A SERMON DEDICATORY.  
Preached AT THE CONSECRATION OF THE chapel of Epping in Essex October, 28. 1622.  
By jer. DYKE, Minister there.  ESAY 30. 8. 
Now, go writ it before them in a table, and note it in a book, that it may be for the time to come, for ever and ever.  
LONDON, Printed by I. D. for Nathanael newberry, and are to be sold at his Shop under Saint Peters Church in cornhill, and in Popes-head Alley, at the sign of the Stare. 1623.   

To his loving, and beloved people, the parishioners and Inhabitants of Epping in Essex.  
I Haue now, well-beloved in Christ our saviour, served well-neare a double apprenticeship amongst you, in the service of the gospel: in which, though the surest, and best evidences of my love, and affectionate care of your good haue not been wanting, yet together with others my desire is to leave unto you, when my testimony shall be finished, this one more public testimony of mine unfeigned affection towards you. To this purpose haue I dedicated this present Dedicatory Sermon to yourselves, for whose sakes it was first occasioned. And indeed to whom was it fitter it should bee dedicated then unto you, to the service of whose faith, both myself, and all mine endeavours are to be wholly dedicated in the work of the ministry. I desire this action of mine may bee interposed as a demonstration of that special honour, and high esteem wherein I hold you. And if your Ministers esteem can be construed any matter of honor unto you, I would it might engage you to a regard of this one suite, namely, that you would bee wise to know this the day of your peace, and of Gods gracious visitation, and to return unto the Lord some in come answerable to his cost, and laying out vpon you. Where much is given, much will be required: God hath given you much, and hath been a long time good unto you. He brought the preaching of the gospel early amongst you, after the dark night of Popery, and hath ever since continued that mercy unto you, with the benefit and blessing of a weeke-dayes Lecture, over and besides the Sabbath service. But amongst other favours bestowed vpon you, I may not omit the specifying of his late goodness, in raising you up so many good friends, and benefactors, for the enlargement and repair of your chapel, the ancient place of your Lecture. In such dead, and hard times to find so many, were strange to us, to be not onely voluntaries, and liberal benefactors; but also, cheerful factors, not onely givers to, but gatherers for the work,( whilst other some, though due and daily hearers, yet earnest disputers against, and discouragers from the work.) Whose work was this, but his who hath the hearts of all men in his hand? As therefore you haue cause to beg for a seven-fold recompense into the bosoms of your benefactors, so haue ye much more cause to aclowledge the goodness of God, your great benefactor, that opened so many mens hearts, and gave them hearts to open their hands to so good a work. All good works, to take them in the narrow latitude, were not done in the dayes of Popery. survey the mother city, and divers other places in the kingdom, end let any one twenty yeares in the time of Popery, in five hundred yeares past, show but so many Churches, chapels, and schools built, as haue been reared, and re-edified these last twenty yeares: the yeares of our present sovereigns reign. I am not sorry that it hath proved our lot to haue a share in this glory, and that our town should be in the number of those that can affront the Papists in their boastings.  
Now therefore since God hath given you much, he also looks for much at your hands. he looks for a return proportionable to his stock, he will not be a loser by you, much he looks for, and much will he haue. Better you return him the much he expects in an answerable obedience, and walking worthy of his mercy, then that he exact much in the rigorous reckoning of his iustice.  
But I spare a further pressing of you, and change my pressing into prayer. The God of heaven, and the Father of our Lord Iesus, that hath given you so many helps, give you also all hearts to improve them, fill you with all knowledge and wisdom, make you rich in the work of the Lord, and in all good works, make you shine as lights here, that you may shine as the sun in the kingdom of God. This is the desire, and shall ever bee the prayer of  
Your loving Pastor, that desires nothing 
 more then the saving of your souls. 
 jer. DYKE.   

A SERMON DEDICATORY AT THE Consecration of Epping chapel.  Exodus 20. 24. 
In all places where I record my Name, I will come unto thee, and I will bless thee.  
IT is worthy our observation, how that immediately after the penning of the ten Commandements, the holy Ghost falls 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 main thing largely insisted on in six whole verses, from the twelfth to the end of the seventeenth, is the inculcation of of obedience to this Law. And generally we may observe it, that in all the books of Moses there is no one Commandement so often repeated, urged, insisted vpon, as the Second and the Fourth: whence haply it may be, that the Iewes say, that the precept for the Sabbath, and the precept against idolatry are as weighty as all the other Commandements of the Law.  
Now, what may the reason of this be? Why such urging of this Commandement with reasons, such fencing of this Commandement with prohibitions, and threatenings above all the rest of the Commandements? questionless God saw all men naturally to bee as the chaldeans jer. 50. 38. mad vpon their Idols. he saw man to be so naturally prove to idolatry and superstition, that all Prohibitions, Repetitions, Inculcations, and Restraints, would be all little enough to keep the head-strong violence of corrupt nature within compass. The neighings of corrupt nature after Idols, are such as justly makes the Lord a jealous God. Mans madness vpon spiritual uncleanness, and strange love, makes the Lord thus jealous, and his iealousy 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 laws? 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 do it quickly, but( that it may appear they did it madly) they did it whilst the terrible signs of Gods presence were visibly remaining; for even at that present did the mountain yet burn with fire, as appears, Deut. 9. 15. One would haue thought, that Gods bare Commandement should haue been a sufficient 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 mountain yet burning with fire, might haue kept them from this sin. All serves to let us see mans madness 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 five last verses, there are  

1 A prohibition, with a reason. vers. 22. 23.  
2 certain 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 ston. vers. 24. 25.  
2 For the fashion of the Altar, a plain 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 unto me, and thereon shalt thou sacrifice, &c. Which Iunius will haue to be understood of the Altar to be used whilst the ark was under curtains in the Itineary condition of the Church, before the Lord took up his abode and continual residence in the Temple, at which time the Altar was of brass. 1 King. 8. 64. Others understand 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 carnal 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 between the glorious God of heaven, and a homely 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 his blessing vpon such a place?  
Now therefore in these words of my text, the Lord meets with this, and prevents the scandal that might bee taken at the mean matter of the Altar. As if he should haue said, Let not the meanness, or the homeliness of mine Altar trouble or offend you, think 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 do 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 mean as it will, yet in all places where I record my name, where I set up mine ordinances, I will come unto thee, there shall bee my presence, and I will bless thee, and there shall bee my blessing. The earthen Altar shall neither hinder my coming 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 brass, yea an Altar of beaten gold. And thus we haue the coherence, and sense of the words: So that the sum 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 unto thee.  
2 Of Gods blessing, I will bless 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 special place: but bee the place where it will be, if his Name be recorded there, thither will he come, there will he bless. In all places where I record my name, I will come unto thee, and I will bless 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 bless. learn hence, that the simplicity of Gods ordinances is neither bar to his presence, nor bar to his blessing. God will bee present and powerful in mean and simplo ordinances. God will not onely come and give a blessing at an Altar of brass, 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 plain vnpolisht ston, verse 25. yet the mean materials shall neither hinder Gods presence, nor his blessing.  
The efficacy of Ordinances depends not vpon their external 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 brass and gold of the Altar. Yea therefore the Lord seems 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 carnal eyes would so dote vpon the beauty of the mettall, as that they would be ready to ascribe all the efficacy thereof rather to the gold, then to God himself. And therefore the Lord on purpose will haue it of earth, that it may appear that neither gold furthers, nor earth hinders the presence and blessing of God. he will come never the sooner, bless never the more for a golden; he will come never the later, bless never the less for an earthen Altar.  
The less glory in the Altar, the more glory to God, who perfects his power in weakness, his glory in outward meanness, and gets himself great glory in convaying heavenly blessings by earthly instruments.  
look over all Gods Ordinances, & we shall see in them a marvelous simplicity, and yet notwithstanding their earthly simplicity, we shall find in them an heavenly and a divine efficacy.  
The gospel is indeed as Saint Paul calls it, the glorious gospel of the Lord Iesus, but yet look vpon it with the eye of flesh, and what glory can be seen in it more then in an Altar of earth. And yet as mean a show as it makes, it is the power of God to salvation to every one that believes. Rom. 1. 16.  
The ordinance of preaching carries such a simplicity with it, that the world counts it foolishness; and yet unto such as are saved it is the power of God, and it pleases God by the foolishness of preaching to save them that beleeue. 1 Corinthians 1. 18. 21.  
Gods Ministers alas for the most part, what mean, plain, contemptible, and despicable persons are they in the eye of the world, who takes their estimate by their outside. They are just 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. plain, ineloquent preaching is counted foolishness: and Paul that went plainly to work without the Corinthian varnish, and garnish of human eloquence, was counted a mad Preacher, 2 Cor. 11. 6. but yet he 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 he was thoroughly 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 show that the pompous ceremonies and services of Pagans and Papists do, 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 powerful instruments of the holy Ghost, to do more then all the golden, glittering, glorious, and specious inventions, and pompous services of man are able to do. Though Christ entred not jerusalem in a triumphant chariot, but according to the simplicity of the ancient times, judge. 5. 10. and 10. 4. rides vpon an ass, yea and comes meek, sitting vpon an ass: yet rejoice greatly O daughter of Sion, shout O daughter of jerusalem, behold, thy King comes unto thee. This simplicity is no prejudice to his regal power. So in the Sacraments, how simplo & mean an outside they haue, yet their power and efficacy is no whit weakened thereby. Christ is no less Christ, no less a King though poor vpon his ass, then if he were drawn with the horses and chariots of pharaoh. The people make Aaron make a golden calf, 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 calf for all the gold brought death, the Serpent though but brass, yet brought health and life. plain brass with Gods Name is more sovereign, 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 public assemblies of Gods Saints are often but mean, 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 midst of them. Math. 18.  
leave Gods Ordinances, and look vpon him, towards whom all the Altars looked, and pointed, even Christ himself, 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 form more then the sons of men, Esa. 52. 14. he hath no form nor comeliness, no more then had an Altar of earth: There is no beauty that we should desire him, Esa. 53. 2. yet shall he sprinkle many nations, and Kings shall shut their mouths at him, Esa. 52. 15. The chastisements of our peace was vpon him, and with his stripes we are healed.  
How contemptible was he in comparison of the ruffling rabbis, the Scribes and pharisees, they men in authority, but alas the simplicity that was in Christ, 2 Cor. 11. 3. But take him in the execution of his ministry, and how preaches he? He taught as one having authority, and not as the Scribes, Math. 7. 29. The Scribes and pharisees happily were in authority, Christ but a Carpenters son: and yet the Scribes outward authority, adds 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 ministry, then in the Scribes, notwithstanding Christs meek simplicity, and their greatness and outward glory.  
This meets with the pride and presumption of the 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 ubi nihil est nisi seeds ad concionandum, & mensa lignem ad caenam faciendam, videmur ingredi profanam aulam, deu demum Dei. Bellar. de eff. sacram. cap. 31. Acts & Mon.  the Altar of earth, haue reared them glorious and golden Altars. The simplicity of Christs gospel will not down 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 sensual Religion must haue an outward glory, and majesty 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 foul mouthed Prolocutor, at that disputation in Oxford, against Cranmer, Ridley, and Latimer, to scoff at the simplicity of Gods Ordinances amongst the Professors of the truth. They will haue( saith he) no Churches, an hovel is good enough for them. They come to the Communion with no reverence, they get them a tankard, &c. No, no: an hovel was a fitter harbour for him, and his harlots, which cost him the loss of all his ecclesiastical preferments. And yet an hovel, yea or worse then an hovel, so bee it Gods Name had been recorded there, and Gods Ordinances there was to be preferred before their Idolatrous Temples. whilst their persecutions would allow no better then Hovels, and woods, an hovel had Gods presence and blessing, whilst 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 calves 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 attired, and shee is now, as Prov. 7. 10. in the attire of an harlot. What may that attire 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 arrayed in purple, and scarlet colour, and decked with gold, and precious stones, and pearls, having a golden Cup in her hand, Rev. 17. 4. She is arrayed in purple, and scarlet colour, a glorious habit, and far more desirable in the eyes of carnal reason, then the despicable and base habit of the two witnesses that go clothed in sackcloth, Revel. 11. 3. She is decked with 
Ideo non proponuntur nuda mysteria, said vestiuntur & ornantur vt externam quondam maiestatem sensibus ebijciant, &c. Bellar. ubi sup.  gold, and precious stones: so are her Churches, her Images, her Idols, all gloriously adorned to set forth an outward majesty to sense: and shee hath a golden Cup, but what is within? Abomination and filthiness 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 filthiness of her fornication. All is but the Whores garish habit to catch carnal 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 wooden Priests, and so wooden Christians also. And surely it is marvelous just 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 kind, and to turn their gold into earth. Oh the simplicity of the primitive 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 creep 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 dross. Esa. 1. 22. And as fast as their outward glory came in, so fast their inward beauty decayed, as many a natural and native beauty is marred with artificial 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 pomp, 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 up that glorious Temple of jerusalem again, which was neither built nor demolished without reference to Christ. A seemly and a grave comeliness becomes Gods Ordinances, and the places of public Assemblies, but golden and graved Altars wee dare not meddle with, least we should seem to control his wisdom that hath prescribed an Altar of earth.  
It is a faire Item to all those that are to wait at the Altar, the Ministers of the Word. Doth not the simplicity of Gods Ordinances bar Gods presence, nor his blessing, take we heed then of being ashamed of their simplicity. Will God come to, and bless from the Altar of earth? be not ashamed then to serve 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 says Paul, to preach the gospel to you that are at Rome also. Rom. 1. 15. At Rome? Rome is the most glorious city of the world, there is a confluence of all the most wise and judicious men of the earth; the gospel is counted a silly ridiculous foolish thing, what then will Paul do preaching it at Rome? well for all this, I am ready to preach it at Rome, for I am not ashamed of the gospel of Christ, for it is the power of God to salvation. As mean and contemptible as it is, as little show of wisdom, and learning as it carries with it, yet so long as I know that Gods powerful blessing accompanies it, I am not, nor will not be ashamed of it, no not at Rome. Oh shane for too many of us, wee are ashamed of the gospel of Christ, of the plain, and profitable dispensation of the Word. If they should go that ways to work, they should show no learning, no scholarship, no art, no reading, no wit. Such kind of preaching would but disgrace, and shane them. And thus are too many ashamed to serve 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 justified, that God is powerfully present with his blessing at the earthen Altar of plain preaching! What needs a better pattern of preaching, then to preach as Christ preached? Such as was Gods Altar, such was his preaching. John 3. 12. If I haue  told you earthly things, that is, If I haue preached unto to you in a plain familiar manner, with earthly similitudes, such as he had used from the wind before. lo here was a Sermon like the Altar, an Altar of earth, a plain Altar, a Sermon of earth, a plain familiar Sermon.  
Indeed God gives leave in the next verse, to make an Altar of ston, which was more solid, and substantial than earth, but yet it must be a plain Altar still, it must not be hewed, and curiously squared. I but if the Altar had been hewed & squared, would it not haue been so much the neater, and handsommer? But what says the Text, verse 25? If thou lift up thy tool 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 fineness, God counts filthiness. So for preaching, where curiosity of method, Art, disposition, phrase, and ostentation of learning, and reading, rather then substance for edification is affencted, it is no better then polluting the pulpit, and wisdom of words makes the cross of Christ of none effect. 1 Cor. 1. 17. and when we preach ourselves, we preach not Christ Iesus the Lord. 2 Cor. 4. 5.  
I would not be misconstrued, I plead not for idle negligent, and slubbering handling of the Word, I condemn not Art, diligence, learning, painfulness, and substance. For cursed is every one that doth the work of the Lord negligently. And I would haue all Ministers in their ministerial provision, do as David did, 1 Chron. 29. 2. I haue prepared with all my might for the house of my God. The oil for the lamps of the Tabernacle must be beaten, Exo. 27. 20. It must not be powred out of the jar into the lamp, but first it must be well beaten. God would not haue his Ministers idle, he would not haue them only poure the oil out of the jar, not haue them to be translators, and transcribers, but would haue them beat their heads, and beat their brains thoroughly, to prepare for light in the ministry of the Word. So in the Consecration of the Priests, Exod. 29. 27. The breast of the wave offering, and the shoulder of the heave offering must be sanctified. To teach the Priests, that with all their heart in their breast, and with all the strength in their shoulders, they should do the service of the Ministry. By no means therefore do I pled for idleness: a man may work hard though he paint not, and there is a mean between curiosity and slovenry, between painted bravery and sordid baseness in apparel. And as excessive curiosity in apparel, though by the jewish gallant Dames was counted fineness, Esa. 3. yet, Esa. 4. 4. God calls it the filthiness of the daughters of Sion. So affencted eloquence, swelling phrases, the over pompous and gaudy enterlacements of Poetry, Philophy and other secular learning, merely for ostentation, whereby many think to adorn, and set forth preaching, and which many esteem 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 give a blessing from a polluted Altar. God forbade 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 stuff vpon his Altar. How true their reason is I know not, but whether God hated froth vpon his Altar or no, yet certainly he hates it in the Pulpit, and that which some men think to sweeten their preaching withall, doth but turn it into unwholesome frothinesse, and their delectable things shall not profit. Esa. 44. 9. In the last verse of this chapter, God would haue no steps up to his Altar, that the Priests nakedness be not discovered thereon. It is a thing would be thought on by Gods Ministers, so oft as they ascend the steps up into the Pulpit, take heed we go not up the steps into the Pulpit, to discover our nakedness therein. whilst some as being ashamed of the simplicity of Gods Ordinance, think to discover their wit, their art, their eloquence, they do in truth discover their nakedness, their emptiness, their vanity and folly. This it is, when men are ashamed of an earthen Altar, and must haue golden, and graved ones. I know no disparagement, nor disgrace that it would haue been to Aaron hinselfe, the high Priest, even in all his pontifical 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 meanness of Gods Ordinances; Some stumble at the outward meanness of the Ministers person, some at the plainness of his teaching. Either Christ is the Carpenter Iosephs son, or else Paul is rude in speech: either he is a plain man of no port, and parentage, or else he is a plain preacher, shows nothing that learning that others do, therefore they cannot profit by him: If he were a man of greater place, or great gifts, then they could gain good by him. But what if God will bee served at an Altar of earth, canst not thou serve him because it is not an Altar of gold? Must God call mans wisdom to counsel when he rears an Altar? Must God frame his Altar to mens humors, or men subject their folly to Gods wisdom? Ill would they with the wise men, Mat. 2. haue fell down, and haue worshipped Christ in that mean fashion they found him in, that will not worship at an Altar of earth. And so much for the general drift, and scope of the whole verse.  
To come now to the promise. The first thing promised is, I will come unto thee. But where will he come? In all places where my name is recorded, that is, where mine Ordidinances are.  
Where Gods Name is, there is God himself. Where two, or three be gathered together in my Name, there will 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 follows, And he will dwell with men, and they shall be his people, and God himself shall bee with them, and bee their God. So Exod. 23. 8. And let them make me a Sanctuary, that I may dwell amongst them. Therfore the Prophet Ezekiel after a large description of the ordinances of Gods worship, that should be in that jerusalem, gives the city this name, The Lord is there, Ezek. 48. 35. And so may every place be called where Gods Name is.  
So soon as the Tabernacle was raised, the Altar, and the rest of Gods Ordinances were erected; and Moses had finished the work: Then a cloud covered the Corgregation, and the glory of the Lord filled the Tabernacle. No sooner his House up, but then God came and took 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 God himself came thither, and there he and the people met, according to that, Exod. 29. 42. 43. At the door of the Tabernacle of the Congregation before the Lord, where I will meet you, to speak there unto thee, And there I will meet with the children of Israel. To which the Prophet alludes, Esa. 6. 4. 5. Thou meetest him that rejoiceth, and worketh righteousness.  
And is God himself in those places where his Name is recorded? How are such places then honoured that haue Gods name in them? Who am I, says Elizabeth, that the mother of my Lord should come unto me, Luk. 1. 43. But behold a greater then the mother of the Lord is here, where the Name of God is recorded, even God himself is there. Such great honour doth God do those places, to which he vouchsafes his Ordinances. How much then are such places bound to praise his Name, to walk worthy of his Name, to make much of his Name, and to take heed of taking his Name in vain? It is good keeping God amongst us, and therefore good keeping of his Name, for where his Name is, he is. Take heed therefore of taking his Name in vain, by an unprofitable use of his ordinances, lest he remove his Name, and so himself remove. For when his Name goes, he goes.  
Is God where his Name is? Say then of such places where thou seest Gods Name recorded, as Peter said of the Mount, It is good for us to be here. It is good being where God is, good dwelling where God dwells. Say to the Lord, as Ruth to Naomi, Ruth 1. 16. Whither thou goest I will go, and where thou dwellest I will dwell. sodom was a pleasant place, was a profitable place, and Lot is in love 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 dwells where his Name is, they do not choose their dwellings in Gods Name, that seek to dwell other where then where he dwells.  
Isaacks pattern is worthy imitation, Gen. 26. 25. he 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 unto thee.  
The ark went ever before the Israelites to find them a resting place. Numb. 10. It is good following the ark, for God is where the ark is: and when wee pitch where the ark pitches, then with Ruth wee come under Gods wing. But live wee in a Paradise as the Sodomites did, And in the mean time want Gods Ordinances, and wee live no better then the Ephesians did before their conversion, Without God in the world, Ephes. 2. 12. For Israell lived without God, whilst they lived without a teaching Priest. 2 Chron. 15. 3. Therefore if ever it should be any ones lot to dwell in a land of darkness, where Gods Ordinances are not, and God dwells not, I give him that aduise which the Congregation gave to reuben, Gad, and the half Tribe of Manasseh, josh. 22. 19. If the land of your possession bee unclean, then pass ye over unto the land of the possession of the Lord, wherein the Lords Tabernacle dwells, 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 to Consecrate Churches, and chapels. Then may a man say, such places are consecrated, when God is in them, and dwells 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 speak there unto thee, and there I will meet with the children of Israel: And the Tabernacle shall be sanctified by my glory, And I will sanctify the Tabernacle of the Congregation, and the Altar. What then sanctified the Tabernacle? Not the sprinkling of the blood, not the anointing of it with the oil. These were but ceremonial sanctifications, these did sanctify onely touching the purification of the flesh, Heb. 9. But what then did sanctify the Tabernacle? It shall be sanctified by my glory, and, I will meet you to speak there unto you, and I will sanctify the Tabernacle. The sprinkling and anointing would never haue consecrated the Tabernacle, if God had not dwelled there, if God had not met them there. Gods dwelling there was the thing indeed that sanctified it.  
here 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 near for all our cost? Let our next care be to get God, and keep God in it. How may that bee done? Let us get and keep his Name recorded here. And if wee haue his Name here, his Ordinances of the Word, and Prayer, then he himself is here, and wee shall haue him here. This is the principal 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 meats and drinks. Places built for Gods worship are sanctified by the Word, Gods Word is his Name. Acts 9. 15. joh. 17 6. And the Word is the box, in the ministry whereof the sweet savour of his Name is poured forth. Cant. 1. 3. Gods Word is his Name, where his Word is, his Name is, where his Name is he is, where he is and dwells, there he sanctifies. The main 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 limb, Ostriches and Scrichowles to dwell in? Now, since all this cost hath been bestowed on this place, let our care now be that it stand not empty, that Zijm and limb inhabit not here. If wee will keep them out, get God to dwell here, get him to bee tenant to it, give him possession of it. How shall that be done? Get and keep his Name recorded here. Be careful to hold up the service of his Name, the ministry of the gospel here, and then be sure it shall not stand empty: for, in all places where my Name is recorded, I will come unto thee. And if God come, it shall not stand empty.  
The second promise follows: And I will bless thee.  
Where Gods Name is, there is Gods blessing. Gods blessing attends his Ordinances: Gods blessing is as the shadow of his Name, that always follows and goes with it. In all places where my Name is recorded I will bless thee. The former point is a reason of this, God and his blessing go not asunder, and where Gods Name is, God himself 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 bless 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 service of blessing. Numb. 6. 23. Aaron and his sons must bless. Where Aaron and his sons 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 bless them. observe how Gods Name and his blessing go 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 voice was heard, and their prayer came up to his holy dwelling place, even into Heaven. Where God gives his Priests he gives a blessing, an effectual blessing. A point by the way, if some would take better notice of it, it would learn them to take heed, not onely of hating, and cursing their Ministers, but to bless God for them.  
The phrase of the Psalmist is remarkable. Psal. 128. 5. and Psal. 134. 3. The Lord that made heaven and earth, bless thee out of Sion. Not out of heaven, but out of Sion. Though all blessings come originally from heaven, yet Sion is the place through which they pass to us, and we cannot haue them immediately from heaven, but they must come to us through Sion, the place whereon they light from heaven, yea there the Lord hath commanded the blessing. Psal. 133. 3. The winds 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 he 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 dwelled in the bush. temporal, and spiritual be his blessings. And both sorts follow Gods Name.  
1. temporal ones, the precious things of the earth, even these do follow Gods Ordinances. Exod. 23. 23. And ye shall serve the Lord your God, and he shall bless 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 walk amongst you, and be your God. To let them see that they might thank the Tabernacle for all those blessings. So the Lord blessed ob Edom and all his household. Whence came this blessing? It was  told King David, saying; The Lord hath blessed the house of ob Edom, and all that pertained unto him, because of the ark 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 victuals, and the Papists good store of all things, whilst the one burn Incense, and the other burn Tapers to the queen of heaven. jer. 44. 17. Let us see the better blessings therefore that attend Gods Ordinances. There bee better blessings then these, which are from the good will of him that dwelled in the bush: Those spiritual blessings in 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 sin is a prime blessing above all others. Psal. 32. 1. And in the ministry of the Word doth God sand his son to bless us, in turning us away from our iniquities. Act. 3. 26. The spiritual 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 unto you, I shall come in the fullness of the blessing of the gospel of Christ. When Paul comes, and when the gospel comes, there comes a fullness of spiritual blessing in Christ. Yea, not onely spiritual 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 find them together attending G●ds presence, and Ordinances, Psal. 132. 13, 14, 15, 16. For the Lord hath chosen Sion, he hath desired it for his habi 〈…〉. This is my rest for ever, here will I dwell for I haue desired it. Here is Gods presence, and Gods Ordinances, see now what follows vpon them. I will abundantly bless her provision. I will satisfy her poor with bread. There is a temporal blessing, and the poor find a good benefactor of the ●… ke. I will also cloath her Priests with salvation, and her Sai●●s shall shout aloud for ioy. here be the spiritual blessings in Christ Iesus, salvation, or righteousness, verse 9. and peace, and ioy in the holy Ghost. See the fullness of blessing that goes with Gods ark. Gods Ordinances are no empty handed guests. So that if Micah his worship had been good, his argument had also been good. judge 17. 13. Now I know that the Lord will do me good, seeing I haue a Levite to my Priest. If he had had the Lord to be his God, and had had his ordinances which he had prescribed, his argument had had much strength, and his heart might with much confidence haue expected a blessing from God.  
Doth Gods blessing accompany his Ordinances? Then let us with those, Revel. 14. 4. Follow the lamb whither soever he goeth. As wee desire to haue the blessing of God amongst us, so let us care to haue and keep his Ordinances amongst vs. Where Gods Ordinances dwell, there dwells a blessing, if wee would dwell under Gods blessing, let us dwell under Gods Ordinances. Nehe. 11. 2. The people blessed all the men that willingly offered themselves to dwell at jerusalem. That was somewhat that the people blessed them. But what is the peoples blessing to Gods blessing? God will bless them that willingly, and desirously dwell at jerusalem, where himself dwelled between the Cherubins. When David heard of a blessing vpon ob Edom for the ark, see what he did, 2 Sam. 6. 12. So David went and brought up the ark of God from the house of ob Edom, into the city of David with gladness. David would fetch a blessing into his city, by fetching the Ark thither. When therefore wee hear of Gods blessing to go with the ark, with all gladness seek to get and set the ark amongst us, and follow it as the Israelites did in their journeys, whither soever it went. Surely they that live from under Gods Ordinances, do live without the verge of Gods blessing. Outward things they may haue, but blessings they are not worthy to be reckoned, unless 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, whereas in Iacobs ver. 27. 28. 29. there is the name of both. They be poor blessings that come not from Gods blessing.  
Gods blessing follows the recording of his Name, is annexed 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 observe the learning, the austere regularity of the pharisees in our Saviours time, may wonder that that order did no more good among the people. A strict Sect, full of seeming devotion, and holiness, and a Sect both potent and diligent in seeking to make Proselytes, and yet brought no man to God, or true holinesse indeed. What might the reason be? The order and rule of pharisaism 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 trained up in the strict and devout school of the pharisees should haue proved generations of Angels, rare and worthy instruments in the Church of God, to haue done special and excellent service, and yet both John 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, jesuits, and the rest of that rabble. They haue not the Name of God, but of dominic, and Francis, recorded in them, and therefore notwithstanding all their strictness, 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 own devising. An order like the month wherein was jeroboam feast, The month which he had devised of his own heart. 1 Kin. 12. 33. They haue the institution, and so the blessing of Ignatius: a soldier was their founder, and their courses and practices haue been suitable. Since they are not of Gods Ordinance, they must needs want Gods blessing.  
It belongs to the same hand to ordain and bless, therefore no blessing in the use of human Ordinances not warranted by Gods Word, because Gods blessiing onely follows his own Ordinance. It is with Ordinances as it is with creatures, Mules are barren, and do not increase and and multiply: What may the reason bee? Because their unnatural 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 works of his own hands, and creatures generated according to his own 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 enjoyment of his Ordinances; but labour with his Ordinances to get his blessing. This is the main, 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 personal ministry, and often residence there, that shee was even lifted up to heaven in regard of these privileges. But what were those in those places that got not the blessing the better for these things? Woe to thee Bethsaida, wo unto thee Corazin, sodom itself not so cursed.  
A seasonable meditation for ourselves of this place. Gods Name is here recorded amongst us, and ye haue been at cost in building, that ye might haue Gods Name recorded amongst you. Your intention is religious, and commendable, but now take heed of setting up your rest here. Now let your care be to get Gods blessing with his Ordinances. What shall you be the better for your chapel, for the ministry amongst you, if you want the blessing, if your souls prosper not in grace, and goodness, 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 mean 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 ye haue been at cost, and charges to build up an house for Gods Ordinances, improve your cost, let it be but so much put out to spiritual usury, get the advantage, and return of a blessing. In any case beware that the imputation of foolish builders lye not vpon you. It is a biting mock, 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 chapel, but built not up themselves. Labour therfore under the ministry to be built up in grace, knowledge, to bee built up in your most holy faith, in the power of godliness, and religion. This is the blessing. If ye had not been able to haue brought this work about, and ye had been so to seek for good benefactors, as that ye had been 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 ye been to the whole country round about? Not one traveller would haue past your road, but would haue bestowed some gibe or flout vpon you. Now therefore that ye haue gone thus far, if yet here ye cease, and sit you down, and now labour not for the blessing, it will prove a matter of far greater disgrace and reproach, then the other would haue done, and you will another day make yourselves gazing-stocks to men and Angels, that you were at all this cost for nothing, yea to add to your own smart and sorrow.  
It is a great work which is already done, but yet the one half, yea the far greater half is behind: go thorough stitch with it, your walls are up, now up with yourselves.  
Wherefore do ye spend your money and not for bread? says the Prophet Esay, 55. 2. So here, wherefore do you spend your money, and not for a blessing? To what purpose is all this waste? why haue ye cast away so much silver? It had been better for you to haue kept your money in your purses, then to go and lay it out, and then Esau-like, to go without the blessing. Since therefore ye haue been at this cost, get somewhat for your money. Ye haue done a good dead, labour now as the Apostle speaks, to be blessed in your dead, Iam. 1. 25. If now you shall get grace, conscience, devotion, holiness, then blessed are you in your dead. If not it had been good for you, that never brick had been laid vpon brick in this building: and ye will one day curse the day that ever the Name of Christ was recorded amongst you.  
The Well that isaac digged at his removal from Sitnah, he called by the name of Rehoboth, Gen. 26. 22. that is, room, or enlargement, for now saith he, the Lord hath made room for us, and wee shall be fruitful in the Land. So the Lord here hath made us a Rehoboth, he hath made room for us, who before in that former place of so small capacity, and receipt, were so exceedingly strayted. Now if we can say that in a spiritual sense which follows, And we shall be fruitful in the Land, then shall wee be blessed in our Rehoboth. Let us 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 fruitful under the means of grace, and in the use of Gods Ordinances, To be fruitful in every good work, Col. 1. 10. and then we haue the blessing: fruitfulness is a special blessing of God.  
When David saw the marvelous willingness of the people in offering towards the building of the Temple, he both blesses God, and blesses the people. And what blessing bestows he vpon the people? O Lord keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee. 1 Chron. 29. 18. As if he had said, I rejoice to see this people so forward to so good a work: as they haue been ready to give to thee, so now I pray thee return them a blessing, even give them good hearts. So now that ye 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 unto him, that having honest and good hearts to Gods ordinances, 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 follows. God hath promised here 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, but in all places where his Name is, his presence and his blessing is. 1 Tim. 2. 8. In every place. God thinks no place to mean for his Chamber of presence, but if his Name be there, he will bee there also. In all places, at an Altar of earth as well as any other place, in the country as well as in the city, in Shiloh as well as in jerusalem, in the wilderness as well as in Canaan, in chapels as well as churches. If his ordinances bee there, thither will he come.  
I wonder then why many men should think the places of public Assemblings too mean for their greatness. They think themselves too great to honour vulgar Assemblies with their presence. Behold a greater then Salomon, and therefore a better then themselves is here. God will come, and God doth come, how mean soever the place and Company be: Why should any then think their greatness disparaged by coming where God himself comes. I question no mans privileges, I envy no man his conveniences, onely I blame such pride as casts a contempt vpon Assemblies of the meaner rank. John was not worthy to loose Christs shoe latchet, and yet Christ thinks him worthy the honour to lay his hands vpon his head in baptism, and does him the honour of coming in person to the place where John baptized, Then came Iesus from Galilee to jordan unto John; to be baptized of him. Mat. 3. 13. Not then sent Iesus to John, to come from jordan to Galilee to come to him. Such was the honor that Christ would do Gods Ministers, Gods Ordinances, and the Assemblies of his Saints.  
And is it true indeed that God is no respecter of places, but if his Name be recorded in any place then he is there! Now what an encouragement is this to frequent all places of Gods worship, and where his Ordinances are, let this one thing bear down all objections whatsoever before it. A little pains, a little loss of time for the world, will be abundantly recompensed in this so great benefit of Gods presence, and his blessing. I know many would willingly be present at any holy service, and public religious duty, 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 duty, but onely the place is not thought so convenient, and therefore they think it not so fit to come to such a place. But where other necessities, and inconveniences give leave & liberty, what pity it is so small a thing should absent any from the Word of grace, that is able to save our souls! I impose a necessity vpon no man in a free-will-offering, I call no man from the necessary affairs of his calling, but so be it it be not done with purposed neglect, nor intended contempt of holy voluntary services, give unto your callings that which is your callings. But when a mans calling and condition gives him leave and liberty to give unto God that which is Gods, and he hath no other cause of absence from such duties, but a disaffecting of the place, I conceive this too weak a cord to hold in any, the least strength of good affections. This present point will break this cord, as Samson did his, as it were a raw thread. 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 denied: well, if Gods Name be there, my Text tells us, 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 coming where he comes. It is good coming where God and his blessing come. Why then should any disconceit of place bar me from coming? So I may meet God and his blessing, I would come to any place, so Gods blessing may light vpon me, I care not in what place it be. But the Iewes tell the Samaritans, that jerusalem is the place where men ought to worship, John 4. 20. But whatsoever they say, mark what Christ says, Woman I say unto thee, neither in this mountain, nor in jerusalem. But where then? Saint Paul tells us, 1 Tim. 2. 8. 〈◇〉, in every place. It is sufficient to the Eagles that there be a carcase in any place, For wheresoever the carcase is, thither will the Eagles resort. Let them haue a carcase, and they stand not much vpon the place. And the hundred and forty four thousand which were redeemed from the earth, follow the lamb whither soever he goes. Apoc. 14. And therefore if Gods Name bee recorded in Samaria, jerusalem hath no more privilege for Gods presence, and blessing then Samaria hath. I find none to take offence at Pauls preaching place, Act. 28. 30. 31. It was but a mean place, yet as long as Paul preached the kingdom of God, and those things which concerned the Lord Iesus Christ, they took 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 boat, or ship. It 
In his sixth Sermon before King Edward.  was a goodly Pulpit says he, that Christ had gotten him here, an old rotten boat, and yet he preached his Fathers will out of this Pulpit. He cared not for the Pulpit, so he might do the people good. So, look wee not at the place what it is, or where it is, but so we may do our souls good, let us go to any place. Let us make the Lord himself the judge in this case. Deut. 12. 5. unto the place which the Lord your God shall choose to put his Name there, even unto his habitation shall ye seek, 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 us leaping over hills and mountaines. Cant. 2. he cannot take it well at our hands if our zeal shall stick at such petty hillocks as these, if it cannot leap over such molehills as these to come to him, and to his blessing. So the gospel were preached, whatsoever their grounds were that preached it, yet Paul reioyced therein, yea, and would rejoice. Philip. 1. 18. So let it be with us, so wee may haue the gospel preached in what places soever it bee, whether in Churches, or chapels, yet let us rejoice therein, especially when in both places, both Churches and chapels. thankfully aclowledge we Gods mercy, and improve all opportunities to advance our souls in the ways of heaven. The Lord make us wise to come where he comes, whilst we may come. The time may come when we would be glad to haue the gospel in any place, and may wander as they from Sea to Sea, so wee from Church to chapel, and from chapel to Church, and yet meet neither with God nor his blessing, in either. Wheresoever therefore God records his Name, let us be found there, and so shall we find God and his blessing. Let us so distaste no place, as to miss the blessing, for not in some places, not in special, eminent, and choice places, but, in all places where I record my Name, I will come unto thee, and I will bless thee.  
FINIS.