these particulars; for it is not necessary to suppose the angel to have been seen, (even in vision,) making the compass of the city to ascertain its length and breadth.

Paul speaks of grace given according to the measure of the gift of Christ, (Eph. iv. 7,) that is, without limit; for the gift of Christ is a thing immeasurable; and Jesus himself says, (John iii. 34,) that God giveth not the Spirit by measure. So the measure of the stature of the fulness of Christ, is spoken of (Eph. iv. 13,) as a desirable extent of knowledge, which must be equally unlimited, for in Christ dwelleth the fulness of the Godhead bodily, (Col. ii. 9.) So it is said, (Eph. iii. 17-19,) alluding to something infinite, and not to be measured, "That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth and length, and depth and height; and to know the love of Christ, which passeth knowledge." The measuring of this exhibition of the economy of grace (the city) is something of this kind. The consistency of the plan itself with the divine attributes, and its perfect adaptation to the end for which it is designed, and the correspondence of the exhibition with the whole testimony of Scripture, are things capable of being tested by the standard of revealed truth. At the same time it is only the initial number of these dimensions that is to be regarded; no literal sense is to be attached to them, and certainly nothing inconsistent with the attribute of infinity.

And the city lieth foursquare,' &c.—The quadrangular or square form may be taken as a type of perfection and completeness; a square being the most simple, perfect, geometrical figure the element we may say of all other figures. If we wish to measure a triangle or circle, it is desirable first to reduce it to a square; so if we would ascertain the superficial contents of any given area, we measure by squares, as we ascertain the solid contents of a mass of matter by cubic squares.

In remarking upon the three parts of the great city, however, (§ 372,) we have suggested a reason why this holy city may be contemplated as of four parts; and the same suggestion may help us in accounting for this representation of its quadrangular form. The mixed system of redemption, was composed of three elements only-the acknowledged sinfulness of man, the admitted action of divine justice, and the requisite means of propitiation. It went no further, as if its whole end and aim were merely to secure the eternal well-being of the creature. The economy of grace, on the contrary, in addition to these three features, possesses a fourth-the eternal obligation of gratitude under which the redeemed sinner is placed to serve and glorify his God and Saviour. These four parts may be supposed to correspond with the four sides or aspects of the city; the divine plan of mercy having an equal regard to each of these particulars. The sinfulness of sin is to be

exhibited; the justice of divine wrath is to be manifested; the sufficiency of the propitiation of Christ is to be set forth, and the obligation of love— grateful love-free from any other motive of action, is to be inculcated. The gates or tribunals, with their angels, on each of the four sides of the city, may be contemplated as charged with providing for the entrance of such elements only as are capable of passing the ordeal in these particulars. The elements of forgetfulness, (from the tribe of Manasseh, § 176,) are admitted only in place of those of judgment, (from the tribe of Dan,) by pleading the promise of sovereign grace, "I, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remember thy sins," (Is. xliii. 25.)

§ 488. And he measured the city with a reed,' &c.—The city was a perfect square, the length was as large as the breadth; not only so, it was a perfect cube. The length, and the breadth, and the height of it were equal. Such a description cannot be taken in any other than a figurative sense to speak of the height of a city as equal to its length or breadth, is sufficient to bar any literal construction. But this may not be the only design; the cubical form of the city renders its appearance similar to that of an ark. So, we suppose the ark, (the only means of salvation amidst the flood,) and the ark going before the children of Israel in the wilderness, to represent the same economy or arrangement of divine mercy, as that here spoken of as the holy city.

The term furlongs we take to be a mere adaptation of expression to the figure or symbol in contemplation; estimating the furlong or stadium as the eighth part of a mile, the city measured fifteen hundred miles on each side, which is sufficient to afford an idea of immensity; the area being equal to more than two millions of square miles, and the contents of the ark nearly three thousand millions of cubic miles. We suppose, however, as in other cases, the decimal signs or ciphers to represent indefinite or infinite quantities; the initial number being all requiring particular attention. In the present case the length, breadth, and height being twelve thousand cubits each, the intention may be to direct our minds to the exhibition of redeeming love, to be found in the testimony of the old dispensation, (the twelve patriarchs or tribes,) comprehending the subject of the sacred writings from Moses to Daniel inclusive; the testimony of the twelve minor prophets, and that of the twelve apostles; that is, all that is written in the New and Old Testaments. The covenant of redemption, comprehending the whole-the law, the prophets, and the gospel. The purport of the verse being equal to a declaration, that the economy of grace, when measured by the standard of divine truth, and understood in its proper spiritual sense, will be found to correspond with all that the sacred writings contain upon the subject of God's government, and man's salvation.

'And he measured the wall,' &c.-Here there is the same propriety of adaptation in the term of measurement as we have noticed on other occasions; the measure of cubits being as appropriate in speaking of the altitude of a wall, as that of furlongs would be in describing the extent of a city; and the units and tens being as appropriate here, as the hundreds were to the measure of the wine-press, (§ 344,) and the thousands to that of the city. As to the length of the wall of the city, that must of course correspond with the length and breadth of the city itself, as it is to be presumed that the wall encompassed the city; the gates being apertures in the wall, the measure of these must be included in that of the wall.

The cubit spoken of here, is said to be the measure of a man; but this is immediately afterwards explained to be the measure of the angel. The cubit, as a measure of length, is derived from the extent of the fore-arm of a man, from the elbow to the wrist, or as some say, to the middle finger; and this idea was, no doubt, associated with the use of the original term, (zīvs, the fore-arm.) The angel measured the wall one hundred and forty-four fore-arms, the measure or arm of a man, that is, of the angel. It is angelic measure, therefore, that we have here; we must know the length of the angel's arm, in order to judge of it. In other words, it is not human measure; and is not to be contemplated in any degree in a literal sense, except so far as to represent something immense in its kind. The wall of a city two hundred feet in height, necessarily implying a proportionate thickness, presents an insurmountable barrier to the approaches of an enemy; much more if this height, in angelic measure, be supposed to correspond with the immense circuit of the city. Such an insurmountable barrier to the assaults of the enemy of souls, is to be found in the wall of salvation provided in the righteousness of Christ-the walls and bulwarks referred to, Isaiah xxvi. 1.

The numerical sign one hundred and forty-four we suppose, as on other occasions, to point out something sustained or emanating from the testimony furnished by the old and new dispensations, the combined testimony of prophets and apostles-twelve multiplied by twelve. The wall was previously declared to be great and high; the term great probably applying to the thickness or breadth of the wall. The expression is, no doubt, designed to point out the ample sufficiency of the protection afforded by this divine economy, as infinitely beyond that furnished by any other system of salvation. "Walk about Zion," says the royal psalmist," and go round about her: tell the towers thereof; mark ye well her bulwarks, consider her palaces; (estimate her strength ;) that ye may tell it to the generation following," (Ps. xlviii. 12, 13 ;)* an estimate elsewhere spoken of as to be

* It must be evident here that the allusion is to the spiritual Jerusalem. We have no authority for supposing the literal city to have been so remarkable for its walls

obtained by dwelling in the house of the Lord, and inquiring in his temple,

(Ps. xxvii. 4.)

V. 18. And the building of the wall of it was of) jasper: and the city (was) pure gold, like unto clear glass.

Καὶ ἦν ἡ ἐνδόμησις τοῦ τείχους αὐτῆς ἴασπις, καὶ ἡ πόλις χρυσίον καθαρόν, ὅμοι ον άλῳ καθαρῷ.

$489. And the building of its wall,' &c.-That is, the mass or body of the wall was jasper; not merely of jasper, but jasper itself. The light of the glory of God, with which the city is resplendent, was compared (v. 11) to the brilliancy of a most precious jasper stone; and we have now the reason given for this splendid appearance, which is, that the whole outer clothing of the city, (the wall,) with which it is encompassed, is jasper itself. The wall, the means of protection afforded by the economy of redemption, consists of the imputed righteousness of Christ; and it is with the glory of this divine righteousness that the economy or city is arrayed.

The jasper, when put for a gem, we suppose to be what we usually denominate the diamond, a precious stone affording a pure white light, unmixed with any coloured ray, except it be by reflection. As a massive stone, jasper seems to be put for what we usually understand by adamant. The leading idea associated with the latter term is, that of hardness or impenetrability. This wall possesses all the preciousness and splendour of the diamond, with the impenetrability of the adamant. In fact, it is the latter quality which gives the stone the preciousness and brilliancy for which it is so highly appreciated. If diamonds were less hard, they would be less brilliant, and being less brilliant they would be less valuable; so it is the perfect impenetrability of the means of defence afforded by Christ, as our righteousness, that renders him so precious to all believing or trusting in him. Christ himself (God manifest in Christ) is this spiritual jasper or precious stone-the chief defence of the city, as it is the chief jewel of the bride as it is said, Zech. ii. 5, "For I, saith Jehovah, will be unto her a

and bulwarks in the time of David; whereas the artificial defences of Babylon were so extraordinary as to attract the attention of geographers and historians of the earliest times. The walls of Babylon have been variously represented at from three hundred and sixty to three hundred and eighty furlongs in circuit; sixty-five to two hundred feet in height, and twenty-five to thirty-two feet in thickness, (v. Calmet.)

Of this proud city it might be said, that all was done for her defence which the wis dom and labour of man could effect. In this respect, she appropriately represented a doctrinal system of human works; the utmost that man in his position by nature can possibly effect. The end of the city, and the final dilapidation of her immense walls, illustrates at the same time the fate of such a system of human pride, and the temporary character of its reputation. In the dimensions of the wall of the New Jerusalem, there seems to be an allusion to these walls of Babylon; reminding us how infinitely the provisions of the economy of grace surpass any means of salvation of

man's device.

wall of fire round about her, and will be the glory in the midst of her." The wall of the city being identic with the array of the bride, and the bride or wife being identic with her husband, (the Lamb,) the righteousness of either is the same.

'And the city was pure gold,' &c.-Gold pure, like crystal pure. This exhibition of the economy of redemption is pure truth; there is no alloy of falsehood, of error, or of mistake in it; it is like gold tried in the fire. Its purity compared to the clearness of crystal, corresponds with that ascribed to the river of the water of life; the terms valos and xqúorallos referring alike to crystal: the first apparently is applied to a small body as to a gem, the last to a large mass or stratum of rock. The first term appears to be employed here because most in keeping with the prominent idea of preciousness to be associated with the city or economy; the last is more appropriately used in speaking of a river, an abundant stream, of which the essential characteristic is its purifying quality. The gold of the city and the water of the river of life are equally pure. The truth as it is in Jesus, represented by the holy city, is unalloyed; and the atonement of Christ, represented by the river of life, is free from the admixture of any means of propitiation other than that of his providing. Pure gold is as precious as it is pure; and what truth can be more precious than that of salvation through the imputed merit of the Son of God?

Vs. 19, 20. And the foundations of the wall of the city (were garnished with all manner of precious stones. The first foundation (was) jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

Καὶ οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθω τιμίω κεκοσμημένοι· ὁ θεμέ λιος ὁ πρῶτος ίασπις, ὁ δεύτερος σάπφειρος, é reitos zadandár, & réagis oμagaydos, o лμлTоs σandóvus, o Extos σádios, o ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔννατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος υάκινθος, ὁ δωδέκατος ἀμέ θυστος.

$490. And the foundations of the wall of the city (were) garnished,' &c. The word rendered garnished is the same as that expressed by adorned, when applied to the decorations of the bride in the second verse of the chapter. The foundations must be the same as those said to bear the names of the twelve apostles, (v. 14.) We suppose them to indicate so many fundamental doctrines, upon which the all-important doctrine of the righteousness of Christ, as a wall of defence, may be said to rest; Christ himself, as the Rock of salvation, being the foundation or basis of the whole city, including the walls-the whole economy of redemption resting upon him, as in effect it must, upon the basis of divine sovereignty-God manifest in Christ.

To decorate the foundations of a wall would appear to be labour lost, as we suppose these to be beneath the surface of the ground; but the wall