xiii. 1-3. Jn. v. 6, 7. Col. iii. 14.

The church-porch to this day is a coming in for beggars, and perhaps this practice at first was borrowed from the beggars lying at the templegate. 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.' 1 Ki. vi. 3. 2 Ch. iii. 4. The first might be to teach us in charity we should not be niggardly, but, 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 we have therefore opportunity, let us do good unto all,' &c. Ga. vi. 10.

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, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God.' Eze. xlvii. 23.

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 was the [oracle in] temple itself. 1 Ki. vi. 2, 20. 2 Ch. iii. 4.

One excellent ornament, therefore, of this temple was, for that it had a porch so high, that is, so famous for height; hence he says, 'This house that is so high,' that 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 commendations in every place, if it be warm, fervent, and high.

Mar. vii. 36-44. 2 Co. viii. 24; ix. 2, 13, 14.

XXI. Of the ornaments of the porch of the Temple.

There were three things belonging to the porch, besides its height, that were ornaments unto it. 1. It was overlaid within with gold. 2. It had

First. It was overlaid with gold. Gold ofttimes was a type of grace, and particularly of the grace of love. That in Solomon's chariot called gold is yet again mentioned by the name love. Ca. iii. 9, 10. As it is in the church, the grace of love is as gold. It is the greatest, the richest of graces, and that which abides for ever. Hence they that show much love to saints are said to be rich. 1 Ti. vi. 17—19. And hence charity is called a treasure, a treasure in the heavens. Lu. xii. 33, 34. Love is a golden grace; let then the churches, as the porch of the temple was, be inlaid with love, as gold.

Second. It had the pillars adjoined to it, the which, besides their stateliness, seem to be there typically to example. For there was seen, by the space of four cubits, their lily-work in the porch. 1 Ki. vii. 19. Of their lily-work I 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 show 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 symbolizing Lot's wife than an holy apostle of Jesus Christ; let them, since they stand at the door, and since the eyes of all in the porch are upon them, be patterns and examples of good works. 1 Ti. vi. 10-12, Tit. ii. 7.

Third. 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, let your ministers be beautified with your love, that they may beautify you with their love; and also be an ornament unto you, and to that Gospel they minister to you, for Jesus Christ's sake.

XXII. Of the ascent by which they went up into the porch of the Temple.

1. This porch also had certain steps, by which they went up into the house of the Lord. I know not directly the number of them; though Ezekiel speaks something about it. Eze. xl. 38, 39. Hence, when men went to worship in the temple, they were said to go UP into the house of the Lord.

Is. xxxviii. 22.

2. These steps, whether cedar, gold, or stone, yet 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 house of God. Steps of God. Ps. Ixxxv. 13. Steps ordered by him. Ps. xxxvii. 23. Steps ordered in his word. Ps. exix. 133. Steps of faith. Ro. iv. 12. Steps of the Spirit. 2 Co. xii. 18. Steps of truth. 8 Ja. 4. Steps washed with butter. Job. xxix. 6. Steps taken before, or in the presence of, God. Steps butted and bounded by a 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 honour, a step to riches, a step to worldly glory, these are everywhere; 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 ascending to go into the house of God. The world believe not this; they think it is 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 to 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. Ps. xliv. 18. Pr. ii. 18; v. 5; vii. 25–27.

The steps, then, by which men went up to the house of the Lord, were significative of those 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.

But how few are there that, as the queen of the south, are taken with these goodly 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 of his steps: they are goodly steps, they are the best.

XXIII. Of the gate of the porch of the Temple.

1. The porch, at which was an ascent to the temple, had a gate belonging to it. This gate, according to the prophet Ezekiel, was six cubits

wide.

The leaves of this gate were double, one folding this way, the other folding that. Eze. . 43. 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?

Answ. The straitness, the narrowness, must not be understood of the gate simply, but because of 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 six cubits breadth there is room: but, poor man, he was not for going in thither, unless he might carry in his houses upon his shoulder too, and now the gate was strait. Mar. x. 17–27. Wherefore he that will

enter 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 on his back;1 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.' Is. xxvi. 2.

2. They that enter in at the gate of the inner court must be clothed in fine linen: how then shall they go into the temple that carry the clogs of the dirt of this world at their heels? Thus saith the Lord God; No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary.' Eze. xliv. 9.

3. The wideness therefore of this gate is for this cause here made mention of, to wit, to encourage them that would gladly enter thereat, according to the mind of God, and not to flatter them that are not for leaving of all for God.

4. Wherefore let such as would go in remember that here is room, even a gate to enter in at six cubits wide. We have been all this while but on the outside of the temple, even in the courts of the house of the Lord, to see the beauty and glory that is there. The beauty hereof made men cry out, and say, 'How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord;' and to say, ‘a day in thy courts is better than a thousand.' Ps. lxxxiv.

1, 2, &c.

XXIV. Of the pinnacles of the Temple.

1. There were also several pinnacles belonging to the temple. These pinnacles stood on the top aloft in the air, and were sharp, and so difficult to stand upon: what men say of their number and length I wave, and come directly to their signification.

1 Wealth and honours, when sanctified, are valuable aids to Christian usefulness; but unutterable woes will fall upon him who attempts to enter heaven with temporal or ecclesiastical pomps vain-gloriously carried upon his shoulders.-(Ed.)

Christ, should seek them at their mouth. We have this treasure in earthen vessels,' saith Paul, and they are 'stewards of the' manifold 'mysteries of God.' 1 Co. iv. 1. 2 Co. iv. 7. 1 Pe. iv. 10. Ep. iv. 11-13. 6. These are God's true scribes, and bring out of their treasury things new and old; or, as he saith in another place, 'At our gates,' that is, where our porters watch, are all manner of pleasant fruits, which I have laid up for thee, O my beloved.' Ca. vii. 13. Mat. xiii. 52.

6

7. Further, some of them had charge of the ministering vessels, and they were to bring them in and out by tale. 1 Ch. ix. 28. (1.) If by ministering vessels you understand gospel ordinances, then you see who has the charge of them, to wit, the watchmen and ministers of the word. Lu. i. 12. 2 Th. ii. 15. 2 Ti. ii. 2. (2.) If by ministering vessels you mean the members of the church, for they are also ministering vessels, then you see 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 souls, as they that must give account; that they may do it with joy, and not with grief, for that is unprofitable for you.' He. xiii. 17.

8. The opening of the gates did also belong to the porters, to show that the power of the keys, to wit, of opening and shutting, of letting in and keeping out of the church, doth ministerially bolong to these watchmen. Mat. xvi. 19. He. xii. 15.

9. The conclusion is, then let the churches love their pastors, hear their pastors, be ruled by their pastors, 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 sleep, but be watchful, and look to the ordinances, to the souls of the saints, and the gates of the churches. Watchman, watchman, watch!

XXVII. Of the doors of the Temple. Now we are come to the gate of the temple; namely, to that which let out of the porch into the holy place.

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 me if any man enter he shall be saved, and shall go in and out, and find pasture.' Ex. xxxiii. 9, 10; xxxviii. 8; xl 12. Le. i. 3, 4 ; viii. 3, 4, 33 ; xv. 14. Nu. vi. 13, 18; x. 8 ; xxv. 6; xxvii. 2. 1 Sa. ii. 22. Jn. x. 9. (1.) 'I am the door." The door into the court, the door into the porch, the door into the temple, the door into the holiest, the door to 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 was: for though the door into the court, and the door into the porch were measured, to show 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; to show that Christ, as he is the inlet to saving grace, is beyond all measure, and unsearchable. Hence his grace is called 'unsearchable riches,' and that above all we can ask or think, for that it passeth knowledge. Ep. 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, though Christ, as the door to outward privileges, is set forth by rule and measure; yet, as he is the door to grace and favour, never creature, as yet, did see the length and breadth of him. Ep. iii. 17, 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, wide open, until the day of judgment. For then, and not till then, will the whole of the matter be open. For now we see through a glass, darkly; but then face to face: now I know in part, but then shall I know even as also I am known.'

1 Co. xiii. 12.

XXVIII. 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 pass

tree. 1 Ki. vi. 33, 34. Eze. xli. 23, 24.

2. These doors did represent Christ, as he is the way to the Father, as also did the door of the

1 The simple-minded nature of Bunyan here appears conspicuously. Île measures others by his own bushel, as if every pastor had as single an eye to the welfare of their flocks as he had over the Church at Bedford. How tenderly ought the churches of Christ to cherish such pastors as Bunyan, while they prayerfully watch over their ministrations.-(ED.)

parts might be yet kept undiscovered to him. For these doors, as I said before, were never yet set wide open; I mean, in the anti-type; never man yet saw all the riches and fulness which is in Christ. So that I say, a new comer, if he judged 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 shall never get in thereat. How sayest thou, young comer, is not this the case with thy soul? 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 there is not space enough for thee to enter, knock, and it shall be wider opened unto thee, and thou shalt be received. Lu. xi. 9. Jn. vi. 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 do, the doors are folding-doors. He can 'do exceeding abundantly above all that we can ask or think.' Ep. iii. 20.

The hinges on which these doors do hang were, as I told you, gold; to signify that they both turned 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 fat and oily tree, to show that they do never open with lothness or sluggishness, 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, 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 heart, and with my whole soul. Je. iii, 12, 14, 22; xxxii. 41. Re. xxi. 6; xxii. 17. Wherefore, the oil of grace, signified by this oily tree, or these olive-posts, on which these doors do hang, do cause that they open glibly or frankly to the soul.

XXIX. 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 Ki. vi. 34.

2. Mankind is also often compared to the firtree. As Is. xli. 19; lv. 18; lx. 18–17; xiv. 8.

3. Now, since the doors of the temple were made of the same, doth it not show that the way into God's house, and into his favour, is by the same nature which they are of that thither enter, even through the veil, his flesh? He. x. 20. For this door, I mean the anti-type, doth even say of himself, I am like a green fir-tree, from me is thy fruit found.' Ho. 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 see here, made of the fir

tree; even of that tree which was a type of the humanity of Jesus Christ. Consider Heb. it. 14.

5. The fir-tree is also the house of the stork, that unclean bird, even as Christ is a harbour and shelter for sinners. As for the stork, saith the text, the fir-tree is her house; and Christ saith to the sinners that see 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. De. xiv. 18. Le. xi. 19. Ps. civ. 17; lxxxiv. 2, 3. Mat. xi. 27, 28. He. vi. 17-20. 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 glory. Thus God did of old, by similitudes, teach his people his way. XXX. How the doors of the Temple were adorned.

And Solomon carved upon the doors cherubims, and palm trees, and open flowers, and covered them with gold.' 1 Ki. vi. 35. Eze. xli. 25.

First. He carved cherubims thereon. These cherubims were figures or types of angels, and forasmuch as they were carved here upon the door, it was to show,

1. What delight the angels take in waiting upon the Lord, and in going at his bidding, at his beck. They are always waiting like servants at the door of their Lord's house.

2. It may be also to show how much pleased they are to be where they may see 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. Lu. xv. 19.

3. 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 worship, 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. Ec. v. 1, 2, 6. 1 Co. xi. 5, 6, 10.

4. They may also be carved upon the temple doors, to show us how ready they are, so soon as any poor creature 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 them who shall be heirs of salvation?' He. i. 14.

5. They may also be carved here, to show that they are ready, at Christ'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 do always behold the face of their Father which is in heaven,' and are ready at the door to run at his bidding. Mat. xviii. 10.

6. Or lastly, they may be carved upon these doors, to show that Christ Jesus is the very sup