OUt of this Text I must undertake three great tasks .

The first , to shew what Gods house is ; because this is the subject of my Text. The second , to shew what God is ; because he is the owner of it . The third , to shew what is that holinesse and behaviour which becometh this house , and the owner . For the first , I must follow holy Scripture in describing of it . Gods house began with an Altar ( as all creatures arise from small seeds ) built in the place where God appeared to Abraham the father of the faithfull Gen. 12. 7. And the Lord appeared to Abraham , and said , Unto thy seed will I give this land : and there builded he an Altar unto the Lord , who appeared unto him . In the eighth verse following , it is said that he built another , and called upon the name of the Lord . With this consent were our churches built , where God appeareth to us by his word read and preached . Secondly , by the Sacrament of the Altar , ( as it is called by the fathers , and styled so in our own statute laws ) in which 1. Edw. 6. c. 1. 1. Elisab . c. 2. the sacrifice of our Lord Christ is remembred , and represented unto his Father . Thirdly , by promise of salvation , and the kingdome of heaven . And lastly , by prayer , in which God is called on , according to that of Isaiah 56. 7. My house shall be called the house of prayer . From hence appeareth , that the Altar is the principall part of Gods house , as being the cause and originall of all the rest .

Secondly , Gods house is described in Gen. 28. by a stone , of which in the plurall number an house is made ; and by a ladder , whose top reached up to heaven , as Jacob upon the stone dreamed ; the angels went up and down by it : and from thence the Lord spake to Jacob : and when Jacob awoke he said , This is none other but the house of God , and this is the gate of heaven . From whence we are taught , that , seeing Gods house is both Scala coeli , and Janua coeli , The ladder of heaven , and the gate of heaven , and that the angels use it , therefore we also should use and respect it as the ordinarie and beaten way to that blessed place .

Thirdly , as Gods house is here described by a dream , so in Exod. 3. it is described by a vision , the second mean of Gods appearing to the holy nation : according to that of Joel , Joel 2. 28. Your old men shall dream dreams , and your young men shall see visions . In this vision Moses saw a bush burning with fire , and yet was not consumed . The bush burning expresseth the manners of Gods people in his house , who are to him as thorns to his sides : yet so mercifull is he , that he doth not consume us , though we be wood , and he A consuming Hebr. 12. 29. fire . Can he ever be praised enough ? For his Psal. 136. mercy endureth for ever . After this , God spake to Moses , and bad him to put off his shoes , because the place whereon he stood was holy ground . From hence Gods house is called A Sanctuary , that is to say , a holy place : and why ? in regard of Gods speciall presence , and conference between him and man ; as God here spake to Moses , and Moses to him , about the delivering his people from the hand of the Egyptians . Thus afterward the Tabernacle and the Temple were called Gods sanctuary ; because there was the visible signe of Gods presence , called the Mercy-seat , from whence Exod. 25. 17. God spake to the high priest , and the high priest to the people . So again to this day all our churches are called Sanctuaries , as in many other regards , so especially in regard of the Lords table or high Altar at the upper end of them , which is Jesus Christs Mercy-seat ; because there the memorie of the everlasting sacrifice is made , and presented to the holy Trinity . But why was Moses here commanded to put off his shoes ? To teach us , that when we come before God in his sanctuary , we should reverence him by putting off our vices , and especially our covetousnesse and earthly affections , which cleave to our souls , as the dust of the earth cleaveth to our shoes . And according to this , every sunday and holiday we shift our common and worldly clothes , to insinuate that we should put off our secular thoughts , and be endued with heavenly and spirituall thoughts , not doing our own will , nor Isai. 58. 13. speaking our own vain words , but Gods words , and his ordinances .

Fourthly , Gods house is set forth in the old law by the Tabernacle , which was a tent or pavilion to be pitched , and taken up , as they travelled to the land of Canaan , the figure of heaven ; which signifieth that Gods Church in this life is a pilgrimage , and a passing to the place above ; for which the 15 Psalmes of steps or degrees were made and used in the Temple , to teach that we ought continually to travell from the valley of tears , to the heavenly Jerusalem , by all the holy paces of vertues , and especially of charitie . The Psalmist speaking Psal. 84. 7. of this travell , saith , They go from strength to strength , till every one appeare before God in Sion . Which if we apply to their Tabernacle , and to our going into Gods house ; every time we go , an holy strength and refreshing is supplied unto us toward heavens Sion . In this Tabernacle , first was a laver of pure water set Exod. 29. 4. and 40. 30. at the doore of the Tabernacle of the congregation , for the priests to wash before they executed any part of their service : to which answereth our holy Font , placed at the doore of our Sanctuaries , to wash all Christs people with the water of regeneration , before they be admitted to be of his number . And this is to teach us , that ever after we should come to this place with pure hearts to worship God : and the holy Font is to put us in minde of it . Next to this was the Altar of burnt-offering , which continually burnt , not with common fire , but with fire sent from heaven , as appeareth Lev. 9. But because the law is now altered from materiall things to spirituall things , therefore our Altar next & under the Altar of Christs sacrifice once offered , is the Altar of our hearts : and our fire is the heavenly fire of charity , sent down into us from Christs Spirit : and whosoever offereth with any other fire , his sacrifice shall be no better accepted with God then Nadab's and Abihu's incense was , Levit. 10. Besides this , was the candlestick full of lamps shining with great light ; which signified the exceeding light of the Gospell prophesied Isaiah 30. 26. when the light of the moon should be like the light of the sunne , and the light of the sunne should be seven-fold , and like the light of seven dayes : which cannot be understood but of the spirituall light of the Gospell in holy doctrine . Wherefore , to mend this among our selves , let our light be the light of faith , kindled with charity ; and not the light of idle and proud knowledge , which can profit nothing . Further , there was the table of shew-bread , and the pot in which Manna was put , signifying the heavenly bread of Christs body , from whence comes unto us the bread of his grace in holy charity , by which all good desires and endeavours are fed and maintained in our souls , as naturall heat is maintained by materiall bread . Lastly , there was the Altar of incense , which figured the most pleasant and sweet sacrifice of Christ for us , whereby we are brought into Gods favour after our many offences toward him . And thus much for the Tabernacle .

Fifthly , Gods house is described by the Temple at Jerusalem , which was situate upon mount Sion the mountain of holinesse , expressed in the 48 Psal. 1 , 2. Great is the Lord , and greatly to be praised in the city of our God , in the mountain of his holinesse . Beautifull for situation , the joy of the whole earth is mount Sion . Again , in Psal. 87. 1 , 2. God layed his foundations among the holy mountains . The Lord loveth the gates of Sion above all the habitations of Jacob.

Lastly , in the 48 Psal. 3. Gods house is described by a kings palace ; God is well known in her palaces for a refuge : from hence the fathers call our greater and mother churches Basilicae , the palaces where the high King of heaven dwelleth , and where God is a refuge to his people that call upon him there , in any trouble or difficultie . As when the subjects of a king are by their enemies assaulted , if they can get into their kings palace , then they think themselves safe enough : so is it with Gods people who flie to his house for refuge .

But some will say , I can pray , and serve God as well at home in mine own house . Thou mayest serve God there , but not so well ; because God hath made choice of this house before all private houses , in regard of his solemne and publick worship . Therefore the Psalmist saith , The Lord loveth the gates of Sion Psal. 87. 2. above all the habitations of Jacob. In this house God hath put his name , and made promises to it above all places : I have hallowed this house which thou hast built , to put my name 1. King . 9. 3. there for ever , and mine eyes and mine heart shall be there perpetually . If Gods heart be here , then my heart shall be here too : and if his eyes be here , then will I humble soul and body before him , lest I offend him . Again , God hath commanded his house to be a house of prayer by way of excellency , Isa. 56. 7. My house shall be called an house of prayer : and our Lord in the Gospel confirmeth it . Wherefore if God will heare the prayers of his people in all places , then he will heare them sooner , and with greater respect , in his own house , which is specially dedicated to prayer and his service . Neither doth this any way derogate from his ubiquity , but from his being ubique uniformiter : for as his mercy ( although it is over all his works ) yet is it not equally in hell and in heaven ; or the measure of his justice equally poured forth upon saints and angels , as upon the children of disobedience : so likewise , although this be Gods attribute , to be every where ; yet he is not every where alike ; both in regard of the promise of his especiall presence made in Scripture , in such houses Exod. 25. 8. and 29. 44 , 45. & 1. King . 9. 3. consecrated to his name , by which they become more especially holy ; as also because in this house God will heare for the presence of his Sonne . For , as S. Chrysostome saith , Homil. 36. in 1. Cor. Where Christ is in the Eucharist , there is no want of angels ; where such a King is , and such princes are , there is a heavenly palace , nay heaven it self .

It followeth now to shew what God is , and that he is the great owner of this house . Great is Gods house , but greater is the owner , because no house can hold him : therefore my Text useth an exclamation , which intimateth a great entity ; Holinesse becometh thy house , O Lord ! God is far greater then his house : for he not onely dwelleth in his house , but in the hearts of men , in the intelligences of angels , and in all other creatures . And because nothing can contain him , he dwelleth in himself most perfectly . Of all places the prophet David speaketh , Whither shall I go Psal. 139. 7 , &c. from thy spirit ? or whither shall I flee from thy presence ? If I ascend up to heaven , thou art there : if I make my bed in the grave , thou art there also . If I take the wings of the morning , and dwell in the uttermost parts of the sea : even there shall thy hand leade me , and thy right hand shall hold me . And in Isa. 66. 1. God challengeth the whole world for his house ; Heaven is my throne , and earth is my footstool : what house will you build for me , saith the Lord ? hath not my hand made all these things ? Wherefore when we come to worship God in his house , we must bring this thought with us , to surrender up all our own thoughts of serving him , and desire him to ayd us with his holy Spirit . And when after this we have done our lowliest service , and served him with our best devotions , yet we must say , Lord we can never serve thee enough ; because thou art infinite , and we uncapable of thy greatnesse and worthinesse .

Thus farre have I spoken of God and his house : but before we enter it , it is fit to know our selves , and how we are to be qualified for it . From the highest to the lowest , alas we are all poore creatures . At the first , originally we were born abroad in the fields ; our mothers name was the earth , and our fathers Gen. 1. 1. Gal. 6. 3. name was nothing : for from nothing God made all his creatures , according to that in Ex non extantibus , fides Nicena . Heb. 11. 3. So that things which are seen , were not made of things which appeare . Seeing then we are so poorely descended , what shall we do ? we must go to service , we must seek some good house for our preferment . The best house in the world is Gods house : for he is owner of heaven and earth , and able to advance all . But what are the orders of this house ? what will here give content ? Holinesse becometh thy house , O Lord . Would we know what this holinesse is ? It is no common , but a superlative honour ; it is Gods honour which we call godlinesse and holinesse : common honour belongs to all that have Gods image in them ; but holinesse reflecteth onely upon the high and mighty God . For this cause our Saviour hath taught us to say , Hallowed , which is more then Honoured be thy name : according to the Psalme , Holy and reverend is his name . Psal. 111. 9. And this holinesse respective to Gods house consisteth of certain holy offices .

The first is , To adorn and beautifie it fit for his greatnesse , as himself gave pattern in beautifying his tabernacle : there was gold and silver , precious stones , silks , with all precious colours , the most choice woods , and all things framed with the best cunning that God inspired Bezaleel and Aholiab , and all the wise-hearted of that time .

Now , to prosecute S. Pauls argument , if that which was to be done away was glorious , 2. Cor. 3. 11. much more is that to be glorious which is to remain . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dei domus sort well together ; comelinesse and holinesse joyn hand with each other . Thus saith my Text , Holinesse becometh thy house , O Lord . This office equity exacteth of us : for seeing God hath made the worlds great ornament , and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our little world , for our honour and use ; should not we proportion a due ornament for his house and service ? A mans house is his state , and the greatest men are esteemed by it . Ezra 7. 27. And according to this Ezra saith , Blessed be the Lord God of our fathers , which hath put into the kings heart to beautifie the house of our God that is in Jerusalem . And the Psalmist saith , Psal. 96. 9. Worship the Lord in the beauty of holinesse , that is to say , in the beautified sanctuary , or , as the Geneva translation expoundeth , in the glorious Sanctuary .

But how are our Sanctuaries about us for the most part beautified ? If basenesse were not more then want of beauty , I would hold my peace . One beauty hath beat out another ; the beauty of preaching ( which is a beauty too ) hath preacht away the beauty of holinesse : for if men may have a sermon ; prayer and church-service , with the ornaments of Gods house , may fit abroad in the cold . Alas that the daughters should drive away the mothers ! Is it not a shame for us to see the houses of knights and gentlemen sweeter kept , and better adorned then the houses of the King of heaven ? To the one , one mans means is sufficient ; to the other , the means of a whole town is liable ; and yet this latter nothing so beautified as the other is : is not this a second shame ? Our Saviour telleth us , that in his Fathers house there are many mansions . Shall we John 14. 2. look for glorious mansions in the kingdome of heaven , and will we not prepare comely mansions in the kingdomes of the earth ? Doth not God challenge us where he challengeth his chosen people ? Is it time for you to dwell Hagg. 1. 4. and 1. 9 , 10. in your cieled houses , and this house to lie waste ? Gods judgement follows , Ye looked for much , and lo it came to little ; and when ye brought it home , I did blow upon it : and why , saith the Lord of hosts ? because of my house that is waste , and ye come every man to his own house . Therefore the heaven over you stayed it self from dew , and the earth stayed her fruit . Then , neighbours , if you desire the cry of our poore to cease , and the judgements of God to forbear us , let us give God his due , and respect his house . There was a time when our holy fathers spared no cost nor labour to build Gods houses : now let us take our time to adorn them , as many of our devout brethren have begun . So forward were good people in the old world to this service , that Moses made proclamation to stay their devotions , as we reade in Exod. 36. O that but half this willing heart were among us Christians , to shew our love to God in this kinde !

The second office of holinesse , is a holy preparation before we enter Gods house : This is taught by Solomon , Eccles. 5. 1. Take heed to thy foot when thou entrest into the house of God : as if it had been said , Thou canst not enter as thou oughtest , without a preventing and preparing thought . Why sayest thou not to thy self , Whither goest thou ? what art thou about to do ? If thou sayest , To serve God ; then consider what God is . Is he not the maker of all things , and the mover of all things made ? canst thou see any thing that is not his ? canst thou heare any thing which his hand hath not made ? canst thou wear any thing which his fingers have not spunne ? canst thou set thy foot on that which his power hath not founded ? All this week before , thou hast sitten at his table and tasted of his cates ; and canst thou come at any time to his house to thank him for all this , and not deeply consider what thou art to do ?

The third office of holinesse is , To reverence Gods Sanctuarie , and as by other acts of reverence , so by keeping off our hats while we stay in it , whether there be Service or no Service : and this reverence is commanded in generall , Levit. 19. after such an emphaticall manner , as if the breach of it were equall to the sinne of not keeping the fourth commandment ; for they are joyned together both in the same precept , vers. 30. Ye shall keep my Sabbaths , and reverence my Sanctuarie : I am the Lord . Where ye see why God commands his house to be reverenced ; because it is his house , and the honour that is done in it , and to it , is done to himself : I am the Lord . As the good usage which we give to the family of a nobleman , reflecteth from the family to the nobleman ; so is it between God and his house . When we go into our kings chamber where stands his chair of state , though the king himself be not there , yet we put off and are uncovered in remembrance of his majestie : but our heavenly King , as he is in all places because he is infinite , so he is in this his palace by a more speciall resemblance of his holinesse , but then chiefly when Gods people are met together there : for Gods house is a little heaven on earth ; here dwels the Father , Sonne , and holy Ghost : the Father in receiving our devotions , the Sonne in directing them , and the holy Ghost in sanctifying them . Thus saith the Sonne of God , Where two or three are Matth. 18. 20. gathered together in my name , there am I in the midst of them . Thou wilt say , I cannot see either Father , Sonne , or holy Ghost in this place . I answer , God is a Spirit , therefore not to be seen with bodily eyes ; yet hath he given thee bodily eyes to inform thy spirituall eyes . Seest thou not Gods Minister here speaking to God , and bowing his knees to him when he speaks ? Seest thou not the Sonne of Gods seat here , the holy Altar at the upper end of this house ? and seest thou not the holy Font at the nether end , where the holy Ghost is alwaies ready to receive all into his kingdome ? If the Sonne and holy Ghosts seats be at both ends of this house , must not the Father needs be all the house over ? because both Sonne and holy Ghost proceed from him , and are but one Spirit , and one God . Moses saith , The Deut. 6. 4. Lord our God is one Lord . He is in the light that shines in at the window , he is in thy breath by which thou prayest and speakest . Thou mayst say further , I cannot see the holy angels here attending on him . Wilt thou beleeve no more then thou canst see ? then art thou no better then S. Thomas in this case , to whom our John 20. 29. Lord preferreth all them that beleeve & have not seen . See with S. Pauls eies in the 1. Cor. 11. 10. where men are directed to be uncovered on their heads in Gods house , & women to be covered , because of the angels ; that is to say , lest the holy angels in the congregation should be offended at the womens irreverent carriage with bare heads and long hair , and at the mens hats on their heads . Wherefore , good fellow-brethren , if you respect God and his holy place , have a speciall care to maintain good orders and manners in it , lest God and his holy angels be offended at us . To conclude , as all the holy saints in heaven behold Gods face there , so all the saints of the earth are here in this lower heaven beholding the beauty of his holinesse . Now if God be here , his seat here , his angels here , his saints here , his word and worship here ; then what reverence and holinesse becometh this house above all places in the world ! Wert thou in the kings chamber , the king there speaking to thee , and thou to the king ; how wouldest thou tremble ! what passions wouldest thou have within thee ! what thoughts of humilitie ! what cares of oversights ! But because thou canst see none but thy neighbours here , here thou art bold , and servest God De morum civilitate in templo . with lesse fear then men serve the work of his fingers . Si quis regem hominem ( saith Erasmus ) alloquuturus , circumstante procerum coronâ , nec caput aperiat , nec genu flectat ; non jam pro rustico , sed pro insano ab omnibus haberetur . Quale est ergò illîc opertum habere caput , erecta genua , ubi Rex adest ille regum immortalis , & immortalitatis largitor , ubi vener abundi circumstant aetherei spiritus ! nec refert si eos non vides , vident illi te : nec minùs certum est illos adesse , quàm si videres illos oculis corporeis : It skilleth not , whether thou seest them , when as they see thee ; for it is as certain that angels are present in Gods house at such times , as if thou sawest them with thy bodily eyes . Open therefore all thy eyes , the eyes of thy minde , and the eyes of thy body ; the eyes of thy body to behold the outward beauty of this house in divine service , and the eyes of thy soul to behold the inward beauty of Gods holinesse , majesty , and greatnesse ; and thou canst not choose but be reverent more then our usuall manner is .

The 4 sort of reverence and office of this holinesse beseeming Gods house , is , at the entring in , before we take our seats , to bend the knee , and to bowe our body to him , toward the more usuall and speciall place of his residence or resemblance , which is the high Altar or the Lords table usually standing at the east end of Gods house , Idque propter Christum , qui est lux mundi , & ORIENS nominatur , Zach. 6. 12. & ab oriente etiam expectatur venturus : SICUT FUL GUR EXIT AB ORIENTE , Mat. 24. 27. ITA ERITET ADVENTUS FILII HOMINIS . This reverence Abraham gave to the Hittites , Gen. 23. 7 , 12. See Gen. 18. 2. And this duty of bowing the knee when we first come before them that are great , is so ancient and frequent , that when we come before a noble man or man of worship , before we speak a word , we begin with bowing our knee to him . Shall we give this reverence to man , and neglect our Maker when we come before him ? Let us see holy presidents for this duty in Gods book . Psal. 99. 5. Exalt ye the Lord our God , and worship at his footstool ; for he is holy . The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifieth to bowe ; and by his footstool is meant his Ark , which was his seat . In the 12. of Exodus we reade that when Moses had told the children of Israel of the great benefit of the passeover , the text saith , Then the vers. 27. people bowed themselves and worshipped : and in Isa. 45. and Rom. 14. we have a charge of this duty upon Gods oath ; I have sworn by my self , the word is gone out of my mouth in righteousnesse , and shall not return , that every knee shall bowe unto me : and no time fitter then when first we come before his presence , or depart from his house . And this duty was practised in the new Testament by S. Paul , Ephes. 3. 14. For this cause I bowe my knees unto the Father of our Lord Jesus Christ . But many of our people come to Gods house , as the horse goes into the stable , without any reverence at all .

Yet anciently hath this duty been practised , especially among women ; and at this day , before they enter their pews , some make their courtesy in the alley , but it is with their faces either toward their masters and mistresses , or toward some of their betters in the parish . Now , good men and women , understand your duty ; You come not hither to serve men , but God : therefore the first reverence that you make , ( because the house is Gods , and not mans ) direct your aspect to Gods table , which S. Paul calls the Lords Altar , saying , We have an Altar whereof they have no Heb. 13. 10. right to eat which serve the tabernacle . This is the great signe of Gods residence in this holy place , as the Ark was the signe of his presence in his tabernacle : here the great sacrifice of Christs death for our salvation is in remembrance represented to God the Father ; and can we remember so great a benefit , and not reverence the Father , Sonne , and holy Ghost for it ? I do not exhort you to give divine worship to Gods table , but to worship God toward it . For Gods Altar is not terminativum cultûs , but motivum only : as Daniel being in captivity Dan. 6. 10. turned his face toward Jerusalem when he prayed , but prayed not to it . Thus if we come before God in his house with due reverence , then will he hold out his golden scepter of grace to us , as the great king Ahasuerus held Esth. 5. 2. out his to Qu. Esther . But if we slight God in his own palace , and he hold out his iron scepter to us ; then let us be wise and learned : Let us learn of our mother churches , for there our reverend fathers the prelates and others make their reverence to God on this wise , both at their entry and return . Wherefore , to follow their good and holy pattern , we also are to do the like both at our first coming into Gods house , and at our going out . And this will I confirm to you out of Gods word . The first is taught in Psalm . 132. 7. We will enter into his tabernacle , we will worship at his footstool . The second is expressed in the second of Chron. where is shewed , that , when the sacrifice 2. Chro. 29. 30 was ended , the king and all that were present with him bowed themselves and worshipped . And thus Elkanah came yearely both to worship , 1. Sam. 1. 3. and to sacrifice to the Lord in Shiloh ; upon which place saith Mendoza , Mysterio non vacat , quòd priùs adorârit & postea sacrificârit , ut quanta cum reverentia sacrificandum sit significetur . It wanted not mysterie , that he first worshipped , and then sacrificed , to signifie with how great reverence he did it . S. Gregorie likewise hath it , Expos. mor. in locum . Adorans immolat , quia quò humiliùs divinâ veneratione prosternitur , eò summo claritatis illius blandimento suaviùs refovetur : He worshipping sacrificed : for by how much the more humble he was in divine veneration prostrate , so much the sweetlier he was comforted with the pleasantnesse of his highest excellencie . But what is the fashion of the vulgar ? as they come in with rudenesse , so they run out like sheep at a gap ; except a few of our women and maids , which to this day retain some remnant of this laudable duty . Did we know what God is , what we have had from him , and what we are to have , we would kisse the ground for his sake where he is , and think nothing enough for his honour .