40. THE HOLY CITY;
OR,
THE NEW JERUSALEM:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.
AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS, AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEM ARE SUSTAINED.
* Glorious things are spoken of there, O city of God.— Paul. Ixxxvii. 8.
* And the name of the city from that day shall be, THE LORD IS THERE.—Ezek. xlviii. 35.
London: Printed in the year 1663.
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 prelative 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?' Jn. vi. 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.'¹ 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 trumpety.' The cause of all the confusion is the last 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 judgest another man's servant.' 'Let every man be fully persuaded in his own mind.' Re. xiv. 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.' Re. vii. 16. 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,² 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
¹ See page 435.
² Solomon Jarchi. See Alka's Modern Judaism, p. 275.
EPISTLE TO FOUR SORTS OF READERS.
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 his xiiii. 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—you, 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 flyleaf, apparently in Bunyan's autograph, 'This for my good and dearly beloved freud exists a 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.
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 Co 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.' Mat xi. 23, xii. 15. 18. I tell you that the operation of the Word and Spirit of God, without depending upon that idol, so much adored, is suf-
1 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.—(E.D.)
ficient of itself to search out 'all things, even the deep things of God.' 1 Co 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
EPISTLE TO FOUR SORTS OF READERS.
grace; and helping me to set before my brethren, wo 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 margaret, 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 parts 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-awelling 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.' &c. xv. xx.
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, 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;
¹ 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.)
² See Isa. xxxvi. 16. The fountain of living waters, and not the broken cisterns alluded to in Jc. ii. 13.—(Ed.)
THE HOLY CITY, OR THE NEW JERUSALEM.
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. Mat. vi. 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, Fohl snuff, put the branch to the nose,¹ and say, Contemptible! Mat. 2. 17. Ex. 1st. 17. 'But wisdom is justified of all her children.' Mat. 2. 18. 'The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; Jerusalem hath shaken her head at thee.' Is xxxvi. 22; yea, her God hath smitten his hands at thy dishonest gain and freaks. Ex. 2nd. 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.' Is 1st. 10, 11. JOHN BENJAM.
¹ Commentators differ as to the meaning of 'put the branch to the nose,' Ex. viii. 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.
REVELATION XXI. 10-27; XXII. 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. ¹⁰ Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; ¹¹ 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. ¹² On the east three gates, on the north three gates, on the south three gates, and on the west three gates. ¹³ And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. ¹⁴ And he that talked with me had a golden reed to measure the city, and the gates thereof and the wall thereof. ¹⁵ And the city hath 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. ¹⁶ 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. ¹⁷ And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glass. ¹⁸ 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; ¹⁹ The fifth, medonye; the sixth, sardine, the seventh, chrysolite; the eighth, beryl; the ninth, a tops; the tenth, a chrysophram; the eleventh, a jasmoth; the twelfth, an amethyst. ²⁰ And the twelve gates were twelve pearls, every several gate was of one pearl; and the a reel of the city was pure gold, as it were transparent glass. ²¹ And I saw no temple therein: for the Lord God Almighty, and the Lamb, are the temple of it. ²² 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. ²³ 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. ²⁴ And the gates of it shall not be shut at all by day: for there shall be no night there. ²⁵ And they shall bring the glory and honour of the nations into it. ²⁶ And there shall in no wise enter into it any thing that defteth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
22. ¹ And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. ² In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every mouth; and the leaves of the tree were for the healing of the nations. ³ And there shall be no more curse; but the throne of God and of the Lamb shall be in it; and his servants shall serve him. ⁴ And they shall see his face, and his name shall be in their foreheads.
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, tranquillity, 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 John, quizzed and glorious vision, he first, by qualifying 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.' I Co. M. 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. Ex. M. 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. Re. 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. Ex. M. 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.' Mar. 24. 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.' L. 1. 1. 2. Whence observe also, he is the man that is like to know most of God, that is oftentest in private with him. La. 1. 25-26. 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, serketh and intermeddle with all wisdom.' Pr. 1. 1. 2.
'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. Ex. 1. 1. 2. He must into the mount also, when he hath the view of the Holy Land, and of that goodly mountain Lebanon. L. 1. 1. 2. 3. 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-solve, 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 Co. 2. 6. 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.' 1 Th. 12. This is the hill from whence the prophet Ezekiel had the vision of this city; 1st. 2. 'And upon this rock (saith Christ)
I will build my church, and the gates of hell shall not prevail against it.' Mat. 15.