trance 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.

1. These pillars stood, one on the right hand and the 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 name of that on the right hand was called "Jachin," (God shall establish ;) and the name of that on the left hand was "Boaz," (in it is strength.) 1 Kings vii. 21; 2 Chron. iii. 17.

2. These two pillars were types of Christ's apostles of the apostles of circumcision, and of the uncircumcision. Therefore the apostle Paul also calleth them pillars, (Gal. ii.,) and saith that the pillar on the right hand was a type of himself and his companions, who were to go to the uncircumcised and teach the Gentiles the way of life. When James, Cephas, and John saith, "Ye 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."

So, then, these two pillars were types of these two orders of the apostles in this 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 showeth 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 sanctified by the Holy Ghost."

4. And since the name of this pillar was "Jachin," (God shall establish,) as it showeth that opposition shall attend it, so also that God would bless his word preached by them to the Gentiles, to the conversion of numbers of them, maugre all the opposition of the enemy.

5. This is 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; and their fighting against thee shall nothing at all prevail." Wherefore Paul says of himself, "I am set for the defence of the Gospel, that the truth thereof might continue with you." Phil. i. 17; Gal. ii. 5.

XIII. Of the Height of these Pillars that thus stood before the Porch of the Door of the Temple.

The pillars were eignteen cubits high apiece, and that is as high, yea, as high again, as the

highest giant that ever we read of in the world; for the highest of which we read was but six cubits and a span.

True, the bedstead of Og was nine cubits long, but I trow the giant himself was shorter. Deut. iii. 11; 2 Chron. iii. 15. But put the longest to the longest, and set the one upon the shoulders of the other, and yet each pillar was higher than they.

We have now, as I know of, but few that remain of the remnant of the giants; and though they boast as if they were higher than Anak, yet these pillars are higher than they.

These pillars are the highest; you may equal them, and an inch above is worth an ell below. The height, therefore, of these pi.lars is to show us what high dignity God did put upon those of his saints whom he did call to be apostles of the Lamb; for their office and call thereto is the highest in the Church of God. These men, I say, were made thus high by their being cast in such a mould. Of that which added yet further to their height we 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 infallible.

will

And what can our pretended giants do or say in comparison of these? The truth is, all other men to these are drawfs, are low, dark, weak, and beneath them, not only as to call and office, but also as to gifts and grace. This sentence, "Paul, an apostle of Jesus Christ," drowneth all. What now are all other titles of grandeur and greatness when compared with this one sentence?

True, the men were but mean in themselves; for what is Paul or Apollos, or what was James or John? Yet by their call to that office they were made highest of all in the Church. Christ did raise them eighteen cubits high, not in conceit for so there are many higher than theybut 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 show that all right worship, and that which will be acceptable to God, is by, or according to, their doctrine.

XIV. 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 apiece. These were for the adorning of the pillars, and therefore were types and shadows of that 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 was upon all the apostles. Acts iv. 33.

These chapiters had belonging to them a bowl, made pumil-fashion, and it was placed upon the head of them, perhaps to signify their aptness to receive and largeness to contain of the dew of heaven, that shadow of the doctrine of the Gospel, which doctrine the apostles, as the chief, were to receive and hold forth to the world for their conversion. Hence, as the bowls were capable to receive the dew of heaven, these are said to receive grace, an apostleship for obedience to the faith among all nations for his name.

There was also upon these chapiters a network, or nets like unto chequer-work, which still added to their lustre. These nets were they which showed for what intent the apostolical office was ordained; namely, that by their preaching they might bring many souls to God.

And hence Christ calls them fisher

men, saying, "Ye shall catch men."

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. Matt. xxiv. 14; Acts xx. 24.

Grace and glory, grace 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, I say, the alluring bait with which Moses drew six hundred thousand out of Egypt into the wilderness of old. Ex. iii. 8. But behold, we have pomegranates, two rows of pomegranates, grace and a kingdom, as the bait of the holy Gospel; no wonder then if, when men of skill did cast this net into the sea, such numbers of fish have been catched even by one sermon. Acts 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 leap like fishes in a net, when they see themselves catched in this drag of the holy Gospel of the Son of God. They are catched from death and hell, catched to live with God in glory.

that stood before the Temple.

XV. Of the Pomegranates adjoined to these Nets on the Chapiters.

There were also joined to these nets upon the top of the pillars pomegranates in abundance, four hundred for the net-work. Pomegranates, you know, are beautiful to look on, pleasant to the palate, comfortable to the stomach, and cheering by their juice. There were to be two rows of these pomegranates for one net-work, and so two rows of them for the other.

And this was to show 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 sound 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

As there were nets to catch, and pomegranates to bait, so there were chains belonging to these chapiters on these pillars. 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 fast 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 are taken by the Gospel. Hos. 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." Wherefore as you find the nets, so the chains had pomegranates on them. "And he made an hundred pomegranates, and put them upon the chains."

The chains, then, had baits, as well as the nets, to show that the bands of the Gospel are unresistible goodnesses, such with which men love to be bound, and such as they pray they may hold fast by. He binds his foal to the vine, his saint unto this Saviour. Gen. xlix. 11.

By these chains there is therefore showed what strength there is in Gospel charms, if once the adder doth but hear them; never man yet was able to resist them that well did know the meaning of them; they are mighty to make poor men obedient, and that in word and deed. These chains were such as were in the oracle, to show that Gospel bonds are strong as the joys of heaven, and as the glories there can make them chains as in the oracle, as in the most holy place. It is heaven that binds sinners on earth to the faith and hope of the Gospel of Christ.

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

These pillars were also adorned with lilywork, as well as with pomegranates and chains. "Chapiters also which were upon the top of the pillars were of lily-work: so was the work of the pillars finished."

This lily-work is here put in on purpose, even to show us how far off those that were to be the true apostles of the Lamb should be from seeking carnal things, or of making their preaching a stalking-horse to worldly greatness, and that preferment. There was lily-work upon them; that is, they lived upon the bounty and care of God, and were content with that glory which he had put upon them. "The lilies," saith Christ, "they toil not, neither do they spin, and yet Solomon in all his glory was not arrayed like one of these."

Thus, therefore, these pillars show that as the apostles should be fitted and qualified for their work, they should be also free from cares ard 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 see and learn, and take examples of them how to behave themselves as to this world in the performing of their office.

And that which gives us further light in this is, 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. 1 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, but put check unto the desires and cravings of the belly, or to show that they need not do it, for that he that calls to his work will himself provide for the belly. It is said of the Church that "her belly is as a heap of wheat set about with lilies," to show that she should, without covetousness, have sufficient, if she would cast all her care upon God, her great provider. This the apostles did, and this is their glory to this day.

"So was the work of the pillars finished." To live lily-lives, it seems, is the glory of an apostle, and the completing of his office and service for God. But this is directly opposite to the belly, over against the belly, and this makes it the harder work. But yet so living is the way to make all that is done sweetscented to those that be under this care. Covetousness makes a minister smell frowish, and look more like a greedy dog than an apostle of Jesus Christ. Judas had none of this lilywork; so his name 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, and 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 send forth their scent as Lebanon.

Thus you see 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.

XVIII. Of the Fashion of the Temple. Of the length and breadth of the temple I shall say nothing, but as to the height thereof there, methinks, I see something. The temple was higher than the pillars, and so is the Church than her officers; I say, consider them singly as officers, though inferior as to gifts and office; for 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, as so they are but servants of the highest form. It is the Church.

as such, that is the lady, a queen, the bride, the Lamb's wife; and prophets, apostles, and ministers, &c., are but servants, stewards, labourers for her good.

As, therefore, the lady is above the servant, the queen above the steward, or the wife above all her husband's officers, so is the Church, as such, above these officers. The temple was higher than the pillars.

2. Again, as the temple was highest, so it erlarged itself still upward; for as it ascended in height, so it still was wider and wider, 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. 1 Kings vi. 5, 6. The temple therefore was round about some cubits wider than it was below; for there was an enlarging and an ascending about still upward to the side chambers, for the winding about was still upward round about the house; therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest, by the midst.

And this was to show us that God's true Gospel temple, which is his Church, should have its enlargedness of heart still upwards, or most for spiritual and eternal things; wherefore he saith, "Thy heart shall fear and be enlarged:" that is, be most affected with things above, "where Christ sitteth at the right hand of God." Indeed, it is the nature of grace to enlarge itself still upward, and to make the heart widest for the things that are above.

The temple, therefore, was narrowest downwards, to show that a little of earth, or this world, should serve the Church of God. 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 enlarge ourselves, both by the fashion of the temple as well as by express words.

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, our prayers, and groans, be most for things above. Let us open our mouths as the ground that is chapt doth for the latter rain, for the things that are eternal. Job xxix. 23; Ps. lxxxi. 10.

Observe again that the lowest parts of the temple were the narrowest parts of the temple; so those in the Church who are nearest or most concerned with earth are the most narrow

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 temple you see was widest upwards; the higher the more it is enlarged. Paul being once caught up into paradise, could not but be there enlarged. 2 Cor. xii.

One may say of the fashion of the temple, as some say of a lively picture, It speaks. I say, its form and fashion speaks; it says to all saints, to all the churches of Christ, Open your hearts for heaven, be ye enlarged upwards.

I read not in Scripture of any house but this that was thus enlarged upwards; nor is there anywhere, save only in the Church of God, that which doth answer this similitude.

All other are widest downward, and have the largest heart for earthly things: the Church only is widest upwards, and has its greatest enlargements towards heaven.

XIX. Of the Outward Glory of the Temple. I do also think that as to this there was a great expression in it: 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. And besides this of its enlarging upwards, there was such an outward beauty and glory put upon it as was alluring to beholders. The stones were curiously carved and excellently joined together; its outward show 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 show him the building of the temple: "Master," said they, "see what manner of stones and what buildings are here." 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, Ps. lxviii. 29, 31.

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

Her enlarging upward, as that was to show us what the inward affections of Christians should be, (Col. iii. 1, 2, 3,) so her curious outward adorning and beauty was a figure of the beauteous and holy conversation of the godly

say of the lives and conversation of the saints, as they were made to say of the stones and outward building of the temple, Behold what Christians and what goodly conversations are here! I say it is brave when our light so shines before men that they, seeing our good works, shall be forced to glorify our Father which is in heaven. Matt. v. 16.

Hence this is called our adorning wherewith we adorn the Gospel, and that by which we beautify it. Tit. ii. 10.

This, I say, is taking to beholders, as was this goodly outside of the temple. And without this, what is to be seen in the Church of God? Her inside cannot be seen by the world, but her outside may. Now, her outside is very homely and without all beauty save that of the holy life; this only is her visible goodliness. This puts to silence the ignorance of foolish men. This allures others to fall in love with their own salvation, and makes them fall in with Christ against the devil and his kingdom.

XX. Of the Porch of the Temple.

We come next to the porch of the temple that is commonly called Solomon's.

1. This porch was in the front of the house, and so became the common way into the temple. 1 Kings vi. 3; 2 Chron. iii. 4.

2. This porch, therefore, was the place of reception in common for all, whether Jews or religious proselytes, who came to Jerusalem to worship.

3. This porch had a door or gate belonging to it, but such as was seldom shut, except in declining times, or when men put themselves into a rage against those better than themselves.

4. This gate of this porch was called "Beautiful," even the beautiful gate of the temple, and was that at which the lame man lay to beg for an alms of them that went in thither to worship. Acts iii. 1, 2, 10.

Now, then, since this porch was the common place of reception for all worshippers, and the place also where they laid the beggars, it looks as if it were to be a type of the Church's bosom for charity. Here the proselytes were entertained, here the beggars were relieved and received alms. These gates were seldom shut; and the houses of Christian compassion should be always open. This, therefore, beautified this gate, as charity beautifies any of the churches. Largeness of heart and tender com

The church porch to this day is a place for beggars, and perhaps this practice at first was borrowed from the beggars lying at the temple gate. This porch was large, and so should the charity of the churches be. It was for length the breadth of the temple, and of the same size with the holiest of all.

The first might be to teach us in charity we should not be niggardly; according to the breadth of our ability we should extend it to all the house; and that in our so doing the very emblem of heaven is upon us, of which the holiest was a figure; as therefore we have opportunity, let us do good to all, &c.

It is a fine ornament to a true church to have a large church porch, or a wide bosom, for reception of all that come thither to worship. This was commanded to the Jews, and their glory shone when they did accordingly: "And it shall come to pass, in what place the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God."

This porch was, as I said, not only for length the breadth of the temple, and so the length and breadth of the holiest, but it was, if I mistake not, for height far higher than them both; for the holy place was but thirty cubits high, and the most holy but twenty, but the porch was in height an hundred and twenty cubits. This beautiful porch, therefore, was four times as high as the temple itself.

One excellent ornament, therefore, of this temple was for that it had a porch so highthat is, so famous for height-so high as to be seen afar off. Charity, if it be rich, runs up from the church like a steeple, and will be seen afar off, I say, if it be rich, large, and abounds. Christ's charity was blazed abroad; it was so high no man could hide it: and the charity of the churches will be seen from church to church, yea, and will be spoken of to their commendation in every place, if it be warm, fervent, and high. Mark vii. 36.

XXI. Of the Ornaments of the Porch of the Temple.

There were three things belonging to the porch, besides its height, that was an ornament unto it:

1. It was overlaid within with gold. 2. It had the pillars adjoined unto it. 3. It was the inlet into the temple. First, it was overlaid with gold. Gold ofttimes was a type of grace, and particularly of