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Now have I chosen and sanctified this House, that my Name may be there for ever, and mine Eyes and mine Heart shall be there perpetually.
GOD spake these words in a Vision to Solomon, presently after his building and Dedication of the Tem∣ple at Ierusalem: A mighty work de∣signed
by King David; but the Honour of effecting it was reserved for the grea∣test and wisest of Men. Only the chief Ornament of his Father's House is fit, and singled out to lay the Foundation of the Lord's.* 1.1
But will God in very deed dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain him; how much less an Earthly Tabernacle?* 1.2 The most High dwelleth not in Temples made with hands, as saith the Prophet, Heaven is my Throne, and Earth is my Foot-stool: what House will ye build me, saith the Lord? Or what is the Place of my Rest?
'Tis true, the Almighty fills all Places, is circumscribed by none: His Divinity cannot be pent up; yet he vouchsafes to stoop his Glorious Majesty, and after a peculiar manner to be present in the Congregation of his Saints. The God-Head cannot be shrunk up within any Di∣mensions; but his Honour is said espe∣cially to dwell in the Temple, the Place set a part for his more immediate service; on which is engraven, as * 1.3 upon the
Plate on the fore-front of Aaron's Mitre, Holiness unto the Lord. And of every such Place separated for God's publick Worship, himself speaks, Now have I chosen and sanctified this House, that my Name may be there for ever, and mine Eyes and mine Heart shall be there perpetually.
Which words, I humbly conceive, may be thus paraphrased; I accept and approve of this House, which, according to my will, and by my secret suggestion, is Chosen and Sanctified, or separated from common Uses to the Honour of my Name, to be mine for ever; and I pro∣mise, that mine Eyes and mine Heart shall be there perpetually, that I will have a par∣ticular regard to the Devotions there paid, and be affectionately gratious to each Votary that religiously offers them.
For your present Meditation, be plea∣sed to consider,
These Particulars discust, I shall make a very brief Application.
Of the two former, jointly to raise our Devotion, when we come into the Lord's House;
Of the last, to quicken our Faith, that he will hear and answer the devout Pe∣titions which we there make.
1. Through all Ages Men out of a sense of Duty have Chosen and Sanctified, that is, separated from common Uses, and solemnly set apart, Places for the publick Worship of God.
Whoever own the Being of a God, must acknowledge that he ought to be
Worshipped: He that made, sustains, and preserves us, has a Right to the ut∣most services we can pay him. And since it is hard for Earthly-minded Men to be taken off their sensual Delights, and to fix their scattered Thoughts upon Re∣ligious Duties, the best Expedient to dis∣miss the World for a time, the Concerns, and Love of it, is to have recourse to Holy Places; which, being separated from common Uses, will represent no∣thing to interrupt Acts of Piety, and, being dedicated to the Almighty's Ho∣nour, will in some measure display his Majesty, stamp in Men lasting Impressi∣ons of Reverence, and heighten Devotion.
A Truth this so certain, so clear, that the Light of Nature taught it. The No∣tices of a God, and of his being to be thus publickly Worshipt, were imbibed to∣gether.
Men sometimes were not fully perswa∣ded of a great Super-intendent over the Creation; were pleased with the Fancy, that Chance threw the World into, and continues it in this curious Order: but
the Creature proving the Creator, and successive, precarious, insufficient Beings inferring a first, independent and Almigh∣ty; as soon as convinced that there was a God, the very Heathens built Altars, e∣rected Temples (many whereof very fa∣mous and magnificent) and by their Sacrifices, Purgations, and other Rites there used, testified an awfull veneration of the Deity. Reason, though but lit∣tle improved, instructed them in that Religious Practice.
And indeed, however they fatally er∣red concerning the Nature of God, whose Essence they destroyed by dividing it; and many of their Mysteries were most pro∣fane, greater, more bare-fac'd Impurities being countenanced and practised to ap∣pease Heavens Wrath, than had been be∣fore acted to provoke it: however their Sacred Offices were always ill directed, often wickedly performed; yet their beau∣tifull Structures in Honour of false Gods will rise up in judgment against some slo∣venly Worshippers of the true One. Those Strangers to the Commonwealth
of Israel, in this the highest outward ex∣pression of Reverence, as far might be acted up suitably to the Circumstances of feeble Manhood, and the Majesty of the inconceivable God-head. Nay (which is very remarkable) their Idolatry did not so far desecrate the Places polluted by it, but that the Lord of Hosts did sometimes shew himself terrible in his vengeance towards those, which Sacrilegiously de∣stroyed, or rudely defiled them.
Alexander ab Alexandro, and others, give particular accounts of the Heathen Temples, and the manner of their solemn Consecrations. But leaving them, I ra∣ther proceed to trace the more authen∣tick practice of the Worshippers of the true God.
Reason and Religion (though the one weakned, the other decayed by Adam's Fall) gave early Instructions to his Po∣sterity, that they should present their Bodies also a living Sacrifice, holy, acceptable to God in his Holy Places. Such is that by learned Men supposed to have been, whi∣ther Cain and Abel brought their Offe∣rings, 〈2 pages duplicate〉〈2 pages duplicate〉
Gen. 4. The Patriarchs (to whom God miraculously made known his Will by Visions, Dreams, the Ministery of An∣gels, and in other extraordinary Man∣ners) thought it fittest to serve him up∣on Consecrated Mountains, Altars, and Groves.* 1.4 To Iacob particularly the Stone in Bethel, which himself erected by Di∣vine Inspiration, was the House of God.
And so all along 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through the days of emptiness, as the Iews style the times before the Mosaick Dispensation, the Sons of Men were taught by Laws natural impressed upon all, positive gi∣ven to Adam, Noah and Abraham, where∣by they and their Off-spring thought themselves obliged with joint Forces to besiege Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so St. Basil, and other Greek Fathers speak) with holy violence to straiten God, that he could not but hear, when they assembled to∣gether,* 1.5 and Worshipped him in the Beauty of Holiness.
Afterwards, when out of all the Fa∣milies of the Earth God had chosen him a peculiar Inheritance, and led them
through the Wilderness with a mighty Hand, and an out-stretched Arm; his Ser∣vant Moses, immediately before he went up into the Mount, where he saw God Face to Face, built an Altar and twelve Pil∣lars according to the twelve Tribes of Israel, to sacrifice unto the Lord, Ex. 24. And he took an Offering of all the People to make a Sanctuary, that the Lord might dwell a∣mongst them, Ex. 25. The Cloud, the Pillar of Fire, the Thundrings, the Lightnings, the Earthquake, the Mountain smoaking, the still Voice, these and the like at sundry times were occasional Symbols of the Di∣vine Presence in the midst of them: But the constant Seat of God's Residence was the Tabernacle of the Congregation, in which the Priests, when Sanctified, were to give attendance, to Minister in the Holy Place, Ex. 29. This was the Place of Worship, the Safe-guard, and the Glory of Israel, till the building of the Temple. Before the raising of which Glorious Edifice, the high Places also for Sacrifice, before and after, the Synagogues for Prayer and hea∣ring the Law read, were set apart: of the
latter many in every City; five hundred in Ierusalem, say the Rabbins.
So zealous was David for the Holy One of Israel, that he professes (Ps. 132.) I will not give sleep to mine Eyes, or slumber to mine Eye-lids, untill I find out a place for the Lord, an Habitation for the mighty God of Jacob. He had it in his Heart to build an House unto the Lord,* 1.6 exceeding Magnifi∣cent, of Fame, and of Glory throughout all Countries; and God applauded his De∣sign, but, he being a Man of Bloud, orde∣red him to put off the prosecution of it to his Son: That Son, whose Greatness, and Wisdom, for which he is renowned in all the World, were most signally e∣videnced by his carrying on that glorious Work; which was the Royal Palace of the King of Kings, the Wonder of the Earth, and the Transcript of Heaven. There was the daily Worship performed; thither all the Tribes, the Tribes of the Lord went up thrice every year, to give thanks unto the Name of the Lord. Towards that, at whatever distance, they offered their constant Devotions; and since the de∣struction
of it, towards the Holy Land. They heretofore had, and still have, pri∣vate Oratories at the top of their Houses, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from ascending to them.
Nay, the very Turks (the Ceremonial part of whose Religion is much accor∣ding to the Jewish Plat-form) at first Worshipped towards the Temple of Ieru∣salem, since towards that of Meccha. These Aliens from the Faith, though they deny the Lord that bought them, build stately Moschs to the Glory of him that made them. So firmly rooted is it in the Minds of all Men, but a company of proud, stubborn, factious Zealots, that God accounts the Honour double, which is paid him in his own House.
Let these things be duly laid to Heart by those, who with a Pharisaical Haugh∣tiness thank God that they are not as o∣ther Men, who are too much Spiritualiz'd and Seraphick, to sink their Thoughts below the Fellowship of the Heavenly Quire; and therefore cannot stoop to be charitable to, and hold Communion with their Brethren, but for their sakes cast off
and abhor the Houses of the Lord, where his Glory is shadowed, and his favour more plentifully dispenc'd. Let them re∣member that the Pharisee and the Publi∣can, the one a Type of themselves, the other of those they scorn and abominate, went up together to the Temple to pray.* 1.7 And let them take notice moreover, that, not∣withstanding the Religious Pride of the former, the latter onely went home justi∣fied.
To give farther strength to what has been hitherto urged, we may consider the practice of Christ's Followers: as for his own, I shall speak of it under another Head. They (when, as to outward Di∣rection, left to themselves) after our Re∣deemer's Passion, the time that the Law purely Mosaical ceased, yet did not for∣sake the chief Glory of that foregoing Dispensation. The Temple was still their House of Prayer: They continued daily with one Accord in the Temple, Acts 2. And be∣ing forced to abandon it by the great Persecution at Ierusalem, Acts 8. when in the Infancy of Christianity God permit∣ted
the Heathen to rage, the Kings of the Earth to set themselves, and the Rulers to take Counsel together against the Lord, and against his Doctrine; being now de∣barred from the publick solemn Professi∣on of the Faith, they held it as they could, set apart for Religious Duties their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upper Rooms in their Houses; and re∣solved not to serve the Lord as with any thing, so neither in any Place, that was common or unclean; Those, and the Se∣pulchres of Saints and Martyrs were their chosen, however mean, Oratories, neither applied to any other Uses.
But when the Gospel, like it's Author, buried in weakness, had imitated him by rising again in Glory, and the true Pro∣fessors breath'd freely and plentifully af∣ter their late Oppressions, they presently fell to honouring of God with their Sub∣stance which he increased, and, as their Circumstances would permit, adorned his Worship. By the Favour of Constantine the Great, and other Christian Princes, they founded Churches every where cost∣ly and magnificent. Expences of that
Nature deservedly went under the name of Piety. Nor indeed can any, who have a due sense of Religion, think it fit to put off God cheaply, to serve him with that which costs them nothing. Devotion ought not to lie groveling in a Cottage, while Luxury vaunts it splendidly in a Palace. 'Twas the Traitor Iudas, who bore the Bag, and thought every thing lost which went beside it, that murmured at the Cost laid out in Honour of our Saviour. 'Twas the Apostate Iulian's Treasurer, who ex∣pected to share in the Sacrilegious Booty of the Churches, that complained the Vessels of them were too rich for the Car∣penters Son. Let such profligate Men tremble, and be horribly afraid how they pollute the Lord's Altars, or offer the least Indignity to the Habitation of his Ho∣liness. For, as I am to shew secondly,
2. God allows, yea, requires such Pla∣ces to be Chosen and Sanctified, or solemn∣ly set apart for his publick Worship, to the Honour of his Name.
Among the many gross Conceptions, which the Temptations of Satan suggest,
or the Impulse of a deluded Imaginati∣on frames, concerning Almighty God, there is scarce any which more detracts from him, than that of those, who, to a∣void Superstition, turn unmannerly and profane; lest they should run upon a ser∣vile Dread, refuse to pay the Duty, which becomes a filial Fear. But God will not be thus mocked. He requires a peculiar Worship, and that in Places religiously set apart for the solemnizing of it. He will not have his Services to be prostituted, is jealous of his Honour, and will not share it in common with any of his Creatures.
Indeed all Places are alike, till sacred Rites have separated some to be the Lord's Holy Habitation: Holy not essentially, so only himself is; not by Participation, so are only Angels, Saints, and good Men; but relatively, as devoted to his especial Service, and Means to quicken the Devo∣tion of them that repair thither.
Here he challenges an unalienable Pro∣priety, and signalizeth his being delighted with his Chosen and Sanctified Inheri∣tance by the Judgments that he executeth
upon them which defile it; by pouring out his Fury, and accomplishing his An∣ger upon those, who, out of a misplac'd Abhorrence of Idols, commit Sacrilege. Sacrilege, that most daring Impiety, which with an affected Frenzy bids Defyance to an All-knowing, and an Omnipotent God; and, however the impudently wicked Rage of these latter Times hath made it appear slight in some Neighbou∣ring Nations, because common, not on∣ly Acted, but Established by a Law, yet is the unhappy Occasion, which forceth a jealous God to become a consuming Fire, and always bequeaths a Curse, that most detestable Legacy, to the third and fourth Generation. Nay exemplary Vengeance seldom passeth by the immediate Offendor of this kind.* 1.8 When Nebuchadnezzar had robbed the Temple, the Invader of God's Honour lost his own; he, who by Athe∣istical Profanations affronted the Creator, was degraded into the condition of the lowest and the most stupid of the Crea∣tures.* 1.9 And while his Son Belshazzer tri∣umph'd in the Spoils of the Temple, was
Carouzing in the Consecrated Vessels, the Hand-writing out of the Wall did strike a Palsie into his Joints, trembling into his Knees, Anguish and Horrour into his Soul, and plainly evidenced, that the slaughter of the Sacrilegious Wretch the night following, was from the direct Ap∣pointment of the Lord, enraged by the Injuries done to the Place where his Ho∣nour dwelt.
Some of these Places God expresly com∣manded to be Built and Sanctified. Such was the Tabernacle of the Congregation, which, when first set up, he so filled with his Glory, that Moses himself, the Media∣tor at that time between the Lord and his People, was not able to enter into it.* 1.10
When for forty years in the Wilder∣ness the Iews had been guided and fed with frequent Miracles, and were about to enter into the Promised Land, God di∣rectly orders,* 1.11 Take heed to thy self, that thou offer not thy Burnt-Offerings in every Place that thou seest, but in the Place which the Lord shall choose in one of thy Tribes, there thou shalt offer thy Burnt-Offerings, and
there thou shalt doe all that I command thee. A Text this clear enough, one would think, to beat down the Humour, and overthrow the Credit of many amongst us, who flie off from Chosen and Sancti∣fied to common Unhallowed Houses, notwithstanding the United Obligations of Interest, Reputation, Peace, Loyalty, and Religion to the contrary; who run away to Field-Conventicles, those Nurse∣ries of Faction and Schism, where the un∣commissioned Bigots presume to make, and endeavour to obtrude Articles of A∣postasie, and Principles of Rebellion.
But to return; when the Ark of God had long dwelt within Curtains, he put it into the Heart of his Servant David to design, of Solomon to build the glorious Temple of Ierusalem; which in so emi∣nent a manner became Holy to the Al∣mighty by his Presence there at the Con∣secration of it, that the Priests could not stand to Minister,* 1.12 and that the Children of Israel, otherwhiles a stubborn People, then reverently bowed themselves with their Faces to the ground,* 1.13 and Worshipped, and
Praised the Lord, saying, for he is good, for his Mercy endureth for ever.
Again, when by Divine Permission for the Sins of the Iews, the Chaldeans had burnt this Temple, God by his Prophets Haggai and Zachariah stirred up Zoroba∣bel to build another: which, though not so magnificent as the former, though not filled with so large a Portion of the Di∣vine Presence; though wanting the Urim and Thummim, the Ark of the Cove∣nant, and the Sacred Fire that consumed the Sacrifices; yet the Glory of the se∣cond Temple far exceeded that of the first, because under it the Messiah came. The Messiah, who, being God blessed for ever, frequently visited, and gave a lustre to this Seat of his Holiness; called, and made it his House of Prayer; and was present at the Feast of the Dedication. Wisdom become incarnate taught, and disputed in it. He, who often submitted to our other Infirmities, was never known to be angry, but when he saw the Profa∣nation of it. The Zeal of his House ate him up; the unsanctifying, the putting it to common Uses incensed the meek, the
gentle Christ Iesus.* 1.14 Behold ye Despisers, and wonder, and be afraid: after such an Instance as this, wonder at the awfull Pre∣sence, which extorted so warm a Con∣cern from Dove-like Innocence, and fills the Holy Places; and be afraid of the graceless stupidity of those that defile, or but slightly regard them.
To countenance their unmannerly Profaneness, who deny the least Honour where double is due, some plead, that (however it were under the Jewish Eco∣nomy, when God dealt with his People ac∣cording to the hardness of their Hearts, yet) now, since the Establishment of a purer, and more Spiritual Religion, he enjoins by his Apostle St. Paul, that men should pray every where;* 1.15 and our Saviour tells the Samaritan Woman, the Hour was coming,* 1.16 when neither in that Mountain (Mount Ephraim at Shiloh, where An∣ciently the Tabernacle, and the Ark were) nor yet at Jerusalem, Men should Worship the Father, but should Worship him in Spirit and in Truth. By way of reply, we may note here, that St. Paul speaks of
private, not of publick Prayer: and be∣sides, if the latter were meant, his ap∣pointing it to be made every where, or in every place, does not forbid a parti∣cular separation to Pious Uses, does only extend the more solemn Worship of God through the whole World, beyond the narrow compass of Ierusalem, within which it was before circumscribed. This will be an answer to both the forecited Objections, which do no more prove the common indifferent Use of Places in the Service of the Lord, than that (all shall be Priests of God) does expose the Ministerial Function to every presumptuous Intru∣der. The sum of the matter is: Under the Law the Priesthood was confined to one Tribe, the true Worship to one Na∣tion, but now under the Gospel both are laid in common, that is, free for all; yet that is not to be invaded by Persons un∣called, nor this ordinarily to be perfor∣med in publick in Places unsanctified, nei∣ther to be exercised without preceding Consecrations. After these have solemn∣ly set apart Places for Divine Service, as in my third Particular I shall endeavour to make out,
3. If Men will be sincerely devout in such Places (but not otherwise) God promises that his Eyes and his Heart shall be there perpetually, he will have a parti∣cular regard to the Devotions there paid, and be affectionately gratious to each Votary that religiously offers them.
The Happiness of the Almighty is essential and immutable, not to be in∣creased by our imperfect Righteousness, or diminished by our impotent Iniquities. Our most sincere Devotions delight the Lord indeed, but affect our selves, we only receive the Benefit. The Sacrifices of a broken Spirit go up as Incense with a sweet-smelling savour to the Lord, but showres of Mercies are return'd for them, especially when offered in Places set apart for his Service: There hath he promised his Blessing, and life for evermore.
If in our Distresses we flie for Refuge to the Altar; if under the apprehension of Punishment, which our sins most righteously deserve, we take Sanctuary at the House of God, our Strength, our Redemption will not fail us. Thither
does God oblige us to repair; and he will certainly bless the means, which himself prescribes.
'Tis true, when Men draw nigh to God with their Mouths, and honour him with their Lips, while their Heart is far from, and does despite unto him, he re∣jects such their Hypocritical Addresses, and angrily demands, who hath requi∣red these things at your Hands, to tread my Courts? Oblations are vain, Incense an Abomination to him, when not Sanctified by Affection, Faith, and De∣votion.
Whatever sturdy Conceit some Men entertain, that being once chosen for God's People, they cannot be forsaken by him, that he is bound by stronger ties to reside among, and protect them, con∣strained with more lasting Cords, than those with which the fond madness of certain Heathens shackled the Images of their Gods, thereby to secure the charm'd Inhabitants: however with the Iews (Ier. 7.) after notorious Provocations they come and stand before the Lord in the
House, which is called by his Name, and say, we are delivered to doe all these Abominati∣ons; yet let them know, that, if not averted,* 1.17 Iudgment must begin at the House of God, and will be most severely execu∣ted upon them, that profane his Glory by their wicked Approaches.
The repeated Transgressions of un∣righteous Worshippers force the Lord to an abhorrence even of his own Sanctua∣ries. So, in punishment to the stubborn Iews, he permitted the Ark, where he had put his Name, and more Majestick Pre∣sence, to be taken Captive: and, not∣withstanding their frequent Boasts of the Temple of the Lord, the Temple of the Lord, the Temple of the Lord, he gave way for Antiochus to profane, for Titus totally to destroy it.
Though Iacob were his Portion, and Israel the Lot of his Inheritance, yet they, the living Temple of the Lord, by un∣sincere Worship provoked him, after sundry manners to set himself in array against them, to stir up all his Wrath,* 1.18 and make a Way to his Anger, clear the Passage,
that nothing should obstruct the full course of it. Nay, he proceeded so far, as to laugh at the Calamities which he brought upon them, to mock when their fear came; and sarcastically bid them, prepare to meet thy God O Israel.* 1.19 Alas, what preparation can Dust and Ashes make, wherewith to meet and withstand an angry God? Lord, what is Man, im∣potent Man that he should contend with an Almighty Creator? Wherewithall shall we come before, and meet him, except as Iacob met Esau (Gen. 32.) with Prayers and Supplications, that we may find fa∣vour in his sight? Thus, onely thus, may we imitate that Patriarch, wrestle with God, and prevail.
Come then, and let us reverently Worship the Lord in the midst of the Con∣gregation, being assured that for his Goodness sake he will not, for his Pro∣mise sake he cannot, refuse to hear and be gratious to sincere Devotions. Holi∣ness becometh,* 1.20 and Goodness dwells in his House for ever. How amiable are thy Ta∣bernacles O Lord of Hosts! here Mercy and
Truth meet together, when Truth fluori∣sheth out of the Earth, Mercy looks down from Heaven.
As a sensible Instance of God's favou∣rable acceptance of supplicatory Ad∣dresses at the Temple, when the Iews went up to Ierusalem to make them, their Concerns were safe at home, though left without a Guard, neither incident Ca∣lamities befell them, nor the Philistines, or other bitter Enemies could then mo∣lest them; the Lord was a Shield, the God of Iacob a Defence to them, while employed in his Worship.* 1.21 Hannah's Womb was opened, and she delivered of the Child Samuel in return of her Vow at the yearly Sacrifice in Shiloh; and, by devoting him to the Service of the Altar, she, that had been called Barren,* 1.22 became a joyfull Mother of five Children more. The Promise of Iohn Baptist's Birth was made to Zacharias,* 1.23 when he gave atten∣dance in the Temple. So certain it is, that God will be found of those that seek him in his own Ordinances, that he will give a particular Blessing both Tem∣poral
and Eternal to them, which call upon him in the Place, that he chuseth and sanctifieth to put his Name there. It will therefore become us, when we go into the Lord's Courts, to cry out with Iacob awakened from sleep,* 1.24 surely the Lord is in this Place; how dreadfull is this Place? This is none other but the House of God, and this is the Gate of Heaven. Open, be ye open ye everlasting Doors above, and the Servants of the King of Glory, that reverently Worship him in his dwel∣ling Places below, after several Earnests of his Favour here, shall enter in, and enjoy him to all Eternity.
Having spoken to the three Particulars proposed, according to the method laid down;
I am now to make a very brief Ap∣plication
Of the two former jointly, to raise our Devotion, when we come into the Lord's House.
Of the latter to quicken our Faith, that he will hear and answer the devout Pe∣titions which we there make.
1. Since Men through all Ages have thought it their Duty, and God requires to Chuse and Sanctify Places for his pub∣lick Worship, where his Honour and Gratious Presence vouchsafe to dwell, We must draw near with Reverence. The place where we stand is holy ground. The Ma∣jesty of the great Creator fills, and the lowest Prostrations of his Creatures best suit with our Approaches to it.
'Tis observable, that the Chymist in those who seek his fansied Stone, the Phi∣losopher in them who search after that bet∣ter Treasure Truth, and even the Turks in those who but look on the Alchoran, expect unblameable Holiness. What awfull Piety then should enlarge, tran∣sport our Hearts, when we, the anima∣ted Dust of God's Foot-stool, have not a distant view of, but are admitted boldly to come up to the Throne of his Grace, and of his Glory?
The weak shadows of which Glory have overwhelmed the Sons of Men with Dread and Astonishment. When Moses came down from conversing with
God, the Glory of his Countenance was such, that the Children of Israel could not stedfastly behold his Face.* 1.25 When the Glory of the Lord overspread Mount Sinai at the Delivery of the Commandments, the Israelites,* 1.26 though Sanctified, and three Days fitted by Divine Appointment for the sight, yea,* 1.27 and Moses himself ex∣ceedingly feared and quaked. Nay, the Obscurities of mortal Flesh, and the humble Circumstances under which the Son of God was pleased to take it, did not so far eclipse the brightness of his Glory, the express Image of his Person, but that, when now near to die as a Malefactour,* 1.28 a gentle Answer in the Garden struck the rough Soldiers into a Trance, and a mild cast of his Eye at the Bar,* 1.29 dissolved the treacherous St. Peter in∣to a floud of Tears. These dark distant Representations being so full of Glory, how great must be that Glory, when more eminently displayed in the Place of it's Residence? Such the Church will be taken to be by a true Christian's Faith, who there sees God reconciled, Princi∣palities,
and Powers dethron'd, and all the other blessed effects of our Redeemer's Merits; and,* 1.30 looking up stedfastly into Heaven with St. Stephen, beholds the Glory of God, and Iesus standing at the Right Hand of God. With what Humili∣ty, Awe, and Veneration should we then prostrate our Bodies, and elevate our Souls,* 1.31 to speak of his Glory in the Temple,* 1.32 to supplicate and praise him in the midst of the great Congregation?
2. Since God has promised particularly to regard, and to be affectionately gra∣tious to Devout Petitions, which are offe∣red in his own House, We must approach with Faith. Whatever Doubts of Ac∣ceptance former Rebellions, whatever Discouragements present Difficulties, scatter to obstruct, or stagger a Christi∣an's Faith, yet is it gloriously built up, and confirmed by, borrows Life and Vigour from God's Promise of especial favour to them, that diligently seek him in the place which is called by his Name. From hence it enlivens, and transports a Pious Soul, wings Devotion, joins with the
Heavenly Quire in singing Praises and Thanksgivings to him that sitteth upon the Throne, and to the Lamb; rivals the Ar∣dour of flaming Seraphims; and all this Rapture and Ecstasie, while with the two Cherubims in the Ark of the Tabernacle (Ex. 37.) we surround the Mercy-seat. Let us therefore, in this goodly Seat of his Mercy, and of his Glory, make our humble Supplications unto him, as Solo∣mon did at the Consecration of the Tem∣ple, O Lord God of Israel, have respect to the Prayers of thy Servants, that thine Eyes may be open upon this House Day and Night,* 1.33 which thou hast Chosen and Sanctified to the Honour of thy Name.
2 Chron. 6. 18.
Acts 7. 48, 49.
Ex. 28. 36.
Gen. 28.
Psal. 96. 9.
1 Chron. 22. 5.
Luke 18.
Dan. 4.
Dan. 5.
Ex. 40. 35.
Deut. 12. 13, 14.
2 Chr. 5. 14.
2 Chr. 7. 3.
Acts 13. 41.
1 Tim. 2. 8.
John 4. 21, 23.
1 Pet. 4. 17.
Psal. 78. 38. —50.
Amos 4. 12.
Psal. 93. 5. Psal. 84. 1. Psal. 85.9,10.
1 Sam. 1.
1 Sam. 2.
Luke 1.
Gen. 28. 17.
2 Cor. 3. 7.
Exodus 19.
Heb. 12. 21.
John 18. 6.
Luke 22. 61, 62.
Acts 7. 55.
Psal. 29. 9
Psal. 22. 22.
2 Chron. 6. 19, 20.