have, according to their wisdom, possibly, handled these matters long before me.

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 haved crushed out a little juice to sweeten their lips withal, not doubting but in a little time more large measures of the excellency of this city, and of its sweetness and glory, will by others be opened and unfolded; yea, if not by the servants of the Lord Jesus, yet by the Lord himself, who will have this city builded and set in its own place.

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

II. TO THE LEARNED READER.

My second word is to my wise and learned reader. SIR,-I suppose, in your reading of this discourse, you will be apt to blame me for two things: First, Because I have not so beautified my matter with acuteness of language as you could wish or desire. Secondly, Because also I have not given you, either in the line or in the margent, a cloud of sentences from the learned fathers, that

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-swelling words of vanity, but pure and naked truth; and seeing also that a widow's mite being all, even heart as well as substance, is counted more, and better, than to cast in little out of much, and that little too perhaps the worst, I hope my little, being all, my farthing, seeing I have no more, may be accepted and counted for a great deal in the Lord's treasury. Besides, Sir, words easy to be understood do often hit the mark, when high and learned ones do only pierce the air. He also that speaks to the weakest, may make the learned understand him; when he that striveth to be high, is not only for the most part understood but of a sort, but also many times is neither understood by them nor by himself.

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

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

Sir, What you find suiting with the Scriptures take, though it should not suit with authors; but that which you find against the Scriptures, slight, though it should be confirmed by multitudes of them. Yea, further, where you find the Scriptures and your authors jump, 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;3

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

2 See Isa. xxxvi. 16. The fountain of living waters, and not the broken cisterns alluded to in Je. ii. 13.—(ED.)

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, vii. 6.

IV. TO THE MOTHER OF HARLOTS, &c.

sudden and fearful final downfall, and of the exaltation of that holy matron, whose chastity thou dost abhor, because by it she reproveth and condemneth thy lewd and stubborn life. Wherefore, lady, smell thou mayest of this, but taste thou wilt not: I know that both thy wanton eye, with all thy mincing brats that are intoxicated with thy cup and enchanted with thy fornications, will, at the sight of so homely and plain a dish as this, cry, Foh! snuff, put the branch to the nose,1 and say, Contemptible! Mal. i. 12, 13. Eze. viii. 17. wisdom is justified of all her children.' Mat. xi. 19. The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; Jerusalem hath shaken her head at thee,' Is. xxxvii. 22; yea, her God hath smitten his hands at thy dishonest gain and freaks. Eze. xxii. 7-11, &c. Rejoice ye with Jerusa

• But

lem, and be glad for her, all ye that love her; rejoice for joy with her, all ye that mourn for her;

suppose

1 Commentators differ as to the meaning of 'put the branch to the nose,' Eze. viii. 17, but all agree it was some well known mode of expressing contempt for God and his worship.—(ED.)

REVELATION XXI. 10–27; xxii. 1–4.

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, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal: 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels and names written thereon, which are the names of the twelve tribes of the children of Israel. 13 On the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 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. 16 And the city lieth four-square, and the length is as large as the breadth: and he measured the city with the reed. twelve thousand furlongs: the length and the breadth and the height of it are equal. 17 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. 18 And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glass. 19 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

22.

third, a chalcedony; the fourth, an emerald; 20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21 And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass. 22 And I saw no temple therein: for the Lord God Almighty, and the Lamb, are the temple of it. 23 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. 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. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 20 And they shall bring the glory and honour of the nations into it: 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 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 month: and the leaves of the tree were for the healing of

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the nations.

8 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him. And they shall see his

face, and his name shall be in their foreheads.

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

FIRST, The vision of this city in general. SECOND, A discovery of its defence, entrances, and fashion, in particular. THIRD, A relation of the glory of each. FOURTH, A discovery of its inhabitants, their quality and numerousness. FIFTH, A relation of its maintenance, by which it continueth in life, ease, peace, 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 qualified and glorious vision, he first, by qualifor this vision. fying of him, puts him into a suitable capacity to behold and take the view thereof; He carried me away in the spirit.' When he saith, He carried me away in the Spirit, he means he was taken up into the Spirit, his soul was greatly spiritualized. Whence take notice, that an ordinary frame of spirit is not able to comprehend, nor yet to apprehend extraordinary things. Much of the Spirit discerneth much of God's matters; but little of the Spirit discerneth but little of them: I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able.' 1 Co. iii. 2.

And he carried me away in the spirit,' &c. Thus it was with the saints of old, when God had either special work for them to do, or great things for them to see. Ezekiel, when he had the vision of this city in the old law, in the captivity at Babylon, he must be first forefitted with a competent measure of the Spirit. Eze. xl. 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. i. 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 feet. Eze. ii. 1, 2.

When God calls for work he fits for work.

upon his

'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. iv. St. 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.' Is. xxviii. 9. Whence observe also, he is the man that is like to know most of God, that is oftenest in private with him. Lu. ii. 25–33. He that obeyeth when God saith, Come up hither, he shall see the bride, the Lamb's wife. For through desire a man having separated himself, seeketh and intermeddleth with all wisdom.' Pr.xviii.l.

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 mo 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. xix. 3. He must into the mount also, when he hath the view of the Holy Land, and of that goodly mountain Lebanon. De. xxxii. 49. Whence we may learn that the things of God are far from man, as he is natural; and also that there are very great things between us and the sight of them: none can see them but such as are carried away in the Spirit and set on high.

... To a great and high mountain.' This mountain therefore signifieth the Lord Christ, on which the soul must be placed, as on a mighty hill, whereby he may be able, his eyes being anointed with spiritual eye-salve, to see over the tops of those mighty corruptions, temptations, and spiritual enemies, that like high and mighty towers are built by the wicked one, to keep the view of God's

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.' Ps. Ixviii. 15. This is the hill from whence the prophet Ezekiel had the vision of this city; Eze. xl. 2. 'And upon this rock (saith Christ) I will build my church, and the gates of hell shall not prevail against it.' Mat. xvi. 18.

[FIRST. THE VISION OF THE HOLY CITY IN GENERAL.]

6

Jerusalem, in the language of the Scripture, is to be acknowledged for the church and spouse of the Lord Jesus; and is to be considered either generally or more particularly. Now as she is to be taken generally, so she is to be understood as being the whole family in heaven and earth,' Ep. iii. 15; and as she is thus looked upon, so she is not considered with respect to this or that state and condition of the church here in the world, but simply as she is the church: therefore it is said, when at any time any are converted from Satan to God, that they are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem; and to an innumerable company of angels; to the general assembly and church of the first-born which are written in heaven; to God the judge of all, and to the spirits of just men made perfect; and to Jesus, and to the blood of sprinkling.' Ile. xii. 22, 24. But again, as Jerusalem is thus generally to be Jerusalem is to understood, so also she is to be conmore particu- sidered more particularly: 1. Either as she relates to her first and purest state; or, 2. As she relates to her declined and captivated state; or, 3. With reference to her being recovered again from her apostatized and captivated condition. Thus it was with Jerusalem in the letter; which threefold state of this city shall be most exactly answered by our gospel Jerusalem, by our New Testament church. Her first state was in the days of Christ and his apostles, and answereth to Jerusalem in the days of Solomon; her second state is in the days of antichrist, and answereth to the carrying away of the Jews from their city into Babylon; and her third state is this in the text, and answereth to their return from captivity, and rebuilding their city and walls again: all which will be fully manifest in this discourse following.

be considered

larly.

VOL. III.

antichristian captivity.]

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

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

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

Second, The phrase also that is joined with this of city doth much concern the point; she is here called the new and holy city,' which words are explained by these, prepared as a bride and

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adorned for her husband.' The meaning is, that she is now got into her form, fashion, order, and privileges again; she is now ready, adorned, prepared, and put into her primitive state; mark, though she was in her state of affliction called a woman, yet she was not then either called a city or a woman adorned; but rather a woman robbed and spoiled, rent and torn among the briars and thorns of the wilderness. Is. v. 6; xlii. 22; xxxii. 13, 14. Wherefore this city is nothing else but the church returned out of captivity from under the reign of antichrist, as is yet farther manifest, because,

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

[Why the church is called a city.]

'And showed me that great city.' The Holy Ghost is pleased at this time to give Why the church at this day is the church the name of a city, rather than other any name, rather than the name of spouse, woman, temple, and

called by the name of a city, rather than a woman, tem

the like,

ple, house, or the like-though he giveth us her under the name of a woman also, to help us to understand what he means; but, I say, the name of a city is now the name in special, under which the church must go, and that for special reasons.

First. To show us how great and numerous a people will then be in the church; the church may be a woman, a temple, a spouse, when she is but few, a handful, but two or three; but to be a city, and that in her glory, it bespeaks great store of members, inhabitants, and citizens; especially when she goeth under the name of a great city, as here she does. He showed me that great city.' Second. She goeth rather under the name of a city, than temple or spouse, to show us also how plentifully the nations and kingdoms of men shall at that day traffic with her, and in her, for her goodly merchandize of grace and life; to show us, I say, what wonderful custom the church of God at this day shall have among all sorts of people, for her heavenly treasures. It is said of Tyrus and Babylon, that their merchandize went unto all the world, and men from all quarters under heaven came to trade and to deal with them for their wares. Eze. xxvii. Re. xviii. 2, 3. Why thus it will be in the latter day with the church of God; the nations shall come from far, from Tarshish, Pul, Lud, Tubal, Javan, and the isles afar off. They shall come, saith God, out of all nations upon horses

and mules, and upon swift beasts, to my holy mountain Jerusalem. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord.' Is. lxvi. 19–23. Alas, the church at that day when she is a woman only, or a temple either, may be without that beauty, treasure, amiableness, and affecting glory that she will be endowed with when she is a prosperous city. His marvellous kindness is seen in a strong city.' Ps. xxxi. 21. In cities, you know, are the treasures, beauty, and glory of kingdoms; and it is thither men go that are desirous to solace themselves therewith. Out of Zion, the perfection of beauty, God hath shined.' Ps. 1. 2.

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

[Fourth.] But lastly, and more especially, the church is called here a city, chiefly to show us that now she shall be undermost no longer. Babylon reigned, and so shall Jerusalem at that day. And thou, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion, the kingdom shall come to the daughter of Jerusalem.' Mi. iv. 8. Now shall she, when she is built and complete, have a complete conquest and victory over all her enemies; she shall reign over them; the law shall go forth of her that rules them, and the governors of all the world at that day shall be Jerusalem men. And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem which is in Sepharad shall possess the cities of the south. And saviours shall come up on mount Zion, to judge the mount of Esau, and the kingdom shall be the Lord's.' Ob. 20, 21.1 For the law shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off, and they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not lift up

1 The note upon this passage in the Genevan or Puritan version, with which Bunyan was familiar, is, 'God will raise up in his church such as shall rule and govern for the defence whom the prophet calleth here the Lord and Head of this of the same, and instruction of his enemies, under Messiah, kingdom.'-(ED.)