THE GLORIE OF THE LATTER TEMPLE GREATER THEN OF THE FORMER. OPENED IN A Sermon preached at the Consecra­tion or Restitution of the Parish Church of Flixton in the Island of Louingland in the County of Suffolke; being sometimes the Mother-Church of the East-Angles. 11. March. 1630. By IOHN BRINSLEY.

LONDON, Printed for Robert Bird, and are to be sold at his shop at the signe of the Bible in Saint Laurence-lane. 1631.





THE GLORIE OF THE LATTER TEMPLE Greater then of the Former.

HAGG. II. IX.‘The Glorie of this latter house shall be greater then of the former, saith the Lord of Hoasts.’

WOrkes that are great, and good, or­dinarily find great hindrances, great discouragements: Of all works, what greater then the building of the walls of the new Hierusalem, building the spiritu­all Temple of God? Now what hindrances, what discouragements this worke is euer like to meet withall; we may see it typically shadowed out vnto vs in that historie, recorded by Ezra and Nehemiah, whereunto the words of the Text haue a speciall reference: No sooner doth Zerobabel and Or Iosua. Iehoshua, the one a chiefe Prince, the other the chiefe Priest, with the rest of the children of the Captiuitie, af­ter their returne from Babylon, set vpon the re-edifying [Page 2] of the materiall walls, re-building of the materiall Tem­ple in the earthly Hierusalem, but presently stands vp Sanballat and Tobiah, Rehum and Shimshai, Tatnai and Shetherboznai (brethren in euill) with the rest of their confederates and associates, to hinder the worke. What plottings? what combinations? What secret underminings vnder colour of furtherance? What writing and posting of letters, euen to the King himselfe? What retaining of Counsellours? What forging? what minting and coining of slanderous reports for the time past? What Panick feares pretended for the time to come? A rebellious peo­ple, and that vpon record; a seditious worke, fit to be stifled in the birth, or smothered in the cradle, for feare of further inconuenience likely to ensue. Such opposition they met with abroad. They wanted no discouragements at home. Amongst others, the Temple they were about to build was meane and despicable, a meane foundation, a homely building, in comparison of the former but as a Starre to the Sun, comming far short of it in magnitude, in glory. The Glory of the former Temple had so dazled the eyes of the ancient men who had before beheld it in the beauty of it, that they could not now looke vpon this without watering eyes, They wept when they saw it, saithEzra. 3. 12. the Text. Against this discouragement it is, that the Lord goeth about by his Prophet to comfort the people in this Chapter, whereof the Text is a part. The Summe and quintessence of that consolation you haue it extracted in the words which I haue now read. That which disani­mated the people, was the meannesse of the house which they were about to build: A man child was borne; But [...] Sam. 4. 20. 21 she called his name Ichabod. The foundations of the worke were raised, the Temple was in some forwardnesse, but there was no beauty, no Glory in it; at least none in com­parison of what once it was, and what God had promised, and they expected it should be. To animate them a­gainst this dis-heartning the Lord sends vnto them by the hands of this messenger this Propheticall Promise, promi­sing [Page 3] Glory, surpassing Glory to that worke which now see­med so despicable in their eyes: that it should not onely match and equalize, but surpasse and transcend the former: The Glory of the latter house shall be greater then of the for­mer, saith the Lord of Hosts.

In the opening vnto you of this Prophecie, and that you may see how this promise was afterward accomplished, I shall present vnto you onely these two things. 1. The Glorie of the former house. 2. The Glorie of the latter house, wherein it so farre surpassed and outstript the for­mer: The first was glorious, but the latter more glo­rious.

To begin with the first of these, the Temple of Salomon, the wonderment of the world whilest it stood. Glorious things are spoken of thee oh thou citie of God: Glorious things are written of thee oh thou Temple of God: Canaan the glo­rie of the earth: Hierusalem the glorie of Canaan; this Temple the glorie of Hierusalem: Suppose the whole world a ring, this Temple might well haue beene the iew­ell in it. The Glory of this Temple consisted principally in three things: the building, the furniture, other appurtenances.

1. For the building, we shall find it stately and magni­ficent:1. What the glory of this building was, we may guesse at it by those infinite (had not the Spirit of truth re­corded it) incredible masses of treasure exhausted in pre­paration of materials. That huge Army of Overseers, Workemen, Carpenters, Masons, Labourers, all imployed about the cutting and hewing of wood, digging, and squaring, and caruing of stones, amounting in all to the number of one hundred and eighty three thousand three hundred men, besides other curious Artizans for working1 King. 5. in gold, siluer, brasse, and the like, of all which we may read in that 1 King. 5. If euer Temple made with hands could haue been worthy to entertaine the God of heauen, it had beene this.

2. As it was glorious in the structure, so no lesse glo­rious2. [Page 4] in the furniture: the inside answerable and sutable to the outside. I can but giue you a glimpse of things. Do but looke into the Sanctuarie of God, what euer you touch, what euer you see, is pure gold: looke vpon the vessels, the table, the Candlestick, the Altar, the bowles, 1 King. 6. basins, spoones, ashpans, tongs, snuffers, all nothing but pure gold: Looke vpon the hangings, couerings, vest­ments, all other vtensiles requisite for that ceremoniall seruice; behold them all as rich, as curious, as art and na­ture could make them.

3. Besides the glory of the structure, and the glory of3. the furniture, there was yet a greater glory in the Appur­tenances, some excellent rarities belonging and appertai­ning to this temple: of these the Hebrewes reckon ten: I shall content my selfe with fiue, and that to name them.

1. The Arke of the Couenant, wherein were the Ta­bles 1. [...] King. 8. 6. 9. of the Law written with Gods owne finger: the ra­rest relicke that euer the world was owner of: Here was (The glory:) so we find it stiled more then once: (The glo­ry)1 Sam. 4. 22. is departed from Israel, saith the wife of Phineas: why? for the Arke of God is taken: To whom pertaineth the adoption and (The glory) saith Saint Paul concerning Is­rael: (The glory,) that is the Arke of the Couenant, aRom. 9. 4. speciall token and witnesse of the gracious, nay glorious presence of God in that place where the Arke was, and therefore called The Glory.

2. Here was the sacred, the heauenly fire, that fire 2. which Diuines call diuino diuinus, altogether holy, not on­ly in respect of the vse, but in it selfe: the fire which came downe from heauen at the dedication of that temple: an2 Chron. 7. 1. euident token of a speciall acceptance: God looked vpon Abel and his sacrifice, saith the text: Aquila translatesGen. 4. 4. it, He set it on fire: Howeuer that be onely coniecturall, this we know for certaine, that God did thus looke vpon this first Temple as he had done vpon the Tabernacle be­fore,Leu. 9. 24. with an eye of speciall grace and acceptance: the sacrifices that were offered vp at the dedication of it, he [Page 5] set them on fire, consumed them with fire from heauen. And this fire was kept in and preserued in this Temple Leu. 6. 12, 13. for the daily vse of the sacrifices: In imitation whereof the Heathen (who in most of their ceremonies were but Gods apes) kept in their Vestall fire which they falsely supposed came downe from heauen.

3. Here was the Glory of the Lord himselfe: the glo­rious presence of God manifested in some cleare and visi­ble tokens; a Transient, a Permanent Glory: the former in the Cloud at the dedication of this Temple, which so soone as the Priests were come out of the Sanctuary, filled the house (as you heard euen now read in that chapter se­lected vpon the present occasion, so that they could not 1 King. 8. 11. stand to minister before the Lord: for the glory of the Lord had filled the house; the Glory of the Lord, viz. a visible cloud full of light and brightnesse, a token of the glorious presence of God in that place. Besides this, there was also a Permanent Glory, the Glory of God dwelling, appearingNumb. 7. 89. 2 King. 19. 1 [...]. continually betwixt the Cherubins, and that in some visi­ble, glorious manifestation; insomuch that the high Priest (as the Hebrewes tell vs) when he went into the holy of holies, which was but once a yeare, he carried with him Inconse, and smoake to darken the place, that he might not behold the glory of the Lord, for no man shall see God and liue: Glorious must that place needs be which was the habitation of diuine glory, filled with the glory of God himselfe.

4. Here was the Urim and Thummim, an excellent or­nament (as is generally conceiued) in the brestplate of Aaron, by which as by an Oracle God himselfe did vsual­ly giue answers vnto his people. What this Urim and Thummim was, who made it, of what it was made, when it was made, how and in what manner God was wont to giue answers to his people by it, they are things which God hath hidden, and therefore hidden that we might not know them. The Hebrew Doctors haue troubled themselues and others with variety of coniectures and [Page 6] opinions, euery one differing from other, and it may be all from the truth. Of them all he spake best, and (if I may cast in my lot amongst them) truest, who ingenuouslyKimchi in ra­dicib. confessed that he knew not what it was: Certainly we do not find it reckoned amongst those things which were made by art, we may rather conceiue it to be some excel­lent ornament made immediately by God himselfe, (as the two first Tables of stone were wherein the law was written) and giuen by him to Moses to put in­to the holy pectorall, as some collect it out of that Leu. Aynsworth in 28, Exo. v. 30. 8. 8.

5. And lastly, here was also the gift of Prophecie; a continuall succession of Prophets: the Holy Ghost ina­bling some continually by extraordinary meanes, by visi­ons, dreames, secret inspiration, so making knowne the will of God to them, for them to reueale to others: Ne­uer was this first Temple without a Prophet: And here was the glory of this first house, this first Temple; it was glorious without, and glorious within: glorious in the building and structure; glorious in the vessels and furni­ture; glorious in the apurtenances, hauing in it the fiue greatest rarities of the world: the Arke of the Couenant: the Heauenly fire: the glory of the Lord in the cloud, be­twixt the Cherubins; the Vrim and Thummim, with a continuall succession of Prophets: Let those Romish Templars who pride themselues so much in the glory of their Temples shew vs their vast and magnificent buil­dings: their rich ornaments and furniture, their rare, precious and sacred relicks, put them all together, what is all to the glory of Salomons temple, and yet behold a greater then Salomons is here: The glory of the latter house shall be greater then of the former, saith the Lord of Hosts.

That is the second thing to be vnfolded, opened; I may well say opened. Sure I am, at the first hearing it is no lesse then a paradox, a mystery. What, the second Temple more glorious then the first? Wherein possibly [Page 7] can we conceiue or imagine this transcendent glory to lie?

1. Looke first vpon the outside, the Building, we shall1. find it of rough and vnpolished stones, euery way falling farre short of the former: In height, in length, in beauty: It was King Cyrus his speciall command to the Iewes at their departure out of Babylon, (as Mr. Caluin writing vpon the Text obserues) that they should not build this second Temple in the like pompe and state as the former was; A command directed no question by God him­selfe, and that for a speciall reason, as I shall shew you hereafter.

2. Looke vpon the inside, the furniture, we shall find2. (by the Hebrewes owne confession) many of the vessels imbased; many that were before of pure gold, now tur­ned into brasse: King Cyrus indeed restored some of the vessels belonging to the former temple, and that many, but many were yet wanting.

3. Make enquirie for the Apurtenances belonging to3. the former temple. 1. Where was the Arke of the Co­uenant? lost, perished, (as is generally supposed) in the Temples desolation: No mention made of the Arke af­ter their returne from Babylon. 2. Where was the fire that came downe from heauen? put out, extinguished, not a sparke of it left: It is but a Iewish fable which wee finde recorded in that Booke of the Macha­bees, that Ieremie and some other of the Priests2 Mach. 1. 19. tooke the fire off from the Altar, before the de­struction of the Temple, and hid it in a dry pit, where it was miraculously kept during the Captiuitie, and after­wards as incredibly renewed againe at their returne, at the command of Nehemiah by sprinkling water vpon the Altar. Not onely Apocryphall, but fabulous: such a pas­sage as this we cannot conceiue that Ezra that faithfull Scribe, and Nehemiah himselfe would haue passed ouer in silence. 3. Where was now the Glory of the Lord? His Glory in the Cloud? his glory betwixt the Cherubins? [Page 8] No glory: the glory of the Lord God of Israel was gone vp Ezek. 9, 4. from the Cherub, and that before that desolation, as the Prophet Ezekiel saw it in his vision. Here was no glory. 4. Where was the Urim and Thummim? Lost, perish­ed,Ezra. 2. 63. perhaps buried in those ruines: God gaue no more answers now to his people by this oracle; sometimes in­deed in this second temple they heard an Eccho which the Hebrewes called Bath Kol, filiam vocis, the daughter of a [...] voice, a voice from heauen, whereby God did impart some passages of his will vnto them; This was the voice (as is by some conceiued) which gaue that testimony vnto our Sauiour at his baptisme: Loe a voice from heauen say­ing, This is my beloued Sonne in whom I am well pleased: Mat. 3. 17. But as for that oracle whereby God did vsually reueale his will to his people, it was ceased; the latter temple knew not what it meant. 5. And lastly, where was the succession of Prophe [...]s? Betwixt Malachi and Iohn the Baptist there stood vp no Prophet: A long vocation. No more visions, dreames, extraordinary inspirations of the Holy Ghost. After that the latter Prophets Haggai, Za­charie, and Malachie were dead (say the Hebrewes) the ho­ly Ghost went vp, or departed from Israel▪ it was true in re­spect of extraordinary inspiration or reuelation. In which sense (as some Diuines with some probabilitie interpret the place) the D [...]sciples at Ephesus told Paul, that they had Act. 19 2. Aynsworth in 28. Exo. v. 30. not so much as heard whether there was an Holy Ghost or not. These were the things which made the former tem­ple glorious: what? not one of these to be found in the second temple, and yet more glorious? The reading of this riddle (as euery prophecie is a riddle vntill it be ful­filled, and sometimes after) hath not a little perplexed and troubled not onely the Hebrew Doctors, but euen our owne Interpreters: Amongst the Hebrewes, some of them are brought hereby to dreame of another imagina­ry temple to be built they know not when, by their Messias when he shall come: But that is but a dreame. Others of them place the transcendency of this glory in [Page 9] the duration and continuance of the seco [...]d Temple be­yond the former. The former temple (according to their computation) stood but foure hundred and ten yeares, the latter foure hundred and twenty. A small ground (if true) from so small a difference in time to raise so great a disparity of glory. Others amongst them, not know­ing which way to turne them, against the euidence both of Sacred and Ecclesiasticall Story, peremptorily affirme that this second temple built by Zerobabel and the rest of the children of the Captiuitie, was euery way more state­ly and magnificent then Salomons. But then, why should the ancient men weepe? To leaue them, and to plow with our owne heighfers, to consult with our owne In­terpreters. Amongst them, some, and those not a few, and those none of the meanest, vnderstand the place my­stically concerning the Church of Christ vnder the Gos­pell. Thus Ambrose, Augustine, Cyrill, with others, whose names I honour; Maior erit Ecclesiae gloria quam Synagogae: Greater shall the glory of the Church of Christ vnder the Gospell be, then the glory of Salomons temple, or of the state of the Church vnder the Law was. A pious truth, and perhaps here intended. But for my part, I haue no great delight in hunting after myste­ries, where a more literall sense is brought to hand. Not to hold you in suspense. For the true and full vnderstan­ding of this place (as with submission to maturer iudge­ments I conceiue it) we must know that the Temple in Hierusalem was thrice built. First, by Salomon. Se­condly, by Zerobabel. Thirdly, by Herod. In the third and last of these Temples was this promise fulfilled, this prophecie accomplished; in Herods time built by him in the place of the second temple, about seuenteene yeares before the birth of Christ.

Ob. [...]y but (by the way) how can that temple be cal­led this latter house? The word seemeth to point precisely at that particular building whereof they had then laid the foundations.

[Page 10] Ans. For the resolution of this, one Expositor (a­mongst the rest) instead of vntying the knot, cuts it, per­emptorily denying that euer there was such a Temple as this, which is supposed to haue beene built by Herod; confidently affirming (though against all euidence both of Scripture and History) that, that Temple which was standing in the time of our Sauiour was the same that Ze­robabel and the Iewes built after their returne from Baby­lon: Thus Eckius, a bold, (to say no more) a confident Papist; for this very particular condemned by Ribera and others of his owne coat, vnder the modest terms of rash­nesse and singularity. Others to waue the scruple, they mince the matter; Herod (say they) did not erect a new Temple, build it from the ground, but onely repaired and beautified that which was built. But we shall not need to seeke a muse to creepe out at, the way is open. The phrase here vsed in the text, hath no such propriety in it, that it must necessarily be restrained to that particular building, the second Temple, built by Zerobabel. Salomons Temple was not the same with this second Temple, and yet we shal find it pointed out by this Prophet by ye name of this house, Who is there left amongst you that saw (this house) in her first glory, saith he in the fourth verse of thisHag. 2. 4. Chapter: This house, that is, the Temple of Salomon, in the place and stead whereof this second Temple was built. By the same reason this third Temple built by Herod in the place of this second Temple, may also be called This house, This latter house. Forty and six yeares was this Tem­ple Ioh. 2. [...]0. in building, say the Iewes to our Sauiour. (This Tem­ple.) Diuines are at odds about the interpretation, which Temple it was that is there spoken of. Some vnderstand it of Herods Temple, which though it were but eight yeares in building, as Iosephus testifieth, yet at this time, when this speech is supposed to haue beene vsed, viz. in the yeare of the Baptisme of Christ, it had stood precisely forty six yeares; all which time it was still more and more adorned, and beautified, and perfected, and so might [Page 11] be said to be so long in building. Others, and that the greater number, referre the speech to this second Temple built by Zerobabel, which as the computation ariseth, was iust 46 yeares in building. Herods Temple was built in the place, instead of this second Temple, and that with­out any intermission of time, and therefore by the Iewes there, and the Prophet here in a vulgar speech, and that not improperly called This Temple, This latter house. Ey, but the question still runs on. How was this latter house more glorious then the former? How was Herods Temple more glorious then Salomons? Here Expositors run two wayes. Some tie themselues to the letter, to the history: interpreting the place of the structure, the building, the outward beauty and glory of this Temple: Herods temple (say they) was of statelier building then Salomons, higher, larger, fairer, richer; Ribera sperds a great deale of time in euincing and clearing of all these particulars. For my part, I am not altogether incredulous but that it might be so. To grant it (as if histories may be credited we must not deny it) yet where was the glory of the furniture? There too, (saith Ribera) most of the ves­sels of Salomons temple were restored by King Cyrus at their returne from Babylon; and how euer many of them were afterwards taken away by Antiochus Epiphanes, 1 Mach 1. 23. 1 Mach. 4. 49. yet they were renewed againe by the Machabees, and that as rich, as costly as euer, all of pure gold. Suppose this too; yet where were the apurtenances that belonged to Salo­mons Temple? Where was the Arke of the Couenant? Where was the heauenly fire? Where was the Glory of the Lord? Where was the Urim and Thummim? And where was the succession of Prophets? All these (by the Hebrewes owne confession) were wanting in this third Temple, as well as in the second. What shall we then thinke, that the life of this promise lieth in the glory of the structure, and of the furniture? Mr. Caluin, for his part, is loath in this particular to go along cum crassis in­terpretibus, with blunt interpreters, as he there calleth [Page 12] them. I shall spare both the persons and opinion; yet the argument which he there vseth, seemeth to me more then probable. One maine reason why God would not haue the second Temple built in the like pompe and state with the former, was, that he might thereby take off the eyes of his people, and by little and little weane them from that Mosaicall pedagogie; that they might not wholly rest in those externall shadowes of types, and ce­remonies, but that they might fix their thoughts rather vpon the Messias and the spirituall glory of his king­dome. If so; what then shall we iudge of that pompe and cost which was bestowed vpon this third temple by Herod? Surely as a subtilty of Sathan (and perhaps of He­rod himselfe, who was but a halfe-Iew, a Iew for his owne aduantage) that the eyes of the Iewes being dazled with this outward pompe and glory they might looke no further, but that their thoughts might hereby be wholly taken off from looking for, or longing after the promised Messias. And if so, then was this cost bestow­ed vpon this last Temple, rather a profanation then an ad­orning of it: and to the Iewes rather a token of the ven­geance of God vpon them for their ingratitude, then a te­stimony of his grace and fauour. Surely there was som­thing else which made this Temple more glorious, then either the building or the furniture could make it: Why what was that? To hold you no longer in suspense, briefly, it was Christ himself: the Presence of Christ, the Preaching of Christ, the Reuelation of Christ, his manife­station in the flesh, the publishing of the glad tidings of saluation, in, by, and through him. Here was the tran­scendent glory of this latter Temple. When Christ the desire of all nations (as the Prophet stileth him in the seuenth verse of this Chapter) was come, come in the flesh, then was this house filled with glory. So it was fore­told, and so it was accomplished. Then was this house truly glorious, when it intertained him who was the truth of all those types, the substance of all those ceremo­niall [Page 13] shadowes which had made the former house (the tem­ple of Salomon) so exceedingly glorious: The time will not giue me that liberty to vnueile Moses his face before your eyes. That Temple was but a type of his body. De­stroy Ioh. 19. 21. this temple, saith our Sauiour to the Iewes, He spake of the temple of his body, saith the Text; of which that temple was a type. What euer there was in that first Temple that made it so glorious, you shall find it all in this latter house, all epitomized in Christ. Here was the Arke of the Couenant, the Arke, wood within, ouerlayed within and without with pure gold. Christ, God and man; two natures in one person, the humanitie assumed into personall vnion with the Diuinitie. Here was the heauenly fire; he that baptized with the holy Ghost and with fire, he through whom the Father is well pleased, he in whom all the sacrifices of the people of God find ac­ceptance: Here dwelt the glory of God, and that after a glorious manner. In him dwelt the fulnesse of the God­head Col. 2. 9. bodily, saith Saint Paul. Full expressions. Not a glimpse of Diuine glory, as in the Cloud, and betwixt the Cherubins, but the fulnesse of the Godhead; and that did not lodge in him for a time, as in the Tabernacle, as in the Temple, but it dwelt in him, by an inseparable vnion, an euerlasting inhabitation. It dwelt in him, and that not [...] but [...], not in types and shadows, not in clouds and ceremonies, as in the Temple, but in truth, in sub­stance, really, essentially: Againe here was the Vrim and Thummim in the brestplate of this high Priest of our sal­uation: light of knowledge, and perfection of holinesse: In him were hid all the treasures of wisdome and know­ledge; Col. 2. 3. And lastly, here was the gift of prophecie, a pro­pheticall spirit powred out after an eminent manner. Neuer prophet like this Prophet, the Father of the Pro­phets, vnto whom God gaue his spirit not by measure: He that was in the bosome of the Father from eternity, ac­quaintedIoh. 3. 34. Ioh. 1. 1 [...]. with all his secrets, his eternall purposes before the foundations of the world were layed. Behold all the [Page 14] glory of Salomons Temple comprized in a little roome. And if the type was so glorious, then what is the truth? If the shadow, what the substance? If the picture bee so amiable, then what is the person whom it represents? Needs must that place be exceedingly glorious which was honoured with the presence of him, whose presence maketh the heauens glorious. Christ was there mani­fested in the flesh; Ey and in the spirit too. There did he shew his almighty power in conuincing the Doctors, in whipping out the buyers and sellers, in working of mi­racles: More yet; there was he preached, there was he published, there were the glad tidings of saluation pro­claimed and made knowne to the world, by Christ him­selfe, by his Apostles and Disciples, men indued with eminent and extraordinary gifts for that purpose. This was the surpassing glory of this latter house, wherein it so farre excelled the former; Christ was here reuealed, manifested in the flesh, in the spirit, preached and published vnto the world. And herein standeth the true glory of all our Temples and Synagogues vnder the Gospell, euen in the presence and reuelation of Christ. This is the kernell about which I haue spent so much time in cracking of the shell. Now that I haue it, I would be loth through straits of time to cast it away without some small im­prouement. I shall be briefe, and onely propound what my purpose was to prosecute.

The glory of our Temples is the presence and reuelation Doct. of Christ. How dreadfull, how fearefull is this place, (saith the Patriarch Iacob) surely it is no other but the Gen. 28. 17. house of God, the gate of heauen. What was it that struck the holy Patriarch with such an awfull dread and reue­rence of the place where he was, being but in the wide open field? Why, it was the presence and manifestati­on of him whom that ladder signified; the eternall Sonne of God the Mediatour of the Couenant, whose office it is to reconcile things in heauen, and things vpon earth, God [Page 15] and man, as that ladder vnited heauen and earth: He it was who was pleased at that time and in that place to manifest his presence by some visible tokens, and that manifestation it was which made that place (though in the open field) dreadfull, fearefull, glorious: It is this presence of Christ that maketh a place first to be the house of God, and then that house glorious. Ey but howQuest. Act. 3. 21. is he present now vpon earth whom the heauens must con­taine vntill all things be restored? How is Christ pre­sent in our Temples, our Synagogues, our Churches? Why he is present after a spirituall manner, in the midst of his publique ordinances; in the Word, in the Sacra­ments. Where Christ is truly preached, there is he truly present: present with the Ministers, present with the people. With the Ministers: I will be with you to the Mat. vlt. vlt. Mat. 18. 20. end of the world, they are the last words of our Sauiour to his Apostles and their successours. With the people: Where two or three are gathered together in my name, &c. Christ is truly present in all places, but in the midst of the seuen golden candlestickes he walkes, he is present after a speciall manner, with speciall assistance, with a speciall euidence of his Spirit, a speciall declaration of his pow­er, there is his arme reuealed. As in the Word, so in the Sacraments, there is he present, though not locally, yet truly, yet spiritually, (pardon the word) really present to the faith of the receiuer: And this is the glory of our Temples, a spirituall glory, consisting in the spirituall presence of Christ in the midst of his publique ordi­nances.

It must needs be so. Glory (to speake properly) it isR. nothing else but an opinion of some excellency or worth, conceiued by others to be in such, or such a thing: Now if glory be measured by opinion, then is this spirituall glory (The Glory.) It is so in the estimation both of God and his Saints.

First, For God himselfe, there is no Temple glorious in his eye where this Spirituall glory is wanting. Be the [Page 16] building, the outside, the inside what it will, he regar­deth it not, he dwels not in it. So much in expresse words Saint Paul telleth those superstitious Athenians;Act. 17. 24. where beholding their blind deuotion in erecting of Al­tars, and such other ceremoniall externall obseruances; he tels them plainely, that God who made the world and all things therein, seeing that he is Lord of heauen and earth, he dwelleth not in temples made with hands: Be the Tem­ple what it will, if there be no more in it but the worke of mens hands, God dwels not there, he delighteth not in it. True indeed, God did once dwell in a materiall temple betwixt the Cherubins, but wherfore was it? the Ark was there. God doth at this day dwel in the places of his publike worship and seruice, but wherfore is it? Why, the Assemblies of his Saints, his publique ordinances are there. It is this spirituall worship and seruice which God delighteth to be entertained wth. Time was indeed when externall rites, and ceremoniall obseruances seemed to be in great request with God. They were not onely a means,Ioh. 4. 23. but a part of his worship; vnder the Gospell it is not so. The time commeth, and now is (saith our Sauiour) when the true worshippers shal worship the Father in spirit & in truth; for the father requireth euen such to worship him. It is this Spirit & Truth in holy performances, the spirituall maner of worshipping God, that maketh seruices, persons, pla­ces to be accepted of him: And this it is that made not onely this Temple, but euery Synagogue in Hierusalem, nay that maketh euery Temple vnder the Gospell more glorious in the eyes of God, then the Temple of Salomon was; Salomon in all his royalty is not as one of these (saith our Sauiour concerning the Lillies) his beauty was artificiall, theirs was natural. Salomon [...] Temple in al the royalty of it was not as one of these, these Temples, these Synagogues, these Churches, where Christ is plainely and powerfully preached, published, offred, applied in the word & Sacra­ments. There was a Ceremoniall, here is a spiritual glory.

And secondly, As in the eyes of God, so in the eyes of [Page 17] his Saints, this spirituall glory is (The Glory) what so glo­rious an obiect in the eyes of a Christian as Christ him­selfe, especially when he is reuealed? A light to be re­uealed Luk. 2. 32. to the Gentiles, and (the glory) of his people Israel; so old Simeon stileth him. This is (the glory) in the eyes of a Christian, when Christ is reuealed to his soule pow­erfully, effectually in the publique ministery of the word. So great is the glory of Christ crucified in the preaching of the word, that Saint Paul cannot but wonder, that his Galathians before whose eyes Christ had beene thus cru­cified in his Preaching of him, should be so farre bewitch­ed as to looke off from it, as to looke after any thing els,Gal. 3. 1. but Christ and the doctrine of Christ. O foolish Galathi­ans who hath bewitched you? Gal. 3. 1. No glory like vnto this, when the veile is taken off, not from Moses his face, but from the face of Iesus Christ himselfe in the publique Ministry of the word: This (blessed be God that we may speake it without either feare or flattery) is the glory of our Temples. Children it may be are in loue with their bookes for the guilded couers, for the babies and pictures sake; it is the matter that men of vnder­standing looke at. Poore, blind, ignorant soules, whose deuotion is nothing but superstition, may be in loue with the Temple for the painting, caruing, guilding, dec­king, but that which maketh it truly glorious in the eyes of God, and his Saints, is the glory of the latter Temple, y spirituall worship of God, the presence and reuelation of Christ in his publike ordinances. The time concludes me, I must obey. That wch remains is a word of application.

I might in the first place from this ground take a iustUse 1. occasion to discouer and taxe that childish superstition of the Church of Rome in their preposterous adornati­ons of their Temples. Let none anticipate my intentions, or through preiudice either mistake my words, or mis­construe my meaning) I haue nothing to say against the decent beautifying of the places of Gods publique wor­ship. In this case I should rather make vse of a spurre [Page 18] then a bridle, if the time would permit; It is the shame of our nation in many parts of it (if I could hide it, I would not discouer it) the houses of God seeme to lie neglected, waste, ruinous, as if neither God nor man dwelt in them, or had any reference to them; we may without any in­iurie write vpon the doores of them (Ichabod) there is no glory, no beauty, no decency, neither in the outside, nor yet in the inside. I would to God the foule mouthes of the Romanists were not too iustly opened against vs in this quarrell; but yet our negligence is no plea for their preposterousnesse. What is it that they account the grea­test glory of their Temples? Stately and goodly edifices, vast and magnificent buildings, built rather for the eye, then the eare; state then vse; Rich and costly furniture, Curious pictures, Images, Crucifixes, Altars, Chalices, Vestments; rare apurtenances, shrines, monuments, re­licks. This is the glory which the eyes of the greatest part amongst them are dazled with: Little account in the meane time do they make of this glory of the latter Temple, the Preaching of Christ. Perhaps a little in this Lent. season of the yeare, to which all their holinesse is confi­ned: The Passion of Christ shall be acted now and then in a pulpit, rather then preached. All the yeare after their Churches may preach to the eye (as indeed all their ser­uice is but eye-seruice) but little to the eare, lesse to the heart. For our parts, far be it from vs to enuy them this their glory. If it must needs be so that the golden Chalices and the golden Priests must be diuided, that they cannot go together, let them take the Chalices so we may haue the Priests. They were Saint Augustines three wishes to see Rome in her pride, Christ in the flesh, and Saint Paul in a pulpit; giue vs the two latter of these in a good sense in our Temples, let Rome still keepe her pride to her selfe. Salomons Temple I am sure might compare with the best of theirs in their owne kind, and yet the glory of the latter house was greater, then of the former.

[Page 19]To leaue them; a word for our selues, and but a word.Use 2. We see wherein the true glory of our temples lieth: farre be it from any of vs, now that we haue found out where­in the strength of Sampson lieth, to go about to cut off his lock: Now that the Lord hath made knowne vnto vs where it is that his glory dwelleth, farre be it from any of vs herein to imitate the high Priest of whom I spake euen now, to carry smoke in our hands, to vse or attempt any way or means for the darkning, for the obscuring of this glory. But Charitie bids me hope better things of you. And therefore let me turne this Caution into a word of Exhortation. And that is briefly,

To stirre vp and excite euery of vs here now presentUse 3. before the Lord, that in our seuerall places and stations, we would put to our hands to this worke, to this beauti­fying, this adorning of the Temples of God. To erect, build, rebuild, repaire, beautifie Churches, is a thing that heareth well at all hands, and it deserues no lesse (I would to God there were more hands in workes of this nature; so they may be free from vaine ostentation, and as free from all opinion of merit; two leaues of Colo­quintida, which in former ages were wont for the most part to imbitter all these seruices) but yet whilest wee haue a pious respect to the outside, let vs haue a greater regard to the inside. The windowes in Salomons Temple were broad and narrow, saith the Text: broad within, narrow without, saith the1 King. 6. q. margent of the new Translation (euen as these are here before our eyes) Such should the light, the beauty, the glory of euery Temple vnder the Gospell be, inward, greater within then without. Outward, externall orna­ments in the house of God, so they be decent, comely, not subiect to occasion superstition in the beholder, or distraction in the hearers, they are not onely lawfull, but laudable. But the chiefe ornaments in which the glory of our Temples lies, are the speciall ornaments. Will you know what they are in particular, go along with me a [Page 20] little into the Sanctuary of God. There we shall find three principall peeces of furniture; A Table, an Altar, a Can­dlesticke: A table for the shew-bread, with twelue loaues vpon it, signifying the twelue tribes of Israel presenting themselues before the Lord. An altar for the incense signifying the prayers of the Saints, which being offered vp vnto God in and through the media­tion of Christ, ascend vp as the incense, euen a sweet smelling sauour vnto God. The Candlesticke, signifying the Word, which is a lampe, a light for the guidance and direction of the people of God. Behold here the princi­pall ornaments wherewith the Sanctuary, the house of God should be furnished, when the Tribes come vp and present themselues before the Lord, when the people of God assemble together in a solemne manner: An Altar, a Candlesticke: Prayer, The word: the word Read, Preached. For my part, I dare not take away the Al­tar from the Candlesticke. Let none dare to go about to take away the Candlesticke from the Altar. Prayer and the Word, God hath ioyned them together, let no man diuorce or put them asunder. Other apurtenances there were; amongst the rest, the Pincers, the Snuffers. The one to pinch of the mould from the loaues; the other to snuffe the lights. The Censures of the Church are al­so sometimes vsefull, needfull, and that to be applied to the Ministers as well as to the people, as the loaues haue need of the pincers, so the light of the snuffers, to make them burn the clearer. But the chief and the principal pie­ces of furniture in the house of God which are of conti­nuall vse when the tribes meet together, are the Altar and the Candlesticke; Prayer and the Word read, preach­ed: To these two adde but a third: viz. the seales of the Couenant, the Sacraments of the New Testament, the one of Initiation, the other of Confirmation; Baptisme, the Supper of the Lord, rightly and duly administred ac­cording to Christs owne institution, then haue we the house of God in respect of the spirituall ornaments com­pleately [Page 21] furnished. In these three lyeth the glory of our Temples. And where these three are most purely, most powerfully administred according to Christs owne insti­tution, though the building be of rough and vnpolished stones, meane and despicable, though other accoutre­ments for pompe and state be wanting, yet there is the glory of the latter house, a glory farre greater then the glory of Salomons Temple. Let euery of vs then who de­sire to promote the glory of God vpon earth, and to par­take of his glory in heauen, sh [...]w our selues forward, earnest, zealous, for the vpholding, establishing, inlar­ging, propagating of this glory. The exhortation reach­eth to all. They that can do nothing else may yet helpe forward this glory with prayers, presence, countenance, maintenance. These, al of these, or some of these, God loo­keth for at the hands of euery priuate Christian. For o­thers, into whose hands God hath put any especial aduan­tage this way in respect of place, authority, estate, friends gifts or the like, from them God expects according as he hath giuen to them, a double portion: double zeale, dou­ble courage, double resolution, double endeauour, double industrie. All the people must put their hands to the building of the Temple of God, but Ieshua and Zeroba­bel, the chiefe Priest, and the chiefe Prince after a speciall manner. The Lord make euery of vs wise seruants, faithfull stewards in the improuing of all those talents to the best aduantage which our Master hath betrusted vs with for this end. The time is past, let me onely bring the text and the occasion together in a word, I haue done. We are this day by the prouidence of God met together to the solemne dedication & consecration of a house vnto God, a place for his publike worship and seruice. A worke of which Nazianzen saith, that it is not onely [...] but [...], not onely an ancient, but a lauda­ble custome: the foundation of it being laid in God him­self, who sanctified and consecrated the seuenth day from the beginning; imitated by Moses at the dedication of the [Page 22] Tabernacle, by Salomon at the dedication of the first Temple, by Zerobabel and Iosua at the dedication of the second Temple, renewed againe by the Machabees after that it had beene polluted and prophaned by Antiochus; in memoriall of which last dedication that solemne and anniuersarie feast of Dedication was instituted amongst the Iewes, which Feast our Sauiour himselfe was plea­sedIoh. 10 22. to grace and honour with his owne presence. If any shall plead that this smels of Iudaisme; for their satisfa­ction, let them but consider that generall rule of the Apo­stl [...], Euery creature of God is good, &c. and is sanctified [...] Tim 4. [...]. (or consecrated) by the word and prayer. (Sanctified) that is set apart for that end and purpose for which it was ap­pointed and ordained. This house being deuoted and de­stinated vnto the publique worship and seruice of God, what could we doe lesse then inuite the word and prayer to the Consecration. That which remaines, is onely a request, a request not in mine owne name, but in the name of God and his people; take it in a word, That, what is prophecied of here in the text, may be accom­plished and made good in this house, this temple wherin we are now met together, viz that the glory of this latter house may be greater then the glory of the former. What the glory of the former house was when it was first erected, or when it was last vsed, I cannot certainly determine. The name and memory of the supposed [...]. Foelix at his entrance into England, whence Felix­ton. Founder, I deser­uedly honour; yet the blind [...]sse of those times giues too iust cause of suspition that it was dedicated and vsed in some sense as that Athenian a [...]ar was, though to the true, yet [...], to a God not clearely knowne or truly worshipped. To passe by those times of igno­rance which God neglected, regarded not; God hath made knowne vnto vs what is the glory which he loo­keth for, and maketh so much account of in his Temples. As for bare walls, empty seats, dumbe pulpits, he careth not for them, much lesse images, crucifixes, shrines, re­licks. It is the Incense, Altar, the Candlesticke: Prayer, [Page 23] The Wordread, Preached, with the Sacraments rightly and duly administred, which must make this and all other Temples glorious in his eyes: Let this be the care of those whom this work principally concernes, to prouide for those best ornaments. Then shall my prayers ioyne with yours in the words of the Psalmist. The glorious Maiestie of the Lord our God be vpon them: Prosper thou the workes of their hands vpon them: O prosper thou their handy-worke.

Glory be to God on high.


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