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Solomon's Temple Spiritualized

1. It was, as may be supposed, called a sea, for that it was large to contain, and a sea of brass, for that it was made thereof. It is called in Revelations, a sea of glass, alluding to that in the wilderness which was made of the brazen looking-glasses of the women that came to worship at the door of the tabernacle, Rev. iv. 6. xv. 2. Exod. xxviii. 8.

It was also said to be molten, because it was made of that sashion by sire, and its antitype therefore said to be a sea of glass mingled with fire; Rev. xv. 2.

2. This sea was a figure of the word of the gospel, in the cleansing virtue of it; which virtue then it has when mingled with the fire of the Holy Ghost. And to this Christ alludes, when he saith, "Now ye are clean through the word which 1 have spoken unto you," John xv. 3. ...

2. Jt was a figure of the word, without mixture of mens inventions. Hence it is called pure water; having your " bodies washed with pure water and again, " he sanctifies and cleanfeth his church with the washing of water by the word," Epics, v. 26. Tit. iii. 5,

AH these places are in allusion to the molten sea, at which of old they washed when they went into the Temple to worship. Therefore, saith he, being washed, "let us'dvaw near to God," Heb. x. 22.

3. This sea, from brim to brim, was complete ten cubits, perhaps to shew there is as much in the word of the gospel to save, as there is in the ten words, to condemn. 4. From

4. From under this sea round about appeared oxen, " ten in a cubit did compass it round about," 2 Chron. iv. 3. Understand by these oxen ministers, for to them they are compared in 1 Cor. ix. 9. And then we are taught whence true ministers come, to wit, from under the power of the gospel; for this fea breeds gospel ministers, as the waters breed fish.

5. It is also said in the text, that thefe oxen were cast when the sea was cast; insinuating, that when God ordained a word of grace to save us, he also in his decree provided ministers to preach it to us to that end. Paul tells us, that he was made a minister of the gospel, "according to God's eternal purpose, which he purposed in Christ Jesus our Lord,'* Ephej. iii. 9, 10, 11. Col. i. 25.

6. This sea is said to have a brim, like the brim of a cup, to invite as well to drink of its grace, as to wash in its water : for the word and Spirit,, when mixed, has not only a cleansing, but a saving quality in it, Chron. iv. 1, 2,3,4, 5. 1 Cor. xv. 1, 2.

7. This brim was wrought with lilies, or was like a lily flourish, to shew how they should grow and flourish, and with what beautiful robes they should be adorned, who were washed and did drink of this holy water ; yea, that God would take care of them as he also did of lilies, and would not fail to bestow upon them what was necefsary for the body, as well as for the soul, Matth. vi. 28—34.

• i ,GHAP. XXXVII. Upon what the molten tea stood in the Temple.

1. THIS molten sea stood upon the backs o£ twelve brazen bulls or oxen, 2 Chron. iv. 4.

2. These oxen, as they thus stood, " looked three


towards the north, three towards the west, three towards the east, and three towards the south."

3. These twelve oxen were types of the twelve apostles of the Lamb, who, as these beasts, stood looking into the four corners of the earth, and were bid to go preach the gospel in all the world.

'4. They were compared to oxen, because they were clean, for the ox was a clean beast. Hence the apostles are called holy. They were compared to oxen, because the ox is strong, and they also were mighty in the word, Prov. xiv. 4. 2 Cor. xii. 12.

5. The ox will not lose what he has got by drawing; he will not let the wheels go back ; so the apostles were set to defend, and not let that doctrine go back, which they had preached to others j. nor did they, they delivered it pure to us.

6. One of the cherubs, of which you read in the vision, had a sace like an ox, to mew that the apostles, these men of the first order, are most like the angels of God, Ezek. i. 10.

it was, as I said, to shew how the apostles should carry the gospel into all the world, Matt, xxviii. 19. Mark xv\.

8. And observe, just as these oxen were placed, looking in the temple every way, even so stand open the gates of the New Jerusalem, to receive those that by their doctrine 'should be brought into it, "And they fliall come from the east, and from the west, and from the north, and from the south, and fliall sit down in the kingdom of God," Rev. xxi. 13. 14. Luke xiii. 29. '. .

9. These oxen bare this molten sea upon their backs, to shew, that they should be the foundation workmen of the gospel, and that it ought not to be

, 7. In that they stood vvkh their saces


removed, as was the molten sea of old, from that basis to another.

10. It is also said concerning these oxen that thus did bear the molten sea, that all their hinderparts were inwards, that is, covered by that sea that was set upon their backs; their hinder-parts, or, as the apostle has it, our uncomely parts, i Cor. xiii. 23. 24.

i t . And indeed it becomes a gospel minister to have his uncomely parts eovered with that grace which by the gospel he preacheth unto others. As Paul exhorts Timothy, to take " heed unto himfelf, and to hb doctrine," 1 Tim. iv. 6.

12. But, alas \ there are too many, who, can they but have their heads covered with a few gospel notions, care not though their hinder parts are seen of all the world. But such are salse ministers, the prophet calls them the tail. The prophet that ipeaketh lies, either by word, or with his feet, he is the tail, Isa. ix. 15. Prov. vi. 12, 13.

13. But what a shame it is to hide his head un» der this molten sea, while his hinder parts hang out.

Such an one is none of Christ's oxen; for they, which do honour to tbstrJMaster, shew their heads before all the world, for that their hinder parts are inwards covered.

14. Look to thy, hinder parts, minister, lest while thy mouth doth preach the gospel,, thy nakedness and shame be seen of those which hear thee. For they that do not observe to learn this lesson themselves, will not teach others to believe the word, not to live a holy life ; they will learn of them to shew their shame, instead of learning to

be holy. . - _


Of the havers of the Temple.

BESIDES this molten sea, there were ten lavers in the Temple, Five of which were pat on the right-side, and five also on the left, 2 Chrot. iv. 6.

li. Of their sashion and their furniture, you may fee 1 Kings vii. These lavers, as the molten soa, were vessels which contained water, but they were not of the same use with it. True, they were both to wash in; the sea to warn the worshippers, but the lavers to wath the-sacrifice. 'He made the ten layers, to wash in them such things as they offered for burnt offering, but the sea was for the priests towash in,' 2 Chron. iv. 6,

a, The burnt offering was a. type ef the body of Christ, which he once offered for our sins, and the fire ^on which the sacrifice was burned, a type of the curse of the Jaw which seized on Christ when he gave himself a ransom for us. *For therefore that under the law was called the burnt-offering, because of the burning upon the altar, Lev. vi. 8. ,

But what then must -we understand by these Javers, and by this sacrifice being washed in them, in order to its being burned upon the altar I

I answer, Verily, I think, that the ten fevers were a figure of the ten comrnandmekts: in the puri.y and perfection of Christ's obediebee, to whicb he became capable of being made a burnt-offering,acceptable to God for the sins of the people, Christ was made under the law, and all his acts of obedience to God for us, was legal ; and his living thus a perfect legal life, was his warning his offering in thefe ten lavers, in order to his presenting it tipon the altar for our sins. The lavers went upon wheels, to signify walking feet ; an<j Carist walked in the

, . \ "law, law, and so became a clean offering to God for us. The wheels were of the very same as were the layers •, to shew that Christ's obedience to the law was of the same, as to length and breadth, with its command and demands to their utmost title and event. The inwards and legs of the burnt offering was to be washed in these lavers, Lev. t. 9, 13. 7. ChroK. iv. 6. to Ibew that Christ mould be pure and clean in heart and life.

We know that obedience whether Christ's or ours, is called a walking in the way, typified by the Javers walking upon their wheels. But 1 mean not by Christ his warning of his offering, that he had any filthiness cleaving to his nature or obedience: yet this, I say, that so sar as our guilt laid upon him could impede, so sar he wiped it off by washing in thefe lavers. For his offering was to be without blemish, and without spot to God. Hence it is said he sanctified himself, in order to his suffering; 'and being made perfect, he became the author of eternal salvation to all them that obey him ; 'Jo/i# xvii. 19. Heb. v. 6, 7, 8, 9, 10.

For albeit he came holy into the world, yet that holiness was but preparatory to that by which he sanctified himself, in order to his sufferings for sin. That then which was his immediate preparation for his suffering, was his obedience to the law, his washing in these lavers. He then first yielded complete obedience to the law, on our behalf; and then, as so qualified, offered his washed sacrifice for our sins, without spot, to God.

* Thus therefore he wars our burnt offering, washed in the ten lavers, that he might according to the law be accepted of the Lord. .

'And he set five of the lavers on the right nueof the house, and five of them on the test. Thu& were the ten divided, as the tables of the law ; one lhewing our duty towards our God, the other our duty towards our neighbour j in both which the burnt-offering was washed, that it might be clean in both respects.

They might also be thus placed, the better to put the people in mind of the necessity of the sanctification of Christ, according to the law, in order to his offering of himself an offering to God for »s.

Of the Tables of the Temple.

'HE made also ten tables, and placed them in the temples five on the right hand, and five on the left,' 2 Chron. iv. 8.

Some, if not all of these tables, so sar as I can see, were they on which the burnt offering was to be cut in pieces, in order to its burning.

These tables were made of stone, of bewn stones, on which this work was done, Ezek+xl. 40, 41,42, 43, 44. . ,

Now since the burnt offering was a figure of the body of Christ, the tables on which this sacrifice was. flain, must needs, I think, be a type of the heart, the stony heart of the Jews ; for, had they not had hearts hard as an adamant, they could not have done that thing.

Upon these tables, therefore, was the death of Christ contrived, and this horrid murder acted, even upon those tables of stone.

In that they are called tables of hewn stone, it may be to shew, that all this cruelty was acted under smooth pretences, for hewn stones are smooth. The tables were sinely wrought witli tools, even as

the the hearts of the Jews were with hypocrisy: but, alas! they were stone still, that is, hard and cruel, else they could not have been an anvil for Satan to forge such horrid barbarisms upon. The tables were in number the same with the lavers, and were set by them, to shew what are the fruits of being devoted to the law, as the Jews were, in opposition, to Christ, and his holy gospel: there flows nothing but hardness and a stony heart from thence. This was shewed in its first writing, it was writ on tables of stone, figures of the hearts of men; and on the fame tables, or hearts, was the death of Jesus Christ compassed.

One would think, that the meekness, gentlenefs,' or good deeds of Jesus Christ, might have procured in them some relentings, when they were about to take away his life ; but, alas : their hearts were tables of stone ! What feeling or compamon can a stone be sensible of ? Here were stony hearts, stony thoughts, stony counsels, stony contrivances, a stony law, and stoMy hands; and what could be expected hence, but barbarous cruelty indeed 1 'If I elk you, said Christ, you will not answer me, neither will you let me see,' Luke xxii. 63.

In that the stony tables were placed about the Temple, it fupposeth that they were Temple-men, priests, scribes, rulers, lawyers, &c. that were to be the chief on whose hearts this murder was to be designed, and by them enacted to their own damnation, without repentance.

'G H A P. XL. Of the Instruments wherewith this Sacrifice was flaw, and of the four Tables they -were laid on in /ÆeTempje. THE instruments that were laid upon the tapics in the Temple were 'not instruments of music, but these with which the burnt offering was flain.

*And the four tables weje of hewn stone for the burnt offering; whereon also they laid the instruments wherewith they flew the burnt offering and the sacrifice,' Ez:ek. xl. 4a, 43.

1. Here we are to take notice that the tables are the same, and some of them of which we spake before.

2. That the instruments with which they flew ) the sacrifice was laid upon these tables.

The instruments with which they flew the sacrifices. What were they, but a bloody ax, bloody knives, bloody hooks, and bloody hands? For these we need no proof, matter of sact declares it.

But what were those instruments a type of? ., - Answer. Doubtless they were a type of our sins. They were the bloody ax, the knife, and bloody hands, that shed his precious blood. They were the meritorious ones, without which he could not have died. When I say ours, I mean the sins of the world. The* then the hearts of the Jews were the immediate contrivers, yet they were our sins that were the bloody tools or instruments which flew the Son of God.

'He was wounded for our transgressions, he died for our sins,' Isa, liii. 1 Cor. xv. G#l. u

Oh, the instruments of us churls, by which this poor man was taken from off the earth, Isa. xxxii. 7. >Prov. XXX. 14.

The whip, the buffetings, the crown of thorns, the nails, the cross, the spear, with the vinegar and gall were all nothing in comparison of our sins. •

'For ^the transgressions of my people was he strjcken, isa. lui Nor were the flouts, taunts,.


mocks, scorns, derisions, &c. with which they followed him from the garden to the Cross, such cruel instruments as these. They were our sins then, our . cursed sins, by, with and for the sake of which', the Lord Jesus became a bloody sacrifice.

But why must the instruments be laid upon the Ubies?

Take the tables tor the hearts of the murderers, and the instruments for their sins ; and what place more fit for such instruments to be laid upon? It is God's command, that these things should be laid to heart, and lie complains bf those that do not do it, lja. xlii. x$."chap. lxv. ». %%«

2. JSJor are men ever like to come to good, until these instruments with whichTthe Son of God was flain'indeed be laid to heart. And they were eminently laid to heart, even by them, soon after; the effect of which was the conversion of thousands ojf them, Acts ii. 36, 37.

3. Wherefore, when it says these instruments , must be laid upon, the stony tables, he insinuates, that God would take a time to charge the murdei ©f his Son home upon the consciences of them that did that murder, either to their conversion or condemnation. And is it not reason, that they who did this herrid villany should have their doings laid before their saces upo* the tables of their hearts' *that they may look upon him whom they have pierced, and mourn,' Zeeh. xii. 10. Rtv. 1,. 7.

4. But these instruments were laid but. upon some of the tables, and not upon all the ten; to. shew, I hat not all, but some of thofe so horrid shduld sind mercy of the Lord.

5. But we must not consine these tables only*to the hearts of the bloody Jews, they were our sins for the which he died. Wherefore the instruments should be laid upon our tables too, and the Lord lay them there for good, that we also may fee «ur horrid doings, and come bending to him for forgiveness I

6. These instruments thus lying on the tables ia the Temple became a continual motive to God's people to repentance ; for so oft as they saw these bloody and cruel instruments, they were put in mind how their sins mould be the cause of the death of Christ. •

'7. It would be well also if these instruments were at all times laid upon our tables, for our more bumbling for our sins in every thing we do, especially upon the Lord's table, when we come to eat and drink before him. I am sure the Lord Jesus doth more than intimate, that he expects* that we ihould do so, where he saith, ** When ye eat that bread, and drink that cup, do this in remembrance •f me y in remembrance that I died for your sins, and consequently, that they were the meritorious cause of the shedding of my blood." To conclude, let all men remember, that these cruel instruments are laid upon the tables of their hearts whether they fee them or no. "The sin of Judab is written with a pen of iron, and with the point of a diamond, upon the tables of their heart," Jer. xvii. r.

Ajpen of iron will make letters upon a table made of stone, and the point of a diamond will make letters upon glass. Wherefore in this saying God informs us, that if we should forbear to read these lines to our conversion, God will one day read them agajnst us unto our condemnation,

CHAP. CHAP. XLL Of the Candlesticks of the Tcfnple. M AND he made ten candlesticks of gold, according to the form j and he set them in the Temple* five on the right hand* and five on the lest," a CArou. iv.

t. Th«se candlesticks were made of gold, to shew' the worth and value of them*

a' They were ©jade after the forth, or exact, according to rule ; like those' that were made in the tabernacle, or according to the pattern which David give to Solomon to make them by, 6bserve, there was great exactness, in theseand need there was of this hint, that men might fee that every thing will not pass for a right ordered candieftfck • with God, Exod. xxv. 31—47. t Chroti. 22riH. t§, 16.

These Candlesticks are iaid sometimes to be ten, sometimes seven, and sometimes one. Ten bete; seven, Rev. i. and one in Zttk w. Ten is a note of multitude, and seven a note «f perfection, and' one a note of unify.

Now, as the precious stones with which the house was garnished, were a type of ministerial gists,, sothefe candlesticks were a type of those that were t« be the churches of the New Testament- Wherefore h« f&y% '* the candlesticks which thou sawest are the seven churches," Rev. I fa, 13, 20. 5t. The candlesticks were here in number ten, to shew that Christ under the New Testament would have many gospel churches. * And J, if I be lifted up from the earth, said he, will draw all men unto me j that is, abundance: for the children of the desolate, that is, of the New Testament churen. sosfl be many more than they of the Jew* were, >** Xiu 34. (hi. hr. 07. f . » 2 M,, ...

2. In that the candlesticks were set by the lavers and stony tables, it might be to shew us, that Christ's churches should be much in considering, that Christ, tho' he was righteous, yet died for our sins; tho* his life was according to the holy law, yet our stony hearts caused him to die. Yea, and that the candlesticks are placed there, it is to shew us also, that we should be much in looking on the sins by which we caused him to die, for the candlesticks were set by those tables whereon they laid the instruments ivith which they flew the sacrifice.

3. These candlesticks being made according to. form, seems not only to be exact as to sashion, but also as to work; for that in Exodus, with its furniture, was made precisely of one talent of gold, perhaps to shew, that Christ's true spouse is not to fee a grain more, not a dram less, but just the number of God's elect. This is Christ's completeness, his fulness, one more, one less, would make his body a monster.

4. The candlesticks were, to hold the lights, and. to shew it to all the house ; and the church is to let her light so shiner that they without may fee the light, Matth v. 15,16. LukeViu. 16. chap.xi. 33. chap. xii. 35.

5. To this end the candlesticks weie supplied with oil olive, a type of the supply that the church hath, that her light may shine, even of the spirit of grace.

Of'the Lamps belonging to the candlesticks of the

'TO these candlesticks belonged several lamps, (with their flowers, and their knops, a Chron. iv. at.

1. These

r. These lamps were types of that profession that the members of the church -do make of Christ, whether such members have saving grace or not. Matthew xxv. i—7.'

2. These lamps were beautified with knops and flowers, to shew how comely and beautiful that professor is that adorns his profession with a suitable life and conversation.

3. We read that the candlesticks in Zecharias had seven lamps belonging to it, and a bowl of golden oil on the top, and that by golden pipes this golden oil emptied itself into the lamps, and all doubtlefs that the lamps might shine, Zech. iv.

4. .Christ therefore, who is the high priest, and to whom it belongs to dress the lamps, doth dress them accordingly. But now there are lamp carriers of two forts, such as have only oil in their lamps, and such as have oil in their lamps and vessels too, and both these belong to the church, and in both these Christ will be glorified. And they should have their proper places at last. They that have the oil of grace in their hearts, as well as a profession of Christ in their hands, they shall go in with him to the wedding; but they who only make a profession and have not oil in their vessels, will surely miscarry at last, Mattb. xxv.

5. Wherefore, O thou professor! thou lampcarrier ! have a care and look to thyself, content not thyself with that only, that will maintain thee in a profession, for that may be done without saving grace. But I advise thee to go to Aaron, to Christ, the trimmer of our lamps, and beg thy vessel full of oil of him, (that is grace) for the seasoning of that heart, that thou mayest have wherewith, not only to bear thee up now, but at the day of the bride-.

groom s

groom*s coming, when many a lamp will go out, and many a professor will be left in the dark, for that will to such be a woful day,XfV. xxiv. 2. Matt, xxv.

Some there are, that are neither for lamps nor. oil for themselves, neither are they pleased if they think they see it in others. But they that have lamps, and they that have none, and they whieh would blow out other folks lights, must shortly appear to give an account of all their doings to God. And then they may see what it is to have oil in their vessels and lamps, and what it is to be without it in their vessels, tho' it is in their lamps ; and what a dismal thing it is to be a malignant to either $ but at present let this suffice.

CHAP. XLIHL Of tie Skew bread on the golden table in fife Temple,

THERE was also shew bread set upon a golden table in the temple, r Kings vii. 48. The shew bread consisted of twelve cakes made of sine flour -r two tenth deals was to go to one cake, and to be set in order in two row* upon the pure table, Exed. xxix. 33. Lev. iff. 3.1. chap. xxiv. 5, 6, 7, 8, <jv

1. These twelve loaves, to me, do seem to be * type of the twelve tribes under the law, and ©f the children of God under the gospel, as they present themselves before God, in and by his ordinances,, through Christ. Hence the apostle says, " For we being many are one bread," &C I Cef.x. 17. For so were the twelve cakes,*though twelve, and so are the gospel saints, tho' many. "For we being many are one body in Christ," Rom. xii. 5. , ». But they were a type of the true church, not of the salse. For Ephraim, who was the head of the ten tribes in their apoffocy, ifrrxjeftedas * cake-not*

twned. turned. Indeed he is called a cake, as a salse church tnay be called a church ; but he is called a cake not turned, as a salse church is not prepared forGod, nor fit to be set on the golden table before him,//o/ivii.8.

3. These cakes or shew bread, was to have frankincense strewed upon them, as they stood upon the golden table, which was a type of the sweet perfumes of the sanctifications of the Holy Ghost ; to which I think Paul alludes, when he says, rt The offering up of the Gentiles is acceptable to God, being sanctified by the Holy Ghost," Rom. xv. 16. - They were to be set upon the pure table, new and hot; to shew that God delighteth in the company of new and warm believers. ** I remember thee, the kindnefsof thy youth; when Israel was a child, I loved him." Men, at first conversion, are like to a cake well baked, and new taken from the oven j they are warm and cast forth a very fragrant scent, especially when as warm, sweet incense is strewed upon them, Jer. ii. Hof.'xu

5. When the shew bread was old and stale, it was to be taken away, and new' and warm put in its place, to shew that God has but little delight in the service of his own people, when their duties grow stale, and mouldy. Therefore he removed his old, stale, mouldy church of the Jews from before him, And set in their rooms upon the golden table, the warm church of the Gentiles.

6. The shew bread, by an often remove, and renewing, was continually to stand before the Lord in his house, to shew us, that always, as long as ordinances should be of use, God will have a new, warm, and sanctified people to worship him.

-7. Aaron and his sons, were to eat of the old shew bread : to shew that wh«n saints have lived m

I Ha, the world, as long as living is good for them, aud when they ean do no more service for God in the world, they shall yet be accepted of Jesus Christ, ond that it shall be as meat and drink to him, to save them from all thehr unworthineffes'.

8. The new shew bread was to be set even on the Sabbath before the Lord, to shew with what warmth of love and affection God's servants should approach hisfpiefence upon his holy day.

CHAP. XLIV. Of the Smtfftrs belonging to the tandiefiUks and lafnps 'of the Temple. .; '-'

AS there were Candlestisks and lamps, so there were snuffers also prepared for thefe in the.temple of the Lord. "And the snuffers were snuffers of gold," i Kings vi. 30.

1. Snuffers. The use of snuffers is to trim the lamps and candles, that their light may shine the brighter.

2. Snuffers,you know,are biting,pinching things, but use them well, and they will prove, not only beneficial to those within the house, but profitable - the lights.

Snuffers, you may say, of what were they a type?

Answer, If our snuffs are our superfluities of naughtiness; our snuffers then are those righteous reproofs, rebukes, and admonitions, which Christ has ordained to be in bis house for good > or as the apostle hath it, for our edification ; and perhaps Paul alludes to thefe, when he bids Titus to rebuke the "Cretians sharply, that they might be found in the saith," Tit. i. n, 13.

As who (hould say, they must ufe the snuffers of the Temple, to trim their lights witba!, if they burn

not not well. These snuffers therefore are of great use in the Temple of God, only, as I laid, they must be used wisely. It is not for every fool to handle snuffers, at, or about the candles, lest perhaps, instead of mending the light, they put the candle out. And therefore Paul bids them that are spiritual <Jo it, f .

My reason tells me, that if I use these snuffers as I should, I must not only endeavour to take the superfluous snuff away, but so to do to it, that the light thereby may befnended ; which then is done, if, as the apostle saith, M1 use sharpness to edification, and not for destruction," i Cor. v. 4, 5. 2 Cor. xiii. 10.

Are not the seven churches in Asia called by the name of candlesticks ? And why candlesticks, if they were not to hold the candles ? and candles mu| have" snuffers therewith to trim the lights. And Christ, who is our true Aaron, in those rebakes which he gave those churches, alluding to these snuffers, did it, that their lights might shine the brighter, Rev. if. 3.

Wherefore, as he used them, he did it still with caution to their light, that it might not be impaired. *For as he still thus trimmed these lamps, he yet encouraged what be saw would shine, if helped. He only snipt the snuff away.

Thus therefore he came to them with these snurfers in his hand, and trimmed their lamps and candlesticks, Rev. ii. 4, 20- chap. iii. 2, 15. .

This should teach ministers to whom it belongs, under Christ to use their snuffers well. Strike at the snuff, not at the light, in all your rebukes and admonitions; Snuff not your lamps, of a private

in churches. Thus our Lord himself says he did.

his using of these snuffers about these candlesticks, "As many (saith hej as I love, I rebuke and chasten, be zealous, therefore, and repent, Rev. Hi. 19.

To conclude, watchmen, watch, and let not your snuffs be too long, nor pull them off with your fingers, or carnal reasonings, but with godly admonitions, &c. Use your snuffers gracioufly, curb vice, nourish virtue, so ye will use them well, and so your light well shine, to the glory of God.


Of the snuff Dishes that were with the Snuffers in the Temple.

AS there were snuffers, so there were also snuffdishes in the Temple. "And they were also made of gold," Exod. xxv. 28. chap, xxxvii. 23. Numb. iv. 9. the snuff dishes were those in which the snuff were put when snuffed off; and by which they wer* carried forth of the Temple. They, therefore, as the snuffers are, are of great use in the temple of God.

1. By them the golden floor of the Temple is kept from 1>eing daubed by the snuffs.

2. By them also the clean hands of those that worship there.are kept from being defiled.

3. By them also the stinks of the snuffs is soonest supprefsed in the Temple, and consequently the tender ncses of them that worship there preserved from being offended.

Snuffs, ye know, are daubing things, stinking things, nauseous things ; therefore we must take heed that they touch not this floor on which we walk, nor defile the hands which we lift up to God, when we come to worship him. But how must this

be be done,but as we take them off with the snuffers, and put them in these snuff dishes?

l5ome are for being at the snuffs with their singers, and will cast also them at their feet, and daub the floor of God's holy house, but usually such do burst as well as defile themselves. "But is it not a shame for a man to defile himself with that vice which he rebuketh in another?" Let us then, while we are taking away the snuffs of others, hate even the garment spotted by the flefh, and labour to carry such, stink with the snuff dishes out of the Temple of God.

Snuff dishes, you may say, what are they?

I answer, If sins are the snuffs, and rebukes and admonitions the snuffers, • then, methinks, repentance, or in cafe that be wanting, the censures of the church should be the snuff dishes.

_Hence, repentance is called a church cleansing grace, and the censures of the church a purging out »* of the old leaven, and making it a new lump,'*, 1 Cor. v. 2. 2 Cor. vii. ir.

Ah! were thefe snuff dishes more of use in the churches, we should not have this man's snuff defile that man's singers as it doth. Nor would the temple of God be so besmeared with these snuffs, and bedaubed as it is.

Ah ! snuffs pulled off lie still in the Temple-floor,' and there stink and defile both feet and singers, both the callings and conversation's of Temple worshippers ; to the disparaging of religion, and the making of religious worship but of low esteem with men z and all, I say, for want of the due use of these snuf^ fers, and these snuff dishes there.

Nay, are not whole churches now defiled with those very snuffs, that long since were plucked off, and all for want of the use of thefe stum dishes, acN cording cording to the Lord's commandment. For you must know, that reproofs and admonitions are but of small use, where repentance, or church-censuncs, ire not thereto annexed. \Vrhen ministers use the suffers, the people mould hold the snuff dimes.

Round reproofs for sin, when they light upon penitent hearts, then brave work is in the church; then the snuff is not only puhed away, but carried out of the temple of God aright, &c.

And now the worship and worshippers ihine like gpld, # As an ear ring of gold, ana an ornament of fine gold ; so is a wife reproyer upon an obedient ear," Prov. xxv. is.

Ministers, it appertains to you to use the snuffers, jmd tP teach the people to hold the snuff dishes right, Afis xx. 20. 21,. 1 Tim. iv. 2. We must often be fouffed with those snuffers, or our light will burn but dimly, our candle will also waste: pray therefore, O men of God ! lock diligently to your people, snuff them as you fee there ,is need; but touch not their snuff with your white fingers, a little smutch on you will be seen a great wav. Remember also that you leave them no where, but with these snuff dishes, that the temple may be cleared of them.

Do with the snuff as the neat house wife doth with the toad when she sinds it in her garden. She takes the fork, or a pair of tongs, and therewith doth throw it over the pales. .Cast them away, I say ; with fear, zeal, care, revenge, and with great indignation, 2 Cor- vii. 11. and then your church, your conversation, your singers and all will be kept white and clean.

CHAP. XLVI. Of the .golden Tongs belonging to the TempUv THERE were also tongs of gold usedintheTein^ of old, 1 Kings vii. 49. j. The

I. s he tongs were used about the altar, to ertfer the fire there.

*2. They were used too about the candlesticks, and are therefore called His tongs.

3. Perhaps there were tongs for both these services, but of that the word is ujent.

But what were they used about the candlestick to do?

Answer. To take' holy fire frorn off the altar to light the lamps withal. For the fire of the Temple was holy fire, such as at first was kindled from heaven, and, when kindled, maintained by the priests, and of that the lamps were lighted, Lev. ix. 24. 2 Chroti« vii. 1,

Nor was there, upon pant of death, any other fire to be used there, Lev. x. i. These tongs therefore were used to take fire from off the altar, to light the lamps and candlesticks withal. For to trim the lights, and dress the lamps, was Aaron's work, day by day, Exod. zl. 24, % Lev. xxiv. 2, 3. Numb. viii. 3. MHe shall light and order the lamps upon the pore candlestick before the Lord : and Aaror* did so j he lighted the seven lamps thereof, a§ the Lord commanded Moses."

What is a lamp or candlestick to us, if there be no light thereon ? and how lighted without fire ? ., and how shall we take up coals to light the lamps withal, if we have no tongs prepared for that purpose? * ;'> .

.With these tongs fire also was taken from off the altar, and put into the cenlers, to burn sweet incense with before the Lord. The tongs then were of great ulc in the Temple of the Lord.

But what were the tongs a type of?

The altar was a type of Christ, the fire eMhe

Holy Ghost; and those tongs were a type of that holy hand of God's grace by which the coals, or several dispensations and gifts of this Holy Ghost, are taken and given to the church, and to her memJsers, for her work and profit in this world.

Tongs, we know, are' used instead of singers; wherefore Aaron's golden tongs were a type of Christ's golden singers, Song v. 14.'

Isaiah saith, that "one of the scraphims flew to liim with a live coal in his hand, which he had taken with the tongs from off the altar." Here the type and antitype, to wit, tongs and hands are put together, Isa. vi. But the prophet Ezekiel, treating of like matters, quite waves the type the tongs, and speaketh only of this holy hand, "And he spake to the man cloathed with linen, and said, Go in between the wheels under the cherub, where the mercy feat stood, where God dwelt," Exod. ii. .Psal. ixxx'. 1. "and fill thy hand with coals of fire from between the cherubims," Ezek. x. 2.

Thus you fee our golden tongs are now turned into a golden hand ; into the golden hand of the man cloathed in linen, which is Jems Christ, who at his ascension received of God the Father the Spirit in all fulness, to give, as his divine wisdom knew was best, the several coals or dispensations thereof unto his church, for his praise, and her edification?Matt, iii It. A8s ii.

It is by this hand also that this holy sire ip put into our censers. It is this hand also that takes this coal, therewith to touch the lips of ministers, that their words may warm like fire •> and it is by this hand that the Spirit is given to the churches as returns of their holy prayers, Luke xi. 1, 2. Rom. viii. -a6. Rev. viii. 5.

It was convenient that fire in the Temple should be disposed of by golden tongs, but the Holy Ghost by the golden hand of Christ's grace, for that can wittingly dispose of it, according as men and things arc placed, and to do and be done in the churches. Wherefore, he adds, "And one cherub stretched forth his hand from between the cherubims, unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen, who took it, and went out," Ezek. x. 7.

By this hand, then, by this man's hand, the coals of the altar are disposed of, both to the lamps; Jthe candlestick, the censers, and the lips of ministers, according to his own good pleasured And of alt this were the tongs in the temple a type/ i

CHAP. XLVH. ;•: Of the Altar of Incense in the Temple.

THE altar of incense was made first for the taber-' nacfe, and that of Shittim wood, but it was made for the temple of cedar, and it was to be set before the vail, that is, by the ark of the testimony, before the mercy-scat, that is at the entering of tke holiest, but not within. And the priest was to approach it every-morning, which as to the holiest he might not do. Besides, when he went in to make an atonement, he was to take fire from off that altar, to burn his incense within the holy place, Exod. xxx. 4—Ii. Lev. xvr. tS

J. It was called the golden altar, because it was overlaid with pure gold. This altar was not for burnt offering, as the- brazen altar was, not for tUe meat offering, nor the drink offering, but to burn jj z . -. intense incense thereon, ver. 7. which sweet incense was a type of the grace of prayer, Pfat. exit, 2.

2. Incense, or that called incense here, was not a simple but a compound made up of sweet spices, called Sta&e, Onyeho, and Galbarutm ; these three may answer to these three parts of this duty, to wit, prayer, supplication, and intercession, Exod. XXX. 34, 35, 37. xxxvii. 29. 1 Tim. ii. t,

3. This incense was to be burned upon the altar every morning, upon that altar which was called the altar of incense, which was before the vail; *o shew, that it is our duty every morning to make our prayer to God by Jefus Christ before the vail; that is, before the door of heaven, and there to seek, knock, and ask for what we need, according to the word, Luke xi. 9, 10, 11, 12.

4. This incense was to be kindled every morning, to shew how he continueth interceding for us, and also, that all true praise of men to God is by the work, the ren«wed work of the Holy Ghost upon our hearts, Rom. viii. 26.

5. Incense, as you see, was made of sweet spices, iuch as were gummy, and so apt to burn with a smoke, to shew, that not cold and flat, but hot and fervent is the prayer that flows from the Spirit of faith and grace, Zech. xii. 10. Jer. v. 16.

6. The smoke of this incense was very sweet and savoury, like pleasant perfume, to (hew how delightful and acceptable the very sound and noise of right prayer is unto the nostrils of the living God, because it comes from a broken heart, Pfal. li. 17. Song ii. 14.

7. This incense was to be offered upon the golden altar, to shew us, that no prayer is accepted but what is directed to God in the name of his holy and blessed Son our Saviour, i Pet. ii. 5. Heb. Xl», 15.

8. They were commanded to burn incense every raotning upon this altar, to shew that God is never weary of the godly prayers Of hjsjjeople^ —tt atfo— iheweth, that we need every flay tb go to God for frefh supplies of grace, to carryus through this evil world.

'9. This altar, though it stood without the vail, to teatfh us to live by feith, and to make use of the name of Christ, as we find it recorded in the first Temple j yet was placed so nigh unto the holiest that the smell of the smoke might go in thither, to . shew that it is not distance of place that can keep the voice of true prayer from our God, the God of heaven; but that he will be taken with what we ask for according to his word.; *

It stood, I say, nigh the vail, nigh the holiest; and he that burnt incense there did make his approach to God. Hence the Psalmist, when he spake of praying, saith 'It is good for me to draw nigh unto God, Psal. Ixxiii. 20. Heb. x. 22.

10. This altar thus placed, did front the ark within the vail to put us in mind, that the law is kept therein* from hurting us j let us know also, that the mercy seat is above, upon the ark, and that God doth fit thereon, with liis pardon in his hand, to save us, O \ what speaking things are types, shadows, and parables, had we but eyes tb fee, had we but ears to hear!

He that did approach the altar with incense of old aright (and then he did so when he approached it by Aaron hiss high-priest) pleased God j how much Wore (hall we have both person and prayers accepted, aad a grant of what we need, if indeed we come fiswe should to God by Jesus Christ.

But take heed you approach not to a wrong altar, take heed also that you come not with strange fife, for Jhey arc dangerous things, and cause the worshippers to miss of what they would enjoy. But more of this in the next particular.


Of the golden. Censers belonging to the Temple.

THERE were also golden censers belonging to the Temple, and they were either such as belonged to the sons of Levi in general, or that were for Aaron and his sons in special, as Numb..xv\. i6> 17, 18

The censer of the Levites were a type of ours^ but the censer of Aaron was a type of Christ's. *

The censers, as was hinted before, were for this use in the Temple, namely, to hold the holy fire in, on which incense was to be burned before the Lord, Lev. x. 1,.

These censers then were types of hearts. Aaron's golden one was a type of Christ's golden heart, and the censers of the Levites were types of other worshippers' hearts..

The fire also which was put therain was a type of that Spirit by which we pray, and,the incense that burnt thereon a type of our defires.

Of Christ's censer, we read, Rev. viii. which is always filled with much incense, that is, with continual intercefsions, which he offereth to God for us, and from whence also there always goes a cloud of sweet savour, covering the mercy-seat, Lev. Xyu 13. Heb. vii. 25, Rev. viii. 3. 4.

But to speak of the censers, and fire, and incense of the worshippers, for albeit they were all put

under under one rule, that is, to be according to lay ; yet oftentimes, as were the worshippers such were the censers fire, and incense. , v

1. Hence the two hundred and fifty censers with which Corah and his company offered, are called the censers of sinners; for they came with wicked hearfs then to burn incense before the Lord, Numb. xvi. 17, 37.

2. Again, as the censers of these men were called the censers of sinners, shewing they came at that time to God with naughty hearts; so the fire that was in Nadaband Abihu's censers is called strange fire, which the Lord commanded them not, Lev. x. i.

3. This strange fire was a type of that strange spirit, opposed to the Spirit of God, in and by which, notwithstanding, some adventure to perform worship to God.

4. Again, as these censers ate called the censers of sinners, and this fire called strange fire ; so the incefife of such is called also strange, and is said to be an abomination unto God, Exod. xxx. 9. Isa. i. 131. Ixvi. 3.

Thus you fee, that both the censers, fire and incense of some* Is rejected even ,as the heart, spirit and prayer of sinners ar-e an abomination unto God, Hos. vii. 14. chap. iv. 12. chap. v. 4. Prov. xxviii.9.

But there were besides these, true censers, holy fire, and sweet incense among the woi shippers in the Temple, and their service was accepted by Aaron their high-priest ; for thct was through the saith of Christ, and these were a type of our true gospelworshippers, who come with holy hearts, the holy spirit, and holy desires before their God by theif

Redeemer. These are a perfume in his nose. "The

prayer prayer of the upright is his delight, their prayers went up like incense, and the lifting upbf their hands as the evening sacrifice," Exod. xv. 8. P/a/, cxli. 2.

Let them then that pretend to worship before God in his holy Temple, look to it, that both their cefers, fire,.and incenses heart, spirit, and desires, be such as the word requires; left instead of receiving, of gracious returns from the God of heaven, their censers be laid up against them ; lest the fire of God devour them, and their incense become an abomi-nation to him as it happened to those made mention of before.

But it is said the censers of Corah and his companions were hallowed.

Answer, So is God's worship, which is* so by his ordination; yet even that very worship may be jpoiled by man's transgrefsions. Prayer is God's ordinance, but all prayer is not accepted of God. We must then distinguish between the thing command-ed, and our using of that thing. The Temple was God's house, but was abused by the irreverence of those that worshipped there, even to the demolish-ing of it. ,

A golden censer is a gracious heart, heavenly fire is'the Holy Ghost, and sweet incense the effectual fervent prayer of saith. Have you these ? These God expects, and these you must have, if ever you? persons or performances be of God accepted.

CHAP. XLIX. Of the golden Spoons of the Temple. / ». THE golden spoons belonging to the Temple were in rtumber, according to Moses, twelve; answering to the twdve tribes. But when the temple was built, 1 suppose, they were more because of the number of the basons, Numb. vii, 14, 20, *6, 32, 38,40* jo, 56, 62, 68, 74, 80, 86.

a. The spoons, as 1 suppose, were for the worshippers in the temple to sup that broth withal wherein the trespass offerings were boiled. For which purpose there were several cauldrons hanged in the corners of that court called the priest's to boil them in, 1 Sam. ii. 13, 14. Ezek. xlvi. 19, ao.

3. Now in that he faith here were spoons, what is it, but that there are also babes in the Temple of the Lord ? There was broth for babes, as well as meat for men, and spoons to sup the broth withal.

4. True, the gospel, being more excellent than .the law, both change the term, and instead of broth, saith, there is milk for babes. But in that he saith milk, he insinuates, there are spoons for children in the church..

t. ** I could not, saith Papl to them at Corinth, speak to you as unto spiritual, but as unto carnal, JE-vea as unto babes in Christ. I hare fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able," .f Cor. iii. Is a.

6; See, here were need of spoons, milk is spoonmeat i for here were those which could not feed themselves with milk, let them then that are men eat the strong meat. "For every one that ufeth milk is un&ijful in the word of righteousness, for he is a babe. For strong meat belongeth to theai that are of full age, who, by reason of use, have -their senses exercised to discern both good and evil,'* Heb. vi. 13, 14.

7. Spoons, you know, are to feed us with weak and thin food, even with that which best suiteiih with weak stomachs or with a feabish temper i— Hence, as the strong man is opposed to the weak, so the milk is opposed to the strong meat.

8. So then, tho' the babe in Christ is weaker than the man in Christ, yet he is not by Christ left unprovided for : for here is milk for bahes, and spoons to sup it with. All this is taught us by the spoons for what need is there of spoons, where there is nothing to eat. but strong meat? .

9. Babes, you know, have not only babish stomachs, but also babilh tricks, and must be dealt with as babes; their childish talk, and sroward carriages, must be born withal.

10. Sometimes they cry for nothing, yea, and count them their r^es which rebuke their childish toys and ways; all which the church must bear, because they are God's babes; yea, they must feed them too; for if he has found them milk and spoons, it is that they may be fed therewith, and live : yea, grown-ministers are God's nurses, wherefore they must have a lap to lay them in, and knees to dandle them upon, and spoons to seed them with.

11. Nor are the babes without their use in the church of God ; for he commands that they be brought to cry with the congregation before the Lord, for mercy for the land, feet ii. 16.

12. Incense, I told you, was a type of prayers, and the spoons, in the-time of Moses, were presented at the Temple full of it ; perhaps to stiew that God will, with the milk which he has provided for them, give it to them as a return of their crying to him, even as the nurse gives the child the teat and milk.

13. You know the milk is called for, when the child is crying, as we say, to stop its mouth with it. O babes, did you cry soundly, God would give you yet more milk. ' 14. But forth n© good is there: "Yea, wo unto tkem when J depart from them, saith God," Ho/, x. iz,

Of the Singers belonging to the Temple.

HAVING thus sar passed through the Temple, 3 come now to the singers there; The singers were many, but all of the church, either Jews, or proselytes. Nor was there any, as I know of, under the Old Testament worship, admitted to sing the songs of the church, and to celebrate that part^pf worship with the saints, but they who, at least, in appearance, were so. The song of Masses, of Deborah, and of those that danced before David, with others that you read of, they were all performed, either by Jews by nature., or by such as were proselyted to their religion, Exod, xv. 1, Judg. v. 1,2. 1 Sam.xvm. &. And such worship then was occasioned by God's appearance for them against the power of the Gentiles, their enemies.

But we are confined to the songs of the Temple, gi more distinct type of ours in the church under the gospel.

i. The singers then were many, but the chief of them in the days of David, were David himself, Asaph, Jeduthun, and Heman, and their tons.

1. In David's time the chief of these singers were two hundred three score and eight, 1 Chron. xxv.

Thefe singers of old were to sing their songs ovei the burnt offering, which were types of the sacrificed body of Christ, a memorial of which offering we have at the Lord's table, the consummation of which Christ and his disciples Celebrated with a jhvrnn, Matt h. xxvi, 30. * as of old, they were the church that did

fing sing in the Temple, according to institution, to God j so also they are by God's appointment to be fung by the church in the new. Hence,

1. They are said to be the redeemed that sing.

2. The songs that they sing are satci to be the songs of their redemption, Rev. v. 9, 10.

3. They were and are songs that no man can learn but they.

But let us a little in the parallel. . 1. They were of old appointed to sing, that were cunning and skilful in songs. And answerable K> that, it is said, "T hat no man could learn our New Testament songs, but the hundred and forty and four thousand which were redeemed from the earth," 1 Chron. xv. 22. Rev. xiv. 3.

2. These songs were lung with harps, psalteries, fymbals, and trumpets; a type of our singing with spiritual joy, from grace in our hearts, 1 Chron xxv. 6. z Chron. xxix, 26, 27, 28. Col. iii, 16,

3. The singers of old were to be clothed in sine linen; which sine linen was a type of innocency, and an upright conversation. Hence the singers under the New Testament are said to be virgins, such in whose mouth was no guile, and that were without sault before the throne of God, 1 Chron. xv. 27. and Rev. xiv. r—6. See allo Rev.x'ii. 9—16. Psat. xxxiii. l.

4. 1 he longs fung in the Temple were new, or such as were compiled aftef the manner of repeated mercies that the church of God had received, or were to receive, and answerable to this is the church to sing now, new songs, with new hearts for new mercies, PsaU xxxiii. 3. xl. 3. «cvi. cvliv. 9. RevS

So then, here it is no matter how much milk or holy broth there is, but how big is thy bowl, thy faith. Little bowls hold but little, nor canst thou receive but as thy saith will bear: (I speak now of God's ordinary dealing with his people.) For so he saith in his word, "According to thy saith be it tinto thee," Matt ix. ig.

If a man goeth to the ocean for water, let him carry but an egg shell with him, and with that he >fhall not bring a gallon home. I know indeed that our little pots have a promise of beings made like the bowls of the altar j but still our mess must be according to our measure, be that small, or be it great. The same prophet saith again, the saints (hall be filled like bowls, as the corners of the altar: which, tho' it supposes an enlargement, yet it must be consined to that measure of saith which is provided for its reception, Zech. ix. 15. xiv. 2.

And suppose .these bowls should signify the promises, tho' the saints, not the promises, are compared to them j because they, not promises, are the subjects of saith, yet it is the promises by our measure of saith in that, that is nourishing to our fouls.

When Ahasuerus made a feast to his subjects, they drank their wine in bowls ; they did not drink it by the largeness of the vessel whence they drew it, but according to their health, and as their stomachs would so receive it, Esther \.

Thy saith then is one of the bowls or basons of the Temple, by, or according to which, thou receivest thy mess, when sitting feasting at the table of God.

And observe, all the bowls were not made of gold, as.all saith is not of a saving sort. It is the golden saith that is right, the silver bowls were of an inferior fort, Rev. iii, 18. Some,

Some, I say, have golden saith ; all saith is not sixWherefore look to it, foul, that thy bowl, thy saith be golden saith,or of the best kind. Look, I say,, after a. good saith, and great, for a great saith receives- a great mefs.

Of old, beggars did use to carry their bowls ia their laps, when they went to a door for an alms. Consequently, if their bowls were but little, they oft-times came off by the lose, tho' the charity of the giver was large.. Yea the greater the charity,, the larger the loss, because the beggar's bowl was two little. Mark it well, it is oft-times thus in the matters of our God.

- Art thou a beggar, a beggar at God's door, be fore thou gettest a great bowl; for as thy bowl is Ib will be thy mess. "According to thy saith, (saith; he) be it unto, thee," Matth. ix. 29.

Chap. nr.

Of the Fiafgons and Cups of the Temple.

THE next thing to be considered is the flaggonsand cups of the temple j of these we read i Chron. xxv'ifi. i f . Jer. iii. 19.

** These were of great use among the Jews, especially on' their feasting days, as of their &bbafh% iiew moons, and the like." Lev. xxiii. 1$. Numb. xxviii. 7. 1 Qhron. xvL 3. Isa. xxv. 6. lxii. 81 9.

For instance,-the day that David danced before the ark, he dealt among all the people, even to tho whole multitude of Israel, " as well to the women as to men, to every one a cake of bread, a good piece of flesti, and a fiaggort of wine," 2 Sam. vi. .19. 1 Ghron. xvi. 3.

"In this mountain," that is in the Temple typically, faith the Prophet, "shall the Lord of Host*

•' . make !ttiake unto all people a feast of sat things, a feast of wine on the lees, of sat things full of marrow, of wine on the lees well refined," Isa. xxv. 6.

These are feasting times; the times in which our Lord used to have his spouse into his wine cellar, and in which he used to display, with delight, his banner over her head in love, Song. ii.

The church of Christ, alas! is of herself a very sickly puely thing, a woman, a weaker vessel; but how much more must she needs be so weak, when the custom of women is upon her, or when (he is lick of love? Then stie indeed has need of a draught, for stie now sinks, and will not else be supported: "Stay me with flaggons, saith she, and .comfort me with apples, for I am sick of love,". Song. ii. 4. 5.

These flaggons therefore, were types of those feastings and of those large draughts of divine love, that the Lord Jesus draweth forth, and giveth to, his spouse in these days tha,t he feasteth with them. For then he saith, "Drink ye abundantly, O beloved." This he does to cheer her up under her hours of sadness and dejection ; for now »4 new corn makes the young men cheerful, and new wine the maids, Prov. xxxi. 6, 7. Psal. cxvi. 13, Jer. xvi. 7. Song, v. Zed. ix. 17.

As there were flaggons, so there were cups ; and they, are called cups of confolajjon and cups of salvation, because, as I said, they were they by which God at his feastings with his people, or when he fuppeth with them, giveth out the more large draughts of his love unto his saints, to revive the spirits of th« humble, and to revive the hearts of the contrite ones. At these times God made David's cup run over. For we arc now-admitted, if Out-sorth will bear it, oz 19 to drink freely into this grace, and to be merry with him, Psal. xxiii. 5. Luke xv. 22—24. Song v. 1. vii. njMz. John xiv. 23. Rev. iii. zo.

This is that to which the apostle alludeth, when he saith, "Be not drunk with wine, wherein is excess, but be ye filled with the Spirit; speaking to yourselves in psalms and hymns, and spiritual songs; singing, and making melody in your hearts unto the Lord." ,

For the cups, as to their use in the general j understand them, as of the bowls made mention of before. For assurances are the blooms and .flowers of saith j not always of it, though usually on feasting days, it is so. So the degree of the one is still according to the measure of the other, Ephes.x. 18. Jam. v. Rom. xv. 13.


Of tie Chargers of the Temple.

IN the tabernacle they had but twelve of them, and they were made of silver; but in the Temple they had in all a thousand and thirty. The thirty were made of gold, the rest were made of silver, Numb. vii. 84.

These chargers were not for uses common or prosane, but, as I take it, they were those in which the passover, and other meat offerings, were drest up when the people came ,to eat before God in his holy Temple.

The meat, you know, I told you, was opposite to milk ., and lo are these chargers to the bowls, and cups, and flaggons of the Temple.

The meat was of two forts, roast, or boiled. Of that which was roasted was the paflbver, and of that which was boijed were trespass offerings.

j fore, fore, concerning the passover, be saith, "Eat not of it raw, nor sodden at all in water, but roast with fire his head, with his legs, and with the purtenance thereof," Exod. xii. 9.

This roast meat was a type of the body of Christ, as suffering for our sins, the which, when it was roast, was, and is, dressed up in chargers, and set before the congregations of the saints.

But what were the chargers a type of?

I also ask, in what charger our gospel-pafibver is now drefled up, and set before the people? Is it not in the evangelists, the prophets, and epistles of the apostles? They therefore are the chargers and the ordinance of the supper; in these also are the trespass offerings with what is fried in pans, mystically prepared for the children of the Highest.

And why might .they not be a type of gospel fermons?

1 answer, I think not so fitly, for, alas! the best of sermons in the world are but as thin flices cut out of those large dishes. Our ministers are the carvers, good doctrine is the meat, and the chargers in which this meat is found are the holy canonical scriptures, &c. 5- Though, as I said, most properly, the New Testament of our Lord and Saviour Jesus.Christ.

Jn these is Christ most truly, lively, and amply fet before us as crucified, or roasted at the fiFe of God's law for our sins, that we might live by him through saith feeding upon him, 2 Cor. iii. 12. Gal. iii. 12. Acts iii. 18—22. chap, xiii. 4. chap. xxvi. 22. 1 Pet.i. 10. 4^s vii. 42. chap. vv. 15. cbap. xxviii. 23. Rom. xvi. 26. Rev. x. 7*

There is in these chargers, not only meat, but

sauce (if you like it) to eat the meat withal j for

the pallover there arc bitter herbs, or sound repentance 5 ance ; and for others, as the thank offerings, there" is holy cheerfulness and prayers to God for grace/ All the&are set forth before us in the holy scriptures, and presented to us thereby, as in the golden chargers of the Temple. He that will seoff at this, let him scoff. The chargers were a type of forne^- * thing j , and he that can mew a fitter antitype than is here proposed to consideration, let him-do it, and I will be thankful to him.

Christians, here is your meat before you and this know,'the deeper you dip it in the sauce, the better it will relish. "But let not unbelief teach you such manners, as to make you leave the best, bits behind you." For your liberty is to eat freely «f the best, of the sat, and of the sweet*

: Chap. Liii.

Of (he goings out of the Temple.

AS to the comings into the Temple, of them we have spoken already; namely, of the outer and inner court, as also of the doors of the porch and Temple. The coming in was but one strait coarse, and that a type of Jesus Christ ; but the goings out were many, John x. 9. chap. xiv. 6.

Now, as I said, it is insinuated, that the goings out are many, answerable to the many ways which the children of men have invented to apostatize in from God. Christ is the way in to, but sin the way out of the Temple of God.- True, I read not of a. defcription of the goings out of the house, as I read of the comings in. Only when- they had Athahah out thence, (he is said, "To go out by the way by which the horses came in to the King's stables, andthere she was flain, as it were upon the horse dung* hill," a Kings xi. xvh 2 Chrw. xviv. i$.

When Uzziah also went out of this house for his' transgression, he was cast out of all society and made to dwell in a kind of pest house, even to the day of his death, 2 Chrdn. xxvi. 20, 21.

Thus, therefore, though these goings out are not particularly described, the judgments that followed them, that have for their transgressions been thrust out thence, have been both remarkable and tremendous; for to die upon a dunghill,or in a pest house, and that for wicked actions, is a shameful, a disgraceful thiflg.. And God will still be spreading dung upon the saces of such, no greatness shall prevent it : "Yea, and will take them away with it, Mai. if. I will drive them out of my house, says be; I will love them no.more," Hos. ix. 15.

But what are we to understand in gospel days, by' going out of :he house of the Lord, for or by fin?

I answer, if it be done voluntarily, then sin leads you out : if it be done by the holy compulsion of the church, then it is done by the judicial judgment of God j that is, they are cut off, and cast out from thence, as a just reward for their transgressions, Levif. xx. 18. chap. xxii. 3. Ezek. xiv. 8. 1 Cor. v. 13.

Well, but whether do they go, that are thus gone out of the temple or church of God?

I answer, not to the dunghill with Athaliah, nor to the pest house with Uzziah, but to the devil j that is the first step, and so to hell, without repentance. But if their fin be not unpardonable, they may by repentance be recovered, and in mercy tread these courts again. Now the way to this recovery is, to think serioufly what they have done, or by what ways they went out from the house of God. Hence the prophet is bid to (hew to the rebellious Jiouse, first the goings out of the house, and then the comings'in. But 1 say first, he bids shew thent the goings out thereof, Ezek. xliii, io;, n.

And this is of absolute necessity for the recovering of the sinner. For until he that has sinned himself out of God's house shall fee what danger he has incurred to himself by this his wicked going out, he will not unfe'rgnedly desire to come in thither again. There is another thing as to this point tobe taken notice of. There is a way by which God also doth depart from this house, and that also is by sin, as the occasion. The sin of man will thrust him out, aad the sin of men will drive God»out of his own house. Of this you read Ezek. xi. 22,23. For thus he siiith, "I have forsaken mine house, I have left mine heritage, I have given the dearly beloved of my fqul into the hands of her enemies,"' Jer. xii. 7.

And this also is dreadful: The great sentences of Christ upon the Jews, lay much in these words: "Your house is left unto you desolate," that is, God has left you to bare walls, and to lifeless traditions*

Consider therefore of this going out also. Alas t a church, ^true church is but a poor thing, if God leaves,, if God forsakes it. By a tr.ue church I mean one that is congregated according to outward rule, that has not sinned God away, as (he had almost quite done that was of Laodicea, Rev. iii.

He that sins himself out^can sind no good in the world ; and they that have sinned God out, can sind no good in the church, A church that has sinned God away from it, is a sad lump indeed. You -therefore that are in God's church, take heed of finning yourselves out thence; also take heed that while you keep in^you fin not God away, for henceforth «4. But what were those golden spoons a type of?

I answer, the milk is the juice and consolations of •the word, then th^spoons must be those soft senfences, and golden .conclusions, with which the ministers feed their souls by it. have fed you (said Paul) with the milk of the word : saith Peter, even as you have been able to bear it." Compare these two or three texts, J Pet. iL i, a, 3. 1 CorAiu a. 1 Theff. ii. 7..

15. And this is the way to strengthen the weak haads, and to confirm the feeble knees. This is the waj to make them grow to be men, who now are but as insants of days. Thus a little one may become a thousand, and a small one a strong nation. Yea, .thus, in .time, you may make-a little child to * jostle it with a leopard, yea, tq take a 'lion by the head ; yea, thus you may embolden him to put his hand to the hold of the asp, ar$! to play before the den of the cockatrice, Isa. xi. 6, 7, 8. lx. zz.

Who is most flout, was once a babe; he that can now eat meat, was sometimes glad of milk, and to be fed with the spoon. Babes in Christ therefore must nqt be despised, nor overlooked. God has provided them milk, and spoons to sup it with,that ,*hey may grow up to be men before him.

CHAP. L. 'Os. tie Bowls and Basons belonging tt the Temple AS there were spoons, so there were bowls and basons belonging to the Temple. Some of thefe were of gold, and some of silver; and when tbe^ were put together, their number was four hundie& and forty. Thesej'ou read of, Ezra i. 10.

The bewls or basons were not to warn in, as were the sea and layers of the Temple, tfcef were rather to hold the messes in, which the priests, at their holy feasts, did so use to set before the people. This being so, they were types of that proportion of saith, by which, or by the measure of which, every man received of the holy food for the nouristirnent of his soul. For, if a man had a thousand messes set before him, he eating for his health, cannot go beyond what his stomach will bear ; so neither can the child of God, when he comes to worship in the Temple of God, receive the good things that are there, beyond the proportion of his saith; or, as it is in another place, " according to the ability God giveth," Rom. xii. 6. i Pet. iv. U,

And hence it is, at the self-same ordinance some leccive three times as much as others do } for that their bowl, I mean their saith, is able to receive it. Yea, Benjamin's mefs was five times as big as wa» the mess of any of his brethren j and so it is with some saints, while they eat with their brother Jo* feph in the house of the living God.

There arc three go to the fame ordinance, and are all of them believers j who, when they come and compare notes, do sind their receiving are not of the same quantity. • v

One says, I got but little; the other says, it was a pretty good ordinance to me ; the third says, I was exceeding well there. Why, to be sure, he that had but little there had there but little saith, but great saith in him would have received more. He had it then according to the largeness of his bqwl, even "according to his saith, even as God hath dealt to every maq the measure of saith," Rom. xii. 3.

Mark, saith is a certain measure, and that not only as to its degree, but for that it can receive, reUio, oT hpld'wb*t i» put intoit,

New songs, I say, are grounded on new matter, Hew occasions, new mercies, new deliverances, new discoveries. God to the foul, or for new frames of heart; and are such as are most taking, most pleasing, and most refrefhing to the soul. •

5. These songs of old, to distinguish them from heathenish ones, were called God's Tongs, the Lord's songs ; because taught by him, and learned of him, and enjoined to them, to be sung to his praise. Hence David said, " God had put a new song in hisjnouth, even praises to our God," 1 Chron. xxv. 7. Psal. xlvii. 6, 7. cxxxvii. 4. and xl. 3.

6. T^hese songs also, were cafled the songs of Si on, and the songs of the Temple, Psal. cxxxvii. 3. Amos -mi. 3.

And they are so called as they were theirs to sing there; I say of them of Zion, and the worshippers in the Temple: I say, to sing in the church, by the church, to him who is the God of the church for the mercies, benefits and blessings, which she has received from him. Zion songs, Temple songs must be fung by Zion's sons, and Temple worshippers.

"The redeemed of the Lord shall return, and corne to Zion with songs, and everlasting joy upon their heads ; they shall obtain joy and gladness, and sorrow and sighing shall fly away. Therefore they shall come and sing in the height, or upon the mountains of Zion j and shall flow together, thither, to the goodness of the Lord. Break forth into singing, ye mountains, and let the inhabitants of tho rock sing." Isa. xliv. 23. chap..xlii. Ji*

To sing to God, is the highest worship we are capable of performing in heaven; and it is much if sinners on earth, without grace, should be capable of performing it, according to his institution, acP ceptably.

feptably. I pray God it be done by all those that now a days get into churches, in spirit and with understanding.


Of the Union of the holy and mojl holy Temple. \ TH AT commonly called the Temple of God at Jerusalem, considered a standing of two parts, was called the outward and inward Temple, or the holy and most holy place. They were built upon one jmd the same foundation, neither could one go into the holiest bus go through the holy place, i Kings jii. i . chap. vi. % Ckron. y. i, 13..chap, vii. 2.'

The first house, namely, that whish we have been speaking of, was a type of the church militaut, and the place most holy a type of the church triumphant. 1 say, of the church triumphant as if is now.

So then, the house standing of these two parts, was a shadow of the church both in heaven and earth. And for that they are joined together by pne and the same foundation, it was to shew, that they above, and we below^ are yet one and the felfsame house of God, Hence they and we together, are called "The whole samily in heaven and earth," Ephef. iii. 14, 1$,

And hence it is said again, that we who believe pn earth, if are come to mount Zion, to, the city of the living God, the heavenly Jerusalem ; and to an innumerable company of angels. For the general assembly and church of the first-born which are written in heaven, and to the spirits of just men made perfect, and to God the Judge of all, and to efus the mediator of the new covenant, and to the lood of sprinkling, that speaketh better things than that of Abel," Hei>. xii. 22, 23, 24.


"The difference then betwixt us arid them, is now that we are really two, but one body in Christ, in divers places. True, we are below stairs, and they above; they in their holy day, and we in our working day cloathcs-; tliey in harbour, but we in the storm ; they at rest, and we in the wilderness ; they singing* as crowned with joy j we crying, as crowned with thorns. But I say, we are all of one houle', one samily, and are all children of one sather.

This therefore we must not forget, lest we debar ourselves of much of that, which otherwise, while here, we have a right unto. Let us therefore, I say, remember, that the Temple of God is but one, though divided, as one may say, unto kitchen and hall, above stairs and below ; or holy and most holy place. For it stands upon the same foundation, and is called but one, the Temple of God; which k builded upon the Lord our Saviour.

I told you before, that stone of old could go info the most holy, but by the holy place, even by the vail that made the partition between, Exod. xxvi. 33. Lev. xvi. 2,12, 15. Heb. ix. 7, 8. chap. x. 19*

Wherefore, they are deceived that think to go into the holiest, which is heaven, when they d^c » who yet abandon, and hate the holy place while they live.

Nay* firs, the way into the holiest, is through the holy place j the way into heaven is through the church on earth ; for that Christ is there by his word to be received by saith, before he can by us, in person, be received in the beatifical vision. The church on earth is as the house of the women spoken c* in the book of Esther, where we must be dieted, perfumed, and made sit to go into the bridegroom's

chamber* chamber, or as Paul says, " made meet to be partakers of the inheritance of the saints in light,** JLfiher ii. Col. i, 12.


Of the Holiest or Inner Temple. THE most holy'place, was, as I said, a figare of keaven itself, consequently a type of that where the most special presence of God is j and where his face is most clearly seen, and the gladnefs of his countenance most enjoyed, Heb. ix. 23, 24. Fxod. xxv. 22. Numb. vii. 89.

The most holy place was dark, it had no windows in it, tho' there were such round the chambers j the more special prefence of God too, on Mount Siani, was in the thick darkness there, 1 Kings viii. 12. 2 Chron. 1. Exod.xix. 9. chap. xx. 21.

1. This holiest therefore being thus made, was ter fiiew that God, as in heaven, to us on earth is altogether invisible, and not to be reached otherwise than by saith. For I say, in that this house had no windows, nothing therein could be seen by the highest light of this world. Things there, were only seen bv the light of the fire of the altar, which was a type ©f the minings of the Holy Ghost, 1 Cor. ii. And hence it is said, notwithstanding this darkness, "He dwelleth in that light which no man can approach unto j none but the High Priest, Christ," 1 Tim. yi. 16. 1 Pet. iii. 21, 22.

a. The holiest'therefore was thus built, to shew bow different our state in heaven will be from this our state on earth. We walk here by one light, by the light of a written word j for that is "now a light to our feet, and a lantern to our path," Bat that place, where there will be no written word, nor

ordinances, Ordinances, as here, will yet to us shine more light and clear than if all the light that are in the world were put together to light one man: "For God is .light, and in him is no darkness at all," 1 John}. 5. And in his light, and in the light of the Lamb immediately, we shall live, and walk and rejoice all the days of eternity. I

3. This also was ordained, thus to shew, that we, while in the first Temple, should live by saith, as to what there was, or as to what was done in the second. Hence it is said as to that, we walk by saith, not by sight, 2 Cor. v. 9.

The things that are there we are told of, even of the ark of the testimony, and mercy-feat, and the cherubims of glory, and the presence of Christ, and of God ; we are, I say, told of them by the word, and believe, and are taken therewith, and hope ta go to them hereafter: But otherwise we see them not. Therefore we are said to "look not at the things that are seen, but at the things that are not seen j for the things that are seen are temporal, but the things that are not seen are eternal," 2 Cor. iv. 18.

4. The people of old were not to look into the holiest, lest they died, {Numb. xvii. 13,) save only their high priest, he might go into it : to shew that we, while here, must have a care of vain speculations ; for there is nothing to be seen by us while here, in heaven, otherwise than Jay saith in God's eternal testament: True, we may now come to the holiest, even as nigh as the first Temple will admit vs to come; but it must be by blood and faith, not by vain imagination, fense, or carnal reason.

; -5. This holiest of all was four square every way* both as to heighth, length, and breadth. To be thus it a note of perfection, as I have shewed elsewhere >

. V. P 2 wherefore, wherefore, it was on purpose thus built, to flbew usv that all fulness of blessedness is there.'both as to the nature, degree, and duration. "So when that'which is perfect is come, that which is in part shall be done away, i Cor. xiii. 8, 9,10. Hek. x. 19,20, zi, 22.

CHAP. LVH. Of tht Vail of lie Temple. , THE vail of the Temple was a hanging made of ** blue, and purple, and crimson, aad fine linen, and there were cherubims wrought thereon," J£#cx/.xxvi.

P* 32

1.. This vail was a partition betwixt the holy and most holy place. And I take it, it was to keep, from the fight of the worshippers, the things most holy, when the high priest went in thither, to accomplish the service of God, Exod. xxvi. 33, a Qhr&n. iii. 14. heb. ix. 8.

a. The vail was a type of two things. X. Of these visible heavens, through which Christ pafied when he went to make intercession for us. And as by the vail the priest went out of the fight as the people, when he went into the holiest of all, so Jesus Christ, when he ascended, was, by the lieavens, that great and stretched out curtain, received out of the sight of his people here. Also, by the same curtain, since it is become as a tent for him to dwell in, he is still received, and still kept out of cur sight: for now we fee him not, nor shall, until these heavens be, rolled together as a scroll, and pass away like a thing rolkd together, Isa. xl. 22. Acts i. 9, 10,11. chap. hi. 19, 20,21. 1 Pet. i. 8.

2. This is the vail, through which the apostle saith, Jesus, as a forerunner for us, entered into the presence of. God,. For by the vail here also muft

be SPIK.ITrAI.IZrB. 175

be meant the heavens, or out-spread firmament thereof. As both Mark and Peter says, "He is gone into heaven, and is on the right hand of Gudt,f Mark xxi. 19. 1 Pet. hi. 2?&*

3. The vail of the Temple was made of blue, the 'very colour of the heavens. Of purple, and crimson,

and soarlet also, which are the* colours of many of the clouds; because of the reflections of the suit But again, *

4. The vail was also a type of the body of Christ; for as the vail of the Temple, when whole, kept the view of the things of the holiest from us, but when rent, gave place to man to look in unto them; even so, the body of Christ, while whole, kept that of the things of the holiest from that view we, since he was pierced, have of them ; hence we are said "to enter into the holiest, by saith, thro' the vail," that is to say, his flesh, Heb. x. 19, 20, 21, 22.

But yet, I say, all is by saith; and indeed the renting of the vail that day that Christ was crucified, did loudly preach this to us. For no sooner was the body of Christ pierced, " but the vail of she Temple rent in twain seom^he top to the bottom:"' a,nd so a way was made for a clearer fight of what was there beyond it both in the type and antitype, Matth. xxvii. 50, 51* 52, 53. Heb. x. 19, 20.

Thus you fee, that the vail of the Temple was a type of these visible heavens, and also of the body of Christ ; of the first, because he pasted thro' it uato the Father; of the second, because we by it have boldneft to. come to the Father.

1 read also of the two other vails, as of that spread ©ver the sace of Moses, to the end the children of lfrael should not steadsastly behold ; and of the first vail of the tabernacle ; but of these I shaft not «* ftfcs place speak, A Up©»

Upon the vail of the Temple there was also the' figures of cherubims wrought, that is, of angels, to (hew, that as the angels are with us here, and wait upon us all the days of our pilgrimage in the world; so, when we die, they stand ready, even at the vail, at the door of these heavens, to come, when bid to fetch us, and carry us away into Abraham's bosom, Luke xvi. 22.

The vail then, thus understood, teaches us, first where Jesus is, namely, not here, but gone into heaven, from whence we,should wait for him. It also teaches us, that we should even now discern the glories that are in the holiest of all, we must look through Jesus to them, even through the vail, that is to lay, his flefh. Yea, it teaches us, that we may by saith, through him, attain to a kind of presence, at least, of the beauty a>nd sweetness of them.

Of the Doors of the Inner Temple.

1. BESIDES the vail, there was a door to the inner temple, and that door was made of olive tree, ** And for the entering^ of the oracle he made doors of the olive tree 1 the two doors also of olive tree; and he carved upon them cherubims, and palm trees, and open flowers, and overlaid them with gold, and spread gold upon the cherubims,and upon the palm trees," 1 Kings vi. 31.

2. These doors were a type of the gate of heaven, even of that which lets into the eternal mansion house that is beyond that vail. I told you before, that the vail was a type of the visible heavens, which God has spread out as a curtain, and thro' which Christ went when he afonded to the right hand of tee Father-^ »

Pi \ - J . Now

Kow beyond this vail,,, as I said, I find a door, a gate opening with two leaves j as afore we found at the door of the outward Temple. These are they which the Psalmist calls to, when he saith, ** Lift up your heads, O ye gates, even lift them up, ye everlasting doors, -and the King of glory shall come iu," Pfal. xxiv. 7, ov

4. The doors of the temple were made of fir, but these, as you fee, were made of olives; to (hew us by that sat tree, that rich type,.with what glory we shall moet who shall be counted worthy to enter at these gates. The olive tree has its name from the oft and satness of its, nature, and the doors that led into the holiest were made of this olive tree.

£. Cherubims were also carved upon these doors, to shew, that as the angels meet us at the Templedoor, aud as they wait upon us in the Temple, and stand also ready at the vail, so even, at the gate of the mansion houseS they will be also ready to give us a welcome thither, and to attend us into the prefence chamber,.'

6. Palm trees also, as they were carved upon the Temple doors, so we also sind them here before the omcle, upon the doors that let in thither; to shew, that as Christ gave us the victory at our first enteting into faith, jo he will sinish that victory, by giving to us eternal salvation. Thus is he the author and sinisher of our saith. For as sure as at first we received the palm branch by saith, so surely shall we wear it in our hands, as a token of his saithfulness in the heaven of heavens, for ever, Rev. vii. 9.

7. Open flowers are also carved here, to shew, that Christ, who is the door to glory as well as the door to grace, will be precious to us at our entering in thither, as well as at the first step we took thither ward in a sinful miserable world. Christ will neves lose his sweet scent in the nostrils of his church. He is most sweet now, will be so at death, and sweetest of all when by him we shall enter into that mansion house prepared for us in heaven.

8. The palm treesr and open flowers, may alfo be a type of the precious ones of God, who shall b« counted worthy of his kingdom :- The one of the uprightness of their hearts, the other of the-good savour of their lives. "The upright (hall dwell in thy presence ; and to him that ordereth his conversation aright, I will shew the salvation^ of God,"

- FsaL cxl. 13. PsaL 1. ulr,

9. Thus sweet in earth, sweet in heaven ; and he that yields the fruits of the gospel here, shall sind it for himself,, and his eternal comfort, at the gates of glory, \

1 o. All these were overlaid with gold, as you may soy, and so they were at the door of the first house: True, but observe, here we have an addition. Here is gold upon gold, gold laid on them, and then gold spread upon that. He overlaid them with gold ...and then spread gold upon them. The Lord gives grace and glory, Psalm lxxxiv, 11. gold and gold. Gold spread upon gold. Grace is gold in the leaf, and glory is gold in plates, Grace is thin gold, glory is gold that is thick. Here is gold laid on, and gold spread upon that. And that both upon the palm trees and the cherubims S gold upon the palm trees, that is upon the saints j gold upon the cherubims, that is, upon the angels. For I doubt not, but that the angels themselves shall receive additional glory for the services which they have served Christ and his church on earth,

11. The angels are God's harvest men, and doubt less he will give them good wages, even glory upon their glory then, Mats, xiii, 38, 39. chap. xxiv. 31; John iv. 36.

12. You know harvest men use to be paid well for gathering in the corn, and I doubt not but so shall these, when the great in-gathering is over. But, what an entrance into life is here ! Here is gold upon gold at the door, at our first step into the king* .dona,


Of the golden Nails of the inner Temple.

I SHALL not concern myself with all the nails f>i the temple, as of those made of iron, &c. 1 Chron. jcxii. 3. but only with the golden ones, of which •you read 2 Chron. iii. 4. where he saith, "And the weight of the nails was fifty shekels of gold." These nails, as I conceive, were all fastened to the place most holy, and of form most apt to that of which they were a figure.

13.. Some of them represented Christ Jesus our Lord,as fixed in his mediatory office in the heavens; therefore, in one place, when the Holy Ghost speaks of Christ as he sprang from Judah to be a mediator, faith, "Out of him came the corner, (the corner stone,) out of him the nails," Zech. x. 4.

Now since he is here compared to a nail, a golden nail, it is to shew, that as a nail by driving is fixed in his place, so Christ by God's oath is made an everlasting priest, Heb. vii. 25. Therefore, as he saith again, the nail, the Aaronical priesthood, that was sastened in a fiire'^place, should be removed, be cut down, and sall; so he who has the key of David, which is Christ, (Rev. iii. 7.) shall by God, as a nail, " be sastened in a sure place, and abide

therefore therefore he says again, " And he shall be for a glorious throne, or mercy feat, to his Father's house}" And moreover, "That they (hall hang on him (as on a nail) all the glory of his Father's house, the offspring, and the issue ; all' vessels of small quantity, from the vessels of cups, even to the vessels of flaggons," according to that which is written, "And they fung a new song to the Lamb that was flain, saying, Thou art worthy," &c. Isa. xx. 22—25. Rev. v. 9, 12.

And therefore it is again that Christ, under the similitude of a nail, is accounted by saints indeed their great pledge or hope, as he is in heaven, of their certain coming thither: Hence they (aid of old, "God has given us a nail in his holy place; a nail, says the line ; pin, a constant and sure abode," says the margin, Ezra ix. 8. Now this nail in his holy place, as was lhewed before, is Christ 5 Christ, as possest of heaven, and as abiding and ever living therein for us.

Hence he is called, as there, our head, our life, and our salvation ; and also we are said thereto to be set down together in him, Eph. i. ult. Col. iii. 3. Eph. ii. 5, 6. . •

I. Some of these nails were types of the holy words of God, which for erer are settled in heaven. Types I say, of their Yea, and Amen. Hence Solomon in another place compares the words of the wife God,,"To goads and nails sastened by the masters of the assemblies, which arc given from one shepherd, Eccles. xii. 11. .

They are called goads, because such prick the oxen on their drawing; so God's words prick Christians on in their holy duties. They are called pails, to fliew, that as nails, when sastened well in a

sure fare place, are not easily removed, so God's words by his will stand firm for ever. The masters of the assemblies-are, first, the apostlesi the ope shepherd Jesus Christ. Hence the gospel of Christ is said to .Se everlasting, to abide tor ever, and jto be more ftedsast than heaven and earth, Isa. xl. 6,7,8. 1 Peti ii. 6, 25. Heb. vw. 20. Rev. xiv. 6. Mat. xxiv. 35.

The Lord Jesus then, and his holy words are the golden nails of the temple, and the fixing of these nails in the temple was to shew, that Christ is the fame to-day, yesterday, and for ever: And that his words abide, and remain the same for ever and ever. He then that hath Christ, has a nail in the holiest; he that hath a promise of salvation, hath also a nail in heaven, a golden nail in heaven.

CHAP. LX. Of the Floor and Walls of the imer Temple. THE floor of the oracle was overlaid with cedar, and so also were the walls of this house. "He built twenty cubits on the sides of the house: both the floor and the walls with boards of cedar. He evea built for it within, for the oracle, for the most holy place," 1 Kings xvi. z.

. 2. In that he doth tell us with what k wu cieled, and doth also thus repeat, saying, for the oracle, for it within, even for the most holy place; it is because he would have it noted, that this only is the place that thus was done.

3.. Twenty cubits, that was the length, and breadth, and heighth of the house j so that by his thus saying, he teacheth, that thus it was built round about.

4. The cedar is, if I mistake-not* the highest of the trees, Ezek. xxxi. 3-—8,

Now in that it is said the house, the oracle, was

feiled round about therewith. It may be,to shew, that in heaven, and no where else, is the height of all perfections.

Perfection in the church on earth, but not suefe as is in heaven,

f. There is a. natural perfection, and so a penny, is as natural silver as is a shilling.

There k a comparative perfection, and so one thing, may be perfect and imperfect at the same time j a? a half crown is more than a shilling, y$£ less than a cxowp,

, There is also that which we call the utmo^/ perfection,and that is it which cannot be added to, or taken from him : And so God perfect.

Now heavenly glory is that which goes beyond all perfection op the earth, as the cedar goes beyond all trees for height. Jlence,God, when he speak* pf his own excellency, sets ijt forjtfa by its height. The high God, the most high, and the high and lofty one, and the highest P/a/, xcvii. 9, & cxxxYiii, ft. .£<?*.; xiy. 1-9, 20, %if £)a#. iii. 1%, ¥- 1$. Psalm xviii. 13, and Ixxxy. 7. L»b i. 3*- chap. vi. 35, Psalm ix. 2. and Ivi. 2. and «U» 1. IJ4, xiy. 14. ,

Th/ese t^iras idfo are ascribed to this house, for lhat it was th# place where utmost perfection dwelt^

I tajee therefore the cedar in this place to be a note pf perfection., even the pedar with which this housewas ceiled. i