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 [Page 2] 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, [Page 3] 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, [Page 4] 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.

[Page 5] 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 [Page 6] 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, [Page 7] 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 all­wise 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 [Page 8] 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. [Page 9] 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 [Page 10] 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 [Page 11] 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, [Page 12] 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 [Page 13] 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 [Page 14] 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, The least of the greatest is more, then the greatest of the least. 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 [Page 15] hee is all, what John was halfe; wholly vnder that Euangelium Gospell of the King­dome. 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 [Page 16] 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 high­noone 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 [Page 17] 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 Conse­crated by Heracli­us, Patri­arch of Ierusa­lem. 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 well­contriued coarctation, is greater then the former. What care I? [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] Gods Church, then, Peace be with­in her walls: and behold, this is it which God will giue, Dabo pa­cem: I wil giue peace. 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 Glory to God in the high­est hea­uens; in earth, Peace, &c. 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, [Page 22] 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 [Page 23] 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, [Page 24] 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 [Page 25] 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 [Page 26] (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; [Page 27] 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 [Page 28] 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 [Page 29] no way to peace, but by reconci­liation; there is no way to recōci­liation; but by the Gospel of Iesus Christ, which is Euangelium pacis; The Gos­pell of peace. 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 [Page 30] The beau­ty of peace. 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 I will giue true peace. 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-more­hardly-cured corruptiō? Such is [Page 31] 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?) Necessitie hath taught him to beare it strongly, custome easily. 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, [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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, [Page 36] 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 Palmer­wormes, of Locusts, of Canker­wormes, of Caterpillers to set vp­on Israel, Ioel 1. 4. Shortly, where [Page 41] 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 [Page 42] 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 Who hath resisted his will? on earth, Quis restitit? What power haue they of being, of motion, but from him whom they oppose? How easily can he [Page 43] 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 [Page 44] 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. [Page 45] 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 [Page 46] 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 [Page 47] 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.