Chapter XXXIX: Part I (39)

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 faith will bear; I speak now of God's ordinary dealing with his people, for so he saith in his Word, 'According to your faith be it unto you' (Matt 9:29). If a man goeth to the ocean sea for water, let him carry but an egg-shell with him, and with that he shall not bring a gallon home. I know, indeed, that our little pots have a promise of being made like the bowls of the altar; but still our mess must be according to our measure, be that small, or be it great. The same prophet saith again, the saints shall be 'filled like bowls, and as the corners of the altar'; which, though it supposes an enlargement, yet it must be confined to that measure of faith which is provided for its reception (Zech 9:15, 14:20). And suppose these bowls should signify the promises, though the saints, not the promises, are compared to them, because they, not promises, are the subjects of faith; yet it is the promise by our measure of faith in that, that is nourishing to our souls.

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 (Esth 1:7,8). Thy faith, then, is one of the bowls or basins of the temple, by, or according to which, thou receivest thy mess, when thou sittest feasting at the table of God. And observe, all the bowls were not made of gold, as all faith is not of a saving sort. It is the golden faith that is right; the silver bowls were of an inferior sort (Rev 3:18).

Some, I say, have golden faith; all faith is not so. Wherefore look to it, soul, that thy bowl, thy faith, be golden faith, or of the best kind. Look, I say, after a good faith, and great, for a great faith receives a great mess. Of old, beggars did use to carry their bowls in their laps, when they went to a door for an alms.[26]

Consequently, if their bowls were but little, they ofttimes came off by the loss, though the charity of the giver was large. Yea, the greater the charity, the larger the loss, because the beggar's bowl was too little. Mark it well, it is ofttimes thus in the matters of our God. Art thou a beggar, a beggar at God's door, be sure thou gettest a great bowl; for as thy bowl is, so will be thy mess. 'According to your faith,' saith he, 'be it unto you' (Matt 9:29).

LI. Of the flagons and cups of the Temple.

The next thing to be considered is the flagons and cups of the temple; of these we read, 1 Chronicles 28:17; Jeremiah 52:19; Isaiah 22:24. These were of great use among the Jews, especially on their feasting days; as of their sabbaths, new-moons, and the like (Lev 23:13; Num 28:7; 1 Chron 16:3; Isa 25:6, 62:8,9).

For instance, the day that David danced before the ark, 'he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine' (2 Sam 6:19; 1 Chron 16:3). 'In this mountain,' that is, in the temple typically, saith the prophet, 'shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the less well refined' (Isa 25:6).

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 (Cant 2:4,5). 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 she is sick of love? Then she indeed has need of a draught, for she now sinks, and will not else be supported. 'Stay me with flagons,' saith she, 'and comfort me with apples, for I am sick of love' (Can 2:5).

These flagons, therefore, were types of those feastings, and of those large draughts of Divine love, that the Lord Jesus draweth for and giveth to his spouse in those days that he feasteth with them. For then he saith, 'Drink, yea, drink abundantly, O beloved.' This he does to cheer her up under her hours of sadness and dejection; for now new 'corn shall make the young men cheerful, and new wine the maids' (Prov 31:6,7; Psa 116:13; Jer 16:7; Cant 5; Zech 9:17).

As there were flagons, so there were cups; and they are called cups of consolation, and cups of salvation, because, as I said, they were they by which God at his feastings with his people, or when he suppeth with them, giveth out the more large draughts of his love unto his saints, to revive the spirits of the humble, and to revive the hearts of the contrite ones. At these times God made David's cup run over. For we are now admitted, if our faith will bear it, to drink freely into this grace, and to be merry with him (Psa 23:5; Luke 15:22-24; Cant 5:1, 7:11,12; John 14:23; Rev 3:20). This is that to which the apostle alludeth, when he saith, 'Be not drunk with wine, wherein is excess, but be filled with the Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart unto the Lord' (Eph 5:18,19).

For the cups, as to their use in the general, understand them as of the bowls made mention of before. For assurances are the blooms and flowers of faith, not always on it, though usually on feasting days it is so. So the degree of the one is still according to the measure of the other (James 5; Rom 15:13).

LII. Of the 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 (Ezra 1:9; Num 7:84). These chargers were not for uses common or profane, 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 so are these chargers to the bowls, and cups, and flagons of the temple.

The meat was of two sorts, roast or boiled. Of that which was roasted was the passover, and of that which was boiled were the trespass-offerings. Wherefore, concerning the passover, he saith, 'Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof' (Exo 12:9). 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 as 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 passover is now dressed up and set before the people? Is it not in the four 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 sermons?

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

In these is Christ most truly, lively, and amply set before us as crucified, or roasted at the fire of God's law for our sins, that we might live by him through faith, feeding upon him (2 Cor 3:12; Gal 3:12; Acts 3:18-22, 13:2-5, 26:22; 1 Peter 1:10; Acts 7:52, 15:15, 28:23; Rom 16:26; Rev 10:7).

There is in these chargers not only meat, but sauce, if you like it, to eat the meat withal; for the passover there are bitter herbs, or sound repentance; and for other, as the thank-offerings, their is holy cheerfulness and prayers to God for grace. All these are set forth before in the holy Scriptures, and presented to us thereby, as in the gold chargers of the temple. He that will scoff at this, let him scoff. The chargers were a type of something; and he that can show 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 get your carvers to slice it out for 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 of the best, of the fat, and of the sweet.

LIII. Of the 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 course, and that a type of Jesus Christ; but the goings out were many (John 10:9, 14:6).

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 into; but sin the way out of the temple of God. True, I read not of a description of the goings out of this house, as I read of the comings in. Only when they had Athaliah out thence, she is said to go out by the way by which the horses come into the king's stables, and there she was slain, as it were upon the horse dung-hill (2 Kings 11:16; 2 Chron 23:15). 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 a pest-house, even to the day of his death (2 Chron 26:21).

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 dung-hill, or in a pest-house, and that for wicked actions, is a shameful, a disgraceful thing. And God will still be spreading dung upon the faces of such; no greatness shall prevent it (Mal 2:3). Yea, and will take them away with it. 'I will drive them out of my house,' says he, 'I will love them no more' (Hosea 9:15).

But what are we to understand in gospel days, by going out of the house of the Lord, for or by sin? 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; that is, they are cut off, and cast out from thence, as a just reward for their transgressions (Lev 20, 21:3; Eze 14:8; 1 Cor 5:13).[27]

Well, but whither 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, that is the first step, and so to hell, without repentance. But if their sin 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 seriously what they have done, or by what way they went out from the house of God. Hence the prophet is bid to show to the rebellious house, first the goings out of the house, and then the comings in. But, I say, first he bids show them the goings out thereof (Eze 43:10,11). 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 see what danger he has incurred to himself by this his wicked going out, he will not unfeignedly desire to come in thither again.

There is another thing as to this point to be 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 a man will thrust him out, and the sin of men will drive God out of his own house. Of this you read, Ezekiel 11:22, 23. For this, he saith, 'I have forsaken mine house, I have left mine heritage, I have given the dearly beloved of my soul into the hand of her enemies' (Jer 12:7). And this also is dreadful. The great sentence 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! a church, a true church, is but a poor thing if God leaves, if God forsakes it. By a true church I mean one that is congregated according to outward rule, that has sinned God away, as she had almost quite done that was of Laodicea (Rev 3).

He that sins himself out, can find no good in the world; and they that have sinned God out, can find 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 sinning yourselves out thence; also take heed, that while you keep in, you sin not God away, for thenceforth no good is there. 'Yea, woe to them when I depart from them!' saith God (Hosea 9:12).

LIV. Of the singers belonging to the Temple.

Having thus far passed through the temple, I now come 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 of worship with the saints, but they who, at least in appearance, were so. The song of Moses, 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 (Exo 15:1; Jude 5:1,2; 1 Sam 18:6). And such worship then was occasioned by God's great appearance for them, against the power of the Gentiles their enemies.

But we are confined to the songs of the temple, a more distinct type of ours in the church under the gospel. 1. The singers then were many, but the chief of them, in the days of David, were David himself, Asaph, Jeduthun, and Heman, and their sons. 2. In David's time the chief of these singers were two hundred fourscore and eight (1 Chron 25). These singers of old were to sing their songs over 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 hymn (Matt 26:30). And as of old they were the church that did sing in the temple, according to institution, to God, so also they are by God's appointment to be sung in the church by the new. Hence,

1. They are said to be the redeemed that sin. 2. The songs that they sing are said to be the 'songs of their redemption' (Rev 5:9,10). 3. They were and are songs that no man can learn but they.

But let us run a little in the parallel.

1. They were of old appointed to sin, that were cunning and skilful in songs. And answerable to that it is said, That no man could learn our New Testament songs, but the hundred and forty and four thousand which were redeemed from the earth (1 Chron 15:22; Rev 14:3).

2. These songs were sung with harps, psalteries, cymbals, and trumpets; a type of our singing with spiritual joy, from grace in our hearts (1 Chron 25:6; 2 Chron 29:26-28; Col 3:16).

3. The singers of old were to be clothed in fine linen; which fine 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 'fault before the throne of God' (1 Chron 15:27; Rev 14:1-5. See also 7:9-16; Psa 33:1).

4. The songs sung in the temple were new, or such as were compiled after 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 (Psa 33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are grounded on new matter, new occasions, new mercies, new deliverances, new discoveries of God to the soul, or for new frames of heart; and are such as are most taking, most pleasing, and most refreshing to the soul.

5. These songs of old, to distinguish them from heathenish ones, were called God's songs, 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 his mouth, 'even praise unto our God' (1 Chron 25:7; Psa 47:6,7, 137:4, 40:3).

6. These songs also were called 'the songs of Zion,' and 'the songs of the temple' (Psa 137:3; Amos 8:3). 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. Sion-songs, temple-songs, must be sung by Sion's sons, and temple-worshippers.

The redeemed of the Lord shall return, and come 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 mountain of Zion; and shall flow together thither, to the goodness of the Lord. 'Break forth into singing, ye mountains,' and let the inhabitants of the rock sing (Isa 44:23, 42:11, 51:11).

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, acceptably. I pray God it be done by all those that now-a-days get into churches, in spirit and with understanding.[28]

LV. Of the union of the holy and most holy Temple.

That commonly called the temple of God at Jerusalem, considered as standing of two parts, was called the outward and inward temple, or, the holy and most holy place. They were built upon one and the same foundation; neither could one go into the holiest, but as through the holy place (1 Kings 3:1, 6:1; 2 Chron 5:1,13, 7:2).

The first house, namely, that which we have been speaking of, was a type of the church-militant, and the place most holy a type of the church-triumphant; I say, of the church-triumphant, as it now is.

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 one and the same foundation, it was to show, that they above, and we below, are yet one and the self-same house of God. Hence they, and we together, are called, 'The whole family in heaven and earth' (Eph 3:14,15).

And hence it is said again, that we who believe on earth 'are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel' (Heb 12:22-24).

The difference, then, betwixt us and them is, not that we are really two, but one body in Christ, in divers places. True, we are below stairs, and they above; they in their holiday, and we in our working-day clothes; they in harbour, but we in the storm; they at rest, and we in the wilderness; they singing, as crowned with joy; we crying, as crowned with thorns. But, I say, we are all of one house, one family, and are all the children of one Father. 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 into 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 is built upon the Lord our Saviour.

I told you before, that none of old could go into the most holy, but by the holy place, even by the veil that made the partition between (Exo 26:33; Lev 16:2,12,15; Heb 9:7,8, 10:19). Wherefore, they are deceived that think to go into the holiest, which is heaven, when they die, who yet abandon and hate the holy place, while they live. Nay, Sirs, the way into the holiest is through the holy place; the way into heaven is through the church on earth; for that Christ is there by his word to be received by faith, before he can by us in person be received in the beatical vision. The church on earth is as the house of the women, spoken of in the book of Esther, where we must be dieted, perfumed, and made fit to go into the bridegroom's chamber, or as Paul says, 'made meet to be partakers of the inheritance of the saints in light' (Esth 2; Col 1:12).

LVI. Of the holiest or inner Temple.

The most holy place was, as I said, a figure of heaven itself, consequently a type of that where the most special presence of God is, and where his face is most clearly seen, and the gladness of his countenance most enjoyed (Heb 9:23,24; Exo 25:22; Num 7:89).

The most holy place was dark, it had no windows in it, though there were such round the chambers; the more special presence of God, too, on Mount Sinai, was in the thick darkness there (1 Kings 8:12; 2 Chron 7:1; Exo 19:9, 20:21).

1. This holiest, therefore, being thus made, was to show that God, as in heaven, to us on earth is altogether invisible, and not to be reached otherwise than by faith. 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 by the light of the fire of the altar, which was a type of the shinings of the Holy Ghost (1 Cor 2). And hence it is said, notwithstanding this darkness, 'He dwelleth in the light, which no man can approach unto'; none but the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21,22).

2. The holiest, therefore, was thus built, to show how 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; for that is now a light to our feet, and a lantern to our path. But that place, where there will be no written word, nor ordinances as here, will yet to us shine more light and clear, than if all the lights 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 1:5). And in his light, and in the light of the Lamb immediately, we shall live, and walk, and rejoice all the days of eternity.

3. This also was ordained thus, to show that we, while in the first temple, should live by faith, as to what there was, or as to what was done in the second. Hence it is said, as to that, 'we walk by faith, not by sight' (2 Cor 5:9). The things that are there we are told of, even of the ark of the testimony, and mercy-seat, 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 to go to them hereafter; but otherwise we see them not. Therefore we are said to 'look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal' (2 Cor 4:18).

4. The people of old were not to look into the holiest, lest they died, save only their high-priest, he might go into it (Num 17:13). To show 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 by faith in God's eternal testament. True, we may now come to the holiest, even as nigh as the first temple will admit us to come; but it must be by blood and faith, not by vain imagination, sense, or carnal reason (Heb 10:19).

5. This holiest of all was four square every way, both as to height, length, and breadth. To be thus, is a note of perfection, as I have showed elsewhere; wherefore it was on purpose thus built, to show us that all fulness of blessedness is there, both as to the nature, degree, and duration. So 'when that which is perfect is come, then that which is in part shall be done away' (1 Cor 13:8-10; Heb 10:19-22).

LVII. Of the veil of the Temple.

The veil of the temple was a hanging made of 'blue and purple, and scarlet, and fine twined linen,' and there were cherubims wrought thereon (Exo 26:31).

1. This veil was one partition, betwixt the holy and most holy place; and I take it, it was to keep from the sight of the worshippers the things most holy, when the high-priest went in thither, to accomplish the service of God (Exo 26:33; 2 Chron 3:14; Heb 9:8).

2. The veil was a type of two things.

(1.) Of these visible heavens through which Christ passed when he went to make intercession for us. And as by the veil, the priest went out of the sight of the people, when he went into the holiest of all, so Jesus Christ when he ascended, was by the heavens, 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 our sight; for now we see him not, nor shall, until these heavens be rolled together as a scroll, and pass away like a thing rolled together (Isa 40:22; Acts 1:9-11, 3:19-21; 1 Peter 1:8).

(2.) This is that veil through which the apostle saith, Jesus is, as a forerunner for us, entered into the presence of God. For by veil here also must be meant the heavens, or outspread firmament thereof; as both Mark and Peter say, He 'is gone into heaven, and is on the right hand of God' (Mark 16:19; 1 Peter 3:22).

3. The veil of the temple was made of blue, the very colour of the heaven. Of purple and crimson, and scarlet also, which are the colours of many of the clouds, because of the reflections of the sun. But again,

4. The veil was also a type of the body of Christ. For as the veil 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 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 faith, through the veil, that is to say, his flesh (Heb 10:19-22). But yet, I say, all is by faith; and, indeed, the rending of the veil that day that Christ was crucified, did loudly preach this to us. For no sooner was the body of Christ pierced, but the veil of the temple rent in twain from the top to the bottom; and so a way was made for a clearer sight of what was there beyond it, both in the type and antitype (Matt 27:50-53; Heb 10:19,20).

Thus you see that the veil of the temple was a type of these visible heavens, and also of the body of Christ; of the first, because he passed through it unto the Father; of the second, because we by it have boldness to come to the Father.

I read also of two other veils, as of that spread over the face of Moses, to the end that the children of Israel should not stedfastly behold; and of the first veil of the tabernacle. But of these I shall not in this place speak.

Upon the veil of the temple there were also the figures of cherubims wrought, that is, of angels; to show, that as the angels are with us here, and wait upon us all the days of our pilgrimage in this world; so when we die, they stand ready, even at the veil, at the door of these heavens, to come when bid, to fetch us, and carry us away into Abraham's bosom (Luke 16:22).

The veil, 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 if we would even now discern the glories that are in the holiest of all, we must look through Jesus to them, even through the veil, 'that is to say, his flesh.' Yea, it teaches us that we may, by faith through him, attain to a kind of a presence, at least of the beauty and sweetness of them.

LVIII. Of the doors of the inner Temple.

1. Besides the veil, 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 olive tree. 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 6:31).

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 veil. I told you before that the veil was a type of the visible heavens, which God has spread out as a curtain, and through which Christ went when he ascended to the right hand of the Father.

3. Now, beyond this veil, as I said, I find a door, a gate opening with two leaves, 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 in' (Psa 24:7,9).

4. The doors of the temple were made of fire, but these, as you see, were made of olive; to show us by that fat tree, that rich type, with what glory we shall be met, who shall be counted worthy to enter at these gates. The olive tree has its name from the oil and fatness of its nature, and the doors that let into the holiest were made of this olive tree (Rom 11:16-18).[29]

5. Cherubims were also carved upon these doors to show, that as the angels met us at the temple door, and as they wait upon us in the temple, and stand also ready at the veil, so even at the gate of the mansion-house, they will be also ready to give us a welcome thither, and to attend us into the presence chamber.

6. Palm trees also, as they were carved upon the temple doors, so we also find them here before the oracle, upon the doors that let in thither; to show, that as Christ gave us the victory at our first entering into faith, so he will finish that victory, by giving of us eternal salvation. Thus is he the author and finisher of our faith. For as sure as at first we received the palm branch by faith, so surely shall we wear it in our hands, as a token of his faithfulness in the heaven of heavens, for ever (Rev 7:9).

7. Open flowers are also carved here, to show 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 thitherward in a sinful and miserable world. Christ will never 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 trees and open flowers may also be a type of the precious ones of God, who shall be counted worthy of his kingdom; the one, of the uprightness of their hearts; the other, of the good favour of their lives. 'The upright shall dwell in thy presence; and to him that ordereth his conversation aright, I will show the salvation of God' (Psa 140:13).

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

10. All these were overlaid with gold, as you may say, 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 (Psa 84:11). 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. Gold upon the palm trees, that is, on the saints; gold upon the cherubims, that is, upon the angels. For I doubt not but that the angels themselves shall receive additional glory for the service which they have served Christ and his church on earth.

11. The angels are God's harvest men, and doubtless he will give them good wages, even glory upon their glory then (Matt 13:38,39, 24:31; John 4:36).

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 ingathering is over. But what an entrance into life is here? Here is gold upon gold at the door, at our first step into the kingdom.

LIX. Of the golden nails of the inner Temple.

I shall not concern myself with all the nails of the temple, as of those made of iron, &c. (1 Chron 22:3). But only with the golden ones, of which you read, where he saith, 'And the weight of the nails was fifty shekels of gold' (2 Chron 3:9). 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.

1. Some of them represented Christ Jesus our Lord as fixed in his mediatory office in the heavens; wherefore in one place, when the Holy Ghost speaks of Christ, as he sprang from Judah to be a mediator, saith, 'Out of him came the corner,' the corner stone, 'out of him the nail' (Zech 10:4). Now, since he is compared to a nail, a golden nail, it is to show, that as a nail, by driving, is fixed in his place; so Christ, by God's oath, is made an everlasting priest (Heb 7:25). Therefore, as he saith again, the nail, the Aaronical priesthood, that was fastened in a sure place, should be removed, be cut down, and fall; so he who has the key of David, which is Christ (Rev 3:7), shall by God, as a nail, be fastened in a sure place, and abide; therefore he says again, 'And he shall be for a glorious throne,' or mercy-seat, 'to his Father's house.' And moreover, That 'they shall hang upon 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 all the vessels of flagons' (Isa 22:20-25). According to that which is written, 'And they sang a new song' to the Lamb that was slain, 'saying, Thou art worthy,' &c. (Rev 5:9-12).

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 said of old, God has given us 'a nail in his holy place'; a nail, says the line, 'a pin, a constant and sure abode,' says the margin (Ezra 9:8). Now, this nail in his holy place, as was showed before, is Christ; Christ, as possessed 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 there to be set down together in him (Eph 1; Col 3:3; Eph 2:5,6).

2. Some of these nails were types of the holy words of God, which for ever are settled in heaven. Types, I say, of their 'yea and amen.' Hence Solomon, in another place, compares the words of the wise God, 'to goads and nails, fastened by the masters of assemblies, which are given from one shepherd' (Eccl 12:11).

They are called goads, because, as such prick the oxen on in their drawing, so God's words prick Christians on in their holy duties. They are called nails, to show, that as nails, when fastened well in a sure place, are not easily removed; so God's words, by his will, stand firm for ever. The masters of the assemblies are first, the apostles. The one shepherd is Jesus Christ. Hence the gospel of Christ is said to be everlasting, to abide for ever, and to be more stedfast than heaven and earth (Isa 40:6-8; 1 Peter 1:24,25; Heb 13:20; Rev 14:6; Matt 24:35). The Lord Jesus then, and his holy words, are the golden nails of the temple, and the fixing of thess nails in the temple, was to show that Christ is the same today, 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!

LX. Of the floor and walls of the inner Temple.

1. 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 even built for it within, for the oracle, for the most holy place' (1 Kings 6:16).

2. In that he doth tell us with what it was ceiled, 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 height of the house; 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 (Eze 31:3-8). Now in that it is said the house, the oracle, was ceiled round about therewith, it may be to show, that in heaven, and no where else, is the height of all perfections. Perfection is in the church on earth, but not such as is in heaven.

(1.) There is a natural perfection, and so a penny is as natural silver as is a shilling. (2.) There is a comparative perfection, and so one thing may be perfect and imperfect at the same time; as a half-crown is more than a shilling, yet less than a crown. (3.) There is also that which we call the utmost perfection, and that is it which cannot be added to, or taken from him; and so God only is perfect. Now, heavenly glory is that which goes beyond all perfection on the earth, as the cedar goes beyond all trees for height. Hence God, when he speaks of his own excellency, sets it forth by its height. The high God, the most High, and the high and lofty One; and the Highest (Psa 92:9, 138:6; Gen 14:19-21; Dan 3:26, 5:18; Psa 18:13, 87:5; Luke 1:32, 6:35; Isa 57:15; Psa 9:2, 56:2, 92:1; Isa 14:14). These terms also are ascribed to this house, for that it was the place where utmost perfection dwelt.

I take, therefore, the cedar in this place to be a note of perfection, even the cedar with which this house was ceiled. For since it is the wisdom of God to speak to us ofttimes by trees, gold, silver, stones, beasts, fowls, fishes, spiders, ants, frogs, flies, lice, dust, &c., and here by wood; how should we by them understand his voice, if we count there is no meaning in them? 'And the cedar of the house within was carved with knops and open flowers; all was cedar; there was no stone seen' (1 Kings 6:18).

Knops and flowers were they with which the golden candlestick was adorned, as you read, Exodus 25:33, 35, 37:10, 21. The candlestick was a type of the church, 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 14:13); and since, it is said, they shall have a far more exceeding and eternal weight of glory bestowed on them, for them in the heavens' (2 Cor 4:16,17).

'All was cedar; there was no stone seen.' Take stone in the type for that which was really so, and in the antitype for that which is so mystically, and then it may import to us, that in heaven, the antitype of this holiest, there shall never be anything of hardness of heart in them that possess it for ever. All imperfection ariseth from the badness of the heart, but there will be no bad hearts in glory. No shortness in knowledge, no crossness of disposition, no workings of lusts, or corruptions will be there; no, not throughout the whole heavens. Here, alas! they are seen, and that in the best of saints, because here our light is mixed with darkness; but there will be no night there, nor any stone seen.

'And the floor of the house was overlaid with gold' (1 Kings 6:30). This is like that of which we read of the New Jerusalem that is to come from God out of heaven; says the text, 'The street of the city was pure gold'; and like that of which you read in Exodus, 'They saw the God of Israel, and under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness' (Rev 21:21; Exo 24:10). All the visions were rich, but this the richest, that the floor of the house should 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 fall into the mire, and then again stumble upon blocks and stones. Here we sometimes fall into holes, and have our heel oft catched in a snare; but there will be none of these. Gold! 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 we then shall take all our steps in the gold of the sanctuary.

LXI. Of 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, and the ark of the covenant of God (Gen 6:14; Exo 2:3,5). But it is the ark of the covenant of which I shall now speak. The ark was made 'of shittim-wood, two cubits and a half was the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.' It was overlaid 'with pure gold within and without,' and 'a crown of gold' was made for it 'round about' (Exo 25:10,11).

1. This ark was called 'the ark of the covenant,' as the first that you read of was called 'Noah's,' because as he in that was kept from being drowned, so the tables of the covenant were kept in this from breaking.

2. This ark, in this, was a type of Christ; for that in him only, and not in the hand of Moses, these tables were kept whole. Moses brake them, the ark keeps them.

3. Not only that wrote on two tables of stone, but that also called 'the ceremonial,' was put into the 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 show that out of the side of Christ must come that which must answer that, for out thence came blood and water; blood, to answer the blood of the ceremonies; and water, to answer the purifyings and rinsings of that law. The ceremonies, therefore, were lodged in the side of the ark, to show that they should be answered out of the side of Jesus Christ (Exo 25:16,17; Deut 10:5; Psa 40:8; John 19:34; Heb 10:7).

4. The ark had the name of God put upon it; yea, it was called the strength of God, and his glory, though made of wood. And Christ is God both in name and nature, though made flesh; yea more, made to be sin for us (2 Sam 6:2; 1 Chron 13:6; 2 Chron 6:1; John 1:14; Rom 9:5; 2 Cor 5:21).

5. The ark was carried upon men's shoulders this way and that, to show how Christ should be carried and preached by his apostles and ministers into all parts of the world (Exo 25:14; 1 Chron 15:15; Matt 28:19,20; Luke 24:46,47).

6. The ark had those testimonies of God's presence accompanying it, as 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 law or gospel. This is so apparent it needs no proof. And now for a few comparisons more.

(1.) It was at that that God answered the people, when they were wont to come to inquire of him; and in these last days God has spoken to us by his Son (1 Chron 13:3; 1 Sam 14:18; Heb 1:2; John 16:23,24).

(2.) At the presence of the ark the waters of Jordan stood still till Israel, the ransomed of the Lord, passed over from the wilderness to Canaan; and it is by the power and presence of Christ that we pass over death, Jordan's antitype, from the wilderness of this world to heaven (Josh 3:15-17; John 11:25; Rom 8:37-39; 1 Cor 15:54-57).

(3.) Before the ark the walls of Jericho fell down; and at the presence of Christ shall all high towers, and strongholds, and hiding places for sinners be razed, and dissolved at his coming (Josh 6:20; Isa 30:25, 2:10,16; 2 Peter 3:10; Rev 20:11-13).

(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 be made his footstool (1 Sam 5:1-4; Mark 5:12; 1 Cor 15:25; Heb 10:13).

(5.) The Philistines were also plagued for meddling with the ark, while they abode uncircumcised; and the wicked will one day be most severely plagued for their meddling with Christ, with their uncircumcised hearts (1 Sam 5:6-13; Psa 50:6; Matt 24:51, 25:11,12; Luke 13:25-29).

(6.) God's blessing was upon those that entertained the ark as they should; and much more is, and will his blessing be upon those that so embrace and entertain his Christ, and profess his name sincerely (2 Sam 6:11; Acts 3:26; Gal 3:13,14; Matt 19:27-29; Luke 22:28,29).

(7.) When Uzzah 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 support it in the world (1 Chron 13:9,10; Matt 26:52; Rev 13:10).

(8.) The ark, though thus dignified, was of itself but low--but a cubit and a half high; also Christ--though he was the glory of heaven and of God--yet made himself of no reputation, and was found in the likeness of a man (Exo 25:10-12; Phil 2:6-11).

(9.) The ark had a crown of gold round about upon it, to show how Christ is crowned by his saints by faith, 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 showed in the type (Zech 6:11,14). And in the antitype (Rev 4:10, 19:12).

(10.) The ark was overlaid with gold within and without, to show that Christ was perfect in inward grace and outward life, in spirit and in righteousness (John 1:14; 1 Peter 2:22).

(11.) The ark was placed under the mercy-seat, to show that Jesus Christ, as Redeemer, brings and bears, as it were, upon his shoulders, the mercy of God to us, even in the body of his flesh, through death (Exo 25:21; Eph 4:22; 5:1,2).

(12.) When the ark was removed far from the people, the godly went mourning after it; and when Christ is hid, or taken from us, then we mourn in those days (2 Sam 7:2; Mark 2:19,20; Luke 5:34,35; John 16:20-22).

(13.) All Israel had the ark again, after their mourning-time was over; and Christ, after his people have sorrowed for him a while, will see them again, 'and their hearts shall rejoice' (John 16:1-3,20-22).