XXX. Now, as God in his word commands believers to unite in common prayers, so also it is necessary that public temples be appointed for performing them; where they who refuse to join with the people of God in their devotions, have no just reason for abusing this pretext, that they enter into their closets, in obedience to the Divine mandate. For he who promises to grant whatever shall be implored by two or three persons convened in his name,[392] proves that he is far from despising prayers offered in public; provided they be free from ostentation and a desire of human applause, and accompanied with a sincere and real affection dwelling in the secret recesses of the heart. If this be the legitimate use of temples, as it certainly is, there is need of great caution, lest we either consider them as the proper habitations of the Deity, where he may be nearer to us to hear our prayers,—an idea which has begun to be prevalent for several ages,—or ascribe to them I know not what mysterious sanctity, which might be supposed to render our devotions more holy in the Divine view. For since we are ourselves the true temples of God, we must pray within ourselves, if we wish to invoke him in his holy temple. But let us, who are directed to worship the Lord “in spirit and in truth,”[393] without any difference of place, relinquish those gross ideas of religion to the Jews or pagans. There was, indeed, anciently a temple dedicated, by Divine command, to the oblation of prayers and sacrifices: at that time the truth was figuratively concealed under such shadows; but now, having been plainly discovered to us, it no longer permits an exclusive attachment to any material temple. Nor, indeed, was the temple recommended to the Jews that they might enclose the Divine presence within its walls, but that they might be employed in contemplating a representation of the true temple. Therefore Isaiah and Stephen have sharply reprehended those who suppose that God dwells in any respect “in temples made with hands.”[394]