A sermon preached at the happily-restored and reedified chappell of the Right Honorable the Earle of Exceter in his house, of S. Iohns On Saint Stephens day. 1623 By Ios. Hall, Deane of Worcester. Hall, Joseph, 1574-1656. 1624 Approx. 39 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A02590 STC 12714 ESTC S115163 99850382 99850382 15579 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02590) Transcribed from: (Early English Books Online ; image set 15579) Images scanned from microfilm: (Early English books, 1475-1640 ; 1274:3) A sermon preached at the happily-restored and reedified chappell of the Right Honorable the Earle of Exceter in his house, of S. Iohns On Saint Stephens day. 1623 By Ios. Hall, Deane of Worcester. Hall, Joseph, 1574-1656. [8], 47, [3] p. Printed by F. Kyngston, for George Winder, and are to be sold at his shop in S. Dunstons Churchyard, London : 1624. The first leaf and last leaf are blank. Identified as 12714b on UMI microfilm. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2005-11 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 Jonathan Blaney Sampled and proofread 2006-02 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A SERMON Preached at the happily-restored and reedified Chappell of the Right Honorable the Earle of Exceter in his House , of S. Iohns . On Saint Stephens day . 1623. By IOS . HALL , Deane of Worcester . LONDON , Printed by F. Kyngston , for George Winder , and are to be sold at his shop in S. Dunstons Church-yard . 1624. TO THE RIGHT HONOVRABLE , MY SINGVLAR good Lady , the Lady Elizabeth , Countesse of Exceter . RIght Honourable : this poore Sermon both preached and penned at your motion ( that is to mee your command ) now presents itselfe to your hand , and craueth a place ( though vnworthy ) in your Cabinet , yea , in your heart . That holy zeale which desired it , will also improue it . The God , whom your Ld. hath thus honoured in the care and cost of his house , will not faile to honor you in yours . For me , your Honour may iustly challenge mee on both sides ; both by the Druries , in the right of the first Petronage ; and by the Cecils , in the right of my succeeding deuotions . In either , and both , that little I haue , or am , is sincerely at your Ladish . seruice , as whō you haue merited to be Your Honours in all true obseruance and duty , IOS . HALL . TO THE WORSHIPFVLL AND REVEREND , Mr. Dr. HALL , Deane of Worcester , my worthy and much respected Friend , all happinesse , with my loue in Christ Iesus . REuerend Sir ; this Sermon , I know , is at the Presse before you expected : But I thought ( as this glorious Chappell occasioned it , ) so it might minister occasion of perpetuall remembrance of the Chappell , by remaining its first Monument . And altho both these were confined to the priuate ; the Chappell for the Family of my Right Honourable Lord , the Earle of Exceter , who hath giuen the materiall thereof sufficient luster : and the Copie of the Sermon to the Cabinet of my truly Noble , and vertuous Lady , his Countesse ; yet both these are much and oft required to the publike ; the Sermon to be an instruction , and so it is ; the Chappell , to bee an example , and so it may be . The Sermon to teach all , to be all glorious in their soules . The Chappell to teach some , who build houses for their owne habitation , to set vp another for Gods Religion . The Sermon was craued at the hands of my Honourable Lady , that it might come to the Presse ; who , of her owne pious disposition , gaue forth the Copie ; and for her Noble esteeme of your selfe , and of the worth of your Sermon , was willing and desirous to giue it way to the Printer . And this I thought good to impart vnto you , and to the courteous Reader , that you may be satisfied of the meanes how , and the cause why it comes in publike . And so praying for you , and desiring your prayers for me , I remaine Your truly louing Friend , H. Baguley . A SERMON PREACHED AT THE reedified Chappell of the Right Honorable , the Earle of Exceter , in his House of Saint Iohns . HAGGAI 2. 9. The glory of the latter House , shall bee greater then of the former , saith the Lord of Hosts , and in this place will I giue peace , saith the Lord of Hosts . AS we haue houses of our owne , so God hath his ; yea , as great men haue more houses then one , so hath the Great God of Heauen much more ; more , both in succession ( as here , the latter house , and the first ) and in varietie : He hath an house of flesh ( Ye are the Temples of the liuing God ; ) An house of stone ; ( Salomon shal build me an house ; ) An house immateriall in the Heauens , 2. Cor. 5. 1. Wherefore then hath God an house ? Wherefore haue we ours ; but to dwell in ? But doth not he himselfe tell Dauid , and so doth Stephen the Protomartyr ( vpon whose day we are falne ) tell the Iewes , that He dwells not in Temples made with hands ? True ; Hee dwells not in his House , as we in ours , by way of comprehension ; he dwells in it by testification of presence . So doe we dwell in our houses , that our houses containe vs , that we are only within them , and they without vs. So doth he dwell in his , that yet hee is elsewhere , yea , euerywhere , that his house is within him . Shortly , God dwells where he witnesses his gracious presence , that , because hee doth both in the Empyreall heauen , amongst his Angels and Saints , and in his Church vpon Earth ; therefore his dwelling is both in the highest Heauen in perfect glory ; & on Earth , in the hearts and assemblie of his children . As of the former , our Sauiour saith ; Jn domo Patris mei , Jn my Fathers house are many Mansions . So also may wee say of the latter , There is much varietie and choice in it ; There was the Church of the Iewes , the Church of the Gentiles ; There is a materiall , and a spirituall house . In the one , Salomons , Zorobabels , such piles as this : In the other ; so much multiplicitie , as there are Nations , yea , Congregations that professe the name of Christ . One of these was a figure of the other , the Materiall , vnder the Law ; of the Spirituall , vnder the Gospell . Yee see now the first house , and the latter , the subject of our Text and discourse . The latter , commended to vs comparatiuely , positiuely . Comparatiuely with the former , Maior gloria . Positiuely , in it selfe , Jn this place will J giue peace . Both , set out by the stile of the promiser , and avower ; saith the Lord of Hosts . All which challenge your Christian attention . As the first house ( which was materiall ) was a figure of the second , which is spirituall : so the glorie of that materiall , was a figure of the glorie of this spirituall . Now because all the life and glorie of the spirituall , stands in Christ the Messias , the Prophet lookes through the type of the material , at him which shal beautifie , yea , glorifie the spirituall , of whose exihibition the Prophet speakes , Adhuc modicum , Yet a little while , and J will shake the Heauens . This Modicum was but some 500. and odde yeeres ; much to men , but a modicum to the Ancient of dayes , with whom 1000. yeeres are but one day . It is in and by him , that this latter house vnder the Gospell , shall in glorie surpasse that first vnder the Law. The Prophets had spoken gloriously of the Temple that should be ; and now , lest when the people should see the homely and cottagelike reedification of Zerubbabel , they should be dis-hartned and offended , the Prophet desires to draw their eyes from the stone and timber , to the spirituall inside of the Euangelicall Church , shewing the glorie of this latter House , to exceed the former . Some grosse Interpreters haue lookt with Iewish eyes vpon the outward fabrick , which was threefold : Salomons , Zorobabels , Herods . Salomons , sumptuous and magnificent ; Zorobabels , meane and homely ; Herods , rich and maiesticall , immodico sumptu , incredibili splendore , as one sayes . Salomons was before defaced . Now because Zorobabels was so farre from making this Word good , that the people wept , when they saw the difference ( which Caluin well obserues , was not without a speciall prouidence of the all-wise God ; else the Iewes would so haue fixed their eyes vpon the outward splendor , that they would neuer haue looked for the spirituall and inward Grace of the House of God : ) therefore they haue taken it of Herods temple ; the walls and lining whereof were indeed answerable to this Prophesie , more glorious . But this conceit , as it is too carnal , so is quite dissonant from the context , both in regard of the precedents , and subsequents . Of the precedents : For , how did the desire of all Nations come to that Pile of Herods ? Of the subsequents : For , what peace was vnder the Herodian Temple ? First , the builder of it , was the chiefe oppressor of the Iewish libertie : and then secondly , it gaue occasion to the perpetuall miserie of that people . Pilate would expilate the Treasures of it for aquae ductae ; which denied , cost the Iewes much blood . Vnder Claudius , twenty thousand slaine in a Feast of vnleauened bread . Jonathas the Priest slaine by theeues suborned by Foelix , in the very Temple ; and euer after , it was the harbour and spoyle of Villaines . What hills of Carcasses ? What streames of blood was in 't at the last vastation ? Enough to amaze any Reader : so as in that 79. yeeres wherein it stood ( longer it did not , ) it was no better then a stage of Tragedies , a shambles of crueltie . Of that therefore God could not say , Dabo pacem ; it was Templum adulterinum , as one calls it iustly , and had neither command nor promise : It was the Spirituall Temple , the Euangelicall Church , whose glory shal be greater then the Iewish , which shall be blessed with the desire of the Nations , with the assurance of Peace . But why then doth the holy Ghost speake of Gold and Siluer , the costly materials of an outward structure ? Euen these very Metals are figuratiue : not that God cares so much for them , but because wee doe ; because our eyes vse to bee dazled with this best parcell of Earth ; therefore when hee would describe a glorious Church , he borrowes the resemblance of Gold , Siluer , precious Stones , Esay 60. and euen by these doth he set forth his New and Heauenly Ierusalem , Reuel . 21. Wherein then is the glory of Gods Euangelicall House greater , then of the Legall ? Yea , wherein is it not greater ? Whether yee looke to the efficient , the matter , the duration , the extent , the seruice . The efficient , that was built by man , tho directed by God : In this , God himselfe is the Architect , not onely giuing the modell , but the frame . The matter , whether of structure , or ornament . The structure of the one was of stone and wood : of the other , is of liuing stones . The ornament of the one was Gold and Siluer : of the other , diuine Graces of Faith , Charitie , Hope , Sanctitie , Truth , Pietie , and all other vertues , to which , Gold itselfe were but trash . The duration of the one ( euen that longst-liued Temple of Salomon , though called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) domus seculi ) was but 430. yeeres . Of the other , beyond time , to eternitie . The extent of the one to be measured by a few Poles , yea ( though yee take in the Courts , and all ) by a few Acres : Of the other , vniuersall , so farre as the King of Heauen hath any Land. The seruice in the one performed by a few men , mortal , sinful , the blood of beasts shed vpon the Altar : In the other , performed by our eternall High-Priest , after that higher order of Melchisedech ; offring vp his owne most precious blood for our redemption . In that , Christ Iesus was obscurely figured : In this , really exhibited , borne , liuing , dying , rising , ascending , preached , beleeued , liued , Euery way therfore both in efficient , matter , duration , extent , seruice , Maiorgloria . Let no man tell mee now of that iust wonder of the world , the Iewish Temple ; white Marble without , lined with Gold within , Brazen pillars , Golden vessels , costly vayles , an High-Priesthood set forth with precious Stones , rich Robes , exquisite Perfumes , curious Musick , and what-euer that ancient goodly institution had rare and admirable , I say the clay of the Gospell , is more worth then the Marble of the Law ; Euangelicall Brasse , more worth then legall Gold ; the ragges of the Euangelicall Priesthood , more excellent then the robes of the Leuiticall . In short ; the best of the Law is not comparable to the basest of the Gospell . Iohn Baptist was the Ianus of both Testaments ; he was to the Churches , as Noah was to the Worlds ; he saw both the first , and the latter . It is a great word that our Sauiour saith of him , that amongst those which were borne , or rather ( as ours reade it better ) begotten of women , there did not a greater then he arise : but it is a greater word that he speakes of the Children of the new Testament , that the least in the Kingdome of Heauen is greater then he . I stand not vpon examining the comparison , whether it bee ratione sanctitatis , or officii ; it makes either way for my purpose , therfore was John so great , because he was the last of the law , and the first of the Gospell : and the old rule is minimum maximi maius est maximo minimi ; therfore is the least in this Kingdome of Grace greater then he , because hee is all , what John was halfe ; wholly vnder that Euangelium Regni , which is able to aduance him to a greater perfection , then that Harbinger of Christ . What a fauour then is it ( Right Honourable and beloued ) that God hath reserued vs to these better dayes of his Gospell , wherein the helpes of saluation are more cleare , obuious , effectuall ; wherein , as the glory of the latter House exceeded the former ; so the meanes of that incomprehensible glorie of the House not made with hands , eternall in the Heauens , lye more open vnto vs ? What should we doe , but both vti , and frui , gladly vse , and sweetly inioy this vnspeakable blessing , which God hath kept in store for vs , and walke worthy of so incomparable a mercy . The old Iewes liued in the dawning of the day , wherein they had but a glimmering of that Sunne , which would rise . Wee liue after the high-noone of that happie day . If we walke not answerable to so great a light , what can we looke for , but vtter darkenesse ? Yee shall now giue me leaue ( Right Honourable ) to carrie these words in a meet analogie to the present occasion . The Temples vnder the Law , were both a figure , and a patterne of the Churches vnder the Gospell . Within this roofe , vnder which we now stand here , was both the former , and the latter house ; and euen in these walls doth God make his Word good , That the glorie of this latter House shall bee greater , then of the former . The first foundation of it was , no doubt , both pious and rich . I shall not need to fetch the Pedigrees of it from Saint Iohn Baptist in Ierusalem , nor to discourse of either the deuotion , or wealth of that religiously-military Order , for whom these stones were first layde . Imagine the Altar neuer so gay , the Imagerie neuer so curious ; the Vestments neuer so rich ; the Pillars , Walls , Windowes , Pauement , neuer so exquisite ; yet I dare boldly say , this present glory of this House in this comely whitenesse , and well-contriued coarctation , is greater then the former . What care I ? nay , What doth God care for the worke of a Lapidary , or Painter , or Mason ? One zealous Prayer , one Orthodoxe Sermō is a more glorious furniture , then all the precious rarities of mechanique excellencies . I doe most willingly ( as what good hart doth not ? ) honour the vertuous actions , and godly intentions of our worthie fore-fathers , which ( no doubt ) it hath pleased God in mercy to accept and crowne , but withall it must be yeelded , that they liued vnder the tyrannous iniurie and vsurpation of those Pharises , who kept the keyes of knowledge at their owne girdles , and would neither draw for them , nor suffer them to draw for themselues . Blessed be God for better conditions ; the Well of life lyes open to vs , neither are wee onely allowed , but inuited to those heauenly liquors , Jnebriamini O charissimi , Drinke , yea , drinke abundantly , O beloued , Cant. 5. 1. This happie liberty of the sauing Gospell of Iesus Christ , daily and sincerely preached to vs ( Noble and beloued Christians ) is worthy to bee more worth vnto vs , then all the treasures , ornaments , priuiledges , of this transitory World ; & this , since through the inestimable goodnesse of God , ye doe , and may find in this latter House . Well hath God verified this Word in your eies and eares ; The glorie of the latter House shall be greater , then of the former . Hitherto the comparatiue prayse of the latter House ; the positiue followes in the promise of a gracious effect ; In this place will I giue peace : wherein I know not whether the blessing doth more grace the place , or the place the blessing ; both grace each other , and both blesse Gods people ; In this place will I giue peace . If yee looke at the blessing it selfe , it is incomparable , Peace ; that whereby the Hebrews had wont to expresse all welfare in their salutations , and wel-wishes ; the Apostolicall benediction dichotomizes all good things into Grace and Peace ; wherein , at the narrowest , by Grace , all spirituall fauours were signified ; temporall , by Peace . The sweet Singer of Israel could not wish better to Gods Church , then , Peace be within her walls : and behold , this is it which God will giue , Dabo pacem : yea , our eyes should stoope too low , if they should fixe here . The sweete Quiristers of Heauen , when they sung that diuine Caroll , to the honour of the first Christmas , next to Gloria in excelsis Deo , said , In terris pax : Yet higher ; the great Sauiour of the World , when he would leaue the most precious Legacie to his deare ones on earth , that they were capeable of , he sayes , My peace I giue you . And what he there giues , he here promises , Dabo pacem , I will giue it . But where ? Whence ? In this place . Not any where ; not euery where ; but in his own house , in his latter house , his Euangelicall House ; as if this blessing were confined to his holy walls , he saith , In this place will I giue peace . This flower is not for euerie syle ; it growes not wilde , but is onely to be found in the Garden of Sion . It is very pregnāt which the Psalmist hath , Psal . 128. 5. and 134. 3. The Lord that made Heauen and Earth , blesse thee out of Sion . He doth not say , The Lord that made the Earth , blesse thee out of Heauen ; nor , The Lord that made Heauen , blesse thee out of Heauen ; but , blesse thee out of Sion . As if hee would teach vs , that all blessings come , as immediately and primarily frō heauen , so immediatly and secondarily frō Sion , where this Temple stood . Some Philosophers haue held the Moone to be the receptacle of al the influēces of the heauenly bodies , and the conueyances of thē to this inferior World , so as all the vertue of the vpper Orbes and Starres are deriued by her , to this elementary Sphere . Such doth both Dauid and Haggai repute the house of God ; whither , as to Iosephs Storehouse , doth God conuey the blessings of peace , that they may be thence transmitted to the sonnes of men . How , and why then doth God giue peace in this his House ? Because here ( as Bernard well ) Deus & audit , & auditur , God heares , and is heard here ; audit orantes , erudit audientes ; hee heares his suppliants , and teacheth his hearers . As this place hath two vses , it is both Oratorium , and auditorium : so in respect of both , doth it blesse vs with peace : our mouth procures it in the one , our care in the other ; God workes in our hearts by both . In the first , God sayes , as our Sauiour cites it , Domus me a domus orationis ; My House shall be called , The House of Prayer . And what blessing is it , euen the best of Peace , that our prayers cannot infeoffe vs in ? Salomon , when hee would consecrate the Church hee had built , solemnely sues to God , that he would inuest it with this priuiledge of an vniuersally-gracious audience ; and nūbring the occasions of distressed Suppliants , makes it euer the foot of his request ; ( Then hearken to the prayer that thy seruant shall make towards this place ; Heare thou in beauen , thy dwelling place ; and when thou hearest , haue mercy . ) If euer therefore wee would haue peace outward , inward , priuate , publike , secular , spirituall : If wee would haue peace in our estate , peace in our Land , peace in our Church , peace in our soules , pray for it . And if euer we will pray for it , pray here , in Gods house , for in this place will I giue peace . In vaine shall wee looke for it elsewhere , if we aske it not here . It is true , we are bidden euery where to lift vp pure hands to God : but they cannot bee pure , that are profane ; and they cannot be but profane , that contemne the holy ordinances of God. He said well , In templo vis orare , in te ara ; for ( Know you not , that your bodies are the Temples of the liuing God ? ) but let me as truly returne it ; In te vis or are , in templo ora ? Wouldst thou pray with effect at home ? Pray at Church ; else thy deuotion is but the sacrifice of fooles ; for hee hath said it , who hath good reason to appoint the circumstances of his owne beneficence , Jn this place will J giue peace . Will yee then see the reason why there is so much emptie Caske in the Celler of God ? Therfore are men void of grace , because they are voyd of deuotion . They seeke not God where he may bee found ; and therefore it is iust with God not to be found of them , where they pretend to seeke him : for , Jn hoc loco ; Jn this place will I giue peace . Gerson distinguishes well in his Sermon de Angelis , that there is Duplex Coelum , A double Heauen ; Gloriae , & Ecclesiae ; of Glory aboue , of the Church below ; the Church is the Heauen on earth ; where God is seene , heard , spoken vnto . Where are his Saints ( whose Assemblies are here ; ) where are his Angels : ( Let the woman haue power on her head , because of the Angels , 1. Cor. 11. ) As the Iewes then , whilest the Church of God was Nationall , were wont ( according to command ) to looke towards the Temple , if they could not come to it , in their deuotions : So now that the Church is Catholike , or vniuersall , and euery of our Churches is equally Gods house ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) we shal gladly with Peter and John , goe vp to this Temple to pray ; How can wee looke for a better incouragement , then God giues vs here , In this place will I giue peace ? In the latter , as it is Auditoriū , so I create the fruit of the lips to be peace ( saith God. ) Naturally we are all ( euen those that applaud themselues in the best opinion of their harmeles , and faire disposition ) enemies to God : Enemies both actiuely & passiuely . Actiuely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-haters , Rom. 1. Passiuely , Filii irae , The sons of displeasure . Wee fell out in Adam , through our own wilfull Apostasie and disobedience ; and we still stand out in the maintenance of our inward corruption . There is no way to peace , but by reconciliation ; there is no way to recōciliation ; but by the Gospel of Iesus Christ , which is Euangelium pacis ; there is no proper element for the Gospell of God , but the house of God ; Locus iste , Jn this place will J giue peace . It is not ( I know ) for euery hart to apprehend , either the want of this peace , or the miserie of this want . This is one of those happinesses which is most brag'd of , where it is least had . The sensual Securitan pleases himself in the conceit of his owne peace . All is well at home ; he quarrels not with himselfe , for hee denies himselfe nothing , God quarrels not with him ; here are no checks of a chiding conscience ; no frownes of an angrie Iudge ; nothing but Pulchritudo pacis ( as the Prophet speakes . ) Alas , my beloued , call not this peace , call it stupiditie ; euen Hell it selfe is not a Kingdome diuided in it selfe . There is no blessing , which is not also counterfeited , Pacem veram dabo , is the stile of the Prophets , Ier. 14. 13. This were a needlesse Epithet , if there were not a false peace ; such is this of carnall hearts . That Word of eternall Truth must stand : There is no peace , saith my God , to the wicked . Haue you seene a sore suddenly fild vp with vnsound flesh , and fairely skinned ouer , without all offence to the eie , which ere long will breake out againe , and bewray a secret , and so much-more-hardly-cured corruptiō ? Such is a wicked mans peace . Haue you seene a slaue sit quietly in the Gally , not struggling with his chaine , not repining at his Oare ( necessitas fortiter , consuetudo facile ? ) Haue you heard a dying man professe , that hee felt no paine ? Such is a wicked mans peace , of which he shall once say , though now all seeme smooth , and plausible ; Jn pace amaritudo mea amarissima ; Jn peace J had great bitternesse , Esay 38. 17. Neither is the want of this peace lesse perceiued , then the misery of this want . Men see no difference in the face of Heauen , whatsoeuer they doe ; their blasphemies and prayers find the same intertainement : therefore the carelesse man resolues , I shall haue peace , though I follow the wayes of mine owne heart . Oh the miserable sottishnesse of wilfull sinners ! Sinne lyes ( like a sleeping Bandog ) at the doore of their heart ; they looke vpon him , as if hee would neuer wake ; or , as if though he should , yet he were so clogged , and chained , and muzled , that there can be no danger of his hurt . Let God but rowze him vp a little , he shall bay them to despaire ; hee shall flie vpon them , and pull out their throats : Then shall their troubled heart proiect terrible things , and they shall feele what it is to liue in the anger of a God. They shall see the Almightie putting himselfe into the fearefull formes of vengeance ; Who can stand before his indignation ? And who can abide in the fiercenesse of his anger ? His furie is powred out like fire , and the rocks are throwne downe before him , Nahum . 1. 6. And if his very loue haue drawne blood of his deare ones : ( Terrores Domini militant contra me , saith holy Iob : The terrors of the Lord are set in aray against mee , Iob 6. 4 : ) and hee that bore the chastisements of our peace , the Sonne of his loue , could lay ( My God , my God , why hast thou for saken me ? ) Oh , what shall be the Iudgements of his wrath ? If this be the rod of children , Oh , what shall be the Scorpions for his enemies ? They shall see that gulfe of fire ready to receiue them into euerlasting burnings . They shall see the Deuils their incessant tormentors , ready to seize vpon their guilty soules . Then , O then , shall they know , too late , what an happinesse it is , that God here promises , Dabo pacem . Would we then auoyde the vnspeakeable horror of this wofull condition ? Would wee find the bed of our sicknesse and death , comforted with the sweete testimony of an heauenly peace betwixt God and our soules ? See whence we must fetch it ; Jn this place will J giue peace . If euer we haue it , wee must haue it from the blessed ordinances of God , his Word and Sacraments , which this place can affoord vs. In vaine shall yee seeke for this ( deare Christians ) in a licentious Tauerne , in a rich Counting-house , in Chambers of dalliance , in full Tables , in Pompous Courts ; no , not in thrones of earthly Maiestie . Alas , many of these are the make-bates betwixt Heauen and vs , most of them can marre , none of them can make our peace . It is onely the despised Ministery of the Gospell ; the Word of reconciliation , ( as it is called , 2. Cor. 5. 19. ) which sounds in Gods House , that can doe it . As yee loue your soules therefore , as you would find peace at the last , and would looke with a comfortable assurance in the face of death and iudgement ; as yee would see a gracious Mercy-seate in the dreadfull Tribunall of God , at the day of our last appearance , frequent the House of God ; attend reuerently and conscionably vpon the sacred Institutions of God ; yeeld your selues ouer to be wrought vpon by the powerfull Gospel of Iesus Christ . Oh , be not you wanting vnto God , he will not bee wanting vnto you , but will make good this promise of his vnfaileable grace , Jn this place will I giue peace . It is a great word that is heere spoken , Dabo pacem ; and therfore it is vndertakē by an omnipotent Agent , I will giue peace . If all the Angels of Heauen should haue said so , we should soone haue replied , as Korah and his company did to Moses and Aaron ; Yee took too much vpon you , Numbers 16. 3. This worke is not for any finite power ; the stile of peace , is the peace of God ; the stile of God , the Mediator betwixt God and man , is , The Prince of Peace . He is the true Salomon , the other was but typicall . It is he onely , that when the Disciples were tossed with contrary winds and threatning billowes , could command the winds and waues to a calme . It is hee onely , that when his Church is tossed with the winds and waues of raging and impetuous enmitie , can giue outward peace . It is he only , that when the distressed soule is tossed with the winds and waues of strong temptation , of weake diffidence , can giue inward peace Iustly therefore doth hee challenge this act as his owne , J will giue peace . We vse to say , It is best treating of peace with a Sword in our hand . Those who hauc the aduantage of the warre , may command peace : vnderlings must stoope to such conditions , as the victor will yeeld . To shew vs therefore how easily he can giue peace , God stiles himselfe the God of Hosts ; a title wherein he takes no small delight , referring not to the being of the creature , but to their marshalling ; not to their naturall estate , but their militarie ; neither would God bee lookt at in it , as a Creator , but as a Generall . In but two of the Prophets , Esay and Ieremy , no lesse then an hundred and thirtie times hath hee this stile giuen him . Euery thing , as it hath an existence from the Maker , so an order from the Gouernor ; and that order is no other then warlike , wherein it doth ( militare Deo ) serue vnder the colours of the Almightie . All creatures are both mustred and trained , and placed in Garrison , and brought forth into the field , in the seruice of their Creator ; they are all excercitus pugnatorum . If yee looke into Heauen , there is a company of heauenly Souldiers , Luke 2. Neither was there only the construction of Idolaters , vniuersa militia coeli , to which these burnt Incense ; but of Moses himselfe ; Thus the Heauen and the Earth were finished , and all the Host of them , Gen. 2. 1. If yee looke to the Earth , not men onely , whom reason hath fitted for such designes , but euen the bruite , yea , the basest and indociblest of the brute creatures are ranged into arayes : euen the very Locusts , though they haue no Leader , yet Egrediuntur per turmas , They goe forth by bands , Prou. 30. 27. And if ye looke into Egypt ( where for the time was Sedes belli , ) you shal find a Band of Frogs , that were appointed to march into the very Bed-chamber , the Bed , the Ouens , the Dishes of Pharaoh ; you shal find an host of Lice , of Flies , of Caterpillers , sent against those Egyptian Tyrants . Else-where , yee shall find troopes of Palmer-wormes , of Locusts , of Canker-wormes , of Caterpillers to set vpon Israel , Ioel 1. 4. Shortly , where he meanes to preserue , the fierie Charrets and Horsemen of Heauen shall compasse Dothan . Where he meanes to destroy , the most despicable of his creatures shal be armed , to the ruine of the proudest . Doth Goliab stalke forth to the defiance of the God of Israel ? A Pebble out of the Brooke shall straw him on the ground . Doth an Herod heare his flatterers gladly say , Nec vox hominom sonat ? Stay but a while , God sets his vermine vpon him ; all the Kings Guard cannot master those Lice . He hath Hornets for the Hiuites and Canaanites , Exod. 23. Mice for the Philistims , Iudg. 6 ▪ Rats for the couerous Prelate : A Flye for Pope Adryan : A world of creatures for either defensiue or offensiue seruices . Quare fremuerunt gentes ? Why doe the Heathen rage , and the people imagine a vaine thing ? The Kings of the Earth set themselues , and the Rulers take councell together against the Lord , and against his Anointed . Presumptuous dust and ashes , that dare rise vp against the God of hosts ! If a silly Ant out of a Mole-hill should march forth , and proffer to wrestle a fall with a Gyant , there were some proportion in this challenge , there is none of a finite power to an infinite . Should all the powers of Hell band themselues with those on earth , Quis restitit ? What power haue they of being , of motion , but from him whom they oppose ? How easily can he blow vpon their enterprizes ? How easily can hee command these to their Dust , those to their Chaines ? Be confounded therefore , O vaine men , whose breath is in your Nosthrils ( and that not your owne neither ) when yee thinke of the power and Maiestie of the God of Hosts . And why are we dismayd with the rumors , or feares of the strongest oppositions ? Gebal and Ammon , and Amalec , the Philistims , with them that dwell at Tyre ? Ashur also is ioyned to the incestuous children of Lot : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) O thou of little faith , why fearest thou ? The Lord of hosts is with vs , the God of Iacob is our refuge , Psal . 46. Come , all yee Bands of wickednesse , and conspire against the Scepter of the Kingdome ( that is , the Gospell ) of Iesus Christ . He hath his Armageddon , He hath a Feast for the fowles of the Aire , and the beasts of the field , whom he hath inuited to the flesh of Captaines , and the flesh of Kings , Reuel . 19. 8. I will not bee afraid of ten thousands of people that haue set themselues against mee round about ; Dominus suscepit ; The Lord hath sustained me , and he is the Lord of Hosts . Yea , why are we apalled , when we see the measures of the sonnes of Anak ; the spirituall wickednesses in heauenly places ? If wee looke at their number , they are Legions . If to their strength , they are Principalities and Powers . If to their nature , they are spirits that rule in the ayre . Wee are men , flesh and blood , single , weake , sinfull . What euer we are , our God is in Heauen , and doth whatsoeuer hee will ; hee is the Lord of Hosts ; though Cowards in our selues , yet in him wee are more then Conquerors ; hee who is more then All power , then All truth , hath said it ; The Gates of Hell shall not preuaile against his Church . Thanks be to God , which giueth vs victory , through our Lord Iesus Christ . Lastly , he is the Lord of Hosts ; his vndertakings are infallible : Hath hee said , that the glory of the Euangelicall Church shall exceede the Legall ? Hath hee said , that , In this place he will giue peace ? How can the Church faile of glory , or the soule of peace ? His Word can be no more defectiue , then himselfe impotent . Trust God with his owne causes ; trust him with thy selfe ; doe that he bids ; expect what he promises ; haunt this House of his , wait on his ordinances . The Lord of Hosts shall giue thee that peace , which passeth all vnderstanding ; and with peace , glorie , in that vpper House of his not made with hands , eternall in the Heauens . To the possession whereof , that God , who hath ordained vs , in his good time mercifully bring vs. And now , O Lord God of hosts , make good thy promises to this House of thine . Whensoeuer any Suppliant shall in this place offer vp his praiers vnto thee , heare thou in Heauen , thy dwelling place ; and when thou hearest , haue mercy . What Word soeuer of thine shall sound out of this place , let it bee the sauour of life vnto life to euery hearer . What Sacrament soeuer of thine shall bee in this place administred , let it be effectuall to the saluation of euery receiuer . Thou that art the God of glory , and peace , giue peace and glorie to thy Seruants , for thy mercies sake , for thy Sonnes sake , euen the Sonne of thy loue , Jesus Christ the Just . To whom with thee , and the holy Ghost , one infinite God , be giuen all praise , honour , and thanks giuing , now and for euer . FINIS . Notes, typically marginal, from the original text Notes for div A02590-e330 The least of the greatest is more , then the greatest of the least . Gospell of the Kingdome . Consecrated by Heraclius , Patriarch of Ierusalem . I wil giue peace . Glory to God in the highest heauens ; in earth , Peace , &c. The Gospell of peace . The beauty of peace . I will giue true peace . Necessitie hath taught him to beare it strongly , custome easily . Who hath resisted his will ?