Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

DISCOURSE VIII. Of the Religion of Holy Places.

1. THE Holy Jesus brought a Divine warrant for his Zeal. The selling Sacrifices, and the exchange of Money, and every Lay-employment did violence and dis∣honour to the Temple, which was hallowed to Ecclesiastical ministeries, and set apart for Offices of Religion, for the use of holy things; for it was God's House: and so is every house by publick designation separate for Prayer or other uses of Religion, it is God's House. [My house:] God had a propriety in it, and had set his mark on it, even his own Name. And therefore it was in the Jews Idiome of speech called the Mountain of the Lord's House, and the House of the Lord by David frequently: God had put his Name into all places appointed for solemn Worship; In all places where* 1.1 I record my Name, I will come unto thee, and bless thee. For God, who was never visible to mortal eye, was pleased to make himself presential by substitution

of his Name; that is, in certain places he hath appointed that his Name shall be called upon, and by promising and imparting such Blessings which he hath made consequent to the invocation of his Name, hath made such places to be a certain determination of some special manner of his Presence. For God's Name is not a distinct thing from him∣self, not an Idea, and it cannot be put into a place in literal signification; the expressi∣on is to be resolved into some other sence: God's Name is that whereby he is known, by which he is invocated, that which is the most immediate publication of his Essence, nearer than which we cannot go unto him: and because God is essentially present in all places, when he makes himself present in one place more than another, it cannot be understood to any other purpose, but that in such places he gives special Blessings and Graces, or that in those places he appoints his Name, that is, himself, specially to be invocated.

2. So that when God puts his Name in any place by a special manner, it signifies that there himself is in that manner: But in separate and hallowed places God hath ex∣pressed that he puts his Name with a purpose it should be called upon; therefore in plain signification it is thus, In Consecrate places God himself is present to be invok'd, that is, there he is most delighted to hear the Prayers we make unto him. For all the expressions of Scripture, of God's 〈◊〉〈◊〉, the Tabernacle of God, God's Dwellings, putting his Name there, his Sanctuary, are resolved into that saying of God to Solomon, who prayed that he would hear the Prayers of necessitous people in that place: God granting the request expressed it thus; I have sanctified the House which thou hast built: that is,* 1.2 the House which thou hast designed for my Worship, I have designed for your Blessing; what you have dedicated, I have accepted; what you have consecrated, I have hal∣lowed; I have taken it to the same purpose to which your desires and designation pre∣tended it in your first purposes and expence. So that since the purpose of man in sepa∣rating places of Worship is, that thither by order and with convenience and in com∣munities of men God may be worshipped and prayed unto, God having declared that he accepts of such separate places to the same purposes, says, that there he will be called upon, that such places shall be places of advantage to our Devotions in respect of hu∣mane order and Divine acceptance and benediction.

3. Now these are therefore God's Houses, because they were given by men, and ac∣cepted by God, for the service of God and the offices of Religion. And this is not the effect or result of any distinct Covenant God hath made with man in any period of the world, but it is merely a favour of God, either hearing the Prayer of Dedication, or complying with humane order or necessities. For there is nothing in the Covenant of Moses's Law that by virtue of special stipulation makes the assignment of a house for the service of God to be proper to Moses's rite. Not only because God had memorials and* 1.3 determinations of this manner of his Presence before Moses's Law, as at 〈◊〉〈◊〉, where Jacob laid the first stone of the Church, (nothing but a Stone was God's memorial) and the beginning and first rudiments of a Temple; but also because after Moses's Law was given, as long as the Nation was ambulatory, so were their places and instru∣ments of Religion: and although the Ark was not confined to a place till Solomon's time, yet God was pleased in this manner to confine himself to the Ark; and in all pla∣ces where-ever his Name was put, even in Synagogues and Oratories and Threshing∣floors, when they were hallowed with an Altar and Religion, thither God came, that is, there he heard them pray, and answered and blessed accordingly, still in proporti∣on to that degree of Religion which was put upon them. And those places, when they had once entertained Religion, grew separate and sacred for ever. For therefore David bought the Threshing-floor of Araunah, that it might never return to common use any more: for it had been no trouble or inconvenience to Araunah to have used his floor for one solemnity; but he offered to give it, and David resolved to buy it, because it must of necessity be aliened from common uses, to which it could never re∣turn any more when once it had been the instrument of a religious solemnity: and yet this was no part of Moses's Law, that every place of a temporary Sacrifice should be holy for ever. David had no guide in this but right Reason and the Religion of all the world. For such things which were great instruments of publick ends, and thing; of highest use, were also in all societies of men of greatest honour, and immured by re∣verence and the security of Laws. For honour and reputation is not a thing inherent in any creature, but depends upon the estimate of God or men, who either in diffusion or representation become fountains of a derivative honour. Thus some Men are ho∣hourable; that is, those who are fountains of Honour in civil account have command∣ed that they shall be honoured. And so Places and Things are made honourable,

that as honourable Persons are to be distinguished from others by honourable usages and circumstances proper to them, so also should Places and Things (upon special reason se∣parate) have an usage proper to them, when by a publick Instrument or Minister they are so separated. No common usage then; something proper to tell what they are, and to what purposes they are designed, and to signifie their separation and extraordina∣riness. Such are the Person of the Prince, the Archives and Records of a Kingdom, the Walls and great Defences of the Imperial City, the Eagles and Ensigns of war amongst the 〈◊〉〈◊〉, and above all things, though not above all persons, the Temples and Altars, and all the instruments of Religion. And there is much reason in it. For thus a servant of a King, though his employment be naturally mean, yet is more ho∣nourable, because he relates to the most excellent person: and therefore much more those things which relate to God. And though this be the reason why it should be so; yet for this and other reasons they that have power, that is, they who are acknowledg∣ed to be the fountains and the chanels of Honour, I mean the Supreme power, and publick fame have made it actually to be so. For whatsoever all wise men, and all good men, and all publick societies, and all supreme Authority hath commanded to be honoured or rever'd, that is honourable and reverend; and this Honour and Reve∣rence is to be expressed according to the Customs of the Nation, and instruments of honour proper to the nature of the thing or person respectively. Whatsoever is 〈◊〉〈◊〉 so is so; because Honour and Noble separations are relative actions and terms, crea∣tures and productions of Fame, and the voice of Princes, and the sense of people: and they who will not honour those things or those persons which are thus decreed to be honourable, have no communications with the civilities of humanity, or the guises of wise Nations; they do not give honour to whom honour belongs. Now that which in civil account we call [honourable,] the same in religious account we call [sacred:] for by both these words we mean things or persons made separate and retired from common opinion and vulgar usages by reason of some excellency really inherent in them, (such as are excellent men;) or for their relation to excellent persons, or great ends, publick or * 1.4 religious, (and so servants of Princes, and Ministers of Religion, and its Instruments and Utensils, are made honourable or sa∣cred:) and the expressions of their honour are all those acti∣ons and usages which are contrary to despite, and above the usage of vulgar Things or Places. ((a) 1.5 Whatsoever is sacred, that is honourable for its religious relation; and whatsoever is honourable, that also is sacred (that is, separate from the vulgar usages and account) for its civil excellency or relation. The result is this, That when publick Authority, or the consent ((b) 1.6 of a Nation hath made any Place sacred for the uses of Religion, we must esteem it sacred, just as we esteem Persons honourable who are so honoured. And thus are Judges and the very places of Judicature, the King's Presence-chamber, the Chair of State, the Senate-house, the royal Ensigns of a Prince, whose Gold and Purple in its natural capacity hath in it no more dignity than the Money of the bank, or the Cloth of the Mart; but it hath much more for its signification and relative use. And it is certain, these things whose excellency depends upon their relation must receive the degree of their Honour in that proportion they have to their term and foundation: and therefore what belongs to God (as holy Places of Religion) must rise highest in this account; I mean higher than any other places. And this is besides the honour which God hath put upon them by his presence & his title to them, w^ch in all Religions he hath signified to us.

4. Indeed among the Jews, as God had confined his Church and the rites of Religion to be used only in communion and participation with the Nation, so also he had limi∣ted his Presence, and was more sparing of it than in the time of the Gospel his Son de∣clared he would be. It was said of old, that at Jerusalem men ought to worship, that is, by a solemn, publick and great address in the capital expresses of Religion, in the di∣stinguishing rites of Liturgy; for else it had been no new thing. For in ordinary Pray∣ers God was then, and long before, pleased to hear Jeremy in the dungeon, Manasses in prison, Daniel in the Lion's den, Jonas in the belly of the deep, and in the offices yet more solemn in the Proseuchae, in the houses of prayer which the Jews had, not only in their dispersion, but even in Palestine, for their diurnal and nocturnal offices. But when the Holy Jesus had broken down the partition-wall, then the most solemn Offices of Religion were as unlimited as their private Devotions were before; for where-ever a Temple should be built, thither God would come, if he were worshipped spirituallly

and in truth, that is, according to the rites of Christ, (who is Grace and Truth) and the dictate of the Spirit, and analogy of the Gospel. All places were now alike to build Churches in, or Memorials for God, God's houses. And that our Blessed Saviour dis∣courses of places of publick Worship to the woman of Samaria is notorious, because the whole question was concerning the great addresses of Moses's rites, whether at Jerusa∣lem or Mount Gerizim, which were the places of the right and the 〈◊〉〈◊〉 Temple, the 〈◊〉〈◊〉 of the whole Religion: and in antithesis Jesus said, Nor here nor there shall be the solemnities of address to God, but in all places you may build a Temple, and God will dwell in it.

5. And this hath descended from the first beginnings of Religion down to the con∣summation of it in the perfections of the Gospel. For the Apostles of our Lord carried the Offices of the Gospel into the Temple of Jerusalem, there they preached and pray∣ed, and payed Vows, but never, that we read of, offered Sacrifice: which 〈◊〉〈◊〉, that the Offices purely Evangelical were proper to be done in any of God's proper pla∣ces, and that thither they went not in compliance with Moses's Rites, but merely for Gospel-duties, or for such Offices which were common to Moses and Christ, such as were Prayers and Vows. While the Temple was yet standing they had peculiar pla∣ces for the Assemblies of the faithful, where either by accident, or observation, or Religion, or choice, they met regularly. And I instance in the house of John surna∣med Mark, which, as Alexander reports in the life of S. Barnabas, was consecrated by many actions of Religion, by our Blessed Saviour's eating the 〈◊〉〈◊〉, his Insti∣tution of the holy Eucharist, his Farewell-Sermon; and the Apostles met there in the Octaves of Easter, whither Christ came again, and hallowed it with his presence; and there, to make up the relative Sanctification complete, the Holy Ghost descended up∣on their heads in the 〈◊〉〈◊〉 of 〈◊〉〈◊〉: and this was erected into a fair 〈◊〉〈◊〉, and is mentioned as a famous Church by S. Jerome and V. Bede; in which, as 〈◊〉〈◊〉* 1.7 adds, S. Peter preached that 〈◊〉〈◊〉 which was miraculoasly prosperous in the Con∣version of three thousand; there S. James Brother of our Lord was 〈◊〉〈◊〉 first Bi∣shop of Jerusalem, S. Stephen and the other six were there ordained Deacons; there the Apostles kept their first Council, and 〈◊〉〈◊〉 their Creed: by these actions and their frequent conventions shewing the same reason, order and prudence of Religion in 〈◊〉〈◊〉 of special places of Divine service, which were ever observed by all the Nations, and Religions, and wise men of the world. And it were a strange imagina∣tion to 〈◊〉〈◊〉 that in Christian Religion there is any principle contrary to that wisdom or God and all the world, which for order, for necessity, for convenience, for the so∣lemnity* 1.8 of Worship, hath set apart Places for God and for Religion. Private Prayer had always an unlimited residence and relation, even under Moses's Law; but the pub∣lick solemn Prayer of 〈◊〉〈◊〉 in the Law of Moses was restrained to one Temple: In the Law of Nature it was not confined to one, but yet determined to publick and so∣lemn places; and when the Holy Jesus disparked the inclosures of Moses, we all re∣turned to the permissions and liberty of the Natural Law, in which although the pub∣lick and solemn Prayers were confined to a Temple, yet the Temple was not consined to a place; but they might be any-where, so they were at all; instruments of order, conveniences of assembling, residences of Religion: and God, who always loved or∣der, and was apt to hear all holy and prudent Prayers, (and therefore also the Prayers of Consecration) hath often declared that he loves such Places, that he will dwell in them; not that they are advantages to him, but that he is pleased to make them so to us. And therefore all Nations of the world built publick Houses for Religion; and since all Ages of the Church * 1.9 did so too, it had need be a strong and a convincing ar∣gument that must shew they were deceived. And if any man list to be 〈◊〉〈◊〉, he must be answered with S. Paul's reproof, We have no such custom, nor the Churches of God.

6. Thus S. Paul reproved the Corinthians for despising the Church of God by such uses,* 1.10 which were therefore unsit for God's, because they were proper for their own, that is, for common houses. And although they were at first and in the descending Ages so afflicted by the tyranny of enemies, that they could not build many Churches; yet some they did, and the Churches themselves suffered part of the persecution. For so 〈◊〉〈◊〉 reports, that when under Severus and Gordianus, 〈◊〉〈◊〉 and Galienus, the Christian affairs were in a tolerable condition, they built Churches in great number

and expence. But when the Persecution waxed hot under Diocletian, down went the Churches, upon a design to extinguish or disadvantage the Religion. Maximinus gave leave to re-build them. Upon which Rescript (saith the story) the Christians were overjoyed, and raised them up to an incredible height and * 1.11 incomparable beau∣ty. This was Christian Religion then, and so it hath continued-ever since, and, un∣less we should have new reason and new revelation, it must continue so till our Church∣es are exchanged for Thrones, and our Chappels for seats placed before the Lamb in the eternal Temple of celestial Jerusalem.

7. And to this purpose it is observed, that the Holy Jesus first ejected the Beasts of Sacrifice out of the Temple, and then proclaimed the Place holy, and the scene of re∣presenting Prayers, which in type intimates the same thing which is involved in the expression of the next words, My House shall be called the House of Prayer to all Nations; now and for ever, to the Jews and to the Gentiles, in all circumstances and variety of Time and Nation, God's Houses are holy in order to holy uses; the time as unlimited as the * 1.12 Nations were indefinite and universal. Which is the more observable, because it* 1.13 was of the outward Courts, not whither Moses's Rites alone were admitted, but the natural Devotion of Jews and Gen∣tile-Proselytes, that Christ affirmed it to be holy, to be the House of God, and the place of Prayer. So that the Religion of publick places of Prayer is not a Rite of Levi, but a natural and prudent circum∣stance and advantage of Religion in which all wise men agree, who therefore must have some common principle with influence upon all the World which must be the univocal cause of the consent of all men: which common principle must either be a dictate of natural or prime Reason, or else some Tradition from the first Parents of mankind; which because it had order in it, beauty, Religion, and confirmation from Heaven, and no reason to contest against it, it hath surprised the understanding and practices of all Nations. And indeed we find that even in Paradise God had that which is analogical to a Church, a distinct place where he manifested himself present in proper manner: For Adam and Eve, when they had sinned, hid themselves from the Presence of the Lord; and this was the word in all descent of the Church, for the being of God in holy places, the Presence of the Lord was there. And probably when Adam from this intimation, or a greater direction, had taught Cain and Abel to offer sacrifice to God in a certain place, where they were observed of each in their several Offerings, it became one of the rules of Religion which was derived to their posterity by tradition, the only way they had to communicate the dictates of Divine commandment.

8. There is no more necessary to be added in behalf of Holy Places, and to assert them into the family and relatives of Religion; our estimate and deportment towards them is matter of practice, and therefore of proper consideration. To which purpose I consider, that Holy Places being the residence of God's Name upon earth, there where he hath put it, that by fiction of Law it may be the * 1.14 sanctuary and the last resort in all calamities and need, God hath sent his Agents to possess them in person for him. Churches and Oratories are regions and courts of Angels, and they are there not only to minister to the Saints, but also they possess them in the right of God. There they* 1.15 are: so the greatest and Prince of Spirits tells us, the Holy Ghost; I saw the Lord sit∣ting upon his throne, and his train filled the Temple; Above it stood the Seraphim; that was God's train, and therefore holy David knew that his addresses to God were in the presence of Angels: I will praise thee with my whole heart, be∣fore* 1.16 the gods will i sing praise unto thee:* 1.17 before the Angels, so it is in the Septuagint And that we might know where or how the Kingly worshipper would pay this adoration, he adds, I will worship towards thy holy 〈◊〉〈◊〉. And this was so known by him, that it became expressive of God's manner of presence in Heaven: The Chariots of God are twenty thousand, even thousands of Angels, and the Lord is among them* 1.18 as in Sinai, in the holy place; God in the midst of Angels, and the Angels in the midst of the 〈◊〉〈◊〉 place; and God in Heaven in the midst of that holy circle, as 〈◊〉〈◊〉 as he is amongst Angels in the recesses of his Sanctuary. Were the rudiments of the Law worthy of an attendance of Angels? and are the memorials of the Gospel destitute of so brave a retinue? Did the beatisied Spirits wait upon the Types? and do 〈◊〉〈◊〉 decline the office at the ministration of the Substance? Is the nature of Man made worse since

the Incarnation of the Son of God? and have the Angels purchased an exemption from their ministery since Christ became our brother? We have little reason to think so: And therefore S. Paul still makes use of the argument to press women to modesty and* 1.19 humility in Churches, because of the Angels. And upon the same stock S. Chrysostome chides the people of his Diocese for walking, and laughing, and prating in Churches: The Church is not a shop of manufactures or merchandise, but the place of Angels and of Arch∣angels, the Court of God, and the image or representment of Heaven it self.

9. For if we consider that Christianity is something more than ordinary, that there are Mysteries in our Religion and in none else, that God's Angels are ministring spirits for 〈◊〉〈◊〉 good, and especially about the conveyances of our Prayers; either we must think very low of Christianity, or that greater things are in it than the presence of Angels in our Churches: and yet if there were no more, we should do well to behave our selves there with the thoughts and apprehensions of Heaven about us; always remembring, that our business there is an errand of Religion, and God is the object of our Worship∣pings; and therefore although by our weakness we are fixt in the lowness of men, yet because God's infinity is our object, it were very happy if our actions did bear some few degrees of a proportionable and commensurate address.

10. Now that the Angels are there in the right of God, and are a manner and an ex∣hibition of the Divine Presence, is therefore certain, because when-ever it is said in the Old Testament that God appeared, it was by an Angel; and the Law it self, in the midst of all the glorious terrors of its manisestation, was ordained by Angels, and a word spoken by Angels; and yet God is said to have descended upon the Mount: and in the greatest glory that ever shall be revealed till the consummation of all things, the instru∣ment of the Divine splendour is the apparition of Angels; for when the Holy Jesus shall come in the glory of his Father, it is added by way of explication, that is, with an 〈◊〉〈◊〉 of Angels.

11. The result is those words of God to his people, Reverence my 〈◊〉〈◊〉. For* 1.20 what God loves in an especial manner, it is most fit we should esteem accordingly. God loves the gates of Sion more than all the 〈◊〉〈◊〉 of Jacob. The least turf of hallowed glebe* 1.21 is with God himself of more value than all the Champain of common possession; it is* 1.22 better in all sences: The Temple is better than gold, said our Blessed Saviour; and there∣fore it were well we should do that which is expressed in the command of giving reve∣rence to it, for we are too apt to pay undue devotions to gold. Which precept the ho∣liest of that Nation expressed by worshipping towards the San∣ctuary, by * 1.23 pulling off their shoes when they went into it, by making it the determination of their Religious addresses, by falling down low upon the earth in their accesses, by open∣ing their windows towards it in their private Devotions, by calling it the glory of their Nation; as is certain in the instan∣ces of David, Daniel, and the wife of Phinehas. I shall not need to say, that the devouter Christians in the first Ages did worship God with solemnities of address when-ever they en∣tred into their Oratories. It was a civility Jesus commanded his Disciples to use to common houses, When ye enter into a house, salute it: I suppose he means the dwellers in it. And it is certain, what-ever those devouter people did in their religious approaches, they designed it to God, who was the Major-domo, the Master of those Assemblies: and thus did the convinced Christian in S. Paul's dis∣course, when he came into the Church where they were prophesying in a known lan∣guage; The secrets of his heart are made manifest, and so falling down on his face he will* 1.24 worship God.

12. It was no unhandsome expression of reverencing God's Sanctuary, that pious people ever used in bestowing costly and 〈◊〉〈◊〉 Ornaments upon it: for so all the Christi∣ans did; as soon as themselves came from contempt and scorn, they raised Christian Oratories to an equal portion of their honour; and by this way they thought they did honour to God, who was the Numen of the place. Not that a rich house or costly* 1.25 Offertory is better in respect of God, for to him all is alike, save that in equal abilities

our Devotion is distinguished by them; and be the Offering* 1.26 never so contemptible, it is a rich Devotion that gives the best we have: because although if all the wealth of the Le∣vant were united into a Present, it were short of God's infini∣ty; yet such an Offertory, or any best we have, makes demonstration, that if we had an Offering infinitely better, we should give it, to express our love and our belief of God's infinite merit and perfection. And therefore let not the widow's two mites be∣come a Precedent to the instance and value of our Donation; and because she, who gave no more, was accepted, think that two farthings is as fit to be cast into the Cor∣ban as two thousand pound. For the reason why our Blessed Saviour commended the Widow's oblation was for the greatness of it, not the smallness; she gave all she had, even all her living, therefore she was accepted. And indeed since God gives to us more than enough, beyond our necessities, much for our conveniency, much for ease, much for repute, much for publick compliances, for variety, for content, for plea∣sure, for ornament; we should deal unworthily with God Almighty, if we limit and restrain our returns to him, by confining them within the* 1.27 narrow bounds of mere necessity. Certainly beggerly servi∣ces and cheapness is not more pleasing to God than a rich and magnificent address. To the best of Essences the best of Pre∣sents* 1.28 is most proportionable: and although the service of the Soul and Spirit is most delectable and esteemed by God; yet because our Souls are served by things perishing and material, and we are of that constitution, that by the Body we serve the Spirit, and by both we serve God, as the Spirit is chiefly to be offered to God, be∣cause it is better than the Body, so the richest Oblation is the best in an equal power and the same person, because it is the best of things material: and although it hath not the excellency of the Spirit, it hath an excellency that a cheap Oblation hath not; and besides the advantage of the natural value, it can no otherwise be spoiled than a mean∣er Offering may, it is always capable of the same commendation from the Piety of the presenter's spirit, and may be as much purified and made holy as the cheaper or the more contemptible. God hath no-where expressed that he accepts of a cheaper Offer∣ing, but when we are not able to give him better. When the people brought Offer∣ings more than enough for the Tabernacle, Moses restrained their forwardness, by say∣ing it was enough, but yet commended the disposition highly, and wished it might be perpetual: But God chid the people when they let his House lie waste without repara∣tion of its decaying beauty; and therefore sent famines upon the Land and a curse into their estate because they would not by giving a portion to Religion sanctifie and se∣cure all the rest. For the way for a man to be a saver by his Religion is to deposite one part of his estate in the Temple, and one in the hands of the Poor; for these are God's treasury and stewards respectively: and this is laying up treasures in Heaven; and be∣sides that it will procure blessing to other parts, it will help to save our Souls; and that's good husbandry, that's worth the saving.

13. For I consider that those riches and beauties in Churches and Religious solemni∣ties, which add nothing to God, add much Devotion to us, and much honour and effi∣cacy to Devotion. For since impression is made upon the Soul by the intervening of* 1.29 corporal things, our Religion and Devotion of the Soul receives the addition of many degrees by such instruments. Insomuch that we see persons of the greatest fancy, and such who are most pleased with outward fairnesses, are most Religious. Great Under∣standings make Religion lasting and reasonable; but great Fancies make it more scru∣pulous, strict, operative, and effectual. And therefore it is strange, that we shall be∣stow such great expences to make our own houses convenient and delectable, that we may entertain our selves with complacency and appetite; and yet think that Religion is not worth the ornament, nor our fancies fit to be carried into the choice and prosecu∣tion of religious actions with sweetness, entertainments, and fair propositions. If we say that God is not the better for a rich House or a costly service: we may also remem∣ber that neither are we the better for rich Cloaths; and the Sheep will keep us as mo∣dest, as warm, and as clean as the Silk-worm; and a Gold chain or a carkenet of Pearl does no more contribute to our happiness than it does to the service of Religion. For if we reply, that they help to the esteem and reputation of our Persons, and the distincti∣on of them from the vulgar, from the servants of the lot of Issachar, and add reverence and veneration to us: how great a shame is it, if we study by great expences to get re∣putation and accidental advantages to our selves, and not by the same means to purchase

reverence and esteem to Religion, since we see that Religion amongst persons of ordi∣nary understandings receives as much external and accidental advantages by the accessi∣on of exteriour ornaments and accommodation, as we our selves can by rich cloaths and garments of wealth, ceremony and distinction? And as in Princes Courts the reve∣rence to Princes is quickened and encreased by an outward state and glory; so also it is in the service of God: although the Understandings of men are no more satisfied by a pompous magnificence than by a cheap plainness; yet the Eye is, and the Fancy, and the Affections, and the Senses; that is, many of our Faculties are more pleased with Religion, when Religion by such instruments and conveyances pleases them. And it was noted by Sozomen concerning Valens the Arrian Emperor, that when he came to Caesarea in Cappadocia he praised S. Basil their Bishop, and upon more easie terms revoked his Banishment, * 1.30 because he was a grave person, and did his holy Offices with reve∣rent and decent addresses, and kept his Church-assemblies with much ornament and solemnity.

14. But when I consider that saying of S. Gregory, that the Church is Heaven with∣in* 1.31 the Tabernacle, Heaven dwelling among the sons of men, and remember that God hath studded all the Firmament and paved it with stars, because he loves to have his House beauteous, and highly representative of his glory; I see no reason we should not do as Apollinaris says God does, In earth do the works of Heaven. For he is the God* 1.32 of beauties and perfections, and every excellency in the Creature is a portion of influ∣ence from the Divinity, and therefore is the best instrument of conveying honour to him who made them for no other end but for his own honour, as the last resort of all other ends for which they were created.

15. But the best manner to reverence the Sanctuary is by the continuation of such actions which gave it the first title of* 1.33 Holiness. Holiness becometh thine House for ever, said David: Sancta sanc̄tis, Holy persons and holy rites in holy places; that as it had the first relation of Sanctity by the consecration of a holy and reverend Minister and President of Religion, so it may be perpetuated in holy Offices, and receive the daily consecration by the assi∣stance of sanctified and religious persons. Foris canes, dogs and criminal persons are unfit for Churches; the best ornament and beauty of a Church is a holy Priest and a sanctified people. * 1.34 For since Angels dwell in Churches, and God hath made his Name to dwell there too; if there also be a holy people, that there be Saints as well as Angels, it is a holy fellowship and a blessed communion: But to see a Devil there, would scare the most confident and bold fancy, and disturb the good meeting; and such is every wicked and graceless person: Have I not chosen twelve of you, and one of you is a Devil? An evil Soul is an evil spirit, and such are no good ornaments for Temples: and* 1.35 it is a shame that a goodly Christian Church should be like an Egyptian Temple; without, goodly buildings, within, a Dog or a Cat for the Deity they adore: It is worse, if in our addresses to Holy Places and Offices we bear our Lusts under our garments. For Dogs and Cats are of God's making, but our Lusts are not, but are God's enemies; and therefore, besides the Unholiness, it is an affront to God to bring them along, and it defiles the place in a great degree.

16. For there is a defiling of a Temple by insinuation of impurities, and another by direct and positive profanation, and a third by express Sacriledge: This defiles a Temple to the ground. Every small sin is an unwelcome guest, and is a spot in those Feasts of Charity which entertain us often in God's Houses: but there are some (and all great crimes are such) which desecrate the place, unhallow the ground, as to our particulars, stop the ascent of our Prayers, obstruct the current of God's blessing, turn Religion into bitterness, and Devotion into gall; such as are mark∣ed in Scripture with a distinguishing character, as enemies to the peculiar dispo∣sitions of Religion: And such are Unchastity, which defiles the Temples of our Bodies; Covetousness, which sets up an Idol in stead of God; and Unmerciful∣ness, which is a direct enemy to the Mercies of God, and the fair return of our Prayers. He that shews not the mercies of Alms, of Forgiveness and Comfort, is forbid to hope for comfort, relief or forgiveness from the hands of God.

* 1.36 A pure Mind is the best manner of worship, and the impurity of a crime is the great∣est contradiction to the honour and religion of Holy Places. And therefore let us imi∣tate the Precedent of the most religious of Kings, (a) I will wash my hands in innocency, O Lord, and so will I go to thine Altar; always remembring those decretory and final words of (b) S. Paul, He that defiles a Temple, him will God destroy.

Notes

• * 1.1

  〈◊〉〈◊〉, 20. 〈◊〉〈◊〉.
• * 1.2

  1 〈◊〉〈◊〉 9. 3.
• * 1.3

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.4

  Religiosum est quod 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Gel. l. 4. c. 9.
• (a) 1.5

  〈◊◊◊〉〈◊◊◊〉 Regum, Jul. 〈◊〉〈◊〉 apud 〈◊〉〈◊〉.
• (b) 1.6

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 3. 〈◊◊◊〉〈◊◊◊〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.9

  〈◊〉〈◊〉 ad crandum in 〈◊〉〈◊〉 loci 〈◊〉〈◊〉: sit una communis 〈◊〉〈◊〉, una mens, una sies in charitate & side 〈◊〉〈◊〉 in Christum Jesum; quo 〈◊〉〈◊〉 est 〈◊〉〈◊〉. Omnes velut unus quispiam ad Templum Dei concurrite, velut ad unum altare, ad unum Jesum Christum, &c. S. Ignat. ad Magnes.
• * 1.10

  1 Cor. 11. 22.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lucian, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.12

  〈◊◊〉〈◊◊〉 omnibus 〈…〉〈…〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊〉〈◊◊◊◊〉. l. 6.
• * 1.14

  Psal, 27 4, 〈◊〉〈◊〉, 6.
• * 1.15

  Isa. 6. 1.
• * 1.16

  Psal. 138. 1. 2.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 16. 〈◊◊〉〈◊◊〉.
• * 1.18

  Psal. 〈◊〉〈◊〉. 17.
• * 1.19

  〈◊〉〈◊〉 16. in 〈◊〉〈◊〉 & de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. 〈◊〉〈◊〉, in c. 1. 〈◊〉〈◊〉. Non 〈◊◊◊〉〈◊◊◊〉 quando 〈◊◊〉〈◊◊〉, Christus 〈◊〉〈◊〉. R. Canutus in Leg. 〈◊〉〈◊〉. c. 4. Angeli siquidem 〈◊◊◊◊〉〈◊◊◊◊〉, & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.20

  〈◊〉〈◊〉. 19. 30.
• * 1.21

  Psal. 87. 2.
• * 1.22

  Matth, 23. 17.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 an 〈◊◊◊〉〈◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈…〉〈…〉, in omne 〈…〉〈…〉 non 〈◊〉〈◊〉 in 〈…〉〈…〉? 〈◊〉〈◊〉, de 〈◊〉〈◊〉. c. 1. Con. Gang. c. 5.
• * 1.24

  1 Cor. 14. 25
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, in 〈◊〉〈◊〉.
• * 1.26

  pl••bs devota veni, pérque haec 〈8 words〉〈8 words〉. Simplicius P. in expositione Ecclesiae S. Andre∣anae in Roma.
• * 1.27

  Delicta Majorum im••••eritus l••••s, Romane, donec templa refeceris, AEdèsque labentes Deorum, & Foeda nigro simulachro ••••••o.
• * 1.28

  Hor. l. 3. cd. 6. In pictatis notatur Zeno, qu••d dixerit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et 〈◊〉〈◊〉 Gentium mos erat aras 〈◊◊◊◊〉〈◊◊◊◊〉, nemo∣ribus, & montium jugis, iò quò 〈◊◊◊〉〈◊◊◊〉 includendos non esse dix••••ant.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo.
• * 1.30

  Quid cum tanto 〈◊◊◊〉〈◊◊◊〉 sacerdotio 〈◊〉〈◊〉 convent••sque ageret.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.33

  Gravitas honesta, diligentia attonita, cura soli∣cita, apparitio devota, & processio modesta. Terr. de praescript. Confluunt ad Ecclesiam costâ celebri∣••ate, honestâ utriusque sexûs discretione. S. Aug. l. 2. c. 28. de Civit. Dei.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo legat. ad Caium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idem.
• * 1.35

  Quin demus id superis— Compositum jus s••sque animus, sanct••sque recessus Mentis, & incoctum generoso pectus honesto: Hec cedò ut admoveam templis, & ••arre litabo. Pers. Sat. 2.
• * 1.36

  〈◊〉〈◊〉 gratiorem existimari qui delubris Deo∣rum param 〈◊◊〉〈◊◊〉, quàm qui 〈◊〉〈◊〉 carmen 〈◊〉〈◊〉. Plin. Sec, Pan. Trajan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Porphyr. de Non esu 〈◊〉〈◊〉. l. 2. Optimus animus 〈◊◊〉〈◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. (a) Psal. 26. 6. (b) 1 Cor. 3. 17.