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Solomon's Temple Spiritualized

C H A P. I.

Where the Terople tvas built. t/,, 'f J^TT^HE Temple was built at Jerusalem, on Mount Jfc~ Moriah, in the threfhing floor of Arnoa the Jebusite j whereabaut Abraham offered up Isaac; there where David met the angel of the Lord, when he caree with his' drawn sword in his hand, to cut off the people at Jerusalem for the sin which David committed in his disorderly numbering the people, Gen. xorii: 3^ 4, 5. 1 Chrm. xxi. 15. xxii. 1. 2 Chiron, Hi. i1.' . • V .V '-'.^ ,

There Abraham received his son I&ac from the dead ; there the Lord was intreated by David to take away the plague, and to return to Israel again in mercy ; from whence also David gathered, that there God's Temple must be built. "This (said he) is the houic of the Lord God, and this is the altar of the burnt offering for Israel," 1 Chron. xxi. 28. xixii. iii. li:.; / .

This Mount Moriah , therefore, was a type of the Son of God, the mountain of the Lord's house, the rock against which the gates of hell cannot prevail.

CHAP. if. Who built the Temple. THE Temple was built by Sblomen, a man peaceable and quiet, and that in name, by nature, and in governing :* for ib God had before toki

... .

David, namely, that such a one the builder of the temple should be.

"Behold, saith he, a son shall be born unto thee, who shall be a man of rest ; and I will give him rest from all his enemies round about; for his name shall be calleld Solomorf, and I will give peace and quietness to Israel in his days : he shall build a Jioufe for my name, and he shall be my son, I will be his Father," i Chren. xxii. 9,,is. P/al. lxxti. 1—4.

As therefore Mount Moriah was a type of Christ as the foundation, so Solomon was a type of him as the builder of his church. The Mount was signal, for that thereon the Lord God, before Abraham and David, did display his mercy. And as Solomon built this temple, so Christ doth build his home* "Yea, he shall build the everlasting temple, and he . . ihall bear the glory." Heb. iii. 3, 4. Zech. vi. 12,13.

And in that Solomon was called peaceable, it was t© shew with what peaceable doctrine and ways Christ's house and church should be built, Isa. ix. 6. Micah vii. 2, 3, 4.


• . How the Temple was built.

THE temple was built, not merely by the dictates of Solomon, though he was wiser than Ethan, and Heman, and C»lcol, and Darda, and all men, i Kings rv. 31. but it was built by rules, prescribed' by, or in a written word ; and, as so, delivered to him by his sather David.

For when David gave toSolomon his son a charge, he gave him also the pattern of all in writing ; even a pattern of the porch, house, chambers, treasuries, parlours, &c and of the place for the mercy feat;

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which pattern David had of God; nor would God trust his memory with it. '» The Lord made me (he said) understand in writing, by his hand upon mej even all the work of this pattern." Thus, therefore, David gave toSolomon his son the pattern of all ; and this Solomon his son built the house of God. $ee j Chron. xxviii. 9—20.

And anfwenbse to this, Christ Jesus, the builder of his own house, whose house are we, doth build his holy habitation for him to dwell in ; even according to the commandment of God the Father, for, faith he, " 1 have not spoken of myself, but the Father which sent me, he gave me a commandment What I should speak." And hence it is said, "God gave him the revelation "and again, "That he took the book-put of the hand of him that sat on the throne and so acted as to the building up of his church, John xii'. 40, 41. Rev. i. 1. v. 7.


Of wkat the Temple zvas built* -, .

THE materials with which the temple was built, were such as were in their own nature common to that which was left behind; things that naturally were not fit, without art, to be laid oh so holy a house/ And this shews, that those of] whom Christ Jesus designs to build his church are by nature no better than others. But as thvtrees and stones of which the temple was built were first h£wed and squared before they were sit to be laid in that house; so sinners, of which the church are to be built, must first be fitted by the word and doctrine, and then fitly laid in their place in the church.

For though, as to nature, th*re is ho difference betwixt those made use of to build God's home

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with, yet by grace they differ from others: even as those trees and stones that are hewed and squared for building by art, are made to differ from those which abide in the wood or pit.

The Lord Jesus, therefore, while he seeketh materials wherewith to build his house, he sindeth. them, "the clay of the same lump that he rejecteth,and leaves behind. Are we better than they ? No, in no wife." Rom. iii. chap. ix. Nay, I think, if any be best, it's they which arc left behind. "He came not to call the righteous, but sinners to repentance," Mark ii. 17. And indeed in this he doth shew both the greatness of his grace and work-' manship ; his grace, in taking such ; and his work-' mansh-ip, in that he makes them meet for his holy habitation, «

This the current' of scripture maketh manifest j wherefore it is needlcis now to cite particulars ; only we must'remember, that none are laid in this building as they come out of the wood or pit : but as they first pass under the hands and rule of this great Builder of the temple of God. •

CHAP. V. Who was to fell those Trees, and to dig those Stones, tvith which Solomon buiit the Temple.

AS the trees were to be felled, and stones to be digged, so there was for that matter selected work-' men appointed.

These were not of the sons of Jacob, nor .of the' house of Israel; they were the servants of Hiram, King of Tyre, and the Gibeonites, namely, their children that made a league with Joshua, in the day that God gave the land of Canaan to his people, . Josh. ix. 12—29. 1 Kings y. 2. Chroiuxxvi\.?.%.

And these were types of our gospel ministers, who are the men appointed by Jesus Christ to make dinners, by their preaching, 'meet for the house of God. Wherefore, as he was samous of old, who was strong to lift up his ax upon the thick boughs, ;to square wood for the building of the temple so minister of the gospel now is also samous, if much used by Christ for-the converting of liftners to him* felf, that he may build him a temple with them, PJahn vii. 4, £, 6. Rom. xvi. 7.

"But why, may some say, do you m^ke so homely a comparison? I answer, because I believe it is true j for'tis grace, not gifts" that makes us sons and the beloved of God. Gifts make a minister; and as a minister, one is but a servant to *' hew wood, and draw water, for the house of my God" Yea Paul, though a son, yetcounted himfelf not a son but a servant, purely as he was a minister, a servant of God, a servant of Christ, a servant of the church, and your servant for Jesus ^ke, Tit. i. 1. Rom. i. r. 2 Cor. iv. 5,

A man then is a son, as he is begotten and born of God to himself, and a servant as he is gifted for work in the house of his Father; and tho' it is truth the servant may be a son, yet he is not a son because he is a servant." Nor doth it follow, that because all sons may be servants, therefore all servants are sons: no, all the servants of God are not sons; and therefore, when time shall come, he that is only a servant here shall certainly be put out of the house, even out of that house himself did help to build. "The servant abideth not in the house forever;" the servant, that is, he that is only so. Ezek. xlvi. 16, 17. John viii. 35.

So then as a son thou art an Israelite, as a tewant a Gibeonite. The consideration of this made Paul start j he knew that gists made him not a son, i Cor. xii. 28—31. {hap. xii. 1, 2.

The sum then is, a man may be a servant and a son; a servant, as he is employed by Christ in his/house for the good of others, and a son, as he is a partaker of the grace of adoption; but all servants are not sons; and let this be for a caution and a call to ministers to do all the acts of service for God, and in his house, with reverence and godly fear. And with all humility set us desire to be partakers ourselves of " that grace we preach to others," 1 Cor. ix. 25.

"This is' a great laying, and written perhaps to keep ministers humble: And strangers shall stand and feed your flecks, and the sons of the alien shall be your ploughman, and your\wine dressers," Jja. lxi. 5.

To be a ploughman here is to be a preacher, and to be a vine dresser here is lo be a prearfler, Luke ix. 59—62, and 1 Cor. ix. 27. Matt. ii. 1-— 8. chap. xxi. 28. 1 Cor. ix. 7.

And if he does this work willingly he has a reward; if not, "a dispensation of the gospel was committed to him, and that is all," 1 Cor. ix. 37.

CHAP. VI. In what condition the timber and stones were when brought to be laid in the building of the Temple. THE timber and stones with which the temple was built, were squared and hewed in the wood or pit ; and so there made every way fit for that work, even before they were brought to the place where the house (hould be set up: "So that there was neither hammer nor ax, nor any tool of Iron

was was heard in the house while it was building,

1 Kings vi. 7.

And this shews, as was said before, that the materials of which the house was built, were (before the hand of the workmen touched them) as unfit to be laid in the building, as were those that were left behind consequently that themselves none otherwise, but by the art of others, were made fit to be laid in the building.

To this our New-Testament temple answers; for thofe of the sons of Adam who are counted worthy to be laid in this building, are not by nature, but by grace, made meet for it; not by their own wisdom, but by the word of God. Hence he saith, "1 have hewed them by the prophets." And again,

ministers are called God's builders and labourers even to this work/' Hofea vi. 5. 1 Cor. ill. ip. and

2 Cor. vi. 1. Col. i. 28. . /

No man will lay trees as they come from the 'wood, for beams and rafters in his house; nor stones, as digged in the wales. No, the trees must be hewed and squared, and the stones sawn and' roade fit, and so be laid in the house.: - y

Yea they must be sawn, and so squared, that in coupling they may be joined exactly, else the building will not be good, nor the workman have credit of his doings.

-Hence our gospelchurch, of which the temple was, a type, is said to be filly formed, and that there is a fit supply of every joint for the securing of the whole, 1 Pet. iii. 5. Ephes. iv. 20, zt. eft. iv. 16Col. ii. 19.- , .

As they therefore build like children that build with wood, comes from the wood or forest, and with stones as they come from the pit j even G

so do they who pretend to build God an house of unconverted sinners, unhewed, unsquarred, unpolilhed; wherefore God's workmen, according to God's actvice, prepare their work without, 'and make it fit for themselves in the field, and afterwards build the house.' Prov. xxiv. 27.

Let ministers therefore look to-, this, and take heed, lest, instead of making their notions stoop to the word, they make the scriptures stoop to their Dotions,

Of the foundation of the Temple.

THE foundation of the temple is that upon which it stood ; and it was twofold ; first the hill Moriah, and then those great stones upon which it was erected. This hill Moriah, as was said afore, did more properly typify Christ.. Hence Moriah is called the 'Mountain of the house/ it being the rock on which it was built. Those great stones called foundation stones, were types of the prophets and apostles, Mat. xvi. 18. Eph. ii. 20, 21, Heb. xi. 10.

Now, as the temple had this double foundation, so we must consider it refpectively and distinctly; for Christ is the foundation one way, the prophets and apostles a foundation another. Christ is the the foundation personally! and meritorioufly ; but the prophets and apostles by doctrine, ministerially. The church then which is God's New Testargent temple, is said to be built on Christ the foundation; so none other is the foundation but he r Cor. iii. 11,12. But as it is said to be built upon \ the apostles, so it is said to have twelve foundations, > «nd must have none but they, Rev. xxi, 14.

JJffcat is it then ? why we must be building upon

Christ, as he is our priest, sacrifice, prophet, king, and advocate ; and upon the other, as they are insallible instructors and preachers of him j hot that any may be an apostle, that so shall esteem of himself, nor that any other doctrine be administered but what is the doctrine of the twelve ; for they are set forth as the chief*and last* These are also they, as Moses, which are to look over all the building, and to fee that all in this house be done according to the pattern shewed to them in 'the Mount, Exod. xxxix. 43. John xx. ai, 22, 23, 1 Cor. iii. 9. chap, iv. 9*

Let us then keep these distinctions clear, andj^ot put an apostle in the room of Christ, nor Christ in the place of one of those apostles. Let none for Christ be the high priest and sacrifice for your souls to God ; and none but that doctrine which is apostolical be to you as the mouth of Christ, for .instruction to prepare you, and to prepare materials for this temple of God, and to build them upon this foundation.

CHAP. Vllt.

Of the richness of the Jones which were laid for the foundation of the Temple. THESE foundation-stones, as they were great, so they were costly stones ; tho', as I said, of themfelves of no more worth than they are of their nature^ that were left behind. Their costliness therefore, lay in those additions which they received from the King's charge.

,• First, In that labour which was bestowed upon them in sawing, squaring, and carving: for the servants, it they were cunning at this work, so they bestowed much of their art and labour upon thern^ by which they put them into excellent form, and added to their bigness, glory and beauty, fit for stones upon which so goodly a sabrick was to be built.

Secondly. These stones, as they were thus wrought within and without, so, as it seems to me, they were inlaid with other stones more precious than themselves : inlaid, I say, with stones of divers colours. According as it is written, 'I will lay ihy foundations with sapphires,' Isa. liv, n. Not that the foundations were sapphires, but they were laid, inlaid with them : or, as he saith in another place, 'They were adorned with goodly stones and gifts, Luke xxi. 5.

This is still more amplified, where it is written of the New Jerusalem (which is still the Testament church on earth, and so the same in substance with what is now); 'The foundations of the wall of the city, saith he, were garnished with all manner of precious stones,'Rev. xxi. 19. True, these there are called the foundations of the wall of the city; but it has respect to the matter in hand ; for that which is before called a temple, for its comparative smallness, is here called a city, for, or because of its great increase : and both the foundations cf the wall of the city, as well as of the temple, "are the twelve apostles of the Lamb,' Rev. xxi. 14.

For these carvings and inlayings, with all other beautifications, were types of the extraordinary gifts and graces of the apostles. Hence the apostle calls such gists signs of apostleship, Rom. xv. 19. 2 Cor. xii. 21. Heb. ii. 4, For as the foundation stoies of the temple were thus garnished, so were the apostles beautified with a call, gifts, and graces peculiar to themselves. Hence he says, first apostles for that they were first and chief in the church of Christ, 1 Cor. xii.,aS., - Nor

Nor were thefe stones only laid for a foundation for the temple ; for the great court, the- ;nner court, as also the porch of the temple, had round about them 'three rows of these stories for their foundation,' i Kings vii. 12.

Signifying, as seems to me, that the more outward and external part, as well as that more internal worship to be performed to God, should be grounded upon apostolical doctrine and appointments, 1 Cor. iii. io, 11, iz. 2 Tbefl'. ii. xv. ch. iii. 6. Heb. vi. 1 c.


Whichgbay the Face or Front of the Temple Jlood. ^^THE temple was built with its sace or front "towards the east, and that perhaps, because the glory of the God of Israel was to come from the way of

the east into it.' Ezek. xliii. 1 5. xlvii. f.

Wherefore in that its front stood towards the east, it may be to shew, that the true gospel church would have its eye to, and expectation from the Lcjrd. We look, said Paul, But whither i 'We have our conversation, said he, in heaven, from whence our expectation is,' 2 Cor. iy. 18. Phil. iii. 20, 2i. Psal. lxii. 5. '. v

2. It was also set with its sace towards the east, to keep the people of God from committing idolatry, to wir, from worshipping the honst of heaven, and the sun, whose rising is from the east. For, since the sace of the temple stood towards the east, and since the worshippers were to worship at, or with their faces towards the temple, it follows, that both in their going to, and worshipping God towards that pi ice, their saces must be from, and their backs towards the fun. The thus building

G 2 o of the temple therefore was a snare to idolaters, and a proof of the zeal of those that were the true worstrippers ; as also to this day, the true gospel instituted worship of Jesus Christ is; hence he is said, to idolaters, to be a snare and a trap, but to the, godly, a glory, Isa. viii. 14. chap. lx. 19.

3. Do but see how God catched the idolatrous. Jews by this means in their naughtiness : And he brought me, said the prophet,, into the inner court of the Lord's house, and behold, at the door of the temple of the Lord, even between the porch and the altar, were about five and twenty men, with their backs towards the temple of the Lord, and their saces towards the east,

It was therefore, as I saicH set with its sac'? towards the east, to prevent salse worships, and detect" idolaters.

4. From the east also, came the most blasting winds, winds that are destructive to man and beast, to fruit and trees and ships at sea, Exod. x. 13. Job xxvii. 21. Ezek. xvii. 10. chap. xix. 12. Psal. xlviii. 7. Ezek. xxvii. 26.

I say, the east wind, or that, whieh comes from thence, is the most hurtful ; yet you fee, the temple hath set her sace against it, to shew, that the true church cannot be blasted or made to turn back by any affliction. 'Tis not .the east winds, nor none of their blastings, that can make the temple turn about. Hence he saith, 'That Jacob's sace shall not wax pale. And again, T have made thy face strong against their saces, and that the gates of , hell .shall not prevail against it, Isa. xxix. 22. Ezek.. hi. 8. Matth. xvi. 18.

5. It might be also built with its sace towards the east, to thew, that the true, church looked), as

, , before

before ! hinted, for her Lord and King from heaven, knowing that at his coming he will bring healing in his wings : for from the east: he will appear when he comes the second time without sin unto salvation, of which the sun give,s us a memonto in his rising there every morning. 'For as the lightning cometh out of the east, and shineth unto the west, so shall also the coming of the Son of man be.' Mai. iv. a. Heb. ix. 28* Col. iii. 3. 2 Pet. iii. ii—i 14. Matth. xxiv. 27..

6. Christ, as the north pole, draws those touched with the load stone of his word, with the sace of their souls towards him, to look for, and hasten to his coming. And this also is signified by the temple standing with his sace towards the east.

CHAP. Of the Courts of the Tcrnp... ~ a* perceive that there were two courts belongs to the tei??le'' frst was called the outward

court, Ezck. xi. if.,chap. xliv. hi,

1. vThis w^s that jfito which the people of necefsity first enters} when they went to worship in the temple, consequently that was it in and by which the people did rL'st mew tn,eir desires to be worshippers of God. Ana this answers to those badges and signs of love to Tcug*>D> that PeoPle have in sace or, outward appearance, h*)^^ xxv' 27, 2 Cor. x. 7.

2. In this, though here may'sometimes be tru*-*1* yet oftner lies and dissimulation; wherefore commonly an outward appearance is fet in opposition to the inner court, and outward to the inner man; and that is, when it is by itself, for then it profits nothing, Rom. ii, 28. 1 Cor.'juiu"!,''^ 3.

v.J2, 3"

3. Hence, tho' the outward court was something to the Jews, because by outward bodies they were distinguished from the Gentiles; yet to us it is little; 'for now he is not a Jew who is one only out

-wardJy therefore all the time of the beast's reign this court is given to be trodden under foot ; for, as I said, outward shew will avail nothing when the beast comes to turn and toss up professors with his horns, Rev. xi. 1*.

4. But as there was an outward, so there was an inner court; a court that stood nearer to the temple, and so to the true practical part of worship, than that outward court did, Ezek. x. 13. chap, xlvi. 1. 1 Kings vi. 36.

: 5. This inner court is that which is called the court oft the priests, because it was that in which they boiled the trespass offerings, and in which they prepared the sin offerings for the people, a Cor. iv, <j>. Eztk. xlvi. 20.

. - • 6. This court, therefore, was the place of practice and of preparation to appear before God, which is. the first true token of a sincere and honest mind. Wherefore here, and not in the- but ward court, stood the great brazen altar, which was a type of Christ, by whom alone trus worshippers make their approach with acceptance unto God. Also here stood the great braien scaff»ld, on which the king kneeled whert he prayed for the people ; a type of Christ's prayers for his when he was in the world, 1 Kings ii. 2. Chron. vi. John xiii. 17.

. 7. Wherefore this court was a type of practical worship, and of our praying, hearing, and eating before God. There belonged to this court several gates, an east, a south, and a north gate; and when the people, of the land went into this court to w>=»ship, they were not to go out at the'gate by which they came in, but out of thegate over against it, to shew that true Christians should persevere right on, and not turn back whatever they meet with in the way. 'He that entereth in by the way of the nort h gate to worship shall go out by the way of the south gate; and that entereth in by the way of the south gate, he shall not return by the way of the gate whereby he came in, but shall go over against it.' Ezek. xlvi. 9.

8. These courts were places of great delight to the Jews, as both feigned and sincere profession is 'to those that practise therein. Wherefore when the Jews did enter into these, they did use to doit with praise and pipe3 as do both hypocrites and sincere ones. So then, when a man shall tread in both these courts, and shall turn what he seems to be, into what he would be in reality; then, and not tiJJ then, he treads them as he should, for then he makes the outward court, and his treading there, but a passage to that which is more inward and sincere. But he that stays in the outward one, is but suclra one as "pleases not God, for that he wants the practice of what he professes with his mouth.


Of the great Brazen Altar that floa«! in (Se InnerCourt of the Temple.

IN the inner court stood the great brazen altar which Solomon made: this is evident ; for that when he kneeled upon the scaffold there to pray, he kneeled before this altar, fee Exod. xl. 6—29- 2, Chron. vi. 13. 2 Kings xvi. 14. Joel ii. 17.

2. This altar seems to be placed about the^middle of this court, over against the porch of the houie . and between it and the temple was the place where Zachariach was flain. This altar was called the altar of burnt offering; and therefore it was a type of Chrifl in his dignity; for Christ's body was our true burnt offering, of which the bodies of the sacrificed beasts were a type. Now that altar upon which his body w» offered, was his divinity or godhead; for that, and that only, could bear up that offering in the whole of its sufferings ; and that therefore, and that only was to receive the sat, the glory. Hence it is said, 'He through the eternal Spirit, offered himself without spot unto God,' Heb. ix. 14.

3. For -Christ is priest, and sacrifice, and altar, and all. And as a priest he offered, as a sacrifice he suffered, and as a God he supported his humanity, in that suffering all the pains it underwent, Gal. i. 4. chap. ii. 20. 1 Petr iii. 18. Heb. ix. 13.

4. That it was then Christ's Godhead, not the tree that was the altar of burnt offering ; or that by which Christ offered himself an offering and a sacrifice to God for a sweet smelling savour.

5. That it was not the tree is evident, for that could not sanctify the gift, to wit, his body; but Christ affirmeth, 'That the altar sanctifieth the gist;' and by so saying, he affirmeth, that the altar on which he offered his offering was greater tha« the offering itself, Mat. xxiii. 19.

Now the body of Christ, was the gift ; for so he saith, 'I give my flefh for the life of th? world,' John vi.

But now, what thing is that which is greater than his body, save the altar, his divinity on which it was offered the tree then was not tbe altar which sanctified this gift, to make it of virtue

enough enough to make reconciliation for iniquity, John vi. 15. chap. xvii. 19. Heb. ix. 14. Col. i. 19—21.

Now, since this altar of burnt-offering was thus placed 'in the inner ...court, it teaches us several things.

,% First, That those that come only into the outward court, or that rest in a bare appearance of Christianity, do not, by so doing, come to Jesus Christ ; for this altar stands not there. Hence John takes notice only of the temple and this altar, 'and them that worship therein, and leaves ctut the outward court, and so then that come no sarther, Rev. xi.. 1, 2. •

- Secondly, this teaches us also, that we are to enter into-that temple .of Gqd by blood. The altar, this altar of burnt offering stood as men went into the temple; they must go by it, yea, there they must leave their offering, and so go in and worship, even as a token that they came thither by sacrifice and by blood.

Thirdly, Upon this altar, Solomon at the dedication of the temple, offered thousands, both of oxen and of sheep, to signify surely the. abundant * worth, and richness that would be in the bbod of Christ, to save' wheQ it should be shed for us; for his blood is spoken of with an how much more; ** For if the blood of bulls and goats, and the asties of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God,' Heb. ix. 14. c Chron. vli. 5—8- Heb. x. 1 —12.

Let us then not dare to stop, or stay in the outj


ward court, for there is not this altar ; nor let us dare, when we come into this court, to be careless whether we look, to this altar or no ; for it is by blood we must enter .> 'for without shedding of blood there is no remission.' Let us always then, when we come hither, wash our hands in innocency, 'and so compass this holy altar.' For that by Christ, who is the altar indeed, we are reconciled to God ; 'this is looking to Jesus,' this is coming to God by him, of whom this altar and the sacrifice thereon wai a type.


Of the nilars that were before the porch of the


THERE were divers pillars belonging to the Temple. But in this place we are consined to speak of only two; namely, these which stood before the temple..

The pillars stood before the porch or entrance into the temple, looking towards the altar, the court, and them that were-the worshippers there :.also they were a grace and a beauty to the front of. the house.

i. These pillars stood, one on the right hand, and'th<? other on the left, at the door of the porch of the temple, and they had names given them (you may be sure) to signify something. The .r.ame of that on the right hand was called Jachin (God shall establish :) and the name of that on the left hand was Boaz, (in its strength,) i Kings, vit. 21.2 C/iron. hi. iy.

%. These two pillars were types of Christ's'apostles, ot the apostles of circumcision, and of the uncircumcision. Therefore the apostle Paul also

v . , calleth calleth them pillars, Gall. ii. j and saith, that, that pillar on the right hand was a type of himself and his companions, who were to go to the uncirtumcised, and teach the Gentiles the way of life. "✓When James, Cephas, and John, sait£ he, who seemed to be pillars, perceived the grace that was given unto me, they gave unto me and Barnabas the right hand of fellowship, that we should go unto the Heathen, and they unto the circumcision,'' Qah ii. 9. So then these two pillars were types of these two orders of the apostles, in their divers service for God.

3. And that Paul and Barnabas were signified by those on the right hand, to wit, to be the apostles of the Gentiles he sheweth again, where he saith, *' I am the minister of Christ to the Gentiles, ministering the grace of God, that the offering up of the Gentiles, might be acceptable, being san£uncd by the Holy Ghoflli," Rom.xk. 13-chap. xv. 16.

4. And since the name of this pillar was Jachin, (God shall estahjish,) as it sheweth that opposition (ball attend it; fe also, that God would blefs his' word preached by them to the Gentiles, to the conversion of numbers of them, maugre all the opposition of the enemy. . |

5. This 45 further implied, for that they were made of brass ; as he saith of the prophet, " I have made thee a fenced brazen wall, an' iron pillar j* and their sighting against thee shall nothing at all prevail. Wherefore Paul says of himself, "I am let for the defence of the gospel, that the truth, thereof might continue with you," Phil- «- *7*


CHAP. XIII. Of the height of these Pillars that thus Jkod befor* the Porch of the Door of the Temple. THE pillars were eighteen cubits high a piece, and that is as high, yea, as high again, as the hightft giant that ever we read of in this world, for the highest of which we read was but fix cubits and a span.

True, the bedstead of Og was nine cubits long, but I trow the giant himself was shorter, Dent. iii. u. .% Chron. iii. 15. But put the longest to the longest, and set one man upon the shoulders of the other, and yet each pillar was higher than they.

We have now, as l,know pf, but few that remain of the remnant of the giants, arid tho' they boast as if they were higher than Anak, yet these pillars are higher than thej. ^

These pillars are the highest; you may equal them, " and an inch above is w#th an jell :trlow." The height therefore.of thefe pillars is, to (hew us what high dignity God did put ypon those of his saints whom he did call to he apostles of the Lamb; for their office and call thereto is the highest in the church of God. These rnen, I say, were made thus high by their .being cast in such a mould. Qf that which added yet further to tjheir height, we will speak anon. We only speak now of the high call, by which they, and only they, were made capable of apostolical authority. The apostles were sent immediately, their call was extraordinary, their office was universal, they had alike power in all churches, and their doctrine was insallible, Acts xxvi. 16,

1 Cor. ix. 1. Gal. i. 1. 1 >Æ« i. 1, 2,3. John ii. And what can our pretended giants do or say in

comparison of these? The truth is, all other men

to to. these are dwarfs, are low, dark, weak, and beneath, them, not only as to call and office, but also to gifts and grace. This sentence, Paul an apostle of Jesus-Christ, drowneth aiL What now are all other titles of grandeur and greatness, when compared to this one sentence? ;, -' . True, the men were but mean in themselves j for what is Paul Or Apolios, or what was James or John ? Yet by their call to that office, they were made highest of al! tri the church. Christ did raise them eighteen e'obfts high, not in conceit, for so there are many higher than they, but in office, and calling, and divine authority.

And observe it, these stand at the door, at the entering into the temple of God-, at which they enter •that go in thither to worship God, to (hew that all right worship and that which will be acceptable to God> is by, or according to their doctrine.


Of the Chapiters of the Pillars of the Temple.

THERE were also two chapiters made for the pillars of the temple ; for each, one ; and they were five cubits high a piece. These were types and shadows of*hat abundance of grace which God did put upon the apostles after the resurrection of our Lord. Wherefore, as he saith here, the chapiters were upon the pillars ; so it saith, that great grace « were upon all the apostles, Acts iv. 33.

These chapiters had belonging to them, a bowL made pummel-sashion, and it was placed upon the head of th«m, perhaps to signify their aptness to receive, and largeness to contain of the dew ot heaven, that shadow of the doctrine of the gospel, which doctrine the apostles,.as the chief, were t

receive, aad hold forth to the world for their can* version. Hence, as the bowls were capable to receive the dew of heaven, these are said to receive grace, &n apostlefhip, for obedience to the saith among all nations, for his name, Rom. i. 5. 1 Kings vii. 16,42. 2Chron.1v. 33. Deut.xxxii. 1. Rom. xv. 29.

There was also upon these chapiters a net-work, or nets like unto checker work, which still addeth %o their lustre. These nets were they which shewed for wKit intent the apostolical offices were ordain~ «d j namely, that by their preaching, they might bring many souis to God. ' And hence Christ calls them fishermen, saying, "ye shall catch men," Matt. iv. 19, Mark 'u 17. Luke v. 10. a Cor. xii. 16.

The world is compared to a sea; men to fishes j and the gospel to a net, Ezek. xlvii. 10, iij 12, 13, 34. Matt. xii. 47, 48,49, 50. As therefore men catch fish with a net, so the apostles caught men by their word, which word, as I told you, to me is, signified i>y this net work upon the top of thesepillars. See therefore the mystery of God in these things.

Chap, xv:

Of the Pomagranates adjoined to these Nets on the Chapiters.' THERE* were also joined to these nets upon the top of these pillars, pomegranates in abundance, four hundred for thanes work. Pomegranates you know, are beautiful to look on,. pleasant to the palate, comfortable to the stomach, and cheating, by their joice, 1 Kings vii. 42. Song \v. 3. viii. 2. iv. 13. vi. 11. vii. 12. There were to be two rows of thefe pomegranates for one net-work, and so two rows of them for the other.

, And

And this was to (hew, that the net of the gospel is not an empty thing, but is sufficiently baited with such varieties as are apt to allure the world to be catched by them. The law is but a found of words, but the gospel is not so ; that is, baited with pomegranates, with variety of excellent things. Hence it is called the gospel of the kingdom, and the gospel of the grace of God ; because it is, as it were, baited with grace and glory, that sinners, may be allured, and may be taken with it to their eternal salvation, Mutt. xxiv. 14. A8r%x. 24.

Grace and glory, gtace and glory! these are the pomegranates with which the word of the gospel is baited, that sinners may be taken and saved thereby. The argument of old was, milk and honey, that was, £ say, the alluring bait, with which Moles drew six hundred thousand out of Egypt, into the wilderness of old, Excd. iir. 8. But, behold, we have pome granates; two rows of pomegranates j grace and a kingdom is the bait of the holy gospel, no wonder then, if when men of ikiil did cast this net into the sea, such numbers of silh have been catched, even by one sermon, ABs ii. They baited their nets with taking things, things taking to the eye and taste.

Nets are truly instruments of death, but the net^ of the gospel doth catch to draw from death,wherefore this net is contrary, life and immortality is brought to light through this. No marvel then, if men are so glad, and that for gladness they leag like fishes in a net, when they fee themselves catched in this drag of the holy gospel of the Son of God. They are catched from death, and hell/catched to lire with God in glory. .p


Of the Chains that were upon these Pillars that flood before the Temple. AS there are nets to catch, and pomegranates to bait, so there were chains belonging to these chapiters or these piliars. "And he made chains, as in the oracle, and put them upon the head of the chapiters,'* 2 Chron. iii. 16.

But what were these chains a type of? I answer, they were (perhaps) a type of those bonds which attend the gospel, by which souls are taken and tied sast to the horns of the altar. Gospel grace, and gospel-obligations, are ties and binding things; they can hold those that are entangled by the word.— Love is strong as death: bands of love, and the cords of a man, and chains take hold on them that ere taken by the gospel, Hof. xi. Song viii. 6.

But this strength to bind lieth not in outward force, but in a sweet constraint, by virtue of the displays of undeserved love; "The love of Christ constraineth us," 2 Cor. v. Wherefore, as you find the nets, so the chains had pomegranates on them, "And he made a hundred pomegranates, and put them upon the chains," 2 Chron. iii. 16., The chains then had baits, as well as the nets, to shew the bands of the gospel are unresistable goodnesses: such with which men "love to be bound, and such as they pray they may hold sast by." He binds his foal to the vine, his saint unto this Saviour, Gen. xlix. 11.

By these chains, there is therefore (hewed what strength there is in gospel charms, if once the adder doth but hear them ; never man set was able to resist them that well did know the meaning of them. T . - -uv mighty to make poor men obedient, and word and deed. Thefe

These chains were such as was in the oracle, to, shew that gospel bonds are strong ; as the joys of heaven, and as the glories there, can make them chains, as in the oracle, as ia the most holy place. 'Tis heaven that binds sinners on earth, to the saith and hope of the gospel of Christ. .


Of the Lily work which was upon the Chapiters that were upon these Pillars of the Temple.

THESE pillars were also adorned with lily work, as well as with pomegranates and chains. « Chapiters also which were upon the top of the pillars sinished; fee i Kings vii. 19, 20.

This lily work is here put in on purposes even to shew us how sar off those that were to be the true apostles-of the Lamb should be from seeking carnal things, or making their preaching a stalking horse to worldly greatness, and diat preferment. There was lily work upon them: that is, they lived upon the bounty and care of God, and was content with that glory which he bad put upon them. "The lilies, saith Christ, they toil, not, neither do they spin, and yet SolomoB, in all his glory, was not arrayed like one of these," Mat.\\. 28,29. Lukexu.2-9

Thus, therefore, these pillars shew, that as the apostles should be fitted and qualified so* their work, they should be also from cares and worldly cumber, they should be content with God's providing for them, even as the goodly lilies are. And as thus prepared, they were set in the front of the house, for all ministers to fee and karn, and take example of them, how to behave themselves as to this world io the performing of their office. . .

And that.which gives us further light in thiS>£'t that this lily work-is said by divine institution, to be placed "over against the belly," the belly of the pillars, a type of ours, i Kings vii. 20.

The belly is a craving thing; and these things, saith the text, were placed over against the belly, to teach, that they should not humour, bus put check unto the desires and cravings, of the belly; or to shew that they need not do it, for that he that calls to his work, will himself provide for the belly. It re said of the church, " that her belly is as a heap of wheat set about with lilies," Songxn. 2. To shew, that we should without covetousness have sufficient, if she would cast all her care upon God, her great provider ; this the apostle did, and this is their glory to this day.

So was the work of the pillars sinished. To live lily lives, it seems is the glory ot an apostle, and the compleating of their office and service for God. But this is directly opposite to the belly, over against the belly, and this makes the harder work. But yet fa living, is the way to make all that is done sweet scented to those that be under this care. Covetousness makes a minister smell frownish, and look more like a greedy dog, than an apostle of Jesus Christ. Judas had none of this lily work, so his n?me stinks to this day. "He that grows like the lily, shall cast forth his scent like Lebanon, his branches shall spread, and his beauty shall be as the olive tree, ajrd his smell as Lebanon.

Thus lived Christ, first ; and thus the apostles, next'; nor can any other, as to this, live like, or be compared to them. They coveted no man's silver, or gold, or apparel. "They lived like lilies in the world, and did fend forth their scent as Lebanon."

Thus you fee of whom these pillars were a shadow, and what their height, their chapiters, their bowls, their nets, their chains, their pomegranates, and their lily work did signify, and how all was most sweetly answered in the antitype, These were men of the first rate the apostles, I mean, were such.

CHAP. XVIII. > ': Of the Fafliion of the Temple, e '--/ OF the length and breadth of the Temple 1 shall say nothing j but as to the height thereof, there, methinks, I fee something. The temple was higher than the pillars£nnd so is the church tharj/her officers j I say, consider them singly as offipets (though inferior as to gifts and office) tor as I said before of - ministers in general, so now I say the same of the apostles, though as to office they were the highest, yet the temple is above^them* Gifts, and office make no men sons of God *; and so they are but servants; though these Were servants of the highest form* It is,thechui<h as such, that is the lady, a queen, the bride, tfti Lamb's wise j and prophets, apostles, and ministers, &c. are but servants, stewards, labourers, for her good, PftJ. xlv. 9. Rev. xix. 7. 2 Cor. \\\/$. iv. 1, a* .^

As therefore the lady is above she servant, the queen above the steward, or the wjfe above aU her husband's officers, so is the church; as such, above these officers, The temple was higher than the -pillars. ',VV '. : * v

a. Again, as the temple was highest, so it enlarged itself still upward for as it ascended in height, so it was still wider and wider j even from the lowest chambers to the top.

The first chambers were but five cubits broad, the middle ones were six, but the highest were seven

cubits> cubits, i Kings vi. 5, 6. The temple therefore wat round about above, some cubits wider than it was below. "For there was an enlarging and ascending about still upward to the side chambers, for the widening about was still upward round about the house; therefore the breadth of the house was still up^ardxand so increased from the lowest chambers to the highest, by the midst," Ez<k. xii. 7.

And this was to shew us, that God's true gospel temple, which is his church, should have its enlargedness of heart still upward, or most for spiritual and eternal things; wherefore he »ith, "thy heart mail fear and be enlarged that is, the most afc fected with things above, "where Christ sitteth ost' the right hand of God," Isa. xl. 5. Col. iii. 2. 3.—' Indeed, it is the nature of g»ace to enlarge itself still1 upwards, and to maU the heart widest for the things that are above.

The temple therefore was natrowerVdownwards,to mew that a little of the earth, or this world, stiould serve the' church of Ood. "And having food and raiment, let us be therewith content."

But now, upwards, and as to heavenly things, we are commanded to be covetous, as to them, and after them to ^large ourselves, both by the sashion of the temple, as by express words, i Kings iv. 27. J/a. Ix. 5. Phil, iii, 14. t Cor. xii. 31. 1 l'm>vu 8. P/al. cxix. 32.

Since then the temple was widest upward, let us imitate it, and have our conversation in heaven. Let our eyes? our ears, our hands, and hearts, c\ii prayers, and groans, be most for things ubove. Let us open our mouths, as the ground that is cbapt doth for the latter rain, for the thing' that are eternal, Jtt xxix. 23. P/ri. lxxxi. 10.

Cfe serve

Observe again, that the lowest parts of the terhple were the narrowest parts of the temple ; so those in the church who are nearest, or most concerned with <arth, are the most narrow spirited as to the things of God. But now let even such a one be taken up higher, to above, to the uppermost parts of the temple, and there he will be enlarged, and have his heart stretched out. For the t«mple you fee was widest upwatdsi the higher,, the more it is enlarged. Paul being onee caught up into paradise, could not hut be there enlarged, 2 Cor. xii.

One may say of the sashion of the temple, as some says of a living picture, it speaks. I say, its form and sashion speaks, it all saints, to all the churches of Christ, .Open our hearts for heaven, be ye enlarged -upwards. .

I read not in (capture of any house, but this, that was thus enlarged upwards, nor is there any V^here, save only in the church of God, that which doth answer this similitude. !_ \

All others are widest downward, and have the largest heart for earthly things j the church only is Videst upwards, and has its greatest ealargemerits towards heaven, f

GHAP- XIX. Of the outward glory of the Temple. . I do also think, that as to this, there was a great expression in it j I mean, a voice of God, a voice that teacheth the New Testament church to carry even conviction in her outward usages, that, I say, might give conviction to the world. Arid, besides this of its enlarging upwards, there was such an outward beauty and glory put upon it, as was alluring lo beholder*; the stones was curioufly carved, and excellently joined together; its outward shew was white and glittering to the dazzling of the eyes of the beholders ; yea, the disciples themselves were taken with it, it was so admirable to behold. Hence it is said, they came to Christ to shew him the building of the Kmple: "Master, ((aid they) see what manner of stones, and' what buildings are here," Mat. xxjv. i. Markxm. i. Luke xxi. 5.—» And hence it is said, that kings, and the mighty of the earth, were taken with the glory of it: ** Because of thy temple at Jerusalem^ shall kings bring presents unto thee as it is, Psal. hcvtu. 29, jr.

Kings, Gentile kings, they (hall be so taken with the sight of the outward glory of it ; for thay were not suffered to go into it; no uncircumcised, were admitted in thither., It was therefore with the outward glory of it, with which tfie beholders were thus taken.

Her enlarging upward, as that was to Chew us what the inward affections of Christians should be, Col, Hu 1, 2, 3. so her curious outward adorning and beauty was a figure of the bounteous and holy conversation of the godly. And it is brave, when the world are made to say of the lives and converfuions of saints, as they were made to say of the stones and outward buildings of the temple: "Behold, what Christians, and what goodly conversations is here! I say, it is brave, when our light so

shall be forced to glorify our Father which is ia heaven," Matt. v. 16.

Hence this is called our adorning, whefewith we adorn the gospel, and that by which we beautify it, Tit. ii- io

This, I say, is taking to behalders, as was thW

goodly of perfectness. i Cor', xii. ult. xiii. i. ii. g, 4. iiii. 1, 2, 3. John v. 6, 7. Ce/. iii. 14.

The church-porch to this day is a place for begr gars, and perhaps this practice at first was borrowed' from the beggars lying at the temple gate. This porch was large, and so stsould the charity of the churches be. "It was for length the breadth of the temple, and office same size with the holiest of all," 1 Kings vi. 2. 2 Cir'on. Hi. 4—8.

The first might be to teach us, in charity we . should pot be niggardly, but, according to the ^readth of our_ability? we should extend it to all •the houle j and that ih'bur so' doing, the very emP vblem of heaven is upon us, of which the holiest wa$ H figure 1 "As therefore we have opportunity, let V$ do good to all," &c. u .i lt is a sine ornament to a tiue chprch, to have a tf)afge church-porch, or a wide bosom for Tecepttbn 1 0$ all that come thither to worship, This'was »; commanded to the Jews, *hd thejr glory shone 'when they did accordingly; *' And it shall com!? to ?; pass, in what place' the .stranger' fojourneth, there |hall ye give him his inheritance, saith thfc Jjttd Bzei. xlyii. '23. This porch was as I said, not 'only, for length, I, the breadth'of the, temple, and so the length and ,•- breadth of the holiest but it was, if I mistake not, 'for height sar higher than thetti bbth: For' the holy golden grace ; let then the churches as the porch of the temple was, be inlaid with love as gold.

Secondly, It had the pillars adjoining to it, the which, besides their stateliness, seern to be there typically, to teach example. For there was seen, ky the space of four cubits, their lily work in the porch, i Kings vii. 19.

Of their lily work 1 spake before. Now, that they were so placed, that they might be seen in the porch of the house, it seems to be for example, to teach the church, that she should live without* worldly care, as did the apostles, the first planters of the church. And let ministers do this, they are now the pillars of the churches, and they stand before the porch of the house ; let them also shew their lily work to the house, that the church may learn of them to be without carefulness as to worldly things, and also to be rich in love and charity towards the brethren.

A covetous minister is a base thing, a pillar more lymbolizing Lot's wife, than an holy apostle of Jesus Christ; let them, since they stand at the door, and since the eyes of all the porch are upon them, be patterns and examples of good works, 1 Tim. vi. lo, 1 ii 12. Tit. ii. 7.-.

Thirdly, Another ornament unto this porch was, that it was an inlet into the temple. Charity is it which receiveth orphans, that receiveth the poor and afflicted into the church. Worldly love, or that which is carnal, shuts up bowels, yea, and the church doors too, against the poor of the flock: wherefore look that this kind of love be never countenanced by you. Crave that rather which is a fruit of the Spirit.

O churches i'

©,<&ur,tfH8 f-:l!?^ y9?K; ministers be beautified wi$ yp.ur, Ictve, ttyat; they may; beautify you with' their love, and also be an ornament unto you, and m tfeft gPifpel they, sinister to you, for Jesus Christ's fftfce>


Of the ascent, h they, WfiHf* UP. into, the P$rch

« of the Temple.

i . THIS patch a}fo had certain steps, by which, they, went up into the house of, the Lord. I, know not directly: the purober of them ; though Ezekiej speaks soroe.thi.ngabput if,Et$$&xl.38,,39. H.ences when men went; up, tp worship in .the. temple, they were said *AM- gP qp intp t.k'e hpuse of the Lord," Isa. xxxviii- iz.

These steps whic.h were the ascent to.the temple, Were so curiopfly set, and ajsp finely, wrought, that they were amazing tp behojd. Wherefore, when the queen of Sbepa, vyhp came tp prove Solomon's wisdom, *3 sew. the house which he had built, and bis ascent by which he tfent up into the house of the Lord, she had no. more spirit in her," She was by that sight quite drowned, and overcome, 1 &»p x. 4» 5- v

2. These steps, whether cedar, geld, or fione, y«t that which added to their adornment, was the wonderment of a queen. And whatever they were made of,'to be sure they were a shadow of those steps which we should take to and in the feouse of God. * Steps of God," Ufal Ixxxv. 13. ''Steps ordered by him," Psel. xxxvii. 23. ** Steps ordered in W* word," P/al. cxix. 133. "Steps of faith," Rom, iv. 12. '* Steps of the Spirit," Cor. x'n.i 8. "Steps of truth," tfmx, 4- "Steps washed with butter.

Job xxix. 6. "Steps taken before^ or in the prefence of God." Steps butted and bounded by ft divine rule. These are steps indeed.

3, There are therefore no such steps as these to> be found any where in the world. A step to honor, a step to riches, a step to worldly glory, these are every where j but what are these to the steps by which men do ascend, or go up to the house of the Lord.

He then that entereth into the house of the Lord, is an ascending man ; as it is said of Moses, he went up into the mount of God. It is ascendiag, to go into the house of God. The world believe not this; they think 'tis going downward to go up to the house of God; but they are in a horrible mistake.

The steps then by which men went up into the Temple are, and ought t© be, opposed to those which men take to their lusts and empty glories. Hence such steps are said; not only to decline from God but to take hold of the path,to death and hell, Msal. xliv. 18. Prov. ii. 18. vii. 25, 26, 27.

The steps then by which men went up to the house of the Lord were significative of these steps which men take, when they go to God, to Heaven, and glory ; for these steps were the way to God, to God in his holy temple.

Bat how few are there, that, as the queen of the south, are taken with these godly steps! Do not most rather seek to push away our feet from taking hold of the path of life; or else lay snares for us in the way ; But, all these notwithstanding, the Lord guide us in the way os' his steps, they are goodiy .steps, they are the best.


CHAP. XXIII. Of the Gate of the Perch of the Temple. THE porch, at which was an ascent to the temple, had a gate belonging to it. This gate, according to the prophet Bzekiel, was six cubits wide. The leaves of this gate were double, one folding this way, the other folding that, Ezek. ad, 48.

Now, here some may object, and say, "since the way to God by these doors were so wide," why doth Christ say, " the way and gate is narrow?"

Answer. The straitnels, or the narrowness, must not be understood of the gate simply, but because ©f that cumber that some men carry with them that pretend to be going to heaven. Six cubits! what is'sixteen cubits to him who would enter in here with all the world on his back? The young man in the gospel, who made such a noise for Heaven, might have gone in easy enough ? for in fix dubits breadth there is room ; but, poor man, he was not for going in thither unless he might carry in his houses upon his moulder too -t and* lo the gate was strait, Mark x. 17—23. ..

Wherefore, he that will eriter in at the gate of heaven, of which this gate into the temple was a type, must go in by himself, and not with his bundles of trash en his back ; and if he will go in thus, he need not fear, there is room. *' The righteous nation that keepeth the truth, they shall enter in," Isa. xxvi. 2.

2. They that enter in at the gate of the inner court must be cloathed in fine linen j how then (hall they go into the temple that carry the clogs of the dirt of this world at their heels ?" Thus (aith the Lord, No stranger uncircumcised in heart, or uneircumciscd in flesh, shall enter into my sanctuary, Ezfk.i&v. Is. 3

3. The widenese therefore o£ this gate is for this cause, here made.mention o£ to wit, to. encourage them tJiat would gladly enter thereat, according to the mind of God, and not to flatter them that are not for leaving, off all for God>

4. Wherefore, let such as would go in, remember that there is. room, even a.gate to at, six cubits wide. We have been all this while but on,thc outside of the Temple, even the courts of the house of the Lord, to fee the beauty and glory thai ia there. The beauty hereof made men cry. out, and lay, "How amiable are thy tabernacles, O. Lord of hosts I My foul longeth, yea sainteth for. the courts, of the Lord and to say, M A day in thy eourts is better than ^thousand," BjaJ. Ixxxiv. 1, 2.


Of the pinnacles of the Temple.

5. THERE was also several pinnacles belonging to the Temple. Thefe pinnacles stood on the top, aloft, in the air, and were sharp, and so difficult to stand upon j what men say of their number and length I wave, and eomc directly to. their signification. * V

2. I therefore take those pinnacles to be types, of those lofty, airy, notions, with which some men delight themselves, while they hover like birds, above the solid and godly truths of Christ. Satan attempted to entertain Jesus Christ with this type and antitype at ©nee, when he set him On one of the pinnacles of the temple, and offered to thrust him upon a salse considence in God, by a salse and unsound interpretation of a text, Mat. wfc,, 9. Luke iv. 6, 10, ir.

3. You have some men'ttiat cannot be content to worship iji 'tb? Tipple, feu) must be aloft, no place will serve them but pinnacles, pinnacles, that they may be speaking in and to the air, that they may be promoting their heady notions, instead of solid truth ; not considering that now they are where the devil would, have them be, they strut upon thcif, points, their pinnacles j but let them look to it, there is difficult standing upon pinnacles, their neck, their foul is in danger. We read, God is in his temple, not upon these pinnacles, Pfal. xi. 4. Heb. ii. 20.

4. It is true, Christ was once upon one of these, but the devil set him there, with intent to have dashed him in pieces by a sall; and yet even then told him, if he would venture .to tumble down he *' should be kept from dashing his foot against a stone." To be there therefore, was one of Christ's temptations, consequently one of Satan's stratagems j nor went he thither of his own accord, for he knew that there was danger, "he loved net to climber pinnacles."

5. This should teach christians to be low, and little in their own eyes, and to forbear to intrude into airy and vain speculations, and to take heed «f being puffed up with-a foul and empty mind.

Of the Porters of the Temple.

1. THERE were porters belonging to the temte. In David's time their number were four thousand men, 1 Chron. xxiii. 5.

a- porters were ef the Levites, and their work was to watch at every gate ©f the house of the Lord. At the gate of the outer court, at the gates of the inner court, and at the door ©f the Temple of the Lord, 2 Chron. xxxv. 15.

3. The work of the porters, or rather the reason. of their .watching, was, tolook,that nona, not duty qualified, entered jnto the house of the Lord. "He fe,t, saith the text, porters, at the gates of the house of the Lord,, that none which was unclean in any thing should enter in," 2 Chron, xxiii, 19.

4.. The excellency of the porters lay ra these three things j their watchfulness, diligence, ami valour, to make resistance to those that as,unfit would attempt to enter those court?, and the house of God, 1 Chron. xxv.i. 6.. Ma%h xjH. 34.

5. These porters were types of our gospel min* isters, as they are set to he watchmen in and over the church, and the holy things of God. Therefore, as Christ gives to every man in the,, church hi,s work, "so he commands the porter to watch,"' Jfa+ xxx. 11. Ezefc iii. iy.chap^xxxi". 7. A8s xxr

o,, Spm^times ;eyery, a,wakfined Ghrijjian; 1^ saiq to be a porter, and such at Christ's si;st knockv.oppft unto him immediately, Lpfa xii^ 3^—39.;

7, The, heart of a Christian », also somefinaejs. callad the. porter,- for that when the, true,, Shepherds come? to it, to him this porter, openeth also, 7f4» x. 3.

8. This last has the body for: hys watch-house; the eyes and ears for-the port, hole?; the tongue therewith to cry, "Who comes there ?'' as alib to call for ajd, when anything unclean shall attempt with force and violence to enter in. to defile, th; house., .'

CHAP. XXVI. Qf the Charge., of. the Porters of- /^f Temple Wffo particularly, , - • 1.THE charge of .the. porters was, to keep their. in, four square, even round, a\>put

y*\ the Itoe temple of God. »Thus-itf was ordained by Da^id, before him by Moses, and after him by SoJojirforf'his's&n, i Ckron. ix; 24. >/ti«^-iiu 2 (DÆrtw. xxiii. 19. xxxv. i ff,

• The porters had some of them the charge of %h€ treasure chambers; some of'them 'had the charge of the ministring vefsels even to bring them in and &at by tale. 'Also the opening and ibuttlng of the gates of the house of the Lord was a part of their .Calling 'andctf&ce.

1. I told you' the1 porters were types of our gospel ministers, as" they were watehmen in and over the House of God; and therefore in that they were thus-to'wafch rOuhd about the temple, what is it, but to shew, how' different Satan is to fee if he can find a hog hole for that purpose.

2. This also shevveth, that the church of itself, without its watchrten, is a weak, feeble, and very . helpless'' thing, . What can the lady, or mistress do, to defend herself against the thieves, and sturdy vil

'iains, if there be none but she at home ? it is laid, 'when the shepherd is smitten, the sheep shall be

• scattered. What could the temple do without its


3. 'Again/ in that the porters had charge of the treasure chambers (as it is, 1 Chfon. ix. 26.) it is to intimate, that the treasures of the gospel are with the minister's of our God ; and that the church, next to Christ, should seek them at thei* mouth. "Wej^#this'4reasure in earthen vessels, saith Paul, and bs y are stewards of the manifold mysteries of God," 1 Cor. iy. 1.2 Cor. iv. 7. a Pet. w. 10. Bphef. iv. 11, 12, 13. .

4. These are God's true scribes, and bring'«J - of their treasury things new and eld ; or, as he laith

*'••.e'. •*■ in. in anether place, "at our gates, that is where our porters watch, are all manner of pleasant fruit, which I have laid up for thee,, O my beloved," Mutth. xiii, 52. Song vii. 13.

5. Further, some of them had charge of the ministring vessels, and they were to bring them in and out by tafe, 1 Ckron. ix, 18.

%, M by miaistring vessels you understand gospel ordinances, then you fee who has the charge of them, to wit, the watchmen and ministers of the word, Luke i. 12. 2 Tkeff. ii. 15. % Tim. ii. z.

a. If by the ministring vessels you mean the members of the church, for they are also ministring vessels, then you fee who has the care of them, to wit, the pastors, the gospel-ministers.

Therefore, "obey them that have the rule over you, for they watch for your fouls as they that must give an account ; that they may do it with joy, and net with grief, for that is unprofitable for you," Heb. xiii. 17.

2. The opening of the gates did also belong to the port>ys, to shew, that the power of the keys, to wit, of opening and shuting, of letting in and keeping out »t the church, doth ministerially belong to these watchmen, Matt h. xvi. 16. Heb. xii, 15.

4. The conclusion is, then, let the eburerres love their pastors, hear their pastors, be ruled by their pallors, and suffer themselves to be watched over, and to be exhorted, counselled, and, if need be, reproved and rebuked by their pastors. .And let the ministers not fleep, but be watchful,rand look to the ordinances, to the fouls of the saints, and the gates of the churchess Watchman, watchman! watch.


CHAP. XXVII. Of the doors of the Temple. NOW we come to the gate of the temple; namely, to that which let out of the porch into the holy place.

1. These doors or gates were folding, and they opened by degrees. First a quarter, and then a half, after that three quarters, and last of all the whole. - These doors also hanged upon hinges of gold, and upon posts made of the goodly olive-tree j i Kings vi. 33, 34. Ezek.-x\\. 23, 24.

2. These doors did represent Christ,,as he is the way to the Father, as also did the door of the tabernacle, at which the people were wont to stand when they went to inquire of God, "Wherefore, Christ saith, I am the door, (alluding to this) by rne if any man enter he shall be saved, and shall go in and out, and sind pasture." Exod. xxxii. 6, 10. xxxviii. 8. xl. 22. Lev~.\. 3, 4. viii. 3, 4, 13. xv. 14. Numb. vi. 13, 18, x. 3. xxv. 9. xxvii. 2. r Sam. ii. 22. John x. 9.

1. "I am the door." The door into the court, the door into the porch, the door into the temple, the door unto the holiest, the door unto the Father. But now we are at the door of the temple.

2. And observe it, this door by Solomon was not measured, as the door of the porch wars: for tho" the door into the court, and the door into the porch was measured, to shew that the right to ordinances, and the inlet into the church, is to be according to a prescript rule, yet this door was not measured j to (hew that Christ, as he is the inlet to saving grace, is beyond »U measure, and uri

K searchable. searchable. Hence his grace is called unsearchable riches, and that above all we can aflc or think, for that it passeth knowledge, Eph. iii. 8, 19, 20.

3. It is therefore convenient, that we put 'a-note upon this, that we may distinguish rule and duty'' from grace and pardoning mercy; for, as I said, tho' Christ, as the door to outward privileges, is set forth by rule and measure $ yet as he is the door to grace and savour, never a creature, as yet, did fee the length and breadth of him, Eph. iii. 17,18,19.

4. Therefore, I say, this gate was not measured; for what should a rule do here, where things are beyond all measure.

5. This^gate being also to open by degrees, is of signification to us, for it will be opening first by one fold, then by another, and yet will. never be set wide open. "For now we see through a glass darkly, but then sace to sace; now we know in part,' but then shall we know even as we are known,'' 1 Cor. xiii. z,


Of the Leaves of this Gate of the Temple. THE leaves of this gate or door, as I told you before, were folding, and so, as was hinted, has something of signification in them. For by this means, a man, especially a young disciple may easily be mistaken ; thinking that the whole passage, when yet but a part, was open, whereas three parts might be kept undiscovered to him. For these doors, as 1 said before, were never yet set wide open, I mean in the antitype ; never ma'n yet saw all the riches and fulness which is in Christ. So that I say, a new corner, if he judgeth by present sight, especially if he saw but little, might easily be mistaken ; wherefore such, for the most part, are most horribly afraid

. that they shalt never get in thereat.

How sayest thou, young comer, is not this the

- cafe with thy foul; so it seems to thee, that thou art too big, being so great, so tun-bellied a sinner. But, O thou sinner, fear not, the doors are folding doors, and may be opened wider, and wider again after that; wherefore, when thou comest to' this gate and imaginest these is not space enough for thee to enter, knock, and it shall be wider opened unto thee, and thou shalt be received, Luke xi. 9. John ix. 37. So then, whoever thou art, that art come to the door, of which the temple door was a type, trust not to thy first conceptions of things, but believe there is grace abundant: thou knowest not yet what Christ can dp, the doors are folding doors. ** He can do exceeding abundantly above all that we can a/k pr think," Ephes. iii. 20.

The hinges on which these doors do hang, were, as I told you, gold ; to signify, that they both turn* ed upon motives, and motions of love, and also that the openings thereof were rich. Golden hinges the gate to God doth turn upon.

The posts on which these doors did hang were of the olive tree, that sat and oily tree, to shew that they do never open with lothness or fluggishness, and as doors do, whose hinges want oil. They are always oily, and so open easily and quickly to those who knock at them. Hence you read, that he that dwells in this house, gives freely j loves freely, and doth us good with all his heart. Yea, saith he, I will rejoice over them to do them good, and I will plant them in this land assuredly, with my whole, v ' heart, and with my whole soul, Jer. iii. 12, 14, 22. Jer. xxxii. 41. Rev. xxi. 9. xxii. 17.

Wherefore the oil of grace, signified by this oily tree, or these olive posts, on which these doors do hang, causes that they open glibly or frankly to the foul.


What the Doors of the Temple were made of.

1. THE doors of the temple were made of fir, that is so sweet scented, and pleasant to the smell, 1 Kings vi. 34.

2. Mankind is also often compared to the firtree, as Jfa. xli. 19. lv. 13. Ix. 17. and xiv. 8.

3. Now, since the doors of the temple were made of the lame, doth it not Ihew, that the way unto Cod's house and into his savour, is by the same nature which they are of that thither enter, even through the varl, his flesh; Heb. x. For this door, I mean the antitype, doth even say of himself, " I am as a green fir tree, from me is the fruit found," JHofea xiv. 8.

4. This fir-tree is Christ ; Christ as man, and so as the way to the Father. The doors of the temple are also, as you fee here, made of the fir tree: even of that tree which was a type of the humanity of Jesus Christ. Consider, Heb. ii. 14.

5. The fir tree is also the house of the stork, that unclean bird, even as Christ is a harbour and lhelter for sinners. As for the stork, saith the text, the fir tree is her house; and.Christ saith to sinners, that fee their want of shelter, "Come unto me, and I will give you rest. He is a refuge for the oppressed, a refuge in time of trouble," Deut. xiv. 18. Lev. xi.

igr. P/sl/.civ. 17. P/a/.lxXxiv. 2, 5. Afo/.xi. 27,28.

J»?^. vI. 17 21. .

He is, as the doors of fir of the temple, the inlet to God's house, to God's presence, and to a partaking of his giory. Thus God did of old by simi, litudes teach his people his way.


Hszv the Doors of the Temple were adorned.

AND Solomon carved upon the doors " cberubims, palm-trees, and flowers', and overlaid them all with geld," 1 Kings vi. 35. Ezek. xli. 15.

** He carved cherubims thereon." These cheru* bims were figures, or types of angels, and for as much as they were carved here upon the door, it was to thew.

First, What delight the angels take in waiting upon the Lord, and in going at his bidding, at his beck. They are always waiting servants at the door of their Lord's J.o.ise.

Secondly, It may be also to shew how much pleased they are to be where they may fee sinners come to God. "For there is joy in the presence of the angels of God, over one sinner that repenteth, and comes' to God by Christ for mercy," Luke %v. 20.

Thirdly, They may be also placed here, to behold with what reverence or irreverence, those that come hither to worship do behave themselves. Hence Solomon cautions those that come to God's house to woithip, " that they take heed to their feet because of the angels." Paul also says, women must take heed that they behave themselves in the church as they should, "and that because of the angels,' %fc/ef. v. i, 2, 9. 1 Cor. xi. 14. fourthly,

Fourthly, They may be also carved upon the temple doors, to shew ufc how ready they are, so soon as any poor creatifre comes to, Christ for life, to take the care and charge of its conduct through this miserable world ; "Are they not all ministering spirits, sent forth to minister for those which shall be heirs of salvation," Heb. i. 14.

«Fifthly, They^nay also be carved here, to (hew that they are ready at Chvist's command, to take vengeance for him upon those that despise his people, and hate his person. Hence, he bids the world take heed what they do to his little ones, "For their angels behold the sace of. their Father which is in heaven, and are ready at the door to run at his bidding, Matth. xviii. 10. ;•

Sixthly, or lastly, They may be carved upon these doors* to shew that Christ Jesus is the very supporter and upholder of angels, as well as the Saviour of sinful man j for as he is betore all things, so by him all thingg consist j^angels stand by Christ, men are saved by Christ, and therefore the very cherubims themselves were carved upon these doors, to thew they are upheld and subsist by him, 1 Cor. viii. 6. Ccl. i. 17. Heb. i 3.

Secondly, Again, as the cherubims are carved here, so there were palm trees carved here also.— ^ The palm tree is upright, it tyvisteth not itself awry, "Jer. x, 5. / ,. .. .y'

1. Apply this to Christ, and then it shews us the uprightness of his heart, word and ways with sinners. "Good and upright is the Lord, therefore will he teach sinners in the way," in at the door to life, rfd. xxv. 8. xcii. 15.

2. The palm or pa!m tree ;s also a token Qf v;c. tory, and as placed h^e, it betokeneth the conquest


that Christ, the dqor, should get over sin, death, . . the devil, and hell, for us, Rom. vii. 24. viii. 37.

1 Cor. xv. 54, 55, 56. Rev. vii. 9, 10, 11.

3. If we apply the palm 'tree to the church, as we may, for (he also is compared thereto, Song vii. 8, 9, 10. then the palm tree may be carved here, to shew, that none but such as are upright of heart and life shall dwell in the presence of Godi "The hypocrite, (says Job} shall not come before him. The upright (says David) shall dwell in thy presence, v Job. xiii. 16. Psalm xxiv. 3,4.

They are they that are cloathed in white robes, which signifies uprightness of life, that stand before the Lamb with palms in their hands, Rev. vii. 9.

Thirdly, There were also carved upon these doors open flowers; and that to teach us, that here is the sweet scent and fragrant smell , and that the coming soul will find it so in Christ, this door. I am, saith-fee, the Rose of Sharon, and the lily of the vallies." And again, "his cheeks are as beds of spices, and several flowers ; his lips, like lilies, drop sweet smelling myrrh," Song ii. 1. v. 13.

Open flowers, open flowers are the sweetest, be-' cause full grown, and because as such, they yield their fragrancy most freely. Wherefore, when he laitn upon the doors are open flowers, he setteth Christ Jesus forth in his good savours, as high as t by such similitudes he could; and that both in namg ^rjd office; for open flowers Jay, by their

u openinS themselves before us, all their beauty plainly before our saces. There are varieaj Qf beauty in open flowers, the which fhey also tieS end to *M observers. 'Now, upon these doors COlTIsV are open flowers, flowers ripe, and spread >'0U « to stiew, that his name and ofh\es are before us, »? savoury savoury to them that by him do enter his house to God his Father, Song i. i, z, r, 4.

"All thefe were overlaid with sine gold." Gold is mcst rich of all metals ; and here it is said the doors, the cheriibims, the palm tree?, and open flowers, were overlaid therewith. And this (hews, that as these things are rich in themselves, even fa they should be to us.

We have a golden door to go to God by, and golden angels to conduct us through the world; we have golden palm trees as tokens of our victory, «nd golden flowers to smell on all tne way to heaven,


Of the Walt 0/ the Temple.

THE wall of the temple was " ceiled with fir, which.he overlaid with sine gold ; and set thereon palm trees and chains," 2 C/iron. iii. 5, 6, 7.

The walls were as the body of the house, un which Christ alluded, when he said, "Destroy this temple, and in three days I will raise it up," John ii. 19, 21.

Hence to be, and worship in the Temple, was a type of being in Christ, and worshipping God by him ; for Christ, as it was, is the great Temple of God, in the which all the elect meet, and in whom they do service to and for his Father.

Hence again, the true worshippers are said to be in him, to speak ia him, to walk in him, to obey in him, 2.Cor hi 14. xii. 19. Cel. ii. 6. For, as of old, all true worship was to be found at the Temple, so now it is only found with, and with them that are in him. The promise of old was made to them that worshipped within these walls: "1 v ill give, saith he, tc^hem. in my house and with in my


walls," (to them that worship there in truth) a place and a name better than that of sons and of daughters, Isa. v. 5, 6.

But now, in New-Testament times, "all the promises in him are yea, and in him amen, to the glory of God by us," z Cor. i. 20.

This is yet further hinted to us, in that it is said, thefe wails are ceiled with fir j which, as was shewed before, was a figure of the humanity of Jesus Christ.

I A wall is for defence ; and so is the humanity of Jesus Christ. It is, was, and will be our defence for ever. For it was that which underwent and overcame the-curse of the law, and that in which our everlasting righteousness is found. Had he not in that interposed, we had perished for ever. Hence, we are said to be reconciled to God in the body of his flesh thro' death, Col. i. 19, 20. Rom.v. 8^9,10.

Now this wall was overlaid with sine goM: Gold here is a figure of the righteousness of Christ, by which we are justified in the sight of God j therefore you read, that his church, as justified, is said to stand at his right hand in cloth of gold. Upon thy right hand did stand the queen in gold of Ophir; and again, her cloathing is of wrought gold, ^Psal. xlv. 9, 13. This the wall was overlaid with ; this the body of Christ was filled with. Men, while in the temple, were cloathed with gold, even with the gold of the temple ; and men in Christ are cloathed with righteousness, the righteousness of Christ.— Wherefore this consideration doth yet more illustrate the matter.

In that the palm trees were set on this wall, it may be to shew that the elect are fixed in Jesus, and so shall abide for ever. > S . Chains

Chains were also carved on these walls, yea, and they were golden chains. There were chains on the pillars, and now also we sind chains upon the walls, Phil. i. 12, i$.;

1. Chains were used to hold captives, ai*d such did Paul wear at Rome, but he called them his bonds in Christ.

2. Chains sometimes only signifies great afflictions, which God lays on us for our sins, Psal. evii, 9—Ii. Lam. i. 14, 3, 7.

3. Chains also may be more mystically understood, as of those obligations which the love of God lays upon us to do and luflfcr for him, Acts xx. 22.

4. Chains do sometimes signify beauty and comely ornaments: "thy neck, saith Christ to his spoufe, is comely with chains of gold :" and again, "I put bracelets upon thy hands, a chain about thy neck,"' Song i. 10. Ezek. xvi. 8—11. Prov. i. 9.

5. Chains also do sometimes denote greatness and honour j such as Daniel had when the king made him the third ruler in the kingdom, Daniel v. 7, 16, 29.

Now all these are temple chains, and are put upon us for good ; some to prevent our ruin, some to dispose our minds the better, and some to dignify and make us noble. Temple chains are brave chains. None but Temple worshippers must wear Temple chains.


Of the garnijhing the Temple with precious stones. "AND he garnished the house with precious stones for beauty," 2 Chron. iii. 6, 7. *

1. This is another ornament of the temple of the Lord > wherefore, as he saith, it was garnished with

them; them ; he saith, it was garnished with them for beauty. The line saith garnished, the margin saith covered. .'

2. Wherefore, I think, they were fixed as stars, or as the stars in the firmament; so they were set in the eeiling of the house, as in the heaven of the holy temple.

3. And thus fixed, they do the more aptly tell us of what they were a figure ; namely, of the ministerial gifts and officers in the church. For ministers, as to their gifts and office, are called stars of God, and are laid to be in the hand of Christ, Rev, i. 20,

4. Wherefore, as the stars glitter and twiakle in the firmament of heaven, so do true ministers in the firmament of this church, 1 Chron. xxix. 2. John v. 25. Daniel xii. 3.

5. So that it is laid again, these gifts come down from above, as signifying, they distill their dew from above. And hence again, the ministers arc said to be set over us in the Lord, as placed in the firmament of his neaven, to give a light upon his earth. "There is gold, and a multitude of rubies, but the lips of knowledge are a precious jewel," Prov. xx. i£.

Verily it is enough to make a man in this house look always upward, since ceiling above head do thus glitter with precious stones.

Precious stones, all manner of precious stones; stones of all colours. "For there are divers gifts, differences of administrations, and diversities of operations ; but it is the fame God which worketh in all," 1 Cor. xii. 4, 5, 6. •'

This had the ceiling of this house, a pearl here,

and there a diamond ; here a jasper, and there a

>'innnire; sapphire j here a sardys, and there a jacynth ; here a sardonyx, and there an amethyst: "For to on* is given by the Spirit the word of wisdom, to. another the word of knowledge; to one the gift of healing, to another saith; to this man to work, miracles, to that a spirit of prophecy ; to another the discerning of spirits, to another divers kinds of tongues, i Cor. xii. 8—Ii. 4

He also overlaid the house, beams, posts, walls, doors, &c. and all with gold. O what a beautiful house the temple was ! how full of glory was it! and yet all was but a stiadow, a shadow of things to come, and which was to be answered in the church of the living God, the pillar and ground of truth, by better things than these.


Of tie Windows of the Temple.

"AND for the house he made windows of narrow lights," l Kings vi. 4. There were windows for this house, windows for the chambers, and win7 dows round about, Ezek. iv. 16—-36.

These windows were of several sizes, but all narrow; narrow without, but wider within ; they also were sinely wrought, and beautified with goodly stones, Isa. Jiv. 14.

1.. Windows, as they are to an house an ornament, so also to it they are a benefit. "Truly the light is good, and a pleasant things it is for the eye to behold the fun," EcckJ. xi. 7. The window is that which Christ looks forth at, the window is that which the fun looks in at, Song ri. 9.

2. By the light which shines in at the window we also fee to make and keep the house clean, and also to d» what business is necessary there to be

done. done. "In thy light we sec lightlight to do our duty, and that both to God and man.

3. These windows therefore were figures of the written word, by and through which Christ shews himself to his, and by which we also apprehend him. And hence the word of God is compared to a glass, through which the light doth come, and by which we fee not only the beams of the fun, but our own smutches also, 2 Chron. iii. 18. James i. 23,24,25.

4. The lights indeed were narrow, wherefore we fee also through their antitype but darkly, and imperfectly- "Now we fee through a glass darkly, or as in a riddle, now we know but in part," 1 Cor. xiii. 12.

5. Their windows and their lights are but of little service to those that are without. The world sees but little of the beauty of the church by the light of the written word, though the church by that light can fee the dismal state of the world, and also how to avoid it.

CHAP. XXXIV. Of the Chambers of the Temple. IN the temple Solomon made chambers, 1 Kings vi, 5

1. The chambers were of several sizes j some little, some large, some higher, some lower, someVmore inward, and some outward.

2. These chambers were for several services: some for rest, some to hide in, some to lay up treasure in, and some for solace and delight, 2 Chron. iii. 9. Ezek. xl. 7. xli. 5, 9,44. 2 Chron. xxxi. n» 12. 2 Kings xi. 1, 2, 3. Ezra viii. 29.

1. They were for resting places : Here the priests and porters were wont to lodge.

v . They 2. They were for hiding places. Here Jehoshebah hid Joasti from Athaha the term of six years.

3. They were also to lay the temple treasure, or dedicatd things in, that they may be safely kept there for the worshippers.

4. And some of them were for solace and delight; and I must add, some for durable habitation.— Wherefore, in some of them, some dwelt always: yea, their names dwelt there when they were dead.

I . Those of them which were for rest, were types of that rest which by saith we have in the Son of God, Matih. xi. and of that eternal rest which we, (hall have in heaven by him, Hfb. \v. y.

2. Those chambers which were for hiding and security, were types of that safety which we have in Ckrist from the rage of the world, Isa. xxvi. 20.

3. Those chambers which were for the reception of the treasures-, and dedicated things, were types of Christ, as he is the common store-house of believers; "For it pleased the Father, that in him should all fulness dwell, and of his fulness we all receive, and grace for grace," Jbjih i. 16. Col. i. 19.

4. Those chambers that were for solace and delight, were types of those-, retirements and secret meetings of Christ with the soul, where he gives it his embraces and delights her with his bosom and ravishing delight. '(Hc brought me, said she, into his chambers, into the chamber of her which conceived me," and there he gave her his love, -So^- i. 4. in, 4.

5. The chambers which were for durable dwelling places, were types of those eternal dwelling places which are in the heavens prepared of Christ and the Father for them that shall be saved, Jelin xiv. 1—4. ^ Cor. v. l-r-4.

This it is to dwell on high, and to be safe srons fear of evtt. Here therefore you see are chambers for rest, chambers for safety, chambers for treasure, chambers for solace, and chambers for durable habitations. O the rest and peace that the chambers of God's high house will yield to its inhabitants in another world! here they will rest from their labours, rest upon (heir beds, rest with God, rest front lin, temptation, and all sorrow, Rev. xiv. 13. Isa. lviii. 1, 2. 2 Ties. i/7.

"God, therefore, then shall wipe all tears from ©ur eyes," even when he comes out of his chambers, as a bridegroom, to fetch his bride, his wife, unto him thither, to the end they may have eternal so. lace together.

O these are sar better than the chambers of the south!

CHAP. XXXV. <&f the Smits by which they went up into the thorniers of the Temple. THERE were stairs, by which men Went up into these chambers of the temple, and they were but one pair, and they went from below to the first, and so to the middle, and thence to the highest chambers in the temple, 1 Kings vL 8. Ezek. xli. 7.

1. These stairs were winding, fe that they turned about that did go up them. So then he that assayed to go into those chambers must turn with the stairs, or he could- not go »p, no not into the lowest chambers.

2. These stairs therefore were a type of a twofold repentance: that by which we turn from nature to grace, and by which we turn from the imPlrfe*l tioas which attend a state of grace to glory. Hence true repentance, or the right of going up their tuning stairs, is called repentance to salvation ; for true repentance stoppeth not at the reception of grace, for that is but a going up these stairs to the middle chambers, 2 Cor. vii. 10. • ~ .

Thus, therefore, the foul, at its going up thefe iiairs, turns and turns, till it enters the doors of the .highest chambers.

It groans, tho' in a state of grace, because that is not the state of glory. I count then, that from the first to the middle chambers may be a type of turning .from nature to grace. But from the middle ro the highest, these stairs may signify a turning still from the imperfections and temptations that attend a state of grace, to that of immortality and glory, a. Cor. v. 2—10.

For, as there are turning stairs from the lowest to the middle chambers, so the stairs from thence still turn, and so will doj till you come to the highest chambers. I do not say, that they that have received grace do repent they have received grace; but I say, they that have received grace are yet sorry that grace is not consummate in glory ; and hence they are for going up thither still by these turning stairs; yea, they cannot rest below, as they would till they ascend to the highest chambers. O wretch*ed man that I am! and in this we groan earnestly,, is the language of gracious fouls, Rom. viL 20.. 2. Cor. 1, 2, 3.

True, every one doth not do thus that comes into the temple of God ; many rest below stairs, they like not to go turning upward. Nor do I believe,, that all that bid sair for ascending to the middle chambers, get up to the highest stories, to his stories in the heaven?. Many m churches who seem to be


turned from nature to grace, have not the grace to go up turning still, but rest in that shew of things, and so die below a share in the highest chambers.

AU those things are true in the antitype, and as I think, prefigured by these turning stairs to the chambers of the temple. But this turning, and turning still, displeases some much; they say, it makes them giddy. But 1 say, there is no way like this to make a man stand steady, stedfast in the saith, and with boldness in the day of judgment.— For be has this seated in his heart, I went up the turning stairs till 1 came to the highest chambers. A straight pair of stairs ape like that ladder by which men ascend to the gaiiows; they are the turning ones that lead us to the heavenly mansion-house. Look* therefore, you that come into the Temple of God to worship, that you stay not at the foot of these turning stairs, but go up thence, yea, up them and up them, and up them, till ycu come to the view of the Heavens j yea, till you are possessed of the higheft chambers. How many times has God, by the scripture, called upon you to turn, and tdld you, you must turn or die'; and now here he has added to his calha figure by placing a pair of turning stairs in his Temple, to convict your very fenses, that you must turn, if you mean to go up into his holy chambers, and so into his eternal mansionhouses. And look that you turn to purpose, for every turning will not serve. Some turn, but not to the Most High, and so turn to no purpose.


Of the molten Sea that zvas in the Temple. THERE was also a molten sea in the Temple, was made of brassa and centaioed three thousand baths, a Chron. iv. 2—9.

Li 2>

This sea was for the priests to wash in, when they came into the Temple to accomplish the service of God, to wash their hands and feet at, that they might not, when they came thither, die for their unpreparableness. The laver also which was in the wilderness, was of the same use there, Exod. xxviii.