Solomons Temple Spiritualized, Chapter 20 – Chapter 29
XX. Of the Porch of the Temple.
WE come next to the Porch of the Temple, that is commonly called Solomon's.
1. This Porch was in the Front of the House, and so became the common way into the Temple, 1 King. 6.3. 2 Chron. 3, 4.
2. This Porch therefore was the place of reception in common for all, whether Jews or religious Proselites, who came to Jerusalem to worship, Acts 3.11. chap. 5.12.
3. This Porch had a Door or Gate belonging to it, but such as was seldom shut, except in declining times, or when Men put themselves into a rage against those better than themselves, 2 Chron. 29.7. Acts 21.28, 29, 30.
4. This Gate of this Porch was called Beautiful, even the beautiful gate of the Temple, and was that at which the lame man lay, to beg for an Alms of them that went in thither to worship, Acts 3.1, 2, 10.
Now then, since this Porch was the common place of reception for all worshipers, and the place also where they laid the Beggars. It looks, as if it were to be a type of the Churches bosom for Charity. Here the Proselites were entertained, here the Beggars were relieved, and received Alms. These Gates were seldom shut, and the Houses of Christian compassion should be always open. This therefore beautifed this Gate, as Charity beautifies any of the Churches. Largeness of heart, and tender compassion at the Church-door, is excellent. It is the bond of perfectness, 1 Cor. 12. ult. chap. 13.1, 2, 3, 4. Heb. 13.1, 2. 3 Joh. 5, 6, 7. Col. 3.14.
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 Temple-gate. This Porch was large, and so should the Charity of the Churches be. It was for length, the bredth of the Temple, and of the same size with the Holiest of all, 1 King. 6.3. 2 Chron. 3.4, 5, 6, 7, 8.
The first might be to teach us, in Charity we should not be nigardly, but according to the bredth of our ability, we should extend it to all the House, and that in our so doing the very emblem of Heaven is upon us, of which the Holiest was a Figure. As therefore we have opportunity, let us do good to all, &c.
It is a fine ornament to a true Church, to have a large Church-porch, or a wide bosom for reception of all that come thither to worship. This was commanded to the Jews, and their glory shone when they did accordingly. And it shall come to pass in what place the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God, Ezek. 47.23.
This Porch was as I said, not only for length, the bredth of the Temple, and so the length and bredth of the Holiest: But it was, if I mistake not, for height, far higher then 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 Temple it self; 1 King. 6.2, 20. 2 Chron. 3.4.
One excellent ornament therefore of this Temple was, for that it had a Porch so high. Hence he says, This house that is 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, 'twas 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; Mark 7.36. 2 Cor. 8.24. chap. 9.2, 13, 14.
XXI. Of the Ornaments of the Porch of the Temple.
THere were three things belonging to the Porch, besides its height, that was an Ornament unto it.
I. It was over-laid within with Gold.
II. It had the Pillars adjoyned unto it.
III. It was the in-let into the Temple.
First, It was over-laid with Gold. Gold oft-times 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: Song 3.9, 10. As it is in the Church, the grace of Love, is as Gold: 'Tis the greatest, the richest of Graces, and that which abides for ever; Hence they that shew much love to Saints, are said to be rich; 1 Tim. 6.17, 18, 19. And hence Charity is called a treasure, a treasure in the heavens, Luk. 12.33, 34. Love is a golden Grace, let then the Churches, as the Porch of the Temple was, be in-laid with love, as gold.
Secondly, It had the Pillars adjoyned to it, the which, besides their stateliness, seem to be there typically to teach example. For there was seen by the space of four Cubits, their Lilie-work in the Porch, 1 King. 7.19.
Of their Lilie-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 shew their Lilie-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, then 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 Tim. 6.10, 11, 12. Tit. 2.7.
Thirdly, 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 beautifie 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, Ezek. 40.38, 39. Hence when Men went to worship in the Temple, they were said, To go VP into the house of the Lord, Isa. 38.22.
These steps which were the ascent to the Temple, were SO curiously set, and also so finely wrought, that they were amazing to behold. Wherefore when the Queen of Sheba, who came to prove Solomon's wisdom, saw the house which he had built, and his ascent by which he went up into the house of the Lord, she had no more spirit in her. She was by that sight quite drowned, and overcome; 1 King. 10 4, 5.
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, Psal. 85.13. Steps ordered by him, Psal. 37.23. Steps ordered in his Word, Psal. 119.133. Steps of faith, Rom. 4.12. Steps of the Spirit, 1 Cor. 12.18. Steps of truth, 3 Joh. 4. Steps washt with butter, Job 29.6. 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 every where; but what are these to the steps by which Men do ascend, or go up to the House of the Lord?
He then that entreth into the House of the Lord, is an ascending man; as it is faid of Moses, he went VP into the Mount to God. It is ascending, to go into the House of God. The World believe not this, they think 'tis 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, Psal. 44.18. Prov. 2.18. chap. 55. chap. 7.25, 26, 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 was double, one folding this way, the other folding that; Ezek. 40.48.
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?
Answer, The straightness, 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 easie 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: Mark 10.17, 18, 19, 20, 21, 22.
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, 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; Isa. 26.2.
2. They that enter in at the Gate of the inner Court must be clothed in fine Linnen, 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, No stranger uncircumcised in heart, or uncircumcised in flesh, shall enter into my Sanctuary; Ezek. 44.9.
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 vvould go in remember that here is room, even a Gate to enter in at, six Cubits wide. We have been all this vvhile 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 fainteth for the Courts of the Lord; and to say, A day in thy Courts is better then a thousand; Psal. 84.1, 2, &c.
XXIV. Of the Pinacles of the Temple.
1. THere was also several Pinacles belonging to the Temple. These Pinacles 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.
2. I therefore take those Pinacles to be types of those lofty, airy Notions, with which some Men delight themselves, while they hover like Birds, above the solid and godly truths of Christ. Satan attempted to entertain Christ Jesus with this type, and antitype, at once, when he set him on one of the Pinacles of the Temple, and offered to thrust him upon a false confidence in God, by a false and unsound interpretation of a Text, Matt. 4.5, 6. Luke 4 9, 10, 11.
3. You have some men cannot be content to worship IN the Temple, but must be aloft, no Place will serve them, but Pinacles, Pinacles; that they may be speaking in and to the air, that they may be promoting their heady Notions, instead of solid truth; not considering that now they are where the Devil would have them be, they strut upon their points, their Pinacles, but let them look to it, there is difficult standing upon pinacles, their Neck, their Soul, is in danger. We read, God is IN his Temple, not upon those Pinacles, Psal. 11.4. Hab: 2.20.
4. 'Tis true, Christ was once upon one of these, but the Devil set him there, with intent to have dasht him in pieces by a fall, and yet even then told him, if he would venter to tumble down, he should be kept from dashing his foot against a stone. To be there, therefore, was one of Christ's temptations, consequently one of Satan's stratagems, nor went he thither of his own accord, for he knew that there was danger, he loved not to clamber Pinacles.
5. This should teach Christians to be low, and little in their own eyes, and to forbear to intrude into airy and vain speculations, and to take heed of being puffed up with a foul and empty mind.
XXV. Of the Porters of the Temple.
1. THere were Porters belonging to the Temple. In David's time their number was four thousand Men: 1 Chron. 23 5.
2. The Porters were of the Levites, and their work was to watch at every Gate of the house of the Lord. At the Gate of the outward Court, at the Gates of the inner Court, and at the Door of the Temple of the Lord, 2 Chro. 35.15.
3. The work of the Porters, or rather the reason of their vvatching, was to look that none not duly qualified, entered into the House of the Lord. He set, saith the Text, Porters at the Gates of the house of the Lord, that none which was unclean in any thing should enter in, 2 Chro. 23.19.
4. The excellency of the Porters, lay in these three things; their watchfulness, diligence, and valour, to make resistance to those that as unfit vvould attempt to enter those Courts, and the house of God, 1 Chron. 26.6. Mark 13.34.
5. These Porters vvere types of our Gospel Ministers, as they are set to be Watch-men in and over the Church, and the holy things of God. Therefore as Christ gives to every Man in the Church his work, so he commands the Porter to watch, Isa. 21.11. Ezek. 3.17. Chap. 33.7. Acts 20.17, 28, 29, 30, 31. 2 Tim. 4.5. Revel. 3.2, 3.
6. Sometimes every awakened Christian, is said to be a Porter, and such at Christ's first knock open unto him immediately, Luke 12.36, 37, 38, 39.
7. The heart of a Christian is also sometimes called the Porter, for that when the true Shepherd comes to it, to him, it, this Porter, openeth also, Joh. 10 3.
8. This last has the Body for his Watch-house, the Eyes, and Ears, for his Port-holes: the Tongue therewith to cry, Who comes there? as also to call for aid, when any thing unclean shall attempt with force and violence to enter in, to defile the house.
XXVI. Of the charge of the Porters of the Temple more particularly.
1. THE charge of the Porters was to keep their Watch in four-square, even round about the Temple of God. Thus it was ordained by David; before him by Moses, and after him by Solomon his Son, 1 Chron. 9.24. Numb. 3. 2 Chro. 23.19. chap. 35.15.
2. The Porters had, some of them, the charge of the Treasure-chambers, some of them had the charge of the ministring Vessels; even to bring them in and out by tale. Also the opening and shutting of the Gates of the house of the Lord, was a part of their Calling and Office.
1. I told you the Porters were types of our Gospel-Ministers, as they are Watch-men, in, and over the house of God; and therefore in that they were thus to watch round about the Temple, What is it, but to shew, how diligent Satan is, to see if he may get in somewhere, by some means to defile the Church of God. He goes round and round, and round us, to see if he can find a Hog-hole for that purpose.
2. This also sheweth that the Church of it self, without its Watch-men, is a weak, feeble, and very helpless thing; What can the Lady, or Mistriss do, to defend her self against Thieves, and sturdy Villains, if there be none but she at home? 'Tis said when the Shepherd is smitten, the sheep shall be scattered. What could the Temple do without its Watch-men?
3. Again, in that the Porters had charge of the Treasure chambers (as it is, 1 Chro. 9.26) It is to intimate, that the Treasures of the Gospel are with the Ministers of our God; and that the Church next to Christ, should seek them at their mouth. We have this Treasure in earthen Vess…ls; saith Paul, and they are stewards of the manifold mysteries of God, 1 Cor. 4.1. 2 Cor. 4.7. 1 Pet. 4.10. Ephes. 4.11, 12, 13.
4. 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 fruit, which I have laid up for thee, O my beloved; Mat. 13.52. Song 7.13.
5. Further, some of them had charge of the ministring Vessels, and they were to bring them in and out by tale, 1 Chro. 9.28.
1. If by ministring Vessels you understand Gospel Ordinances, then you see who has the charge of them, to wit, the Watch men and Ministers of the Word; Luk. 1.12. 2 Thess. 2.15. 2 Tim. 2.2.
2. If by ministring Vessels, you mean the Members of the Church, for they are also ministring 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 an account, that they may do it with joy, and not with grief, for that is unprofitable for you; Rom. 9.23, 13, 17.
3. The opening of the Gates did also belong to the Porters, to shew that the power of the Keys, to wit, of opening and shutting, of letting in and keeping out of the Church, doth ministerially belong to these Watchmen, Matt. 16.19. Heb. 12.15.
4. 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.
1. These Doors or Gates were folding, and they opened by degrees. First a quarter, then a half, after that three quarters, and last of all the whole. These Doors also hanged upon Hinges of Gold, and upon Posts made of the goodly Olive-tree: 1 King. 6.33, 34. Ezek. 41.23, 24.
2. These Doors did represent Christ, as he is the way to the Father, as also did the Door of the Tabernacle, at which the People were wont to stand, when they went to enquire 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; Exod. 33.9, 10. Chap. 38.8. Chap. 40.12. Levit. 1.3, 4. Chap. 8.3, 4, 13: Chap. 15.14. Numb, 6.13, 18. Chap. 10.3. Chap. 25.6. Chap. 27.2. 1 Sam. 2.22. Joh. 10 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 shew 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 shew 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: Ephes. 3.8, 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, tho' Christ, as the Door to outward Priviledges, 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 bredth of him, Eph. 3.17, 18, 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 'twill be opening first, by one Fould, 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 thorow a Glass darkly, but then face to face; now we know in part, but then shall we know even as we are known, 1 Cor. 13.12.
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 passage, when yet but a part was open, whereas three 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 antitype; 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 saist 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, Luk. 11.9. Joh. 9.37. 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 abundance: Thou knowest not yet what Christ can do, the Doors are folding-doors. He can do exceeding abundantly above all that we ask or think: Ephes. 3.20.
The Hinges, on which these Doors do hang, were, as I told you, Gold, to signifie 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 shew that they do never open with lothness, or sluggishness, as Doors do, whose Hinges wanteth 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 rejoyce over them to do them good, and I will plant them in this Land assuredly with my whole heart, and with my whole soul; Jer. 3.12, 14, 22. Jer. 32.41. Revel. 21.6. Chap. 22.17.
Wherefore the Oyl 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 Firr, that is so sweet-scented, and pleasant to the smell: 1 King. 6.34.
2. Mankind is also often compared to the Firr-tree, as Isa. 41.19. Chap. 55.13. Chap. 60.17. and Chap. 14.8.
3. Now since the Doors of the Temple were made of the same, doth it not shew, that the way into God's house, and into his favour, is by the same nature which they are of, that thither enter, even thorow the vail, his flesh? (Heb. 10.) For this Door, I mean the Antitype, doth even say of himself, I am as a green Fir-tree, from me is thy fruit found, Hos. 14.8.
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. 2.14.
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, Deut. 14.18. Levit. 11.19. Psal. 104.17. Psal. 84.2, 3. Matt. 11.27, 28. Heb. 6.17, 18, 19, 20.
He is, as the Doors of Firr 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.