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;

.. which

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

-j- witn,

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.

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

For since it is the wisdom of God to speak to us? oft times by trees, gold, silver, stones, beasts, fowls, fishes, spiders, ants, frogs, sties, lice, dust, &c and here by wood ; how should we by them understand j#s voice, if we count there is no meaning in them?

M And the cedar of the house wij&a was carved

:: wit* wkh kndps and stowed 5 all was cedar: There was aotEones seen," 1 Kings ix. 1,8. '*'; ;.%

Knops and flowers were they with which she' golden candlestick was' adorned, as you read Exed. ixv. 33* 35. chap, xxxvii. 10, 21.

The candlestick was a type of the cliuf'ch, and the knops and flowers a type of her-Ornaments. - But what ! Must heaven be hanged round about with the ornaments of saints? with the fruits of their graces? Well, it is certain, that something more than ordinary must be done with them,- since they are admitted to follow them into the holy place,Rev. xiv. 13 } and since it is feief they shall have a far more exceeding and eternal weight of glory bestowed on them in the heaven*, z Cat. iv. \b, 17.: All was cedar, there was no stone seen. Take stone in the type for that Which was really so, and iu the aiirtitypV for that which h so mystically, arid then it may import to trs, that in heaven, the antitype of this holiest, there shall never be any thing ef hardnefs of heart in them that poffefs it fbr'-eter: all imperf&Srion arifeth from the badndft of tfte heart, bat tfere will be no bad hearts in glbfy. No shortness in/knowledge, no croflnefs of disposition, no workings of lusts* or corruptions, will be these, tio, nor throughout the whole heavens. Here, alas! they are^en, and that in she best of saints, becaufe hter^dor light h mixed with darkness, but there *flflfibe no nigfct there, nor any stone seen. 1 i d the floor of thehoase was overlaid with gold, lin^s vi, 30. This, like that of which we read the New Jerusalem, that is to come from God of heaven, says the text; the street of the city pure gold 5 and like that of which yoa read in codus, "They sew under the feet of the

Israel as it were a paved work of sapphire stone,anl as it were the lfody of heaven in its clearness," Rev, xxi. ir. Exod. xxiv. 10. . 1

All the visions were rich, but this the richest, that the floor of the house fliould be covered, or overlaid with gold. The floor and street are walking places, and how rich will our steps be then ? Alas ! 'here we sometimes step into the mire, and then again stumble upon blocks and stones. Here we some-, timrs sall into holes, and have our heels often catch* cd in a snare ; but there will be none of these; gold i gold ! all will be gold, and golden perfections, when we come into the holy place. Job at best took but his steps in butter, but wf then shall lake all our steps in the gold of the sanctuary.

'\ Chap: Lxi. Y

ttf the Ark of the Covenant, which was placed in the inner Temple. .'../• IN the word I read of three arks, to wit, Noah's ark; that in which Moses was hid j and the ark, •f the covenant of God, Gen. vi. 14.x E*W. ii. 3, 5. But it is the ark of the covenant of which 1 shall ■ow speak. ''

< *' The ark was made of stiitfim wood,^wo cubits, and a half was the length thereof, and /one cubit and an half the breadth thereof, and a cfe^ and an half the heighth thereof. It was overlaid wfeh pur« gold within and without, and a crown of golcf Jwas made for it round about," Exod. xxv. 10, 11. \»

1. This ark was called the" ark of the covenai W * as the first that you read of was called Noah's, localise, ashe i» That was kept from being drowns ^1 so the tables of the covenant was kept in this,.frdi *

^- 2.Thi^

£. This ark, in this, was a type of Christ. For that in him only, and not in the hand of Moses, th«se tables were kept whole : Moses brake them, the ark keeps them.

3. Not only that wrote on two tables of stone, bat that also called the ceremonial, was put into she ark to be kept. The two tables were put into the

-midst of the ark, to answer to this, "Thy law is within my heart to do it," but the ceremonial was

put into the Side of the ark, to Ihew, that out of

: tbe side of Christ must come that which must answer that j for out thence came blood and water;

.-blood, Co answer the blood of the ceremonies; and water, to answer the pcrifyings and rinsings, of that'


The ceremonies therefore were lodged in the side ©f the ark, to shew, that they mould be answered out of the fide of Jesus Christ; Exod. xxv. 16, 17. Deut. x. |. x*Xi. 26, Pfal. ad. 8. John xix. 34. Htb. x. 7. • •*

. 4. The ark had the name of God upon it ; yea, it was called the -strength of God, and his glory; though made of wood. And Ghtistis God, both in name and nature; though made flefh ; yea more, made to be sin for us, 2 Sam. vi. 2. 2 Chren. iy. 14. gciii. 6. John i. 14. Rom. ix. 5. 2 Cor. v. 21.

3. The ark was carried upon mens shoulders this Way and that, to shew how Christ should be can>d and preached, by his apostles and ministers, into all parts of the world, Exod. xxv. 14. 1 Cor. xv. 15* Matth. xxviii. so, 20. Luke xxiv. 46, 47.

6. The ark had these testimonies of God's presence accompanying it, as it had no other ceremony of the law; and Christ had those signs and tokens of his presence with him as never had man either in

F taw law or gospel This is so apparent, it heeds no proof. And now for a few comparisons more. >

I. It was at that that God answered the people when they were wont to come and inquire of him; and in these last days God has spoken to us by his Son, i Chron. xiii. 3. 1 Sam. xiv. 18. Htb* i. 2. John xvi. 23, 24.

». At the presence of the ark the waters of Jordan stood still, till Israel, the ransomed of the Lord, pasted over from the wilderness of Canaan ; and it is by the power and presence ot Christ that we pass .over death, Jordan's antitype, from the wilderness of this world to heaven, Jo/h. iii. 15, 16, 17. John xl. 25. Rom. viii. 37, 38, 39. 1 Cor. xv. 54—57. »

3. Befote the ark the walls of Jerico fell down, and- at the presence of Christ mall high towers and strong holds, and hiding places for sinners be rased and dissolved at his coming, I/a. vi. 20. xxx. 25. iL x—6. 2 Pet. iii. 10. Rev. xx. 11,12,13.

4. Before the ark Dagon fell, that idol of the Philistines ; and before Christ Jesus devils fell, those gods of all those idols; and he must reign till all his enemies be put under his feet, and until they b* made his footstool; 1 Sam.x. 1—4. Mark v; ia. 1 Cor. XV. 25- Heb. x, 13.

5. The Philistines were also plagued for meddling with she ark while they abode uncircumc'ised, and t*s wicked will one day be most severely plagued for iheir meddling with Christ with their uncircumcisuj hetrts, 1 Sent. v. 6—13. P/al A. 16. Matt. xxiv. 15. xxv. 11,12. Luke xiii. 25—29.

6. God's ble'Ting was upon those that entertained the ark as they mould; and much more is, and will his ttkssiug be upon those who embrace and entertain his Christ, and prosefe his name sincerely,

as Sam. n. it. A8'itiV26* Gal. iii. 13, 14. Mattk. .xix. 27, 28, 29. Z.«fo xxii. 28, 29.

7. When Uzziah put forth his hand to stay the ark, when the oxen shook it, as despairing of God's protecting of it, without a human help he died before the Lord even so will all those do (without repentance) who use unlawful means to promote Christ's religion, and to suppoit it in the world,~ 1 Chron. xiii. 9,10. Matth. xxvi. 52. Rev. xiii. 10. . . 8. The ark though thus dignified, was of itself but low, but a cubit and an half high : Also Christ, tho' he was the glory of heaven and of God, yet made himself of no reputation, and was found- in the likeness of a man, Exod. Xxt. Ii, «. Phil. ii. 6, to 1T.'

, - 9. The ark had a crown of gold round about upon it; to shew how Christ is crowned by his Taints by saith, and shall be crowned by them in glory, for all the good he hath done for them ; as also how all crowns shall one day stoop to him, and be set upon his head. This is shewed in the type, Zech. vi, li, 14. and in the antitype, Rev. iv, 10, xix. 12, -> 10. The ark was overlaid With gold within and without; to shew that Christ was perfect in inward grace, and outward life; in spirit and in righteousness, John i. 12, 13, 14. 1 Pet. ii. 22.

i 1. The ark was placed under the mercy feat, to shew, that Jesus Christ, as Redeemer, brings and bears, as it were upon his shouluers, the mercy of God to us, even in the body of his flefh, thro* death, ExoJ.xxv. 12. Eph.w. 23. v. 1. 2.

I2'- When the ark was removed sar from the 'people, the godly went mourning' after it ; and when Christ is hid or taken frtfm us, then we mourn in those days, 2 Sam. vii- 2. Mark ii. 19, 20. Luke *c. John x,vii gof 21, y- 13. Ast

13. AH Israel had the ark again aftmheirmourff-r ing time was over: and Christ, after their people have sorrowed for him a while, will see them again, and their hearts stiall rejoice, Jeh* *vi. i.r a, 3, so*

ai, 3,1. . •

By all these thifigs, and many more that might be mentioned, it is moft evident, that the ark of the testimony was a type of Jesus Christy and take notice a little of that which follows; nattidy, that the ark at last arrived at the place tnoft holy, J£cb. j*. 3,4.: V.,, ;,• .-. ..v

That is, after its wanderings j for the ark was first made to wander like a non-inhabitant, from place to place; now hither, and then -thither ; now in the hands of enemies, and then abused by friends, yea it was caused to rove from place to place, as that of which the world was weary, I need instance to you for proof none other place than the 5th, 6th,. and ysh, chapters of the first book of Samuel : and answerable to this was our dear Lord Jesus posted backwards and forwards, hither and thither, by the force of the rage of his enemies.

j. He was hunted into Egypt so soon as he Was born, Matt h. ii.

a. Then he was driven to live in Galilee, the space of many, years.

'3. Also when he shewed himself t© Ifrael, they drove him sometimes into the wilderness, sometimes into the desart, sometimes into the sea, and sometimes into the mountains, and still in every of these places he was either haunted or hunted by new enemies.

And last of all the Pharisees plot for his life, Judas sells him, the priests buy him, Peter denies him, bje eaemies mock, scourge, buffet, aa<j much abuse, him. In sine, they get him condemned, and crucified, and buried; but at last God commanded, took him to his place, even within the vail and sets him to bear up the mercy-seat, where he is to this .very day, being our ark to save us, as Noah's did him ; as Moses' did him j yea, better, as none but Christ doth save his own.

CHAP. LXII. Of the placing of the Ark in the Holiest, or Inner Temple.

'1. THE ark, as we have said, as the text declares, when carried to its rest, was placed in the inner temple, or in the most holy place, even under' thd "wings of the cherubirris.' And the priests brought in the ark of the covenant of the Lord unto his place, to the oracle of the house, unto the most holy place,even under the wings of the cherubims," Exod. xxvi. 33.xx.xix. 35. 1 Kings viii. 3. 2 Chron. Yi 7.

2. Before this, as was-said afore, the ark was carried from place to place, and caused to dwell in a tent under curtains, as all our sathers did. To shew that Christ, as we, was made for a time to wander in the world, in order to his being posiest of glory, % Sam. vii. 1, 2, 6. Heb. xi. 9. John 1. 10. xvi. 28. chap. iii. 13.

3. But now, when the ark was brought into the holiest, it is seid to be brought into its place. This world then was not Christ's place, he was nqt'from beneath, he came from his Father's house; wherefore, while here he was not at his place nor could until he ascended up where he was before, John viii. 23. xvi. 28. vi. 26. iii. 13.

4. Christ's proper place, therefore, is the hoHeil. His proper place, as God, as priest, as prophet, as king, and a* the advocate ot his people. Here, with us, he has no more to do, in person, as mediator.- If we were on earth he should not be a priests &c. Plis place and work is now above with hisFather, and before the angels, A3s V. 3.1. 1 Pel. iii. 22. Heb. iv, 14.-vi.ii. 4. ix. 24. 1 John u. 1, i. ^Rev. i. 1, 2.

'5. It Is said, the ark was brought to the oracle of the house. Solomon was nott content to say, it was brought into the holiest; but he saith, His place was the 'Oracle, the holy oracle, that is, tile place of hearing. For be, when he ascended, had somewhat to say to God on the behalf of his people. To the oracle, that is to the place ofrevealing j for

• he also was there to receive, and from thence to reveal to his church oh earth something that could -not be made manifest, Isut from this holy oracle. There therefore he is with the two tables of testimony in his heart, as'perfectly kept : he also is there with the whole fulsiling of the ceremonial' lavv in his; side, shewing and pleading the perfection of his righteousness, and the merit of his blood with his Father; and to receive and to do us good, who believe in him j how well pleased the Father k, wish' what he has done in our behalf. - , >

• 6. Into the most holy place. ' By? these words is shewed* whither also the ark went, wbett it went to take up its rest. And in that this ark was a type of Christ in this, it is to' shew, or further manifest, that what Christ doth now in heaven he doth it before his Father's sace. Yea, it intimates, that Christ even there makes his appeals to God concerning the worth of what he did on earth, to God the judge >«f I &y, whether he ought not for his suffering* &ke, to have granted to him his whole desire m priest and advocate for his. people- .. .'

"Jftilt thou, said Festus to Paul, jgo up to Jerusalem, and there be judged of these things before me ?" ^#.s xxv. 9. "VVhy, this icjur btefljed Jesus was willing, when here, to go pp to Jerusalem judged i and being misjudged there, he' made h» appeal to God,,, and is now gone thither, even into the holy place? even to him that is judge of all, for .his verdict: upon his doing; and whether the fouls fox whom he bepaoie undertaker, to bring them ta

flory, have not. by him a right to the kingdom of eaven.. , , 7. Under the wings of the cherubims. TtuYdoth. fijrtber confirm our words, for having appealed from . .earth to heaven ; as-the ark was set under the wings "of the cherubims, so he, in his interceding with God, and pleading his merits for us, doth it in the prefe ence and hearing of all the angels of heaven. * Aud thus much of the ark of tiie covenant, and trf Antitypej we come n«xt to speak of the mercy seat»

Qf the Mqrcy Seat, and hozv it was placed in the hot? '' . Temple.

THE mercy seat was made in the wildernefs, but brought up by Solomon, after the temple was. built, jjfith theÆest of the holy things, z Chroa. v. 2—10. . The mercy feat, ais I have shewed, of the ark, was but low: Two cubits and an half was the length, and a cubit and a half-the breadth thereof j but the height thereof was without measure.

j.; The length and breadth of the mercy seat is the lame JK^Jth that of the s&k 4 perhaps to shew us,

'" , - - that

* ': •.

that the length and breadth of the mercy of God to his elect is the same with the length.and breadth of thejnerits of Christ,. Exod. xxv. 10, in.

Therefore w« are said to be justified in him, blessed in him, even according to the purpose which God purposed in him. .

a. .But in that the mercy feat is without measure as to the height, it is to shew, that would God ex-, tend it, it is able to reach even them that sall from heaven, and to save all that ever lived on earth, even all that are now in hell. For there is not only bread enough for them,, that (hall be saved, "but bread enough and to spare," Luke xv. 17.

And thou shalt, says God, put the mercy feat above upon the ark. Thus he said to Moses, anc* this was the place which David assigned for it, Exod. xxv. 21. 1 Chron. xxvii. n. . Now its being by God's ordinances placed thus, doth teach us many things.

1, That mercy's foundation to us is Christ. Th» mercy feat was set upon the ark of the testimony, and there it rested to us ward. Justice would not, couid not have suffered us to have had any benefit by mercy, had it not found an ark, a Christ to rest upon. "Deliver him, saith God, from going down imo the pit; I have found a ransom," Jobxxxiii. 24.

z. In that it. was placed above, it doth (hew also, that Christ was of Mercy's ordaining, a fruit of mercy. Mercy is above, is the ordainer; God is love, and sent of love his Son to be the Saviour and propitiation for our fins, John iii. 16. 1 John'vr. 10^ 3. In that the mercy feat and ark were thus join* ed together, it al- stiews, that without Christ mercy doth not act. Hence, when the priest came of old to God for mercy, he did use to come into the holy


place with blood ; yea, and did use to sprinkle it upon the mercy seat, and before it, seven times.—Take away the ark, and the mercy feat will sall, or' come greatly down at least. So take away Christ, and the flood-gate of merevis let down, and the aurrent -of mercy-stopt. This is true,' for so soon as Christ* .shall leave off to mediate, will come the eternal judgment. /

4. Again, In that the mercy seat Was set above •upon the ark, it teacheth us to know, that mercy can look down from heaven, though the law stands hy and looks on; but then it must be in Christ, as kept there and fulfilled by him for us. The law out of Christ is terrible as a lion, the law in him is meek as a lamb. The reason is, for that it sinds ia kim enough to answer for all their saults, that come lo God for mercy by him. Christ is the end of the law for righteousness, and if that be true, the law for that can look no further, whoever comes to God by him. The law did use to sentence terribly, until it was put into the ark to be kept j but after it was said, it is there to be kept, we read not of it'as afore, 1 Kings viii. 9. z Chron.v. 10. Rom^x. 4.

5. Let them then that come to God for mercy, be sure to come to him by the ark, Christ. For grace, as it descends to us from above the mercy seat, lo that mercy feat doth ,rest upon the ark. Wherefore, sinner, come thou for mercy that way. for there, if thou meetest with the law, it can do Thee ho harm; nor can mercy, shouldest thou elsewhere meet it, do thee good.

Come, therefore, and come boldly to the throne of grace, this mercy feat thus born up by the ark, and obtain mercy, and grace to help in time of need, Heb. iv. ult.

at Wherefore

. ;. Wherefore the thps* placing of things in the holi» est, is admirable to Miold in the word of God; t For that indeed is *i ?'^ss, by and through which we must behold r*: ^ory sf the Lord. Here we fee the reason of W • •- > iiere we fee how a just God can have to do, ./ in a way of mercy) with one that has smnedv:- hitfc it is becau*S the law has been kept by uc Lf-s>3 Jesus Christ. For as you fee the mercy feat sta..-% u^sm the arl of the covenant, and there God hv.s in\> w. y o} grace towards us, Mxod, xxy. 17^23.


Of the Living Waters of the inner Temple. .

ALTHOUGH in the holy relation of the build Ing of the Temple, no mention is made of the>{ waters, but only of the mount on which and th inaterials with wjjich the king did build it} yet jjfc seems to me, that in that mount, and there to> where»the temple was built, there was a spring c jiving water. This seems more than probable, by Ezek- xlvii. 1. where he saith, "He brought me to ihe door of the house, and behold, waters istuo out from under the threshold of the house eastwarc for the-fore front of the house stood toward the easi and the waters came down from under, from th right side of the house, at the south side of the altar.

So again, JoeiWu \9. ** And a fountain (ha come forth of the house of the Lord, and (hall wan the valley of Shittim," Nor was the spring whew ver was the first appearance of these holy waters, bt in the sanctuary, which is the holiest of all, (£%t xlvii, 1 %.) where the mercy feat stood : which L Revelations is called ** the throne of God, and * t the Lamb," chap, xxji. i, z. this also is that which the prophet Zechariall means, when he says, " Living waters shall go forth . frgm Jerusalem* half of them toward the formes sea, and half of them'toward the hinder sea," &c. Zeck. xiv. 8. They are said'to go forth from Jeru/ salemS because they come down to the city from out of the sanctuary which stood in Jerusalem. ,' This is that which in another place is called a fiver of water of life, because it comes forth from the throne, and because it was at the head of it as 1 supposed* used iri and about T«mple worship. It was with this, I think, that the molten sea and the ten lavers were filled, and in which the priests wash* ed their hands and feet when they went into the Temple to do service j and that also in which they washed the sacrifices before they offered them to God : Yea, I prefume, all the washings and rinsings about their worship was with this water.

This water is said, in Ezekiel and Revelations, to have the tree of life grow on the batiks of it, Ezek. xlvii'. Rev. xxii. and was a type of the word and Spirit of God, by which both Christ himself sancti, fied himself, in order to his worship as high priest; and also this water is that which heals all those that stiall be saved ; and by which they, being sanctified thereby also do all their works of worship and service acceptably through Jesus Christ our Lord.

This water therefore is said to go forth into the sea, the world, and to heal its fish, the sinners therein ; yea, this is that water ot which Christ Jesus our' Lord saith, "Whosoever shall drink thereof shall live for ever," Eta. xlvii. 8,9,10. Zeclh xiv- 8.


CHAP. LXV. Of the Chains which wert in the Oracle, or innes Temple.

AS there were chains on the pillars that stood before the porch of the Temple, and in the first house, so, like unto them, there were chains in the holiest, here called the oracle.

These chains were not chains in shew, or as carved On wood, &c. but chains indeed ; and that of gold j and they were prepared to make a partition, fcefore the oracle within, iKingsv'\.zi. 2Chron.1u.16.

I told you before, that, the holiest was called the ©racle, not because in a strict sense the whole of It *vas so, but because such an answer of God was there as was not in the outward Temple; but I think that rhc ark and mercy feat was indeed more specially that called the oracle; "for there will 1 meet with thee, laid God, and from above that will I commune with thee." When David said, "1 list my hands toward thy holy oracle he mea/it not somuch towards the holiest house, as toward the jnercy feat that was therein ; or, as b>e saith in the margin, "Toward the oracle of thy sanctuary," P/al. xxviii. 2.

J. 'When therefore he saith, "before the oracle," lie means these chains were put in the most holy place, before the ark and mercy feat, to give to Aaron and his sons to understand, that an additional glory was there ; for the ark and mercy seat weie preferred before that holy house itself, even asChrist and the grace of God is preferred before the highest heavens. "The Lord is high above all nations, and his glory is above the heavens," P/al. cxiii. 4.

So then the partition that was made in this house

by by these chains, these golden chains, was riot so much to divide the holy from the place most holy, as to shew, that there is in the holiest house that which is yet more worthy than it.

The holiest was a type of heaven, but the ark and mercy feat were a type of Christ, and of the mercy of God to us by him ; and I trow any man will conclude, if he knows what he says, that the pod and Christ of heaven are more excellent than the house they dwell in. Hence David said again, *' Whom have I in heaven but thee? For thou aot more excellent than they, Psal. lxxiii. 25.

For though that which is called heaven would serve some -t yea, though God himself was out of it, yet none but the God of heaven will satisfy a truly gracious-man. It is God that the soul of this man thirtieth for j it is God that is his exceeding joy, Psal. xliii. %. Psal. lxiii. 1. Psal. cxliii. 6. Psal. xvii. ult. Pjal. xliii. 4.

These chains then, as they made this partition in the most holy place, may teach us, that when we shall be glorified in heaven, we shall yet, even then, and there, know that there will continue an infinite disproportion between God and us. The golden <hains that are there will then distinguish the Creator from the creature.

For we, even we which shall be saved, shall yet retain our own nature, and shall still continue sinite beings; yet, and shall there also see a disproportion between our Lord, our head, and us; for though now we are, and also then shall be like him, as to his manhood ; yea, and shall be like him also, as being glorified with his glory j yet he shall transcend and go beyond us, as to degree and splendor, as sar R 2 as as ever the highest king on earth did shine rbove the meanest subject that dwelt in his kingdom. "Chains have of old been made use of as notes of distinction, to shew us who are bondmen, and who free. Yea, they shall at the day of judgment be a note of distinction of bad and good even as here they will distinguish the heavens from God, and the. creature from the Creator, 2 Pet. ii. 4. Jude ver. 6. Matt h. xxii. 13.

True, they are chains of sin and wrath, but these jehains of gold; yet these chains, even these also, will keep creatures in their place, that the Creator may have his glory, and receive those acknowledgments there from them which is due unto his majesty, Rev. iv. and chap. v. it—15.

- v- ,

CHAP. LXVL Of the Higk Priefl, & of his office in the inner Temple.

WHEN things were thus ordained in the house most holy, then went the high priest in thither, according as he was appointed, to do his office, which was to burn incense in his golden censer, and to sprinkle with his singer the blood of his sacrifice, for the people, upon and above the mercy seat, Exod. xxx. 7, 8, 9, 10. Lev. xvi. 11—15,

Now for this special work of his, he had peculiar preparations.

1. He was to be washed in water.

2. Then he was to put on his holy garment.

3. ' After that he was to be anointed with holy oil.

4. Then an offering was to be offered for him, for the further fitting of him for his office..

• 5. The blood of this sacrifice must be put, some of it upon his right ear, some on the thumb of his right hand, and lbrne on the great toe of his right soot. Tys

This done, sortie more of the blood, with the anointing oil, must be sprinkled upon him, and upon his garment ; for after this manner must he be consecrated to his work* as high priest, Exod. xxix.

His being wastied-in water, was to shew the purity of Christ's humanity.

His curious robes were a type of all the perfections of Christ's righteousness.

The holy oil that was poured on his head, was to shew how Christ was anointed with the Holy Ghost unto his work, as priest.

that offering Christ offered in the garden, when he mixed his sweat with his own blood, and tears, and cries; when "he prayed to him that was able to * save him ; and was heard in that he feared," for with his blood (as was Aaron with the blood of the bullock that was flain sor him) was this bleffed'One besmeared from head to foot, when "his sweat, as great drops ordodders of blood, fell down from his head and sace, and whole body, td the ground," Luke xxii. 44. Heh, x. 20. .' >.

When Aaron was thus prepared, then he offered his offering for the people, and carried the blood within the vail, Levit. xvi. The which Christ Jesus also answered, when he offered his own body without the gate, and then carried his blood into the heavens, and sprinkled it before the mercy seat, Heb. xiii. jf'rj 12. ix. 11, 12, 24.

. For Aaron was a type of Christ; his offering, a type of Christ's orlering his body.; the blood o¥th« sacrifice, a type of the blood of Christ j his garments a type of ChrhTs righteousness; the mercy feat a type of the throne of grace; the incense, a type, of Christ's praise j and the sprinkling of she blood of

The sacrifice of his consecration


the sacrifice upon the mercy seat, a type of Christ's pleading the virtue of his sufferings for us in the presence of God in heaven.

"Wherefore, holy brethren, partakers of the heavenly calling, consider the apostje and high priest of our profefsion, Christ Jefus; and seeing we have a great High Priest, that is passed into the heavens. Jesus the Son of God, let us hold sact our profession, for we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need : for every high priest, taken from among men, is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sin, who can have compassion on the ignorant, and on them that are out of the way, for, that he himself also is compassed with infirmity."

"This then is pjir high priest ; and he was made so, not after the law of a carnal commandment, but after the power of an endless life : for Aaron and his sons were made priests without an oath, but this with an oath, by him that said unto him, " The Lord sware, and will not repent; thou art a priest for ever after the order of Melchtsedeck."

"By so much was Jesus made the surety of a better testament; and they truly were many priests, because they were not suffered to continue by reason of death : but this man, because he c©ntinueth ever, hath an unchangeable priesthood. Wherefore he is able to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them."

? For such an high priest became us, who is holy, . I . harmless. harmless, undefiled, separate from sinners, and made higher than the heavens ; who needeth not daily, as those high priests, to offer up sacrifice, first for their own sins, and then for the. sins of the people } for this he did once, when he offered up himself. For the law maketh men high priests which have infirmities j but the word of an oath, which was since the law, maketh theTSon, who is consecrated for evermore:"

f* Now of the things which we have spoken this is the sum: we have such an high priest, who is set down on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, arid of the new tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer sacrifices, wherefore it is of necessity that thjs man have somewhat also to offer. For if he were on earth, he should not be a high priest, seeing that there are priests that offer gifts according to the law : Who serve unto the example, and shadow of heavenly things, as Moses was admonished, when he was about to make the tabernacle; for fee, saith he, that thou make all things according to the pattern shewed to thee in the mount."

"But Christ being an high priest of good things to come, by a greater and more perfect tabernacle, that is to say,~ not of this building, neither by the blood of bulls and calves, but by his own blood, he entered in once into tht holy place, having obtained eternal redemption for us. For if the blood of goats, bulls, and ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flefh, iiow much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God ; purge your consciences from dead Works, to serve the living God.". *Faf

"For Christ is not entered into the holy place! made frith hands, which are the figures of the true but into heaven itself, now to appear in the presence of God for us. - Nor yet that he should offer him*'self often, as the high priest entered into the holiest every year with the blood of others, for then must he often have suffered since the foundation of the world. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed 1$nto men once to die,> and after this the judgment ; so Christ was once offered, to bear the fins of many, and to them that look for him shall he appear the second time, without sin, unto salvation, Heb. iii. i, 2. chap. iv. 14, 15. chap. v. 1, 2. chap. vii. 16—29. chap. viii. r, 2, 3, 45> 5. chap. ix. 10, to zp.


Of the High Priest's going into the Hvliefi alone.

AS it was the privilege of the high priest to go* into the holiest alone, so there was something off mystery also, to which 1 (half speak a little ; M There shall (says- God) be no man in the tabernacle of the congregation when Aaron goeth in to make atonement in the holy place, until he comes out, and have made an atonement for himself and for his household, and for all the congregation of Israel," Lev. Xvi. 17, &'c.

.The reason is, for. that Christ is mediator alone, he trode the wine press alone ; and of the people there was none with- him to help him there, lfaiak kiii. 3. 1 Tim. h. I

Of the people there was none - help hirst to beat his cross, or m the management of the first part of his priestly office: why theh fRbuld^ there be any to (hare with him in his executing-of the second part thereof? Besides, he that helps an intercessor, must himself be innocent, or in savour, upon some grounds, not depending on the worth of the intercessor. But as to the intercession of Christ, who can come in to help, upon the account of such innocency or worth ? Not the highest angel, for there is none iuch but one; wherefore he must do that alone. Hence it is said, he went in alone, is there alone, and thtre intercedes alone. And this is manifest, iiot only, in the type Aaron, but in the antitype Christ Jesus, IJei. vi. 1o, 20. chap, ix, 7, 8,9, 10, 11, I2j ^3' 24

I do not say that there is no man in heaven but Jesus Christ but, I say, he is there to make intercession for us alone. Yea, the holy text soys more.

I go saith Christ, to prepare a place for you ; and if I go and prepare a place for you, I will come again, and take you^to myself, that where I am, there ye may be also," John xiv. 1, 2, 3, 4.

This text seems to insinuate%that Christ is in the holiest or highest heavens alone; and that he there alone must be until he has sinished his work of.intercession i for not till then, he comes again to take ps to himself.

Let us grant Christ the pre-eminence in this, as also in all other things j for he is interceflbr for his church, and makes it for them in the holiest alone. It is said, he is the light that no man can approach »ntQ. •

CHAP. LXVIII. Of the High Priest's going in thither, but once a year.

AS the high priest went into the holiest, when he ijvent in thither alonej. so to do that work, he went in thither but once a year. "Thou shalt not come at all times, said God to him, into the holy place, within the vail, before the mercy seat, which is upon the ark, that thou di»not," Lev. xvi. 2.

And as he was to go in thither but once a year, so not then neither, unless clothed and adorned with his Aaronical holy robes. Then he was to be clothed, as I hinfed before, with the holy robes, the frontier of gold upon his forehead, the names of the twelve tribes upon his breast, and the jingling bells upon the skirts of his garment; nor would all this do, unless he went in thither with blood, Exod. xxviii. Lev. xvi. 7

Now, this once a year the apostle taketh special notice of, and makes great use of it. Once a year, saitlv-he, this high priest went in thither, once a year, that is, to shew that Christ should once in the end of the world, go into heaven itself to make intercession there for us. For by this word,^wr, he shews the term and time of the world is meant j and by once in the year, he means once in the end of the world.

"Not, saith he, that he should offer himself often, as the high priest entered into the holy place every year -with the blood of others: for then must he often have suffered, since the foundation of the world. But now, once in the end of the world, hat!) he appeared to put away sin, by the: sacrifice of himself, Heb. ix.

And having thus once offered his sacrifice without the vail, he is now gone into the holiest, to perfect his work of mediation for us: Not into the holy places made with hands, which are the figures of the true, but into heaven itself; now appearing m t<he presence of God fqr us.

Now, if oar Lord Jesus is gone indeed, now to appear in the presence of God for us, and if this now be the once a year that the type speaks of, the ©nee in the end of the world, as our apostle says; then it follows, that the people of God should all stand waiting for his benediction, that to them he ihall bring with him, when he shall return frool ♦hence. Wherefore he adds, Christ was once offered, to bury the sins of many ; and to them that look for him shall he appear the second time, without sin, unto salvation.

This therefore shews us the greatnefs of the work that Christ has to do at the right hand of God, for that he stays there so long. He accomplished all the first part of his priesthood in less than forty years; if you take in the making of his holy garments and all; but about this second part thereof, he has been above in heaven above seventeen hundred years, and, yet has not done.

This therefore ealfe for saith and patience im. saints, and by this he also tries the world j so that they, in mocking manner, begin to say already, W here is the pronufc of his coming ? (2 Pet. iii. 4.) But I say again, we must look and wait.

If the people waited for Zacharias, and wondered that he staid so long, because be staid in the holyplaat somewhat longer than they expected;no marvel, if. the faith ofthe, world about Christ's coming is fled and. gone long ago j yea and that the children also are put to wait, since a seriptue little while doth prove so long; for that which the apostle faith, Yet a little while, doth prove to some to be a very long little, Jsfutxxi, Heb. x. 37. .'

True, Zacharias had then to do with angels, & that made .him stay so long. O but Jesus is with God, before him, in his presence, talking with hun, swallowed up in him, and with bis glory, and that is one cause he stays so long. He is there also pleading his hload for his tempted ones, and interceding for all his,elect, and waits there till all his be fitted for, and ready to enter into glory: I say, he is there, and there must be till then: And this is another season why he doth stay the time we count so long.

And indeed it is a wonder to me, that JesusChrift our Lord should once think, now he is there of returning hither again, considering the ill-treatment he met with here before. But what will not love do } Surely he would never touch the ground againg had he not a people here that cannot be nade perfect, but by his coining to them, He also is made judge of quick and dead, and will get him glory in the ruin of them that hate him.

His people are as himself to him. Cana loving husband abide to be always from a bcloyed spouse ? Besides, a* I {aid, He jyto pay the wicked off, for al) their wickedness, and thit in that very plat where they have committed it. Wherefore the day appointed for this is fat, and fee will, and fhall-corne quickly .to do it. For however the time may feom long to us, yet according to the reckoning of God, it is but a little while since he went into the holiest to intercede. A thousand years with the Lord is but as one day j and after this manner of counting, he has not been gone yet two full days into the holiest. "The Lord is not flack concerning his promise, as some men count flackness; he will come quickly, and will not tarry," i, Pet. iii. Heb.x.. 37.


Ps the Cherulims, and of their icing placed over the Mercy feat *n' th<r Inner Teinple. THERE were also cherubims in the most holy place, which were set on high above the mercy seat.

1. The°se ate called by the apostles, "The chertibimsof glory covering the mercy seat. Heb. ix. §,

2. These cherubims were figures of the angels of God, as in other places we have proved. . V , •

3. It is said, these cherubims were made of image work, and that in such manner as that they could, as some think, move their wings by art : Wherefore it is said* they stretched forth their wings; she wings of the cherubims spread themselves ; and that the cherubims spread forth their wings over the place of the ark* and the staves thereof above* 1. Kings vi., 27. 2 Chron. iii. 13. chap.-1. 8v

4. I read aHb of these cherubims* that they had 'chariots and wheels j by which is taught us how ready and willing the angels are to fetch os wherreommandedunto the paradise of God; for these chariots were types of the bosoms of the angels; and these ^wheels,, of the quickness of their motionto come for os when sent. "The chariots of God are twenty thoujsand, even thousands of angels; tFfe Lord is among 'them, as in Sinai, in the holy place," 1 Chron. x% .28. Ezek. xvi. 9, 15, 16, 18, 19, 28. 1 Kings vi. 17. PM. lxviii. 17. 2. Kings ii. it. Dun.; ix* 20.

5. What differences if any there is between cherubims and seraphims,into that I shall not now enquire-; though I believe that there are diverse orders and degrees of angels tn the heavens, as these are degrees and diverse orders among men in the world,but'that these cherubims were figures of the holy angels, their being thus placed in the holy oracle doth declare; for their dwelling place is heaven, though they, for our sakes, are conversant in the world. Heb. i.

6. It is said, that these cherubims, in this holy place, did stand upon their feet, to shew,

1. That the angels of heaven are not sallen fsom their station, as the other angels are.

2. To shew also that they are always ready at God'sbidding, to run with swiftness to do his pleasure.

3. To shew also that they shall continue in their station being therein confirmed by Jesus Christ, by whom all things consist, Col. u

7. It is said, their saces were inward, looking one to another \ yet withal somewhat ascending, to shew that the angels both behold and wonder at the mysteries of grace, as it is displayed to usward; from off the mercy-feat. "The saces of the chertibims shall look one to another; toward the mercy-seat shall the sates of the cherubims be," Exod, ixxv. 20. 2 Chron. iii. 13. 1 Pet. i. 12. Epk. iii. 10.

1. Towards the mercy-feat : They are desirous to fee it, and how from hence (I say) mercy doth look towards us.

2. They rook one towards another, to shew that they agretf to rejoice m. the salvation of our souls, Luke xv. to.

3. They are said to stand above the mercy-fcafr Iperhaps) to shew that the angels have not need of those acts of mercy and forgiveness as we have, who stand below r and are sinners. They stand above it, they are holy, I do not say they have no need that the goodness of God should be extended to them, for it is by that they have been, and arepreserved; but they need not to* be forgiven, foF they have committed no iniquity.

4. They stand there also with wings stretched' •ut, to (hew how ready, if need be, the angels are to «ome from heaven topreach this gospel to the world, Luke \\. 9—14.

5.' It is said in this, that thus standing, their wings did reach from wall to wall, from one fide of this holy house to the other; to shew, that all the angels within the boundaries of the heavens, with

one orter consent, and one mind, arc ready to come down •to help and serve, and do for God's elect at his command. It is said also, that their wings are stretched on high, to shew that they are onJy delighted in those duties which are enjoined them by the high and lofty One, and not inclined, no not to serve the seints in their sensual or flefhly designs. It may be also to shew, that they are willing to take their flight from one end or heaven to the other, to serve God and his church for good, Matth. xiii. 48,,49-, chap. xxiv. 31. chap. xxv. 31. 2. lief, i, 7, 8. C H A P. LXX.

Us the Figures that were upon tie Wall es tie Tuner Ttnrplc.

. THE wall of the inner Temple,, which was a iype of heaven, was, as I have already told you, ceiled with cedar from the bottom to the top. Now, by the visio?i of Ezekielrit is {aid, this' waH was carved with cherubims and palm-trees; so that a palm-tree was between a cherub, and every cherub had two saces; so that the sace of a man was toward the palm-tree on the one fide, and the sace of a young lion toward the palm-tre;- on the other side, k was made -through a!l the house round about,, from'the ground to above the door, where the cherubims and palm trees were made, Ezek. xli. 17—20* ti As to these cherubims and palm trees, I have already tol4 you what I think them to be figures of. The cherubims are figures of the holy angels, and the palm-trees of upright ones: We therefore here are only to discourse of the placing of them in the heavens.

> 2. Now you see the palm trees in the holiest are placed between a cherub and a cherub, round about the house; which methinks should be to signify* tfeat the saints stiall not there live by f aith and hope,. Where* but in the immediate enjoymen| of God; for to be placed between the chef ubims, is to bar placed where God dwells: for holy writ says plains ly. He dwells between the cherobims, even where,,, here it is said, these palm-tree^, or upright ones, are placed, i Sam. iv. 4. 2 Kings x\x. i$. 1 Ckron. xiii. 6. P/ah lxxx. 1. isa. xxxvii. 16.

The church on earth is called God's house, and he -will dwell in it for ever j and heaven itself n called God's house, and we (hall dwell in it forever j>and that between the cherub has.. This is more than grace, this is grace and glory, glory indeed.

3. To dwell between the cherubims, may also be to shew, that there we (hall be equal to the arcgels. Mark here is a palm-tree and al cherub. Here we are a little lower, but there we (haU not be a whit behind the very chief of them. Æ palmtree a/id a cherub, an upright one between the cherubs, will then be round about the house; we (hall be placed in she same rank -3 neither can they die any more, for they are equal to the angds. Luke xx. 36.

4. Th« palm' trees thus placed may be also to shew us, that the elect of God (ball these take up the vacancies of the sallen angels; they for sinwere cast down from the holy heavens, and we by grace (hall be caught up thither, and be placed between a cherub and a cherub. When I say their places, I do not mean the fickleness of that state that they, for want of electing love, did stand in,, while in glory; for the heavens, by the blood of Christ, is now to us become a purchased possession; wherefore, as we shall have in the heavenly kingdom, so by virtue of redeeming blood, we shall there abide, and go no more out j for by

o?eans tliat k»ngdom will stand to us unshaken, Heb. ijc. iz, chap. xii. 22, 23, 24, 28. Rev. in. 12*

5. These, trees, I say, seem to take their places who for sin were cast from thence. The elect therefore take that place in possession, but abetter crown for ever. Thus Israel possessed that of the Canaanites ; and David Saul's kingdom; and Matthias the apostlesbip of Judas, Acts i, ar, 22, 23,24 25,26.

6. Nor were the habitations which the sallen angels lost, excepting that which was excepted before, at all inferior to theirs that stood; for their captain and prince is called Son of Morning, for fee was the antitype thereof, Isa. xiv. 12,

j. Thus you fee they were placed from the ground up to above the door j that is, from the lowest to the highest angel there. For as there are great laints and smay ones in the church Oh earth, so there 1 are angels of divers degrees in heaven, some greater than some; but the smallest saint, when he gets to heaven, shall have an angel's dignity, an angel's place: from the ground, you find a palm-tree between a cherub and a cherub.

8. And every cherub had two saces; so here: but I read in chap, & that they had four saces apiece j The first was the sace of a cherubim, the second the sace of a man; the third the sace of a lion, and the fourth the sace of an eagle,

9. They had. two saces a. piece, not to shew that they were of a double heart, " for their appearance and themfelyes was tire same, and they went every one straight forward, Ezek. x. 'z%

These two, saces, then were to fliew here the quickness of their apprehension, and their terrtbleness t* execute the mind of Qod The sace of a lion, the terriblenefs of their presence, 1 Ccwvxiii. 12. Judges Xiii, 6.

In another place I read of their wheels; yea, that themselves, their whole bodies, their backs, their hands, their wings, and their wheels, were full of eyes round about, Ezek i. aJL chap. xi. 12.

And this is to shew us how knowing and quicksighted they aie in all providences and darkdispensa*-' tions^and how nimble in apprehending themischiev-' ous designs of the enemies of God's- church, and si> how able they are to undermine them. And for as much also as they have the sace of a lion, we by 4hat are shewed how full of power they me to kill and to destroy, when God says, Go forth amd do fcv Now, with these we must dwell aodcohabitTapalmtree and a cherub ; a palm-tree and a cherub mast be from the ground to above the door, round about the house, the heavens. "So that the sace of a maa was toward the palm-tree on the one side & the fecc of a young lion toward the palm-tree on the otherside." By these two saces may be also shewed, that we in the heavens shall have glory sufficient to sa. miliarizc us to the angels. Their lion-like looks, with which they used to fright the biggest saint on -earth, as you have k, Gen. xxxii. 30. Judg. xiiL 15, 22. shall then be accompanied with the samiliar looks of man. Then angels and^ men (hall be fei* lows, and have to do.with each as such. 4 -;

Thus you fee something of that -little I have fouad ia the Temple of God. '!»'••