The Holiness of Christian Churches

Perlegi hanc Concionem, dignámque judico quae typis mandetur.

THE HOLINESSE OF CHRISTIAN CHURCHES, OR A Sermon preached upon 1 Cor. 11.22.

OF divers questions asked in the Scripture, this is a convincing, & denying question: smiting their hearts for despising the Church, and denying that it ought to be so. It looks fully upon the business in hand; and that upon this text. For here is a Church certainly, the Church of God, & the Church that must not be despised. Thus far I am in a right way to speak something to you to the purpose: our good God grant both a beginning, and a good issue!

It is true, the present act is about a Chapel, not a Church: but that is but a diminutive of this, a daughter of the mother, for the Church that is in thine house.

All the question will be double: what is meant by the Church of God? and what is meant by the despising of them? Though this word Church be diversely taken, (which hath occasioned a various interpretation) yet certainly here, God would have us understand the place where God's people meet for his public worship.

If ye say, [Object.] that in the Apostles days there were no such churches as we have. [Sol.] I answer, that if by churches you understand large and stately buildings, such as heathens had then, and Christians have now; I yield there were not. They were in ambulatory troubles, and had not wealth so flowing for the body, that they could spare so much for the soul. But if you understand a cōmodious & fit place, separate from common to holy use, then surely they had them, such there were. For otherwise they had willfully neglected that golden rule, that all things be done decently and in order, for the avoiding of the snares of Heretics and Schismatics in private conventicles.

And that this mentioned here, was such, doth appear in the text at three turns. First, Paul saith, when ye come together in the Church. Here are three considerables, the people (ye): their act (coming together): and the place where (the Church). Secondly, what he called a church, he calls a place; when ye come together into one place; not as one people. Thirdly, that which he called a church, and a place, he doth oppose to their own houses, have ye not houses to eat in at home? despise ye the church of God? where he taxeth a double fault. First, that in eating and drinking they kept not to the use of their own houses: and secondly, that they basely abused the church of God after their own lusts, and how was that?

Consider next, what is meant by despising them: They used them like common houses for works of nature and complement: like profane houses for sin, and Epicureanism: and they used them not reverently, according to the uses whereto they were designed: So they despised them.

You see now, [ 1] that we have here, A place, the church of God; and an use, not to despise, but to honor it. And thus it comes fully to the work in hand, setting this holy truth upon our consciences, [ 2] that when places are consecrated, and set a part to God's services, they must not be despised by ordinary and sinful uses, but honored as churches of God.

Shall I speak what reverence God required to the Tabernacle? The Levites pitch their tents near it, but the people were not to approach but for sacrifice, and other service. The stranger might not come near when it was set up by the Levites upon pain of death. The Priests were not to meddle with the high-priests office: and if they erred, they were judged. The high-priest was not always to enter into the holy of holies: that must be but once a year, or he must die.

All priests must be sure not to enter with unwashen hands, and feet, or they must die. Thus God nourished their reverence to the place of his public worship: yet theirs was but a shadow of Christ, we in our assemblies have a promise of Christ himself (as in a place of presence) made good in the midst of the seven golden candlesticks.

Shall I speak what reverence the Jews had to their sanctuary? They would not enter with staff, or shoes, no nor spit but in an handker-chief. They made not a thorough-fare of it, to shorten their way, but went about. They turned not their back upon it, but went side-long to keep themselves from suspicion of idolatry. They went not the same way they came in: none of them sat in the outer court, save the Kings-house. [ 9] They made not houses like that, and all to nourish reverence to the house of God.

Shall I say how the very Turks do reverence their meeting places? [ 3] They punish with present death any man that voides excrements against them. They go not towards them to worship, but on hands and feet following their priest, neither do they enter them, but with their shoes off. They cover the floors of them with tapestry or arras, whereupon they tread, and all to make show of reverence to the house of their God.

Shall I speak how the church of Rome doth reverence her churches? [ 4] They do enough past question. They speak loftily among them, who ascribe some divine virtue to the stones and walls of them.

They also yield privileges unto them, as places of refuge and sanctuary for capital offenses. But as this was not of the rigor of the law (for thou shalt take the murderer from mine altar, that he may die), so it makes them dens of theevs, yet this must be granted, that this they do, to nourish reverence to Christian Churches.

Shall I now say, what reverence we (if we would be good Christians) must have to churches? we must not despise them. The nicest Casuist, that I have seen, saith two things to our purpose. First, in sacred and holy use, instruments set a part to God's worship must be used with singular reverence: because of the near relation betwixt the act of worship, and the instrument of it. Secondly, out of sacred and holy use, that, though no positive honor (by God's appointment) be due to such instruments, as was to the Temple and Ark: yet there is a privative honor due, whereby we must be careful so to demean ourselves that we diminish not that honor which is due in holy use: that so our proper worship by this outward reverence may be advanced.

But that I may be more distinct, I shall propound three particulars.

• 1 Whether holiness be to be attributed to churches?
• 2 How Reverence is to be shown to them?
• 3 The grounds of this Reverence.

If you ask, [ 1] whether Holiness be to be given to churches? I answer, there are two kinds of holiness, an inherent and actual holiness, and an appendent and Relative holiness. Inherent holiness is double. The first is fundamental in Christ, who is an holy thing, God's holy one Jesus, out of whom is derived all our annointing and saving holiness. The second is derivative, which springs from Christ to his members, the holy prophets, men of God, and saints. The Temple of God is holy which ye are. Appendent and relative holiness may be in things not capable of reason, three ways. First, from institution, appointment, and from example. So the Sanctuary and Temple of old, whither God sent his people to seek him, and to which God tied his visible presence: and where the Prophets, priests, Levites, Saints, Christ and his Apostles worshipped in their course. Secondly, [ 2] from example, but not from divine institution, and appointment. So the Synagogues of the Jews were holy, which were appointed by men to advance holy worship. For though they are called the Synagogues of God, [ 3] yet it is because God approved them, though he commanded them not. Thirdly, from proportion, to the former and voluntary consecration, whereby the thing itself is not made more holy materially, and formally, but finally, and reductively for use, as when they are set apart and applied to holy uses. Thus Churches and Chapels with their accessories are rightly said to be holy; and it is a snare to the man who devoureth that which is (thus) holy.

If you next ask, [ 2] how reverence is to be shown unto them? I answer, two ways. First, in respect of the bulk and body of them, we are to make them some way fit for the worship of such a God as is to be worshipped there. Christ made choice of an upper chamber which was large and trimmed to eat the passover in, and they are called blasphemers, who burnt up the Synagogues.

Secondly, reverence is their due, in respect of the use of them, we must come with fear unto them, where laughing is in the Church, there is the Devils work, saith Saint Gregory: and B. Chrysostom thus expostulates with his auditors, when the Priest offereth up thy prayers to God, doest thou laugh? doest thou not fear? doest thou not tremble? The church is no market-stall or standing, but the place of Angels, the palace of the great God. Therefore as Jacob was afraid in Bethel; and David came in fear to worship: so reverently must we carry ourselves: for holiness becomes thy house forever, saith every devout soul.

As we must come with fear, so also must we reverently perform the whole worship of God there. God hath made a promise to his people there; and therefore choose to be an abject in the house of God when thou prayest: be as low as thou canst; dust thyself in the dust of the sanctuary, said the Jew of old. When thou hearest, give attention with reverence: damnation came in by the ear, and salvation must come that way too. When thou comest to the table of the Lord, receive the seals of the covenant with reverence also; to have God bind himself to thee, and to have thyself, bind thyself to God, is a work to be trembled at even by the Angels themselves.

Again, we must not apply churches or chapels, to any private use. Saint Paul blames the Corinthians here for their feasts of love: and Saint Augustine saith of those kind of Church-ales, which by abuse crept into them in his time, that if they came thither Christians, they went home Pagans. And this we know, that many decrees have been made against buying, selling, dancing and playing in them. Yea, and when Eutichus did but sleep while Paul preached, he fell down, and it had almost cost his life, though he might have had his excuse, that Paul preached too long.

Lastly, we must not apply Churches or Chapels to any sinful use. Heathen priests would persuade young virgins, whom they purposed to defloure, that their God's desired their company: and ye know what the sons of Eli did. Such are they that make the church a place of gazing, pride, contention, lustful thoughts, or the like. But as Ahasuerus dealt with Haman, will he force the queen before me in the house? cover his face, away with him, hang him up: so, and worse, will God deal with them, that dare sin before him in his house. This reverence ye owe to Churches in their bulk, and use,

And that ye may be convinced, [ 3] consider thirdly, the grounds of this reverence, which are two. First, our churches and chapels are dedicated to God, for his holy uses and services: and what is this? when is it done?

It is their setting apart to holy uses forever. The Jews did it by holy oil appointed by God, as a type of Christ's graces: and then no ordinary businesses, though the end was sacrificing, was to be done in them; nor so much as a burden to be carried thorough them. The church of Rome doth it by over-loading ceremonies, as oil, salt, ashes, on which they write the Alphabet in Greek, and Latin. They set up twelve crosses, and twelve lamps, burning, to signify the twelve Apostles preaching the cross. They are given to it; let them alone, they will not do otherwise. But we do it with the word of God, & prayers, decent ceremonies, to hold them for God's uses forever. Thus Constantine having finished a goodly church, dedicated it with orations, sermons, prayers, praises, saith Eusebius.

And thus do we, [ 2] that they may be made public to prevent conventicles: and that they may be thus yielded up to God's worship, to keep off profane bodies and souls, And though God do not give such a sign of possession now as in the time of the law, (when a cloud covered the tent of the congregation, and the glory of the Lord filled the Tabernacle; and the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord. And therefore, when Pompey saw a cloud in the holy of holies, it grew to a perverse judgment that the Jews were Nubicolae, worshippers of a cloud): though God (I say) do not thus take possession of our churches, yet certainly he accepts of the advancement of his worship by his own rules of edifying, decency, and order. Thus churches and chappells are consecrated, and dedicated; therefore despise them not.

Secondly, our churches and chappells are the houses of prayer, Though the sacraments and preaching of the word be there too; yet is it prayer that fits them, sanctifieth and seasoneth them unto us, without prayer, the word ordinarily is not the word of life, nor the sacraments the seals of life, ye must knock, if ye would have it opened, ye must ask, if ye would have. Shall I say more? when God's people are in them for worship, they are places of the best presence. The Father, Son, and Holy Ghost are there by way of love, grace, communion for our blessed assistance. For though he dwell not in temples made with hands, by way of confinement, yet doth he by way of special favor amongst two or three that are gathered in his name: and therefore the public worship is called the face of God, yea, the angels are there at hand too, by way of service, for the woman must have power on her head because of the Angels. They are therefore houses of prayer, and of glorious presence, despise them not.

Are all Christians think you, now without blame? Are they not covered with Corinthian guilt? [ 1] Some care not for the reverent comeliness of churches and chapels. The profane man esteems the church a prison, the ministry a bill of inditement, penitent prayers but a devout tragedy, and graves and tombs the shadow of death: therefore he cares not for them. The Politicians build for themselves in state, closing themselves in cedar, cutting themselves windows, and painting them with vermilion; yea houses of Ivory, with beds of Ivory: but a lighter cloak will serve Jupiter, a worse church will serve an assembly of saints by calling. The covetous worldling eats thistles with the asse, and will serve God enough; if he may do it cheap enough, he will be thrifty even to God himself. But if he hear of selling all, and giving to the poor, he goes away sorrowing, yea, if he hear of parting with some, to build a church, his devotion is at an hard lift, he mootes Judas his case, to what end is this waste? The contemner of devotion careth not what place God hath among men, so he have any. As Licinius in the days of Constantine (pretending a more wholesome air) drew the people out of the city into the fields to serve God there, so plotting the ruin of churches, saith the historian: so he (provided he may have liberty enough, and not be troubled with that which men call devotion) cares not if oates were sowed where churches stand, why comber they the ground? The scrupulous Christian (fearing the superstition of churches) cares not how low the stream runs that way. Pater noster built churches, but his our father shall ptill them down, or let them fall. O saith he, [Object.] they have been abused to superstition and idolatry! therefore let not a stone lie upon a stone unpulled down, or let them fall.

But put the case it be so, [Sol.] will nothing expiate their guilt but atheism in their ruin? Originally, they were built to the honor of God, and now by good laws they are returned to their proper use, and sanctified unto us, by the word of God and prayer. Were the Spartan laws good, for the rooting out of all vines, because men made themselves drunk with the fruit of them? Saint Augustine tells such, that the scriptures have been abused to make spells and amulets, and yet are they blessed to them that use them well: and Christ employed the water-pots of Jewish superstition in the work of his first miracle. When Saint Paul was to do the work of God, he conversed in Athens, dedicated to heathenish Minerva, and sailed in the ship whose badge was Castor and Pollux.

So may we do God's business in those churches which have been worse used. Yea, [Object.] but (saith he) the time is come that we must not worship God in Samaria, nor Jerusalem, but pray with holy hands and hearts everywhere, therefore what should we do with churches? [Sol.] It is rrue, we have more freedom since the partition wall betwixt Jew and Gentile was pulled down: but though all days are alike in themselves, yet, I hope, he will have one day holier then another in use: so though all places are a like in themselves, yet one place may be holier then another in application, and use, for holy services. If this serve not the turn for the despisers of churches, let us forget that there are any such among CHRISTIANS, till we see them judged, and pass further.

Others come not to churches and chappells with fear, [ 2] and so despise them. They do not think of their dedication, nor of the fearful presence of God and Angels, nor of the reverent Acts of worship: and therefore take not heed to their feet when they go into the house of God. They forget God's command to Moses, when he was to talk with GOD, put off thy shoes from thy feet. They forget GOD'S command by Moses, make a laver, to wash the priests when they enter my house. They forget David's exhortation, O come let us worship and bow down, let us kneel before the Lord our maker: yea, and CHRIST'S zeal too, who, whatsoever he endured would not suffer the house of prayer to be dishonored. Hence is it that they come into churches and chappells, as into a playhouse to see and to be seen, to hear one act his part for two hours, and away, yea worse, as into an alehouse, to laugh, fleere, and talk.

Others again, [ 3] care not to despise them by any common or sinful use. As in our summer fields, the be gathers honey, the sheep grass, the hunter his game, but the storke pecks up some toad, or snake, to feed upon them. So they come not to pick up the food of ANGELS, the heavenly Manna, but some baser for some wicked lust of sin to sleep' upon, from the word and prayer abused. Will ye steal, murder, and commit adultery, and swear falsely, and come and stand before me in this house which is called by my name? So will ye have gadding eyes, wandering thoughts, high looks? and worse, will ye abuse the means of salvation to flatter yourselves in sin, and come into the church of God? will ye thus despise them?

Though Israel play the harlot, yet let not Judah sin. Let others come and go wirhout the communion of saints, yet let Saint Paul's words sink into your souls, despise ye not the church of God. First, despise them not by base uncomeliness, ye will build houses for the living, and surely if they be not founded in confidence to perpetuate your names; nor in unjustice as Ahab, to nigh Naboth's vineyard for his good; nor in oppression, when the stone cries out of the wall, and the beam out of the timber, bloods, bloods; nor for ostentation, but for use; it is not unlawful both for necessity, pleasure, defense, and state: yet the house of God must not lie waste. Ye will build sepulchers for the dead: and surely if they be not in pride and vain-glory; but if they be to testify our love to the dead, according to what they were alive; and to testify our faith in the resurrection of the dead: & to profit ourselves by monitors of our mortality; It is not unlawful neither, yet the witness of our love to men (in the grave) must not be fairer then the witness of our love to God (in the whole Church). In all ages (when peace and plenty gave liberty) Christians have been flowing in works of charity and piety.

Here might ye have seen work-houses for the sound, there hospitals for the sick: Here alms-houses for the aged, there schools for the children; Here colleges for the children of the Prophets, there bride-wells for the idle and incorrigible: Here churches for parishes, there chappells for houses: and shall not this provoke your willing minds? Is nothing left for you?

Behold, when Jehu came to Jezreel, and had executed vengeance upon Jezebel, he said go now and see this cursed woman, and bury her; for she is a kings daughter. I have done a work of justice, do ye a work of charity to such a person. There is some little proportion betwixt her and this chapel: for a similitude agrees not in every particular. It hath been neglected since the first stone was laid: but now behold it is visited: for it was built as a daughter for the honor of the King of heaven.

Go on (right worthy Christians); and do so to your own churches and chappells too. Some monuments may make you infamous, as the building of Babel, the rebuilding of Jericho, the setting up of Calves, the erecting of the houses of the Sodomites, the horses of the sun, the houses of abomination to Baal, Ashtoreth, Chemosh, Milchom, and the like. But this work, and such as this is, shall leave a sweet savor behind you, when you are gone, as upon the Centurion, he loved our nation, and hath built us a Synagogue. Ye have done worthily therefore in Ephratah, and made yourselves famous in Bethlehem, that ye have not despised it by base uncomlinesse.

Secondly, [ 2] despise them not by irreverent carriage in them, who can come near a church or chapel, and not be humbled to think how many prayers he hath made in them (or such like) which are justly turned into sin? we have sinned, and prayed, and prayed, and sinned, as if our prayers had been a preparation to our future sinning. The very sight of the place doth, or may, justly humble us for this. Who can come near them, and not be lifted up with such devout thoughts as this, O Lord hear us, hear thy people that humbly call upon thy name here. O meet with us in thine own ordinances, (when we meet here) that we may be taught of God, and furthered in that way that leads to life▪ Who can enter into a church or chapel, and not think of the beauty of God's house, and not crave that (as occasion serves) he, and God's people, may see God's face there?

When Cornelius was in a room of his house (it may be set apart, but for a time) he said, now we are all here present before God: much more may we in our churches and chappells set a part forever.

I know but three things which can be a hindrance and impediment unto us, in so pious a work, and those are, profit, pleasure, honor, the lust of the eyes, the lust of the flesh, and the pride of life. All these cannot give reasons weighty enough to conclude the despising of the church of God. As for profit, what will it profit ut to win the whole world, if we loose our souls? As for pleasure, I said to laughter it is mad, and to mirth, what doth it? the sons of men are deceitful upon the weights: they over-weigh the pleasures of sin, and under-weigh the pain of misery. As for honor, if we seek honor one of another, and seek not the honor that cometh of God only, God will tread down our life upon the earth, and lay our honor in the dust. But howsoever these prevail with others, I am sure, that all these three are engaged, here not to despise this church of God.

It is built and furnished with cost: profit therefore is engaged, and hath given way to the devout worship of God here. It is built by a garden of pleasure, a parlor of plenty: pleasure therefore is engaged to give way to the devout worship of God. Joseph's tomb was in a garden, to put thoughts of mortality into his delights, and this chapel is in a garden, to be a monitor (in the midst of refreshments) to the way to immortality. It is garnished with the coat of arms below, looking upward: honor offers it self to be serviceable to the devout worship of God. Therefore as I say, in general, husbands teach your wives, parents teach your children, masters teach your servants, and all Christians provoke one another not to despise the churches of God: so in special in this place as opportunity is offered. Oh worship God in the beauty of holiness! for holiness becomes thy house forever.

Thus shall you bring honor to your God, ornament to your Gospel, edification to your neighbors, and comfort to your own souls in the day of the Lord Jesus, to whom with the Father, and the Holy Ghost, be all praise, power, and Glory, now and forever.