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

aving 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 (Zech 13:1; Micah 7:18,19).

[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 (Eph 1:7). 'I washed thee with water, yea, I thoroughly washed away thy blood from thee,' 'and thou becamest mine' (Eze 16:8,9). Second, It is called water, because it also quencheth the spiritual thirst of them that by faith do drink thereof (Isa 41:18). I will give, saith Christ, to him that is a-thirst, of the fountain of the water of life freely (Rev 22:17). And again, 'He that drinketh of the water that I shall give him, shall never thirst' (John 4:14).

[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 47:9). Second, It is called 'the water of life,' because that from it comes all those heavenly and spiritual quickenings and revivings, that (like aqua vitae [water of life]) 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' (Psa 46:4). 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 (Matt 4:19), 'because the waters shall come thither; for they,' these fish, 'shall be healed, and every thing shall live whiter the river cometh' (Eze 47:9). 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 (John 4:10-14).

[Water of lifer 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 commixture 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 36:25).[22] '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' (vv 32,33). 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' (v 25; 16:9; Rev 21:8).

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 32:13,14).

'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' (24:22,27). 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 seen, in the city of the Lord of hosts' (Psa 48:8). And hence it is called an open fountain, because it shall be no more shut up or kept close for ever (Zech 13:1,2).

[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 time 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' (Zech 14:8). 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' (Eze 47:10). As another prophet saith, 'The abundance of the sea shall be converted to thee' (Isa 60:5). 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 47:1- 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 John 2:12).

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 John 2:13).

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' (Isa 33:21). 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.[23]

[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 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 (Exo 25:22; Heb 4:16). 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 everlasting 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, every one that thirsteth, come ye to the waters' (Isa 55:1).

'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' (Rev 3:21). 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 prophetical 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 sway 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' (Isa 24:23).

'O that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence!' (Isa 64:1). 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' (Isa 54:13).

[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' (Rom 3:24). And again, 'We have redemption through his blood,' even 'the forgiveness of' our 'sins, according to the riches of his grace' (Eph 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;[24] 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 (Heb 11:29). 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.]

Ver. 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 (Matt 13:31,32).

[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 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 withal; 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 not 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' (Cant 2:3). Indeed the shadow of this tree of life, as always it is refreshing to the tempted and weary, so 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' (Hab 14:7). 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' (Cant 5:5). 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' (Hosea 14:8).

[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 meat (Eze 47:12). 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 (Hosea 14:8; Rom 11:17; John 15:1,2). 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 (Cant 2:13).

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' (Zech 10:12).

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 mist of thee, as of common things (Jer 31:4,5).

[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 2:3,9). 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 (John 1:16). 'I am the way,' saith Christ, 'and the truth, and the life; no man cometh to the Father but by me' (John 14:6).

'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' (John 3:36; 1 John 5:12). 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 (John 9:9,14).

[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 (Dan 9:24,26). 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 (Matt 3:17).

[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' (Eze 36:30).

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 offices 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 Kings 4:7). 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 Thess 2:7; 1 Cor 3:2; Heb 5:11-14).

[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 (John 5:4). 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 (Matt 20:1-6). 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 (Gal 1:15,16; Hosea 6:11; Jer 2:24). Of which times and season, 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 (John 5:8).

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 signifieth 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 wonderingly shalt say, 'Who are these that fly as a cloud, and as the doves to their windows!' (Isa 60:4,7,8). For 'I will make all my mountains a way, and my highways shall be exalted. Behold these shall come from far; and lo these from the north, and from the west, and those from the land of Sinim' (Isa 49:11,12).

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 (Jer 31:5). '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' (Joel 2:21-25). 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 (Zech 3:10).

[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 (Gen 8).

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 (Gen 3:7). 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 (47:12), 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!' (Psa 107:20,21).

'And the leaves,' &c. There is yet another mystery lieth 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' (John 1:50); and Paul, that yet 'a far more exceeding and eternal weight of glory' is laid up for all believers (2 Cor 4:17). 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 tranquility 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, 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 (Gal 3:13)—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 (Zeph 1:12-17; Psa 43:28; Jer 29:18; 44:8,12). 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 8:9-13). 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' (Isa 33:16). 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 (Isa 33:20).

'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 (Zeph 3:17; Jer 14:8,9; Zech 2:10,11). 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' (Eze 43:9). 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 THRONE.] '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' (Isa 56:7). 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' (Zech 8:19-22).

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 he 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? (Isa 48:17). 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' (Jer 31:10-12).

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 (Isa 2:9,10). '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' (Joel 3:16). 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 Kings 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' (Psa 87:3).

'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' (Isa 14:2,3), and thou shalt serve the Lord thy God 'without fear, in holiness and righteousness before him all the days of thy life' (Luke 1:74,75).

'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 (Deu 31:17; Jer 33:5). 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 Peter 3:12). For by the face of God we are to understand the discovery of his severity, providences, and wonderful outgoings among the sons of men (Job 6:8-13). 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 (Heb 1:1-3; 2 Cor 4:6).

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' (Rev 15:4). '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' (Judg 5:11).

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' (Psa 148:14).

'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 beheld 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' (Zeph 3:20). 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 (Exo 13:6-9; 1 Cor 5:8). 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' (Isa 55:12). 'All nations shall call them blessed, for they shall be a delightsome land, saith the Lord of hosts' (Mal 3:12). The waters of Noah shall now be no more, the tumultuous multitudes shall now be gone, and there will be no more sea (Isa 54:9; Psa 65:7; 89:9; Rev 21:1,2). Now therefore the doves may be gathering their olive-branches, and also find rest for the soles of their feet, while the ark shall rest upon the mountains of Ararat (Gen 8:4,5).

'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 fatling 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' (Isa 11:6-9; 56:2-5).

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' (Joel 3:18,20). 'And the name of the city from that day shall be, The Lord is there' (Eze 48:35). 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' (Rev 22:6).

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' (Psa 90:14-17). Amen.

• FIRST, The vision of this city in general.
• SECOND, A discovery of its defence, entrances, and fashion, in particular.
• THIRD, A relation of the glory of each.
• FOURTH, A discovery of its inhabitants, their quality and numerousness.
• FIFTH, A relation of its maintenance, by which it continueth in life, ease, peace, tranquility, and sweetness for ever.