Works of John Bunyan: Solomon's Temple Spiritualized:1168

 

or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
More Easily into the Glory of New Testament Truths.

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 do not know the number directly, though Ezekiel speaks of it (Eze 40:38,39). Hence, when men went to worship in the temple, they were said to go UP 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 quite drowned and overcome by that sight (1 Kings 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, they were a shadow of the steps we should take to and in the house of God. Steps of God (Psa 85:13). Steps ordered by him (Psa 37:23). Steps ordered in his word (Psa 119:133). Steps of faith (Rom 4:12). Steps of the Spirit (2 Cor 12:18). Steps of truth (3 John 4). Steps washed 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 anywhere in the world. A step to honor, a step to riches, a step to worldly glory, these are everywhere; but what are these to the steps by which men do ascend or go up to the house of the Lord!

He then that entereth into the house of the Lord is an ascending man; as it is said of Moses, he went up into the mount of God. It is ascending to go into the house of God. The world believe not this; they think it is going downward to go up to the house of God; but they are in a horrible mistake.

The steps then by which men went up into the temple are, and ought to be, opposed to those which men take to their lusts and empty glories. Hence such steps are said not only to decline from God, but to take hold of the path to death and hell (Psa 44:18; Prov 2:18, 5:5, 7:25-27).

The steps, then, by which men went up to the house of the Lord,
were significative of those steps which men take when they go to
God, to heaven, and glory: for these steps were the way to God, to
God in his holy temple.

But how few are there that, as the queen of the south, take these goodly steps! Do not most rather seek to push our feet away from the path of life, or 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. According to the prophet Ezekiel, this gate was six cubits wide. The leaves of this gate were double, one folding this way, the other folding that (Eze 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?

Answ. The straitness, the narrowness, must not be understood of the gate simply, but because of that cumber that some men carry with them, that pretend to be going to heaven. Six cubits! What is sixteen cubits to him who would enter in here with all the world on his back? The young man in the gospel, who made such a noise for heaven, might have gone in easy enough; for in six cubits breadth there is room: but, poor man, he was not for going in thither, unless he might carry in his houses upon his shoulder too, and now the gate was strait (Mark 10:17-27). Wherefore he that will enter in at the gate of heaven, of which this gate into the temple was a type, must go in by himself, and not with his bundles of trash on his back;[11] 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 linen: how then shall they go into the temple that carry the clogs of the dirt of this world at their heels? 'Thus saith the Lord God; No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary' (Eze 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 would go in remember that here is room, even a gate to enter in at six cubits wide. We have been all this while but on the outside of the temple, even in the courts of the house of the Lord, to see the beauty and glory that is there. The beauty hereof made men cry out, and say, 'How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord'; and to say, 'a day in thy courts is better than a thousand' (Psa 84:1,2,&c.).

Works of John Bunyan: Solomon's Temple Spiritualized:1167

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XX. Of the porch of the Temple.

We come next to the porch of the temple that is commonly called Solomon's. 1. This porch was in the front of the house, and so became the common way into the temple (1 Kings 6:3; 2 Chron 3:4). 2. This porch therefore was the place of reception in common for all, whether Jews or religious proselytes, who came to Jerusalem to worship (Acts 3:11, 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 21:28-30). 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 worshippers, and the place also where they laid the beggars, it looks as if it were to be a type of the church's bosom for charity. Here the proselytes were entertained, here the beggars were relieved, and received alms. These gates were seldom shut; and the houses of Christian compassion should be always open. This therefore beautified this gate, as charity beautifies any church. A large heart and tender compassion at the church-door are excellent; they are the bond of perfectness (1 Cor 12:31, 13:1-4; Heb 13:1-3; John 5:6,7; Col 3:14).

The church-porch to this day is a coming-in for beggars, and perhaps this practice was first borrowed from the beggars lying at the temple-gate. This porch was large, and so should the churches' charity be. It was for length the breadth of the temple, and of the same size with 'the Holiest of all' (1 Kings 6:3; 2 Chron 3:4). The first might be to teach us in charity we should not be niggardly, but, according to the breadth of our ability, we should extend it to all the house; and that in our so doing, the very emblem of heaven is upon us, of which the holiest was a figure. 'As we have therefore opportunity, let us do good unto all,' &c. (Gal 6:10).

It is a fine ornament to a true church to have a large church-porch, or a wide bosom, for reception of all that come thither to worship. This was commanded to the Jews, and their glory shone when they did accordingly: 'And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God' (Eze 47:23).

This porch was, as I said, not only for length the breadth of the temple, and so the length and breadth of the holiest; but it was, if I mistake not, for height far higher than them both: for the holy place was but thirty cubits high, and the most holy but twenty; but the porch was in height an hundred and twenty cubits. This beautiful porch, therefore, was four times as high as was the oracle in the temple itself (1 Kings 6:2,20; 2 Chron 3:4).

One excellent ornament, therefore, of this temple was, for that it had a porch so high, that is, so famous for height; hence he says, 'This house that is so high,' that is so famous for height. So high as to be seen afar off. Charity, if it be rich, runs up from the church like a steeple, and will be seen afar off; I say, if it be rich, large, and abounds. Christ's charity was blazed abroad; it was so high no man could hide it: and the charity of the churches will be seen from church to church, yea, and will be spoken of to their commendations in every place, if it be warm, fervent, and high (Mark 7:36-44; 2 Cor 8:24, 9:2,13,14).

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

Three things belonged to the porch, besides its height, that were ornaments unto it. 1. It was overlaid within with gold. 2. It had the pillars adjoined unto it. 3. It was the inlet into the temple.

First. It was overlaid with gold. Gold often 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 (Cant 3:9,10). As it is in the church, the grace of love is as gold. It is the greatest, the richest of graces, and the one that abides for ever. Hence they that show much love to saints are said to be rich (1 Tim 6:17-19). And hence charity is called a treasure, a treasure in the heavens (Luke 12:33,34). Love is a golden grace; let then the churches, as the porch of the temple was, be inlaid with love, as gold.

Second. It had the pillars adjoined to it, which, besides their stateliness, seem to be there typically to example. For there was seen, by the space of four cubits, their lily-work in the porch (1 Kings 7:19). Of their lily-work I spake before. Now that they were so placed that they might be seen in the porch of the house, it seems to be, for example, to teach the church that she should live without worldly care, as did the apostles, the first planters of the church. And let ministers do this; they are now the pillars of the churches, and they stand before the porch of the house; let them also show their lily-work to the house, that the church may learn of them to be without carefulness as to worldly things, and also to be rich in love and charity towards the brethren. A covetous minister is a base thing, a pillar more symbolizing Lot's wife than an holy apostle of Jesus Christ; let them, since they stand at the door, and since the eyes of all in the porch are upon them, be patterns and examples of good works (1 Tim 6:10-12; Titus 2:7).

Third. Another ornament unto this porch was, that it was an inlet into the temple. Charity is it which receiveth orphans, that receiveth the poor and afflicted into the church. Worldly love, or that which is carnal, shuts up bowels, yea, and the church-doors too, against the poor of the flock; wherefore look that this kind of love be never countenanced by you. Crave that rather which is a fruit of the Spirit. O churches, let your ministers be beautified with your love, that they may beautify you with their love; and also be an ornament unto you, and to that Gospel they minister to you, for Jesus Christ's sake.

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Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us

More Easily into the Glory of New Testament Truths.

XVIII. Of the fashion of the Temple.

Of the length and breadth of the temple I shall say nothing; but as to the height thereof, there methinks I see something. The temple was higher than the pillars, and so is the church than her officers; I say, consider them singly as officers, though inferior as to gifts and office; for, as I said before of ministers in general, so now I say the same of the apostles, though as to office they were the highest, yet the temple is above them. Gifts and office make no men sons of God; as so, they are but servants, though these were servants of the highest form. It is the church, as such, that is the lady, a queen, the bride, the Lamb's wife; and prophets, apostles, and ministers, &c., are but servants, stewards, laborers for her good (Psa 45:9; Rev 19:7; 1 Cor 3:5, 4:1,2). As therefore the lady is above the servant, the queen above the steward, or the wife above all her husband's officers, so is the church, as such, above these officers. The temple was higher than the pillars.

Again, as the temple was highest, so it enlarged itself upward; for as it ascended in height, so it was still wider and wider, even from the lowest chambers to the top.

The first chambers were but five cubits broad, the middle ones were six, but the highest were seven cubits (1 Kings 6:5,6). The temple therefore was round about above some cubits wider than it was below; for 'there was an enlarging and winding about still upward to the side chambers, for the winding about—went still upward round about the house; therefore the breadth of the house was still upward, and so increased from the lowest chambers to the highest, by the midst' (Eze 41:7).

And this was to show us that God's true gospel temple, which is his church, should have its enlargedness of heart still upward, or most for spiritual and eternal things: wherefore he saith, 'Thy heart shall fear and be enlarged,' that is, be most affected with things above, 'where Christ sitteth on the right hand of God' (Isa 60:5; Col 3:1). Indeed it is the nature of grace to enlarge itself still upward, and to make the heart widest for the things that are above. The temple therefore was narrowest downwards, to show that a little of earth, or this world, should serve the church of God. And having food and raiment, let us be therewith content.

But now, upwards, and as to heavenly things, we are commanded to be covetous, as to them, and after them to enlarge ourselves, both by the fashion of the temple, as by express words (1 Kings 4:29; Isa 60:5; Phil 3:14; 1 Cor 12:31; 1 Tim 6:8; Psa 119:32).

Since the temple was widest upward, let us imitate it and have our conversation in heaven. Let our eyes, our ears, our hands, and hearts, our prayers, and groans, be most for things above. Let us open our mouths, as the ground that is chapt doth for the latter rain, for the things that are eternal (Job 29:23; Psa 81:10).

Observe again, that the lowest parts of the temple were the narrowest part of the temple; so those in the church who are nearest, or most concerned with earth, are the most narrow-spirited as to the things of God. But now let even such a one be taken up higher, to above, to the uppermost parts of the temple, and there he will be enlarged, and have his heart stretched out. For the temple, you see, was widest upwards; the higher, the more it is enlarged. Paul being once caught up into paradise, could not but be there enlarged (2 Cor 12).

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

I read not in Scripture of any house, but this that was thus enlarged upwards; nor is there anywhere, save only in the church of God, that which doth answer this similitude. All other are widest downward, and have the largest heart for earthly things. The church only is widest upward, and has its greatest enlargements towards heaven.

XIX. Of the outward glory of the Temple.

I do also think that as to this, there was a great expression in it; I mean, a voice of God, a voice that teacheth the New Testament church to carry even conviction in her outward usages that, I say, might give conviction to the world. And besides this of its enlarging upwards, such outward beauty and glory were put upon it, as were alluring to beholders. The stones were curiously carved, and excellently joined together; its outward show was white and glittering, to the dazzling of the eyes of the beholders; yea, the disciples themselves were taken with it; it was so admirable to behold. Hence it is said, they came to Christ to show him the building of the temple.' Master,' said they, 'see what manner of stones, and what buildings are here' (Matt 24:1; Mark 13:1; Luke 21:5). And hence it is said, that kings, and the mighty of the earth, were taken with the glory of it. 'Because of thy temple at Jerusalem, shall kings bring presents unto thee'; as it is (Psa 68:29,31).

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

Her enlarging upward, as that was to show us what the inward affections of Christian should be, so her curious outward adorning and beauty was a figure of the beauteous and holy conversation of the godly (Col 3:1-3). And it is brave, when the world are made to say of the lives and conversations of saints, as they were made to say of the stones and outward building of the temple, Behold, what Christians, and what goodly conversations are here! I say it is brave when our light so shines before men, that they, seeing our good works, shall be forced to glorify our Father which is in heaven (Matt 5:16).

Hence this is called our adorning wherewith we adorn the gospel, and that by which we beautify it (Titus 2:10). This, I say, is taking to beholders, as was this goodly outside of the temple. And without this, what is to be seen in the church of God? The world cannot see her inside, but it may see her outside. Now, her outside is very homely, and without all beauty, save that of the holy life; this only is her visible goodliness. This silences the ignorance of foolish men. This allureth others to fall in love with their own salvation, and makes them fall in with Christ against the devil and his k

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Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
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XVI. Of the chains that were upon these pillars that stood before the Temple.

As there were nets to catch, and pomegranates to bait, so there were chains belonging to these chapiters on these pillars. 'And he made chains, as in the oracle, and put them upon the head of the [pillars],' or chapiters (2 Chron 3:16).

But what were these chains a type of? I answer, they were, perhaps, a type of those bonds which attend the gospel, by which souls taken are tied fast to the horns of the altar. Gospel grace and gospel obligations are ties and binding things; they can hold those entangled by the word. 'Love is strong as death'; bands of love, and the cords of a man, and chains take hold on them that are taken by the gospel (Hosea 11; Cant 8:6).

But this strength to bind lieth not in outward force, but in a sweet constraint, by virtue of the displays of undeserved love. 'The love of Christ constraineth us' (2 Cor 5:14). Wherefore, as you find the nets, so the chains had pomegranates on them. 'And' he 'made an hundred pomegranates, and put them upon the chains' (2 Chron 3:16). The chains then had baits, as well as the nets, to show that the bands of the gospel are unresistible goodnesses; such with which men love to be bound, and such as they pray they may be held fast by. He binds his foal to the vine; his saint unto this Savior (Gen 49:11).

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

XVII. Of the lily work which was upon the chapiters, that were upon these pillars of the Temple.

These pillars were also adorned with lily work, as well as with pomegranates and chains. 'The chapiters that were upon the top of the pillars were of lily work'; 'so was the work of the pillars finished' (1 Kings 7:19-22).

This lily work is put on purpose, even to show us how far off those who were to be the true apostles of the Lamb should be from seeking carnal things, or from making their prevailing[8] a stalking-horse to worldly greatness, and that preferment. There was lily work upon them; that is, they lived upon God's bounty and care, and were content with the glory he had put upon them. 'The lilies,' saith Christ, 'they toil not, neither do they spin, and yet—Solomon in all his glory was not arrayed like one of these' (Matt 6:28,29; Luke 12:27-29). Thus, therefore, these pillars show that, as the apostles should be fitted and qualified for their work, they should also be freed from cares and worldly cumber; they should be content with God's providing for them, even as the goodly lilies are. And as thus prepared, they were set in the front of the house, for all ministers to see and learn, and take example of them how to behave themselves as to this world in the performing of their office.

And that which gives us further light in this is, that this lily work is said, by divine institution, to be placed 'over against the belly,' the belly of the pillars, a type of ours (1 Kings 7:20). The belly is a craving thing; and these things, saith the text, were placed over against the belly, to teach that they should not humor, but put check unto the havings and cravings of the belly; or to show that they need not do it, for that he that calls to his work will himself provide for the belly. It is said of the church, that 'her belly is like a heap of wheat set about with lilies' (Cant 7:2), to show that she should, without covetousness, have sufficient, if she would cast all her care upon God, her great provider. This the apostles did, and this is their glory to this day.

'So was the work of the pillars finished.' To live lily lives, it seems, is the glory of an apostle, and the completing of their office and service for God. But this is directly opposite to the belly, over against the belly, and this makes it the harder work. Yet so living is the way to make all that is done sweet-scented to those that be under this care. Covetousness makes a minister smell frowish, and look more like a greedy dog than an apostle of Jesus Christ. Judas had none of this lily work; so his name stinks to this day. 'He that grows like the lily shall cast forth his scent like Lebanon, his branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon' (Hosea 14:6). Thus lived Christ, first; and thus the apostles, next; nor can any other as to this, live like, or be compared to them. They coveted no man's silver or gold, or apparel. They lived like lilies in the world, and did send forth their scent as Lebanon.

Thus you see of whom these pillars were a shadow, and what their height, their chapiters, their bowls, their nets, their chains, their pomegranates, and their lily work did signify, and how all was most sweetly answered in the antitype. These were men of the first rate; the apostles, I mean, were such.

Works of John Bunyan: Solomon's Temple Spiritualized:1164

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
More Easily into the Glory of New Testament Truths.

XIII. Of the height of these pillars that thus stood before the porch of the door of the Temple.

The pillars were eighteen cubits high apiece, and that is as high, yea, as high again as the highest giant that ever we read of in the Word; for the highest of which we read was but six cubits and a span. True, the bedstead of Og was nine cubits long, but I trow the giant himself was shorter (Deut 3:11; 2 Chron 3:15).[5] But put the longest to the longest, and set the one upon the shoulders of the other, and yet each pillar was higher than they.

We have now, as I know of, but few that remain of the remnant of the giants; and though they boast as if they were higher than Aga, yet these pillars are higher than they. These pillars are the highest; you may equal them; and an inch above is worth an ell below. The height therefore of these pillars is, to show us what high dignity God did put upon those of his saints whom he did call to be apostles of the Lamb: for their office and call thereto is the highest in the church of God. These men, I say, were made thus high by their being cast in such a mould. Of that which added yet further to their height we will speak anon: we only speak now of the high call by which they, and only they, were made capable of apostolic authority. The apostles were sent immediately, their call was extraordinary, their office was universal; they had alike power in all churches, and their doctrine was infallible (Acts 26:16; 1 Cor 9:1; Gal 1:1; 1 John 1:1; 3 John 2:23).

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

True, the men were but mean in themselves; for what is Paul or what Apollos, or what was James or John? Yet by their call to that office they were made highest of all in the church. Christ did raise them eighteen cubits high; not in conceit; for so there are many higher than they, but in office, and calling, and Divine authority.

And observe it, these stand at the door, at the entering into the temple of God, at which they enter that go in thither to worship God, to shew that all right worship, and that which will be acceptable to God, is by, or according to, their doctrine.

XIV. Of the chapiters (capitals) of the pillars of the Temple.

There were also two chapiters made for the pillars of the temple; for each, one; and they were five cubits high apiece. These were for the adorning of the pillars, and therefore were types and shadows of that abundance of grace which God did put upon the apostles after the resurrection of our Lord. Wherefore, as he saith here, the chapiters were upon the pillars; so it saith that great grace was upon all the apostles (Acts 4:33).

These chapiters had belonging to them a bowl made pummil-fashion, and it was placed upon the head of them, perhaps to signify their aptness to receive, and largeness to contain of the dew of heaven; that shadow of the doctrine of the gospel; which doctrine the apostles, as the chief, were to receive and hold forth to the world for their conversion. Hence, as the bowls were capable to receive the dew of heaven, these are said to receive 'grace and apostleship for obedience to the faith among all nations, for his name' (Rom 1:5; 1 Kings 7:16,42; 2 Chron 4:13; Deut 32:10; Rom 15:29).

There was also upon these chapters a net-work, or nets like unto chequer-work, which still added to their luster. These nets showed for what intent the apostolical office was ordained; namely, that by their preaching they might bring many souls to God. And hence Christ calls them fishermen, saying, 'Ye shall catch men' (Matt 4:19; Mark 1:17; Luke 5:10; 2 Cor 12:16). The world is compared to a sea, men to fishes, and the gospel to a net (Eze 47:10-12; Matt 13:47-50). As therefore men catch fish with a net, so the apostles caught men by their word, which word, as I told you, to me is signified by this net-work upon the top of these pillars. See therefore the mystery of God in these things.

XV. Of the pomegranates adjoined to these nets on the capitals.

There were also joined to these nets upon the top of the pillars pomegranates in abundance; four hundred for the net-work. Pomegranates, you know, are beautiful to look on, pleasant to the palate, comfortable to the stomach, and cheering by their juice (1 Kings 7:42; Cant 4:3, 8:2, 4:13, 6:11, 7:12). There were to be two rows of these pomegranates for one net-work, and so two rows of them for the other.

And this was to show that the net of the gospel is not an empty thing; but is sufficiently baited with such varieties as are apt to allure the world to be caught by them. The law is but a sound of words, but the gospel is not so; that is, baited with pomegranates; with variety of excellent things. Hence it is called 'the gospel of the kingdom,' and 'the gospel of the grace of God,' because it is, as it were, baited with grace and glory, that sinners may be allured, and may be taken with it to their eternal salvation (Matt 24:14; Acts 20:24).

Grace and glory, grace and glory! These are the pomegranates with which the word of the gospel is baited, that sinners may be taken and saved thereby. The argument of old was 'milk and honey'; that was, I say, the alluring bait, with which Moses drew six hundred thousand out of Egypt, into the wilderness of old (Exo 3:8). But behold we have pomegranates, two rows of pomegranates; grace and a kingdom, as the bait of the holy gospel; no wonder, then, if, when men of skill did cast this net into the sea, such numbers of fish have been caught, even by one sermon (Acts 2). They baited their nets with things that take to the eye and taste.

Nets are truly instruments of death, but the net of the gospel doth catch to draw from death; wherefore this net is contrary; life and immortality are brought to light through this. No marvel, then, if men are so glad, and that for gladness they leap like fishes in a net, when they see themselves caught in this drag of the holy gospel of the Son of God. They are caught from death and hell, caught to live with God in glory!

Works of John Bunyan: Solomon's Temple Spiritualized:1163

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
More Easily into the Glory of New Testament Truths.

XI. Of the great brazen altar that stood in the inner court of the
Temple.

1. In the inner court stood the great brazen altar which Solomon made. This is evident; for that when he kneeled upon the scaffold there to pray, he kneeled before this altar. See Exodus 40:6, 29; 2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17.

2. This altar seems to be placed about the middle of this court over against the porch of the house; and between it and the temple was the place where Zechariah was slain. This altar was called 'the altar of burnt-offering,' and therefore it was a type of Christ in his divinity. For Christ's body was our true burnt-offering, of which the bodies of the sacrificed beasts were a type; now that altar upon which his body was offered was his Divinity or Godhead; for that, and that only, could bear up that offering in the whole of its suffering; and that therefore, and that only, was to receive the fat, the glory. Hence it is said he, 'through the eternal Spirit, offered himself without spot to God' (Heb 9:14).

3. For Christ is priest, and sacrifice, and altar, and all. And as a priest he offered, as a sacrifice he suffered, and as God he supported his humanity, in that suffering of all the pains it underwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14).

4. It was then Christ's Godhead, not the tree, that was the altar of burnt-offering, or that by which Christ offered himself an offering and a sacrifice to God for a sweet-smelling savour.

5. That it was not the tree, is evident, for that could not sanctify the gift, to wit, his body; but Christ affirmeth, 'that the altar sanctifieth the gift.' And by so saying, he affirmeth that the altar on which he offered his offering was greater than the offering itself (Matt 23:19). Now the body of Christ was the gift; for so he saith, I give my flesh for the life of the world (John 6).

But now, what thing is that which is greater than his body, save the altar, his Divinity on which it was offered? The tree then was not the altar which sanctified this gift, to make it of virtue enough to make reconciliation for iniquity (John 6:51, 17:19; Heb 9:14; Col 1:19-21). Now, since this altar of burnt-offering was thus placed in the inner court, it teaches us several things:

First, That those that come only into the outward court, or that rest in a bare appearance of Christianity, do not, by so doing, come to Jesus Christ; for this altar stands not there. Hence John takes notice only of the temple and this altar, and them that worship therein, and leaves out the outward court, and so them that come no farther (Rev 11:1,2).

Second. This also teaches us that we are to enter into the temple of God by blood. The altar, this altar of burnt-offering, stood as men went into the temple; they must go by it; yea, there they must leave their offering, and so go in and worship, even as a token that they came thither by sacrifice and by blood.

Third. Upon this altar Solomon, at the dedication of the temple, offered thousands, both of oxen and of sheep, to signify, surely, the abundant worth and richness that would be in the blood of Christ to save when it should be shed for us. For his blood is spoken of with an 'how much more.' '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!' (Heb 9:13,14, 11:12; 2 Chron 7:5-8).

Let us then not dare to stop or stay in the outward court, for there is no altar there. Nor let us dare, when we come into this court, to be careless whether we look to this altar or no. For it is by blood we must enter; 'for without shedding of blood is no remission.' Let us always then, when we come hither, wash our hands in innocency, and so compass this holy altar: for that by Christ, who is the altar indeed, we are reconciled to God. This is looking to Jesus; this is coming to God by him, of whom this altar and the sacrifice thereon was a type.

XII. Of the pillars that were before the porch of the Temple.

There were divers pillars belonging to the temple; but in this place we are confined to speak of only two; namely, those which stood before the temple.

These pillars stood before the porch or entrance into the temple, looking towards the altar, the court, and them that were the worshippers there; also they were a grace and beauty to the front of the house.

1. These pillars stood, one on the right hand and the other on the left, at the door of the porch of the temple, and they had names given them, you may be sure, to signify something. The name of that on the right hand was called Jachin, [God] shall establish; and the name of that on the left hand was Boaz, in it is strength (1 Kings 7:21; 2 Chron 3:17).

2. These two pillars were types of Christ's apostles; of the apostles of circumcision, and of the uncircumcision. Therefore the apostle Paul also calleth them pillars (Gal 2), and saith that that pillar on the right hand was a type of himself and his companions, who were to go to the uncircumcised, and teach the Gentiles the way of life. When James, Cephas, and John, saith he, 'who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship, that we should go unto the heathen, and they unto the circumcision' (Gal 2:9). So then, these two pillars were types of these two order of the apostles in this their divers service for God.

3. And that Paul and Barnabas were signified by those on the right hand, to wit, to be the apostles of the Gentiles, he showeth again, where he saith, I am 'the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost' (Rom 11:13, 15:16).

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

5. This is further implied, for that they were made of brass; as he saith of the prophet, I have made thee a fenced brazen wall, an iron pillar; and their fighting against thee shall nothing at all prevail (Jer 15:20). Wherefore Paul says of himself, 'I am set for the defence of the gospel,' 'that the truth thereof might continue with you' (Phil 1:17; Gal 2:5).

Works of John Bunyan: Solomon's Temple Spiritualized:1162

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to let us

More Easily into the Glory of New Testament Truths.

IX. Which way the face or front of the Temple stood.

1. The temple was built with its face or front towards the east, and that, perhaps, because the glory of the God of Israel was to come from the way of the east into it (Eze 43:1-4, 47:1). Wherefore, in that its front stood toward the east, it may be to show that the true gospel church would have its eye to, and expectation from, the Lord. We look, said Paul, but whither? We have 'our conversation,' said he, 'in heaven,' from whence our expectation is (2 Cor 4:18; Phil 3:20; Psa 62:5).

2. It was set also with its face towards the east, to keep the people of God from committing idolatry; to wit, from worshipping the host of heaven, and the sun whose rising is from the east. For since the face of the temple stood toward the east, and since the worshippers were to worship at, or with their faces towards the temple, it follows that both in their going to, and worshipping God towards that place, their faces must be from, and their backs towards the sun.[3] The thus building of the temple, therefore, was a snare to idolaters, and a proof of the zeal of those that were the true worshippers; as also to this day the true gospel-instituted worship of Jesus Christ is. Hence he is said, to idolaters, to be a snare and trap, but to the godly a glory (Isa 8:14, 60:19).

3. Do but see how God catched the idolatrous Jews, by this means, in their naughtiness: 'And he brought me,' saith the prophet, 'into the inner court of the Lord's house, and behold at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men with their backs toward the temple of the Lord, and their faces towards the east' (Eze 8:16). It was therefore, as I said, set with its face towards the east, to prevent false worship, and detect idolaters.

4. From the east also came the most blasting winds, winds that are destructive to man and beasts, to fruit and trees, and ships at sea (Exo 10:13; Job 27:21; Eze 17:10, 19:12; Psa 48:7; Eze 27:26). I say, the east wind, or that which comes from thence, is the most hurtful; yet you see, the temple hath set her face against it, to show that the true church cannot be blasted or made turn back by any affliction. It is not east winds, nor none of their blastings, that can make the temple turn about. Hence he saith that Jacob's face shall not wax pale. And again, 'I have made thy face strong against their faces,' and that 'the gates of hell shall not prevail against it' (Isa 29:22; Eze 3:8; Matt 16:18).

5. It might also be built with its face towards the east, to show that the true church looketh, as afore I hinted, for her Lord and King from heaven; knowing, that at his coming he will bring healing in his wings; for from the east he will appear when he comes the second time without sin unto salvation, of which the sun gives us a memento in his rising there every morning. 'For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be' (Matt 24:27; Mal 4:2; Heb 9:28; Col 3:4; 2 Peter 3:11-14).

6. Christ, as the north pole, draws those touched with the lodestone of his word, with the face of their souls towards him, to look for, and hasten to his coming. This is also signified by the temple standing with its face towards the east.

X. Of the courts of the Temple.

I perceive that there were two courts belonging to the temple. The first was called the outward court (Eze 40:7, 46:21).

1. This was that into which the people of necessity first entered, when they went to worship in the temple; consequently, that was it, in and by which the people did first show their desires to be the worshippers of God. And this answers to those badges and signs of love to religion, that people have in face, or outward appearance (Matt 23:27; 2 Cor 10:7).

2. In this, though there may sometimes be truth, yet oftener lies and dissimulation: wherefore commonly an outward appearance is set in opposition to faith and truth, as the outward is in opposition to the inner court, and outward to the inner man; and that is, when it is by itself, for then it profits nothing (Rom 2:28; 1 Cor 13:1-3; 2 Cor 5:12).

3. Hence, though the outward court was something to the Jews, because by outward bodies they were distinguished from the Gentiles; yet to us it is little, for now 'he is not a Jew who is one only outwardly.' Therefore all the time of the Beast's reign, this court is given to be trodden under foot; for, as I said, outward show will avail nothing, when the Beast comes to turn and toss up professors with his horns (Rev 11:10-12).

4. But as there was an outward, so there was an inner court, a court that stood nearer the temple; and so to the true practical part of worship, than that outward court did (Eze 10:3, 46:1; 1 Kings 6:36).

5. This inner court is that which is called 'the court of the priests,' because it was it in which they boiled the trespass-offerings, and in which they prepared the sin-offering for the people (2 Chron 4:9; Eze 46:20).

6. This court, therefore, was the place of practice and of preparation to appear before God, which is the first true token of a sincere and honest mind. Wherefore here, and not in the outward court, stood the great brazen altar, which was a type of Christ, by whom alone the true worshippers make their approach with acceptance unto God. Also here stood the great brazen scaffold, on which the king kneeled when he prayed for the people, a type of Christ's prayers for his when he was in the world (2 Chron 6:13; John 17).

7. Wherefore this court was a type of practical worship, and so of our praying, hearing, and eating, before God. There belonged to this court several gates, an east, a south, and a north gate; and when the people of the land went into this court to worship, they were not to go out at that gate by which they came in, but out of the gate over against it, to show that true Christians should persevere right on, and not turn back, whatever they meet with in the way. 'He that entereth in by the way of the north gate to worship, shall go out by the way of the south gate; and he that entereth in by the way of the south gate, shall not return by the way of the gate whereby he came in, but shall go forth over against it' (Eze 46:9).

8. These courts were places of great delight to the Jews, as both feigned and sincere profession is to those that practice therein. Wherefore, when the Jews did enter into these, they did use to do it with praise and pipe, as do both hypocrites and sincere ones. So then, when a man shall tread in both these courts, and shall turn what he seems to be, into what he should be in reality; then, and not till then, he treads them as he should; for then he makes the outward court, and his treading there but a passage to that which is more inward and sincere. But he that stays in the outward one is but such an one as pleases not God, for that he wants the practice of what he professes with his mouth.

Works of John Bunyan: Solomon's Temple Spiritualized:1161

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
More Easily into the Glory of New Testament Truths.

VII. Of the foundation of the Temple.

The foundation of the temple is that upon which it stood; and it was twofold: First, the hill Moriah, and then those great stones upon which it was erected. This hill Moriah, as was said afore, did more properly typify Christ. Hence Moriah is called 'The Mountain of the house,' it being the rock on which it was built. Those great stones, called foundation-stones, were types of the prophets and apostles (Matt 16:18; Eph 2:20,21; Heb 11:10). Wherefore these stones were stones of the biggest size, stones of eight cubits, and stones of ten cubits (1 Kings 7:10).

Now, as the temple had this double foundation, so we must consider it respectively and distinctly; for Christ is the foundation one way, the prophets and apostles a foundation another. Christ is the foundation personally and meritoriously; but the prophets and apostles, by doctrine, ministerially. The church, then, which is God's New Testament temple, is said to be built on Christ the foundation; so none other is the foundation but he (1 Cor 3:11,12). But as it is said to be built upon the apostles, so it is said to have twelve foundations, and must have none but they (Rev 21:14).

What is it then? Why, we must be built upon Christ, as he is our priest, sacrifice, prophet, king, and advocate; and upon the other, as they are infallible instructors and preachers of him; not that any may be an apostle that so shall esteem of himself, nor that any other doctrine be administered but what is the doctrine of the twelve; for they are set forth as the chief and last. These are also they, as Moses, which are to look over all the building, and to see that all in this house be done according to the pattern showed to them in the mount (Exo 39:43; John 20:21-23; 1 Cor 3:9, 4:9).

Let us then keep these distinctions clear, and not put an apostle in the room of Christ, nor Christ in the place of one of those apostles. Let none, but Christ, be the high-priest and sacrifice for your souls to God; and none but that doctrine which is apostolical, be to you as the mouth of Christ for instruction to prepare you, and to prepare materials for this temple of God, and to build them upon this foundation.

VIII. Of the richness of the stones which were laid for the foundations of the Temple.

These foundation stones, as they were great, so they were costly stones; though, as I said, of themselves, of no more worth than they of their nature that were left behind. Their costliness therefore, lay in those additions which they received from the king's charge.

First, in that labor which was bestowed upon them in sawing, squaring, and carving. For the servants, as they were cunning at this work, so they bestowed much of their art and labor upon them, by which they put them into excellent form, and added to their bigness, glory, and beauty, fit for stones upon which so goodly a fabric was to be built.

Secondly, these stones, as they were thus wrought within and without, so, as it seems to me, they were inlaid with other stones more precious than themselves. Inlaid, I say, with stones of divers colors. According as it is written, I 'will lay thy foundations with sapphires' (Isa 54:11). Not that the foundations were sapphires, but they were laid, inlaid with them; or, as he saith in another place, 'They were adorned with goodly stones and gifts' (Luke 21:5).

This is still more amplified, where it is written of the New Jerusalem, which is still the New Testament church on earth, and so the same in substance with what is now. 'The foundations of the wall of the city,' saith he, 'were garnished with all manner of precious stones' (Rev 21:19). True, these there are called 'The foundations of the wall of the city,' but it has respect to the matter in hand; for that which is before called a temple, for its comparative smallness, is here called a city, for or because of its great increase: and both the foundations of the wall of the city, as well as of the temple, are 'the twelve apostles of the Lamb' (Rev 21:14).

For these carvings and inlayings, with all other beautifications, were types of the extraordinary gifts and graces of the apostles. Hence the apostle calls such gifts signs of apostleship (Rom 15:19; 2 Cor 12:12; Heb 2:4). For as the foundation stones of the temple were thus garnished, so were the apostles beautified with a call, gifts, and graces peculiar to themselves. Hence he says, 'First apostles'; for that they were first and chief in the church of Christ (1 Cor 12:28).

Nor were these stones only laid for a foundation for the temple; the great court, the inner court, as also the porch of the temple, had round about them three rows of these stones for their foundation (1 Kings 7:12). Signifying, as it seems to me, that the more outward and external part, as well as that more internal worship to be performed to God, should be grounded upon apostolical doctrine and appointments (1 Cor 3:10-12; 2 Thess 2:15, 3:6; Heb 6:1-4).

Works of John Bunyan: Solomon's Temple Spiritualized:1160

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
More Easily into the Glory of New Testament Truths.

V. Who was to fell those trees, and to dig those stones, with which
Solomon built the Temple.

As the trees were to be felled, and stones to be digged, so there was for that matter select workmen appointed.

These were not of the sons of Jacob nor of the house of Israel; they were the servants of Hiram, king of Tyre, and the Gibeonites, namely, their children that made a league with Joshua, in the day that God gave the land of Canaan to his people (Josh 9:22-27; 1 Kings 5:1; 1 Chron 28, 29).

And these were types of our gospel ministers, who are the men appointed by Jesus Christ to make sinners, by their preaching, meet for the house of God. Wherefore, as he was famous of old who was strong to lift up his axe upon the thick boughs to square wood for the building of the temple; so a minister of the gospel now is also famous, if much used by Christ for the converting of sinners to himself, that he may build him a temple with them (Psa 7:4-6; Rom 16).

But why, may some say, do you make so homely a comparison? I answer, because I believe it is true; for it is grace, not gifts, that makes us sons, and the beloved of God. Gifts make a minister; and as a minister, one is but a servant to hew wood and draw water for the house of my God. Yea, Paul, though a son, yet counted himself not a son but a servant, purely as he was a minister. A servant of God, a servant of Christ, a servant of the church, and your servants for Jesus' sake (Titus 1:1; Rom 1:1; Col 4:5).

A man then is a son, as he is begotten and born of God to himself, and a servant as he is gifted for work in the house of his Father; and though it is truth the servant may be a son, yet he is not a son because he is a servant. Nor doth it follow, that because all sons may be servants, that therefore all servants are sons; no, all the servants of God are not sons; and therefore when time shall come, he that is only a servant here, shall certainly be put out of the house, even out of that house himself did help to build. 'The servant abideth not in the house for ever,' the servant, that is, he that is only so (Eze 46:16,17; John 8:35).

So then, as a son, thou art an Israelite; as a servant, a Gibeonite. This consideration made Paul start; he knew that gifts did not make him a son (1 Cor 12:28-31, 13:1,2).

The sum then is, a man may be a servant and a son; a servant as he is employed by Christ in his house for the good of others; and a son, as he is a partaker of the grace of adoption. But all servants are not sons; and let this be for a caution, and a call to ministers, to do all acts of service for God, and in his house with reverence and godly fear; and with all humility let us desire to be partakers ourselves of that grace we preach to others (1 Cor 9:25).

This is a great saying, and written perhaps to keep ministers humble: 'And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughman, and your vine-dressers' (Isa 61:5). To be a ploughman here is to be a preacher; and to be a vine-dresser here is to be a preacher (Luke 9:59-62; 1 Cor 9:7,27; Matt 20:1-4,8, 21:28). And if he does this work willingly, he has a reward; if not, a dispensation of the gospel was committed to him, and that is all (1 Cor 9:17).

VI. In what condition the timber and stones were, when brought to be laid in the building of the temple.

The timber and stones with which the temple was built were squared and hewed at the wood or pit; and so they made every way fit for that work, even before they were brought to the place where the house should be set up: 'So that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was in building' (1 Kings 6:7).

And this shows, as was said before, that the materials of which the house was built were, before the hand of the workman touched them, as unfit to be laid in the building as were those that were left behind; consequently that themselves, none otherwise but by the art of others, were made fit to be laid in this building.

To this our New Testament temple answers. For those of the sons of Adam who are counted worthy to be laid in this building, are not by nature, but by grace, made meet for it; not by their own wisdom, but by the Word of God. Hence he saith, 'I have hewed them by the prophets.' And again, ministers are called God's builders and laborers, even as to this work (Hosea 6:5; 1 Cor 3:10; 2 Cor 6:1; Col 1:28).

No man will lay trees, as they come from the wood, for beams and rafters in his house; nor stones, as digged in the walls. No; the stones must be hewed and squared, and the trees sawn and made fit, and so be laid in the house. Yea, they must be so sawn, and so squared, that in coupling they may be joined exactly; else the building will not be good, nor the workman have credit of his doings.

Hence our gospel-church, of which the temple was a type, is said to be fitly framed, and that there is a fit supply of every joint for the securing of the whole (1 Peter 2:5; Eph 2:20,21, 4:16; Col 2:19). As they therefore build like children, that build with wood as it comes from the wood or forest, and with stones as they come from the pit, even so do they who pretend to build God a house of unconverted sinners, unhewed, unsquared, unpolished. Wherefore God's workmen, according to God's advice, prepare their work without, and make it fit for themselves in the field, and afterward build the house (Prov 24:27).

Let ministers therefore look to this, and take heed, lest instead of making their notions stoop to the Word, they make the Scriptures stoop to their notions.

Works of John Bunyan: Solomon's Temple Spiritualized:1159

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
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Solomon's Temple Spiritualized

'Thou son of man, shew the house to the house of Israel;—shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'—Ezekiel 43:10, 11

I. Where the Temple was built.

The temple was built at Jerusalem, on Mount Moriah, in the threshing-floor of Arnon the Jebusite; whereabout Abraham offered up Isaac; there where David met the angel of the Lord, when he came with his drawn sword in his hand, to cut off the people at Jerusalem, for the sin which David committed in his disorderly numbering the people (Gen 22:3-5; 1 Chron 21:15, 21:12; 2 Chron 3:1).

There Abraham received his Isaac from the dead; there the Lord was entreated by David to take away the plague, and to return to Israel again in mercy; from whence, also, David gathered that there God's temple must be built. This, saith he, is the house of the Lord God, and this is the altar of the burnt-offering for Israel (1 Chron 21:28, 22:1, 3:1).

This Mount Moriah, therefore, was a type of the Son of God, the mountain of the Lord's house, the rock against which the gates of hell cannot prevail.

II. Who built the Temple.

The temple was built by Solomon, a man peaceable and quiet; and that in name, by nature, and in governing. For so God had before told David, namely, that such a one the builder of the temple should be. 'Behold,' saith he, 'a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about; for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. He shall build a house for my name, and he shall be my son, and I will be his father' (1 Chron 22:9,10; Psa 72:1-4).

As, therefore, Mount Moriah was a type of Christ, as the foundation, so Solomon was a type of him, as the builder of his church. The mount was signal, for that thereon the Lord God, before Abraham and David, did display his mercy. And as Solomon built this temple, so Christ doth build his house; yea, he shall build the everlasting temple, 'and he shall bear the glory' (Zech 6:12,13; Heb 3:3,4). And in that Solomon was called peaceable, it was to show with what peaceable doctrine and ways Christ's house and church should be built (Isa 9:6; Micah 4:2-4).

III. How the Temple was built.

The temple was built, not merely by the dictates of Solomon, though he was wiser than Ethen, and Heman, and Chalcol, and Darda, and all men (1 Kings 4:31). But it was built by rules prescribed by, or in a written word, and as so delivered to him by his father David.

For when David gave to Solomon his son a charge to build the temple of God, with that charge he gave him also the pattern of all in writing; even a pattern of the porch, house, chambers, treasuries, parlors, &c., and of the place for the mercy-seat; which pattern David had of God; nor would God trust his memory with it. 'The Lord made me,' said he, 'understand in writing, by his hand upon me, even all the works of their pattern.' Thus, therefore, David gave to Solomon his son the pattern of all; and thus Solomon his son built the house of God (1 Chron 28:9-20).

And answerable to this, Christ Jesus, the builder of his own house, WHOSE HOUSE ARE WE, doth build his holy habitation for him to dwell in; even according to the commandment of God the Father. For, saith he, 'I have not spoken of myself, but the Father which sent me. He gave me a commandment what I should speak.' And hence it is said, God gave him the revelation; and again, that he took the book out of the hand of him that sat on the throne; and so acted, as to the building up of his church (John 12:49,50; Rev 1:1, 5:5).

IV. Of what the Temple was built.

The materials with which the temple was built were such as were in their own nature common to that which was left behind; things that naturally were not fit, without art, to be laid on so holy a house. And this shows that those of whom Christ Jesus designs to build his church, are by nature no better than others. But as the trees and stones of which the temple was built, were first hewed and squared before they were fit to be laid in that house, so sinners, of which the church is to be built, must first be fitted by the word and doctrine, and then fitly laid in their place in the church.

For though, as to nature, there is no difference betwixt those made use of to build God's house with, yet by grace they differ from others; even as those trees and stones that are hewed and squared for building, by art are made to differ from those which abide in the wood or pit.

The Lord Jesus, therefore, while he seeketh materials wherewith to build his house, he findeth them the clay of the same lump that he rejecteth and leaves behind. 'Are we better than they? No, in no wise' (Rom 3:9). Nay, I think, if any be best, it is they which are left behind. 'He came not to call the righteous, but sinners to repentance' (Mark 2:17). And, indeed, in this he doth show both the greatness of his grace and workmanship; his grace in taking such; and his workmanship in that he makes them meet for his holy habitation. This the current of Scripture maketh manifest; wherefore it is needless now to cite particulars: only we must remember, that none are laid in this building as they come out of the wood or pit, but as they first pass under the hand and rule of this great builder of the temple of God.