Works of Joseph Hall, Sermon 7
A SERMON PREACHED AT THE REEDIFIED CHAPEL OF THE RIGHT HONOVRAble Earle of Exceter, in his Houſe of Saint Iohns.
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 giuegive peace, ſaith the Lord of Hoſts.
AS we hauehave houſes of our owne, ſo God hath his; yea, as great men hauehave more houſes than 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 ſhall build me an houſe;) An houſe immateriall in the Heauens, 2 Cor. 5.1. Wherfore then hath God an houſe? Wherefore hauehave we ours; but to dwell in? But doth not he himſelfe tell Dauid, and ſo doth Stephen the Protomartyr (vponupon whoſe day we are falne) tell the Iewes, that He dwels not in Temples made with hands? True; He dwels not in his Houſe, as we in ours, by way of comprehenſion; he dwels in it by teſtification of preſence. So doe we dwell in our houſes, that our houſes containe vsus, that we are only within them, and they without vsus. So doth he dwel in his, that yet he is elſewhere, yea eueryevery where, that his houſe is within him. Shortly, God dwels where he witneſſes his gracious preſence, that, becauſe he doth both in the Empyreall heauen, amongſt his Angels and Saints, and in his Church vponupon earth; therefore his dwelling is both in the higheſt Heauen in perfect glory; and on Earth, in the hearts and aſſembly of his children. As of the former, our Sauiour ſaith; In domo Patris mei, In my Fathers 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 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 multiplicity, as there are Nations, yea, Congregations that profeſſe the Name of Chriſt. One of theſe was a figure of the other, the Materiall, vnderunder the Law, of the Spirituall, vnderunder the Goſpell. Yee ſee now the firſt houſe, and the latter, the ſubiect of our Text and diſcourſe. The latter, commended to vsus comparatiuely, poſitiuely. Comparatiuely with the former, Maior gloria. Poſitiuely, in it ſelfe, In this place will I giuegive peace. Both, ſet out by the ſtile of the promiſer, and a vower; 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 glory of that materiall, was a figure of the glory of this ſpirituall. Now becauſe all the life and glory of the ſpirituall, ſtands in Chriſt the Meſſias, the Prophet lookes through the type of the materiall, at him which ſhall beautifie, yea, glorifie the ſpirituall, of whoſe exhibition the Prophet ſpeakes, Adhuc modicum, yet a little while, and I 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. yeres are but one day. It is in and by him, that this latter houſe vnderunder the Goſpell, ſhall in glory ſurpaſſe that firſt vnderunder the Law. The Prophets had ſpoken gloriouſly of the Temple that ſhould be; and now, leſt when the people ſhould ſee the homely and cottage-like reedification of Zerubbabel, they ſhould bee diſ-heartned and offended, the Prophet deſires to draw their eyes from the ſtone and timber, to the ſpirituall inſide of the Euangelicall Church, ſhewing the glory of this latter Houſe, to exceed the former.
Some groſſe Interpreters hauehave lookt with Iewiſh eyes vponupon the outward fabricke, 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 his Word good, that the people wept, when they ſaw the difference (which Caluin well obſerues, was not without a ſpeciall prouidence of the alwiſe God; elſe the Iewes would ſo hauehave fixed their eyes vponupon the outward ſplendor, that they would neuer hauehave looked for the ſpirituall and inward Grace of the Houſe of God:) therefore they hauehave taken it of Herods temple; the wals and lining whereof were indeed anſwerable to this Propheſie, more glorious. But this conceit, as it is too carnall, 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 vnderunder the Herodian Temple? Firſt, the builder of it, was the chiefe oppreſſor of the Iewiſh liberty: and then, ſecondly, it gaue occaſion to the perpetuall miſery of that people. Pilate would expilate the Treaſures of it for aquae ductae, which denied, coſt the Iewes much bloud. VnderUnder Claudius, twenty thouſand ſlaine in a Feaſt of vnleauened bread. Ionathas the Prieſt ſlaine by theeues ſuborned by Foelix, in the very Temple; and euer after, it was the harbour and ſpoile of Villaines. What hils of Carcaſſes? What ſtreames of bloud 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 than a ſtage of Tragedies, a ſhambles of crueltie. Of that therefore God could not ſay, Dabo pacem; it was Templum adulterinum, as one cals it iuſtly, and had neither command nor promiſe: It was the Spirituall Temple, the Euangelicall Church, whoſe glory ſhall be greater than the Iewiſh, which ſhall bee 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 we doe; becauſe our eyes vſe to bee dazled with this beſt parcell of Earth; therefore when hee would deſcribe a glorious Church, hee borrowes the reſemblance of Gold, Siluer, precious Stones, Eſay 60. and euen by theſe doth he ſet forth his new and Heauenly Ieruſalem, Reuelat. 21. Wherein then is the glory of Gods Euangelicall Houſe greater, than of the Legall? Yea, wherein is it not greater? Whether ye 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 onelyonly 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, Charity, Hope, Sanctity, Truth, Piety, and all other vertues, to which, Gold it ſelfe were but traſh.
The duration of the one (euen that longſt-liued Temple of Salomon, though called (Beth foreign) 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 ye take in the Courts, and all) by a few Acres: Of the other, vniuerſall, ſo far as the King of Heauen hath any Land. The ſeruice in the one performed by a few men, mortall, ſinfull, the bloud of beaſts ſhed vponupon the Altar: In the other, performed by our eternall High-Prieſt, after that higher order of Melchiſedech; offring vp his owne moſt precious bloud for our redemption. In that, Chriſt Ieſus was obſcurely figured: In this, really exhibited, borne, liuing, dying, riſing, aſcending, preached, beleeued, liued; EueryEvery way therefore both in efficient, matter, duration, extent, ſeruice, Maior gloria.
Let no man tell me 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 Muſicke, and what-euer that ancient goodly inſtitution had rare and admirable; I ſay, the clay of the Goſpell, is more worth than the Marble of the Law; Euangelicall Braſſe, more worth than legall Gold; the ragges of the Euangelicall Prieſthood, more excellent than 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 than 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 than he. I ſtand not vponupon examining the compariſon, whether it be ratione ſanctitatis, or officij; it makes either way for my purpoſe, therefore was Iohn 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; The leaſt of the greateſt is more, than the greateſt of the leaſt. Goſpell of the Kingdome.therefore is the leaſt in this Kingdome of Grace greater than hee, becauſe he is all, what Iohn was halfe; wholly vnderunder that Euangelium Regni, which is able to aduance him to a greater perfection, than that Harbinger of Chriſt. What a fauour then is it (Right Honourable and beloued) that God hath reſerued vsus 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 glory of the houſe not made with hands, eternall in the Heauens, lie more open vntounto vsus? What ſhould we doe, but both vti, and frui, gladly vſe, and ſweetly enioy this vnſpeakable bleſſing, which God hath kept in ſtore for vsus, 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. We liue after the high noone of that happy day. If we walke not anſwerable to ſo great a light, what can we looke for, but vtter darkneſſe?
Ye ſhall now giuegive me leaue (Right Honourable) to carry theſe words in a meet analogie to the preſent occaſion. The Temples vnderunder the Law, were both a figure, and a patterne of the Churches vnderunder the Goſpell. Within this roofe, vnderunder which we now ſtand here, was both the former, and the latter houſe; and euen in theſe wals doth God make his Word good, That the glory of this latter Houſe ſhall be greater, than of the former. The firſt foundation of it was, no doubt, both pious and rich. I ſhall not need to fetch the Pedegrees of it from Saint Iohn Baptiſt in Ieruſalem,Conſecrated by Heraclius, Patriarch of Ieruſalem. nor to diſcourſe of either the deuotion, or wealth of that religiouſly-military Order, for whom theſe ſtones were firſt laid. Imagine the Altar neuer ſo gay, the Imagery neuer ſo curious, the Veſtments neuer ſo rich, the Pillars, Wals, 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 than the former. What care I? Nay, What doth God care for the worke of a Lapidary, or Painter, or Maſon? One zealous Prayer, one Orthodox Sermon is a more glorious furniture, than all the precious rarities of Mechanique excellencies. I doe moſt willingly (as what good heart doth not?) honour the vertuous actions, and godly intentions of our worthie forefathers, which (no doubt) it hath pleaſed God in mercy to accept and crowne, but withall it muſt be yeelded, that they liued vnderunder 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 lies open to vsus, neither are we only allowed, but inuited to thoſe heauenly liquors, Inebriamini O Chariſsimi, Drinke, yea, drinke abundantly, O beloued, Cant. 5.1. This happy libertie of the ſauing Goſpell of Ieſus Chriſt, daily and ſincerely preached to vsus (Noble and beloued Chriſtians) is worthy to be more worth vntounto vsus, than all the treaſures, ornaments; priuileges, of this tranſitory World; and this, ſince through the ineſtimable goodneſſe of God, ye doe, and may finde in this latter Houſe. Well hath God verified this word in your eies and eares; The glory of the latter Houſe ſhall be greater, than of the former.
Hitherto the comparatiue praiſe of the latter Houſe; the poſitiue followes in the promiſe of a gracious effect; In this place will I giuegive 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 giuegive peace. If ye looke at the bleſſing it ſelfe, it is incomparable, Peace; that whereby the Hebrewes 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, than Peace be within her walls: and behold, this is it which God will giuegive,I will giuegive peace. Dabo pacem: yea, our eies ſhould ſtoope too low, if they ſhould fix here. The ſweet Quiriſters of Heauen, when they ſung that diuine Caroll, to the honour of the firſt Chriſtmas,Glory to God in the higheſt heauens; in earth, peace, &c. 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 capable of, he ſaies, My peace I giuegive you. And what he there giues, he here promiſes, Dabo pacem, I will giuegive it. But where? Whence? In this place. Not any where; not eueryevery where; but in his owne 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 giuegive peace. This flower is not for eueryevery ſoyle; it growes not wilde, but is only to be found in the Garden of Sion. It is very pregnant 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 he would teach vsus, that all bleſſings come, as immediatly and primarily from heauen, ſo mediatly & ſecondarily from Sion, where this Temple ſtood. Some Philoſophers hauehave held the Moone to be the receptacle of all the influences of the heauenly bodies, and the conueyances of them to this inferiour World, ſo as all the vertue of the vpper Orbes and Starres are deriued by her, to this elementary Spheare. Such doth both Dauid and Haggai repute the houſe of God; whither, as to Ioſephs Store-houſe, doth God conuey the bleſſings of peace, that they may be thence tranſmitted to the ſonnes of men. How, and why then doth God giuegive peace in this his Houſe? Becauſe here (as Bernard well) Deus & audit, & auditur, God heares, and is heard here: audit orantes, erudit audientes; he 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 vsus with peace: our mouth procures it in the one, our eare in the other; God workes in our hearts by both. In the firſt, God ſayes, as our Sauiour cites it, Domus mea 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 vsus in? Salomon when he would conſecrate the Church he had built, ſolemnly ſues to God, that hee would inueſt it with this priuilege of an vniuerſally gracious audience; and numbring 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 heauen, thy dwelling place; and when thou heareſt, hauehave mercy.) If euer therefore we would hauehave peace outward, inward, priuate, publike, ſecular, ſpirituall: If we would hauehave peace in our eſtate, peace in our Land, peace in our Church, peace in our ſoules, pray for it. And if euer wee will pray for it, pray here, in Gods houſe, for in this place will I giuegive peace. In vaine ſhall we looke for it elſewhere, if we aske it not here. It is true, we are bidden eueryevery where to lift vp pure hands to God: but they cannot bee pure, that are profane; and they cannot bee but profane, that contemne the holy ordinances of God. He ſaid well, In templo vis orare, in te ora; for (Know you not, that your bodies are the Temples of the liuing God?) but let me as truly returne it; In te vis orare, in templo ora? Wouldſt thou pray with effect at home? Pray at Church; elſe thy deuotion is but the ſacrifice of fooles; for he hath ſaid it, who hath good reaſon to appoint the circumſtances of his owne beneficence, In this place will I giuegive peace.
Will yee then ſee the reaſon why there is ſo much emptie Caske in the Celler of God? Therefore are men void of grace, becauſe they are voyd of deuotion. They ſeeke not God where he may be found; and therefore it is iuſt with God not to be found of them, where they pretend to ſeeke him: for, In hoc loco; In this place will I giuegive 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 vntounto: where are his Saints (whoſe Aſſemblies are here;) where are his Angels: (Let the woman hauehave 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 eueryevery of our Churches is equally Gods houſe, (foreign;) we ſhall gladly with Peter and Iohn, goe vp to this Temple to pray; How can we looke for a better incouragement, than God giues vsus here, In this place will I giuegive 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 (euen thoſe that applaud themſelues in the beſt opinion of their harmeles, and faire diſpoſition) enemies to God: Enemies both actiuely and paſſiuely. Actiuely, foreign, God-haters, Rom. 1. Paſſiuely, Filij irae, The ſons of diſpleaſure. We fell out in Adam, through our owne 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 reconciliation, but by the Goſpel of Ieſus Chriſt, which is Euangelium pacis; there is no proper element for the Goſpell of God,The Goſpell of peace. but the Houſe of God; Locus iſte, In this place will I giuegive peace. It is not (I know) for eueryevery heart to apprehend, either the want of this peace; or the miſery of this want. This is one of thoſe happineſſes which is moſt brag'd of, where it is leaſt had. The ſenſual Securitan pleaſes himſelfe in the conceit of his owne peace. All is well at home; hee quarrels not with himſelfe, for he denies himſelfe nothing: God quarrels not with him; here are no checks of a chiding conſcience; no frownes of an angry Iudge; nothing but Pulchritudo pacis (as the Prophet ſpeakes.) Alas, my beloued, call not this peace,The beauty of peace. I will giuegive true peace. call it ſtupidity; 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. HaueHave 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 corruption? Such is a wicked mans peace. HaueHave 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.HaueHave you heard a dying man profeſſe, that he felt no paine? Such is a wicked mans peace, of which he ſhall once ſay, though now all ſeeme ſmooth, and plauſible; In pace amaritudo mea amariſsima; In peace I had great bitterneſſe, Eſay 38.17. Nether is the want of this peace leſſe perceiued, than the miſery of this want. Men ſee no difference in the face of Heauen, whatſoeuer they doe; their blaſphemies and prayers finde the ſame intertainement: therefore the careleſſe man reſolues, I ſhall hauehave 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 vponupon him, as if hee would neuer wake; or, as if though hee ſhould, yet hee were ſo clogged, and chained, and muzled, that there can bee no danger of his hurt. Let God but rowze him vp a little, he ſhall bay them to deſpaire; he ſhall flie vponupon 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 Almighty 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 louelove hauehave drawne bloud of his deare ones: (Terrores Domini militant contra me, ſaith holy Iob: The terrors of the Lord are ſet in aray againſt me, Iob 6.4:) and he that bore the chaſtiſements of our peace, the Sonne of his louelove, could ſay (My God, my God, why haſt thou forſaken me?) Oh, what ſhall bee the Iudgements of his wrath? If this bee 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 vponupon their guilty ſoules. Then, O then, ſhall they know, too late, what an happineſſe it is, that God here promiſes, Dabo pacem. Would wee then auoyde the vnſpeakeable horror of this wofull condition? Would we finde 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; In this place will I giuegive peace. If euer we hauehave it, we muſt hauehave it from the bleſſed ordinances of God, his Word and Sacraments, which this place can afford vsus. 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 Maieſty. Alas, many of theſe are the make-bates betwixt Heauen and vsus, moſt of them can marre, none of them can make our peace. It is onelyonly 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 louelove your ſoules therefore, as you would finde 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 vponupon the ſacred Inſtitutions of God, yeeld your ſelues ouer to be wrought vponupon by the powerfull Goſpell of Ieſus Chriſt. Oh, be not you wanting vntounto God, he will not bee wanting vntounto you, but will make good this promiſe of his vnfaileable grace, In this place will I giuegive peace.
It is a great word that is heere ſpoken, Dabo pacem; and therefore it is vndertaken by an omnipotent Agent, I will giuegive peace. If all the Angels of Heauen ſhould hauehave ſaid ſo, wee ſhould ſoone hauehave replied, as Korah and his company did to Moſes and Aaron; Yee tooke too much vponupon 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 hee onelyonly, that when the Diſciples were toſſed with contrary winds and threatning billowes, could command the windes and waues to a calme. It is hee onelyonly, that when his Church is toſſed with the winds and waues of raging and impetuous enmitie, can giuegive outward peace. It is he onelyonly, that when the diſtreſſed ſoule is toſſed with the winds and waues of ſtrong temptation, of weake diffidence, can giuegive inward peace. Iuſtly therefore doth he challenge this act as his owne, I will giuegive peace. We vſe to ſay, It is beſt treating of peace with a Sword in our hand. Thoſe who hauehave the aduantage of the warre, may command peace: vnderlings muſt ſtoope to ſuch conditions, as the victor will yeeld. To ſhew vsus therefore how eaſily he can giuegive 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 marſhaling; not to their naturall eſtate, but their militarie; neither would God be lookt at in it, as a Creator, but as a Generall. In but two of the Prophets, Eſay and Ieremy, no leſſe than an hundred and thirty times hath hee this ſtile giuen him. EueryEvery thing, as it hath an exiſtence from the Maker, ſo an order from the Gouernour; and that order is no other than warlike, wherein it doth (militare Deo) ſerue vnderunder the colours of the Almighty. 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 exercitus pugnatorum. If yee looke into Heauen, there is a company of heauenly Souldiers, Luke 2. Neither was there onelyonly the conſtruction of Idolaters, vniuerſa militia coeli, to which they 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 only, whom reaſon hath fitted for ſuch deſignes, but euen the brute, yea, the baſeſt and indocibleſt of the brute creatures are ranged into arrayes: euen the very Locuſts, though they hauehave no leader, yet Egrediuntur per turmas, They goe foorth by bands, Prou. 30.27. And if ye looke into Egypt (where for the time was Sedes belli,) you ſhall finde a band of Frogs, that were appointed to march into the very bed-chamber, the bed, the ouens, the diſhes of Pharaoh; you ſhall finde an hoſt of Lice, of Flies, of Caterpillers, ſent againſt thoſe Egyptian Tyrants. Elſe-where, ye ſhall finde troupes of Palmerwormes, of Locuſts, of Cankerwormes, of Caterpillers to ſet vponupon Iſrael, Ioel 1.4. Shortly, where he meanes to preſerue, the fiery Charets and Horſemen of Heauen ſhall compaſſe Dothan. Where hee meanes to deſtroy, the moſt deſpicable of his creatures ſhall be armed, to the ruine of the proudeſt. Doth Goliah ſtalke forth to the defiance of the God of Iſrael? A Pibble out of the brooke ſhall ſtrew him on the ground. Doth an Herod heare his flatterers gladly ſay, Nec vox hominem ſonat? Stay but a while, God ſets his vermine vponupon him; all the Kings guard cannot maſter thoſe Lice. Hee hath Hornets for the Hiuites and Canaanites. Exod 23. Mice for the Philiſtims, 1. Sam. 6. Rats for the couetous Prelate: A Flie for Pope Adrian: 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 counſell together againſt the Lord, and againſt his Annointed. 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 hauehave they of being,Who hath reſiſted his will? of motion, but from him whom they oppoſe? How eaſily can he blow vponupon their enterpriſes? How eaſily can he command theſe to the duſt, thoſe to their Chaines? Bee confounded therefore, O vaine men, whoſe breath is in your noſtrils (and that not your owne neither) when ye thinke of the power and Maieſty of the God of Hoſts.
And why are we diſmaid with the rumors, or feares of the ſtrongeſt oppoſitions? Gebal and Ammon, and Amelec, the Philiſtims, with them that dwell at Tyre? Aſhur alſo is ioyned to the inceſtuous children of Lot: (foreign) O thou of little faith, why feareſt thou? The Lord of hoſts is with vsus, the God of Iacob is our refuge, Pſa. 46. Come, all ye 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 be afraid of ten thouſands of people that hauehave ſet themſelues 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 ſonnes of Anak; the ſpirituall wickedneſſes in heauenly places? If we 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 aire. We are men, fleſh and bloud, ſingle, weake, ſinfull. What euer we are, our God is in heauen, and doth whatſoeuer he will; he is the Lord of Hoſts; though Cowards in our ſelues, 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 preuaile againſt his Church. Thanks be to God, which giueth vsus victory, through our Lord Ieſus Chriſt.
Laſtly, he is the Lord of hoſts; his vndertakings are infallible: Hath he ſaid, that the glory of the Euangelicall Church ſhall exceed the Legall? Hath he ſaid, that, In this place he will giuegive peace? How can the Church faile of glory, or the ſoule of peace? His word can be no more defectiue, than 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 giuegive thee that peace, which paſſeth all vnderſtanding; and with peace, glory, in that vpper Houſe of his not made with hands, eternall in the Heauens.
To the poſſeſſion whereof, that God, who hath ordained vsus, in his good time mercifully bring vsus.
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 vntounto thee, heare thou in Heauen, thy dwelling place; and when thou heareſt, hauehave mercy. What Word ſoeuer of thine ſhall ſound out of this place, let it be the fauour of life vntounto life to eueryevery hearer. What Sacrament ſoeuer of thine in this place ſhall be adminiſtred, let it be effectuall to the ſaluation of eueryevery receiuer.
Thou that art the God of glory, and peace, giuegive peace and glory to thy Seruants, for thy mercies ſake, for thy Sonnes ſake, euen the Sonne of thy louelove, Ieſus Chriſt the iuſt. To whom with thee, and the holy Ghoſt, one infinite God, be giuen all praiſe, honour, and thankſgiuing now and for euer.