IT is worthy our observation, how that immediately after the penning of the ten Com­mandements, the holy Ghost falles in these last verses of this Chapter to the pressing and seconding of the Second Commandement: yea, and when the Law and Covenant was renewed at the second writing of the Tables, Exod. 34. 10. The first and maine thing largely insisted on in sixe whole verses, from the twelfth to the end of the seventeenth, is the inculcation of of obedience to this Law. And generally we may obserue it, that in all the bookes of Moses there is no one Com­mandement so often repeated, vrged, insisted vpon, as the [Page 2] Second and the Fourth: whence haply it may be, that the Iewes say, that the precept for the Sabbath, and the pre­cept against Idolatrie are as waighty as all the other Com­mandements of the Law.

Now, what may the reason of this be? Why such vr­ging of this Commandement with reasons, such fencing of this Commandement with prohibitions, and threate­nings aboue all the rest of the Commandements? Questi­onlesse God saw all men naturally to bee as the Caldeans Ier. 50. 38. mad vpon their Idols. Hee saw man to be so na­turally prone to Idolatrie and superstion, that all Prohibi­tions, Repetitions, Inculcations, and Restraints, would be all little enough to keepe the head-strong violence of cor­rupt nature within compasse. The neighings of corrupt nature after Idols, are such as iustly makes the Lord a Iealous God. Mans madnesse vpon spirituall vncleanenesse, and strange loue, makes the Lord thus Iealous, and his iea­lousie makes him thus cautelous, and provident.

Who would haue thought, that after such a terrible sight as the Children of Israell saw at the giuing of the Law, after such deliberate, and resolute promises as those, Exod. 19. 8. and 20. 19. that they would at all, or at least, in a long time, haue offered to haue broken any of these Lawes? And yet notwithstanding, How quickly turned they out of the way which God commanded them? Exod. 34. 8. Quickly indeed, forty dayes were not yet expired, before they haue turned out of the way. And what was the first Commandement they so quickly transgressed? That Com­mandement which is second in order, was the first in trans­gression. The second Commandement was the first that was openly and generally transgressed after the Law was given. Yea, not onely did they doe it quickly, but (that it may appeare they did it madly) they did it whilest the ter­rible signes of Gods presence were visibly remaining; for even at that present did the Mountaine yet burne with fire, as appeares, Deut. 9. 15. One would haue thought, that Gods bare Commandement should haue beene a suf­ficient [Page 3] restraint, or if that not enough, yet withall the re­membrance of the late terrible sight at the giving of the Law, or if that were forgotten, yet the terrible sight now in their eyes, the Mountaine yet burning with fire, might haue kept them from this sin. All serues to let vs see mans madnesse vpon superstition, and the cause of this dealing of Gods, in these verses, to insist first and alone vpon the pressing of this second Commandement.

Now in these fiue last verses, there are

• 1 A prohibition, with a reason. vers. 22. 23.
• 2 Certaine Canons, and Constitutions concerning the Altar whereon they were to sacrifice.

The Canons are three.

• 1 For the matter of the Altar, an Altar of earth, or an Altar of stone. vers. 24. 25.
• 2 For the fashion of the Altar, a plaine vnpolisht fashion. vers. 25.
• 3 For the manner of the service of the Altar. vers. 26.

The first Canon for the Altar, is verse 24. An Altar of earth shalt thou make vnto me, and thereon shalt thou sacrifice, &c. Which Iunius will haue to be vnderstood of the Altar to be vsed whilest the Arke was vnder Curtaines in the I­tineary condition of the Church, before the Lord took vp his aboad and continuall residence in the Temple, at which time the Altar was of brasse. 1 King. 8. 64. Others vnder­stand it of the earth wherewith the Altar was to bee filled, there being a brazen Altar in the Tabernacle. How ever, yet an Altar of earth is prescribed. Now God having pre­scribed an Altar of earth for sacrifice; flesh and carnall reason which affects a pompous and a portly service, might be ready to take offence, and to stumble at this Al­tar of earth. What an Altar of earth for the God of heaven? How suite they, what proportion betweene the glorious God of heauen, and a homly Altar of earth? Is it likely that God will smell a savour of Rest from such an Altar? Is there any likelihood that Gods presence will bee at, or [Page 4] his blessing vpon such a place?

Now therefore in these words of my text, the Lord meets with this, and prevents the scandall that might bee taken at the mean matter of the Altar. As if he should haue said, Let not the meanenesse, or the homelinesse of mine Altar trouble or offend you, thinke not that that shall any way hinder my presence, or communion with you, or my blessing vpon you, so long as I record my name there, and doe appoint it the place vpon which my name shall be cal­led, and where my name shall be called vpon, bee the mat­ter of the Altar what it will, and the place as meane as it will, yet in all places where I record my name, where I set vp mine ordinances, I will come vnto thee, there shall bee my presence, and I will blesse thee, and there shall bee my bles­sing. The earthen Altar shall neither hinder my comming to you, nor my blessing vpon you, I will record my name there, I will appoint mine ordinances to be there, and my Name being there, my presence, and my blessing shall bee as well there, even at the Altar of earth, as if it were an Altar of brasse, yea an Altar of beaten gold. And thus we haue the coherence, and sense of the wordes: So that the summe of them is indeed nothing else but the Consecrati­on, or Dedication of the Altar.

In which Consecration there is a promise of two things.

• 1 Of Gods presence, I will come vnto thee.
• 2 Of Gods blessing, I will blesse thee.

Both illustrated from the latitude and extent of the pro­mise: God confines not the promise of his presence, and blessing to any one Angle, or speciall place: but bee the place where it will be, if his Name be recorded there, thi­ther will he come, there will hee blesse. In all places where I record my name, I will come vnto thee, and I will blesse thee.

To begin first with the coherence, and occasion, and to take the drift or the whole together. Though but an Altar of earth, yet I will come, yet I will blesse. Learne hence, that the simplicity of Gods ordinances is neither barre to [Page 5] his presence, nor barre to his blessing. God will bee pre­sent and powerfull in meane and simple ordinances. God will not onely come and giue a blessing at an Altar of brasse, 1 King 8. 64. nor yet at an Altar of gold, the golden Altar, Numb. 4. 11. But be it an Altar of wood, Ezek. 41. 22. or an Altar of earth, here in the Text, or an Altar of plaine vnpolisht stone, verse 25. yet the meane materialls shall nei­ther hinder Gods presence, nor his blessing.

The efficacy of Ordinances depends not vpon their ex­ternall matter, or glory, but vpon Gods Consecration and Institution of them. All Ordinances haue their efficacy from this, that Gods name is recorded in them. And so long as Gods name is recorded on the Altar, that it hath Institution, and sanctification from him, let it be wooden, or earthen, bee it what it will be, Gods presence, and his blessing depends vpon his Institution, and not vpon the earth or the wood: no, nor yet the brasse and gold of the Altar. Yea therefore the Lord seemes even to affect a kind of simplicity in the eye of man in all his Ordinances, that the excellency of the power may be of God, 2 Cor. 4. 7. and not of the instruments.

If the Altar were gold, how many carnall eyes would so dote vpon the beautie of the mettall, as that they would be ready to ascribe all the efficacy thereof rather to the gold, then to God himselfe. And therefore the Lord on purpose will haue it of earth, that it may appeare that neither gold furthers, nor earth hinders the presence and blessing of God. Hee will come never the sooner, blesse never the more for a golden; he will come never the later, blesse never the lesse for an earthen Altar.

The lesse glory in the Altar, the more glory to God, who perfects his power in weaknesse, his glory in out­ward meannesse, and gets himselfe great glory in con­vaying heavenly blessings by earthly instruments.

Looke ouer all Gods Ordinances, & we shall see in them a marvailous simplicity, and yet notwithstanding their earthly simplicitie, we shall finde in them an heavenly and a divine efficacy.

The Gospell is indeed as Saint Paul calls it, the glorious Gospell of the Lord Iesus, but yet look vpon it with the eye of flesh, and what glory can be seene in it more then in an Altar of earth. And yet as meane a shew as it makes, it is the power of God to salvation to every one that beleeves. Rom. 1. 16.

The ordinance of preaching carryes such a simplicitie with it, that the world counts it foolishnesse; and yet vnto such as are saved it is the power of God, and it pleases God by the foolishnesse of preaching to saue them that beleeue. 1 Corin­thians 1. 18. 21.

Gods Ministers alas for the most part, what meane, plain, contemptible, and despicable persons are they in the eye of the world, who takes their estimate by their outside. They are iust like this Altar, an earthen Altar; so they, earthen vessels, 2 Cor. 4. 7. yet though earthen vessels, they haue a treasure in them even the knowledge of the glory of God in the face of Iesus Christ. 2 Cor. 4. 6. 7. plaine, ineloquent preaching is counted foolishnes: and Paul that went plainely to worke without the Corinthian var­nish, and garnish of humane eloquence, was counted a mad Preacher, 2 Cor. 11. 6. but yet hee declared the testi­mony of God, 1 Cor. 4. 1. and his preaching was in demon­stration of the Spirit, and of power, 1 Cor. 4. 4. and hee was throughly made manifest amongst them in all things. 2 Corin­thians 11. 6.

The Sacraments, what outward port, or glory more in them, then in the Altar of earth? The spinkling of a little water vpon a childs face, the eating and drinking of a little bread and wine; they make nothing the shew that the pom­pous ceremonies and services of Pagans and Papists doe, they are but as Sacraments of earth. And yet as the Altar of earth, so these Sacraments haue the promise of Christs presence, and his blessing, and are the excellent and power­full instruments of the holy Ghost, to doe more then all the golden, glittering, glorious, and specious inventions, and pompous services of man are able to doe. Though [Page 7] Christ entred not Ierusalem in a triumphant chariot, but according to the simplicity of the ancient times, Iudg. 5. 10. and 10. 4. rides vpon an Asse, yea and comes meeke, sit­ting vpon an Asse: yet Reioyce greatly O daughter of Sion, shout O daughter of Ierusalem, behold, thy King comes vn­to thee. This simplicity is no preiudice to his Regall power. So in the Sacraments, how simple & mean an outside they haue, yet their power and efficacy is no whit weakened thereby. Christ is no lesse Christ, no lesse a King though poore vpon his Asse, then if hee were drawne with the horses and chariots of Pharoah. The people make Aaron make a golden calfe, there is gold, but there is no institu­tion. God commands Moses to make a brazen Serpent. There was but a mean matter, but yet there was an institu­tion. The Calfe for all the gold brought death, the Serpent though but brasse, yet brought health and life. Plaine brasse with Gods Name is more soueraigne, then the most preci­ous gold without his Name. Therefore God on purpose opposes the Altar of earth to the Gods of silver and gold, vers. 23. and makes a promise of his presence and blessing to the earthen Altar, when those golden Gods should haue neither. The publike assemblies of Gods Saints are often but meane, and infrequent, it may be two or three gathe­red together in Christs name: yet where, he saith not two or three thousand, but two or three are gathered together in my Name, there will I bee in the middest of them. Math. 18.

Leaue Gods Ordinances, and looke vpon him, towards whom all the Altars looked, and pointed, even Christ him­selfe, and what was he but as an Altar of earth in the eyes of the world: but yet God was with him, and this earthen Al­tar was annoynted with the holy Ghost, and with power. Act. 10. 38. His visage was so marred more then any man, and his forme more then the sonnes of men, Esa. 52. 14. Hee hath no forme nor comelinesse, no more then had an Altar of earth: There is no beauty that we should desire him, Esa. 53. 2. yet shall hee sprinkle many nations, and Kings shall shut their mouthes [Page 8] at him, Esa. 52. 15. The chastisements of our peace was vpon him, and with his stripes we are healed.

How contemptible was hee in comparison of the ruf­fling Rabbins, the Scribes and Pharisies, they men in au­thority, but alas the simplicity that was in Christ, 2 Cor. 11. 3. But take him in the execution of his Ministery, and how preaches he? He taught as one having authority, and not as the Scribes, Math. 7. 29. The Scribes and Pharisies happely were in authority, Christ but a Carpenters son: and yet the Scribes outward authority, addes nothing to their authority in preaching, nor Christs simplicity, takes nothing from his power in his dispensation. There is more power, and authority in Christs Ministery, then in the Scribes, notwithstanding Christs meeke simplicity, and their greatnes and outward glory.

This meets with the pride and presumption of the Vse 1 Church of Rome, who being ashamed of the simplicity of Cum intramus basilicas orna­tas at crucibus ae laus imagi­nibus & aijs instructas, & accensis lan pa­dibus devetio­nem facillimè concisumus: contra autem cum ingredi­mur Templa haereticorum vbi nihil est ni­si sedes ad con­cionandum, & mensa lignem ad caenam faci­endam, vide­mur ingredi profanam aulā, deu demū Dei. Bellar. de eff. sacram. cap. 31. Acts & Mon. the Altar of earth, haue reared them glorious and golden Altars. The simplicity of Christs Gospell will not downe with them, but they must haue a Religion wherein every sense may haue his play-fellow. A pulpit for preaching, and a wooden table for the Sacrament, how despicable are these in Bellarmine eyes? His sensuall Religion must haue an outward glory, and maiestie to commend it to mans senses: and they must haue their Temples gloriously set forth with Crosses, Images, Altars, Tapers, or else their devotion is in the dust. So it pleased Weston that foule mouthed Prolocutor, at that disputation in Oxford, a­gainst Cranmer, Ridley, and Latimer, to scoffe at the sim­plicity of Gods Ordinances amongst the Professors of the truth. They will haue (saith hee) no Churches, an Hovell is good enough for them. They come to the Communion with no reverence, they get them a tankard, &c. No, no: an Hovell was a fitter harbour for him, and his harlots, which cost him the losse of all his Ecclesiasticall preferments. And yet an Hovell, yea or worse then an Hovell, so bee it Gods Name had beene recorded there, and Gods Ordinances [Page 9] there was to be preferred before their Idolatrous Temples. Whilest their persecutions would allow no better then Hovels, and woods, an Hovell had Gods presence and blessing, whilest their glorious Temples had nothing but their puppets, and mammets there, yea well if there were not a worse there, such an one as Ieroboams calues had, 2 Chron. 11. 15.

How well therefore hath the holy Ghost fitted Rome in this regard, with the title of an Whore. Revel. 17. Why an Whore? One reason, because she is degenerated from that simplicity, and matron-like modesty where with Christs chast Spouse is attyred, and shee is now, as Prov. 7. 10. in the attyre of an harlot. What may that attyre be? A garish gallantry, and a glorious outside, not like the Kings daughter all glorious within, Psal. 45. but like an Whore, all glorious without alone. For the woman was arayed in purple, and scarlet colour, and decked with gold, and precious stones, and pearles, having a golden Cup in her hand, Rev. 17. 4. She is arrayed in purple, and scarlet colour, a glorious habit, and farre more desirable in the eyes of carnall rea­son, then the despicable and base habit of the two witnesses that goe cloathed in sackcloth, Revel. 11. 3. She is deckt with Ideo non pro­ponuntur nuda myste­ria, sed vesti­untur & or­nantur vt externam quondam maiestatem sensibus ebij­ciant, &c. Bellar. vbi sup. gold, and precious stones: so are her Churches, her Images, her Idols, all gloriously adorned to set foorth an outward maiestie to sense: and shee hath a golden Cup, but what is within? Abomination and filthinesse of fornicati­on. And so her golden Altars, who hath despised the ear­then Altar of Gods Institution, that is, the simplicity of his Ordinances, are no better then her Images, and her Images no better then those Ezek. 7. 20. Images of Abomi­nation. Thus their golden Churches, their golden Altars, their golden Religion is full of abomination, and the fil­thinesse of her fornication. All is but the Whores garish habite to catch carnall eyes.

It was an old observation, that at first the Church had wooden chalices, and golden Priests, and so also golden Christians: but afterwards it had golden chalices, and [Page 10] wooden Priests, and so wooden Christians also. And sure­ly it is maruailous iust with God, when men will not be content with the simplicity of his Ordinances, but will be turning his earth into gold, to meet with them in their kinde, and to turne their gold into earth. Oh the simplicity of the Primitiue Church, and Christians, then no Popish pomp in Gods services, and yet what excellent Christians, what rare measures of grace and holinesse! Oh how glori­ous was the Kings Daughter, within? But when once superstition and Popery began to creepe in, and that would needs be gilding, and graving Gods earthen Altar, as fast as they turned earth into gold and silver, so fast their silver became drosse. Esa. 1. 22. And as fast as their outward glo­rie came in, so fast their inward beauty decayed, as many a naturall and natiue beauty is marred with artificiall paint, and plastering.

It is true indeed, that the service of the Tabernacle, and the Temple were outwardly glorious, but that glory was not so much for pompe, as in type, and mystery to sha­dow forth those excellent perfections that were to bee in Christ. And therefore the type being fulfilled, and ceased, why should that outward glory continue? why will they set vp that glorious Temple of Ierusalem againe, which was neither built nor demolished without reference to Christ. A seemly and a graue comelinesse becomes Gods Ordinances, and the places of publike Assemblies, but golden and graven Altars wee dare not meddle with, least we should seeme to controule his wisedome that hath pre­scribed an Altar of earth.

It is a faire Item to all those that are to waite at the Al­tar, Vse. 2 the Ministers of the Word. Doth not the simplicity of Gods Ordinances barre Gods presence, nor his blessing, take we heed then of being ashamed of their simplicity. Will God come to, and blesse from the Altar of earth? be not ashamed then to serue at such an Altar. We must not be wiser then God, to build Altars of gold, when he pre­scribes Altars of earth.

I am ready sayes Paul, to preach the Gospell to you that are at Rome also. Rom. 1. 15. At Rome? Rome is the most glo­rious Citie of the world, there is a confluence of all the most wise and iudicious men of the earth; the Gospell is counted a silly ridiculous foolish thing, what then will Paul doe preaching it at Rome? well for all this, I am rea­dy to preach it at Rome, for I am not ashamed of the Gos­pell of Christ, for it is the power of God to salvation. As meane and contemptible as it is, as little shew of wisedom, and learning as it carries with it, yet so long as I know that Gods powerfull blessing accompanies it, I am not, nor will not be ashamed of it, no not at Rome. Oh shame for too many of vs, wee are ashamed of the Gospell of Christ, of the plaine, and profitable dispensation of the Word. If they should go that wayes to worke, they should shew no learning, no schollership, no art, no reading, no wit. Such kinde of preaching would but disgrace, and shame them. And thus are too many ashamed to serue at this Altar of earth, and would bee at a golden Altar. Why should we be ashamed of that Altar whereof God is not ashamed? How hath experience iustified, that God is powerfully present with his blessing at the earthen Altar of plaine preaching! What needs a better patterne of preach­ing, then to preach as Christ preacht? Such as was Gods Altar, such was his preaching. Iohn 3. 12. If I haue told you earthly things, that is, If I haue preacht vnto to you in a plain familiar manner, with earthly similitudes, such as hee had vsed from the winde before. Loe here was a Sermon like the Altar, an Altar of earth, a plaine Altar, a Sermon of earth, a plaine familiar Sermon.

Indeed God giues leaue in the next verse, to make an Altar of stone, which was more solid, and substantiall than earth, but yet it must be a plaine Altar still, it must not be hewed, and curiously squared. I but if the Altar had bin hewed & squared, would it not haue bin so much the neater, and handsommer? But what sayes the Text, verse 25? If thou lift vp thy toole vpon it, thou hast polluted it.

Thus that which in mans iudgement would haue been polition, Gods Law makes pollution, that which men would count finenesse, God counts filthinesse. So for preaching, where curiosity of method, Art, disposition, phrase, and ostentation of learning, and reading, rather then substance for edification is affected, it is no better then polluting the pulpit, and wisedome of words makes the Crosse of Christ of none effect. 1 Cor. 1. 17. and when we preach our selues, we preach not Christ Iesus the Lord. 2 Cor. 4. 5.

I would not be misconstrued, I pleade not for idle neg­ligent, and slubbering handling of the Word, I con­demne not Art, diligence, learning, painfulnesse, and sub­stance. For cursed is every one that doth the worke of the Lord negligently. And I would haue all Ministers in their mini­steriall provision, doe as David did, 1 Chron. 29. 2. I haue prepared with all my might for the house of my God. The oyle for the lamps of the Tabernacle must be beaten, Exo. 27. 20. It must not be powred out of the Iarre into the Lampe, but first it must be wel beaten. God would not haue his Mi­nisters idle, he would not haue them only poure the oyle out of the Iarre, not haue them to be translators, and tran­scribers, but would haue them beat their heads, and beat their braines thoroughly, to prepare for light in the mi­nistery of the Word. So in the Consecration of the Priests, Exod. 29. 27. The brest of the waue offering, and the shoul­der of the heaue offering must be sanctified. To teach the Priests, that with all their heart in their brest, and with all the strength in their shoulders, they should doe the service of the Ministry. By no meanes therefore doe I plead for idlenesse: a man may worke hard though hee paint not, and there is a meane betweene curiosity and slovenry, be­tweene painted bravery and sordid basenes in apparell. And as excessiue curiosity in apparell, though by the Iew­ish gallant Dames was counted finenesse, Esa. 3. yet, Esa. 4. 4. God calls it the filthinesse of the daughters of Sion. So affected eloquence, swelling phrases, the over pompous and gaudy enterlacements of Poetry, Philophy and other [Page 13] secular learning, meerly for ostentation, whereby many thinke to adorne, and set forth preaching, and which ma­ny esteeme the onely fine preaching, this God counts the filth of preaching, the very dung of the sacrifice, that pollutes his Ordinance, as hewing and graving was the polluting of the Altar. Surely God would neither bee present at, nor giue a blessing from a polluted Altar. God forbad hony in all the sacrifices, Levit. 2. 11. The Iewes say the reason was, because hony would froth vpon the hot Altar, and God would haue no frothy stuffe vpon his Al­tar. How true their reason is I know not, but whether God hated froth vpon his Altar or no, yet certainly hee hates it in the Pulpit, and that which some men thinke to sweeten their preaching withall, doth but turne it into vnwhol­some frothinesse, and their delectable things shall not pro­fit. Esa. 44. 9. In the last verse of this chapter, God would haue no steps vp to his Altar, that the Priests nakednes be not discovered thereon. It is a thing would be thought on by Gods Ministers, so oft as they ascend the steps vp into the Pulpit, take heed we goe not vp the steppes into the Pulpit, to discover our nakednesse therein. Whilest some as being ashamed of the simplicity of Gods Ordinance, thinke to discover their wit, their art, their eloquence, they doe in truth discover their nakednesse, their emptinesse, their vanity and folly. This it is, when men are ashamed of an earthen Altar, and must haue golden, and graven ones. I know no disparagement, nor disgrace that it would haue beene to Aaron hinselfe, the high Priest, even in all his pontificall glory, to haue ministered at an earthen Altar, so long as Gods presence, and blessing were there.

Let people take heed of taking offence at the meanenesse of Gods Ordinances; Some stumble at the outward Vse 3 meanenesse of the Ministers person, some at the plainnesse of his teaching. Either Christ is the Carpenter Iosephs son, or else Paul is rude in speech: either hee is a plaine man of no port, and parentage, or else hee is a plaine preacher, shewes nothing that learning that others doe, therefore [...] [Page 12] [...] [Page 13] [Page 14] they cannot profit by him: If hee were a man of grea­ter place, or great gifts, then they could gaine good by him. But what if God will bee served at an Altar of earth, canst not thou serue him because it is not an Altar of gold? Must God call mans wisedome to counsell when hee reares an Altar? Must God frame his Altar to mens humors, or men subiect their folly to Gods wisedome? Ill would they with the wise men, Mat. 2. haue fell down, and haue worshipped Christ in that meane fashion they found him in, that will not worship at an Altar of earth. And so much for the generall drift, and scope of the whole verse.

To come now to the promise. The first thing promised is, I will come vnto thee. But where will hee come? In all places where my name is recorded, that is, where mine Ordi­dinances are.

Where Gods Name is, there is God himselfe. Where two, or three be gathered together in my Name, there will Doctr. I be in the midst of them, Mat. 18. Where Christs Name is, Christs presence is, Apoc. 21. 3. Behold the Tabernacle of God is with men. There is Gods Name, his Ordinances. And mark what followes, And he will dwell with men, and they shall be his people, and God himselfe shall bee with them, and bee their God. So Exod. 23. 8. And let them make me a Sanctuary, that I may dwel amongst them. Therfore the Prophet Ezekiel after a large description of the ordinances of Gods wor­ship, that should be in that Ierusalem, giues the Citie this name, The Lord is there, Ezek. 48. 35. And so may every place be called where Gods Name is.

So soone as the Tabernacle was raysed, the Altar, and the rest of Gods Ordinances were erected; and Moses had finished the worke: Then a cloud covered the Corgregation, and the glory of the Lord filled the Tabernacle. No sooner his House vp, but then God came and tooke possession. Here­upon the Tabernacle is frequently called the Tabernacle of cogregation, or the Tabernacle of meeting, not because the peo­ple met there together to perform holy duties, but because [Page 15] God himselfe came thither, and there hee and the people met, according to that, Exod. 29. 42. 43. At the doore of the Tabernacle of the Congregation before the Lord, where I will meete you, to speake there vnto thee, And there I will meete with the children of Israel. To which the Prophet alludes, Esa. 6. 4. 5. Thou meetest him that reioyceth, and worketh righteousnes.

And is God himselfe in those places where his Name is recorded? How are such places then honoured that haue Vse 1 Gods name in them? Who am I, sayes Elizabeth, that the mother of my Lord should come vnto mee, Luk. 1. 43. But be­hold a greater then the mother of the Lord is here, where the Name of God is recorded, even God himselfe is there. Such great honour doth God doe those places, to which hee vouchsafes his Ordinances. How much then are such places bound to praise his Name, to walke worthy of his Name, to make much of his Name, and to take heed of ta­king his Name in vaine? It is good keeping God amongst vs, and therefore good keeping of his Name, for where his Name is, hee is. Take heed therefore of taking his Name in vaine, by an vnprofitable vse of his ordinances, lest hee remoue his Name, and so himselfe remoue. For when his Name goes, hee goes.

Is God where his Name is? Say then of such places where thou seest Gods Name recorded, as Peter said of the Vse 2 Mount, It is good for vs to be here. It is good being where God is, good dwelling where God dwels. Say to the Lord, as Ruth to Naomi, Ruth 1. 16. Whither thou goest I will goe, and where thou dwellest I will dwell. Sodome was a pleasant place, was a profitable place, and Lot is in loue with it for the commodious pastures, and waters: But what were the Inhabitants? Exceeding sinners before the Lord, Gen. 13. The place like the Garden of God, a very Paradise, but very Di­vels that were in this Paradise. Profit was there, pleasure was there, a paradise was there, but God was not there: for his Name was not there. What a sorrow then makes Lot there? God dwels where his Name is, they doe not [Page 16] chuse their dwellings in Gods Name, that seeke to dwell other where then where he dwels.

Isaacks patterne is worthy imitation, Gen. 26. 25. Hee pitched his Tent there. Where? He builded an Altar there, and called vpon the Name of the Lord, and pitched his Tent there. Where Gods Altar was, there was Gods Name, and where Gods Name was, there was Isaacks Tent. It is good pitching ones Tent where the Altar is. Why so? Gods Name is there. And what if his Name be there? In all pla­ces where I record my Name, I will come vnto thee.

The Arke went ever before the Israelites to finde them a resting place. Numb. 10. It is good following the Arke, for God is where the Arke is: and when wee pitch where the Arke pitches, then with Ruth wee come vnder Gods wing. But liue wee in a Paradise as the Sodomites did, And in the meane time want Gods Ordinances, and wee liue no better then the Ephesians did before their conversi­on, Without God in the world, Ephes. 2. 12. For Israell liued without God, whilest they liued without a teaching Priest. 2 Chron. 15. 3. Therefore if ever it should be any ones lot to dwell in a land of darknesse, where Gods Ordinances are not, and God dwels not, I giue him that aduise which the Congregation gaue to Ruben, Gad, and the halfe Tribe of Manasseh, Iosh. 22. 19. If the land of your possession bee vncleane, then passe ye over vnto the land of the possession of the Lord, wherein the Lords Tabernacle dwels, and take possession there.

Is God where his Name is? Then according to the oc­casion of our present assembly, see what is the onely course Vse 3 to Consecrate Churches, and Chappels. Then may a man say, such places are consecrated, when God is in them, and dwels in them. When doth God dwell in any place? Then when his Name is recorded there, when his Ordinances are there. See Exod. 29. 42. 43. 44. I will meet you to speake there vnto thee, and there I will meete with the children of Is­rael: And the Tabernacle shall be sanctified by my glory, And I will sanctifie the Tabernacle of the Congregation, and the Al­tar. [Page 17] What then sanctified the Tabernacle? Not the sprink­ling of the blood, not the anoynting of it with the oyle. These were but ceremoniall sanctifications, these did san­ctifie onely touching the purification of the flesh, Heb. 9. But what then did sanctifie the Tabernacle? It shall be san­ctified by my glory, and, I will meet you to speake there vnto you, and I will sanctifie the Tabernacle. The sprinkling and annoynting would never haue consecrated the Taberna­cle, if God had not dwelt there, if God had not met them there. Gods dwelling there was the thing indeed that san­ctified it.

Heere then is for our direction, wee haue here built a place, an house for the Lord. Now if we get not God into it what are we the neare for all our cost? Let our next care be to get God, and keepe God in it. How may that bee done? Let vs get and keepe his Name recorded here. And if wee haue his Name here, his Ordinances of the Word, and Prayer, then hee himselfe is here, and wee shall haue him here. This is the principall Consecration of all, with­out which other Consecrations are to little purpose. All things are sanctified by the Word and Prayer, 1 Tim. 4. 5. as well as meates and drinkes. Places built for Gods worship are sanctified by the Word, Gods Word is his Name. Acts 9. 15. Ioh. 17 6. And the Word is the boxe, in the mini­stery whereof the sweet savour of his Name is poured foorth. Cant. 1. 3. Gods Word is his Name, where his Word is, his Name is, where his Name is hee is, where hee is and dwels, there he sanctifies. The maine substantials therfore requirable in a Consecration, are the Word and Prayer, which haue the promise of Gods presence.

Who would build an ordinary dwelling house to haue it stand empty? who would build an house for Zijm and Iim, Ostriches and Scrichowles to dwell in? Now, since all this cost hath beene bestowed on this place, let our care now be that it stand not empty, that Zijm and Iim inhabit not here. If wee will keepe them out, get God to dwell here, get him to bee tenant to it, giue him possession of it. [Page 18] How shall that be done? Get and keepe his Name recor­ded here. Be carefull to hold vp the service of his Name, the ministery of the Gospell here, and then be sure it shall not stand empty: for, in all places where my Name is recorded, I will come vnto thee. And if God come, it shall not stand empty.

The second promise follows: And I will blesse thee. 2

Where Gods Name is, there is Gods blessing. Gods bles­sing Doctr. attends his Ordinances: Gods blessing is as the shadow of his Name, that alwayes followes and goes with it. In all places where my Name is recorded I will blesse thee. The former point is a reason of this, God and his blessing goe not asunder, and where Gods Name is, God himselfe is: of necessity therefore where his Name is, his blessing must be. His presence and his blessing go not asunder. Gen. 26. 24. I will be with thee and I will blesse thee: His presence at­tends his Ordinances, and so his Ordinances are attended with blessing. Gods Ordinances are not onely blessed, but blessing Ordinances. Therefore the Lord amongst other his Ordinances, appointed a seruice of blessing. Numb. 6. 23. Aaron and his sonnes must blesse. Where Aaron and his sonnes are, there a blessing is. But what shall Israel be the better for their blessing? see verse 27. They shall put my Name vpon the children of Israel, and I will blesse them. Ob­serue how Gods Name and his blessing goe together. Nei­ther doth God onely promise it, but it was made good: 2 Chron. 30. 27. Then the Priests, the Levites arose and bles­sed the people, and their voyce was heard, and their prayer came vp to his holy dwelling place, even into Heaven. Where God giues his Priests hee giues a blessing, an effectuall blessing. A point by the way, if some would take better notice of it, it would learne them to take heed, not onely of hating, and cursing their Ministers, but to blesse God for them.

The phrase of the Psalmist is remarkeable. Psal. 128. 5. and Psal. 134. 3. The Lord that made heaven and earth, blesse thee out of Sion. Not out of heaven, but out of Sion. Though all blessings come originally from heaven, yet Sion is the [Page 19] place through which they passe to vs, and we cannot haue them immediatly from heaven, but they must come to vs through Sion, the place whereon they light from heaven, yea there the Lord hath commanded the blessing. Psal. 133. 3. The windes and the seas obey him, therefore the bles­sing shall, and there, namely, out of Sion hath God com­manded the blessing. Out of Sion then as well as out of Heaven comes the blessing. And why so? Because out of Sion God hath shined. Psal. 50. 2. And his Word and his Law come thence. Esa. 2. 3. and therefore thence hath hee com­manded a blessing.

The blessings of God are of two sorts, by Moses his divi­sion. Deut. 33. 16. The precious things of the earth, and the good will of him that dwelt in the bush. Temporall, and spi­rituall be his blessings. And both sorts follow Gods Name.

1. Temporall ones, the precious things of the earth, e­ven these doe follow Gods Ordinances. Exod. 23. 23. And yee shall serue the Lord your God, and he shall blesse your bread, and your water. Levit. 26. 11. 12. After the promises in the former verses, of plenty, peace, victory over their enemies, old and new store, comes the promise of Gods Ordinan­ces, And I will set my Tabernacle amongst you, and I will walke amongst you, and be your God. To let them see that they might thanke the Tabernacle for all those blessings. So the Lord blessed Obed Edom and all his houshold. Whence came this blessing? It was told King David, saying; The Lord hath blessed the house of Obed Edom, and all that pertai­ned vnto him, because of the Arke of God. 2 Sam 6 11. 12.

2. But these are but belly, and basket blessings, and it is possible the idolatrous Iewes may haue plenty of victu­alls, and the Papists good store of all things, whilest the one burne Incense, and the other burne Tapers to the Queene of heaven. Ier. 44. 17. Let vs see the better bles­sings therefore that attend Gods Ordinances. There bee better blessings then these, which are from the good will of him that dwelt in the bush: Those spirituall blessings in [Page 20] Christ Iesus in heavenly things. Ephes. 1. 3. The blessings of faith, hope, grace, knowledge, experience, these excellent blessings attend Gods Ordinances. The pardon of sinne is a prime blessing aboue all others. Psal. 32. 1. And in the ministery of the Word doth God send his Sonne to blesse vs, in turning vs away from our iniquities. Act. 3. 26. The spiri­tuall blessings of all heavenly graces, come ever in the com­pany of Gods Ordinances: Excellent is that of Paul, Rom. 15. 29. I am sure when I come vnto you, I shall come in the fulnesse of the blessing of the Gospell of Christ. When Paul comes, and when the Gospell comes, there comes a fulnesse of spirituall blessing in Christ. Yea, not onely spirituall blessings of grace, but the blessings of glory are attendants of Gods Ordinances, and his presence in them. Psal. 133. 3. There the Lord hath commanded the blessing. And what is that blessin [...] Even life for evermore.

Thus shall the [...] and the people be blessed that haue Gods Name reco [...]mongst them, they shall be tempo­rally, they shall be [...]piritually blessed, wee finde them to­gether attending G [...]ds presence, and Ordinances, Psal. 132. 13, 14, 15, 16. For the Lord hath chosen Sion, hee hath desi­red it for his habi [...]. This is my rest for ever, heere will I dwell for I haue desired it. Here is Gods presence, and Gods Ordinances, see now what followes vpon them. I will a­bundantly blesse her provision. I will satisfie her poor with bread. There is a temporall blessing, and the poore finde a good benefactor of the [...]ke. I will also cloath her Priests with sal­vation, and her Sai [...]s shall shout aloud for ioy. Heere be the spirituall blessings in Christ Iesus, salvation, or righteous­nesse, verse 9. and peace, and ioy in the holy Ghost. See the fulnesse of blessing that goes with Gods Arke. Gods Ordinances are no empty handed ghests. So that if Mi­cah his worship had beene good, his argument had also beene good. Iudg 17. 13. Now I know that the Lord will do mee good, seeing I haue a Levite to my Priest. If hee had had the Lord to be his God, and had had his ordinances which he had prescribed, his argument had had much strength, [Page 21] and his heart might with much confidence haue expected a blessing from God.

Doth Gods blessing accompanie his Ordinances? Then let vs with those, Revel. 14. 4. Follow the Lambe whither soever hee goeth. As wee desire to haue the blessing of God amongst vs, so let vs care to haue and keepe his Ordinances amongst vs. Where Gods Ordinances dwell, there dwels a blessing, if wee would dwell vnder Gods blessing, let vs dwell vnder Gods Ordinances. Nehe. 11. 2. The people blessed all the men that willingly offered themselues to dwell at Ierusalem. That was somewhat that the people blessed them. But what is the peoples blessing to Gods blessing? God will blesse them that willingly, and desi­rously dwell at Ierusalem, where himselfe dwelt betweene the Cherubins. When David heard of a blessing vpon O­bed Edom for the Arke, see what hee did, 2 Sam. 6. 12. So David went and brought vp the Arke of God from the house of Obed Edom, into the Citie of David with gladnesse. David would fetch a blessing into his Citie, by fetching the Ark thither. When therefore wee heare of Gods blessing to goe with the Arke, with all gladnesse seeke to get and set the Arke amongst vs, and follow it as the Israelites did in their iourneyes, whither soever it went. Surely they that liue from vnder Gods Ordinances, doe liue without the verge of Gods blessing. Outward things they may haue, but blessings they are not worthy to be reckoned, vnlesse they come out of Sion. Blessings they may be counted in a large sense, but they are but like Esaus blessing: Gen. 27. 39 40. In which there is neither the name of God, nor the name of blessing, wheras in Iacobs ver. 27. 28. 29. there is the name of both. They be poor blessings that come not from Gods blessing.

Gods blessing followes the recording of his Name, is an­nexed Vse 2 to his Ordinance. Then it is in vain to expect a bles­sing from any thing which hath not first the Name of God recorded vpon it. No Ordinance, no blessing. He that shall obserue the learning, the austere regularity of the Pharisies [Page 22] in our Saviours time, may wonder that that order did no more good among the people. A strict Sect, full of see­ming devotion, and holines, and a Sect both potent and diligent in seeking to make Proselytes, and yet brought no man to God, or true holinesse indeede. What might the reason be? The order and rule of Pharisaisme was none of Gods making, and therefore had none of Gods blessing. It had not Gods Name recorded in it, and therefore not Gods blessing with it. Who would not haue expected that all trayned vp in the strict and devout schoole of the Pha­risies should haue prooved generations of Angels, rare and worthy instruments in the Church of God, to haue done speciall and excellent service, and yet both Iohn and our Sa­viour call them generations of vipers. Where Gods Ordi­nance is not, there is a curse, and his curse brings forth vi­pers in stead of Angels. So is it with all the fictitious religi­ons of Popish religious orders, of Dominicans, Francis­cans, Iesuits, and the rest of that rabble. They haue not the Name of God, but of Dominicke, and Francis, recor­ded in them, and therefore notwithstanding all their strict­nesse, severity, regularity, and pretended holinesse, they are but generations of Locusts, Apoc-9. 10. The Iesuites in­deed haue the Name of Iesus called vpon their order. But by whose institution? By what authority did Ignatius re­cord the Name of Iesus vpon a fictitious order of his owne devising. An order like the moneth wherein was Ieroboam feast, The month which he had devised of his owne heart. 1 Kin. 12. 33. They haue the institution, and so the blessing of Ignatius: a Souldier was their founder, and their courses and practises haue beene sutable. Since they are not of Gods Ordinance, they must needs want Gods blessing.

It belongs to the same hand to ordaine and blesse, there­fore no blessing in the vse of humane Ordinances not war­ranted by Gods Word, because Gods blessiing onely fol­lowes his owne Ordinance. It is with Ordinances as it is with creatures, Mules are barren, and doe not increase and and multiply: What may the reason bee? Because their [Page 23] vnnaturall generation, was not from God, but of Anah his invention; by the copulation of Horses and Asses, Gen. 36. 24. And Gods blessing of increase and multipli­cation is onely vpon workes of his owne hands, and crea­tures generated according to his owne order, Gen. 1. 22. 26. In like manner it is with Ordinances for the worship of God. If they want Gods making, they shall also want Gods blessing.

Doth Gods blessing accompany his Ordinance? Then rest wee not contented with the bare presence, and enioy­ment of his Ordinances; but labour with his Ordinances to get his blessing. This is the maine, and the end of his or­dinances, and better never haue his Ordinances, then not withall to haue his blessing. It is a curse to haue the Ordi­nances without the blessing. Bethsaida and Corazin had Gods Ordinances, and Capernaum had them in so eminent a measure in regard of Christs personall Ministery, and of­ten residence there, that shee was even lifted vp to heaven in regard of these priviledges. But what were those in those places that got not the blessing the better for these things? Woe to thee Bethsaida, wo vnto thee Corazin, So­dome it selfe not so cursed.

A seasonable meditation for our selues of this place. Gods Name is here recorded amongst vs, and ye haue been at cost in building, that yee might haue Gods Name recor­ded amongst you. Your intention is religious, and com­mendable, but now take heed of setting vp your rest here. Now let your care be to get Gods blessing with his Ordi­nances. What shall you be the better for your Chappell, for the Ministery amongst you, if you want the blessing, if your soules prosper not in grace, and goodnesse, if you get not the blessings of faith, & repentance. What are you the better that you can cry, The Temple of the Lord, the Tem­ple of the Lord, and yet in the meane time cannot say, the blessing of the Lord, the blessing of the Lord. Better a blessing without a Temple, then a Temple without bles­sing. Since therefore yee haue beene at cost, and charges [Page 24] to build vp an house for Gods Ordinances, improue your cost, let it be but so much put out to spirituall vsury, get the advantage, and returne of a blessing. In any case be­ware that the imputation of foolish builders lie not vpon you. It is a byting mocke, Luk. 14. 30. This man began to build, and was not able to finish. Let it never therefore be said of you, These men began to build, they built the outside, but neglected the inside, they built a Chappell, but built not vp themselues. Labour therfore vnder the Ministery to be built vp in grace, knowledge, to bee built vp in your most holy faith, in the power of godlinesse, and religion. This is the blessing. If yee had not beene able to haue brought this worke about, and yee had beene so to seeke for good benefactors, as that yee had beene forced to haue left it in the suddes (as the hopes and desires of too many were, and of those who seemed to be somewhat, as Paul speaks, Gal. 2.) What a ridiculous mocking-stocke had yee beene to the whole Countrey round about? Not one traveller would haue past your road, but would haue bestowed some gibe or flout vpon you. Now therefore that yee haue gone thus farre, if yet here ye cease, and sit you downe, and now labour not for the blessing, it wil proue a matter of far greater disgrace and reproach, then the other would haue done, and you will another day make your selues ga­zing-stocks to men and Angels, that you were at all this cost for nothing, yea to adde to your owne smart and sorrow.

It is a great worke which is already done, but yet the one halfe, yea the farre greater halfe is behinde: go thorow stich with it, your wals are vp, now vp with your selues.

Wherefore doe yee spend your money and not for bread? sayes the Prophet Esay, 55. 2. So here, wherefore doe you spend your money, and not for a blessing? To what purpose is all this waste? why haue yee cast away so much silver? It had beene better for you to haue kept your money in your purses, then to goe and lay it out, and then Esau-like, to go without the blessing. Since therefore ye haue been at this [Page 25] cost, get somewhat for your money. Ye haue done a good deed, labour now as the Apostle speakes, to be blessed in your deed, Iam. 1. 25. If now you shall get grace, conscience, devotion, holines, then blessed are you in your deed. If not it had beene good for you, that never bricke had been layd vpon bricke in this building: and yee will one day curse the day that ever the Name of Christ was recorded amongst you.

The Well that Isaack digged at his removall from Sit­nah, he called by the name of Rehoboth, Gen. 26. 22. that is, roome, or enlargement, for now saith hee, the Lord hath made roome for vs, and wee shall be fruitfull in the Land. So the Lord here hath made vs a Rehoboth, hee hath made roome for vs, who before in that former place of so small capacity, and receipt, were so exceedingly strayted. Now if we can say that in a spirituall sense which followes, And we shall be fruitfull in the Land, then shall wee be bles­sed in our Rehoboth. Let vs not rest in it that we haue a Re­hoboth, nor yet in this that we haue Gods Name recorded in our Rehoboth: but let our care now bee to be fruitfull vnder the meanes of grace, and in the vse of Gods Ordi­nances, To be fruitfull in every good worke, Col. 1. 10. and then we haue the blessing: fruitfulnesse is a speciall blessing of God.

When David saw the marvailous willingnesse of the people in offering towards the building of the Temple, he both blesses God, and blesses the people. And what bles­sing bestowes he vpon the people? O Lord keepe this for e­ver in the imagination of the thoughts of the heart of thy people, and prepare their heart vnto thee. 1 Chron. 29. 18. As if hee had said, I reioyce to see this people so forward to so good a worke: as they haue beene ready to giue to thee, so now I pray thee returne them a blessing, even giue them good hearts. So now that yee haue bestowed this cost vpon the place of Gods worship, all I wish you, and the best I can wish you, is that God would prepare your hearts vnto him, that having honest and good hearts to Gods ordinances, [Page 26] you may like the good ground bring forth fruit, and so with Gods Name haue Gods blessing.

So much for the promise. The extent and latitude of it followes. God hath promised heere goodly things, but where, and in what places will God thus come, and come with his blessing? In all places where I record my Name.

As God is no respecter of persons, so no respecter of pla­ces, Doctr. but in all places where his Name is, his presence and his blessing is. 1 Tim. 2. 8. In every place. God thinkes no place to meane for his Chamber of presence, but if his Name be there, hee will bee there also. In all places, at an Altar of earth as well as any other place, in the Countrey as well as in the Citie, in Shiloh as well as in Ierusalem, in the Wildernesse as well as in Canaan, in Chappels as well as churches. If his ordinances bee there, thither will hee come.

I wonder then why many men should thinke the pla­ces of publike Assemblings too meane for their greatnesse. Vse 1 They think themselues too great to honour vulgar Assem­blies with their presence. Behold a greater then Salomon, and therefore a better then themselues is here. God will come, and God doth come, how meane soever the place and Company be: Why should any then thinke their great­nesse disparaged by comming where God himselfe comes. I question no mans priviledges, I envie no man his con­veniences, onely I blame such pride as casts a contempt vpon Assemblies of the meaner ranke. Iohn was not wor­thie to loose Christs shooe latchet, and yet Christ thinkes him worthie the honour to lay his hands vpon his head in Baptisme, and does him the honour of comming in person to the place where Iohn baptized, Then came Iesus from Galilee to Iordan vnto Iohn; to be baptized of him. Mat. 3. 13. Not then sent Iesus to Iohn, to come from Iordan to Galilee to come to him. Such was the honor that Christ would doe Gods Ministers, Gods Ordinances, and the As­semblies of his Saints.

And is it true indeed that God is no respecter of places, Vse 2 [Page 27] but if his Name be recorded in any place then hee is there! Now what an incouragement is this to frequent all places of Gods worship, and where his Ordinances are, let this one thing beare downe all obiections whatsoever before it. A little paines, a little losse of time for the world, will be abundantly recompenced in this so great benefite of Gods presence, and his blessing. I know many would willingly be present at any holy service, and publike reli­gious duety, but that the place in their iudgement is not so convenient: were it that it were in some other more con­venient place, they would not bee wanting in any good dutie, but onely the place is not thought so convenient, and therefore they thinke it not so fitte to come to such a place. But where other necessities, and inconveniences giue leaue & liberty, what pitie it is so small a thing should absent any from the Word of grace, that is able to saue our soules! I impose a necessity vpon no man in a free-will-offering, I call no man from the necessary affaires of his calling, but so be it it be not done with purposed neglect, nor intended contempt of holy voluntary services, giue vnto your callings that which is your callings. But when a mans calling and condition giues him leaue and liberty to giue vnto God that which is Gods, and hee hath no o­ther cause of absence from such duties, but a disaffecting of the place, I conceiue this too weake a cord to hold in a­ny, the least strength of good affections. This present point will breake this cord, as Samson did his, as it were a raw threed. Let the place be what, or where it will be, the que­stion is, whether Gods Name be there or no? Are his Or­dinances there? yes, that will not be denyed: well, if Gods Name be there, my Text tels vs, that God he will come, In all places where my Name is recorded I will come. And shall I refuse to come where God comes? God forbid. Speci­ally his blessing comming where he comes. It is good comming where God and his blessing come. Why then should any disconceit of place barre me from comming? So I may meet God and his blessing, I would come to any [Page 28] place, so Gods blessing may light vpon me, I care not in what place it be. But the Iewes tell the Samaritans, that Ierusalem is the place where men ought to worship, Iohn 4. 20. But whatsoever they say, marke what Christ sayes, Woman I say vnto thee, neither in this Mountaine, nor in Ierusalem. But where then? Saint Paul tels vs, 1 Tim. 2. 8. [...], in every place. It is sufficient to the Eagles that there be a carcasse in any place, For wheresoever the carcasse is, thither will the Eagles resort. Let them haue a carcasse, and they stand not much vpon the place. And the hundred and forty foure thousand which were redeemed from the earth, follow the Lambe whither soever hee goes. Apoc. 14. And therefore if Gods Name bee recorded in Samaria, Ie­rusalem hath no more priviledge for Gods presence, and blessing then Samaria hath. I finde none to take offence at Pauls preaching place, Act. 28. 30. 31. It was but a meane place, yet as long as Paul preached the kingdome of God, and those things which concerned the Lord Iesus Christ, they tooke no such offence at the place, as to lose the good that might be had in that place. It is a good note of Father Latimers vpon Christs preaching out of Simons boate, or ship. It In his sixt Sermon be­fore King Edward. was a goodly Pulpit sayes hee, that Christ had gotten him here, an old rotten boate, and yet hee preacht his Fathers will out of this Pulpit. He cared not for the Pulpit, so hee might doe the people good. So, looke wee not at the place what it is, or where it is, but so we may doe our soules good, let vs goe to any place. Let vs make the Lord himselfe the Iudge in this case. Deut. 12. 5. Vnto the place which the Lord your God shall chuse to put his Name there, even vnto his habitation shall yee seeke, and thither thou shalt come. As if he had said, where my Name is I will come, and whither I come, thi­ther shalt thou come. Christ comes to vs leaping over hills and mountaines. Cant. 2. Hee cannot take it well at our hands if our zeale shall stick at such petty hillocks as these, if it cannot leape over such mole-hils as these to come to him, and to his blessing. So the Gospell were preacht, whatsoever their grounds were that preacht it, yet Paul [Page 29] reioyced therein, yea, and would reioyce. Philip. 1. 18. So let it be with vs, so wee may haue the Gospell preacht in what places soever it bee, whether in Churches, or Chappels, yet let vs reioyce therein, especially when in both places, both Churches and Chappels. Thankefully acknowledge we Gods mercy, and improue all opportunities to advance our soules in the wayes of heaven. The Lord make vs wise to come where he comes, whilest we may come. The time may come when we would be glad to haue the Gos­pell in any place, and may wander as they from Sea to Sea, so wee from Church to Chappell, and from Chappell to Church, and yet meet neither with God nor his blessing, in either. Wheresoever therefore God records his Name, let vs be found there, and so shall we finde God and his blessing. Let vs so distaste no place, as to misse the blessing, for not in some places, not in speciall, eminent, and choyce places, but, in all places where I re­cord my Name, I will come vnto thee, and I will blesse thee.