in question is that of a fortified city, and we may take it for granted that the city is surrounded by a moat or deep ditch. Such moats may be still seen about many ancient cities, usually of considerable breadth, allowed to remain dry in time of peace, and then even cultivated as a garden; the water being let in from some neighbouring stream, when occasion calls for such a defence. The deeper and broader this moat, the more complete the protection afforded by it.*

In the present case the city is to be supposed perfectly fortified. The foundations of the wall rise from the very stratum of rock upon which the city is built, and the same stratum forms the bottom of the moat or ditch, the breadth of which bears a due proportion to the height of the wall. The foundations of the wall are thus as much exposed to inspection as the wall itself, and of course the ornaments of these foundations are equally exhibited. The new Jerusalem, it is true, is a vision of peace; but the reason that she is so is, that she displays a perfect preparation for security against the assaults even of the most powerful enemies. The economy of grace is an economy of peace, because it affords a perfect provision for the safety of all taking refuge in it from the efforts of the legal adversary to procure their condemnation. The moat or ditch, of which the existence is implied, filled as it may be in a time of need from the river of the water of life, (the atonement of Jesus,) must present an impassable barrier to the approaches of the accuser and his forces.

The apostle Paul alludes (Eph. vi. 13-17) to the same abundant means of defence, under the figure of the armour of a single warrior; an equip'ment from God's armoury, and not from man's: the breastplate of righteousness corresponding with the wall of the new Jerusalem, and the shield of faith capable of quenching the fiery darts of the evil one, representing an implicit trust in the same atoning provision as that here symbolized by the river of the water of life; a river with which, we suppose, the holy city may be at any time encompassed. There seems to be a like correspondence between the wall of the holy Jerusalem with its twelve foundations,

* It is not necessary, however, to confine our ideas of these foundations strictly to the underpinning of the walls; they may be supposed to represent the whole side of the wall on the exterior, from the foundation nearly to the top:-the wall itself, consisting of an immense mound, with a perpendicular facing on the outside, of different courses of stone; the inner side forming a glacis, a gradual descent into the city. So Is. xiv. 15, rà deμélia rūs rūs, (Sept.,) is rendered in our version, the sides of the pit. This does not materially change the figure, for the wall of a city, such as we have supposed, depends for its stability upon its stone facing, as the wall of a dwellinghouse depends upon its underpinning as a foundation. In Amos and some other passages, our common version employs the term palaces, where the LXX use Dipé ha; but we could not speak of palaces of walls, although we might perhaps substitute bastions or bulwarks for foundations.

and the breastplate of the high-priest, under the Levitical dispensations, with its twelve compartments, each garnished with its gem, and distinguished by the name of its respective tribe, (Ex. xxviii. 15–21.)

$ 491. The first (was) jasper;'-that is, was with jasper, the word garnished being understood. Of this foundation, jasper is the decoration or ornament. These precious stones are contemplated here as gems, affording a characteristic feature of their respective foundations. We have already supposed the jasper to be put for the diamond; and so we find the term rendered in our common version in the enumeration of the gems of the breastplate, (Ex. xxviii. 18;) "aonis, (jasper,) according to the Septuagint, the third stone of the second row, being that to which our translators have given the appellation of diamond.

The light of the glory of God is compared to the brilliancy of jasper, (v. 11;) and the wall, (the righteousness of God in Christ,) is said to be jasper, (v. 18;) and we suppose Christ himself the foundation-the rock upon which the whole city is built-to be the spiritual jasper. The first foundation, therefore, partakes of the nature of, bears the characteristic feature of, and derives its chief ornament from, the primary formation upon which all the others depend. The fine lustre of the diamond, as we have noticed, is due to the impenetrable quality of the gem; so, the glory of Christ results from his invincible power as a Saviour-a power necessarily dependent upon the attribute of his divinity. The defence afforded by the whole superstructure, (the wall,) depends upon the fundamental doctrine that Christ is God manifest in the flesh-Jehovah our righteousness; that his merits are those of the sovereign God; and for that reason, they possess the quality of affording an impenetrable protection. This is the fundamental doctrine, without which the imputation of Christ's righteousness as a wall of salvation could not be sustained; and in the absence of which, the city (the economy of grace) must appear incapable of affording any sufficient

defence.

The second, sapphire.'*-This is described as a blue stone of various shades, "next in hardness and value to the diamond," (Rob. Lex. ;) It represents, therefore, very appropriately, the doctrine next in importance to

* In order to arrive at a correct understanding of the illustration intended by these various gems, we should know the qualities for which they were remarkable, especially amongst the Hebrews. We do not pretend to this knowledge, and therefore aim only at throwing out some general hints, indicating the possibility of certain analogies between the precious stones mentioned in the sacred writings, and certain doctrines or doctrinal truths, symbolized, as we suppose, by them.

All these gems partake of the hardness and impenetrability of the diamond, they differ in appearance rather than in substance, as one star differeth from another star in glory. They may symbolize different exhibitions of the same truth, rather than exhibitions of different truths.

that just noticed. This stone is spoken of, Job xxviii. 16, as remarkable for its value, inferior as it were, only to the value of wisdom; or, in the patriarch's sense of the term, no doubt, that which maketh wise unto salvation. The sapphire was one of the stones of the breastplate of the highpriest. A paved work, as it were of sapphire stone, is said (Ex. xxiv. 10) to have been seen under the feet of the Most High, resembling the body of heaven in clearness (purity;) indicating, apparently, that revealed truth by which the Deity is exhibited, arrayed in his peculiar attribute of sovereignty. A promise is given, Is. liv. 11, to Jerusalem, (once barren and desolate,) that her foundations shall be laid with sapphires; a promise perhaps fulfilled in this exhibition of the Apocalypse. Sapphires are alluded to as remarkable for their polish, (perfection of beauty,) Lam. iv. 7: “ The polishing of her Nazarites was of sapphire." The cerulean appearance of the sapphire is ascribed to the firmament over the heads of the living creatures, Ezek. i. 26; corresponding with the exhibition of divine sovereignty, just now supposed to be alluded to: and a zone of sapphire is spoken of, Ezek. ix. 2, according to the Septuagint as a girdle of the loins; in which respect the gem may be equivalent to the apocalyptic figure of truth, as represented by a golden girdle. In confirmation of this last suggestion, the name sapphire is supposed to have been a corruption of Ophir, the name of a country as remarkable for the production of this precious gem, as it was for the purity of its gold.

According to Trommius, the Hebrew word (0) oάnqugos, signifies, amongst other meanings, a book, Bißhior, or a thing written; and a discourse or word, which he renders by the Greek term logos, (2óros.) The verb signifying also, with other meanings, to announce, and to say, or to reveal. These meanings suggest the probability that this gem designates this second foundation, as the purpose or word of God, revealed as it is in the Scriptures; corresponding with the zone, and with the gold of Ophir, as the characteristic of truth; and with the firmament, as an exhibition of divine power and sovereignty.

§ 492. The third, chalcedony,' (zaλxıdwór.)—A name found only in this place in the New Testament, and not at all in the Old; of course the gem itself must be designated in other parts of Scripture by a different appellation. It is supposed to be a precious stone, of which the modern cornelian is a variety, (Rob. Lex. 819.) The Greek name has a close resemblance to the term zazzós, brass, and suggests the probability that the stone has the appearance of that metallic substance when polished; and as a burning or fiery appearance is compared in Scripture to that of fine brass, (Rev. i. 5,) the chalcedony of the Apocalypse may be the Hebrew carbuncle, or Greek areas, which, according to the Septuagint, (Ed. H. & L., Bos.,) is classed with the sapphire and jasper in the second

row of the priestly breastplate, (Ex. xxviii. 18.)* As carbuncle (ärvous) is not found in the New Testament, and chalcedony (a2xŋdóór) is not found in the Old Testament, we may feel ourselves safe in considering the appellations put one for the other. So we find, in the figurative language of the Old Testament, brass (zaλzós) and carbuncle to be used almost as equivalents; gates of brass, and gates of carbuncle being both distinguished for their power of resistance, as well as for their splendid appearance, (Ps. cvii. 10; Is. xlv. 2, liv. 12.) Of the holy Jerusalem it is said, Is. lx. 17, 18, that brass is to be exchanged for gold, &c., after which her walls are to be called salvation, and her gates praise. This may be equivalent to changing gates of brass for gates of carbuncle or chalcedony. Gates are repeatedly mentioned in Scripture in connection with the subject of praise, 2 Chron. xxxi. 2, Ps. ix. 14; and to find admission within the gates of the covenant of grace, must be indeed a subject of thanksgiving. As brass, carbuncle, or chalcedony, constitute the scriptural material of gates, we may suppose the ornament of this third foundation to indicate the fundamental doctrine of grace, the gift of salvation; which to the disciple affords the same cause of praise as an entrance within the gates of the city of refuge affords to him who finds safety in that asylum.

The fourth, emerald.'-The Greek appellation of this stone (quáqaydos,) is supposed to have been applied to all gems of a green colour; according to Trommius, however, it is variously used in the Septuagint for Hebrew names, signifying carbuncle, adamant, and sardonyx. In fact, there is such a want of exactness in the Greek rendering of Hebrew names of gems, that we cannot judge much by it in comparing the names of the Old Testament with those of the New. In the time of the apostle John, we suppose the application of the term translated emerald, to have been very generally confined to gems of that pellucid greenish hue usually ascribed to sea water; that is, water of the sea in shallow places, where it is in some degree tinged by vegetable substances at the bottom; for the water of the mid-ocean, it is well known, is proverbially blue. We find the appearance of a rainbow compared, Rev. iv. 3, to that of an emerald; an appearance symbolical, as we have supposed, ($ 120,) of an imperfect exhibition of the means of reconciliation with God, or rather, an imperfect view of such provision ; the defect being in the organ of vision of the beholder, and not in the rainbow itself. In the Septuagint, the name is applied to the third stone of the first row in the priestly breastplate, (classed with the sardius and topaz,) rendered in our common version a carbuncle; while we have given the

*The term is not so quoted by Trommius, but according to his Concordance avgas is variously used for coals, tongue of fire, (Heb.,) bdellium, beryl, carbuncle, and brass.

name emerald to the first stone of the second row, (classed with the sapphire and diamond,) to which the Septuagint has assigned the name of carbuncle, (avgas.) The verbs ouάo, to wipe off or purge away; and ouagarέw, to send forth a great noise, bear a near resemblance to the Greek appellation of this gem, (quáqaydos;) and as the signification of one of them corresponds with the action, and that of the other with the sound of the waves of the sea, the name of the stone may be said to accord with the association of ideas suggested by its sea-green colour. Contemplating the sea with its waves roaring, as a figure of the threatenings of divine justice, or of that visitation of wrath and indignation by which, without an ample provision of atonement, the guilt of the transgressor must necessarily be wiped off, we may take this emerald foundation to represent the fundamental doctrine of the sinner's liability under the law to eternal condemnation and punishment; this doctrine being indispensable to an exhibition of Christ and his righteousness, as the only wall of salvation.

§ 493. The fifth, sardonyx.'-This name occurs nowhere else either in the Old or New Testament, although Trommius supposes it to be put for sardius, (Ex. xxxv. 9,) where our common version has rendered the term onyx. It cannot be designed for the sardius here, as that stone is enumerated the next in order. Trommius assigns to it the same Hebrew appellation () as that given the onyx, Job. xxviii. 16, and we may take it for the onyx of the breastplate.

Onyx (őrv) is the Greek term for the nail, either of a human being or of an animal, and the stone is supposed to have received its name from its white appearance, resembling the white of a human nail. The sardius is said to be a stone of a blood-red colour. It is probable that the name sardonyx is a compound of these two, and that the gem takes its name from the combination of red and white colours, corresponding with the appearance of living human flesh.

Flesh we suppose to be put, in symbolical language, for righteousness or moral perfection, either real or pretended, ($ 438.) The precious gem here contemplated, must represent a real and not a pretended perfection. As a garnishing of the fifth foundation, therefore, we suppose it to represent the fundamental doctrine of the necessity of a perfect righteousness for the justification of the disciple in the sight of God; such an indispensable means of justification being one of the essential principles upon which Christ is manifested to be the Lord our righteousness, and his righteousness a wall of protection.

The sixth, sardius.'-This gem is uniformly admitted to be of a bloodred colour, (Rob. Lex. 677,) and it must be so contemplated in the sacred writings; its appellation in Hebrew, with a slight change of points, signifying red, man, &c.— sardius, □ ruber, rufus, vir, homo, &c.,