be carved here to show that none but such as are upright of heart and life shall dwell in the presence of God. "The hypocrite," says Job, "shall not come before him." "The upright," says David, "shall dwell in thy presence."

They are they that are clothed 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 he, “the rose of Sharon, and the lily of the valleys." And again, "His cheeks are as beds of spices, as sweet flowers, his lips like lilies drop sweetsmelling myrrh."

Open flowers. Open flowers are the sweetest, because full grown, and because, as such, they yield their fragrancy most freely. Wherefore, when he saith, "upon the doors are open flowers," he setteth Christ Jesus forth in his good savours as high as by such similitudes he could, and that both in name and office, for open flowers lay, by their thus opening themselves before us, all their beauty also most plainly before our faces. There are varieties of beauty in open flowers, the which they also commend to all observers. Now upon these doors, you see, are open flowers, flowers ripe, and spread before us to show that his name and offices are savoury to them that by him do enter his house to God his Father. Song. 1, 2, 3, 4.

"All these were overlaid with fine gold." Gold is the most rich of all metals; and here it is said the doors, the cherubims, the palm trees, and open flowers were overlaid therewith. And this shows that as these things are rich in themselves, even so 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, and golden flowers to smell on all the way to heaven.

XXXI. Of the Wall of the Temple. The wall of the temple was "ceiled with fir, which he overlaid with fine gold; and set thereon palm trees and chains."

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

Hence to be and worship in the temple was a type of being in Christ and worshipping God by him. For Christ, as was said, 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 in him, to walk in him, to obey him. 2 Cor. ii. 14; chap. xii. 19; Col ii. 6. For as of old all true worship was to be found at the temple, so now it is only found with Christ and with them that are in him. The promise of old was made to them that worshipped within these walls. "I will give," saith he, "to them in my house and within my walls (to them that worship there in truth) a place and a name better than that of sons and daughters."

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

This is yet further hinted to us in that it is said these walls are ceiled with fir; which, as was showed before, was a figure of the hu manity of Jesus Christ.

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 through death.

Now, this wall was overlaid with fine gold. Gold here is a figure of the righteousness of Christ, by which we are justified in the sight of God. Therefore, you read that his Church, as justified, is said to stand at his right hand in cloth of gold. "Upon the right hand did stand the queen in gold of Ophir." And again, "Her clothing is of wrought gold." This the wall was overlaid with, this the body of Christ was filled with. Men, while in the temple, were clothed with gold, even with the gold of the temple; and men in Christ are clothed 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 show that the elect are fixed in Jesus, and so shall abide for ever.

Chains were also carved on these walls, yea and they were golden chains: there were chain on the pillars, and now also we find chan upon the walls. Phil. i. 12, 13.

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

2. Chains sometimes signify great afflictions, which God lays on us for our sins. Ps. cvii. 9, 10, 11.

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

4. Chains do sometimes signify beautiful and comely ornaments. "Thy neck," saith Christ to his spouse, "is comely with chains of gold." And again, "I put bracelets upon thy hands, a chain about thy neck." Song i. 10. 5. Chains also do sometimes denote greatness and honour, such as Daniel had when the king made him the third ruler in the kingdom. Dan. 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. Templechains are brave chains. None but templeworshippers must wear temple-chains.

XXXII. Of the Garnishing 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 to the temple of the Lord; wherefore, as he saith, it was garnished with 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 ceiling 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 are 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 said to be in the hand of Christ. Rev. i. 20.

4. Wherefore, as the stars glitter and twinkle in the firmament of heaven, so do true ministers in the firmament of his Church.

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

Verily, it is enough to make a man in his house look always upwards, since the ceiling above head doth 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 same God which worketh all in all."

Thus had the ceiling of this house a pearl here, and there a diamond; here a jasper, and there a sapphire; here a sardius, and there a jacinth; here a sardonius, and there an ame thyst. "For to one is given by the Spirit the word of wisdom, to another the word of knowledge; to one the gift of healing, to another faith; to this man to work miracles, to that a spirit of prophecy; to another the discerning of spirits, to another divers kinds of tongues."

He also overlaid the house, beams, posts, walls, doors, &c., and all with gold. Oh what a beautiful house the temple was! how full of glory was it! and yet all was but a shadow, 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.

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 thing it is for the eye to behold the sun." The window is that which Christ looks forth at, the window is that which the sun looks in at. Song ii. 9.

2. By the light which shines in at the win dow we also see to make and keep the house clean, and also to do what business is necessary there to be done. "In thy light we see light"-light 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 shows himself to his, and by which also we apprehend him. And hence the word of God is compared to a glass, through which the light doth come, and by which we see not only

the beams of the sun, but our own smutches also.

4. The lights indeed were narrow, wherefore we see also through their antitype but darkly and imperfectly. "Now we see through a glass darkly," or as in a riddle; "now we know but in part."

5. Their windows and their light 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 see the dismal state of the world, and also how to avoid it.

XXXIV. Of the Chambers of the Temple. In the temple Solomon made chambers. 1 Kings vi. 5.

1. The chambers were for several sizessome little, some large; some higher, some lower; some more inward, and some outward.

2. These chambers were for several services: some were for rest, some to hide in, some to lay up treasure in, and some for solace and delight.

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

2. They were for hiding-places: here Jehoshebah hid Joash from Athaliah the term of years.

3. They were also to lay the temple-treasure or dedicated things in, that they might 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.

1. Those of them which were for rest were types of that rest which by faith we have in the Son of God, (Matt. xi.,) and of that eternal rest which we shall have in heaven by him. Heb. iv. 3.

2. Those chambers which were for hiding 2nd security were types of that safety which we have in (hrist from the rage of the world. Isa. xxvi. 20.

3. Those chambers which were for the reception of the treasure and dedicated things were types of Christ, as he is the common storehouse 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."

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 her his embraces and delights her with his bosom and ravishing delights. “He brought me," said she, "into his chambers, into the chamber of her which conceived me," and there he me his love. The chambers which were gave 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. John xiv. 1-4; 2 Cor. v. 1-4.

This is to dwell on high and to be safe from fear of evil. Here therefore you see are chambers for rest, chambers for safety, chambers for treasure, chambers for solace, and chambers for durable habitations. Oh 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 their beds, rest with God, rest from sin, temptation, and all sorrow,

God, therefore, then shall wipe all tears from our 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 solace together.

Oh these are far better than the chambers of the south.

XXXV. Of the Stairs by which they went up into the Chambers 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 vi. 8; Ezek. xli. 7.

1. These stairs were winding, so that they turned about that did go up them. So, then, he that essayed to go into these chambers must turn with the stairs, or he could not go up, 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 imperfections which attend a state of grace to glory. Hence true repentance, or the right going up these turning 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 soul, at its going up these stairs, turns and turns till it enters the doors of the highest chambers.

It groans though in' a state of grace, because

hat 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 to 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. 2 Cor. v. 1, 10.

For as there are turning stairs from the lowest to the middle chambers, so the stairs from thence still turn, and so will do, 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 that they that have received grace are yet sorry that grace is not consummate in glory, and hence 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 wretched man that I am! And in this we groan earnestly," is the language of gracious souls.

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 fair for ascending to the middle chambers get up to the highest stories, to his stories in the heavens. Many in churches, who seem to be turned from nature to grace, have not the grace to go up. turning still, but rest in that show of things, and so die below a share in the highest chambers.

All these 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 I say there is no way like this to make a man stand steady, steadfast in the faith, and with boldness in the day of judgment. For as he has this seated in his heart, I went up the turning stairs till I came to the highest chambers. A straight pair of stairs are like that ladder by which men ascend to the gallows; they are the turning ones that lead us to the heavenly mansion-houses. 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 you come to the view of the heavens; yea, till you are possessed of the highest chambers. How many times has God, by the Scripture, called upon you to TURN, and told you you must turn or die! and now here he has added to his call a figure, by placing a pair of turn

ing stairs in his temple, to convict your very senses that you must TURN if you mean to go up into his holy chambers, and so into his eternal mansion-houses; 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.

XXXVI. Of the Molten Sea that was in the Temple.

There was also a molten sea in the temple; it was made of brass, and contained three thousand baths. 2 Chron. iv. 2-9.

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. Ex. 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 thereto. 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.

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

1. 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 I have spoken unto you."

2. It was a figure of the word without mixture of men's inventions: hence it is called pure water. Having your "bodies washed with pure water." And again, "He sanc. tifies and cleanseth his Church with the washing of water by the word."

All these places are an allusion to the molten sea at which of old they washed when they went into the temple to worship. fore," saith he, "being washed, let us draw near to God."

"There

3. This sea from brim to brim was complete ten cubits, perhaps to show there is as much in the word of the Gospel to save as there is in

the ten words to condemn.

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 ander the power of the Gospel, for this sea breeds Gospel ministers as the water breeds fish.

1. It is also said in the text that these 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." Eph. iii.

6. This sea is said to have a brim like the brim of a cup, to invite us as well to drink of its grace as to wash in its water. For the word of the Spirit when mixed had not only a cleansing but a saving quality in it. 2 Chron. iv.

7. This brim was wrought with lilies, or was like a lily-flower, to show 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 necessary for the body as well as for the soul. Matt. vi. 28-34.

XXXVII. Upon what the Molten Sea stood in

the Temple.

1. This molten sea stood upon the backs of 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 Feast. Hence the apostles are called holy. They were compared to oxen, because the ox is strong; and they also were mighty in the word.

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; nor did they; they delivered it pure

to us.

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

7. In that they stood with their faces every way, it was, as I said, to show how the apostles should carry the Gospel into all the world. Matt. xxviii. 19.

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 shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God."

9. These oxen bear this molten sea upon their backs, to show that they should be the foundation workmen of the Gospel, and that it ought not to be removed, as was the molten sea of old, from that basis to another.

10. It is also said concerning those oxen that thus did bear this molten sea that all their hinder parts 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."

11. And indeed it becomes a Gospel minister to have his uncomely parts covered with that grace which by the Gospel he preacheth unto others. As Paul exhorts Timothy to take heed unto himself and to his 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 false ministers; the prophet calls them the tail. The prophet that speaketh lies, either by word or with his feet, he is the tail. Isa. ix. 1.

13. But what a shame is it to hide his head under this molten sea while his hinder parts hang out! Such an one is none of Christ's oxen; for they, with honour to their Master, show their heads before all the world, for that their hinder parts are inward, 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 be lieve the word nor to live a holy life; they will