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
[
*
](A16893-e360-b)
*
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
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
,
saith
A
man
child
was
borne
;
But
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
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
:
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
working
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
glorious
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
,
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
of
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
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
)
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
,
a
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
God
looked
vpon
Abel
and
his
sacrifice
,
saith
the
text
:
Aquila
translates
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
,
them
on
fire
,
consumed
them
with
fire
from
heauen
.
And
this
fire
was
kept
in
and
preserued
in
this
Temple
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
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
,
appearing
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
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
ingenuously
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
can
we
conceiue
or
imagine
this
transcendent
glory
to
lie
?
1.
Looke
first
vpon
the
outside
,
the
Building
,
we
shall
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
find
3.
Make
enquirie
for
the
Apurtenances
belonging
to
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
Priests
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
?
No
glory
:
the
glory
of
the
Lord
God
of
Israel
was
gone
vp
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
,
Bath
Kol
,
filiam
vocis
,
the
daughter
of
a
Loe
a
voice
from
heauen
saying
,
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
:
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
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
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
.
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
the
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
this
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
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
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
,
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
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
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
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
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
;
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
,
acquainted
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
of
Christ
.
How
dreadfull
,
how
fearefull
is
this
place
,
(
saith
the
Patriarch
Iacob
)
surely
it
is
no
other
but
the
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
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
how
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
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
is
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
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
;
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
,
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
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
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
,
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
,
the
spirituall
worship
of
God
,
the
presence
and
reuelation
of
Christ
in
his
publike
ordinances
.
The
time
concludes
me
,
I
must
obey
.
That
which
remains
is
a
word
of
application
.
I
might
in
the
first
place
from
this
ground
take
a
iust
Preaching
of
Christ
.
Perhaps
a
little
in
this
[
*
](A16893-e4650-b)
*
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
.
To
leaue
them
;
a
word
for
our selues
,
and
but
a
word
.
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
present
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
the
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
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
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
pleased
Iudaisme
;
for
their
satisfaction
,
let
them
but
consider
that
generall
rule
of
the
Apostl●
,
Euery
creature
of
God
is
good
,
&c.
and
is
sanctified
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
[
*
](A16893-e5490-b)
*
●
.
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
,
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
.
FINIS
.