she is satisfied with what is her own. It is true, the kings and nations of this world shall one day bring their glory and honour to this city; but yet not by outward force or compulsion; none shall constrain them but the love of Christ and

1 In Bunyan's days, a few fanatics from among the Fifth Monarchy men conceived that the millenium had arrived, and that it was their duty to take possession of the kingdom for Jesus. They were mad enough, like the late Mr. Courtnay, to imagine that their bodies were invulnerable, and they marched out to seize London. A few of the trained bands soon encountered them, some were shot and the rest were punished, and this absurd attempt was at an end in a few

the beauty of this city. The Gentiles shall come to thy light, and kings to the bright- See more of this ness of thy rising.' Is. Lx 3. The light hereafter. and beauty of this city, that only shall engage their hearts, and overcome them. Indeed, if any shall, out of mistrust or enmity against this city and her prosperity, bend themselves to disappoint the designs of the eternal God concerning her building and glory, then they must take what followeth. Her God in the midst of her is mighty, he will rest in his love, and rejoice over her with singing, and will UNDO all that afflict her. Zep. iii. 17-19. Wherefore, associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to naught; speak the word and it shall not stand; for God is with us.' Is. viii. 9, 10.

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

Again, she will be clear as crystal in the observation of all her turns and stops, in her journeying from Egypt to Canaan, from Babylon to this Jerusalem state. She will, I say, observe both time and order, and will go only as her God doth go before her; now one step in this truth, and then another in that, according to the dispensation of God, and the light of day she lives in. As the cloud goes, so will she; and when the cloud stays, so will she. Re. xiv. 4; Ex. xl. 36-38. She comes in perfect rank and file, 'terrible as an army with banners.' Ca. vi. 10. No Balaam can enchant her; she comes out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchants.' Ca, iii. G. Still

hours. This gave the enemies of true religion a pretext, which they eagerly seized, of charging these absurd notions upon all who feared God, and a severe persecution followed. To deprecate and counteract these reports, Bunyan is very explicit in noting the difference between a spiritual and a temporal kingdom.-ED.

'leaning upon her beloved.' Ca. viii. 5. The return of Zion from under the tyranny of her afflictors, and her recovery to her primitive purity, is no headstrong brain-sick rashness of her own, but the gracious and merciful hand and goodness of God unto her, therefrom to give her deliverance. For thus saith the Lord, That after seventy years be accomplished at Babylon (that is, the time of the reign of Antichrist, and his tyranny over his church) I will visit you, and perform my good word toward you, in causing you to return to this place.' Je. xxix. 10. "Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for (spiritual) wheat, and for wine, and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all.' Is. lvii. 11; Je. xxxi. 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 gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.' These words do give us to understand, that this holy city is now built, and in all her parts complete, they give us also to understand the manner of her strength, &c.

'And had a wall.' Having thus, I say, given us a description of this city in general, Of her defence. 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 first thing that he presenteth to our view is her safety and security; she had a wall.' A wall, you know, is for the safety, security, defence, and preservation of a place, city, or town; therefore it is much to the purpose that in the first place after this general description, he should fall upon a discovery of her security and fortification; for what of all this glory and goodness, if there be no way to defend and preserve it in its high and glorious state? If a man had in his possession even mountains of pearl and golden mines, yet if he had not wherewith to secure and preserve them to himself, from those that with all their might endeavour to get them from him, he might not only quickly lose his treasure, and become a beggar, but also through the very fear of losing them, even lose the comfort of them, while yet in his possession. To speak nothing of the angels that fell, and of the glory that they then did lose. I may instance

to you the state of Adam in his excellency; Adam, you know, was once so rich and wealthy, that he had the garden of Eden, the paradise of pleasure, yea, and also the whole world to boot, for his inheritance; but mark, in all his glory, he was without a wall; wherefore presently, even at the very first assault of the adversary, he was not only worsted as touching his person and standing, but even stripped of all his treasure, his paradise taken from him, and he in a manner left so poor, that forthwith he was glad of an apron of figleaves to cover his nakedness, and to hide his shame from the face of the sun. Ge. iii. 7. Wherefore, I say, John speaks to the purpose in saying she had a wall; a wall for defence and safety, for security and preservation. Now then she shall lie no longer like blasted bones in an open field or valley; that was her portion in the days of her affliction. Eze. xxxvii. 1, 2.

[The wall of the city.]

'And had a wall.' It is said of old Jerusalem, that she had a wall and a wall, two walls for her defence and safety: Je. xxxix. 4; Je. lii. 7; which two, in my judgment, did hold forth these two things. The one, their eternal preservation and security from the wrath of God, through the benefits of Christ; and the other, that special protection and safeguard that the church hath always had from and by the special providence of her God in the midst of her enemies, Wherefore one of these is called by the proper name of salvation, which salvation I take in special to signify our fortification and safety from the wrath of God, and the curse and power of the law and sin. Is. xxvi. 1; Ac. iv. 12. The other is called, A wall of fire round about her; and alludeth to the vision that the prophet's servant was made to see for his comfort, when he was put in fear, by reason of the great company of the enemies that were bending their force against the life of his master. Eze. ii. 5; 2 Ki. vi. 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, The reason of and had a ditch between them, which two walls. was to signify that though then they had the wall of salvation about them, with reference to their eternal state, yet the wall of God's providence and special protection was not yet so nearly joined thereto but that they might, for their foolishness, have that broken down, and they suffered to fall into the ditch that was between them both. Is. xxii. 10-12. And so he saith by the prophet, 'I will tell you what I will do to my vineyard (that is, to this city for the wickedness thereof), I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down.' Is. v. 5-7. Which hedge and wall

could not be that of eternal salvation, for that stood sure, though they should be scattered among the nations as wheat is sifted in a sieve.' Am. ix. 9. It must therefore be the wall of her special preservation in her outward peace and happiness, which wall was often in those days broken down, and they made havoc of, of all that dwelt about them.

one.

But now touching the safety of New Jerusalem, the city of which I here discourse, she is seen in Two walls made the vision by John to have but one only wall; to signify that at this day the wall of her eternal salvation, and of God's special providence to protect and defend her, in her present visible and gospel glory, shall be so effectually joined together, that now they shall be no more two, that is, at a distance, with a ditch between, but one sound and enclosing wall; to show us that now the state of this Jerusalem, even touching her outward glory, peace, and tranquillity, will be so stable, invincible, and lasting, that unless that part of the wall which is eternal salvation, can be broken down, the glory of this city shall never be vailed more. Wherefore the prophet, when he speaks with reference to the happy state and condition of this city, he saith, Violence shall no more be heard in

The reason why

made one.

they both are thy land, wasting nor destruction within thy borders; but thou shalt call thy walls salvation, and thy gates praise,' Is. Ix. 18; as he saith also in another place, "Thine eye shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.' Is. xxxiii. 20. The walls are now conjoined, both joined into one; the Father hath delivered up the great red dragon into the hand of Christ, who hath shut him up and sealed him down, even down for a thousand years. Re. xx. 1–3. Wherefore from the Lord shall there be upon every dwelling-place of Mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night; for upon all her glory shall be a defence.' Is. iv. 5. And in that day shall this song be sung: We have a strong city, salvation will God appoint for walls and bulwarks.' Is. xxvi, 1, 2. The same in effect hath our prophet John, saying 'I saw the holy city, the New Jerusalem,' descending out of heaven from God, 'prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, - The tabernacle of God is with men, and he will dwell with them: - and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain; for the former things are passed away.' Re. xxi, 1-4.

the wail.

Great mercies, high mercies, great preservation, and a high arm to defend, shall con- The height of tinually at this day encamp this city: God himself will be a continual life-guard to this city; I will encamp,' saith he, 'about mine house, because of the army, because of him that passeth by, and because of him that returneth; and no oppressor shall pass through them any more; for now have I seen with mine eyes.' Zec. ix. 8.

[The gates of the city.]

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

'And had twelve gates.' In that he saith

twelve gates, he alludeth to the city Twelve gates. of Jerusalem that was of old, which had just so many, Ne. iii. xii. 37-39; and are on purpose put into the number of twelve, to answer to the whole number of the elect of God, which are comprehended within the number of Why twelve the twelve tribes, whether they are gates. natural Jews or Gentiles; for as all the godly

Jews are the seed of Abraham after the flesh, though not godly, because they are the children of the flesh of Abraham; so all the godly Gentiles are the children of Abraham after the spirit, though not by that means made the children of the flesh of Abraham. They both meet then in the spirit and faith of the gospel, as God saith to the Jews, When a stranger shall sojourn with thee, and will keep the passover to the Lord,' that is, become godly, and receive the faith of Christ, let all his males be circumcised, and then let them come near, and keep it, &c. Ex. xii. 48. For they that are of faith, are the children of faithful Abraham, who is called the very father of us all. Ga. iii. 7. Ro. iv. 16. Thus you see all the godly come under the title of the children of Abraham, and of the Jews; and so under the denomination also of being The twelve gates persons belonging to the tribes, the do answer the twelve tribes, who answer to those twelve gates. Wherefore the Psalmist minding this, speaking indefinitely of all the godly, under the name of the tribes of Israel; saying, Our feet shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together, whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord.' Ps. cxxii. 2—4.

6

twelve tribes.

6

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

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

By angels The angels, and what they are.

[The angels at the gates, what they are.] And at the gates twelve angels.' in this place, we are to understand the messengers and ministers of the Lord Jesus, by whom the mystery of eternal life and felicity is held forth and discovered before the sons of men; and thus this word angel is fre quently taken in this prophecy. Re. i. 20; ii. 1, 8, 12, 18 iii. 1. 7; xiv. G.

And at the gates twelve angels '—

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

First. They are called twelve, to signify two things. 1. The truth of their doc- Why the angels trine. And, 2. The sufficiency of their

are said to be twelve.