'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).

By all these things, and many more that might be mentioned, it is most evident that the ark of the testimony was a type of Jesus Christ; and take notice a little of that which follows, namely, that the ark at last arrived to the place most holy (Heb 9:3,4). That is, after its wanderings; for the ark was first made to wander, like a non-inhabitant, from place to place; now hither, and then thither; now in the hands of enemies, and then abused by friends; yea, it was caused to rove from place to place, as that of which the world was weary. I need instance to you for proof hereof none other place than the fifth, sixth, and seventh chapters of the first Book of Samuel; and, answerable to this, was our dear Lord Jesus posted backwards and forwards, hither and thither, by the force of the rage of his enemies. He was hunted into Egypt so soon as he was born (Matt 2). Then he was driven to live in Galilee the space of many years. Also, when he showed himself to Israel, they drove him sometimes into the wilderness, sometimes into the desert, sometimes into the sea, and sometimes into the mountains, and still in every of these places he was either haunted or hunted by new enemies.

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

LXII. Of the placing of the ark in the holiest, or inner Temple.

1. The ark, as we have said, and as the text declares, when carried to its rest, was placed in the inner temple, or in the most holy place, 'even under the wings of the cherubims.' 'And the priests brought in the ark of the covenant of the Lord unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims' (Exo 26:33, 39:35; 1 Kings 8:3; 2 Chron 5:7).

2. Before this, as was said afore, the ark was carried from place to place, and caused to dwell in a tent under curtains, as all our fathers did; to show that Christ, as we, was made for a time to wander in the world, in order to his being possessed of glory (2 Sam 7:1,3,6; Heb 11:9; John 1:10, 16:28, 3:13).

3. But now, when the ark was brought into the holiest, it is said to be brought into its place. This world then was not Christ's place, he was not from beneath, he came from his Father's house; wherefore while here, he was not at his place, nor could until he ascended up where he was before (John 8:23, 16:28, 6:62, 3:13).

4. Christ's proper place, therefore, is the holiest. His proper place, as God, as Priest, as Prophet, as King, and as the Advocate of his people. Here, with us, he has no more to do, in person, as mediator. If he were on earth, he should not be a priest, &c. His place and work is now above with his Father, and before the angels (Acts 5:31; 1 Peter 3:22; Heb 4:14, 8:4; 9:24; 1 John 2:1,2; Rev 1:4,5).

5. It is said the ark was brought 'to the oracle of the house,' Solomon was not content to say it was brought into the holiest; but he saith, his place was the oracle, the holy oracle, that is, the place of hearing. For he, when he ascended, had somewhat to say to God on the behalf of his people. To the oracle, that is, to the place of revealing. For he also was there to receive, and from thence to reveal to his church on earth, something that could not be made manifest but from this holy oracle. There therefore he is with the two tables of testimony in his heart, as perfectly kept; he also is there with the whole fulfulling of the ceremonial law in his side, showing and pleading the perfection of his righteousness, and the merit of his blood with his Father, and to receive and to do us good, who believe in him, how well pleased the Father is with what he has done in our behalf.

6. 'Into the most holy place.' By these words is showed, whither also the ark went, when it went to take up its rest. And in that this ark was a type of Christ in this, it is to show or further manifest, that what Christ doth now in heaven, he doth it before his Father's face. Yea, it intimates, that Christ even there makes his appeals to God, concerning the worth of what he did on earth; to God the Judge of all, I say, whether he ought not for his suffering-sake to have granted to him his whole desire, as Priest and Advocate for his people?

'Wilt thou,' said Festus to Paul, 'go up to Jerusalem, and there be judged of these things before me?' (Acts 25:9). Why, this our blessed Jesus was willing, when here, to go up to Jerusalem to be judged; and being misjudged of there, he made his appeal to God, and is now gone thither, even into the holy place, even to him that is Judge of all, for his verdict upon his doing; and whether the souls for whom he became undertaker, to bring them to glory, have not by him a right to the kingdom of heaven.

7. 'Under the wings of the cherubims.' This doth further confirm our words; for having appealed from earth to heaven, as the ark was set under the wings of the cherubims, so he, in his interceding with God and pleading his merits for us, doth it in the presence and hearing of all the angels in heaven.

And thus much of the ark of the covenant, and of its antitype. We come next to speak of the mercy-seat.

LXIII. Of the mercy-seat, and how it was placed in the holy Temple.

The mercy-seat was made in the wilderness, but brought up by Solomon, after the temple was built, with the rest of the holy things (2 Chron 5:2-10).

The mercy-seat, as I have showed of the ark, was but low. 'Two cubits and a half was the length, and a cubit and a half the breadth thereof'; but the height thereof 'was without measure.'

1. The length and breadth of the mercy-seat is the same with that of the ark: perhaps to show us, that the length and breadth of the mercy of God to his elect, is the same with the length and breadth of the merits of Christ (Exo 25:10,17). Therefore, we are said to be justified in him, blessed in him, even according to the purpose which God purposed in him.

2. But in that the mercy-seat is without measure, as to height, it is to show, that would God extend it, it is able to reach even them that fall from heaven, and to save all that ever lived on earth, even all that are now in hell. For there is not only breadth enough for them that shall be saved, but 'bread enough and to spare' (Luke 15:17). 'And thou shalt,' says God, 'put the mercy-seat above upon the ark.' Thus he said to Moses, and this was the place which David assigned for it (Exo 25:21; 1 Chron 28:11). Now, its being by God's ordinance placed thus, doth teach us many things.

(1.) That mercy's foundation to us is Christ. The mercy-seat was set upon the ark of the testimony, and there it rested to usward. Justice would not, could not have suffered us to have had any benefit by mercy, had it not found an ark, a Christ to rest upon. 'Deliver him,' saith God, 'from going down to the pit, I have found a ransom' (Job 33:24).

(2.) In that it was placed above, it doth show also that Christ was, of mercies, ordaining a fruit of mercy. Mercy is above, is the ordainer; God is love, and sent of love his Son to be the Saviour and propitiation for our sins (John 3:16; 1 John 4:10).

(3.) In that the mercy-seat and ark were thus joined together, it also shows, that without Christ mercy doth not act. Hence, when the priest came of old to God for mercy, he did use to come into the holy place with blood; yea, and did use to sprinkle it upon the mercy-seat, and before it, seven times. Take away the ark, and the mercy-seat will fall, or come greatly down at least. So take away Christ, and the flood-gate of mercy is let down, and the current of mercy stopped. This is true, for so soon as Christ shall leave off to mediate, will come the eternal judgment.

(4.) Again, in that the mercy-seat was set above upon the ark, it teacheth us to know, that mercy can look down from heaven, though the law stand by and looks on; but then it must be in Christ, as kept there, and fulfilled by him for us. The law out of Christ is terrible as a lion; the law in him is meek as a lamb. The reason is, for that it finds in him enough to answer for all their faults, that come to God for mercy by him. 'Christ is the end of the law for righteousness'; and if that be true, the law for that can look no further upon whoever comes to God by him. The law did use to sentence terribly, until it was put into the ark to be kept.[30]

(5.) Let them then that come to God for mercy be sure to come to him by the ark, Christ. For grace, as it descends to us from above the mercy-seat, so that mercy-seat doth rest upon the ark. Wherefore, sinner, come thou for mercy that way: for there if thou meetest with the law, it can do thee no harm; nor can mercy, shouldst thou elsewhere meet it, do thee good. Come, therefore, and come boldly to the throne of grace, this mercy-seat, thus borne up by the ark, and 'obtain mercy, and find grace to help in time of need' (Heb 4:16).

Wherefore the thus placing of things in the holiest, is admirable to behold in the word of God. For that indeed is the glass by and through which we must behold this glory of the Lord. Here we see the reason of things; here we see how a just God can have to do, and that in a way of mercy, with one that has sinned against him. It is because the law has been kept by the Lord Jesus Christ; for as you see, the mercy-seat stands upon the ark of the covenant, and there God acts in a way of grace towards us (Exo 25:17-23).

LXIV. Of the living waters of the inner Temple.

Although in the holy relation of the building of the temple no mention is made of these waters, but only of the mount on which, and the materials with which the king did build it, yet it seems to me that in that mount, and there too where the temple was built, there was a spring of living water. This seems more than probable, by Ezekiel 47:1, where he saith, 'He brought me again unto the door of the house, and behold, waters issued out from under the threshold of the house eastward, for the fore-front of the house stood toward the east, and the waters came down from under, from the right side of the house, at the south side of the altar.' So again, 'And a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim' (Joel 3:18). Nor was the spring, wherever was the first appearance of thess holy waters, but in the sanctuary, which is the holiest of all (Eke 47:12), where the mercy-seat stood, which in Revelation is called 'The throne of God, and of the Lamb' (Rev 22:1,2).

This also is that which the prophet Zechariah means, when he says, 'Living waters shall go out from Jerusalem, half of them toward the former sea, and half of them toward the hinder sea,' &c. (Zech 14:8). They are said to go forth from Jerusalem, because they came down to the city from out of the sanctuary which stood in Jerusalem. This is that which in another place is called a river of water of life, because it comes forth from the throne, and because it was at the head of it, as I suppose, used in and about temple-worship. It was with this, I think, that the molten sea and the ten lavers were filled, and in which the priests washed their hands and feet when they went into the temple to do service; and that also in which they washed the sacrifices before they offered them to God; yea, I presume, all the washings and rinsings about their worship was with this water.

This water is said in Ezekiel and Revelation to have the tree of life grow on the banks of it, and was a type of the word and Spirit of God, by which, both Christ himself sanctified himself, in order to his worship as high-priest (Eze 47; Rev 22). And also this water is that which heals all those that shall be saved; and by which, they being sanctified thereby also, do all their works of worship and service acceptably, through Jesus Christ our Lord. This water therefore is said to go forth into the sea, the world, and to heal its fish, the sinners therein; yea, this is that water of which Christ Jesus our Lord saith, Whosoever shall drink thereof shall live for ever (Eze 47:8-10; Zech 14:8; John 4:14).

LXV. Of the chains which were in the oracle or inner Temple.

As there were chains on the pillars that stood before the porch of the temple, and in the first house; so, like unto them, there were chains in the holiest, here called the oracle. These chains were not chains in show, or as carved on wood, &c., but chains indeed, and that of gold; and they were prepared to make a partition 'before the oracle' within (1 Kings 6:21; 2 Chron 3:16).

I told you before that the holiest was called the oracle, not because in a strict sense the whole of it was so, but because such answer of God was there, as was not in the outward temple, but I think that the ark and mercy-seat were indeed more especially that called the oracle; 'for there I will meet with thee,' saith God, and from above that 'I will commune with thee' (Exo 25:22). When David said, 'I lift up my hands toward thy holy oracle,' he meant not so much towards the holiest house, as toward the mercy-seat that was therein. Or, as he saith in the margin, 'Toward the oracle of thy sanctuary' (Psa 28:2).

When therefore he saith, 'before the oracle,' he means, these chains were put in the most holy place, before the ark and mercy-seat, to give to Aaron and his sons to understand that an additional glory was there. For the ark and mercy-seat were preferred before that holy house itself, even as Christ and the grace of God is preferred before the highest heavens. 'The Lord is high above all nations, and his glory above the heavens' (Psa 113:4).

So then, the partition that was made in this house by these chains, these golden chains, was not so much to divide the holy from the place most holy, as to show that there is in the holiest house that which is yet more worthy than it.

The holiest was a type of heaven, but the ark and mercy-seat were a type of Christ, and of the mercy of God to us by him; and I trow any man will conclude, if he knows what he says, that the God and Christ of heaven are more excellent than the house they dwell in. Hence David said again, 'Whom have I in heaven but thee?' For thou art more excellent than they (Psa 73:25). For though that which is called heaven would serve some; yea, though God himself was out of it, yet none but the God of heaven will satisfy a truly gracious man: it is God that the soul of this man thirsteth for; it is God that is his exceeding joy (Psa 52:2, 63:1, 143:6, 17:15, 43:4).

These chains then, as they made this partition in the most holy place, may teach us, that when we shall be glorified in heaven, we shall yet, even then, and there, know that there will continue an infinite disproportion between God and us. The golden chains that are there will then distinguish [or separate] the Creator from the creature. For we, even we which shall be saved, shall yet retain our own nature, and shall still continue finite beings; yea, and shall there also see a disproportion between our Lord, our head, and us; for though now we are, and also then shall be like him as to his manhood; yea, and shall be like him also, as being glorified with his glory; yet he shall transcend and go beyond us, as to degree and splendour, as far as ever the highest king on earth did shine above the meanest subject that dwelt in his kingdom.

Chains have of old been made use of as notes of distinction, to show us who are bond men, and who free. Yea, they shall at the day of judgment be a note of distinction of bad and good; even as here they will distinguish the heavens from God, and the creature from the Creator (2 Peter 2:4; Jude 6; Matt 22:13).

True, they are chains of sin and wrath, but these chains of gold; yet these chains, even these also will keep creatures in their place, that the Creator may have his glory, and receive those acknowledgments there from them, which is due unto his Majesty (Rev 4, 5:11-14).

LXVI. Of the high-priest, and of his office in the inner Temple.

When things were thus ordained in the house 'most holy,' then went the high-priest in thither, according as he was appointed, to do his office, which was to burn incense in his golden censer, and to sprinkle with his finger the blood of his sacrifice, for the people, upon and above the mercy-seat (Exo 30:7-10; Lev 16:11-14).

Now for this special work of his, he had peculiar preparations. 1. He was to be washed in water. 2. Then he was to put on his holy garments. 3. After that he was to be anointed with holy oil. 4. Then an offering was to be offered for him, for the further fitting of him for his office. 5. The blood of this sacrifice must be put, some of it upon his right ear, some on the thumb of his right hand, and some on the great toe of his right foot. This done, some more of the blood, with the anointing oil, must be sprinkled upon him, and upon his garment; for after this manner must he be consecrated to his work as high-priest (Exo 29).

His being washed in water was to show the purity of Christ's humanity. His curious robes were a type of all the perfections of Christ's righteousness. The holy oil that was poured on his head was to show how Christ was anointed with the Holy Ghost unto his work, as priest. The sacrifice of his consecration was a type of that offering Christ offered in the garden when he mixed his sweat with his own blood, and tears, and cries, when he prayed to him that was able to save him; 'and was heard in that he feared'; for with his blood, as was Aaron with the blood of the bullock that was slain for him, was this blessed one besmeared from head to foot, when his sweat, as great drops or clodders of blood, fell down from head and face, and whole body, to the ground (Luke 22:44; Heb 10:20).

When Aaron was thus prepared, then he offered his offering for the people, and carried the blood within the veil (Lev 16). The which Christ Jesus also answered, when he offered his own body without the gate, and then carried his blood into the heavens, and sprinkled it before the mercy-seat (Heb 13:11,12, 9:11,12,24). For Aaron was a type of Christ; his offering, a type of Christ's offering his body; the blood of the sacrifice, a type of the blood of Christ; his garments, a type of Christ's righteousness; the mercy-seat, a type of the throne of grace; the incense, a type of Christ's praise; and the sprinkling of the blood of the sacrifice upon the mercy-seat, a type of Christ's pleading the virtue of his sufferings for us in the presence of God in heaven (Heb 9:10-28).

'Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus' (Heb 3:1). 'Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity' (Hosea 4:14-16, 5:1,2).

This then is our high priest; and this was made so 'not after the law of a carnal commandment, but after the power of an endless life.' For Aaron and his sons were made priests without an oath, 'but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec. By so much was Jesus made a surety of a better testament.'

'And they truly were many priests, because they were not suffered to continue by reason of death. But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the majesty in the heavens; a minister of the sanctuary, and of the true tabernacle,[31] which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount' (Heb 7:16-8:5).

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

'For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (Heb 9:11-14,24-28).

LXVII. Of the high-priest's going into the Holiest alone.

As it was the privilege of the high-priest to go into the holiest alone, so there was something of mystery also, to which I shall speak a little: 'There shall,' says God, 'be no man in the tabernacle of the congregation, when he [Aaron] goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel' (Lev 167:17). The reason is, for that Christ is mediator alone; he trod the winepress alone; and of the people there was none with him to help him there (Isa 63:3; 1 Tim 2:5).

Of the people there was none to help him to bear his cross, or in the management of the first part of his priestly office. Why then should there be any to share with him in his executing of the second part thereof? Besides, he that helps an intercessor must himself be innocent, or in favour, upon some grounds not depending on the worth of the intercession. But as to the intercession of Christ, who can come in to help upon the account of such innocency or worth? Not the highest angel; for there is none such but one, wherefore he must do that alone. Hence it is said, He went in alone, is there alone, and there intercedes alone. And this is manifest not only in the type Aaron, but in the antitype Christ Jesus (Heb 6:19,20, 9:7-11,21,23,24).

I do not say that there is no man in heaven but Jesus Christ; but I say, he is there to make intercession for us alone. Yea, the holy text says more. 'I go,' saith Christ, 'to prepare a place for you; and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also' (John 14:1-3).

This text seems to insinuate that Christ is in the holiest or highest heavens alone; and that he there alone must be, until he has finished his work of intercession; for not till then he comes again to take us to himself. Let us grant Christ the pre-eminency in this, as also in all other things; for he is intercessor for his church, and makes it for them in the holiest alone. It is said he is the light that no man can approach unto.

LXVIII. Of the high-priest's going in thither but once a year.

As the high-priest went into the holiest when he went in thither alone; so to do that work, he went in thither but once a year. Thou shalt not come 'at all times,' said God to him, 'into the holy place, within the veil, before the mercy-seat, which is upon the ark, that thou die not' (Lev 16:2).

And as he was to go in thither but 'once a year,' so not then neither, unless clothed and adorned, with his Aaronical holy robes (Lev 16:32-34). Then he was to be clothed, as I hinted before, with the holy robes, the frontlet of gold upon his forehead, the names of the twelve tribes upon his breast, and the jingling bells upon the skirts of his garment? nor would all this do, unless he went in thither with blood (Exo 28; Lev 16).

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

'Not,' saith he, 'that he should offer himself often: as the high-priest entereth into the holy place every year with blood of others. For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself (Heb 9:25,26).

And having thus once offered his sacrifice without the veil, he is now gone into the holiest, to perfect his work of mediation for us. Not into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us.

Now if our Lord Jesus is gone indeed, now to appear in the presence of God for us; and if this now be the once a year that the type speaks of; the once in the end of the world, as our apostle says; then it follows, that the people of God should all stand waiting for his benediction that to them he shall bring with him when he shall return from thence. Wherefore he adds, 'Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (v 28).

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

This therefore calls for faith and patience in saints, and by this he also tries the world; so that they, in mocking manner, being to say already, 'Where is the promise of his coming?' (2 Peter 3:4). But I say again, We must look and wait. If the people waited for Zacharias, and wondered that he staid so long, because he staid in the holy place somewhat longer than they expected, no marvel if the faith of the world about Christ's coming is fled and gone long ago, yea, and that the children also are put to it to wait, since a scripture 'little while' doth prove so long. For that which the apostle saith, 'yet a little while,' doth prove to some to be a very long little (John 16:16; Heb 10:37).

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

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

His people are as himself to him. Can a loving husband abide to be always from a beloved spouse? Besides, as I said, he is to pay the wicked off, for all their wickedness, and that in that very plat where they have committed it. Wherefore the day appointed for this is set, and he will, and shall come quickly to do it. For however the time may seem long to us, yet, according to the reckoning of God, it is but a little while since he went into the holiest to intercede. 'A thousand years with the Lord is as one day'; and after this manner of counting, he has not been gone yet full two days into the holiest. 'The Lord is not slack concerning his promise, as some men count slackness'; 'he will come quickly, and will not tarry' (2 Peter 3; Heb 10:37).

LXIX. Of the cherubims, and of their being placed over the mercy-seat in the inner Temple.

There were also cherubims in the most holy place, which were set on high above the mercy-seat. See 1 Kings 6:23-28.

1. These are called by the apostles, 'the cherubims of glory shadowing the mercy-seat' (Heb 9:5).

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

3. It is said these cherubims were made of image work, and that in such manner, as that they could, as some think, move their wings by art; wherefore it is said, 'they stretched forth their wings'; the wings of the 'cherubims spread themselves'; and that the 'cherubims spread forth their wings over the place of the ark,—and the staves thereof above' (1 Kings 6:27; 2 Chron 3:13, 5:8).

4. I read also of these cherubims, that they had chariots and wheels; by which is taught us how ready and willing the angels are to fetch us when commanded, unto the paradise of God; for these chariots were types of the bosoms of the angels; and these wheels, of the quickness of their motion to come for us when sent. 'The chariots of God are twenty thousand, even thousands of angels; the Lord is among them, as in Sinai, in the holy place' (1 Chron 28:18; Eze 10:9,15,16,18-20; 2 Kings 6:17; Psa 68:17; 2 Kings 2:11; Dan 9:2).

5. What difference, if any, there is between cherubims and seraphims, into that I shall not now inquire; though I believe that there are diverse orders and degrees of angels in the heavens, as there are degrees and diverse orders among men in the world. But that these cherubims were figures of the holy angels, their being thus placed in the holy oracle doth declare; for their dwelling-place is heaven, though they, for our sakes, are conversant in the world (Heb 1).

6. It is said that these cherubims, in this holy place, did stand upon their feet, to show, (1.) That the angels of heaven are not fallen from their station, as the other angels are. (2.) To show also that they are always ready, at God's bidding, to run with swiftness to do his pleasure. (3.) To show also that they shall continue in their station, being therein confirmed by Jesus Christ, 'by whom all things consist' (Col 1:17).

7. It is said 'their faces were inward,' looking one to another, yet withal somewhat ascending, to show that the angels both behold and wonder at the mysteries of grace, as it is displayed to usward from off the mercy-seat. The faces of the cherubims 'shall look one to another; towards the mercy-seat shall the faces of the cherubims be' (Exo 25:20; 2 Chron 3:13; 1 Peter 1:12; Eph 3:10).

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

(2.) 'They look one towards another,' to show that they agree to rejoice in the salvation of our souls (Luke 15:10).

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

(4.) They stand there also with wings stretched out, to show how ready, if need be, the angels are to come from heaven to preach this gospel to the world (Luke 2:9-14).

(5.) It is said in this, that thus standing, their wings did reach from wall to wall; from one side of this holy house to the other; to show that all the angels within the boundaries of the heavens, with one consent and one mind, are ready to come down to help and serve, and do for God's elect at his command.

It is said, also, that their wings are stretched on high, to show that they are only delighted in those duties which are enjoined them by the high and lofty One, and not inclined, no not to serve the saints in their sensual or fleshly designs. It may be also to show that they are willing to take their flight from one end of heaven to the other, to serve God and his church for good (Matt 13:41,49, 24:31, 25:31; 2 Thess 1:7,8).

LXX. Of the figures that were upon the walls of the inner Temple.

The wall of the inner temple, which was a type of heaven, was, as I have already told you, ceiled with cedar from the bottom to the top. Now by the vision of Ezekiel, it is said this wall was carved with cherubims and palm trees. 'So that a palm tree was between a cherub and a cherub, and every cherub had two faces; so that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other. It was made through all the house round about; from the ground unto above the door were cherubims and palm trees made' (Eze 41:18-20).

1. As to these cherubims and palm trees, I have already told you what I think them to be figures of. The cherubims are figures of the holy angels, and the palm trees of upright ones; we therefore here are to discourse only of the placing of them in the heavens.

2. Now you see the palm trees in the holiest are placed between a cherub and a cherub, round about the house, which methinks should be to signify that the saints shall not there live by faith and hope, as here, but in the immediate enjoyment of God; for to be placed between the cherubims, is to be placed where God dwells; for Holy Writ says plainly, He dwells between the cherubims, even where here it is said these palm trees, or upright ones are placed (1 Sam 4:4; 2 Kings 19:15; 1 Chron 13:6; Psa 80:1; Isa 37:16). The church on earth is called God's house, and he will dwell in it for ever; and heaven itself is called God's house, and we shall dwell in it for ever, and that between the cherubims. This is more than grace, this is grace and glory, glory indeed.

3. To dwell between the cherubims may be also to show that there we shall be equal to the angels. Mark, here is a palm tree and a cherub, a palm tree and a cherub. Here we are a little lower, but there we shall not be a whit behind the very chief of them. A palm tree and a cherub, an upright one between the cherubs, will then be round about the house; we shall be placed in the same rank; 'neither can they die any more, for they are equal unto the angels' (Luke 20:36).

4. The palm trees thus placed, may be also to show us that the elect of God shall there take up the vacancies of the fallen angels; they for sin were cast down from the holy heavens, and we by grace shall be caught up thither, and be placed between a cherub and a cherub. When I say their places, I do not mean the fickleness of that state, that they for want of electing love did stand in while in glory; for the heavens, by the blood of Christ, is now to us become a purchased possession; wherefore, as we shall have their place in the heavenly kingdom, so, by virtue of redeeming blood, we shall there abide, and go no more out; for by that means that kingdom will stand to us unshaken (Heb 9:12, 12:22-24,28; Rev 3:12).

5. These palm trees, I say, seem to take their places who for sin were cast from thence. The elect therefore take that place in possession, but a better crown for ever. Thus 'Israel possessed that of the Canaanites'; and David, Saul's kingdom; and Matthias, the place, the apostleship of Judas (Acts 1:20-26).

6. Nor were the habitations which the fallen angels lost, excepting that which was excepted before, at all inferior to theirs that stood; for their captain and prince is called son of the morning, for he was the antitype there (Isa 14:12).

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

8. And every cherub had two faces—so here; but I read in Ezekiel 10:14, that they had four faces apiece. The first was the face of a cherubim; the second, the face of a man; the third, the face of a lion; and the fourth, the face of an eagle.

9. They had two faces apiece; not to show that they were of a double heart, for 'their appearances and themselves' were the same, and 'they went every one straight forward' (Eze 10:22). These two faces, then, were to show here the quickness of their apprehension, and their terribleness to execute the mind of God. The face of a man signifies them masters of reason; the face of a lion, the terribleness of their presence (1 Cor 13:12; Judg 13:6).

In another place I read of their wheels; yea, that themselves, 'their whole bodies, and their backs, and their hands, and their wings, and the wheels were full of eyes round about' (Eze 1:18, 10:12). And this is to show us how knowing and quick-sighted they are in all providences and dark dispensations, and how nimble in apprehending the mischievous designs of the enemies of God's church, and so how able they are to undermine them. And forasmuch also as they have the face of a lion, we by that are showed how full of power they are to kill and to destroy, when God says, Go forth and do so. Now, with these we must dwell and cohabit, a palm tree and a cherub; a palm tree and a cherub must be from the ground to above the door, round about the house—the heavens.

'So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side.' By these two faces may be also showed that we in the heavens shall have glory sufficient to familiarize us to the angels. Their lion-like looks, with which they used to fright the biggest saint on earth, as you have it, Genesis 32:30; Judges 13:15,22, shall then be accompanied with the familiar looks of a man. Then angels and men shall be fellows, and have to do with each as such.

Thus you see something of that little that I have found in the temple of God.



FOOTNOTES:

[Advertisement by Editor footnotes]

[1] Lee's Solomon's Temple portrayed by Scripture Light. Dedication.

[2] Job 5:7, literally translated from the Hebrew.

[3] Lee's Solomon's Temple, p. 173.

[4] Lee's Solomon's Temple, p. 232.



[To the courteous reader footnotes]

[1] Legal terms to define the boundaries of an estate, butted upon a common or high road or river, and bounded by the property of another person.—Ed.

[2] Heaven is a type of sin and grace. Had there been no sin, we should have been limited to an earthly paradise; but sin and the grace of a Saviour's purchase opens heaven to our wondering hearts.—Ed.



[Main Text FOOTNOTES]

[1] One of the types or signs.—Ed

[2] How universal is this feeling among Christians! 'Why was I made to hear thy voice,' while so many more amiable and less guilty 'make a wretched choice?' All are equally encouraged—'Whosoever will, let him take the water of life freely.'—Ed

[3] 'To oppose the customs of heathens, who made their chief gates towards the west, that these stupid worshippers, drawing nigh to their blind, deaf, and dumb deities, might have their idols, as it were, arising upon them out of the east.'—Lee's Solomon's Temple, p. 242.—Ed.

[4] 'There were two pillars, which some resemble to the two states of the church—Jewish and Christian; others understand magistracy and ministry.'—Lee's Temple, 1659, p. 281.—Ed.

[5] The height of these pillars was thirty-five cubits each, including the base and chapiter. The base, ornamented with lines or net-work, twelve cubits; the column eighteen cubits, and the chapiter five cubits, making the height thirty-five cubits; while the column or pillar, cast by itself, was only eighteen. This reconciles the apparent discrepancy between 1 Kings 7:15 and 2 Chronicles 3:15.—Ed.

[6] Immediately, or by Christ himself.—Ed.

[7] Pummil, or pommel, round like an apple.—Ed.

[8] In all the editions of this book published since the author's death, these words are altered to 'their preaching.'—Ed.

[9] Frowish, or frowzy, fetid, musty. Alas! how many ministers there are who are afflicted with this unsavoury smell.—Ed.

[10] This is a valuable lesson to the ministers and members of churches, to be ever ready to welcome the returning prodigal. The porch is never to be shut against the poor fugitive; and the only proper inquiry as to opening the door of the church, is, 'If thou believest with all thine heart, thou mayest freely enter.'—Ed.

[11] 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.

[12] Every Christian pilgrim, if he journeys aright, must be entirely guided by prayerful personal inquiries at the holy oracles as to his way to heaven. How do sin and Satan strive to mislead him in this essential duty.—Ed.

[13] The simple-minded nature of Bunyan here appears conspicuously. He 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.

[14] This is one of those beautiful gems which sparkle all through Bunyan's works, 'As the depth of the riches both of the wisdom and knowledge of God!'—Ed.

[15] Ceiled is now only used with reference to the top of a room—the ceiling. It is an old English word, and means overlaid or lined with wood, wainscot, or plank, either roof, sides, or floor.—Ed.

[16] The line means the text. The marginal reading agrees with the puritan version 'overlayed.' Tyndale renders it, 'And he paved the house with precious stones goodly.' Coverdale, 'And overlayed the house with precious stones to beautify it.'—Ed.

[17] A bath was a Hebrew measure containing about seven gallons and a half.—Ed.

[18] The moral law of ten commandments.—Ed.

[19] This is from the Genevan or puritan versions. Our translation has 'on the right side.'—Ed.

[20] The candlesticks mentioned in 2 Chronicles 4:7, Zechariah 4, and Revelation 1, appear to have been of one pattern. A stem, with a bowl bearing a centre and six branches—three on each side. Of these there were ten in the temple. The prophets Zechariah and John, in their holy visions, saw but one, with its seven lamps secretly supplied by living olive trees. These lights 'are the eyes of the Lord, which run to and fro through the whole earth'; the seven lamps 'are the seven churches.' What a source for reflection is here opened.—Ed.

[21] Oil called golden, from its representing that which is better than thousands of gold and silver. So pure that, in the golden bowl, it would look like liquid gold.—Ed.

[22] A malignant was a term of reproach given to those who, in the civil wars, opposed Divine truth, and promoted popery and arbitrary domination. Clarendon calls it 'a term imposed upon those that the puritans wished to render odious to the people.'—Ed.

[23] A tenth deal is the tenth part of a Hebrew measure, called the ephah, containing about a bushel.—Ed.

[24] Daniel Burgess published a curious sermon, in 1697, on the golden snuffers, showing that they are a type or emblem of spiritual snuffing or reproving; and of pure gold, to show that reprovers should be holy and unblameable. His directions and cautions are valuable, but Bunyan says much more in his few lines than Burgess does in his eighty pages.—Ed.

[25] Great was the fatherly care felt by Bunyan for his own children, especially for his blind Mary; and judging by the lessons he draws from the temple spoons, those feelings extended to his church. It must be a severe trial to a minister's temper, when teased with babes in religion at three score and ten years of age, especially if they are old professors. Thus Bunyan, in addressing the readers of his emblems, says—

'We now have boys with beards, and girls that be 'Huge as old women wanting gravity.'—Ed.

[26] The degraded state of the poor, when the religious houses (so called) distributed food to all comers, was long felt after the suppression of those hot-beds of vice, from the encouragement they gave to idleness, pauperism, and the most vicious habits. Even in Bunyan's days the beggar, carrying a bowl to receive the fruit of their industrious neighbours' toil, was still remembered. At intervals, plague and famine swept away the helpless wretches, to the terror of all classes. How severely is this curse still felt in Ireland.—Ed.

[27] How careful ought churches to be in casting out an offending member, seeing that their sentence should be as 'the judicial judgment of God.' It is not revenge, hatred, malice, or the mere exercise of power, that is to lead to it; it is the good of the individual that is to be pursued and sought. While the church endeavours to remain pure, its aim and object should be mainly to correct and reform the offender, that his spirit may be saved. When discipline is undertaken from any other motive than this; and when it is pursued from private pique, or rivalship, or ambition, or the love of power, it is wrong. The salvation of the offender, and the glory of God, should prompt to all the measures which should be taken in the case. 'Restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted' (Gal 6:1).—Ed.

[28] In Bunyan's 'now-a-days,' it was much debated whether singing ought to be introduced in a mixed assembly. It was contended that a voice and talent for singing does not accompany the new birth; that it might tend to hypocrisy and vanity; and that it was not expressly commanded. The Quakers rejected it, but all other sects adopted that delightful part of public worship. See Keach's Breach Repaired.—Ed.

[29] The olive wood is used, with ivory and mother of pearl, in ornamenting the most sumptuous apartments in oriental palaces. It is exceedingly durable and elegant. 'The choosing olive out of every other kind of wood, for the adorning these sumptuous apartments, shows the elegance and grandeur of the taste in which Solomon's temple was built, where the doors of the oracle, and some other parts, were of olive wood.'—Harmer, Scheuzer, Lady M. W. Montague.—Ed.

[30] As the mercy-seat covered the law deposited in the ark, so Christ covers the transgressions of his people; while Christ sits upon the mercy-seat, the law cannot rise up in judgment against them.—Jennings.

[31] In Bunyan's edition this is called the 'new tabernacle,' a typographical error which is corrected by restoring the true reading.—Ed

***

A DISCOURSE

OF

THE HOUSE OF THE FOREST OF LEBANON.

ADVERTISEMENT BY THE EDITOR.

That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep them in check, Solomon built a tower house and palace, well furnished with munitions of war, called the house in the forest of Lebanon.

As the magnificent temple at Jerusalem was the seat of public worship appointed by God, it was considered typical of the gospel dispensation, which was intended to supersede it. All its parts and utensils, sacrifices and services, have been described, in their typical meaning, in Solomon's Temple Spiritualized; but as the lovely system of the gospel had, with slow and irresistible steps, to conquer the prejudices, passions, and wickedness of mankind, those who bore the brunt of this battle were considered as the church militant in the wilderness: and Bunyan has, in this treatise, endeavoured to show that this palace and fortress was typical of the churches of Christ while in a state of holy warfare, defending their Divine dispensation, and extending the line of defence by progressive spiritual conquests. While the churches are surrounded by enemies, they have inexhaustible internal comfort, strength, and consolation. Like the house in the forest of Lebanon, they are also pleasantly, nay, beautifully situated. If Mount Zion was the joy of the whole earth, the mountains of Damascus were a picture of the earthly paradise. So beautiful is the scenery, and balmy the air, that one part is called Eden, or the garden of the Lord. It is described by Arabian poets as always bearing winter far above upon his head, spring on its shoulders, and autumn in his bosom, while perpetual summer lies sleeping at his feet. It was upon this beautiful spot, called by Isaiah 'the glory of Lebanon,' that Solomon built his house in the forest.

This is the plain matter of fact which Bunyan establishes from the sacred Scriptures, but he was, as to lettered lore, an unlearned man; at all events, no man could say of him that 'much learning has made thee mad.' Bunyan's is the plain common-sense scriptural account of this building; but he differs greatly from almost all our learned commentators—they imagining that this house was near the temple of Jerusalem. The Assembly of Divines, in their valuable annotations, suggest that it was so called 'because great store of trees, as in Lebanon, were planted about it; and gardens, orchards, and all manner of delightful things were added thereto': to aid this conjecture, they quote Ecclesiastes 2:4, 6. Poole says that it was 'a house so called, either, first, because it was built in the mountain and forest of Lebanon, for recreation in summer time; but generally held to have been near Jerusalem; or rather, secondly, from some resemblance it had with Lebanon for its pleasant shades and groves.' Diodati considers it the same with Solomon's palace, but called the house of Lebanon by reason of the groves planted about it; or of the great number of cedar columns brought from Lebanon, and used in its construction. Even Bunyan's favourite translation, made at Geneva by the Puritans, while it gives two wood-cuts of 'The King's house IN the wood of Lebanon,' a marginal note is added—'For the beauty of the place, and great abundance of cedar trees that went to the building thereof, it was compared to Mount Lebanon.' Calmet, in his very valuable translation, accompanied by the Vulgate Latin, gives the same idea: 'Il batit encore le palais appelle la maison du Leban, a cause de la quantite prodigeuse de cedres qui entraient dans la structure de cet edifice.' [Translation: 'Another thing he did was build the palace which was called the house of Lebanon because of the prodigious quantity of cedars used in its construction.'] Bishop Patrick places this house in or near to Jerusalem, 'In a cool, shady mountain, which made it resemble Mount Lebanon.' Dr. Gill was of opinion that this house was near Jerusalem; because it was a magazine of arms, and a court of judicature, and had its name from being built of the cedars of Lebanon, and among groves of trees. Josephus, in his Antiquities of the Jews, book 8, chapter 6, section 5, states that when the Queen of Sheba came to Judea, she was amazed at the wisdom of Solomon, and surprised at the fineness and largeness of his royal palace; 'but she was beyond measure astonished at the house which was called the forest of Lebanon.' Matthew Henry follows the opinion of Bunyan; 'I rather incline to think it was a house built in the forest of Lebanon itself, whither, though far distant from Jerusalem, Solomon having so many chariots and horses, and those dispersed into chariot cities, which probably were his stages, he might frequently retire with ease.' Express notice is taken of Lebanon, as the place of a warlike building, in 2 Kings 19, and in Canticles 7:4.

The tower of Lebanon is described as looking towards Damascus. The ruins of this house and tower, in the forest of Lebanon, are probably those seen by Benjamin of Tudela, who describes the stones of which it was built as twenty palms long, and twelve wide. Gabriel Sionits describes the tower as an hundred cubits high, and fifty broad. Maundrel saw the ruins in the mountains of Lebanon at a distance. The objections made by our commentators to the plain testimony of the Scriptures are, that Solomon would not have built this beautiful house at so great a distance from the capital—that he would not have risked so much treasure nor the munitions of war in a forest—and that he would not, on the extreme border of the kingdom of Judea, have set up a throne, or seat of judgment. The answer to these objections appears to me to be conclusive. Lebanon possessed the most commanding sites for a border fortress, and therefore an admirable depot for arms, to enable the Jewish warriors to keep out their most vigilant and dangerous enemies, the Assyrians. The wealth that was deposited in this house was calculated to excite greater vigilance to protect so important a pass, while it would divert the attention of an enemy from the still more wealthy temple and fortress at Jerusalem. A throne of justice was well placed there, to save a long journey to the capital, for the trial of offenders, and the settlement of disputes on the borders of the empire. It appears to me that common sense and the soundest evidence supports the view which Bunyan took, which was far in advance of the age in which he lived.

The way in which this building, with the purposes for which it was intended, is spiritualized, is very ingenious, and admirably carried through in the following treatise. Whether it was intended by the Holy Ghost to be typical, must be left to the judgment of the impartial reader. That Lebanon is used figuratively by the inspired writers there can be no doubt. 'Lebanon is ashamed and hewn down,' must be intended as a type of the church, when under the malice of her enemies. So also when Babylon, a type of Antichrist, fell, 'the cedars of Lebanon rejoiced'; doubtless referring to the joy of God's saints when relieved from the oppressor. Whether the fine old trees, or the splendid house built as a defence to prevent the approach of enemies to the temple, is intended as a type of the Christian warfare, is left to the impartial consideration of the reader. There is very little reason to doubt but that we shall adopt Bunyan's view; if we consider the temple to be typical, we shall consider the house in the forest of Lebanon to be typical also.

It has been said, by an author of very great repute (Addison), that had Bunyan lived in the times of the Christian fathers, he would have been as great a father as the best of them. He stands unrivalled for most extraordinary mental powers for allegory and for spiritualizing, but to compare him with the best of the fathers is faint praise indeed. He was as much their superior, as the blaze of the noon-day sun excels the glimmer of a rushlight.

In this treatise we find many very admirable illustrations of two important subjects. One is, that temporal governors have nothing to fear from the spread of vital godliness: the other is upon the nature of the strife and antipathy felt by the world against Christ and his spiritual seed. They are sweet-scented; the fragrant smell of their graces excites the enmity of Satan and his followers, who would burn these cedars, because they are pillars of, and angels for, the truth. 'Reason, history, and experience all confirm this truth; that a people, whose profession is directly in opposition to the devil, and antichrist, and to all debauchery, inhumanity, profaneness, superstition, and idolatry,' will be hated, persecuted, and, if possible destroyed by Satan and his adherents. The secret is, that the world cannot bear such 'living epistles, known and read of all men,' which reflect so severely by their conduct upon the vice and profligacy of the worldling. This was a stinging censure upon the profligate court of Charles II, and therefore the Nonconformists were hated and persecuted; while conformity to soul-benumbing rites and ceremonies was cherished and rewarded. To render persecution perfectly unjustifiable, Bunyan scripturally and plainly exhibits the harmlessness of the Christian character bearing with meekness the injuries heaped upon it; followers of him who, when reviled, reviled not again, but suffered patiently. It is a grievous mistake to suppose that vital godliness caused the great rebellion, and consequent beheading of King Charles I. It was frightful and most insupportable tyranny that drove a nation, headed by their parliament, to arms. The King levied severe taxes without the consent of the people's representatives; he perverted justice by the abominable decisions of the King's judges in the court of Star Chamber; and attempted to introduce Popery through the medium of the Queen and her licentious court, composed principally of the worst class of foreign Papists. And when Leighton, Prynne, Bastwick, and some of the most virtuous and enlightened citizens, justly but firmly remonstrated, they were seized and tortured in a way that the heart sickens with the narrative. It was an attempt to reduce the whole nation to the most abject slavery of both body and soul, that roused the spirit of the people to resistance. The solemn league and covenant was taken, Cromwell appeared, and the country was, by Divine aid, saved from utter desolation. It was not a war of religious sects; the Presbyterians, Independents, Baptists, and others, could never have coalesced; it was a war for liberty or despotism, and the principal of the warriors on both sides were attached to the religion that was by law established. It is true that many Episcopalians, in the reign of Charles II, charged the Puritans, not only as being the mainspring, but as possessing the overwhelming force in that awful struggle, forgetting that the Nonconformists were then but a handful of men, neither possessed of wealth nor influence. To attribute victory to so small a band, must refer it to the immediate interposition of the Most High, as in the case of Gideon in his victory over the Assyrians. But it was no sectarian fight, except those two great sects of freemen against despots. Bunyan fully proves that no state has anything to fear from religion: 'She moveth no sedition, she abideth in her place; let her temple-worshippers but alone, and she will be as if she were not in the world'; 'neither she nor her Jesus are for doing them any hurt.' 'God's armour is no burthen to the body, nor clog to the mind, and it being only spiritual, the slaughter must needs be spiritual also.' 'All her privileges are soul concerns, they make no infringement upon any man's liberties. Let but faith and holiness walk the streets without control, and you may be as happy as the world can make you.' 'Let not kings, and princes, and potentates be afraid; the saints that are such indeed, know their places, and are of a peaceable deportment; the earth God hath given to the children of men, and his kingdom to the sons of God.' The Christian is a pilgrim bound to a far more glorious inheritance: with so bright and glorious a prospect, he may well apply the encouraging language of Bunyan to his own soul; 'I have a bad master, but I have only a year to serve under him, and that makes me serve him with patience. I have but a mile to go in this dirty way, and then I shall have my path pleasant and green, and this makes me tread the dirty way with patience.'

This treatise is one of the ten 'excellent manuscripts' which Bunyan had prepared for the press, when his unexpected decease prevented his publishing them. It first appeared in the folio volume of his works, printed under the care of Charles Doe, in 1692. It has since been re-published in every edition of Bunyan's work, but with the omission of the Scripture references, and many errors. It is now accurately corrected by the first edition.

GEO. OFFOR.

THE HOUSE OF THE FOREST OF LEBANON.

CHAPTER I.

As Solomon built a house for Pharaoh's daughter, and that called the temple of the Lord; so he built a house in Lebanon, called 'the house of the forest of Lebanon' (1 Kings 7:2).

Some, I perceive, have thought that this house, called 'the house of the forest of Lebanon,' was none other than that called the temple at Jerusalem, and that that was called 'The house of the forest of Lebanon,' because built of the wood that grew there. But that Solomon built another than that, even one in Lebanon, called 'the house of the forest of Lebanon,' is evident, and that from these reasons:—

First, That in the forest of Lebanon is mentioned as another, besides that called the temple of the Lord; and that too when the temple and its finishing is spoken of; yea, it is mentioned with an 'also,' as an additional house, besides the temple of the Lord.

'In the fourth year,' saith the text, 'was the foundation of the house of the Lord laid in the month Zif;[1] and in the eleventh year in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it; so he was seven years in building it.' 'But Solomon was building his own house thirteen years, and he finished all his house. He built also the house of the forest of Lebanon,' &c. (1 Kings 6:37,38; 7:1,2).

Can there now be any thing more plain? Is not here the house of the forest of Lebanon mentioned as another besides the temple? he built the temple, he built his own house, he built also the house of the forest of Lebanon.

Second. It is evident by the difference of their measures and dimensions. The length of the temple was threescore cubits; but the length of the house of the forest of Lebanon was an hundred cubits; so that the house of the forest of Lebanon was forty cubits more than was that called Solomon's temple: The breadth of Solomon's temple was twenty cubits, but the breadth of the house of the forest of Lebanon was fifty cubits: And as there is odds between threescore and fivescore, so there is also between twenty and fifty.

As to their height, they were both alike; but equality in height can no more make them the same, than can a twenty years' age in two, make them one and the same person.

Their porches also differed greatly; the porch of the temple was in length but twenty cubits, but the length of that of the house of the forest of Lebanon was fifty cubits. So that here also is thirty odds.[2] The porch of the temple was but ten cubits broad; but the porch of the house of the forest of Lebanon thirty cubits. Now, I say, who that considereth these disproportions, can conclude that the house of the forest of Lebanon was none other than that called the temple of Jerusalem. For all this compare 1 Kings 6:2, 3 with 7:2, 6.

Third. If you add to these the different makes of the houses, it will sufficiently appear that they were not one. The house of the forest of Lebanon was built upon four rows of cedar pillars; but we read of no such pillars upon which the temple stood. The windows of the house of the forest of Lebanon stood in three rows, light against light; but we read of no such thing in the temple. The temple had two pillars before the door of its porch, but we read not of them before the door of the porch of the house of the forest of Lebanon. In the sixth and seventh chapters of the first book of Kings, these two houses, as to their make, are exactly set forth; so that he that listeth may search and see, if as to this I have not said the truth.

CHAPTER II.

OF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE.

That the house of the forest of Lebanon was a house significant, I think is clear; also, if it had not, we should not have had so particular an account thereof in the holy Word of God: I read but of four buildings wherein, in a particular manner, the houses or fabrics are, as to their manner of building, distinctly handled. The tabernacle is one, the temple another; the porch which he built for his throne, his throne for judgment; and this house of the forest of Lebanon is the fourth. Now the three first, to wit, the tabernacle, the temple, the porch and throne, wise men will say are typical; and therefore so is this.

[First.] I will therefore take it for granted that the house of the forest of Lebanon is a significative thing, yea, a figure of the church, as the temple at Jerusalem was, though not under the same consideration. The temple was a figure of the church under the gospel, as she relateth to worship; but the house of the forest of Lebanon was a figure of that church as she is assaulted for her worship, as she is persecuted for the same. Or take it more expressly thus: I take this house of the forest of Lebanon to be a type of the church in the wilderness, or as she is in her sackcloth state.

We read, before this house was built, that there was a church in the wilderness; and also, after this house was demolished, that there would be a church in the wilderness (Acts 7:38; Rev 12:14). But we now respect that wilderness state that the church of the New Testament is in, and conclude that this house of the forest of Lebanon was a type and figure of that; that is, of her wilderness state. And, methinks, the very place where this house was built does intimate such a thing; for this house was not built in a town, a city, &c., as was that called the temple of the Lord, but was built in a kind of a wood, a wilderness; it was built in the forest of Lebanon, unto which that saying seems directly to answer. 'And to the woman,' the church, 'were given two wings of a great eagle, that she might fly into the wilderness into her place' (Rev 12:14). A wilderness state is a desolate, a tempted, an afflicted, a persecuted state (Jer 2:6). All which is more than intimated by the witnesses wearing of, and prophesying in sackcloth, and also expressed of by that Revelation 12.

Answerable to this is that of the prophet concerning this house of the forest of Lebanon, where he says, 'Open thy doors, O Lebanon! that the fire may devour thy cedars.' And again, 'Howl, fir-tree; for the cedar is fallen' (Zech 11:1,2). What can be more express? The prophet here knocks at the very door of the house of the forest of Lebanon, and tells her that her cedars are designed for fire; unto which also most plainly answer the flames to which so many of the cedars of Lebanon,[3] God's saints, I mean, for many hundred years, have been delivered for their profession; and by which, as another prophet has it, for many days they have fallen (Dan 11:33). Also when the king of Assyria came up with his army against Jerusalem, this was his vaunting, 'I am come—to the sides of Lebanon, and I will cut down the tall cedars thereof' (Isa 37:24).

What was this king of Assyria but a type of the beast made mention of in the New Testament? Now, saith he, I will cut down the cedars of Lebanon; who are, in our gospel times, the tall ones of the church of God. And I say again, in that he particularly mentions Lebanon, he intends that house which Solomon built there, the which was built as a fortification to defend the religion of the temple, as the saints now in the wilderness of the people are set for the defence of the gospel. But more of this anon.

This house therefore was built to make assaults, and to be assaulted, as the church in the wilderness is; and hence the state of this house is compared to the condition of a woman in travail, struggling with her pains, as also we find the state of the church in the wilderness is—'O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!' (Jer 22:23). And again, 'Verily, verily, I say unto you, That ye shall weep and lament,' and have sorrow, as a woman in travail (John 16:20-22). Much answering her case who, in her travails, and while 'pained to be delivered,' was said even in this case to stand before the dragon, who with open mouth sought to destroy her fruit, so 'soon as it was born' (Rev 12:1-6).

Hence, again, when Christ calls his spouse out to suffer, he calls or draws her out of his house in Lebanon, to look 'from the lions' dens, from the mountains of the leopards,' to the things that are invisible; even as Paul said when he was in affliction, 'We look not at the things which are seen' (Cant 4:8; 2 Cor 4:18). He draws them out thence, I say, as sheep appointed for the slaughter; yea, he goeth before them, and they follow him thither.

Also, when the prophet foretells the affliction of the church, he expresses it by the fall of the cedars of Lebanon, saying, The Lord shall cut down the thickets of the forest with iron; a little afore called the axe and saw. And Lebanon shall fall by a mighty one (Isa 10:15,34). And again, 'The earth mourneth and languisheth: Lebanon is ashamed and hewn down' (Isa 33:9).

Do we think that the prophet prophesieth here against trees, against the natural cedars of Lebanon? No, no, it is a prophecy touching the afflicted state of the church in the wilderness, of which Lebanon, I mean this house of the forest of Lebanon, was a figure.

When God also threateneth the enemies of his church in the wilderness with his judgments, for their cruel dealing with her in the day of her desertion, he calls those judgments the violence of Lebanon. That is, by way of comparison, such as the violence done to Lebanon was. 'The violence of Lebanon shall cover thee; and the spoil of beasts which made them [Lebanon] afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein' (Habb 2:17). This is like that, 'Reward her, even as she rewarded you, and double unto her double according to her works' (Rev 18:6). This the church doth by her prayers. 'The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say' (Jer 51:35). And then shall be fulfilled that which is written, Look what they did unto Lebanon shall be done unto them (Oba 15; Eze 35:14,15).

God has his time to return the evil that the enemies do to his church, and he will do it when his time is come upon their own head; and this return is called the covering of them with the violence of Lebanon, or that violence showed to her in the day of her distress. It is yet further evident that this house of the forest of Lebanon was a type of the church in the wilderness:—

1. For that she is called a tower, or place of fortification and defence; the same term that is given to the church in a captivated state (Can 7:4; Micah 4:8-10). For as the church in the wilderness is compared to a woman in travail, to show her fruitfulness to God-ward in her most afflicted condition; so she is called a tower, to show her fortitude and courage, for God and his truth, against antichrist. I say therefore, unto both these is she compared in that scripture last cited, the which you may peruse if you please. A tower is a place of receipt for the afflicted, and so is the church under the rage of antichrist; yea, and though it is the only place designed by the enemy for ruin and destruction, yet it is the only place of safety in the world.[4]

2. This tower, this house of the forest of Lebanon, it seems to be so built as to confront Damascus, the chief city of the king of Assyria; and in so doing it was a most excellent type of the spirit and design of the church in the wilderness, who is raised up, and built to confront antichrist. Hence Christ calls some of the features of his church, and compares them to this. 'Thy neck,' says he 'is as a tower of ivory; thine eyes like the fish-pools in Heshbon, by the gate of Bath-rabbim; thy nose is as the tower of Lebanon which looketh toward Damascus' (Cant 7:4).

Thy nose, that great ornament of thy lovely countenance, is as a tower looking that way; so set, as Christ says of his, as a flint. And this is a comely feature in the church, that her nose stands like a tower, or as he says in another place, like a fenced brazen wall against Damascus, the metropolitan of her enemy: 'for the head of Syria is Damascus' (Isa 7:8).

And as Christ thus compares his church, so she again returns, or compares the face of her Lord to the same, saying, 'His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars' (Can 5:15). Thus in Lebanon, in this brave house, is found the excellency of the church, and the beauty of Christ, for that they are both as a rock, with glory and majesty, bended against the enemies of the truth. 'The face of the Lord is against them that do evil.' Pillars his legs are here compared to, and pillars were they that upheld this house, this tower, which thus bravely was built with its face confronting the enemy's country.

Second. That this house of the forest of Lebanon was a type of the church in affliction, yet further appears, for that at the fall of Babylon her cedars are said to rejoice in special. 'The fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us' (Isa 14:8). This is at the destruction of Babylon, the type of that called antichrist.

But why should Lebanon, the cedars in Lebanon, in an especial manner here, be said to rejoice at his downfall: doubtless to show that as the enemy made his inroad upon Jerusalem; so in a particular manner Lebanon, and the house there, were made to smoke for it (Isa 37:24; Jer 22:23; Zech 11:1). This answereth to that, 'Rejoice over her thou heaven; and ye holy apostles and prophets, for God hath avenged you of her.' Hence again, when he speaks of giving glory to his afflicted church, for all the sorrow which she hath sustained in her bearing witness for the truth against antichrist, he calls it the glory of Lebanon. That is, as I take it, the glory that belongs to her, for the afflictions which she underwent for his name. 'The glory of Lebanon shall be given unto it' (Isa 35:2). And again, 'The glory of Lebanon shall come unto thee' (Isa 60:13). These are promises to the church for her suffering of affliction, and they are made unto her as she bears the name of Lebanon, who or which was her type in those havocs made in it, when the enemy, as I said, assaulted the church of old.

Thus by these few lines I have showed you that there was a similitude betwixt this house in the forest of Lebanon, and our gospel church in the wilderness. Nor need we stumble because this word house is not subjoined in every particular place, where this sorrow or joy of Lebanon is made mention of; for it is an usual thing with the Holy Ghost, when he directs his speech to a man, to speak as if he spake to a tree; and when he directs his voice to a king, to speak as if he intended the kingdom; so when he speaks of the house, to speak as to the forest of Lebanon. Instances many might be given.

CHAPTER III.

OF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON.

The house of the forest of Lebanon was forty cubits longer than was the temple at Jerusalem, to show that the church in the wilderness would increase more, and be far larger than she that had peace and prosperity. And as it was forty cubits longer, so it was thirty cubits wider, still showing that every way she would abound. Hence they that came out of great tribulation, when compared with others, are said to be a numberless number, or a multitude which no man could number, of all nations, and kindreds, and people, and tongues. 'These,' saith one, 'are they which came out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb; therefore are they before the throne of God' (Rev 7:14,15).

The church, as it respected temple-worship, was confined to the land of Canaan; but our New Testament persecuted one is scattered among the nations, as a flock of sheep are scattered in a wood or wilderness. Hence they are said to be in 'the wilderness of the people,' fitly answering to this house of the forest of Lebanon (Eze 20:35-37).

But though the house exceeded in length and breadth the temple of Jerusalem, yet as to their height they were the same, to show that what acts that in the wilderness doth, above what they have been capable to do, that have not been in that condition; yet the nature of their grace is the same (Rom 15:27; 1 Peter 1:1).

But, I say, as for length and breadth, the church in the wilderness exceeds more than the house of the forest of Lebanon did that of the temple at Jerusalem, as it is written; 'More are the children of the desolate than the children of the married wife, saith the Lord.' And again: 'Thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited' (Isa 54:1-3). This is spoken of the church in the wilderness, that was made up chiefly of the Gentiles, of which the house of the forest of Lebanon was a figure; and how she at last shall recover herself from the yoke and tyranny of antichrist. And then she shall shoulder it with her adversary, saying, 'Give place to me, that I may dwell' (Isa 49:20).