Sermon 28 October 1622, Sermon

Sermon 28 October 1622 · Sermon

p. 1A SERMON DEDICATORY AT THE Consecration of Epping Chappell.

Exodus 20. 24.

In all places where I record my Name, I will come vntounto thee, and I will blesse thee.

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 vponupon, as the p. 2Second 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 vponupon 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 vponupon spirituall vncleanenesse, and strange louelove, makes the Lord thus Iealous, and his iealousie makes him thus cautelous, and provident.

Who would hauehave 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, hauehave offered to hauehave 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 hauehave 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 onelyonly 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 hauehave thought, that Gods bare Commandement should hauehave beene a sufficient p. 3restraint, 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 hauehave kept them from this sin. All serues to let vsus see mans madnesse vponupon superstition, and the cause of this dealing of Gods, in these verses, to insist first and alone vponupon 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 vntounto me, and thereon shalt thou sacrifice, &c. Which Iunius will hauehave to be vnderstood of the Altar to be vsed whilest the Arke was vnderunder 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 p. 4his blessing vponupon 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 hauehave 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 vponupon you, so long as I record my name there, and doe appoint it the place vponupon which my name shall be called, and where my name shall be called vponupon, 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 vntounto 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 vponupon 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 hauehave 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 vntounto 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 vntounto 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 p. 5his presence, nor barre to his blessing. God will bee present and powerfull in meane and simple ordinances. God will not onelyonly come and giuegive 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 vponupon their externall matter, or glory, but vponupon Gods Consecration and Institution of them. All Ordinances hauehave 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 vponupon his Institution, and not vponupon 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 vponupon 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 hauehave 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.

p. 6The Gospell is indeed as Saint Paul calls it, the glorious Gospell of the Lord Iesus, but yet look vponupon 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 vntounto 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 hauehave 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 vponupon 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 hauehave 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 p. 7Christ entred not Ierusalem in a triumphant chariot, but according to the simplicity of the ancient times, Iudg. 5. 10. and 10. 4. rides vponupon an Asse, yea and comes meeke, sitting vponupon an Asse: yet Reioyce greatly O daughter of Sion, shout O daughter of Ierusalem, behold, thy King comes vntounto thee. This simplicity is no preiudice to his Regall power. So in the Sacraments, how simple & mean an outside they hauehave, yet their power and efficacy is no whit weakened thereby. Christ is no lesse Christ, no lesse a King though poore vponupon 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 hauehave 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 vponupon 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 p. 8at him, Esa. 52. 15. The chastisements of our peace was vponupon 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, hauehave reared them glorious and golden Altars. The simplicity of Christs Gospell will not downe with them, but they must hauehave a Religion wherein every sense may hauehave 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 hauehave an outward glory, and maiestie to commend it to mans senses: and they must hauehave 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 hauehave (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 p. 9there 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 p. 10wooden 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.

p. 11I 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 vsus, 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 hauehave told you earthly things, that is, If I hauehave preacht vntounto 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 hauehave bin so much the neater, and handsommer? But what sayes the Text, verse 25? If thou lift vp thy toole vponupon it, thou hast polluted it.

p. 12Thus that which in mans iudgement would hauehave 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 hauehave all Ministers in their ministeriall provision, doe as David did, 1 Chron. 29. 2. I hauehave 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 hauehave his Ministers idle, he would not hauehave them only poure the oyle out of the Iarre, not hauehave them to be translators, and transcribers, but would hauehave 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 p. 13secular learning, meerly for ostentation, whereby many thinke to adorne, and set forth preaching, and which many esteeme the onelyonly 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 giuegive 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 vponupon the hot Altar, and God would hauehave no frothy stuffe vponupon his Altar. How true their reason is I know not, but whether God hated froth vponupon 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 hauehave 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 hauehave golden, and graven ones. I know no disparagement, nor disgrace that it would hauehave beene to Aaron hinselfe, the high Priest, even in all his pontificall glory, to hauehave 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 duplicate page p. 12duplicate page p. 13p. 14they 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. hauehave fell down, and hauehave 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 vntounto 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 p. 15God 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 vntounto 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 hauehave Vse 1 Gods name in them? Who am I, sayes Elizabeth, that the mother of my Lord should come vntounto 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 vsus, 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 vsus 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 louelove 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 p. 16chuse 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 vponupon 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 vntounto 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 vnderunder 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 giuegive 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 vntounto 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 onelyonly 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 vntounto 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. p. 17What 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 onelyonly 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 vntounto you, and I will sanctifie the Tabernacle. The sprinkling and annoynting would never hauehave 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 hauehave 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 vsus get and keepe his Name recorded here. And if wee hauehave his Name here, his Ordinances of the Word, and Prayer, then hee himselfe is here, and wee shall hauehave 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 hauehave the promise of Gods presence.

Who would build an ordinary dwelling house to hauehave 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, giuegive him possession of it. p. 18How 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 vntounto thee. And if God come, it shall not stand empty.

The second promise follows: And I will blesse thee.

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 onelyonly 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 vponupon the children of Israel, and I will blesse them. Obserue how Gods Name and his blessing goe together. Neither doth God onelyonly 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 onelyonly 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 p. 19place through which they passe to vsus, and we cannot hauehave them immediatly from heaven, but they must come to vsus 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 vntounto 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 hauehave 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 vsus 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 p. 20Christ 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 vsus, in turning vsus 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 vntounto 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 onelyonly 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 hauehave 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 hauehave desired it. Here is Gods presence, and Gods Ordinances, see now what followes vponupon 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 hauehave 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, p. 21and his heart might with much confidence hauehave expected a blessing from God.

Doth Gods blessing accompanie his Ordinances? Then let vsus with those, Revel. 14. 4. Follow the Lambe whither soever hee goeth. As wee desire to hauehave the blessing of God amongst vsus, so let vsus care to hauehave and keepe his Ordinances amongst vsus. Where Gods Ordinances dwell, there dwels a blessing, if wee would dwell vnderunder Gods blessing, let vsus dwell vnderunder 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 vponupon 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 vsus, and follow it as the Israelites did in their iourneyes, whither soever it went. Surely they that liue from vnderunder Gods Ordinances, doe liue without the verge of Gods blessing. Outward things they may hauehave, 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 vponupon it. No Ordinance, no blessing. He that shall obserue the learning, the austere regularity of the Pharisies p. 22in 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 hauehave expected that all trayned vp in the strict and devout schoole of the Pharisies should hauehave prooved generations of Angels, rare and worthy instruments in the Church of God, to hauehave 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 hauehave 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 hauehave the Name of Iesus called vponupon their order. But by whose institution? By what authority did Ignatius record the Name of Iesus vponupon a fictitious order of his owne devising. An order like the monethmonth wherein was Ieroboam feast, The month which he had devised of his owne heart. 1 Kin. 12. 33. They hauehave the institution, and so the blessing of Ignatius: a Souldier was their founder, and their courses and practises hauehave 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 onelyonly 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 p. 23vnnaturall 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 onelyonly vponupon 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 hauehave his Ordinances, then not withall to hauehave his blessing. It is a curse to hauehave 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 vntounto thee Corazin, Sodome it selfe not so cursed.

A seasonable meditation for our selues of this place. Gods Name is here recorded amongst vsus, and ye hauehave been at cost in building, that yee might hauehave 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 hauehave beene at cost, and charges p. 24to 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 vponupon 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 vnderunder 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 hauehave brought this worke about, and yee had beene so to seeke for good benefactors, as that yee had beene forced to hauehave 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 hauehave past your road, but would hauehave bestowed some gibe or flout vponupon you. Now therefore that yee hauehave 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 hauehave 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 hauehave yee cast away so much silver? It had beene better for you to hauehave 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 hauehave been at this p. 25cost, get somewhat for your money. Ye hauehave 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 vponupon 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 vsus, and wee shall be fruitfull in the Land. So the Lord here hath made vsus a Rehoboth, hee hath made roome for vsus, 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 vsus not rest in it that we hauehave a Rehoboth, nor yet in this that we hauehave Gods Name recorded in our Rehoboth: but let our care now bee to be fruitfull vnderunder the meanes of grace, and in the vse of Gods Ordinances, To be fruitfull in every good worke, Col. 1. 10. and then we hauehave 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 vponupon the people? O Lord keepe this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart vntounto 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 hauehave beene ready to giuegive to thee, so now I pray thee returne them a blessing, even giuegive them good hearts. So now that yee hauehave bestowed this cost vponupon the place of Gods worship, all I wish you, and the best I can wish you, is that God would prepare your hearts vntounto him, that having honest and good hearts to Gods ordinances, p. 26you may like the good ground bring forth fruit, and so with Gods Name hauehave 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, onelyonly I blame such pride as casts a contempt vponupon 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 vponupon 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 vntounto 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 p. 27but 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 onelyonly 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 giuegive 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 vponupon 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, giuegive vntounto your callings that which is your callings. But when a mans calling and condition giues him leaue and liberty to giuegive vntounto 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 vsus, 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 p. 28place, so Gods blessing may light vponupon 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 vntounto thee, neither in this Mountaine, nor in Ierusalem. But where then? Saint Paul tels vsus, 1 Tim. 2. 8. foreign, 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 hauehave a carcasse, and they stand not much vponupon 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 vponupon 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 vsus goe to any place. Let vsus make the Lord himselfe the Iudge in this case. Deut. 12. 5. VntoUnto the place which the Lord your God shall chuse to put his Name there, even vntounto 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 vsus 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 p. 29reioyced therein, yea, and would reioyce. Philip. 1. 18. So let it be with vsus, so wee may hauehave the Gospell preacht in what places soever it bee, whether in Churches, or Chappels, yet let vsus 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 vsus wise to come where he comes, whilest we may come. The time may come when we would be glad to hauehave 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 vsus be found there, and so shall we finde God and his blessing. Let vsus 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 vntounto thee, and I will blesse thee.

FINIS.

End of the text · Jeremiah Dyke, Sermon 28 October 1622 (1623)