Chapter XXVIII: Part I (28)

'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35

London: Printed in the year 1665

ADVERTISEMENT BY THE EDITOR

Reader, it will require the utmost effort of your powers of faith in perfectly well authenticated history to believe an almost incredible fact, but which certainly took place in England, under the reformed church in 1665. It is, however, true, that a number of eminently pious, loyal, sober, industrious citizens were immured, by the forms of law, within the walls of a small prison on Bedford Bridge, over the river Ouse, for refusing to attend the parish church or join in the service prescribed by Acts of Parliament, according to the Book of Common Prayer. The Ruler of the universe deigned to approve their conduct, and to visit these prisoners with his peculiar approbation. He made their prison a Bethel, the house of God, and the very gate of heaven-thus richly blessing their souls for refusing to render unto man the things that are God's.

On the Lord's day they were in the habit of uniting in Divine worship. Their prison chamber had received no prelatic consecration, but God was in their midst to bless them. It happened one morning that it came to the turn of a poor itinerant tinker, of extraordinary ability, to address his fellow-prisoners-he had neither written nor even prepared a sermon, and felt, for a time, at a loss for a text or subject. At length, while turning over the sacred pages, his eye was directed to the description of the Holy City-New Jerusalem, which in the latter day will gloriously descend from heaven. His soul was enlarged and enlightened with the dazzling splendour of that sacred city-his heart, which had felt 'empty, spiritless, and barren,' was baptized into his subject-'with a few groans, he carried his meditations to the Lord Jesus for a blessing, which he did forthwith grant according to his grace, and then the preacher did set before his brethren the spiritual meat, and they did all eat and were well refreshed. While distributing the truth, it did so increase in his hand, that of the fragments he gathered up a basket full, and furnished this heavenly treatise.' Such, in substance, is the author's interesting account of the circumstances under which he wrote this book. He adds, with humility, that the men of this world would laugh, in conceit, that one so low, contemptible, and inconsiderable should busy himself with so hard and knotty a subject, but humbly hopes, that though but a babe in Christ, these truths were revealed to him. To the real followers of the lowly Jesus, the poor carpenter's son, 'who had not where to lay his head'-of whom the Jews said, 'How knoweth this man letters, having never learned?' (John 7:15)-despised by princes, prelates, scribes, and Pharisees-to such, the poverty, the occupation, and the want of book-learning of our author needs no apology. It is all-sufficient to know that he was mighty in the Scriptures, and deeply taught of the Holy Spirit. These are the only sources of information relative to the New Jerusalem; and in this treatise the author has richly developed the treasures of the Bible in reference to this solemn subject. To the same prison discipline to which we are indebted for the Pilgrim's Progress, we owe this, and other of the labours of that eminent servant of Christ, John Bunyan. Little did the poor tyrants who sent him to jail think that, in such a place, he would have this blessed vision of the heavenly city, or that his severe sufferings would materially aid in destroying their wicked craft.

The subject is one of pure revelation. The philosopher-the theologian-the philologist-the historian, and the antiquarian, are utterly unable to grapple with that which is here so admirably handled by a poor unlettered prisoner for Christ, who, from the inexhaustible storehouse of God's Word, brings forth things new and old to comfort the pilgrim, whether in a prison or a palace, and to enliven his prospects on his way to this celestial city. The New Jerusalem is a sublime object, and we are bound humbly to adore that majestic mercy which has condescended to give us such a glimpse of the glory which, in its unbounded extent, passeth all the powers of our earth-bound souls to conceive.

It is a city whose builder and maker is God-perfect as his infinite wisdom-strong as his omnipotence-eternal as his existence. Who by searching can find out the perfections of the Almighty-they can only be traced by his revealed will, and with our poor powers, even then but faintly. No man ever possessed a more intimate knowledge of the Bible, nor greater aptitude in quoting it than Bunyan: he must have meditated in it day and night; and in this treatise his biblical treasures are wisely used. He begins with the foundation of the walls, and shows that they are based upon the truths taught to the twelve tribes, and by the twelve apostles of the Lamb. All these truths are perfectly handed down to us in holy Writ, alike immutable and unalterable. Cursed are they that add to that book, either by tradition or by the imposition of creeds, rites, and ceremonies, and not less cursed are they that take from it. These solid foundations support walls and gates through which nothing can enter that defileth. It is a pattern to the church on earth, into which none should be admitted but saints, known from their conversation as living epistles. 'Not common stuff, not raked out of the dunghills and muck heaps of this world, and from among the toys of antichrist, but spiritual, heavenly and glorious precious stones.' This city has but one street, showing the perfect unity among all its inhabitants, and it is only under the personal reign of Christ that uniformity can exist. The divisions among Christians arise, as Bunyan justly concludes, from 'antichristian rubbish, darkness, and trumpery.' The cause of all the confusion is the lust of man for domination over conscience, the government of which is the sole prerogative of God, and this is strengthened by the hope of passing through time in idleness, luxury, and honour, under the false pretence of apostolic descent transmitted through ceremonies worse than childish. In our Lord's days there was union among his disciples, as there must be under his personal reign in the New Jerusalem. But in the times of the apostles the disciples were divided-one was of Paul-another of Apollos, and others of Cephas. The Holy Ghost issued laws to regulate the church in their disputes-not an act of uniformity, but an injunction to the exercise of mutual forbearance, 'Who art thou that judges another man's servant.' 'Let every man be fully persuaded in his own mind' (Rom 14:4,5).

After viewing the spiritual unity of the inhabitants of this wonderful city, we are introduced to its temple. How vast the edifice, to contain the millions on millions of worshippers-every inhabitant being present in the general assembly and church of the first-born! Utterly beneath our notice are the most magnificent temples raised by human ingenuity and vanity, when compared with that of the Holy City. Its foundation, the immutability of God-its extent, his divine immensity-its walls, the omnipotence of Jehovah-its treasury, the unsearchable riches of Christ-its worshippers, the countless myriads of the nations of those that are saved-its duration, ETERNITY. It is the inheritance of the Son of God, Jehovah Jesus, and is worthy of HIS inconceivable majesty. In all the multitude not one hypocrite will be found-not one sleeping worshipper-no wandering thought-no fear of sin or of Satan and his persecuting agents-death itself will be dead and swallowed up in life and immortality-all are pure-clothed in white robes-the palm of victory in their hands-singing the glorious anthems of heaven. O my soul! who are they that are thus unspeakably blessed? Shall I be a citizen of that city? God has told us who they are-not those who have been cherished by the state-clothed with honour, who have eaten the bread of idleness. No. 'These are they which came out of great tribulation' (Rev 7:14). From all kindreds, nations, sects, and parties-they who obeyed God and not man in all matters of faith and holiness-those who submitted to the Saviour, and have washed their robes and made them white in the blood of the Lamb. How vile is that sectarian spirit which in cold blood consigns all but its own sect to eternal misery. How strange the calculation of that Jewish Rabbi,[1] who, dooming to miserable and eternal slavery all but his own little party, gives to every Jew two thousand eight hundred souls to be tormented and tyrannically used as slaves. The bitter sectarian who thus judges that all not of his own party shall be destroyed, will do well to listen to the voice of truth, 'With what judgment ye judge ye shall be judged.' All these absurd and wicked feelings are fast wearing away before the advancing spirit of Christianity. When the leaven of Divine truth shall have spread over the whole earth, antichrist will finally fall-then shall this New Jerusalem descend from heaven, and become the glory of the earth. How distant soever that period may seem, it is irresistibly hastening on. Since Bunyan's days, persecution has hid its ugly head-North America, which was then a land of darkness, is now widely covered with gospel blessings-slavery is coming to an end-India, the islands of the Pacific, and the vast territories of Australia, are yielding their increase. A few more centuries of progression, increasing in its ratio as time draws to a close, will hasten on the coming of our Lord.

The growth in grace of every Christian goes on thus gradually. Bunyan draws a beautiful picture of this from Ezekiel 47:3-12. It is so slow as scarcely to be perceptible, and one proof of its growth in our hearts is a doubt as to whether we are progressing at all. The more the light of heaven breaks in upon us, the more clearly it displays our sinful follies. According to the prophet, the waters rise higher and higher, but so slowly as to elude observation, until we find that they have risen from the ancles to the knees, and at length they rise and leave no standing for the feet-the earth recedes with time, and the soul enters upon the ocean of eternal grace and glory. The time is coming when we shall no longer worship in temples made with hands, neither in the mountains of Samaria, nor in the temples of Jerusalem, or Rome, or London. 'The cloud-capt towers-the gorgeous palaces-the solemn temples-yea, the great globe itself, shall dissolve, and, like the baseless fabric of a vision, leave not a wreck behind.' Or in language far more solemn and striking, because they are the unerring words of truth, 'The heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up.' Then shall the Holy City-the New Jerusalem-descend from heaven, and all the ransomed of the Lord shall find in it a glorious and everlasting habitation.

Bunyan published this Book in a very small 8vo of 294 pages. It was never reprinted separately from his other works, and even in them it suffered from serious omissions and errors. It is now accurately printed from his original edition. The copy in Dr. Williams' Library, Redcross Street, is remarkably fine and clean, a present, most probably, in the first instance, from the author, having an inscription on the fly leaf, apparently in Bunyan's autograph, 'This for my good and dearly beloved frend mistris Backcraft.' It has a false title, bearing the imprint of 'London, Printed for Francis Smith, at the Elephant and Castle without Temple Barr, 1669.' The editor's copy, soiled and tattered, cost him twenty shillings, a striking proof of its rarity. This has the original title, with the real date, 1665, but without a printer's or publisher's name-from which it may be inferred that no one dared to patronize the labours of the poor prisoner-a circumstance tending to make the book more prized by the lovers of Christian liberty. The four dedications are singular, and truly Bunyanish.

GEO OFFOR.

THE EPISTLE TO FOUR SORTS OF READERS

I. TO THE GODLY READER.

Friend,-Though the men of this world, at the sight of this book, will not only deride, but laugh in conceit, to consider that one so low, contemptible, and inconsiderable as I, should busy myself in such sort, as to meddle with the exposition of so hard and knotty a Scripture as here they find the subject matter of this little book; yet do thou remember that 'God hath chosen the foolish things of the world to confound the wise, and things which are not, to bring to nought things that are' (1 Cor 1:27,28). Consider also, that even of old it hath been his pleasure to 'hide these things from the wise and prudent, and to reveal them unto babes' (Matt 11:25, 21:15,16). I tell you that the operation of the Word and Spirit of God, without depending upon that idol,[2] so much adored, is sufficient of itself to search out 'all things, even the deep things of God' (1 Cor 2:10).

The occasion of my first meddling with this matter was as followeth:-Upon a certain first-day, I being together with my brethren in our prison chamber, they expected that, according to our custom, something should be spoken out of the Word for 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 speak among them so much as five words of truth with life and evidence; but at last it so fell out that providentially I cast mine eye upon the eleventh verse of the one and twentieth chapter of this prophecy; upon which, when I had considered a while, methought I perceived something of that jasper in whose light you there find this holy city is said to come or descend; wherefore having got in my eye some dim glimmerings thereof, and finding also in my heart a desire to see farther thereinto, I with a few groans did carry my meditations to the Lord Jesus for a blessing, which he did forthwith grant according to his grace; and helping me to set before my brethren, we did all eat, and were well refreshed; and behold also, that while I was in the distributing of it, it so increased in my hand, that of the fragments that we left, after we had well dined, I gathered up this basketful. Methought the more I cast mine eye upon the whole discourse, the more I saw lie in it. Wherefore setting myself to a more narrow search, through frequent prayer to God, what first with doing, and then with undoing, and after that with doing again, I thus did finish it.

But yet, notwithstanding all my labour and travel in this matter, I do not, neither can I expect that every godly heart should in every thing see the truth and excellency of what is here discoursed; neither would I have them imagine that I have so thoroughly viewed this holy city, but that much more than I do here crush out is yet left in the cluster. Alas! I shall only say thus, I have crushed out a little juice to sweeten their lips withal, not doubting but in a little time more large measures of the excellency of this city, and of its sweetness and glory, will by others be opened and unfolded; yea, if not by the servants of the Lord Jesus, yet by the Lord himself, who will have this city builded and set in its own place.

But, I say, for this discourse, if any of the saints that read herein think they find nought at all but words, as many times it falleth out even in their reading the Scriptures of God themselves, I beg, I say, of such, that they read charitably, judge modestly, and also that they would take heed of concluding that because they for the present see nothing in this or that passage, that therefore there is nothing in it: possibly from that which thou mayest cast away as an empty bone, others may pick both good and wholesome bits, yea, and also out of that suck much nourishing marrow. You find by experience, that that very bit that will not down with one, may yet not only down, but be healthful and nourishing to another. Babes are more for milk than strong meat, though meat will well digest with those that are of riper years. Wherefore that which thy weakness will not suffer thee to feed on, leave; and go to the milk and nourishment that in other places thou shalt find.

II. TO THE LEARNED READER.

My second word is to my wise and learned reader.

Sir,-I suppose, in your reading of this discourse, you will be apt to blame me for two things: First, Because I have not so beautified my matter with acuteness of language as you could wish or desire. Secondly, Because also I have not given you, either in the line or in the margent, a cloud of sentences from the learned fathers, that have, according to their wisdom, possibly, handled these matters long before me.

To the first I say, the matter indeed is excellent and high; but for my part I am weak and low; it also deserveth a more full and profound discourse than my small pats will help me to make upon the matter. But yet seeing the Lord looketh not at the outward appearance, but on the heart, neither regardeth high-swelling words of vanity, but pure and naked truth; and seeing also that a widow's mite being all, even heart as well as substance, is counted more, and better, than to cast in little out of much, and that little too perhaps the worst, I hope my little, being all, my farthing, seeing I have no more, may be accepted and counted for a great deal in the Lord's treasury. Besides, Sir, words easy to be understood do often hit the mark, when high and learned ones do only pierce the air. He also that speaks to the weakest, may make the learned understand him; when he that striveth to be high, is not only for the most part understood but of a sort, but also many times is neither understood by them nor by himself.

Secondly, The reason why you find me empty of the language of the learned, I mean their sentences and words which others use, is because I have them not, nor have not read them: had it not been for the Bible, I had not only not thus done it, but not at all.

Lastly. I do find in most such a spirit of whoredom and idolatry concerning the learning of this world, and wisdom of the flesh, and God's glory so much stained and diminished thereby; that had I all their aid and assistance at command, I durst not make use of ought thereof, and that for fear lest that grace, and these gifts that the Lord hath given me, should be attributed to their wits, rather than the light of the Word and Spirit of God: Wherefore 'I will not take' of them 'from a thread even to a shoe-latchet,--lest they should say, We have made Abram rich' (Gen 14:23).

Sir, What you find suiting with the Scriptures take, though it should not suit with authors; but that which you find against the Scriptures, slight, though it should be confirmed by multitudes of them. Yea, further, where you find the Scriptures and your authors jump,[3] yet believe it for the sake of Scripture's authority. I honour the godly as Christians, but I prefer the Bible before them; and having that still with me, I count myself far better furnished than if I had without it all the libraries of the two universities. Besides, I am for drinking water out of my own cistern;[4] what God makes mine by the evidence of his Word and Spirit, that I dare make bold with. Wherefore seeing, though I am without their learned lines, yet well furnished with the words of God, I mean the Bible, I have contented myself with what I there have found, and having set it before your eyes,

I pray read and take, Sir, what you like best; And that which you like not, leave for the rest.

III. TO THE CAPTIOUS READER.

My third word is to the captious and wrangling reader.

Friend,-However thou camest by this book, I will assure thee thou wast least in my thoughts when I writ it; I tell thee, I intended this book as little for thee as the goldsmith intendeth his jewels and rings for the snout of a sow. Wherefore put on reason, and lay aside thy frenzy; be sober, or lay by the book (Matt 7:6).

IV. TO THE MOTHER OF HARLOTS, &c.

My fourth word is to the lady of kingdoms, the well-favoured harlot, the mistress of witchcrafts, and the abominations of the earth.

Mistress,-I suppose I have nothing here that will either please your wanton eye or go down with your voluptuous palate. Here is bread indeed, as also milk and meat; but here is neither paint to adorn thy wrinkled face, nor crutch to uphold or undershore thy shaking, tottering, staggering kingdom of Rome; but rather a certain presage of thy sudden and fearful final downfall, and of the exaltation of that holy matron, whose chastity thou dost abhor, because by it she reproveth and condemneth thy lewd and stubborn life. Wherefore, lady, smell thou mayest of this, but taste thou wilt not: I know that both thy wanton eye, with all thy mincing brats that are intoxicated with thy cup and enchanted with thy fornications, will, at the sight of so homely and plain a dish as this, cry, Foh! snuff, put the branch to the nose,[5] and say, Contemptible! (Mal 1:12,13; Eze 8:17). 'But wisdom is justified of all her children' (Matt 11:19). 'The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; Jerusalem hath shaken her head at thee' (Isa 37:22), yea, her God hath smitten his hands at thy dishonest gain and freaks (Eze 22:7-11, &c.). 'Rejoice ye with Jerusalem, and be glad for her, all ye that love her; rejoice for joy with her, all ye that mourn for her; that ye may suck and be satisfied with the breasts of her consolations, that ye may milk out and be delighted with the abundance of her glory' (Isa 66:10,11).

JOHN BUNYAN

FOOTNOTES:

1. Solomon Jarchi. See Allen's Modern Judaism, p. 275.

2. By 'idol' is here meant human wisdom and school learning, which the men of this world adore, and laugh in conceit at the attempt of one who did not possess it to expound the mysteries of the Revelations-forgetting that they can only be spiritually discerned.-Ed.

3. Where the Bible and uninspired authors agree, believe the truth simply for the Bible's sake. How properly jealous was Bunyan as to the supremacy of God's authority.-Ed.

4. See Isaiah 36:16. The fountain of living waters, and not the broken cisterns alluded to in Jeremiah 2:13.-Ed.

5. Commentators differ as to the meaning of 'put the branch to the nose,' Ezekiel 8:17, but all agree it was some well known mode of expressing contempt for God and his worship.-Ed.

THE HOLY CITY; OR, THE NEW JERUSALEM

By John Bunyan

Revelation 21:10-27; 22:1-4 "And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal: And had a wall great and high, and had twelve gates, and at the gates twelve angels and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east three gates, on the north three gates, on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof and the wall thereof. And the city lieth four-square, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is of the angel. And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass. And I saw no temple therein: for the Lord God Almighty, and the Lamb, are the temple of it. And the city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved, shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all day by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him. And they shall see his face, and his name shall be in their foreheads."

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

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

FIRST, The vision of this city in general. SECOND, A discovery of its defence, entrances, and fashion, in particular. THIRD, A relation of the glory of each. FOURTH, A discovery of its inhabitants, their quality and numerousness. FIFTH, A relation of its maintenance, by which it continueth in life, ease, peace, tranquility, and sweetness for ever. To all which I shall speak something in their proper places, and shall open them before you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Why the church is called a city.]

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

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

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

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

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

[This city descends out of heaven from God.]

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

First. For the word heaven, in Scripture it is variously to be understood, but generally either materially or metaphorically; now not materially here, but metaphorically; and so is generally, if not always, taken in this book.

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

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

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

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

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

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

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