A SERMON Preached at the happily-restored and re-edified Chapel of the Right Honourable the Earl of Exeter in his House, of S. john's.  
On Saint Stephen's 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. Dunston's Churchyard. 1624.    

TO THE RIGHT HONOURABLE, MY SINGULAR good Lady, the Lady Elizabeth, Countess of Exeter.  
RIght Honourable: this poor Sermon both preached and penned at your motion (that is to me your command) now presents itself to your hand, and craveth a place (though unworthy) in your Cabinet, yea, in your heart. That holy zeal which desired it, will also improve it. The God, whom your Ld. hath thus honoured in the care and cost of his house, will not fail to honour you in yours.  
For me, your Honour may justly challenge me on both sides; both by the Druries, in the right of the first Petronage; and by the Cecils, in the right of my succeeding devotions. In either, and both, that little I have, or am, is sincerely at your Ladish. service, as whom you have merited to be  
Your Honours in all true observance and duty, IOS. HALL..   

TO THE WORSHIPFUL AND REVEREND, Mr. Dr. HALL., Deane of Worcester, my worthy and much respected Friend, all happiness, with my love in Christ jesus.  
Reverend Sir; this Sermon, I know, is at the Press before you expected: But I thought (as this glorious Chapel occasioned it,) so it might minister occasion of perpetual remembrance of the Chapel, by remaining its first Monument. And although both these were confined to the private; the Chapel for the Family of my Right Honourable Lord, the Earl of Exeter, who hath given the material thereof sufficient lustre: and the Copy of the Sermon to the Cabinet of my truly Noble, and virtuous Lady, his Countess; yet both these are much and oft required to the public; the Sermon to be an instruction, and so it is; the Chapel, to be an example, and so it may be. The Sermon to teach all, to be all glorious in their souls. The Chapel to teach some, who build houses for their own habitation, to set up another for God's Religion. The Sermon was craved at the hands of my Honourable Lady, that it might come to the Press; who, of her own pious disposition, gave forth the Copy; and for her Noble esteem of yourself, and of the worth of your Sermon, was willing and desirous to give it way to the Printer. And this I thought good to impart unto you, and to the courteous Reader, that you may be satisfied of the means how, and the cause why it comes in public. And so praying for you, and desiring your prayers for me, I remain  
Your truly loving Friend, H. Baguley.   

A SERMON PREACHED AT THE re-edified Chapel of the Right Honourable, the Earl of Exeter, in his House of Saint john's.  HAGGAI 2. 9 The glory of the latter House, shall be greater than of the former, saith the Lord of Hosts, and in this place will I give peace, saith the Lord of Hosts. 
AS we have houses of our own, so God hath his; yea, as great men have more houses than one, so hath the Great God of Heaven much more; more, both in succession (as here, the latter house, and the first) and in variety: He hath an house of flesh (Ye are the Temples of the living God;) An house of stone; (Solomon shall build me an house;) An house immaterial in the Heavens, 2. Cor. 5. 1. Wherefore then hath God an house? Wherefore have we ours; but to dwell in? But doth not he himself tell David, and so doth Stephen the Protomartyr (upon whose day we are fall'n) tell the jews, that He dwells not in Temples made with hands? True; He dwells not in his House, as we in ours, by way of comprehension; he dwells in it by testification of presence. So do we dwell in our houses, that our houses contain us, that we are only within them, and they without us. So doth he dwell in his, that yet he is elsewhere, yea, everywhere, that his house is within him. Shortly, God dwells where he witnesss his gracious presence, that, because he doth both in the Empyreal heaven, amongst his Angels and Saints, and in his Church upon Earth; therefore his dwelling is both in the highest Heaven in perfect glory; & on Earth, in the hearts and assembly of his children. As of the former, our Saviour saith; In domo Patris mei, In my Father's house are many Mansions. So also may we say of the latter, There is much variety and choice in it; There was the Church of the jews, the Church of the Gentiles; There is a material, and a spiritual house. In the one, Salomon's, Zorobabels', such piles as this: In the other; so much multiplicity, as there are Nations, yea, Congregations that profess the name of Christ. One of these was a figure of the other, the Material, under the Law; of the Spiritual, under the Gospel. Ye see now the first house, and the latter, the subject of our Text and discourse. The latter, commended to us comparatively, positively. Comparatively with the former, Maior gloria. Positively, in itself, In this place will I give peace. Both, set out by the style of the promiser, and avower; saith the Lord of Hosts. All which challenge your Christian attention.  
As the first house (which was material) was a figure of the second, which is spiritual: so the glory of that material, was a figure of the glory of this spiritual. Now because all the life and glory of the spiritual, stands in Christ the Messias, the Prophet looks through the type of the material, at him which shall beautify, yea, glorify the spiritual, of whose exihibition the Prophet speaks, Adhuc modicum, Yet a little while, and I will shake the Heavens. This Modicum was but some 500 and odd years; much to men, but a modicum to the Ancient of days, with whom 1000 years are but one day. It is in and by him, that this latter house under the Gospel, shall in glory surpass that first under 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 disheartened and offended, the Prophet desires to draw their eyes from the stone and timber, to the spiritual inside of the evangelical Church, showing the glory of this latter House, to exceed the former.  
Some gross Interpreters have looked with jewish eyes upon the outward fabric, which was threefold: Salomon's, Zorobabels', Herod's. Salomon's, sumptuous and magnificent; Zorobabels', mean and homely; Herod's, rich and majestical, immodico sumptu, incredibili splendore, as one says. Salomon's was before defaced. Now because Zorobabels' was so far from making this Word good, that the people wept, when they saw the difference (which Calvin well observes, was not without a special providence of the alwise God; else the jews would so have fixed their eyes upon the outward splendour, that they would never have looked for the spiritual and inward Grace of the House of God:) therefore they have taken it of Herod's temple; the walls and lining whereof were indeed answerable to this Prophecy, 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 Herod's? Of the subsequents: For, what peace was under the Herodian Temple? First, the builder of it, was the chief oppressor of the jewish liberty: and then secondly, it gave occasion to the perpetual misery of that people. Pilate would expilate the Treasures of it for aquae ductae; which denied, cost the jews much blood. Under Claudius, twenty thousand slain in a Feast of unleavened bread. Jonathas the Priest slain by thieves suborned by Foelix, in the very Temple; and ever after, it was the harbour and spoil of Villains. What hills of Carcases? What streams of blood was in't at the last vastation? Enough to amaze any Reader: so as in that 79. years wherein it stood (longer it did not,) it was no better than a stage of Tragedies, a shambles of cruelty. Of that therefore God could not say, Dabo pacem; it was Templum adulterinum, as one calls it justly, and had neither command nor promise: It was the Spiritual Temple, the evangelical Church, whose glory shall be greater than the jewish, which shall be blessed with the desire of the Nations, with the assurance of Peace. But why then doth the holy Ghost speak of Gold and Silver, the costly materials of an outward structure? Even these very Metals are figurative: not that God cares so much for them, but because we do; because our eyes use to be dazzled with this best parcel of Earth; therefore when he would describe a glorious Church, he borrows the resemblance of Gold, Silver, precious Stones, Esay 60. and even by these doth he set forth his New and Heavenly jerusalem, Revel. 21. Wherein then is the glory of God's evangelical House greater, then of the Legal? Yea, wherein is it not greater? Whether ye look to the efficient, the matter, the duration, the extent, the service. The efficient, that was built by man, though directed by God: In this, God himself is the Architect, not only giving the model, 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 living stones. The ornament of the one was Gold and Silver: of the other, divine Graces of Faith, Charity, Hope, Sanctity, Truth, Piety, and all other virtues, to which, Gold itself were but trash.  
The duration of the one (even that longst-lived Temple of Solomon, though called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) domus seculi) was but 430. years. Of the other, beyond time, to eternity. The extent of the one to be measured by a few Poles, yea (though ye take in the Courts, and all) by a few Acres: Of the other, universal, so far as the King of Heaven hath any Land. The service in the one performed by a few men, mortal, sinful, the blood of beasts shed upon the Altar: In the other, performed by our eternal Highpriest, after that higher order of Melchisedech; offering up his own most precious blood for our redemption. In that, Christ jesus was obscurely figured: In this, really exhibited, borne, living, dying, rising, ascending, preached, believed, lived, Every way therefore both in efficient, matter, duration, extent, service, Maiorgloria.  
Let no man tell me now of that just wonder of the world, the jewish Temple; white Marble without, lined with Gold within, Brazen pillars, Golden vessels, costly veils, an High-Priesthood set forth with precious Stones, rich Robes, exquisite Perfumes, curious Music, and whatever that ancient goodly institution had rare and admirable, I say the clay of the Gospel, is more worth than the Marble of the Law; evangelical Brass, more worth than legal Gold; the rags of the evangelical Priesthood, more excellent than the robes of the Leviticall. In short; the best of the Law is not comparable to the basest of the Gospel.  
john Baptist was the janus 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 Saviour saith of him, that amongst those which were borne, or rather (as ours read it better) begotten of women, there did not a greater than he arise: but it is a greater word that he speaks of the Children of the new Testament, that the least in the Kingdom of Heaven is greater than he. I stand not upon examining the comparison, whether it be ratione sanctitatis, or officii; it makes either way for my purpose, therefore was John so great, 
The least of the greatest is more, than the greatest of the least.  because he was the last of the law, and the first of the Gospel: and the old rule is minimum maximi maius est maximo minimi; therefore is the least in this Kingdom of Grace greater than he, because he is all, what John was half; wholly under that Euangelium 
Gospel of the Kingdom.  Regni, which is able to advance him to a greater perfection, than that Harbinger of Christ. What a favour than is it (Right Honourable and beloved) that God hath reserved us to these better days of his Gospel, wherein the helps of salvation are more clear, obvious, effectual; wherein, as the glory of the latter House exceeded the former; so the means of that incomprehensible glory of the House not made with hands, eternal in the Heavens, lie more open unto us? What should we do, but both uti, and frui, gladly use, and sweetly enjoy this unspeakable blessing, which God hath kept in store for us, and walk worthy of so incomparable a mercy. The old jews lived in the dawning of the day, wherein they had but a glimmering of that Sun, which would rise. We live after the high-noon of that happy day. If we walk not answerable to so great a light, what can we look for, but utter darkness?  
Ye shall now give me leave (Right Honourable) to carry these words in a meet analogy to the present occasion. The Temples under the Law, were both a figure, and a pattern of the Churches under the Gospel. Within this roof, under which we now stand here, was both the former, and the latter house; and even in these walls doth God make his Word good, That the glory of this latter House shall be 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 john Baptist in 
Consecrated by Heraclius, Patriarch of jerusalem.  jerusalem, nor to discourse of either the devotion, or wealth of that religiously-military Order, for whom these stones were first laid. Imagine the Altar never so gay, the Imagery never so curious; the Vestments never so rich; the Pillars, Walls, Windows, Pavement, never so exquisite; yet I dare boldly say, this present glory of this House in this comely whiteness, and well-contrived coarctation, is greater than the former. What care I? nay, What doth God care for the work of a Lapidary, or Painter, or Mason? One zealous Prayer, one Orthodox Sermon is a more glorious furniture, than all the precious rarities of mechanic excellencies. I do most willingly (as what good hart doth not?) honour the virtuous actions, and godly intentions of our worthy forefathers, which (no doubt) it hath pleased God in mercy to accept and crown, but withal it must be yielded, that they lived under the tyrannous injury and usurpation of those pharisees, who kept the keys of knowledge at their own girdles, and would neither draw for them, nor suffer them to draw for themselves. Blessed be God for better conditions; the Well of life lies open to us, neither are we only allowed, but invited to those heavenly liquors, Jnebriamini O charissimi, Drink, yea, drink abundantly, O beloved, Cant. 5. 1. This happy liberty of the saving Gospel of jesus Christ, daily and sincerely preached to us (Noble and beloved Christians) is worthy to be more worth unto us, than all the treasures, ornaments, privileges, of this transitory World; & this, since through the inestimable goodness of God, ye do, and may find in this latter House. Well hath God verified this Word in your eyes and ears; The glory of the latter House shall be greater, then of the former.  
Hitherto the comparative praise of the latter House; the positive follows in the promise of a gracious effect; In this place will I give peace: wherein I know not whether the blessing doth more grace the place, or the place the blessing; both grace each other, and both bless God's people; In this place will I give peace. If ye look at the blessing itself, it is incomparable, Peace; that whereby the Hebrews had wont to express all welfare in their salutations, and wel-wishes; the Apostolical benediction dichotomizes all good things into Grace and Peace; wherein, at the narrowest, by Grace, all spiritual favours were signified; temporal, by Peace. The sweet Singer of Israel could not wish better to God's Church, then, Peace be within her walls: and behold, this is it which God will give, Dabo pacem: 
I will give peace.  yea, our eyes should stoop too low, if they should fix here. The sweet Choristers of Heaven, when they sung that divine Caroll, to the honour of the first Christmas, next to Gloria in excelsis 
Glory to God in the highest heavens; in earth, Peace, etc.  Deo, said, In terris pax: Yet higher; the great Saviour of the World, when he would leave the most precious Legacy to his dear ones on earth, that they were capable of, he says, My peace I give you. And what he there gives, he here promises, Dabo pacem, I will give it. But where? Whence? In this place. Not any where; not every where; but in his own house, in his latter house, his evangelical House; as if this blessing were confined to his holy walls, he saith, In this place will I give peace. This flower is not for every syle; it grows not wild, but is only to be found in the Garden of Zion. It is very pregnant which the Psalmist hath, Psal. 128. 5. and 134. 3. The Lord that made Heaven and Earth, bless thee out of Zion. He doth not say, The Lord that made the Earth, bless thee out of Heaven; nor, The Lord that made Heaven, bless thee out of Heaven; but, bless thee out of Zion. As if he would teach us, that all blessings come, as immediately and primarily from heaven, so immediately and secondarily from Zion, where this Temple stood. Some Philosophers have held the Moon to be the receptacle of all the influences of the heavenly bodies, and the conveyances of them to this inferior World, so as all the virtue of the upper Orbs and Stars are derived by her, to this elementary Sphere. Such doth both David and Haggai repute the house of God; whither, as to Joseph's Storehouse, doth God convey the blessings of peace, that they may be thence transmitted to the sons of men. How, and why then doth God give peace in this his House? Because here (as Bernard well) Deus & audit, & auditur, God hears, and is heard here; audit orantes, erudit audientes; he hears his suppliants, and teacheth his hearers. As this place hath two uses, it is both Oratorium, and auditorium: so in respect of both, doth it bless us with peace: our mouth procures it in the one, our care in the other; God works in our hearts by both. In the first, God says, as our Saviour cities it, Domus me a domus orationis; My House shall be called, The House of Prayer. And what blessing is it, even the best of Peace, that our prayers cannot infeoff us in? Solomon, when he would consecrate the Church he had built, solemnly sues to God, that he would invest it with this privilege of an universally-gracious audience; and numbering the occasions of distressed Suppliants, makes it ever the foot of his request; (Then harken to the prayer that thy servant shall make towards this place; Hear thou in beaven, thy dwelling place; and when thou hearest, have mercy.) If ever therefore we would have peace outward, inward, private, public, secular, spiritual: If we would have peace in our estate, peace in our Land, peace in our Church, peace in our souls, pray for it. And if ever we will pray for it, pray here, in God's house, for in this place will I give peace. In vain shall we look for it elsewhere, if we ask it not here. It is true, we are bidden every where to lift up pure hands to God: but they cannot be pure, that are profane; and they cannot be but profane, that contemn 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 living God?) but let me as truly return it; In te vis or are, in templo ora? Wouldst thou pray with effect at home? Pray at Church; else thy devotion is but the sacrifice of fools; for he hath said it, who hath good reason to appoint the circumstances of his own beneficence, In this place will I give peace.  
Will ye then see the reason why there is so much empty Cask in the Cellar of God? Therefore are men void of grace, because they are void of devotion. They seek not God where he may be found; and therefore it is just with God not to be found of them, where they pretend to seek him: for, In hoc loco; In this place will I give peace.  
Gerson distinguishes well in his Sermon de Angelis, that there is Duplex Coelum, A double Heaven; Gloriae, & Ecclesiae; of Glory above, of the Church below; the Church is the Heaven on earth; where God is seen, heard, spoken unto. Where are his Saints (whose Assemblies are here;) where are his Angels: (Let the woman have power on her head, because of the Angels, 1. Cor. 11.) As the jews then, whilst the Church of God was national, were wont (according to command) to look towards the Temple, if they could not come to it, in their devotions: So now that the Church is Catholic, or universal, and every of our Churches is equally God's house (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) we shall gladly with Peter and John, go up to this Temple to pray; How can we look for a better encouragement, than God gives us here, In this place will I give peace?  
In the latter, as it is Auditorium, so I create the fruit of the lips to be peace (saith God.) Naturally we are all (even those that applaud themselves in the best opinion of their harmless, and fair disposition) enemies to God: Enemies both actively & passively. Actively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-haters, Rom. 1. Passively, Filii irae, The sons of displeasure. We fell out in Adam, through our own wilful Apostasy 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 reconciliation; but by the Gospel of jesus Christ, which is Euangelium pacis; 
The Gospel of peace.  there is no proper element for the Gospel of God, but the house of God; Locus iste, In this place will I give peace. It is not (I know) for every hart to apprehend, either the want of this peace, or the misery of this want. This is one of those happinesses which is most bragged of, where it is least had. The sensual Securitan pleases himself in the conceit of his own peace. All is well at home; he quarrels not with himself, for he denies himself nothing, God quarrels not with him; here are no checks of a chiding conscience; no frowns of an angry judge; nothing 
The beauty of peace.  but Pulchritudo pacis (as the Prophet speaks.) Alas, my beloved, call not this peace, call it stupidity; even Hell itself is not a Kingdom divided in itself. There is no blessing, which 
I will give true peace.  is not also counterfeited, Pacem veram dabo, is the style of the Prophets, jer. 14. 13. This were a needless Epithet, if there were not a false peace; such is this of carnal hearts. That Word of eternal Truth must stand: There is no peace, saith my God, to the wicked. Have you seen a sore suddenly filled up with unsound flesh, and fairly skinned over, without all offence to the eye, which ere long will break out again, and bewray a secret, and so much-more-hardly-cured corruption? Such is a wicked man's peace. Have you seen a slave sit quietly in the Galley, not struggling with his chain, not repining at his Oar (necessitas fortiter, consuetudo facile?) 
Necessity hath taught him to bear it strongly, custom easily.  Have you heard a dying man profess, that he felt no pain? Such is a wicked man's peace, of which he shall once say, though now all seem smooth, and plausible; In pace amaritudo mea amarissima; In peace I had great bitterness, Esay 38. 17. Neither is the want of this peace less perceived, than the misery of this want. Men see no difference in the face of Heaven, whatsoever they do; their blasphemies and prayers find the same entertainment: therefore the careless man resolves, I shall have peace, though I follow the ways of mine own heart. Oh the miserable sottishness of wilful sinners! Sin lies (like a sleeping Bandog) at the door of their heart; they look upon him, as if he would never wake; or, as if though he should, yet he were so clogged, and chained, and muzzled, that there can be no danger of his hurt. Let God but rouse him up a little, he shall bay them to despair; he shall fly upon them, and pull out their throats: Then shall their troubled heart project terrible things, and they shall feel what it is to live in the anger of a God. They shall see the Almighty putting himself into the fearful forms of vengeance; Who can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down before him, Nahum. 1. 6. And if his very love have drawn blood of his dear ones: (Terrores Domini militant contra me, saith holy job: The terrors of the Lord are set in array against me, job 6. 4:) and he that bore the chastisements of our peace, the Son of his love, could lay (My God, my God, why hast thou for saken me?) Oh, what shall be the judgements of his wrath? If this be the rod of children, Oh, what shall be the Scorpions for his enemies? They shall see that gulf of fire ready to receive them into everlasting burnings. They shall see the Devils their incessant tormentors, ready to seize upon their guilty souls. Then, O then, shall they know, too late, what an happiness it is, that God here promises, Dabo pacem. Would we then avoid the unspeakable horror of this woeful condition? Would we find the bed of our sickness and death, comforted with the sweet testimony of an heavenly peace betwixt God and our souls? See whence we must fetch it; In this place will I give peace. If ever we have it, we must have it from the blessed ordinances of God, his Word and Sacraments, which this place can afford us. In vain shall ye seek for this (dear Christians) in a licentious Tavern, in a rich Countinghouse, in Chambers of dalliance, in full Tables, in Pompous Courts; no, not in thrones of earthly Majesty. Alas, many of these are the make-bates betwixt Heaven and us, most of them can mar, none of them can make our peace. It is only the despised Ministry of the Gospel; the Word of reconciliation, (as it is called, 2. Cor. 5. 19) which sounds in God's House, that can do it. As ye love your souls therefore, as you would find peace at the last, and would look with a comfortable assurance in the face of death and judgement; as ye would see a gracious Mercy-seat in the dreadful Tribunal of God, at the day of our last appearance, frequent the House of God; attend reverently and conscionably upon the sacred Institutions of God; yield yourselves over to be wrought upon by the powerful Gospel of jesus Christ. Oh, be not you wanting unto God, he will not be wanting unto you, but will make good this promise of his unfaileable grace, In this place will I give peace.  
It is a great word that is here spoken, Dabo pacem; and therefore it is undertaken by an omnipotent Agent, I will give peace. If all the Angels of Heaven should have said so, we should soon have replied, as Korah and his company did to Moses and Aaron; Ye took too much upon you, Numbers 16. 3. This work is not for any finite power; the style of peace, is the peace of God; the style of God, the Mediator betwixt God and man, is, The Prince of Peace. He is the true Solomon, the other was but typical. It is he only, that when the Disciples were tossed with contrary winds and threatening billows, could command the winds and waves to a calm. It is he only, that when his Church is tossed with the winds and waves of raging and impetuous enmity, can give outward peace. It is he only, that when the distressed soul is tossed with the winds and waves of strong temptation, of weak diffidence, can give inward peace justly therefore doth he challenge this act as his own, I will give peace. We use to say, It is best treating of peace with a Sword in our hand. Those who have the advantage of the war, may command peace: underlings must stoop to such conditions, as the victor will yield. To show us therefore how easily he can give peace, God styles himself 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 natural estate, but their military; neither would God be looked at in it, as a Creator, but as a General. In but two of the Prophets, Esay and jeremy, no less than an hundred and thirty times hath he this style given him. Every thing, as it hath an existence from the Maker, so an order from the Governor; and that order is no other than warlike, wherein it doth (militare Deo) serve under the colours of the Almighty. All creatures are both mustered and trained, and placed in Garrison, and brought forth into the field, in the service of their Creator; they are all excercitus pugnatorum. If ye look into Heaven, there is a company of heavenly Soldiers, Luke 2. Neither was there only the construction of Idolaters, universa militia coeli, to which these burnt Incense; but of Moses himself; Thus the Heaven and the Earth were finished, and all the Host of them, Gen. 2. 1. If ye look to the Earth, not men only, whom reason hath fitted for such designs, but even the bruit, yea, the basest and indociblest of the brute creatures are ranged into arrays: even the very Locusts, though they have no Leader, yet Egrediuntur per turmas, They go forth by bands, Prou. 30. 27. And if ye look into Egypt (where for the time was Sedes belli,) you shall find a Band of Frogs, that were appointed to march into the very Bedchamber, the Bed, the Ovens, the Dishes of Pharaoh; you shall find an host of Lice, of Flies, of Caterpillars, sent against those Egyptian Tyrants. Elsewhere, ye shall find troops of Palmer-wormes, of Locusts, of Cankerworms, of Caterpillars to set upon Israel, joel 1. 4. Shortly, where he means to preserve, the fiery Charrets and Horsemen of Heaven shall compass Dothan. Where he means to destroy, the most despicable of his creatures shall be armed, to the ruin of the proudest. Doth Goliab stalk forth to the defiance of the God of Israel? A Pibble out of the Brook shall straw him on the ground. Doth an Herod hear his flatterers gladly say, Nec vox hominom sonat? Stay but a while, God sets his vermin upon him; all the King's Guard cannot master those Lice. He hath Hornets for the Hivites and Canaanites, Exod. 23. Mice for the Philistims, judg. 6▪ Rats for the coverous Prelate: A Fly for Pope Adryan: A world of creatures for either defensive or offensive services. Quare fremuerunt gentes? Why do the Heathen rage, and the people imagine a vain thing? The Kings of the Earth set themselves, and the Rulers take council together against the Lord, and against his Anointed. Presumptuous dust and ashes, that dare rise up against the God of hosts! If a silly Ant out of a Molehill should march forth, and proffer to wrestle a fall with a Giant, there were some proportion in this challenge, there is none of a finite power to an infinite. Should all the powers of Hell band themselves with those 
Who hath resisted his will?  on earth, Quis restitit? What power have they of being, of motion, but from him whom they oppose? How easily can he blow upon their erterprises? How easily can he command these to their Dust, those to their Chains? Be confounded therefore, O vain men, whose breath is in your Nostrils (and that not your own neither) when ye think of the power and Majesty of the God of Hosts.  
And why are we dismayed with the rumours, or fears of the strongest oppositions? Gebal and Ammon, and Amalec, the Philistims, with them that dwell at Tyre? Ashur also is joined to the incestuous children of Lot: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) O thou of little faith, why fearest thou? The Lord of hosts is with us, the God of jacob is our refuge, Psal. 46. Come, all ye Bands of wickedness, and conspire against the Sceptre of the Kingdom (that is, the Gospel) of jesus Christ. He hath his Armageddon, He hath a Feast for the fowls of the Air, and the beasts of the field, whom he hath invited to the flesh of Captains, and the flesh of Kings, Reuel. 19 8. I will not be afraid of ten thousands of people that have set themselves against me 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 sons of Anak; the spiritual wickednesses in heavenly places? If we look 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 air. We are men, flesh and blood, single, weak, sinful. What ever we are, our God is in Heaven, and doth whatsoever he will; he is the Lord of Hosts; though Cowards in ourselves, yet in him we are more than Conquerors; he who is more than All power, than All truth, hath said it; The Gates of Hell shall not prevail against his Church. Thanks be to God, which giveth us victory, through our Lord jesus Christ.  
Lastly, he is the Lord of Hosts; his undertake are infallible: Hath he said, that the glory of the evangelical Church shall exceed the Legal? Hath he said, that, In this place he will give peace? How can the Church fail of glory, or the soul of peace? His Word can be no more defective, than himself impotent. Trust God with his own causes; trust him with thyself; do that he bids; expect what he promises; haunt this House of his, wait on his ordinances. The Lord of Hosts shall give thee that peace, which passeth all understanding; and with peace, glory, in that upper House of his not made with hands, eternal in the Heavens.  
To the possession whereof, that God, who hath ordained us, in his good time mercifully bring us.  
And now, O Lord God of hosts, make good thy promises to this House of thine. Whensoever any Suppliant shall in this place offer up his prayers unto thee, hear thou in Heaven, thy dwelling place; and when thou hearest, have mercy. What Word soever of thine shall sound out of this place, let it be the savour of life unto life to every hearer. What Sacrament soever of thine shall be in this place administered, let it be effectual to the salvation of every receiver.  
Thou that art the God of glory, and peace, give peace and glory to thy Servants, for thy mercy's sake, for thy Son's sake, even the Son of thy love, Jesus Christ the Just. To whom with thee, and the holy Ghost, one infinite God, be given all praise, honour, and thanks giving, now and for ever.  
FINIS.