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AN HOMILY

OF THE RIGHT USE OF THE CHURCH OR TEMPLE OF GOD,

AND OF THE REVERENCE DUE UNTO THE SAME.

THE FIRST PART.^a

WHERE there appeareth at these days great slackness and negligence of a great sort of people in resorting to the church, there to serve God their heavenly Father according to their most bounden duty; as also much uncomely and unreverent behaviour of many persons in the same, when they be there assembled; and thereby may just fear arise of the wrath of God and his dreadful plagues hanging over our heads for our grievous offence^b in this behalf, amongst other many and great sins which we daily and hourly commit before the Lord: therefore, for the discharge of all our consciences and the^c avoiding of the common peril and plague hanging over us, let us consider what may be said out of God’s holy book concerning this matter; whereunto I pray you give good audience, for that it is of great weight, and concerneth you all.

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thou mayest regard the prayer of thy servant and his humble supplication; much less then be our churches meet dwellingplaces to receive the incomprehensible Majesty of God:) and indeed the chief and special temples of God, wherein he hath greatest pleasure, and most delighteth to dwell and continue in, are the bodies and minds of true Christians and the chosen people of God; (according to the doctrine of the holy Scripture, declared in the first Epistle to the Corinthians [1 Cor. 3:[16–17].]: Know ye not, saith St. Paul, that ye be the temple of God, and that the Spirit of God doth dwell^e in you? if any man defile the temple of God, him will God destroy; for the temple of God is holy, which ye are: and again in the same Epistle [1 Cor 4:[19–20].]: Know ye not that your body is the temple of the Holy Ghost dwelling in you, whom ye have given you of God, and that ye be not your own? for ye be dearly^f bought: glorify ye now therefore God in your body and in your spirit, which are God’s:) and therefore, as our Saviour Christ teacheth in the Gospel of St. John [John 4:[23–24].], they that worship God the Father in spirit and truth, in what place soever they do it, worship him aright; for such worshippers doth God the Father look for: for God is a Spirit; and those which worship him must worship^g him in Spirit and truth, saith our Saviour Christ: yet, all this notwithstanding, the material church or temple is a place appointed, as well by the usage and continual examples expressed in the Old Testament as in the New, for the people of God to resort together unto, there to hear God’s holy word, to call upon his holy Name, to give him thanks for his innumerable and unspeakable benefits bestowed upon us, and duly and truly to celebrate his holy Sacraments; in the unfeigned doing and accomplishing of the which standeth that true and right worshipping of God aforementioned.  And the same church or temple is by the Scriptures,^h both of the Old Testament and the New,ⁱ called the house and temple of the Lord, for the peculiar service there done to his Majesty by his people, and for the effectuous presence of his heavenly grace, wherewith he, by his said holy word, endueth his people so there assembled.  And to the said house or temple of God, at times^k by common order appointed, are all people that be godly indeed bound with all diligence to resort, unless by sickness or other most urgent causes the be letted therefro.  And all the same so resorting

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thither ought with all quietness and reverence there to behave themselves in doing their bounden duty and service to Almighty God in the congregation of his saints.  All which things are evident to be proved by God’s holy word, as hereafter shall plainly appear.

Now that it is likewise the place of thanksgiving unto the

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Lord for his innumerable and unspeakable benefits bestowed upon us, appeareth notably in the latter end of the Gospel of St. Luke and the beginning of the story of the Acts; where it is written, that the Apostles and disciples, after the ascension of the Lord, continued with one accord daily in the temple, always praising and blessing God.  [Luke 24:[53]; Acts 2:[46].].

And it is likewise declared in the first Epistle to the Corinthians, that the church is the due place appointed for the reverent^s use of the Sacraments.  [1 Cor. 11:[20–34].].

It remaineth now to be declared, that the church or temple is the place where the lively word of God (and not man’s inventions) ought to be read and taught, and that the people are bound thither with all diligence to resort; and this proof likewise to be made by the Scriptures, as hereafter shall appear.

In the story of the Acts of the Apostles [Acts 13:[5, 14–41].] we read, that Paul and Barnabas preached the word of God in the temples of the Jews at Salamin.  And, when they came to Antiochia, they entered on the sabbath day into the synagogue or church, and sat down; and after the lesson or reading of the Law and the Prophets, the ruler^t of the temple sent unto them, saying, Ye men and brethren, if any of you have any exhortation to make unto the people, say it.  And so Paul, standing up, and making silence with his hand, said, Ye men that be Israelites, and ye that fear God, give ear, and so forth,^u preaching to them a sermon out of the Scriptures, as there at large appeareth.  And in the same story of the Acts [Acts. 17:[1–3].], the seventeenth chapter, is testified how Paul preached Christ out of the Scriptures at Thessalonica.  And in the fifteenth chapter James the Apostle, in that holy council and assembly of his fellow Apostles, saith [Acts. 15:[21].]: Moses of old time hath in every city certain that preach him in the synagogues or temples, where he is read every sabbath day.  By these places ye may see the usage of reading of the^v Scriptures of the Old Testament among the Jews in their synagogues every sabbath day, and sermons usually made upon the same.  How much more then is it convenient that the Scriptures of God, and specially the Gospel of our Saviour Christ, should be read and expounded to us, that be Christians, in our churches; specially our Saviour Christ and his Apostles allowing this most godly and necessary usage, and by their examples confirming^x the same!

It is written in the stories of the Gospels, in divers places, [Matt. 4:[23]; 9:[35].]

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that Jesus went round about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom; in which places is his great diligence in continual preaching and teaching of the people most evidently set forth.  In Luke ye read how Jesus, according to his accustomed use, came into the temple, and how the book of Esay the Prophet was delivered him; how he read a text therein, and made a sermon upon the same.  And in the nineteenth is expressed how he taught daily in the temple.  And it is thus written in the eighth of John: Jesus came again early in the morning into the temple, and all the people came unto him, and he sat down and taught them.  And in the eighteenth of John our Saviour testifieth before Pilate, that he spake openly unto the world, and that he always taught in the synagogue and in the temple, whither all the Jews resorted, and that secretly he spake nothing.  And in St. Luke: Jesus taught in the temple, and all the people came early in the morning unto him, that they might hear him in the temple.  Here ye see, as well the diligence of our Saviour in teaching the word of God in the temple daily, and specially on the sabbath days, as also the readiness of the people resorting all together, and that early in the morning, into the temple to hear him.

The same example of diligence in preaching the word of God in the temple shall ye find in the Apostles, and the people resorting unto them (Acts the fifth); how^y the Apostles, although they had been whipped and scourged the day before, and by the high priest commanded that they should preach no more in the name of Jesus, yet the day following they entered early in the morning into the temple, and did not cease to teach and declare Jesus Christ.  And in sundry other places of the story of the Acts ye shall find like diligence, both in the Apostles in teaching, and in the people in coming to the temple to hear God’s word.

And it is testified in the first of Luke, that when Zachary, the holy priest, and father to John Baptist, did sacrifice within the temple, all the people stood without a long time praying: such was their zeal and fervency at that time.  And in the second of Luke appeareth what great journeys men, women, yea, and children took, to come to the temple on the feast day, there to serve the Lord; and specially the example of Joseph, the blessed Virgin Mary, mother to our Saviour Christ,^z and of our Saviour Christ himself, being yet but a child; whose examples are wor-

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thy for us to follow.  So that, if we would compare our negligence in resorting to the house of the Lord, there to serve him, to the^a diligence of the Jews in coming daily, very early, sometime great^b journeys, to their temple, and, when the multitude could not be received within the temple, the fervent zeal that they had, declared in standing long without and praying, we may justly in this comparison condemn our slothfulness and negligence, yea, plain contempt, in coming to the Lord’s house (standing so near unto us) so seldom, and scarcely at noon^c time; so far is it from a great many of us to come early in the morning, or give attendance without, who disdain to come into the temple.  And yet we abhor the very name of the Jews, when we hear it, as of a most wicked and ungodly people.  But it is to be feared, that in this point we be far worse than the Jews, and that they shall rise at the day of judgment to our condemnation, who, in comparison to them, shew such slackness and contempt in resorting to the house of the Lord, there to serve him, according as we are of duty most bound.

And, besides this most horrible dread of God’s just judgment in the great day, we shall not in this life escape his heavy hand and vengeance for this contempt of the house of the Lord and his due service in the same, according as the Lord himself threateneth in the first chapter of his Prophet^d Aggeus after this sort [Hag. 1:[9–11].]: Because you have left my house desert and without company, saith the Lord, and ye have made haste every man to his own house; for this cause are the heavens stayed over you, that they should give no dew, and the earth is forbidden that it shall bring forth his fruit;^e and I have called drought upon the earth, and upon the mountains, and upon corn, and upon wine, and upon oil, and upon all things that the earth bringeth forth, and upon men, and upon beasts, and upon all things that men’s hands labour for.  Behold, if we be such worldlings that we care not for the eternal judgments of God, (which yet of all other are most dreadful and horrible,) we shall not escape the punishment of God in this world by drought and famine and the taking away of all worldly commodities, which we as worldlings seem only to regard and care for.

Whereas, on the contrary part, if we would amend this fault of^f negligence, slothfulness, and contempt of the house of the Lord and his due service there, and with diligence resort thither

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together, to serve the Lord with one accord and consent in all holiness and righteousness before him, we have promises of benefits both heavenly and worldly.  [Matt. 18:[20].]  Wheresoever two or three be gathered in my name, saith our Saviour Christ, there am I in the midde^g of them.  And what can be more blessed than to have our Saviour Christ amongst^h us?  Or what again can be more unhappy or mischievous than to drive our Saviour Christ from amongst us, and toⁱ leave a place for his and our most ancient and mortal enemy, the old dragon and serpent, Satan the devil, in the middle^k of us?  In the second of Luke it is written how that the mother of Christ, and Joseph, when they had long sought Christ, whom they had lost, and could find him no where, that at the last they found him in the temple, sitting in the middle^l of the doctors.  So, if we lack Jesus Christ, that is to say, the Saviour of our souls and bodies, we shall not find him in the market place, or in the guild hall,^m much less in the alehouse or tavern amongst good fellows (as they call them), so soon as we shall find him in the temple, the Lord’s house, amongst the teachers and preachers of his word, where indeed he is to be found.  And as concerning worldly commodities, we have a sure promise of our Saviour Christ: Seek ye first the kingdom of God and the righteousness thereof,³ and all these things shall withal be given unto you.

And thus we have in the first part of this Homily declared by God’s word, that the temple or church is the house of the Lord, for that the service of the Lord (as teaching and hearing of his holy word, calling upon his holy Name, giving thanks to him for his great and innumerable benefits, and due ministering of his Sacraments) is there used.  And it is likewise declared alreadyⁿ by the Scriptures, how all godly and Christian men and *women ought, at times appointed, with diligence to resort unto* the house of the Lord, there to serve him and to glorify him, as he is most worthy and we most bound.  To whom be all glory and honour world without end.  Amen.

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THE SECOND PART OF THE HOMILY

OF THE RIGHT USE OF THE CHURCH &c.^a

IT was declared in the first part of this Homily by God’s word, that the temple or church is the house of the Lord, for that the service of the Lord (as teaching and hearing of his holy word, calling upon his holy Name, giving thanks to him for his great and innumerable benefits, and due ministering of his Sacraments^b) is there used.  And it is likewise already declared by the Scriptures, how all godly and Christian men and women *ought, at all times appointed, with diligence to resort unto the* house of the Lord, there to serve him and to glorify him, as he is most worthy and we most bounden.  Now it remaineth, in this second part of the Homily concerning the right use of the temple of God, to be likewise declared by God’s word, with what quietness, silence, and reverence those that resort to the house of the Lord ought there to use and behave themselves.

It may teach us sufficiently how well it doth become us Christian men reverently to use the church and holy house of our prayers, by considering in how great reverence and veneration the Jews in the old law had their temple; which appeareth by sundry places, whereof I will note unto you certain. In the twenty-sixth of Matthew it was laid^c to our Saviour Christ’s charge before a temporal^d judge, [Matt. 26:[61].] as a matter worthy death, by the two false witnesses, that he had said he could destroy the temple of God, and in three days build it again; not doubting but, if they might make men to believe that he had said any thing against the honour and majesty of the temple, he should seem to all men most worthy of death.  And in the twenty-first of the Acts [Acts 21:[27–28].], when the Jews found Paul in the temple, they laid hands upon him, crying, Ye men Israelites, help: this is that man who teacheth all men every where against the people and the law and against this place; besides that, he hath brought the Gentiles into the temple, and hath profaned this holy place.  Behold how they took it for a like offence to speak against the temple of God, as to speak against the law of God; and how they judged it convenient that none but godly persons and the true worship-

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pers of God should enter into the temple of God.  And the same fault is laid to Paul’s charge by Tertullus, an eloquent man, and by the Jews, in the twenty-fourth of the Acts, before a temporal judge, as a matter worthy death,^e that he went about to pollute the temple of God.  And in the twenty-seventh of Matthew, when the chief priests had received again the pieces of silver at Judas’ hand, they said, It is not lawful to put them into Corban, (which was the treasure house of the temple,) because it is the price of blood.  So that they could not abide that not only any unclean person, but also any other dead thing that was judged unclean, should once come into the temple or any place thereto belonging.

And to this end is St. Paul’s saying in the second Epistle to the Corinthians, the sixth chapter, to be applied: What fellowship is there betwixt righteousness and unrighteousness? or what communion between light and darkness? or what concord between Christ and Belial? or what part can the faithful have with the unfaithful? or what agreement can there be between the temple of God and images?  Which sentence, although it be chiefly referred to the temple of the mind of the godly, yet, seeing that the similitude and pith of the argument is taken from the material temple, it enforceth that no ungodliness, specially of images or idols, may be suffered in the temple of God, which is the place of worshipping God, and therefore can no more be suffered to stand there, than light can agree with darkness, or Christ with Belial; for that the true worshipping of God and the worshipping of images are most contrary, and the setting of them up in the place of worshipping may give great occasion to the worshipping of them.

But to return^f to the reverence that the Jews had to their temple.  You will say they^g honoured it superstitiously and a great deal too much, crying out, The temple of the Lord, The temple of the Lord, being notwithstanding the most wicked in life, and be therefore most justly reproved in Jeremy, the Prophet of the Lord.  Truth it is, that they were superstitiously given to the honouring of their temple.  But I would we were not as far too short from the due reverence of the Lord’s house, as they overshot themselves therein.  And, if the Prophet justly reprehended them, hearken also what the Lord requireth at our hands, that we may know whether we be blameworthy or no.

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It is written in Ecclesiastes, the fourth chapter: When thou dost enter into the house of God, saith he,¹ take heed to thy feet; draw near that thou mayest hear: for obedience is much more worth than the sacrifice of fools, which know not what evil they do.  Speak nothing rashly there, neither let thine heart be swift to utter words before God: for God is in heaven, and thou art upon the earth; therefore let thy words be few.  Note, well-beloved, what quietness in gesture and behaviour, what silence in talk and words, is required in the house of God, for so he calleth it.  See whether they take heed to their feet (as they be here warned) which never cease from uncomely walking and jetting² up and down and overthwart the church,³ shewing an evident signification of notable contempt both of God and all good men there present: and what heed they take to their tongues and speech which do not only speak words swiftly and rashly before the Lord, (which they be here forbidden,) but also oftentimes speak filthily, covetously, and ungodly, talking of matters scarce honest or fit for the alehouse or tavern in the house of the Lord; little considering that they speak before God, who dwelleth in heaven, (as is here declared,) when they be but vermins here creeping upon the earth in comparison to his eternal Majesty; and less regarding that they must give an account at the great day of every idle word [Matt 12:[36].], wheresoever it be spoken, much more of filthy, unclean, or wicked words spoken in the Lord’s house to the great dishonour of his Majesty and offence of all that hear them.

And indeed, concerning the people and multitude, the temple is prepared for them to be hearers rather than speakers; considering that as well the word of God is there read or taught, whereunto they are bound to give diligent ear with all reverence and silence, as also that common prayer and thanksgiving are rehearsed and said by the public minister in the name of the people and the whole multitude present, whereunto they giving their ready audience should assent, and should say^h Amen, as St. Paul teacheth in the first Epistle to the Corinthians [1 Cor. 14:[16].]; and in another place [Rom. 15:6], Glorifying God with one spirit and mouth, which cannot be when every man and woman, in severateⁱ pretence of

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Margin Note:  Top of page: Eccles. 4:[17; 5:1; Vulg., but 5:1–2, Eng. Vers.].