True, the Lord will be found of his humble devout ſervants in what place ſoever; and I would have nothing underſtood, to the prejudice of private prayer: For Moſes in the Sea, Iob on the Dunghill, Ieremie in the Dungeon, Daniel in the Den, Ionas in the Whale, the Children in the Furnace, S. Peter and Paul in Priſon, calling upon God, were heard, as S. Baſil noteth. And therefore the Apoſtle would have men pray every where, lifting up holy hands, 1. Tim. 2. Yes, every where, with holy hands. But are holy hands every where? What ſhall the ſinner doe, that is deſtitute of holy hands? What elſe, but to the Temple with the Publican? There he ſhall meete with holy hands, in the holy Aſſembly, and may ſpeed the better, be graciouſly accepted for their ſakes, as Iobs friends for his ſake, Iob 42. In my devotions, let me joyne with the righteous, and then his prayer (I ſhall hope) will make way for mine: Nay, and how ſhall my charitie be augmented, my zeale kindled, my faith confirmed, when I heare the whole congregation, quaſi manu factâ, to implore and ſend up an army of prayers, Tertull. for the pardon of my ſinnes: For thus it is ever in theſe ſacred meetings; All for every one, and every one for all, that God may be gracious and have mercy upon all; great reaſon then we ſhould worſhip there.

And ſo often as we worſhip there, would God wee would remember where we are, that the place whereon we ſtand is holy ground: It vvas certainly part of the Prophets meaning, that the very name of Holineſſe ſhould make us beware of prophaneneſſe. He termes it rather a place of Holineſſe, than the Tabernacle, or the Temple; to put us in minde of that venerable, grave, religious behaviour, evermore requiſite and expected here. For Holineſſe becommeth thy Houſe, O Lord, for ever, Pſal. 93. to put us in minde to looke well to our feete when wee goe to the Houſe of God, Eccl. 4. To our Feete, not to make that a walking place; and to our Tongues, not to make that a talking place; and to our Eyes, not to make that a gazing place. And he that whipt the buyers and ſellers out of the Temple, would he not, thinke we, have ſilenced our praters in the Houſe of Prayer, and have charged our Church-walkers to leave the Church? Antiquitie ſo underſtood it, I am ſure; 〈 in non-Latin alphabet 〉 ,Hom. 36. in 1. Cor. In the Church unlawfull even to ſpeake but to a neighbor (ſaith S. Chryſoſtome) and much more unlawfull to contrive & drive a Bargaine there, as if at a Mart or common Market: And how unſufferable then, that the Church ſhould be made a place of rude contentions and uncivill conteſtations?

But was not Antiquitie too preciſe? No: they knew Religion is upheld by nothing more than Reverence; that wee can never bee too cleane in the Sanctuarie, nor too holy in the place of Holineſſe, where we are to meete with our Maker, and to worſhip the Lord moſt high, and moſt holy. Let us paſſe on now from this holy place (as it is holy) and behold it a while as beautifull; for beautifull it is, as well as holy, even the beautie of Holineſſe; O worſhip &c.

Expoſitors finde themſelves at a loſſe, and therefore ſtrive to make it up as they may, by various expreſsions. Some ſay, in Sanctuario magnifico, in the ſtately Sanctuarie: Some, in magnificentiâ Sanctitatis, in the ſumptuouſneſſe or magnificence of Sanctitie: Some, in ſplendore Sacrarii, in the ſplendour or glory of his holy Place: Some, in decore Sanctitatis, in the comelineſſe or Beautie of Holineſſe. Now put them together, and the Place recommended, is holy, comely, ſtately, ſumptuous, glorious; not more holy, than comely; nor more ſacred, than ſumptuous: A moſt fit Place this to worſhip the Lord in: O worſhip the Lord in the beautie of Holineſſe.

But is not our Prophet miſtaken heere? Or is not this combination made up of inconſiſtents? For, can Holy and Stately, Beautie and Sanctitie, runne in a Line? Yes, may and ought, as much as may be: and where they part and goe aſunder, both abate of their perfection: for as nothing magnifies Greatneſſe, more than Godlineſſe; ſo nothing ſets off Godlineſſe, more than Greatneſſe. Poore and godly, are as little eſteemed of the many, as poore and wiſe; and yee know what the Wiſe man ſayes and ſhewes too, The poore mans wiſdome is deſpis'd, Eccl. 9.16. And on the other ſide, what is a great ungodly man (without amendment) but like a great unſound Cedar, every day fitter and fitter for the fire? But where Greatneſſe and Goodneſſe, Highneſſe and Holineſſe, Sanctitie and Sublimitie meet, there Gods worſhip is in the full, there God is magnified indeed; and wee cannot but hope, the Lord will goe on to magnifie with the full meaſure of his Bleſſings.

And wee ſhall quickly perceive Gods worſhip to be advanced as well by the dignitie of the place, as the perſon: And it will not doe amiſſe, to appeale in this caſe to common experience; for doe vvee not finde our ſelves otherwiſe affected, vvhen vve come into a naked, deformed, ruinous Temple, adorned with nothing but duſt and cobwebs, and vvhen vve come into a goodly reverend beautifull Church, wherein we may behold on every ſide remarkeable teſtimonies of devout Magnificence? Doth not the very Fabricke and faſhion, and ſolemne accommodation beget in our hearts a religious regard, and venerable thoughts?

True, a ſort of Chriſtians there are, ſo tranſelementated and refined, as to deſpiſe all ſuccours and ſupplies of this kinde, as matter of diſtraction, and palpable inducements to ſuperſtition: Talke, as if God regarded no longer any other Temples, but the bodies and ſoules of his Saints. And we cheerefully profeſſe, wee can never too carefully preſerve, the inward beautie of theſe living Temples; for that is the beautie of Holineſſe indeed; and if any man ſhall pollute this beautie, or defile this temple, him ſhall God deſtroy, 1. Cor. 3. But how the inward grace of theſe living Temples, ſhould be thought prejudiciall to the outward grace of the beautie of Holineſſe, is I confeſſe beyond my capacitie.

For whether wee looke backe to the manner of Gods Service under the Law, or to the choiſeſt times under the Goſpel, wee ſhall ſoone diſcover Beautie and Holineſſe ſweetly accorded, till the love of the World had gotten the upper hand of the love of God. For firſt, what can wee almoſt imagine, more rich and gorgeous than the Tabernacle was? vvherein all the Inſtruments and Vtenſils were of pure Gold, even to the Snuff-diſhes, Exod. 25. And afterward, the Temple what was it elſe; but very matter of wonder and aſtoniſhment? a glorious Spectacle of admiration to all the World. When the Queene of Sheba beheld it, the majeſticall beautie and ſervice thereof ſo filled her heart, that there was no more ſpirit in her, 1. Kings 10.5. And very memorable it is; when the foundation of the later Houſe was layd, the Fathers and ancient men mourned and wept, becauſe it was like to be leſſe glorious than the firſt, Ezr. 3.12. Now what might be the reaſon of this incredible magnificence in the firſt, or of this religious emulation in the ſecond Temple? Take the reaſon from King Salomon, who had ſtudied the point; The houſe which I build is great, for great is our God above all Gods, 2. Chron. 2.5. And if — quia magnus Deus, be a good argument, the Lord at this day, is as great as ever, and then is this argument as good as ever.

And had not (thinke wee) the Founders of Churches in Chriſtendome a ſpeciall Eye to his glorious Majeſtie, for whoſe ſervice they were erected? yes verily: This made Conſtantine the Great, and Iuſtinian the Emperour, and Charles the Great, and Charles the fourth, to honour the Goſpell of Chriſt with ſo many ſtately monuments of their pietie all the world over: Saint Cyrill deſcribing one of them in Hieruſalem, calles it 〈 in non-Latin alphabet 〉 ,Catech. 14. A Church all adorned and emboſſed with ſilver and gold. And Euſebius reporting of the ſpacious and beautifull Church at Tyre, which was built anew by the famous B. P. Paulinus, ſayes, the luſture and ſplendour was ſuch — 〈 in non-Latin alphabet 〉 ,Lib. 10. as made beholders amazed to behold it. And generally thus it was, whereſoever Churches of note were repaired (which infidels had deſolated) they evermore added— 〈 in non-Latin alphabet 〉 ,Euſeb. lib. 10. a more exquiſite beautie than ever before; alleadging for themſelves, by way of encouragement, The glory of the latter houſe, ſhall be greater than that of the former; Hag. 2. and that of our Prophet, Great is the Lord, and greatly to bee praiſed in the Citie of our God, Pſal. 48.1.

But yet it muſt bee granted, this Chriſtian zeale for the beautie of Holineſſe, was not every where alike; decencie and comelineſſe in all the houſes of God, but — Magnificentia Sanctitatis, this ſtate of Holineſſe; Holineſſe in ſtate, was not uſually ſeene, ſave in Cities and populous Places, whither huge multitudes reſorting, very ample, and capacious Receits were requiſite, which anon by the bountifull largition of devouter Chriſtians, became as ſumptuous as capacious: and there was no iniquitie in ſuch inaequalitie; For the beautie of Holineſſe doth well admit of Magis and Minus; worſhip, and Holineſſe, and beautie, like the three Graces, ſhould goe hand in hand; but yet ſo, as where more worſhippers, there more holineſſe, and then more beautie there, as a kinde of portion and dowrie of Holineſſe.

The Iewes had their beautie of holineſſe more conſpicuouſly in the Tabernacle and the Temple; but Chriſtians more eſpecially in their Dioceſian and mother Churches; even ever ſince the Goſpell and Chriſtian Faith were well ſetled; And it is ſtrange to reade how the Iewes did excell in bountie, for better preſerving that eminent beautie; Exerc. pag. • 84. For as Caſaubon and Cuneus have faithfully collected, all, even they alſo of the diſperſion,P. Cun. lib. 2. cap. 12. & 23. Ex Ioſeph. lib. 16. cap. 10. from all parts and quarters ſent yeerely Contributions to Hieruſalem for the maintenance of the Temple; Becauſe they delighted in the ſtones thereof, and had pitie on the duſt thereof, Pſal. 102.

And here I cannot but congratulate the preſent times, wherein the Beautie of Holineſſe in Citie and Countrey ſeemes to revive and flouriſh as never more: It argues Religion hath life in it, and that wee are in love with Religion: And I beſeech you give mee leave to condeſcend a little to particulars, and to magnifie the Lord in the words of Ezra the Prieſt. Bleſſed be the Lord God of our fathers who hath put ſuch a thing as this in the Kings heart, to beautifie the houſe of the Lord which is in Hieruſalem, Ezra 7.27. And bleſſed bee thoſe many Worthies which have ſtrengthned the hands of the workemen, to take away the reproach from Iſrael by removing the abomination of deſolation. And bleſſed be all that incourage the worke by their cheerefull beneficence, even to the poore widow, that ſhall caſt in her two mites; Let them proſper upon earth, and let their names be recorded in the Booke of Life. And oh how were it to be wiſhed, that they which were at laying the firſt ſtone, might live to behold the conſummation. That they, and all the Benefactors, and above all our moſt gracious Zerubbabel, might (when all is finiſhed) worſhip the Lord, in that beautie of Holineſſe; Howſoever this ſhall bee written for the generations to come, and the people which ſhall be created ſhall praiſe the Lord for this honourable onſet. For what can make a more honourable teſtimony, or truer evidence, of our unfeined eſteeme of Holineſſe, of our love to God, of our zeale for his Goſpell, than thus to reach out a liberall hand to the ſupportation, and a bountifull hand to the exornation of that ſacred edifice, where from age to age beyond all diſcovery, Holineſſe hath had her habitation? As for Tatnai, and Shetherboſnai, and Sanballat, open or clandeſtine enemies to the beauty of Holineſſe, Fill their faces with ſhame, that they may ſeeke thy name, O Lord; That we, and they, and all that lay claime to true Holineſſe, may preferre the beauty of Holineſſe before all other beauties, and with cleane hands, and pure hearts, delight to worſhip the Lord, in the proper place of his Worſhip, the beauty of Holineſſe. I haue done at laſt with the properties of the place, Holy, and beautifull; Now followes the Prophets entreaty which I ſhall treate of in very few words, and ſo conclude; O worſhip the Lord in the beauty of Holineſſe.

Take it joyntly together, and it is not more a Precept than a Prayer; a very emphaticall obſecration, full of holy importunitie, and which argues in our Princely Prophet an extraordinarie love to the Place and the Service here commended; that his chiefe delight was there: For, How amiable are thy Tabernacles, O Lord of Hoſts, Pſ. 84. And how diſconſolate, when hee was driven thence? Woe is mee. that I am conſtrained to dwell in Meſech, and to have my habitation among the Tents of Kedar, Pſ. 120. ſeemes to envie the filly Birds; The Sparrowes and Swallowes may lay their young even by thine Altars, O Lord of Hoſts, my King and my God: nor ſo deſirous though to be there alone, but there with his people; I was glad when they ſaid unto me, We will goe into the Houſe of the Lord, Pſ. 122. It joyed him to be ſeene, In medio Eccleſiae, in the midſt of the Congregation will I prayſe thee, Pſ. 22. Hee would pay his Vowes (in an exemplarie way) in the preſence of all his people, Pſ. 116. And wee cannot otherwiſe underſtand him here; Come children, hearken unto me, doe as yee ſee mee doe; adorate and adorabo went together, we may be ſure: And a bleſſed ſight it was, to ſee Religion countenanced, and the people religious, not more by his Regall Precepts and Edicts, than his Preſence and Practice; Now bleſſed are the people that be in ſuch a caſe.

Looke we then to the practice of King David, what he was wont to doe in Gods Houſe, and wee ſhall ſoone diſcerne why hee is ſo earneſt to ſend us thither. Thither went David as well for reſolution as devotion: and his religious attention, was a good part of his adoration there; I will hearken what the Lord God will ſay, Pſal. 85. Et quaeram in Templo ejus, and I will enquire in his Temple, Pſal. 27. And he tells us, hee could not be ſatisfied, till hee went into the Sanctuary of God, Pſal. 73. For the Sanctuary of old was the ſet place for ſatisfaction in doubtfull caſes, even from Moſes to David; — omnis populus qui habebat aliquam quaeſtionem, Exod. 33. All that had ought to ſay, any doubt to bee reſolved, reſorted thither for expedition: Prince and People, all without exception.

And now it is a cleere caſe, it might vvell import him as a King to be earneſt in this point, that his people vvould goe and receive inſtruction in publique, in the place appointed, the right place; becauſe Conventicles, and private meetings, under colour of Religion, too often ſerve unto dangerous practiſes; Seditious opinions, and turbulent poſitions have beene ever firſt invented and vented in private. There it is, that peremptory pens, and ſawcie tongues are thought conſciencious, becauſe audacious, and hee commonly reputed the beſt man, that is the worſt ſubject.

Or conſider him (if yee pleaſe) as a Prophet: ſo I am ſure he could not be too earneſt for worſhip in publique: For the only way this, to preſerve Religion and the truth untainted, to have Holineſſe duely taught, in the beautie of Holineſſe. Your intermingling and adulterate doctrines have beene ſtill begotten in private, and have paſſed by peece-meale from the Chamber to the Chappell, and ſo to Church; For when or where I pray you, did the envious man ſowe his tares? it was, dormientibus hominibus while men ſlept; in all likelihood in ſome private meeting about midnight, when the watchmen of Iſrael were aſleepe. Wee may not doubt, but peace and truth both depend upon it, that we aſſemble to worſhip the Lord, in the proper place of his worſhip.

But David (they will ſay) though a King and a Prophet, was under the Law, and is he a fit preſident for profeſſours of the Goſpell? Let them appeale then (if they will) from David, to the ſonne of David our bleſſed Saviour. And how ſtood he affected? That he was all in all for the publique, moſt manifeſt it is by the good confeſsion which he made, Ioh. 18.20. I ſpake openly to the world, I ever taught in the Synagogue and in the Temple whither the Iewes daily reſort, and in ſecret have I ſaid nothing. Heare this, you that love to whiſper it in a corner; that ſtand ſo much for Privatus aliquis, a private ſpirit, or a private brother, in a private place: how directly contrary are you to Chriſt? you for-omnia Chriſt for-nihil in occulto, good Chriſtians in the meane while.

For that our Saviour could not away with this Parlour-preaching, and theſe Chamber-congregations, plaine it ſeemes by that charge which he left to his Church, Matt. 24.26. If they ſhall ſay unto you, behold hee is in the deſart, goe not forth: behold he is in the ſecret chambers, beleeve them not. For I beſeech you where hath beene the meeting place of our Anti-Canonicall Canoniſts, and where have they enacted their Antiſynodicall Sanctions, but, in deſerto, or in Cubiculo? there is therefore no beleeving them. Alas, when they have ſet up once in private, the great idoll of their own imaginations, & have conſulted their grand Oracle, I was ſaying, at the Idols table, they will not ſticke to ſay and decree any thing. No appealing then from David to the ſon of David in this caſe, both are for the publique, for the ſolemne aſſembly both, for the Temple and the holy place, the beautie of Holineſſe.

And now, repreſent we David to our thoughts as a King or a Prophet, we muſt needs confeſſe that this entreatie here is to ſingular good purpoſe, that it makes very much for truth, and unitie, and pietie. Now the God of peace and truth leade us into all truth, and bring us unto that peace which paſſeth all underſtandding; bring us all in mercy from the beautie of Holineſſe in the kingdome of Grace, to the Holy of Holies in the kingdome of Glory. Amen.