The Burning Yet Unconsumed Bush, Sermon 2
The After-noon Sermon, Auguſt 17. 1662
Text 3d. of Exodus, 2d. verſe.
And the Angel of the Lord appeared unto him in a flame of Fire out of the midst of a Buſh, and he looked, and behold the Buſh burned with Fire, and the Buſh was not conſumed.
He read 1, 2, 3, 4, and 5. Verſes.
THat this may be the more profitable and uſefull, I judge it neceſſary at your leiſure to caſt an eye on the ſore-going Chapter, wherein we ſhall ſee Moſes his preſervation: In this Chapter is deſcribed his preparation and fitneſſe for that employment God had appointed him to, by a ſuitable apparition, in which God diſcovers to Moſes his care of his People, of whom Moſes was to be a ſpeedy deliverer.
In the words read, we have the preparation confirmed to Moſes, for the great work of being called to be Iſreells deliverer. In the preparation we may take notice of three principal parts.
1ſt. The Apparition here preſented to Moſes, A burning, and yet an unconſumed Buſh.
2d. We have Moſes care to obſerve it in theſe words, I will turn aſide and ſee this great ſight, why the Buſh burns and is not conſumed.
3d. We have here Gods monitory precept that he afforded to Moſes, when he was drawing near to ſee the wonder.
In the precept or admonition we have principally conſiderable two parts.
1ſt. This precept or admonition is propounded, and that is, That Moſes ſhould not draw near, that he ſhould put off bis Shooes from off his Feet.
2d. The reaſon or argument, whereby God backs this precept or admonition, Becauſe the place whereon he, ſtood was Holy ground. Time would faile me ſhould I go over all theſe parts, therefore I ſhall only touch upon the two firſt, namely the apparition that Moſes defired to obſerve.
The apparition was a ſuitable diſcovery of the ſtate of the Church. In the burning, yet unconſuming of the Buſh, obſerve three things.
1ſt. Obſerve the lowneſſe and weakneſſe of the Church, repreſented by a Buſh.
2d. The cruelty of her Enemies, repreſented by Fire.
3d. The eminency of its preſervation: Though it was in the Fire, yet it was not conſumed; Not one of theſe but would take me up more time then I have to ſpend upon the whole.
The Church is compared to a Buſh for two reaſons.
1ſt. In regard of its deformity and uncomlineſſe.
2d. In regard of its weakneſſe.
The Church uncomly in regard of thoſe ſufferings. God ſees it good it ſhould be thus to humble his Church, to ſhew his goodneſſe in preſerving of her, to make her long for that perfect beauty that ſhe ſhall have: Hereby God makes them the more conformable to their Head: Hereby God makes them look after inward Beauty and Glory: Hereby he puts them upon living a Life of Faith, and not of Senſe: Hereby God ſhews how little he regards the Beauties of this Life: Hereby he ſhews there is a ſtate of reſt and of glory above, that they ſhould look after.
1ſt. Therefore the people of God are not to be cenſured in regard of their deformity, in regard of thoſe ſufferings they undergo in this Life. This Life is the obſcurity of the Churches adoption; we ſee what ſhe is, but not what ſhe ſhall be.
2d. We ſhould take heed of expecting that Glory that God hath not promiſed, it is too much to have two Heavens.
3d. Hereby we may ſee the reaſon why wicked men ſtumble ſo much at the Church of God, it is becauſe there is nothing of outſide Beauty and Glory to take them, or to allure them.
2dly. The Church of God is compared to a Buſh, in regard of its weakneſs, not to a ſtrong Oak, but to a Buſh, in other places to a Vine, both of them weak; to a Dove, a Lamb, a Sheep, weak creatures, ſometimes ſaid to be deſtitute; As our Lord Ieſus the Head of the Church, ſuffered through weakneſſe, ſo God hereby makes them reſt upon him, and when they are weak in themſelves, then are they ſtrong. The weakneſſe of our State, ſhews the ſtrength of the Grace of God afforded to them in upholding of them, the weakneſſe of the Church wonderfully confounds her Enemies, to be delivered not only againſt the ſtrength of men, but by the oppoſitions of men. Hereby the People of God are made more thankfull, both for their Preſervation, and likewiſe for their deliverance from their ſo powerfull Adverſaries; I am too long on this which I thought only to have toucht upon. Here's a larg Field, which whether moſt ſuitable to the Text or the Times, I ſhall leave others to judge.
2dly. The Enemies of the Church are compared to fire, the fire of affliction doth not only diſcover to us their rage and cruelty, but likewiſe diſcovers the benefit that comes to the Church by afflictions, afflictions are not conſuming fire, but trying fire, God teacheth his Servants excellent Leſſons by the light of this fire.
3dly. The Emminency of their Preſervation; they are not conſumed, though the fire be never ſo ſpreading, as it looſes in one place, ſo it gains in another, God will have his number, the Enemyes of the Church may as well attempt to beat the Sun with Snow-balls, or blow it out of the Heavens with Bellows, as to drive the Church of God out of the world, their Graves are not conſumed, this fire doth not burn them up, though it burn upon them, God will not ſuffer this fire to exceed their ſtrength, it ſhall burn up nothing but their droſſe, that that would deſtroy them, if not deſtroyed out of them.
I ſhall paſſe by the 2d. generall part, viz. Moſes his care to obſerve it. Moſes was an excellent Naturaliſt, yet he could ſee no reaſon in nature, that a flaming fire ſhould be in a Buſh, and the Buſh not burnt; I do not think that Moſes turned aſide in curioſity, ſo much as to ſee what God did intend by this great miracle: When Gods works are great, our obſervations ſhould not be ſmall, when the hand of God is eminently diſcovered we ſhould not ſhut our eyes. I am farr from being a Fanatick, or led by unſcripturall grounds, yet I cannot but obſerve the Hand of God, in theſe dayes wherein we now live, we have ſeen and heard of ſtrange ſights, wonderfull wonders, and I queſtion whether there hath not been ſomething as ſtrange as this, the hand of God is not to be neglected, though it cannot be perfectly underſtood; It is a ſign of a wicked man, to have the works of God out of his fight. Sirs, you may truſt this God that hath wrought ſuch wonders as in our, dayes he hath done, he hath all the creatures at his command, we ſhould dread and ſtand in awe of offending this God.
3dly. We have here conſider able the Monitory admonition of God; In that he doth forbid Moſes to draw nigh, and then he doth bid him to pull off his Shoes, the reaſon of the former will be underſtood by the opening of the latter, I ſhall briefly take notice of two things.
1. An injunction, Put of thy Shooes.
2dly. The argument, becauſe the place whereon thou ſtandeſt is holy ground.
I ſhall not give you the ſeverall gloſſes of ſome Criticks upon the words, the plain meaning is this, Gods ſcope and drift is to require of Moſes reverence, when he was to draw nigh to him; His deſign herein was to prepare him for obedience, and therefore God required that of him, which ſome Servants were wont to do, when they came before their Lords, or Maſters, to teſtifie their reverence to thoſe before whom they came, it was an ancient cuſtome, I might ſpend the hour in giving you inſtances or examples to this purpoſe; This Galeatius obſerves; the bareing the feet or putting off the Shooes, is in Scripture held forth as a token of reverence: Hence we read of S. John Baptiſt, ſpeaking of Chriſt, as having his Shooes on, and of himſelf as unworthy to unty his Shoo-lachets. Iſaiah 20.2. And the ſame time ſpake the Lord by Iſaiah the ſon of Amoz, ſaying, Go, and looſe the ſackloth from off thy loins, and put off thy Shoe from thy foot: and he did ſo, walking naked and bare-foot. Ezekiel 24.17. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy Shooes upon thy feet, and cover not thy lips, and eat not the bread of men. Mourners are there ſaid to go unſhod, to note ſubmiſſion or ſubjection: On the other ſide, when God would ſhow the deliverance of his people, he is ſaid to put on Shooes on their feet: So the reception of the Prodigall into his Fathers houſe, is according to the judgement of ſome learned men, intended by that expreſſion, the putting on Shooes on his feet, Luke 15.22. But the Father ſaid to his Servants, bring forth the beſt Robe, and put it on him; and put a ring on his hand, and Shoes on his feet. As much as if God had ſaid ſhew thy reverence, due ſubmiſſiveneſſe and ſubjection of Spirit, together with thy ſervile readineſſe, to do whatever I ſhall command and enjoyn: Calvin hath an excellent note upon this place. If ſo excellent a Servant of God as Moſes was, had need to be quickened by ſuch a Ceremony as this was, doubtleſſe we who are more backward to obedience, we ſhould both ſignifie the reverence of our ſouls by outward expreſſions, and of our bodies by bodily geſture, by kneeling, lifting up the hand, and the like, the preſence of God is great; We that are by the law of Creation much below him, and by the illegall Law of Sin much againſt him, ſhould certainly ſhow our Humility, when he calls to us or wee addreſſe to him The reaſon, becauſe the place whereon Moſes ſtood was holy ground: It was holy in regard of this miraculous Viſion, not as if the place were of its own Nature holy, but God doth hereby import, that that place by the ſpeciall Teſtimony of his preſence, in relation to the miracle, becauſe he was miraculouſly there preſent, that made the place holy: Thus it was then, I do not underſtand how I can ſo profitably diſcourſe of this unto you, unleſſe I take notice of the holineſſe of places now in the times of the Goſple, and conſider, Queſt how one place may be ſaid to be more holy then another.
I was not willingly put upon this imployment, if it had not been extorted from mee by ſomething that I have ſeen formerly and lately written, and by ſome, and thoſe not of the Leaneſt or Ignorant, but moſt Learned and accounted moſt Knowing. Bellarmine tells us theſe words The Temples conſecration is deſervedly holy and venerable, and indued with a divine efficacie and vertue: ſo Great is the Holineſſe of Churches, that thoſe things may be forbidden perpetually to be done in them, which may be lawfully done elſewhere. Here I ſhall Endeavour to explain the Queſtion, then Try, and faithfully reſolve it.
Firſt, For the opening of it: 1. I ſhall ſhew you what it is for a place to be holy.
2. What that is that is the foundation or cauſe of the Holineſs of places.
Queſt. For the firſt, What it is for a place to be holy, wherein the Nature of a place's holineſſe doth Confiſt?
Anſw. To this I anſwer, Firſt Generally, Secondly more Particularly. Firſt Generally, The Holineſſe of a place conſiſts in the Separation thereof, the ſetting of it apart, exalting of it above and before other places, thus the Notion of Holineſſe is taken in Scripture in 30 Exodus ver. 31. And thou ſhalt ſpeak unto the children of Iſrael, ſaying, This ſhall be an holy anointing oyl to me thorowout your generations. You ſhall there read concerning the Holy Ointment that He preſcribes to be compounded for his ſervice, it was ſet apart only for that purpoſe: The Holineſſe there of conſiſted in the ſeparating of it from other uſes and other oyles, in the 37, & 38 verſes of the ſame Chapter, And as for the perſume which thou ſhalt make, you ſhall not make to your ſelves according to the compoſition thereof, it ſhall be unto thee, holy for the Lord; Whoſoever ſhall make like unto to ſmell thereto, ſhall even be cut off from his people. The like we have in the zoth of Leviticus 24 and 25 verſes. But I have ſaid unto you, Ye ſhall inherit their land, and I will give it unto you to poſſeſſe it, a land that floweth with milk and beney: I am the Lord your God which have ſeparated you from other people. Ye ſhall therefore put difference between clean beaſts and unclean, and between unclean fowles and clean: and ye ſhall not make your ſouls abominable by beaſts or by fowl, or by any maner of living thing, that creepeth on the ground, which I have ſeparated from you as unclean. 26 Deuteronomy 18, and 19, verſes. And the Lord hath avouched thee this day to be his peculiar people, as he hath promiſed thee, and that thou ſhouldest keep all his commandements; And to make thee high above all Nations which he hath made, in praiſe, and in name, and in honour, and that thou mayeſt be an holy people unto the Lord thy God, as he hath ſpoken. God is ſaid there to avouch his people to bee his, and his. becauſe he is ſaid to have Separated them: For this take two Scriptures more, 19 Deut. 2. & 7. verſes. Thou ſhalt ſeparate three cities for thee in the midst of thy land which the Lord thy God giveth thee to poſſeſſe it; Wherefore I command thee ſaying, Thou ſhalt ſeparate three Cities for thee. And in the 20th of Joſhua and the 2d. verſe, and ſo on. That which in one place is called Separation, in the other place is called Sanctification. And hence it is, that a thing is ſaid to be unholy, when it is Common, and not ſet apart to holy Uſes, Acts 10.14. But Peter ſaid, Not ſo, Lord; for I have never eaten any thing that is common or unclean. Hebr. 10.29. Of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the bloud of the Covenant wherewith he was ſanctified, an unholy thing, and hath done deſpite unto the Spirit of grace?
Secondly. This ſetting apart of places for holy uſes, muſt have two properties:
1. It muſt be alienated from other uſes to holy uſes, the imploying of them to civil uſes, muſt be lookt upon as ſinfull and unlawfull, when Times or Things or Perſons are reputed holy when they are to be exempted from Common Imployment. The Sabbath day, an Holy day, Common imployment muſt not be done on that day. The veſſels of the Tabernacle they were holy, not to be imployed in ordinary uſes. Some accounted this to be the ſinne of Belſhazzer, becauſe he uſed the veſſels of the Temple. Thus the oyl and the oyntment fore-mentioned.
2dly. More particularly concerning this Holineſſe. This muſt be ſuch a ſeparation, as a ſervice done to God in thoſe places muſt be accounted and look'd upon as a Bet…er ſervice, and more acceptable, thon if it had been don elſwhere: As places are ſaid to be holy, becauſe they only are to be for Holy ſervices, & Holy ſervices are only to be done in thoſe Holy places. My Brethren, I defire you to take Notice, Places were ſaid to be Holy which did ſanctifie the Worſhip that was done in them, and ſanctified the Worſhipper. The very places were part of Worſhip. Theſe places were not only thoſe in which God was worſhipped, but by which God was worſhipped. Thus the Sabboth was ſanctified, and ſo the Altar, when that was Holy and Sanctified, it made the Gift to be ſo, Mat. 23.19. Ye fools and blinde; for w…ether is greater, the gift, or the Altar that ſanctifieth the Gift. The Altar you ſee ſanctified the gift, and the incenſe the Services done in ſuch Garments more acceptable, becauſe done in ſuch Garments.
More generally in reſpect of ſeparation, the cauſe and foundation of a place or any other things holineſſe, is its belonging to God, Gods propriety and peculiar relation to it, therefore to be holy, and to be Gods, are in Scripture equivolent, its being Gods, and God having relation and propriety to it, makes it become holy. Exodus. 13.2. Sanctifie unto me all the firſt-born, whatſoever opens the worth among the Children of Iſrael, both of man and of beast, it is mine. God commands that they ſhould ſanctifie to him all the firſt born, they ſhall be holy to me whatſoever opens the womb, it is mine; The cauſe and reaſon of its being holy, it becauſe it is Gods. Luke 2.23. (As it is written in the Law of the Lord, every male that openeth the womb, ſhall be called holy to the Lord.) This command is there again repeated, but in other words, as it is written, every male that openeth the womb, ſhall be holy unto the Lord; That which in one place is ſaid to be ſeparated, is here ſaid to be holy, and therefore holy becauſe ſeparated by God: Yet more particularly, the declared propriety that God hath in any place, or its belonging to God, is declared two wayes.
1ſt. From his preſence.
2d. From his precepts.
1ſt From his preſence, extraordinary or ordinary.
1ſt. Extraordinary, the extraordinary preſence of God is ſeen by his miraculous diſcovering of himſelf, by ſome ſign, as here in the Buſh. Joſhua 5.15. And the Captain of the Lords boſt ſaid unto Joſhua, looſe thy Shee from off thy foot, for the place whereon thou ſtandeſt is holy, and Joſhua did ſo. Hence it is that in 2 Pet. 1.18. And this voyce which came from Heaven, we heard, when we were with him in the holy Mount. The Mountain of Chriſts transfiguration is called the holy Mountain; There was an extraordinary manifeſtation of Gods preſence, ſo long as that continued, that was called an holy Mountain, this ceaſing, the holyneſſe of the place ceaſed likewiſe; Peter did not call it holy, becauſe it was ſo when he writ, but becauſe it had been ſo, otherwiſe it would have been unlawfull, to have imployed it to any other uſe.
2d. His ordinary preſence makes a place holy, the preſence of the ſtanding Reſidency by ſome externall Symboll. 2d. His ſpeciall preſence in the religious Services of his people, concerning the firſt of theſe; this was confirmed in the Time of the Ceremonial Law, as inſtance the Altar, the Temple, the Ark, the Mercy-Seat, They were all Symbolis and ſignes of Gods preſence amongſt his people, That God was truly preſent in a more then ordinary way to do them good, He recorded his name there, Pſalm 68.1. where its ſaid, Let God ariſe, and his Enemies be ſcattered. Hence it was they mourned ſo much for the taking of the Ark, becauſe the viſible ſign of Gods preſence was taken away: ſo long as theſe continued, He was look'd upon as there, and thither the people went to worſhip.
2. Gods ordinary preſence is conſiderable in the religions ſervices of his people. This I call the Spiritual preſence of God in his Ordinances, 18 Matth. verſe 20. Where two or three are gathered together in my name, there am I in the midſt of them: Not in the Midſt of the place, but of the people, Praying, Preaching, Sacraments, in the due diſpenſation thereof he is preſent to accept them, His Spiritual preſence to bleſſe them, His preſence there to Aſſiſt in the due performance of them: Neither can his preſence be ordinarily expected, but in his own wayes.
2dly. As the preſence of God is the cauſe of a place its holineſſe, ſo Gods propriety and relation to a place is declared by his precept: He may chooſe whom he will, and what place he will. He unto whom all things belong, may more peculiarly have ſomething belong to him than others. Thus the Temple and the Tabernacle of old, they were conſecrated and ſet apart for God, by vertue of his divine command. 1ſt. He muſt have them Juſt according to the pattern. 2. He commanded them to be done in ſuch a place, and in no other. Here in this place is Typified Chriſt, and therefore God commanded the people to come to this place to worſhip Three times a Year, as in Exodus 23 verſe 17. Three times a year all thy males ſhall appear before the Lord God. 3dly. He commanded that people ſhould reverence theſe places, and forbid all Civill Imployment to be done there. 4thly. He made a promiſe to that place that he would accept the duties done there, becauſe done there. That was the reaſon why the people prayed in the Temple, rather then in their own Houſes, and when they could not be preſent there, if they but looked toward the Temple, God accepted, 1 Kings chap. 8. verſ. 44, 45. If thy people go out to battel againſt their enemy, whitherſoever thou ſhalt ſend them, and ſhall pray unto the Lord toward the City which thou haſt choſen, and toward the Houſe that I have built for thy name; Then hear thou in heaven their prayer and their ſupplication, and maintain their cauſe, &c. This ſhews the reaſon and foundation of any place its Holineſſe, The Preſence of God, and the Precept of God.
Now I come to the reſolution of this Queſtion: viz. How one place can be ſaid to be more Holy then another in the Times of the Goſpell: and I ſhall reſolve it, Firſt, by granting what muſt not be denyed. 2dly. By denying what muſt not be granted.
Firſt, By Granting that which muſt not be denyed, and herein, I ſhall Grant theſe 4. things.
Firſt, That in the Time of the Goſpel it is not only Lawfull, but very commendable to deſign and dedicate places to Holy Services: When I ſay it is Lawfull and commendable to deſign and dedicate places, I do not ſay to Conſecrate and Sanctifie them. There's a vaſt difference between the deſigning or appointing, or dedicating, and the Conſ…crating that place. Firſt, Concerning the deſigning or appointing of a place for any holy Imployment, differs much from Conſecrating it. A day may be appointed for the doing of any work in, but it is not conſecrated. We may deſign to meet in ſuch a place, and if prevented may meet in another. Secondly, The place we dedicate muſt be our own, in our own right to give, ſo to give it, as not to recall it. It is Lawfull for a Rich man to dedicate ſuch a place to ſuch an uſe, or ſuch a ſumme of money to Build a School or an Almeſhouſe, ſo that it ſhall not be in his power to recall it. By the way, this Dedication in Times of the Goſpel differs from the Dedication of any thing or place unto God in Times of the Law, for they were immediatly dedicated to God as part of Worſhip, whereas now it is not ſo. Thoſe things were holy, not becauſe of their Dedication, but becauſe of Gods promiſe of Acceptation: Conſecration is a great deal more; That makes it ſo Holy, that there muſt nothing be done in it, but what it is appointed to. The Services performed in thoſe places muſt be more acceptable to God, and efficacious to the performers that do perform them.
2dly. I grant ſome places are to have their Religious Services performed in them, rather then others: I mean places of greater conveniency, places appointed for publick meeting, rather then private, where we have the example of good to joyn together, and go along with us, thus thoſe of old overcame the Omnipotent. I deſire you to bear me witneſſe this day, that I plead for publick Ordinances, where Ordinances are pure, without humane mixture; I do here profeſſe, and do avowedly declare its my judgement, if they may be injoyed purely, I am for publick Ordinances.
3dly. During the time of performing Religious Services, we are not to uſe ſecular or civil imployments, as eating, drinking, &c. all which is lawfull at other times, but unlawfull then, being contrary to an expreſſe command: Let every thing be done decently, and in order. We are to abſtain from theſe things, when the Miniſter is preaching, you are not then to clap your ſelf upon your knees, as is the cuſtome of too many, that plead for Vniformity, in that and in many other practiſes they croſſe the thing they moſt plead for.
4thly. I grant that after the performance of holy duties in theſe places wherein we meet, its our duty to abſtein from, not only filthy and undecent actions, but from thoſe civil lawfull actions, that may reflect any diſhonour on the work that hath been done there, all that is to be done that may render the place unmeet, for Religious Services afterwards. This is reverence not due, becauſe the place is more holy, but for decency and order things ſubſervient to Religion call for reverence, and are not to be uſed, ſo that Religious Services are to be made deſpicable; The Bread of the Sacrament is not to be caſt to unreaſonable Creatures, becauſe it reflects a diſhonour upon the Service, neither ſhould dirty puddle be put into the Communion Cup, becauſe it reflects diſhonour to the uſe its appointed to, this is civil reference due to any place, where there is a Senate met in a Parliament houſe, in a Kings bed-chamber, &c.
I come now to deny what is not to be granted, and likewiſe I deny four things.
1ſt. That its not now in the times of the Goſpell, in any mans power, to ſet a part a place for Religious duties, ſo but it may be lawfull upon a due occaſion, to uſe it for a civil imployment, or its not unlawfull to alienate ſuch places to other uſes, then it was deſigned; The Bread and Wine in the Sacrament, after publick uſing them, is not unlawfull to be eaten in a civil way, ſo that we do not diſhonour God thereby, neither is there any more holineſſe in them then before. The Synagogues were as holy as our Churches are, they were appointed for prayer, and preaching, and reading, and were dedicated to holy Uſes, yet there were Civil imployments in thoſe places. Here among us we Conſecrate places; I doe affirm only God can make a thing or place ſo holy, that it ſhall be a ſin to imploy it to any other uſe. And if the Governours of the Church ſhall ſubſtitute other things or other places for divine imployment, fitter then thoſe formerly uſed, then thoſe former places and things returns to their accuſtomed uſe again, for the Pulpit, or Communion table, or the Surpliſs, or any other Veſtment, when done uſing, are not to be burnt, or buried under the Altar, but may be uſed to Common and Ordinary Imployments; the Communion Cup is no more holyer then the Wine, they may be uſed as Common things without fear of Sin; to Conſecrate moveable things, or unmoveable things ſo, as others may not uſe them, is abominable Superſtition. God hath not appointed theſe things to be uſed ſo, as none may ever uſe them otherwayes. Theſe things are not holy in themſelves.
2ly. No place in the times of the Goſpell hath ſuch holineſſe either from Inſtitution or uſe, as to ſanctifie or make acceptable or effectuall the ſervice therein performed, this is not in the times of the Goſpel. God is preſent at the places of Religious performances, not in reſpect of the place, but to the performers. Therefore God doth not ſay I will be preſent in that place, for the places ſake, but for the duties ſake. Prayers in the time of the Ceremonial Law were regarded for the places ſake; but we muſt abhor this piece of Judaiſme, and utterly deny Conſecration in this day of the Goſpel, when the Altar ſanctified the Gift, this is done by Gods inſtitution; But to ſay places or things can now do ſo, it makes the appointments of men, equall with the Inſtitutions of God. The Temple ſanctified the duties, or performances, not they the Temple; its quite contrary now: Our Churches and Meetings are not holy, without relation to the duties performed; Our duties are holy, without relation to the Church, but the Church not holy without relation to the duties therein performed: None but God can conſecrate a place to bee an effectuall means of Worſhip. The Jewes worſhipped in the Temple, Now God is worſhipped elſewhere, the places have no influence at all into our duties, at the moſt but helpfull to the bodies Conveniency.
The third thing I deny is this; There is now no place ſo holy, as to exclude another place from being as holy; we have not now the precept of God to preferr one place above another; Wee have not now the miraculous preſence of God, God hath not given us thoſe Symbolls of his ſtanding reſidency amongſt us, as in former dayes he did his People, as the Arke', the Mercy Seat, &c. As for his Ordinances and the performance of them; if we make a Place holy, in regard of Gods ſpeciall and ſpirituall preſence, I ſay the Cloſet, or Dining Room, or Chamber, the Field, or the River ſide is holy, humane conſecration make no place truly holy: I ſay it again, its the ſpeciall preſence of Chriſt in his Ordinance maketh one place more holy then another, then any Utenſils in the Church are more holy then the Church, the Font and the Communion Table, then the body of the Church, and ſo you make a difference between holyneſſe, in holy places, in holy things, and ſo bring in plain Judaiſme; A new Table where the Sacrament was never adminiſtred, cannot be ſo holy as the old, by this the very Mouthes of the Communicants would be ſo holy, that they muſt not eat nor drink any more, but they would defile it: I conclude this with this aſſertion, that Religious difference of places is removed, the Goſpel takes it quite away, the Goſpel is ſo far from giving or making ſuch a difference. 1. Tim. 2.8. I will therefore that men pray every where, lifting up holy hands without wrath and doubting. John 4.21, 22, 23. Jeſus ſaith unto her, Woman, believe me the hour cometh, when ye ſhall neither in this Mountain, not yet at Jeruſalem worſhip the Father. Ye worſhip ye know not what: we know what we worſhip: for Salvation is of the Jews. But the hour cometh, and now is, when the true worſhippers ſhall worſhip the Father in Spirit and in truth: for the Father ſeeketh ſuch to worſhip him. 1 Cor. 1.2. Ʋnto the Church of God which is at Corinth, to them that are ſanctified in Chriſt Jeſus, called to be Saints, with all that in every place call upon the name of Jeſus Chriſt our Lord, both theirs and ours. Therefore where two or three are met together, there am I in the middeſt of them, Mat. 18.…0.
This is the ſum of all, That Gods inſtitution is to be regarded, humane inſtitution to be rejected.
4. Laſtly, No place is ſo ſanctified by the miraculous ſpecial preſence of God, but that preſence ceaſes, when the tokens of Gods reſidence ceaſe; the Ark, the Mercy-ſeat, the places became as before.
For us to go a pilgrimage to Jeruſalem, and to the Temple, is an abominable thing; how many bloody battels have ſince been ſought there? theſe places where the preſence of God was, when abuſed to the diſhonour of God, they become worſe and worſe: whatever we uſe in holy uſes, looſes their holineſſe when abuſed. It's boldneſſe for us to tye the preſence of God to any place, for God hath not tyed himſelf to any place. I cannot but wonder, how it's poſſible for men to hold, that the Lords day, which God hath been pleaſed to ſet apart for himſelf, that its holineſſe can ceaſe; for that they ſay, the Lords day is not holier longer than the ſervice is in doing; yet that the Church, that God never appointed, ſhould retain its holineſſe, that you muſt not tread there, but with your hat off, nor come there without bowing the knee.
Give me leave to wind up all with profitable inferences that floweth from hence.
Ʋſe 1. The firſt inference: See the great difference betwixt the ſanctity and holineſſe of places under the Old, and under the New Teſtament. Thoſe under the Old, had the miraculous preſence of God: ſo long the places were holy. They had their Temple, their Altar, their Mercy-ſeat, the Ark, &c. theſe places were holy; you cannot ſay the like now: we have the preſence of God, but we have not the precept of God, as they had: places now differ from places then.
Ʋſe 2. I note the great goodneſſe of God, to give to us ſuch a ſweet diſpenſation, that now hee doth not tye us to places, as heretofore he did the Jenes: no land now is holier, nor place now holier then another: every coaſt is a Iudea, every Congregation is now a Zion, a Temple: you may pray as well now in your cloſets, as then in the Temple.
Ʋſe 3. There are ſeveral perſons to be reproved; thoſe that take pilgrimages to particular places, becauſe of that holineſſe they ſuppoſe in them. I might tell you of their lying Reliques: I will not trouble you with them: ſuppoſe them true, what is this to Inſtitution and command of God? where have you a command for ſuch a thing? I might take notice of thoſe that put holineſſe in places of Burial; in the Church; think it holier than the Church-yard; and one part of the Church holier than another; private prayer, rather than joyn in publick: for any to bow towards the place of the Communion Table, rather than to any other place of the Church.
Ʋſe 4. I ſhall deſire you to take notice of four things, you that are Chriſtians.
Firſt, Let this encourage you to ſerve God in your Families, and places that God hath ſet you in, with humility and reverence, as becomes that God with whom you have to do. Though I am againſt Superſtition, and Popiſh Innovations, yet I am for poſitive reverence wherever. Abraham came, he built God an Altar. Let no morning or evening paſſe, without Prayer in your Families; Pray, pray often: let every one of your houſes be a Church: this will bring a bleſſing on the place where you live. Be much in Prayer, for the Lords ſake.
Secondly, Labour to promote perſonal Holineſſe, as well as Family duty. Since you have heard ſomething of holineſſe of places, let us labour to become holy. Do you think thoſe wretches are not the more to be lamented, that ſwear, and drink, and lye, and whore, and think that the very duſt of the Temple touching their garments, will make them Holy? oh, put away uncleanneſſe, pride, drunkenneſſe, and covetouſneſſe, elſe though you bow and cringe, God will not hear your Prayers.
Thirdly, Love the holineſſe of the living Temples of God; wherever thou ſeeſt any thing of holineſſe, be in love with that ſoul: if there be a heaven upon earth, it is to enjoy the company of Saints: this will blow up the coals of ſpiritual love to God and goodneſſe. A famous man had this expreſſion, When I was in the company of Saints, I thought I was as if I had been among living coales; but when I was ſeparated from them, and came among Swearers and Drunkards, I found a ſpiritual frozenneſſe all over mee. Though the people of God are beſt company in Heaven, yet they are good company on earth. Whatever thou haſt received, impart it: Grace may be imparted, it cannot be impaired.
Fourthly, Labour to preſerve the holineſſe of Gods true Inſtitutions; thoſe things that are of divine conſecration. For humane conſecration, alas what is it? But for the Sabboth, the Lords day, labour to keep it holy. We talk much of Holy dayes, this is ſo indeed. The Lords Supper, that's of Divine Inſtitution, labour for a holy participation thereof. If any thing in the world would drive mee to a Paſſion, this would, to hear men plead for the holineſſe of places, and live unholy Lives; to ſtand up for humane, and not regard Divine inſtitutions. Oh that our King and Parliament might do ſomething more than is done for keeping the Sabboth holy! oh that we could mourn for that we cannot mend! The Sacraments are Holy: it is the duty of Miniſters to labour to keep them holy. The Lords Word that's Holy. Miniſtry, and the Ordinances of Jeſus Chriſt, labour to keep in High eſteem. We ought to hear with the ſame reverence, as if Jeſus Chriſt himſelf was here to preach. Live like walking Temples. Many of theſe truths might be further inlarged, but I have not time nor ſtrength. I could diſcharge my duty, without ſpeaking ſomthing to theſe. What you have received with the right hand, do not eaſt off with the left: I have better hopes of you, my dearly beloved: I hope God will bring home theſe, and all other thoſe truths to your ſoules, which in much weakneſſe I have delivered to you: and be more to you, than his poor Miniſter, though he ſhould have remained with you.
FINIS.
End of the text · William Jenkyn, The Burning Yet Unconsumed Bush (1662)