53. [FOURTH. THE INHABITANTS OF THE CITY, THEIR QUALITY, AND NUMEROUSNESS.]

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

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

Every one knoweth what the nations are, wherefore I need not stay upon the explication of that, for it doth in general include the multitude of the sinners of the world. Re. ii. 1-8. 1 Co. vi. 8-11. Ta. iii. 2. Therefore, when he saith, the nations shall walk in the light of this city, it is as if he had said, that at this day, when she is here in her tranquillity, the sinners and disobedient among the sons of men shall by multitudes and whole kingdoms come in and close with the church and house of God. These spiders shall take hold with their hands, and be in kings' palaces. Pr. xvi. 28.

'And the nations,' &c. For this word, 'the nations,' is a great word, and it comprehendeth much; mark, it doth not say a nation, or some nations, neither doth it say few or small nations, but indefinitely, the nations, many nations, strong nations, all nations, the nations in general; only he ties them up with this limit, the nations of them that are saved. Is. ii. 15; 16. 22; ii. 2. Which yet is not so much spoken to clip off the multitude that we suppose may then be converted, as to show us their qualifications and happiness; as he saith by the prophet in another place, Thy children shall be all holy, or righteous, 'and great shall be the peace of thy children.' Is. iii. 11; ii. 21. 'And the nations of them which are saved shall walk in the light of it.' Surely the Holy Ghost would never have spoken at such a rate as this, if he had not intended to show us that at the day of the setting up of this Jerusalem, a great harvest of sinners shall be gathered by the grace of the gospel. But the truth is, the Scriptures go with open arms towards the latter end of the world, even as if they would grasp and compass about almost all people then upon the face of the whole earth with the grace and mercy of God. 'The earth,' saith God, 'shall be full of the knowledge' of the glory 'of the Lord, as the waters cover the sea.' Is. ii. 2. Mat. x. 14. As he saith, also, for the comfort of the church in another place, 'Behold, I have graven thee upon the pains of my hands, thy walls are continually before me. Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee. Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride death. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thro' up shall be far away. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is to strait for me; give place to me, that I may dwell. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive and removing to and fro? and who hath brought up these? Behold, I was left alone, these, where had they been?' Is xix. 16-21. Thus the multitudes of the nations shall at this day be converted to the Lord, and be made the inhabitants of this Jerusalem; as he saith again, 'The kingdoms of this world are become the kingdoms of our Lord and of his Christ.' Be. xi. 18. And again, 'The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.' De. xi. 27.

And observe it, these promises are to be fulfilled in the last days, at the time of the pouring forth of the last vial, which is the time of the sounding of the last of the seven trumpets; for then this city shall be built, and Lucifer fallen from heaven; then the prisoners shall be set at liberty, and the people be gathered together, 'and the kingdoms to serve the Lord.' Is. xi. 1, 2, xix. 4-6. Ps. cu. 20-22. Re. xi. 15-17. 'Rejoice, O ye nations, with his people, for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.' De. xix. 4.1. Alas: it is now towards the end of the world, and therefore now all is going, if the Lord steps not in with the riches of his grace. Wherefore now at last, before all be turned into fire and ashes, behold the Lord casts the net among the multitude of fish, and the abundance of the sea shall, without fail, be converted to Jerusalem. Is. ix. 5. Though Satan and Antichrist have had their day in the world, and by their outrage have made fearful havoc of the souls of sinners from time to time, yet now at length God will strike in for a share with them, and his Son 'shall divide the spoil with the strong.' Is. ix. 12. Wherefore he now sets up this city, puts the glory of heaven upon her, provides a new heaven and a new earth for her situation, Is. xix. 28; drives profaneness into the holes and dens of the earth; giveth righteousness authority to reign in the world, 2 Ps. ix. 13, and takes off the veil from all faces, that none may hereafter be for ever beguiled by blindness and ignorance. Is. xix. 7. Now shall they make merry with the things of God; now shall all eat the fat and drink the sweet. 1 Kt. ix. 20. Ne. vi. 10. 12. For 'in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.' Is. xix. 6. 'And the nations of them which are saved shall walk in the light of it.' They 'shall walk in the light of it.' That is, in the light that is in it while it is in its purity in this world, and in the glory of it when it is in its perfection and immortality in another. Whence note by the way, that in the midst of all this glory, or while the glorious light of the gospel shall thus shine in the world, yet even then there will be some also that will not see and rejoice in the glory hereof. But as for those, whoever they are, they are excluded from a share in the blessed and goodly privileges of this city. 'The nations of them which are saved shall walk in the light of it.'

'And the kings of the earth do bring their glory and honour into it.' By these words are great things held forth. He told us before that the nations of them that are saved shall walk in the light of it; and here he tells us that even their kings also, the kings of the earth, do bring their honour and glory to it. The people of the nations they are but like to single peace and halfpeace, but their kings like gold angels and twenty-shilling pieces. Wherefore, when he saith that the kings of the earth do bring their glory and honour unto it, it argueth that the gospel and the grace of God, when it is displayed in its own nature, and seen in its own complexion, even then they that have most of the honour and glory of the world will yet stoop their top-gallant unto it. 'Because of thy temple which is at Jerusalem, shall kings bring presents unto thee.' Ps. ix. 20. Is. xix. 22. 23. 'The kings of Tarshish, and of the isles, shall bring presents' to thee; 'the kings of Sacha and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him.' Ps. lxi. 10. 11. The kings shall see and arise, and 'princes also shall worship because of the Lord,' &c. Is. xix. 7. The kings shall come to thy light, and princes to the brightness of thy rising. Is. ix. 1-4. 'The Gentiles shall see thy righteousness, and all kings thy glory.' Is. xix. 2. Yea, 'that which had not been told them shall they see, and that which they have not heard shall they consider.' Is. ix. 15. 'All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth. Yea, they shall sing in the ways of the Lord; for great is the glory of the Lord.' Ps. cxxviii. 4. 8. Thus, we see, that though in the first day of the gospel, the poor, the hult, the lame, and the blind are chief in the embracing of the tenders of grace, yet in the latter day thereof God will take hold of kings. 'And the kings of the earth do bring their glory and honour into it.' Into it; that is, to Jerusalem. Wherefore this city must be built before they all of them will fall in love with her. Indeed, I do conceive that some of them will lay their hand to help forward the work of this city, as did Hiram

1 A 'gold angel' was an early English coin, valued at one-third of a pound, afterwards increased to ten shillings. The 'twenty-shilling piece' was the old sovereign. The comparison between them and the silver piece and halfpenance was made by Bunyam in respect to their rarity and not their purity.—(E.D.)

2 'To stoop or lower the top gallant' is a mode of salutation and respect shown by ships at sea to each other.—(E.D.)

with Solomon, and Darius, Cyrus, and Artaxerxes, with Ezra and Nehemiah, at the building and repairing the city, in the letter, in the days of old. 2 Co. n. 11-12. Ex. 1-1, vi. 1-2, vi. 21. But yet, I say, the great conquest of the kings will be by the beauty and glory of this city, when she is built. 'Thou shalt arise,' O Lord, 'and have mercy upon Zion; for the time to favour her, yea, the set time is come. For thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall fear the name of the Lord, and all kings thy glory.' Ps. 1-12. And, indeed, before this city is set up, and established in her own place, most of the kings and great ones of the earth will be found employed and taken up in another work, than to fall in love with Mount Zion, and with the hill thereof. They will be found in love with mistress Babylon, the mother of harlots, the mistress of witchcrafts, and abominations of the earth. Re. xix. 2, 12-14, xvi. 3, 9. They will, I say, be committing fornication with her, and will be as the horns upon the heads of the beast, to defend the riding lady from the gunshot that the saints continually will be making at her by the force of the Word and Spirit of God. They will be shaking the sharp end of their weapons against the Son of God, continually labouring to keep him out of his throne, and from having that rule in the church, and in the world, as becomes him who is the head of the body, and over all principality and power. 'These shall make war with the Lamb.' Re. xix. 14. But, I say, it shall so come about at the last, by the illuminating grace of God, and by the faithful and patient enduring of the saints, together with the glory that everywhere shall now be abiding on the church and congregation of Jesus, that they shall begin to receive a man's heart, and shall consider things that have not been told them; wherefore at last they shall withdraw themselves from the love of this mistress, and shall leave her to scrape for herself in the world, and shall come with repentance and rejoicing to Zion; nay, not only so, but to avenge the quarrel of God, and the vengeance of his temple; and to recompense her also for the delusions and enchantments wherewith she hath entangled them. 'These shall hate her, and they shall make her desolate and naked, and shall eat her flesh, and burn her with fire.' Re. xix. 16. Now, madam, what sayest thou? The kings must come to Jerusalem, Jezebel. Thy chamber companions will shortly, notwithstanding thy painted face, cast thee down headlong out at the windows. Yea, they shall tread thee in pieces by the feet of their prancing horses, and with the wheels of their jumping chariots. 2 M. n. 3-5. They shall shut up all bowels of compassion towards thee, and shall roar upon thee like the sea, and upon thy fat ones like the waves thereof. Jn. 1. 41, 42. Yea, when they begin, they will also make an end, and will leave thee so harbourless and comfortless, that now there will be found for thee no gladness at all, no, not so much as one piper to play thee one jig. The delicacies that thy soul lusted after, thou shalt find them no more at all. Re. xix. 12-22. 'Babylon the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation; neither shall the Arabian pitch tent there, neither shall the shepherds make their fold there. But wild beasts of the desert shall lie there, and their houses shall be full of deloful creatures. And owls shall dwell there, and satyrs* shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her days shall not be prolonged.' Is. xix. 19-23. Thus wilt thou come down wonderfully. For 'in thee have they set light by father and mother; in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. In thee are men that carry tales to shed blood: and in thee they eat upon the mountains, in the midst of thee they commit lowdness.' Ex. xix. 6-10. God hath smitten his hands at thy dishonest gain, and all the blood which hath been in the midst of thee; God will be avenged of thee, but will not meet thee as a man. Is. xix. 1-3. You 'have cast lots for my people,' saith God: you 'have given a boy for a harlot, and sold a girl for wine, that they might drink.' You have made havoc of my young converts to satisfy your lusts; therefore, 'What have ye to do with me, O Tyre and Sidon, and all the coast of Palestine? Will ye render me a recompence? And if ye recompence me swiftly and speedily, will I return your recompence upon your own head.' Jn. 1-4. I will throw it as dirt in your face again. And never talk of what thou wast once, for though thou wast full of wisdom, and perfect in beauty, though thou hast been in Eden, the garden of God, yea, though every precious stone for some time was thy covering, and thou the very anointed cherub that covereth, walking upon the mountain of God, and in the midst of the stones of fire, yet because—by reason of the multitude of thy merchandise—thou hast sinned, and art filled with violence. 'Therefore God will cast thee, as profane, out of the mountain of God, and will destroy thee, O covering cherub, from the midst of the stones of fire;' yea, he will cast thee to the ground, and lay thee before kings, that they may behold thee. And 'all they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.' Ex. xix. 1-19. 'And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold; though thou rentest thy face with painting, in vain shalt thou make thyself fair, thy lovers will despise thee, they will seek thy life.' *Jn. 1c. 22.*

'And the kings of the earth do bring their glory and their honour into it.' Mark, they do not only forsake the crimson harlot, neither do they content themselves with eating her flesh and burning her with fire, but they come over, they come over to Jerusalem; they are conquered by the grace of Christ and wisdom of the Son of God. They shall make war with the Lamb, but the Lamb shall overcome them, for he is King of kings and Lord of lords, and those that are with him are called, and chosen, and faithful. Now they shall all give way to the government of the King of kings, the governor of the Jews, *Ex. 1c. 7.* and shall with gladness delight to see him rule his spouse with his own law, rules, and testament; they shall play the pranks of Jeroboam no longer, in making calves to keep the people from going up to Jerusalem to worship. Now they shall count him also king of nations, as well as king of saints; and he shall wear the crowns, and they shall seek to him. *Re. 1c. 12, 13. Jn. 2. 7. Is 1b. 13. 2. 6. 1. 2.* [*The city secure, the gates always open.*]

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

This is the effect of what you read before, namely, of the coming in of the kings and great ones of the earth to this Jerusalem. For when the whore is made desolate and naked, and burned with fire, and when the kings also that loved her, and that maintained her, are come in, and have closed with the glory and beauty of this city, then what need is there to shut the gates? Alas, all the injuries that the kings and great ones of the earth have done to the church and spouse of Christ in these days of the New Testament, it hath been through the instigation and witchcraft of this mistress of iniquity. 'The horseman lifeth up both the bright sword and the glittering spear.' *Na. 1a. 8. 4.* against the saints of God, by reason of the multitudes of the whoredoms of the well-favoured harlot, the mistress of witchcrafts, who sellect nations through her whoredoms, and families through her witchcrafts. Wherefore I say, this gentlewoman being laid in her grave, and all her fat ones gone down to the sides of the pit, these kings will change their mind, and fall in love with the true and chaste matron, and with Christ her Lord. Now when this is thus, this city must needs be safely inhabited as towns without walls, and as a place near to which there is neither thief nor ravenous beast. *Is. 1a. 4. Jn. 1. 2. 1. 16. 1. 6. 1. 4. 1. 11.* Persecutors, while they remain in their spirit of outrage against the church and people of God, they are frequently in the Scripture compared to the venomous dragons, fierce lions, and ravenous wolves. *Jn. 1b. 34. 37.* All which at this day shall be driven out of the world, that is, so out, as never to molest the church again, or to cause a gate of this city to be shut, through fear, against them; as he saith by the prophet, 'In the habitation of dragons where each lay, *shall be* grass, with reeds and rushes.' *Is. 1. 2. 7.* In the habitation of dragons, that is, even in the places of persecutors, where each lay, shall be food for the flock of Christ. The dragon is a venomous beast, and poisoneth all where he lieth! He beats the earth bare, and venoms it, that it will bear no grass, as do the persecutors where they inhabit and lie. But behold, the days do come in which these dragons shall be removed, and the ground where they lay be made fruitful and flourish, so that even there shall be places for the flocks to lie down in. 'In the habitation of dragons, where each lay, *shall be* grass, with reeds and rushes. No lion shall be there, nor any ravenous beast shall go up thereon; but the redeemed of the Lord shall walk *there*, and the ransomed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.' *Is. 1. 2. 7-10.* According to that of Moses, the Lord 'will give peace in the land, and ye shall lie down, and none shall make you afraid.' For 'he will rid evil beasts out of the land,' and the sword shall not go through it more. *Is. 1. 2. 8.* 'And my people shall dwell in a peaceable habitation, and in sure dwellings and in quiet resting-places.' *Is. 1. 2. 8.* 'And the gates of it shall not be shut at all by day, for there shall be no night there.' This word DAY we may understand two ways; either for the day of bringing in to fill this city, or for the day of her perfection and fulness. Now if you take it with reference to the day in which her converts are coming in, as indeed it ought, why then, the gates shall not be shut at all. 'Thy gates shall be open continually, they shall not be shut day nor night, that *men* may bring unto thee the forces of the Gentiles, and *that* their kings *may* be brought.' *Is. 1. 11.*

But again, this day of grace, and of conversion of sinners, it must be looked upon either as the church is in captivity and persecution, or as she is out. Now, as she is in captivity, so her longest day is usually accompanied with a black and doubtful night of temptation and affliction. Wherefore this day here being spoken of, it is the day of grace that she shall have even when she is absolutely delivered from the rage of the beast, false prophet, and whore. Wherefore he is not content to say, the gates shall not be shut at all by day, but adds withal, 'for there shall be no night there;' as who should say, I know that commonly in the day of the church's affliction she is accompanied with nights as well as days, but it shall not be so here; 'Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.' &c. ix. 20.

Wherefore John, considering this, doth quite exclude the night, saying, 'There shall be no night there.' Indeed after this New Jerusalem hath had her golden day in this world, I say, just towards the ending thereof, she will yet once again be beset with raging Gog and Magog, which enemies will, after the long safety and tranquillity of this city, through the instigation of the devil come upon the breadth of the earth, and encamp about this holy city. Ex. xv. 2. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1.

[The glory and honour of the nations brought into it.]

Ver. 26. 'And they shall bring the glory and honour of the nations into it.' This, as I said before, is to show us how heartily, and how unfeignedly, both the nations and their kings shall now come over to New Jerusalem. They come hand in hand, not the people without their prince, nor the prince without his people, though it will, and must be so, in the times of persecution; but now, together 'they shall bring the glory and honour of the nations to it.'

Again, I told you before that the Jews shall at this day be converted to the Christian faith, and shall have a great name and much of heaven upon them in this city. For, indeed, they are the first-born, the natural branches, and the like. Now when he saith, they shall bring the glory and honour of the nations to it, I cannot think that by this should we understand only, or yet principally, the outward pomp and treasure of the world, but that rather by honour and glory we are here to understand the heavenly treasure and glory that the saints shall continually pour forth into one another's bosoms in this city. In this city, I say, for at this day, as I have formerly showed you, there will be found no treasure any where but at Jerusalem; every saint shall be here, every grace shall be here, the precious stones of the sanctuary, the precious sons of Zion shall not then, as now, lie scattered, some in the world, and some in mistress Babylon's lap; neither shall any thing pertaining to the church's privileges be found in her at all for ever. There shall be heard no more at all in her any harpers, trumpeters, pipers, or any other heavenly music in her; neither shall there be any more the sound of a millstone to grind us bread, nor the light of a candle to guide us in the house, nor yet the voice of the bridegroom, Christ, nor of the bride his wife, to tempt or allure any that are seeking the way of life, to stay with her. Re. xviii. 22. 2. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. Wherefore by the glory and honour of the nations in this place, I understand that all the treasures of the church, and all the graces that at this day lie scattered here and there, some in one place and some in another, they shall be found no where at that day but in this city, in the church that walks according to rule. Now the reasons why I take this honour and glory to be meant of these things are—

First. Because thus it was in the time of the building of Jerusalem after the captivity, the treasure of the Jews, which was become the treasures of the provinces of Babylon, was again restored and brought to Jerusalem, as you may see by the scriptures now cited.

Second. Because I find indeed, that the milk and honey of the land of Canaan—which are, in our gospel language, the gifts, graces, and treasures of the church—it is called, 'The glory of all lands.' Ex. xx. 4. Now, I say, seeing the milk and honey, which are the comforts of the church and her treasure, is called 'The glory of all lands,' I take glory and honour in this place to signify the same thing also. Ca. iv. 11.

Third. Because also I find, by comparing the prophets, that the Christian's glory and honour hath mostly, even principally, in heavenly and spiritual things; as in faith, love, experience of God, of grace, of Christ, and spiritual life. I read that, at the building of this city, the Jews and Gentiles shall meet together, and that at that day they shall mutually be partakers of each other's glory. The Gentiles 'shall milk out, and be delighted in the abundance of the glory' of the Jews: and the glory of the Gentiles shall be again extended unto the Jews like a mighty flowing stream. Is. 1st. 16-18. But I say that this glory and honour should consist in outward things, or that the glory that is merely carnal should be principally here intended, I confess it grates too near the ground for me to believe or rejoice in it. Alas, I find that those souls that have not now the tenth part of the spirit and life of heavenly things that shall then be poured forth; I say, I find that these are trampling on the world, and disdain the thoughts of being taken with its glory. Wherefore much less will it be esteemed in that day, when the glory and goodness of God shall in that manner break forth. Again, can it be imagined that the chief of the glory that the Gentiles should bring to the Jews after a sixteen hundred years warming in the bosom of Christ; I say, is it imaginable that the great crop of all they have reaped should consist in a little outward trumpet? Or if it should, would it be a suitable medicine in the least to present to the eyes of a broken and wounded people, as the Jews will be at that day? Or if the glory that the Gentiles at that day shall suck from the Jews were such as this, would it at all be as life from the dead to them in a gospel sense. The church of the Gentiles shall be a wall to the Jews at their return; but such a wall as will chiefly consist in spiritual and heavenly safeguard, and in outward, because of that. Re. xi. 13-15. I am a wall, saith she, and my breasts are towers, on which the Jews will build upon her a palace of silver. Ca. xii. 16-18. But must this wall, I say, consist chiefly in outward glory, in the glory of earthly things? or must this silver palace be of that nature either? No verily, but when God hath built the city Jerusalem, and put his church into such a state, that upon all her glory shall be a defence of heaven, then shall the Jews, by their coming into this city, build, by their experience, a palace for spiritual and heavenly pleasure, to solace and comfort their brethren withal. In a word, then, by glory and honour in this place, we are chiefly to understand the spiritual and heavenly things of this city, which, in the times of the reign of Antichrist, have lain, some among the potsherds of the earth, some again under the stairs, some under this abuse, and some under that. Pa. xii. 3. Ca. ii. 11. All which shall be brought by the souls that shall be converted, forthwith to this city, the church, where will be the treasury of God, into which every one at that day shall throw in of their abundance; but as for the glory of the world, the saints shall be above it, it shall be with them as silver and wood was in the days of Solomon, even as little worth as the stones in the street in their account. Is. xviii. 13. 1 Kl. x. 21.

[None but visible saints shall enter.]

Ver. 27. 'And there shall in nowise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.'

I am not yet convinced that the highest church-state that ever was, or ever will be in this world, could possibly be so, all of them, the elect of God, but that there would get in among them some that had not saving grace; the same also I believe touching the state of this Jerusalem. But yet this I do believe again, that the right and gospel-pattern is, that none be admitted into church communion but such who are visible saints by calling. 1 Co. i. 1. 2 Co. i. 1. Ep. i. 12. Pa. i. 1. The substance of which these words import, 'There shall not enter into it any thing that DEFILETH, or that worketh abomination, or that maketh a lie.' Which words do principally strike at a people that appear to be loose, wicked, or ungodly; of which sort indeed, not one shall here at any time, no, not in any wise, be admitted entrance. For now shall all the forms, and all the ordinances, and all the forms of the goings out of the church of God, and the comings into it, be so exactly opened to these people, and they so punctual and distinct in the observation of them, that it will not be possible that a Canaanite should be here for ever again found any more. Ex. xiii. 10. 11; xiv. 4. 8. 'This is the law of the house upon the top of the mountain—the whole limit thereof shall be most holy. Behold, this is the law of the house.' Ex. xiii. 12. Joel vi. 17. Rev. xv. 21. And as there shall at this day be none admitted here, but such as are in truth visible saints, so none must here continue, but they that continue such. If any of those stones that are put in for building into the house of God, shall afterwards have the plague found on them, then the priest shall command that such stones be taken away and cast into the unclean place that is without the city. La. xiv. 40. And observe it, that congregation on earth that admits only of such persons as are visible saints by calling and profession—though possibly some of them, as in the case of Judas and Demas, may be known to God to be non-elect—yet that church is holy round about the limits thereof. Na. xix. 27. Ep. v. 11. Ha. xii. 18. 2 Th. iii. 6. 14. 1 Co. v. 6. 11-12. Provided, also, that if at any time after that the plague appears, they ordinarily proceed to deal with them, as here things will be done to a title and a hair's breadth. Now the reason why the church may be said to have some within her that are non-elect, and yet be counted holy still, it is because the church is to judge of persons by their words and lives; they know not the heart absolutely, and therefore if in word and life a man be as he ought, he is to be accounted a visible saint, and orderly ought to be received of the church as such. So that I say, as I said before, these words of barring out sinners out of the church, they are not to be understood as if they intended that those should be debarred visible communion that in word and life appeared visible saints, that are so judged by the rules of Christ's testament; but that such should be from it shut out that appeared visible sinners. Those that are defilers, workers of abomination, and makers of lies, none of these shall enter.

But 'they which are written in the Lamb's book of life.' These words explain the matter: those, and those only, shall enter here, that are found written in the Lamb's book of life. Now, by book of life we are to understand two things in the scriptures of truth. First, either the book of God's eternal grace and mercy through Christ, in which all the elect are recorded for ever. Or, Secondly, that book of life in which the Lord Jesus hath all recorded that are visible saints by calling; for, for both these there is a book of life. For the first of these, I judge these scriptures do suit. Lx x. 20. 2 Ti. ii. 19. Phil. iv. 3. And for the second, these with that in the text. Ex. xxii. 22, 23. Re. xxii. 19.

Now the book of life in this place must not be so strictly taken as if it included those only that were elect of God to eternal life, but must be understood of that book wherein are recorded the rules and bounds of visible church-communion; and so all those that, through the gifts and operations of special or common grace, do fall within the compass of those rules and bounds. Thus it was in the type at the return out of captivity, none were to be admitted entrance into the church but those that could show their privileges by genealogy and the records of the church; and to others it was said that they had neither portion, nor lot, nor memorial, in Jerusalem. Exr. ii. 62, 63. Ne. vii. 64, 65; h. 20.

Now that by book of life in this place we are to understand that book that hath in it the bounds and liberties of this city, and so every one that falleth within the compass of these bounds and privileges visibly; consider,

First. They that are visible matter for visible church-communion, they shall be found within this city, and yet there shall not enter any, but those that are written in the Lamb's book of life.

Second. Now visible church-communion doth not absolutely call for only invisible saints, neither can VOL. III.

it; for if the church were to join with none but those whom they knew to be the very elect of God—as all invisible saints are—then she must join with none at all; for it is not possible that any church should be so infallible to judge in that manner of the elect, as to discern them always, and altogether, from the non-elect, which cannot be an invisible saint.

Third. By book of life therefore, in this place, we are to understand, I say, that book that hath written in it every visible saint, whether they be elect or not; and so such a book that is capable of receiving in a man at one time, and of blotting of him out again, as occasion doth require, at another. Which thing is only applicable to that book which binds and looses on the account of a man's being a visible saint or a visible apostate. Which thing is only applicable to the visible rules of receiving or shutting out of visible church-communion; which rules being the rules of Christ's New Testament, it is proper to call it the book of life; and is about the matter of going in or going out of this very city so called. 'If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.' Re. xxii. 10, 15. O how happy is he who is not only a visible, but also an invisible saint! Re. iii. 3. He, he shall not be blotted out the book of God's eternal grace and mercy, when others are liable to loose a share, not only in heaven, but to be for ever blotted out of the book that approveth of visible believers also. Fourth. But again, to explain the matter yet more: in the visible church there are not only sons, but servants—that is, not only those that are truly elect, but such as have received a gift for the perfecting of the church under Christ, in his service here in this world. Ex. xiv. 16, 17. Now, I say, the servant for the time present hath his place in the church as well as the son, though not the place of a son, but of a servant, even a place of service, as of preaching, prophesying, administering the ordinances that are given to the church, and the like. 1 Co. xii. 7. Ep. iv. 11, 12. All which a man that hath not grace may do, and that by the appointment of Christ; thus was Judas, Demas, Hymeneus, Phyletus, and others, who sometimes were the servants of Christ in the church, and did minister for him to them; yet themselves, notwithstanding, such as were all that time strangers and aliens to the life and power and saving operations of the justifying and preserving grace of the gospel. 1 Co. xii. 1—4. Mat. xxv. 11—14. As he saith also by the prophet Isaiah, 'strangers shall stand and feed your flocks, and the sons of aliens shall be your ploughmen, and your vine-dressers.' Is. iii. 5. For verily Christ will give to those that have not his saving grace, yet great knowledge and understanding in the mysteries of the kingdom of God, and will also make them for profit and advantage in his church, to feed their flocks, to plough up the fallow ground of their hearts, and to dress their tender vines. Yet, I say, they themselves shall not be everlastingly saved, for they want his saving grace. As Christ saith, 'The servant abideth not in the house for ever, but the son abideth for ever.' *Jn. xxii. 24.* As he saith again in another prophet, 'If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons, it shall be their possession by inheritance; but if he give a gift of inheritance to one of his servants, then it shall be his to the year of liberty, after it shall return to the prince; but his inheritance shall be his sons for them.' *Ex. xxii. 16. 17.* Some indeed have grace as well as gifts; now they that are such the profit of their gifts shall be rewarded by virtue of their grace; but as for them that have only a gift, when the work of a gift is done, then they cease to be any longer of use in the church, and therefore are forthwith shut out of the same, but the son abideth for ever. Thus you see that as visible church-communion doth not absolutely call for the elect only, but admits, and that by the book of rules, all that are visible and open saints by calling, so also the Lord Jesus himself doth, and will use some in his church as his officers and servants, that yet in a strict sense are neither his sons nor members, who yet are within the bounds of that book of life that here he speaks of, as is evident, because with Christ's allowance they are admitted into communion with his church, and by him also furnished with gifts and abilities to profit and edify withal. Now observe, such a one is admitted, though but a servant, yet not by the church, because but such a one. The church receiveth no man upon the account of gifts alone, but upon the account of the appearance of grace, as of gospel-repentance, of the confession of faith, and of a conversation suitable to the same; all which a man that is not elect may have the notion of, yea, the power, though not the saving power. *Ile. v. 4. 5.* *Fifth.* Further, this which I have said about the visible church-communion, and so consequently about the book of life, it must needs be a gospel-truth; yea, a thing for truth in this New Jerusalem: because, besides what hath been said, there will be found in this city, even at the coming of the Lord Jesus, which coming of his will not be for some time after the building and setting of it up, I say, there will be then found among them foolish virgins, and such who have not the saving grace of God in their souls. But yet, 1. These very souls shall be counted by the church, yea, by Christ himself, for virgins; that is, such as had not defiled their profession. 2. And will be such virgins as have, and hold every one her lamp, even as the wise themselves. 3. Such virgins as were, every one of them gone forth from the pollutions of this evil world. 4. And so such as continued visible saints, even till the bridegroom came. *Mat. xx. 1-10.* For then, it is said in the margin, they cried, Our lamps are going out. These, I say, be those gifted people that will have place in the church, and so place in the book of life here mentioned, which yet will, though they continue hid from the church, be discovered in the day of the Lord to be such as had only a gift, but not grace, and shall for their secret sins be cut off and cast away, notwithstanding they were visible saints all their days.

To conclude then: If the Scripture saith, that none that defileth, or that worketh abomination, or maketh a lie, shall enter into this holy city which yet is but the church on earth, with what face can defilers think and say they shall possess a part among the church which is in heaven? Again, it may that have received gifts from God, and that may be serviceable in his house, shall yet be put out of doors at the coming of the Lord, what will they do that have been and yet continue both giftless and graceless, as visibly as the light that shineth? And that instead of being the ploughmen and vine-dressers of the church, prove thieves, robbers, persecutors, and the like! Yea, if many that are within the bounds of that book of life that hath the records and rules of a rightly constituted visible church may yet perish, what will become of them that never were so much as written therein? Must they not perish rather? 'And whosoever was not found written in the book of life, was cast into the lake of fire.' *Rev. xx. 16.* *Rev. xxii. 1.—* 'And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.'

[FIFTH. THE PROVISION AND MAINTENANCE OF THE CITY, BY WHICH IT CONTINUED IN LIFE, EASE, PEACE, TRANQUILLITY, AND SWEETNESS FOR EVER.]

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

[Its drink the river of life.]

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

[It is called water.] Now it is called water, First, Because no soul can be cleansed, or effectually washed from its guilt and filth, but by the grace of God. Ep. 1. 7. 'I washed thee with water, yea, I thoroughly washed away thy blood from thee,' and thou becamest mine.' Eze. xix. 6, 9. Second, It is called water, because it also quencheth the spiritual thirst of them that by faith do drink thereof. Is. xix. 18. I will give, saith Christ, to him that is a thirst, of the fountain of the water of life freely. Re. xix. 17. And again, 'He that drinketh of the water that I shall give him, shall never thirst.' Ja. iv. 14

[Water of LIFE.] Further, As it is called water, so it is called 'the water of LIFE,' and that upon a diverse account. First, Because it is that which recovereth the soul that drinketh thereof from the death of sin and the curse of God, to a principle of life and heavenly blessing. 'And it shall come to pass that every thing that liveth, which moveth whithersoever the rivers shall come, shall live.' Eze. xix. 9. Second, It is called 'the water of life,' because that from it comes all those heavenly and spiritual quickenings and revivings, that (like aqua vitæ)* do fetch again, and cheer up the soul that was sinking and giving up the ghost in this world. 'There is a river, the streams whereof shall make glad the city of God.' Ps. xix. 4. Third, It is called 'the water of life,' because it healeth the soul of all its spiritual infirmities and diseases, wherewith by reason of the remainders of sin, the creature is most sadly annoyed and infected. 'And there shall be a very great multitude of fish,' of men he means, Mc. iv. 18, 'because the waters shall come thither; for they,' these fish, 'shall be healed, and every thing shall live whither the river cometh.' Eze. xix. 9. Fourth, and lastly, It is called 'the water of life,' because that whosoever doth effectually drink thereof, shall die no more, but the water that Christ shall give him shall be in him a well of water, springing up in him to eternal life; wherefore he calleth it in another place, 'the living water,' because the quality and nature of it is to beget, to increase, to maintain, and preserve life. Ja. iv. 10-14. [Water of life clear and PURE AS CRYSTAL.] 'And he showed me a pure river of water of life, clear as crystal,' &c. Mark, it is water, water of life, pure water of life, and clear as crystal. These words, 'pure' and 'clear,' and that as 'crystal,' they are added upon a double account. First, To show you that it is grace alone that saveth the sinner; and, Second, To show you that at this day the doctrine of this grace will be by itself alone without the commisture of that dirt and trash that for a long time, even to this day, hath been thrown into it.

First, It showeth us that it is grace alone that saveth the sinner, pure grace, grace that admits of nothing of ours to be in the least a helper in the matter of our happiness; we are 'justified freely by his grace, through the redemption that is in Christ Jesus.' As he saith by the prophet, 'I will pour CLEAN water upon you, and ye shall be clean, and from all your idols will I cleanse you.' Eze. xxvi. 23. 'Not for your sakes do I this, saith the Lord. Be ye ashamed and confounded for all your own evil ways, O house of Israel,' ver. 22, 23. It is clean water, indeed—it is clear in the nature of it, clear in the gift of it, and clear in the working of it. It washeth freely, thoroughly, and perfectly. 'From all your idols will I cleanse you,' ver. 25; xvi. 8. Re. xix. 8.

Second, This word pure, and clear as crystal, it also showeth us that at the day of New Jerusalem, the doctrine of grace shall be cleansed from all those dirty and muddy inventions that sin, Satan, and the wisdom of this world hath thrown into this river, and into its goodly crystal streams; I say at this day they shall not come near it, neither shall the rubbish they have already cast into it any more be there for ever. 'I will destroy all the beasts thereof (the beastly men he means) from beside the great waters, neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them. Then will I make their waters deep, and cause the rivers to run like oil, saith the Lord God.' Eze. xxix. 15, 16.

'And he shewed me a pure river of water of life, clear as crystal,' &c. In that he saith he saw this river, he giveth us in a mystery also to understand how openly and plainly this river shall in all its crystal streams and currents be apprehended and seen by the children of this city; for in this vision he doth as it were represent in his person the children of New Jerusalem; as God said to Ezekiel in another case, 'Thou shalt be a sign,' 'and they shall do as thou hast done,' xxix. 22, 27. So here, I saw, saith John, a pure river of water of life. I am in this a sign to the house of the Israel of God, and to the inhabitants of this city; they shall do as I have done, and shall also see as I have seen. As saith the church and people of this city, 'As we have heard, so have we

1 This quotation is taken from that excellent translation of the Bible made by the reformers at Geneva, and which was much used in Bouyan's time. He preferred the word pour to that of sprinkle, used in the present version.—(Ed.)

seen, in the city of the Lord of boats. Ps. xviii. 8

And hence it is called an open fountain, because it shall be no more shut up or kept close for ever.

Zec. xviii. 1, 2.

[Whither this water goes and its extension.]

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

First, Touching to whom, or whither it goes, it is let out both to the Jews and Gentiles indifferently; and so it never yet was since the foundations of the Jewish church; for in the time of the Old

Testament it did run to the Jews in special, and in the times of the New Testament, hitherto, unto us the Gentiles in special. O! but now it shall in this manner be extended to sinners no longer; not now to the Jews without the Gentiles, nor again to them without the Jews, but equally and alike to both, and on them both it shall work alike effectually. 'It shall be in that day,' saith the prophet, 'that living waters shall go out from

Jerusalem; half of them toward the former sea, and half of them toward the hinder sea.' Zec. xix. 2.

By 'living waters' here, you are to understand the same with this in the text; by 'the former sea,' the people of the Jews, for they were God's former people; and by 'hinder sea,' the people of the

Gentiles, for they are the younger son. And because the whole world consisteth of these two people, therefore Ezekiel in his vision puts them both together, calling them the fish of one great sea, to which this water of life shall run, and upon whose fish it shall have a like operation, even to heal them, and make them live, without respect either to this or that party. 'It shall come to pass that the fishers,' that is, the gospel ministers,

'shall stand upon it,' the rivers, 'from En-gedi even to En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.' Zec. xviii. 18. As another prophet saith,

'The abundance of the sea shall be converted to thee.' Is. ix. 2. Thus much touching whither this water goes.

[Second.] And now to come to the manner of the extension of it, in the way of its proceeding. A thing that proceeds, it doth what it doth gradually, that is, by degrees. First, it comes or goes so far, and then further, and afterwards further than that, till at last it ascends to the height and uppermost degree that is allotted for its perfection.

All which the Holy Ghost would have us gather out of this word, 'it proceedeth,' or that John saw this holy water 'proceeding.' The which the prophet Ezekiel in a mystery unfoldeth to us, saying, the first time he passed over this water it was up but to his ankles; the second time he passed through, it proceeded to his knees; the third time, to his loins; and last of all, became a river to swim in. Eze. xviii. 1-3.

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

2. Then from the ankles it proceeds to the knees, that is, somewhat higher than the ankles; and signifieth that the Christian groweth from a child to a young and strong man, one that is now gotten deeper into the things of God, and that is able to tug with and overcome the wicked ones. 1 Ja. ii. 12.

3. After this it proceeds higher, even up to the loins; this signifies that as grace makes men children of God, and his young men, so also it maketh them fathers and ancients in his church;

it makes them grave, knowing, solid guides, and unfolders of the mysteries of the kingdom; these are such as are instructed into the kingdom of God, and that can bring out of their treasury things new and old.

4. It yet proceeds higher, even to be above the head, a river to swim in, and that such a river as can by no means be passed over. This signifieth our launching into eternity; our being beyond all heights, depths, lengths, and breadths in the open vision and enjoyments of grace. 'For there the glorious Lord shall be unto us a place of broad rivers and streams, wherein shall go no galley with oars, neither shall gallant ships pass thereby.' Is.

xxxi. 21. Thus we begin children, and wade up to the ankles in the things of God; and being once in, it riseth and proceeds to come up to our knees, then to our loins, and last of all to be a river to swim in; a river so wide, so deep, and every way so large, that it can in no wise be passed over.'

[Whence and from whom this water comes.]

'And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of

God, and of the Lamb.' Having thus spoken to the water what it is, as also to whom it extends itself, and how it proceeds, he now comes to show us from whence and from whom it doth come. It proceeds, saith he, 'from the throne of God and of the Lamb.' Out of the throne of God; this throne of God, it is, in another place, called the mercy-seat, and throne of grace, from which, as always, so now in a special manner he will issue

1 How beautifully is the Christin's growth in grace here pictured by Bunyan from Eze. xviii. 3-12. So imperceptibly by Divine power, without the aid of man, that the partaker cites doubts his own growth. The water rises higher and higher, until at length there is no standing for his feet—the earth and time recedes, and he is plunged into the ocean of eternal grace and glory.—(P.D.)

forth of himself in the glory of the gospel of the grace of the Lord and Saviour Jesus Christ to the inhabitants of this city. Ex. 23. 22. He. 16. When he saith, therefore, that it doth proceed out of the throne of God, it is as if he had said, I saw that from the yearning bowels of the great God did flow continually the living streams of the overlasting fountains of grace, and that not only to, but in the midst of this city, wherewith her inhabitants are continually watered, and their pastures kept always green and flourishing. 'Ho, everyone that thirsteth, come ye to the waters.' Is. 16. 1.

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

First. That the throne of God is also made the throne of the Lord Jesus Christ, upon which he, as a reward of his sufferings and victory over sin, Satan, and all evils, is set down, and upon which he sits and rules as Lord and Chief of all worlds. He is set down on the right hand of power, on the right hand of the Majesty on high; as he saith, 'To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.' Re. 18. 21. This being thus, it signifieth that this city shall have her enjoyments of life, peace, and joy in the Holy Ghost, by virtue of the kingship of the Lord Jesus Christ, as well as by the virtue of his priestly and prophetic office. The church doth in our days know a little what joy, peace, and life is to be enjoyed from Christ, even through that dark and glimmering sight that she hath of the offices of Christ in a mist; but she feels not yet what joy she shall have, and what peace she shall enjoy when her Lord, in all his offices, is manifest before her, and when he in the glory of them doth reign in the midst of this Jerusalem. There are none of the offices of the Lord Jesus yet upon the throne in his church on earth, though they be all upon the throne in heaven. O! but the day is coming that they shall be all upon the throne in the church on earth; when they shall, each of them in its full length, breadth, height, and depth, bear away among his people, and before all men. 'Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously.' Is. 19. 22. 'O that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence!' Is. 20. 1. O that the day were come that the smoke should go forth of the temple of God, that men might enter into it, and there meet with God upon the throne, and with Jesus in him upon the throne in all his offices! It will be thus, thou Zion, shortly, 'and great shall be the peace of thy children.' Is. 20. 18.

[Second.] The second thing observable is, that as all grace comes from out of the throne of God, so it also proceeds or comes out of the throne of the Lamb; that is, no grace comes to any but through the victory and conquest of the Lord Christ. We are 'justified freely by his grace, through the redemption that is in Christ Jesus.' Re. 21. 21. And again, 'We have redemption through his blood,' even 'the forgiveness of our sins, according to the riches of his grace.' Ex. 1. 7. By which we may gather that when these things come to be in their own purity among us—that is, when grace runs clear without the dirt and mud of the traditions of men commixed therewith—then will all that hold up false and erroneous opinions be washed away. For this river will not only wash away the sins and filthiness of those that are truly gracious; but it will also destroy the heretic and erroneous person; it will be to them at that day as the Red Sea was to the Egyptians of old; which sea, though it was a wall on this hand and on that to the children of Israel, yet it destroyed the Egyptians that assayed to go through it as Israel did. Re. 22. 22. The reason also why we are at this day in such confusion in matters of religion, it is for want of the clear and pure streams of this river of water of life; all which will be mended when there is but one river to water this city, and that too the pure river of the water of life, in all its streams as clear as crystal; then shall all drink in all things into one Spirit, and be watered with the same dews of heaven. Thus much of the water of life that belongeth to this Jerusalem.

[Its food the tree of life.]

Verse 2. And 'in the midst of the street of it, and on either side of the river, was there the tree of life, which bear twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations.' This tree of life is the Lord Jesus Christ; and that he is here called a tree, rather than by other of his names, it is to show us how fruitful and exceeding advantageous he in all his benefits will be to the inhabitants of this city. This is that tree under whose branches the fowls of heaven shall now most safely lodge, and find relief from the hot and fainting beams of the persecuting sun of this world, as the Word doth there inform us. Mat. 20. 21.

[The situation of this tree in the midst of the city.] Now before I come to speak to this tree, touching the manner of its fruit, and its often bearing, with

1 'To the our, the favour of death unto death, and to the other, the favour of life unto life.' 2 Cor. ii. 16.—(E)

the efficaciousness of its leaves, which here he saith doth heal the nations; I will take notice of one or two general things that lie before me, from the standing of the tree in the midst of the street of this city.

First then, In that he saith this city hath a tree of life in it, he alludes to the garden of Eden, the pleasant paradise that God began the world with all; whereby he signifieth that as the world began with a paradise, so also it shall end with a paradise, when sin and Satan have done their worst. This New Jerusalem shall be the wind up of the world, and in it shall stand the tree of life, as well as there stood one in the goodly garden, which was the beginning thereof. In which paradise there shall be no tree of knowledge, or the law of works, to bear sway, and to cause that the sons of God shall be thrust out thence for their eating of its forbidden fruits; no, the tree of life alone shall here bear sway and rule, whose fruit is only healthful, and the leaves thereof for medicine.

[1.] Now this tree of life being in the midst of this city, it signifieth that the inhabitants of it shall be sweetly shadowed, refreshed, and defended with its coolness, and also sweetly nourished and comforted with its dainties. And hence it is that the Scriptures do hold him forth in his benefits to his church under these very notions. 'As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.' Ca. ii. 3. Indeed the shadow of this tree of life, as always it is refreshing to the tempted and weary, no now it will be far more. 'They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine; the scent thereof shall be as the wine of Lebanon.' Heb. xiv. 7. Mark, (1.) His shadow will make us return, that is, to our first love; to the days of our youth, to our young, fresh, tender, and flourishing faith, love, and self-denial, that we received in the days of our espousals. (2.) As it will make us return to these, so it will make us revive in these; they shall return and revive, they shall revive as the corn; as the corn doth when, in the heat of summer, after long scorching, it is covered with cool clouds, and watered with the bottles of heaven. (3.) As it shall make them return and revive, so it shall make them grow; they shall grow as the vine, that is, speedily, fruitfully, and spreadingly. (4.) This is not all, but the smell of saints in those days shall be excellent: 'They shall revive as the corn,' they shall 'grow as the vine,' and shall send forth their scent 'as the wine of Lebanon.' This tree is a perfuming tree, and makes them also that abide under the shadow thereof to smell as sweet-smelling myrrh; it makes them smell as the wine of thy grace, O Lord, and as the fragrant ointments of heaven. When the spouse did but touch where her Lord had touched afore her, it made her 'hands drop with myrrh, and her fingers with sweet-smelling myrrh.' Ca. v. 5. O they will be green, savoury, reviving, flourishing, growing Christians, that shall walk the street of New Jerusalem! 'I am,' saith he, 'like a green fir tree. From me is thy fruit found.' He. xiv. 8.

[2.] But again, As he shall be thus profitable to his people for shadow and reviving, so he will be in the midst of the street of it for food, for refreshing and replenishing that way. 'I sat down under his shadow with great delight,' said she, 'and his fruit was sweet to my taste.' Ezekiel tells us that this tree is all trees; and on the bank of the river, on this side, and on that, were all trees for ment. Iae. xiv. 12. Indeed Christ is all trees; yea, there is more to be found in him for the food of the soul, than there can be on all trees for the food of the body. He is a fir-tree for tallness, greenness and strength; he is an olive for fatness, a vine for sweetness and goodness, for therewith is refreshed the heart both of God and man. He. xiv. 8. Ex. xi. 17. Ja. xv. 1. 2. What shall I say, He is the almond-tree, the fig-tree, the apple-tree, all trees; The tree of life also in the midst of the paradise of God. Ca. ii. 13. To conclude.—Seeing Christ is said to be in the midst of the street of this city, it showeth unto us with what, at all occasions, the actions of the saints of this city shall be seasoned. The street, you know I told you, is the way of holiness in this city, the place of spiritual recreation and solace. Now in the very midst of this street there stands this tree, which being thus, it showeth us how wonderfully Christ, as a tree of life, will be in all the words and deeds of the inhabitants of this Jerusalem; they will walk in Christ, they will talk in Christ, they will do all they do in Christ, or rather Christ will be found in all their ways; even as the tree of life is found in the midst of the street of this city: 'they shall walk up and down in his name, saith the Lord.' Iae. x. 12.

Again, In that this tree is said to stand in the midst of the street, it showeth unto us how common and free his benefits will now be also. The plumbs, and figs, and grapes, and apples of this tree, will be open to every passenger: not a boy nor a girl, that now shall play in thy street, O Jerusalem, but shall eat of the fruits of the tree that stands in the midst of thee, as of common things. Ja. xix. 4. 3.

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

Again, In that it is said that this tree of life is on either side of the river; it argueth that they who come at any time at this river for water to quench their thirst, and to make them live, they must come to it by the tree of life, which is Christ. In more easy terms, read it thus: There is none can partake of the grace of God but by the man Christ Jesus, which is this tree of life. Col. 1. 2. 9. For this tree, this Christ, doth stand on either side of the river, to signify that all grace to us comes through his bloody wounds, death and victory. Ja. 1. 16. 'I am the way,' saith Christ, 'and the truth, and the life; no man cometh to the Father but by me.' Ja. 1. 8.

'And on either side of the river was there the tree of life.' Mark, but one tree, and yet such a tree whose body reached as far as the river reached: indeed Ezekiel saith this tree is all trees for meat, yet not to show that there are more trees of life than one, but to show that all that can be thought of that is good for soul-nourishment, is to be found in this one, that is, in Christ Jesus. And it is further evident that though he saith all trees, as if he meant many, yet he spake but metaphorically, to show thereby the fulness of Christ; because John doth understand him so, calling it one tree, to wit, 'the tree of life.' But mark again, so far as the river goes, so far the tree goes, so that where you cannot find the tree of life, be sure there is none of the water of life. No Christ, no grace. 'He that hath the Son hath life, but he that hath not the Son of God, shall not see life, but the wrath of God abideth on him.' Ja. 1. 26. 1 Ja. 1. 12. For 'on either side of the river was there the tree of life. [The fruits of this tree.] 'Which bare twelve manner of fruits.' This word fruits, it may be taken two ways—either as it relates to God, or as it relates to man, for, as I said before, the fruit of this tree refreshes the heart both of God and man. Ja. 1. 9. 14.

[1.] Now if it be taken with reference to God, then it signifieth the complete satisfaction that by the worthiness of the fruits of the passion of Christ is given to God for the salvation of the church; this city of God. Da. 1. 21. 26. He suffered to finish transgression, to make an end of sin, and to bring in everlasting righteousness; by this, I say, is the heart of God refreshed, and in this doth it rest. Mat. 1. 17.

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

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

1. To the twelve tribes of the Israel of God; for which twelve tribes here will be found a suitable measure of food, healing food: 'I will multiply the fruit of the tree,' saith God, and also 'the increase of the field, that ye shall receive no more reproach of famine among the heathen.' Em. 1. 23.

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

2. By twelve manner of fruits, he doth also allude to the apostles, who are called twelve, and are those who have made provision for the house of God, according to the twelve-fold manner of the dispensation of God unto them, and of the twelve-fold manner of operation of that holy Spirit which wrought in every one of them severally as he pleased. Which twelve were before figured unto us by the twelve officers of king Solomon, the type of Christ, which twelve were to make provision for the house of the king, according to the season of the year, and each man his month in the year. 1 Kt. 1. 7. Which very thing the Holy Ghost also doth here cast his eye upon, and that makes him bring in the words of 'every month,' saying, it yields its fruit 'every month.' For indeed, whatever you read of concerning this city, in this description of John, you find something or other in the writings of the prophets that giveth ground for such expressions. Wherefore seeing the officers of Solomon were twelve, and the apostles of Christ twelve also; and seeing the officers of Solomon made provision for his house, each man his month in a year, and the fruits of this tree of life are called twelve manner of fruits, I do take the twelve manner of fruits here to be signified by the provision of Solomon's officers, according to the twelve seasons of the year, and they a type of the twelve-fold doctrine of the twelve apostles of the Lord Christ, for it is their doctrine that is the bread of the church, yea, the milk for the babe, and the strong meat for men. 1 Th. 1. 7. 1 Co. 1. 2. He. 1. 11-14. [The abundance of the fruits.] 'And yielded her fruit every month.' As this confirmeth what I have said before, so it further showeth us these three things. *First*, That the effectual fruits of Christ for the saving of the world, they are to be had especially at certain seasons. It 'yielded her fruit every month.' *Second*, It showeth also that at the building of this Jerusalem, these seasons will be very thick and quick; she yielded her fruit 'every month.' *Third*, It showeth us also the abundance of provision that this holy city shall then enjoy from the tree of life, even all manner of fruit every month.

*First*, For the first, that the gospel hath and will be especially effectual at certain seasons for the saving of the sons of men; it is showed us by the descending of the angels into the pool of Bethesda to trouble the water, which as it was at certain seasons, so he that in those seasons first stepped in, he only was made whole of whatsoever disease he had. *Jn. v. 4.* It is showed us also in that parable of the Lord's hiring men to work in his vineyard; which time of hiring, though it lasteth in general from the first hour to the eleventh, yet so as that there were vacant seasons between hiring-times and hiring-times, quite through the whole day; he went out at the first, third, sixth, ninth and eleventh hour, and not at every hour, to hire labourers. *Mat. 22. 1-4.* For as God hath appointed out beforehand the number of his elect, so also he hath determined in his good pleasure the day of their bringing in, and will then have them as certainly as the wild ass is found in her month. *Ga. 1. 15. 16. Ho. vi. 11. Je. 6. 75.* Of which times and seasons, because men are ignorant, therefore they should with all faithfulness wait upon God in all the seasons of his grace for their souls, even as he did for his body; who because he would be there at all seasons, brought thither his bed and couch to rest there. *Jn. v. 5.* *Second*, As by the fruit of this tree being yielded at certain seasons, we may gather that there are certain seasons in which the word in an especial manner shall be blessed and made successful to the salvation of many souls. So again, in that he saith this fruit is yielded every month, it signified that in the days of the building of the city, the New Jerusalem, these seasons will be very thick and quick. 'Lift up thine eyes,' saith God to this city, 'all they gather themselves together, they come to thee; thy sons shall come from far, and thy daughters' from the ends of the earth. 'All the flocks of Kedar shall be gathered together unto thee' so that thou wonderfully shalt say, 'Who are these that fly as a cloud, and as the doves to their windows!' *Is. 1. 4. 7. 4.* For 'I will make all my mountains a way, and my highways shall be exalted. Behold these shall come from far; and lo those from the north, and from the west, and those from the land of Sinim.' *Is. 1. 4. 11. 1.*

*Third*, In that she is said to yield not only fruit, but all manner of fruit; and that not only one manner of fruit now, and another then, but all manner of fruit, and that every month; it argueth also that at this day Jerusalem shall have abundance of heavenly and spiritual provision, and of variety of dainties for her solace and refreshment; always new, I say, and immediately from the tree. The fruits of the vine shall at that day be upon the mountains of Samaria, and shall be eaten 'as common things,' saith the prophet. *Jn. 2. 1. 4.* 'Fear not, O land, be glad and rejoice; for the Lord will do great things. Be not afraid, ye beasts of the field, for the pastures of the wilderness do spring; for the tree beareth her fruit; the fig-tree and the vine do yield their strength. Be glad, then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former' and the latter 'rain moderately, and he will cause to come down for you the rain, the former rain and the latter rain in the first month; and the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the canker-worm and the caterpillar, and the palmer-worm' hath eaten. 'And ye shall eat in plenty, and be satisfied, and praise the name of the Lord.' *Josh. 1. 21-22.* And then shall every one not only sit under his own vine, and under his own fig-tree, but from thence they shall call each to other, to give to each other their dainties, and none shall make them afraid. *Zee. 1. 10.* [*The virtue of the leaves.*] 'And the leaves of the tree were for the healing of the nations.' By leaves here, we may understand the blessed and precious promises, consolations, and encouragements, that by virtue of Christ's undertaking for us, we have everywhere growing upon the new covenant; which promises and encouragements they are and will be most freely handed to the wounded conscience that will be tossed upon the restless waves of doubt and unbelief, as was the olive leaf by the dove brought home to Noah, when he was tossed upon the waves of that outrageous flood that then did drown the world. *Ga. 1. 10.*

But again, by this word, the leaves, you may conceive that still he hath his eye to the paradise in which at first God placed Adam and his companion, for it was to leaves they fled for covering after they had transgressed against their Maker. *Ga. 1. 7.* Now then, in his saying the leaves are for healing; it is as if he had said, the paradise that will be towards the latter end of the world will far outstrip the paradise that first was planted in the beginning thereof; for as the tree of life, which is the Christ and Saviour, shall stand where did the tree of the knowledge of good and evil, which is the old covenant and law of works: so the leaves of this tree shall be for healing, and for covering the nakedness of poor transgressors, though the leaves that Adam found in the first paradise, do what he could, did leave him naked.

Christ's leaves are better than Adam's aprons. Ezekiel saith that these leaves are for medicine, xviii. 17, that is, they are for healing, saith John; the which may most fitly be applied to the blessed promise of grace. For as a leaf for medicine, when applied to a sore in the body, doth supple, mollify, and heal the wound; so the word of promise, when rightly applied to the soul, it doth supple, mollify, and heal the wounded conscience. 'He sent his word and healed them, and delivered them from their destructions. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men!' Ps. xviii. 20, 21.

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

He doth not say, and the fruits thereof are for the healing of the nations, but the leaves, by which he would have us to understand that all the benefits and privileges that we do receive from Christ, they are as inferior to the glory we shall have from him when we come to heaven, as inferior, I say, as the leaves are to the fruit. Again, the comfort and sweetness that at any time we receive from the Lord, it is not before but after a promise is suitably applied, even as the fruit of the tree with which the body is comforted is not before but after the leaves have put forth themselves. Wherefore Christ might well say to Nathaniel, and that after he had received some refreshments from a leaf, 'Thou shalt see greater things than these,' Jn. 1. 30, and Paul, that yet 'a far more exceeding and eternal weight of glory' is laid up for all believers. 2 Cor. 1. 17. For indeed, indeed, the glory that God hath prepared for us against the day of God, it doth and will more outstrip the most high enjoyment of the highest saint in New Jerusalem, notwithstanding their enjoyment will be so eminent, than doth the sweetest fruit outstrip the leaf that hangeth on that tree. 'And the leaves of the tree were for the healing of the nations.' If the leaves be so good, O Lord, let us enjoy the fruit; and not a little, or earnest, but the whole harvest thereof in thy kingdom. Thus much touching this water and tree of life. [The ease, peace, and tranquillity of the city.]

Ver. 3. 'And there shall be no more curse: but the throne of God - shall be in it; and his servants shall serve him.' This is the conclusion of the whole discourse, and it showeth unto us the blessed effect of the blessed recovering of this city to her first and primitive state. These words, therefore, VOL. III.

they are only applicable to this state of the church. For there hath no state of the church been yet in the world but that state hath been liable to a curse; but this state, to wit, the state she will be in at her building again, will be a state without parallel, a state properly her own.

'And there shall be no more curse.' By curse in this place we are chiefly to understand, not the taking away of the curse, the eternal curse which separates between God and the soul for ever—for so the curse in this sense hath always been taken away by virtue of the terms, the general terms of the new covenant, and that in common for every saint in all ages. On iii. 13.—but by curse here we are to understand that, or those curses that do, and have frequently befallen the church for her sin and apostasy; as namely, the giving up his people to their own darkness and ignorance; his suffering them to swerve from his true worship and ordinances: his giving them up into the hand of those that hate them, to become among them a hissing, a taunt, a reproach, and a by-word, as it is at this day. Zep. 1. 12—17. Ps. xlii. 28. Jc. xix. 18, xlv. 8, 12. His taking away from them the means, to wit, the outward word of the gospel, and suffering them to be even at the point to famish for the want thereof. Amos. 1. 9—15. These and other things are the curses that he here saith shall be no more among his people; for indeed they shall not, because the gospel-pattern shall never be removed more, nor their light to see, nor their love to practise, never be diminished more. Their defence, also, 'shall be the munition of rocks; bread shall be given them, and their waters shall be sure.' Is. xxxii. 16. As here, you find the tree and river of the water of life are fixed now in the midst of this city. Wherefore now the church, as I have all along showed you, shall have her sun at the height, her light as the light of seven days, and shall go no more down for ever. Also she shall never be pulled down. She shall be a tabernacle that shall never be pulled down, neither shall one of the cords thereof be loosed, or one of her stakes again removed. Is. xxxii. 20. 'There shall be no more curse: but the throne of God shall be in it.' Indeed, here lieth the reason of all blessedness to any people, even the presence of God. Now the presence of God is with his people, either at times or seasons, or all together. He will not be to this city a God of times and seasons, even like a way-faring man that tarries but for a night, as he used to be to his people of old, but here he will abide, rest, and dwell. Zep. iii. 17. Jc. xiv. 8, 9. Zec. ii. 10, 11. I will dwell in the midst of Jerusalem, and my house shall be built in it, saith the Lord. And, again, 'I will dwell in the midst of Jerusalem for ever.' Eir. xlii. 9. Wherefore John considering this, he saith, there shall be here no more any curse, but the throne of

God. God will now, when he returneth to Jerusalem, bring his seat with him to signify his sitting down in the midst of his people, to be their company-keeper for ever.

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

First. How blessed a state this city will be in at all times for the answer of prayer! The throne of God will be in the midst of them; the throne of grace, the mercy-seat, they will be open now to all the inhabitants of this city; yea, the fame thereof shall so spread that it shall be rumoured among all the nations that in Jerusalem God will be found speedily; that in Jerusalem the God of heaven and eternal mercy is found at all times by them that seek his face. 'Mine house,' said he, 'shall be called a house of prayer for all people.' Is. 1. 7. Yea, many people, and strong nations, shall at that day come to seek the Lord at Jerusalem, and to pray before the Lord. And at that day the very fasts of the house of God 'shall be to the house of Judah joy and gladness, and cheerful feasts; therefore, love the truth and peace.' I. 10. 18-21.

Second. The throne of God being now established in this city, what a government, what rule, what a life of holiness and godliness, what dread and majesty will now be in the hearts of all the sons of this city! How to a hair's-breadth will be command and guide them with his eye at all times, when they should either turn to the right hand or to the left. What wisdom, I say, what holiness, what grace and life will be found in all their words and actions? Is. 1. 17. The throne of God is among them, from which there will come continual influence, light, and splendour, into all their hearts. 'Hear ye the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattereth Israel will gather him and keep him, as a shepherd doth his sheep. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd, and their soul shall be as a watered garden, and they shall not sorrow any more at all.' J. 10. 12. Third. The throne of God being in this city, there is also thereby discovered what sway and commanding an authority this city will have at this day, as I have already showed you, over all the earth. Is. 1. 9. 10. 'The Lord also shall roar out of Zion and utter his voice from Jerusalem, and the heavens and the earth shall shake, but the Lord will be the hope of his people, and the strength of the children of Israel.' I. 14. 16. This was figured forth by the throne of Solomon, in the days when that city was in its prosperity; which throne, to show the majesty and commanding awe that then that city had over all, both far and near, it had, for the bearers of the steps, twelve lions, six on this side, and six on that side of the throne. 1. 10. 18-20. This city shall then be the head and chief, but the tail and reproach no more. 'Glorious things are spoken of thee, O city of God.' Ps. 1. 1. 3.

'And his servants shall serve him.' That is, HIM ONLY. Indeed his servants serve him always, but yet withal they do too too often serve with the wills and lusts of men, even in their service and worshipping God; that is, they serve him in much affliction, temptation, fear, and persecution; but then they shall serve him without any of these. Yea, 'they shall take them captives, whose captives they were, and they shall rule over their oppressors. And it shall come to pass in the day (O city) that the Lord shall give thee rest from thy sorrow, - and from the hard bondage wherein thou wast made to serve,' Is. 1. 7. 3. and thou shalt serve the Lord thy God 'without fear, in holiness and righteousness before him all the days of thy life.' I. 14. 16.

'And they shall see his face.' This also argueth a very great dispensation of grace and mercy to this Jerusalem. When God did deliver up his people into the hand of the king of Babylon, he said it should be done in fury and in anger, and that for their wickedness he would hide his face from his city. De. 1. 17. 3. Wherefore, by the sight of his face here, we are to understand that glorious visible appearance of God that then will be for this city and people in the face of all the world. 1. 17. 3. For by the face of God we are to understand the discovery of his severity, providences, and wonderful outgoings among the sons of men. I. 1. 5-12. As also the glorious breaking forth of grace, mercy, and forgiveness through Christ Jesus, all which the people of God shall then most marvellously see and behold. Re. 1. 1-3. 2. 10. 17. 6.

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

Second. They shall see how God, by his strange judgments and works of wonder, hath brought this about. 'Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee, for thy judgments are made manifest.' Re. 1. 4. 'They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the Lord, even the righteous acts towards the inhabitants of his villages in Israel.' J. 11.

Third. And as for his mercy, they shall see that their horn is exalted, and that they are near to him. 'Praise ye the Lord.' Is 1:10.

'And his name shall be in their foreheads.' And 'his name.' That is, his fear and image, it shall appear in all their doings. Sometimes he saith he will write his fear and law in their hearts and minds. Which fear and law is all one with that which in this place he calleth his name in their foreheads. The forehead of a man is the place above all parts of the body that is most naked and plain to be boiled of all that pass by; wherefore, when he saith their Father's name shall be in their foreheads, it is as if he had said, the profession of my people shall now be open, and the beauty of it apparent to all beholders; 'I will make' them, saith God, 'a name and a praise among all people of the earth, when I turn back your captivity before your eyes.' Zep. 20. Every face shall then shine with oil, as well as every heart be replenished with milk and wine. This was held forth by the memorial that the Israelites were to wear, at God's command, between their eyes; which memorial was the doctrine of unleavened bread and of the paschal lamb, the doctrine of faith and holiness. Ex. 2:1. 6-9. 1 Co. v. 8. Wherefore, by name here, he means the faith and holiness of the gospel, which in those days shall walk openly with honour, with reverence, and esteem before all men. At this day the world will, as I have said, be so far off from opposing and persecuting, that they shall wonder, and tremble, and fear before this people; yea, be taken, affected, and pleased with the welfare of this beloved. 'The mountains and the hills shall break forth before her into singing, and all the trees of the field shall clap their hands.' Is. 1:12. 'All nations shall call them blessed, for they shall be a delightsome land, saith the Lord of hosts.' Mal. 1:12. The waters of Neal. shall now be no more, the tumultuous multitudes shall now be gone, and there will be no more sea. Is. 1:9. Ps. 1:7. 1:10. 9. Re. 2:1. 1. 2. Now therefore the doves may be gathering their clive-branches, and also find rest for the soles of their feet, while the ark shall rest upon the mountains of Ararat. Co. vii. 4. 3. 'The wolf also shall (now) dwell with the lamb, and the leopard shall lie down with the kid; the calf and the young lion and the farling together, and a little child shall lead them. - The lion shall eat straw like the ox. And the suckling shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain, saith the Lord.' Is. 1:6-7. 1:7-8.

Blessed is he whose lot it will be to see this holy city descending and lighting upon the place that shall be prepared for her situation and rest! Then will be a golden world; wickedness shall then be ashamed, especially that which persecutes the church. Holiness, goodness, and truth, shall then, with great boldness, countenance, and reverence, walk upon the face of all the earth. 'From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts.' Mal. 1:11. It will be then always summer, always sunshine, always pleasant, green, fruitful, and beautiful to the sons of God. 'And it shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. - And Judah shall dwell for ever, and Jerusalem from generation to generation.' J. 1:10. 1:20. 'And the name of the city from that day shall be, The Lord is there.' Ex. 2:1. 25. O blessedness! 'And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things that must shortly be done.' Re. 2:1. 6. I conclude therefore with that earnest groan of Moses, the man of God, 'O satisfy us early with thy mercy, that we may rejoice and be glad all our days. - Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us; and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.' Ps. 1:14-15. Amen.