THE SPIRITVALL ARCHITECTURE. OR, The Balance of God's Sanctuary to discern the weight and solidity of a true and sincere, from the Levity, and vanity of a false and counterfeit profession of Christianity. Wherein also the sandy foundations of the Papistical faith are briefly discovered. A Sermon preached at Paul's Cross the 16. of November, 1623. by ROBERT BARREL, Master of Arts, and Minister of God's word at Maidstone in Kent. For we are labourers together with God, ye are God's husbandry, and God's building. 1. Cor. 3.9. Si audire vis & non facere, adificas, sed ruinam aedificas, & ruina tua te tollit: ergo una est securitas, & aedificare, & supra Petram aedificare. Aug. Tract. 7. in johannem: Printed at London by Augustine Matthewes, and john Norton. 1624. TO THE MOST REVEREND FATHER IN GOD, GEORGE BY THE divine Providence Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan, one of the Lords of his Maiestes' most Honourable Privy Council, my very singular good Lord. Most Reverend Father in God; IT may be thought too high a presumption (and that not altogether unjustly,) that I should seek to shroud these my poor Labours under the roof of your Gracious Patronage: which I do not out of any confidence of the worth of them (for alas I am too conscious to my own wants to be so arrogantly presumptuous) but out of the Conscience of that great obligation wherein I stand bound unto your Grace for your Grace's manifold undeserved favours, whereof I humbly desire to make this public acknowledgement. It is a ruled case in the Civil Law, mancipato Patre mancipantur & filii, the Children are involved with their Father in the same engagement: and the Fruits do of best right appertain to him that is owner of the Field. To whom then should this my poor Orphan, and these fruits of my poor Labours more rightly appereain then to your Grace; upon whom I have such an especial dependence in the Place where I live, and to whom I most deservedly owe myself, and the best of my poor Service. Moreover the whole English Clergy (whereof I am a poor unworthy member) and the whole Church of England, and Cause of Religion owes much unto your Grace: whereof (under our most Religious, Learned and gracious Sovereign) you are a main Pillar and Sppor●er; not only by your vigilant eye of circumspection, in governing this Church (according to your high place) but by your zealous tongue in Preaching, and learned Pen in writing. I writ not this to flatter your Grace, for (besides that my nature abhors such baseness) he needs no false and flattering praises, that abounds with true: and St. Cyprian saith truly; A good Conscience neither desires praise nor fears accusations. Epist. 31. For my part, I should not have presumed to publish to the world these my poor Labours, (which doth occasion me humbly to crave your Grace's Patronage) but that in these days, wherein so many Babilonish Tobiah'ss and Sanballats', seek by all means to hinder, and (if they could) to ruin it, every true hearted Israelite that can lay but one stone to further the building of God's Temple, & the walls of his jerusalem, must not sit idle. Seeing therefore your Grace is herein a Maister-builder; vouchsafe (I beseech you) your gracious approbation of this little Stone that I have hewn to lay in this Building: and your Noble Patronage of me and my poor Labours, though the meanest of those that serve at God's Altar: (for even the Sun in the Firmament shines aswell on the low Shrub as the tall Cedar, and sends his bright and glorious beams, aswell into the poor-man's Cottage, as the Nobleman's Palace) which if your Grace shall vouchsafe to do, you shall thereby encourage me (to the utmost of my poor power and skill) to be still hewing more Stones for this Building; and bind me ever, as already you have done, to be a daily Suitor, and earnest Solicitor, to the highest Throne of grace and mercy, that the confluence of all wished temporal blessings and spiritual graces, may be poured down upon your Grace's head most abundantly in this Life; with the everlasting addition of a Crown of Glory in the Life to come. Your Grace's most bounden and devoted Servant. ROBERT barrel. The Authors Preface to the Christian Reader. COurteous and charitable Reader; not so much the importunity of my friends, (though I have been much solicited thereunto) hath caused me to publish this Sermon to the view of the world, as that Eye which I had therein to God's glory and thy good: for being pressed by some of my especial friends to publish it as a Sermon, which in these days, of too much tottering inconstancy in Religion, might be some stay to wavering and unstable souls, and so do some good in the Church of God: I thought myself most unworthy to receive a mite, (much less a talon) from the Lord, if I should not most willingly and cheerfully cast it into God's treasury: for although of late, many other worthies of our Israel have a Luc. 21.1 &c out of the superfluity and abundant riches of their knowledge, cast in much more: yet I hope this mite (which I have cast in with as good an intention as any, though much more able than myself to do good in the Church of God, (will be accepted of him who love's a cheerful giver, and whither it be little or much) b 2. Cor. 8.12. accepts the gift according to the ability which himself hath given. The Apostle saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let all things be done to aedification: 1. Cor. 14.26. My scope therefore in this sermon is to teach thee the art of Spiritual Architecture: that is, how to build up thyself to be an house or temple for the Lord, an habitation of God by the spirit: which I teach thee as myself have learned it from that greatest, and chiefest Architect Christ jesus. by the direction of his holy word. For all that be in Christ are likewise c 1 Cor. 16, 19 Temples of the holy Ghost to be built in this world, but to be dedicated in the world to come: (where the glory of the Lord shall fill thee with joy unspeakable and glorious, as erst his glory filled the material Temple. Exod: 40.34) And as the building of these spiritual Temples here is painful and laborious to flesh and blood, so the dedication of them there, shall be most joyful and glorious. To encourage thee to build, God himself hath laid the chief corner stone, yea d 1 Pet 5.6. himself is the chief corner stone, elect and precious: and all the faithful are living stones to be laid upon this foundation, and to be built a spiritual house: a Aug. Tom in dedicat Templi. Fide formati, ●pe formali, charitate compacti: squared by faith, laid fast by hope, and cemented together by charity. Build therefore, or rather be built upon this firm foundation, both by hearing and practising: for if thou build not at all, thou shalt be left destitute of a b Esa 32.2. shelter from the wind, and a cover from the tempest: and if thou build on any other foundation, thou buildest thine own ruin. c Aug. in Psal. 101. Eia ergo (lapides vivi) instructuram currite, non in ruinam, etc. Go to therefore (ye living stones) come, yea run to this building, and not to your own ruin: B●e contented to be hewn and squared by that d jer. 23.29. hammer that heweth the stones, the law of God: and to be polished with the strokes of temptatious, afflictions, and persecutions here without, for as much as there shall not be any noise or stroke of that hammer heard when he shall be perfectly polished in the heavenly Sanctuary. Lay the pavement of your building low by contrite humility: fasten yourselves and your faith upon the main e Eph ● 19 foundation stones of the Prophetical and Apostolical doctrines: raise the walls of your building by fervent prayers, and devout meditations: and adorn your building with good works, which may be conspicuous to the eye of the world (as with turrets and battlements: be pillars to support the weak, and roofs to shroud and shelter the poor and needy from the tempests of their several calamities, and necessities: so shall ye be possessed of the Lord (as temples built for his honour and service:) by his spirit of grace here, and fullness of glory hereafter. That both thou, (Gentle Reader, whosoever thou be) and I may thus build, and be built, let us help one another by the mutual commerce of our fervent, and faithful prayers. Thine in the Lord jesus, ROBERT barrel. Faults escaped in Printing. PAge 2. line 33 for employ read imply. page 3. line 22. for walls read waters: page 4. line 14, for man read Mammon, page 5 line 30, for certifying read rectifying, page 6, line 13, read, I wish that my words, etc. & page ead. line 28, for conneyed, read conveyed: page 8 line 22, for usullarum unita, read multarum unitas & page ead. line 28, for startling, read starting: page 9, line 13, leave out thereof page 10. line 6. read acknowledge him, etc. page ead. line 28. for Epitome read Epitome & line 29, for section, read perfection. & line 37. between see, and smell, insert but: page 12, line 6, for Lo read Ho, &c & page ead. line 26, for Solius read solus. page 13, line 2, for mine, read ruin page 14, line 2, for way, read wander. page 15, line 2, for phrases, read praises: ibid. line 18, for criricall, aeade critical. ibid. line 19, for word, read words, page 23, line 27, for till, read while page 30, line 1, for verity, read unity, & line 23, for unity, read unite. page 31, line 6, for Catholics, read catholics, & page ead. line 35, for supply, read supple. page 33, line 26, for sectuntur, read secta●tur, ibid. line 30, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. page 34, line 38, for Costerius, read Costerus. & page 36, line 28, ibid. line 26, for sun read son. page 40. line 14, for ut, read vel. page 41. in Annot. mark for Anno 3033, read 303, ibid. page 35, for whhle, read whole, page 45, line 21, for flaida, read fluida. ibid. line 35, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, page 48. line 9, read Si restitui potest, ibid. line 14, for Colloguintida, read Colloquintida, ibid. line 27, for mind, conscience, read my conscience Page 50 line vlt, for overthrow, read overflow, page 5●, line 15, for thee read them, page 61, line 18. for irrecoverable. read irrevocable. ibid. line 33, for Sancte, read Sancta, ibid. line 38, for wasted, read roasted, page 64, line 5, for right, read righteousness, ibid. in mark for Cypr. read Opus, page 65. line 25, for mine, read ruin, page 67, line 27, for me read one, page 68, line 2, for malorum, read magorum. If thou find (Gentle Reader) any other faults, either in Orthography or otherwise, I pray thee correct them with thy pen: and let not the Printers errors be imputed to the Author. THE SPIRITVALL ARCHITECTURE. Text. MATH. Chap. 7. Vers. 24.25.26.27. 24 Therefore whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man which built his house upon a Rock. 25 And the rain descended, and the floods came, and the winds blue, and beat upon that House; and it fell not, for it was founded on a Rock. 26 And every one that heareth these sayings of mine, and doth them not, shall be likened unto a foolish man which built his House upon the Sand. 27 And the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell, and the fall thereof was great. THe blessed Apostle S. Paul terms the new jerusalem (which is the Christian Church) (a) Gal. 4.26. the Mother of us all: and this mother of all Christians (like Mary the mother of Christ) is (b) Ser. 119. de temp. both a mother and a Virgin. A Virgin in respect of her most pure and unspotted verity, which though it be often assaulted by cursed haeretiques (the devil's offspring) yet it never was, nor shall be wholly corrupted: (c) Mat. 16.18. for the gates of hell cannot prevail against it, being built on the rock Christ jesus. A mother in respect of her copious fecundity: for she is (d) Cypr. de unitate. Eccl. Sect. 4. & 5. Faecunditatis successibus copiosa, a fruitful mother of children, bringing forth by her purity of doctrine many sons and daughters to the Lord Almighty; Illius faetu nascimur, lacte nutrimur, spiritu animamur In her womb we are bred, by her soul or spirit we are quickened, by her milk we are nourished: and her two breasts that yields us this sweet milk ( (e) Psal. 19.10. sweeter to believing souls than the honey and the honey comb:) are the two Testaments. The same Church is compared by that holy Father, and blessed Martyr S. Cyprian (f) Cypr. Epist. 73. Sect. 9 unto Paradise: the trees whereof are the faithful: which are (g) Esa 61.3. Germina plantationis Domini, Trees of the Lords own planting: and (like the trees planted by the rivers of Waters: (h) Psa. 1.3. ) bring forth their fruits in due season; and the four rivers of this Paradise (wherewith these trees are watered) are the four Evangelists. These rivers (like Tagus) have many golden streams: of which this sermon of Christ on the Mount is one of the choicest: for it may be called Concio concionum (as salomon's sweet Epithalamium between Christ and his Church is called Canticum Canticorum) as being the key of the whole Bible, wherein Christ opens those treasures of Wisdom and knowledge which are hid in the old and new Testament. Therefore we find none of Christ's sermons so largely registered by the Evangelists (i) joh. 14.15, 16. as this except his consolatarie sermon to his Disciples before his passion: this being his Primum salve, or first welcome to his Apostles after their election to the Apostleship: and that his ultimum vale, or last Farewell unto them immediately before his passion. 1. Praef. Conc. How excellent a sermon this was it is evident. First, by the Preface or exordium thereunto: for it was delivered, In a selected place ( (k) Mat. 5.1. namely, a mountain,) that the sublimity of the place might show the excellency of the matter: Ver. 2. 2. To selected auditors (namely his twelve Apostles, and the choicest Disciples,) and in an especial and singular manner, intimated: First, by his preparation thereunto (l) Luc 6.12. : for he spent the whole night before in prayer, which must needs employ some consequence of great importance. Secondly, By his gesture of sitting (m) Aug de Ser. Dom. in Monte. , Quod pertinet ad dignitatem magisterij, implying both the dignity of the speaker (who is (n) Mat. 23.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Doctor of his Church) and the weight of the matter. Thirdly, by the Evangelists phrase of opening his mouth: which implies not only our Saviour's earnestness & intention both of heart and voice in speaking, but the excellency and divine perfection of his doctrine. He who is 1. f jer. 24.6. The eye of God, by which he looks down upon his Church for good and not for evil. 2. g Esay 53.1. The Arm of God, whereby he doth both sustain and embrace it. 3. h Esay 48.13. 1 Pet. 5.8. The hand of God, whereby he hath laid the foundation of the earth in the work of Creation, and plucked his sheep out of the mouth of that roaring Lion the Devil (as David did his father's sheep out of the jaws of the Lion, i 1 Sam. 17.35. & paw of the bear) in the work of Redemption. 4. The Face of God, in whom (as in a Crystal glass) we may behold a Heb. 1.3. the brightness of his father's glory, and ●xpresse Character of his person; b joh. 14.9. He that hath seen me hath seen the father. 5. The mouth of God, whereby he doth both c Cant. 1.2. kiss his Church with the kisses of his love, and instruct it with his heavenly Doctrine: here opens his mouth (as a fountain of living waters) to refresh the thirsting souls of his Disciples, as erst he opened the rock of stone for the refreshing of the fainting bodies of his Jsrael, d Psal. 105.31. so that the walls gushed out, and rivers ran in dry places. 2 Materia: conc. 2 By the substance or matter of this Sermon; which whosoever shall considerately read and mark, shall find therein e Aug. in loc. perfectum vitae Christianae modum, a perfect rule or direction for a Christian life, tending to true happiness and perfection; f Mat. 5.48. Analisis Conc: V. 3. A. v. 3. ad 13. Be ye perfect, etc. For therein Christ shows us; first, the Mark at which we must aim, namely, true blessedness in God's Kingdom. 2. The Steps or Degrees whereby we must ascend unto it; namely, humility, mourning for sin, meekness, etc. for the eight beatitudes are as so many steps of that g Gen. 28.12. mystical Ladder of Jaacob, whereby we must climb up unto Heaven. 3. The Guides to conduct us thither; namely, A. v. 1. ad 17. the Ministers of the Gospel, who are both the Salt of the earth, to season us with the heavenly Salt of Grace, and the Light of the World, to guide our feet into the way of peace, that we may make strait steps to the h Apoc. 21.2. new jerusalem and heavenly Zion. 4 The Norm or Squire, to rule out this way unto us, namely the Law of God, (the rule of Charity and i Col 3.14. band of perfection) which our Saviour by his divine exposition clears from Pharisaical glosses and corruptions. A. v. 17. ad fin●m Cap. 5. 5 The crooked bypaths which we must shun, if we will keep us in the right way to true blessedness, and not turn to the right hand or the left; and th●se are many: (as t●ere is but one right way to a place, but many by-wa●es) namely; Cap. 6. a. v. ad 19 A. v. 19 ad finem, cap. 6. 1. Hypocrisy in doing our good works to be seen of men. 2. Worldly Solicitude, in laying up our treasure in Earth not in Heaven; preferring the service of man before the service of God; and caring more for the perishing vanities of this life, than the Kingdom of God and his righteousness. C 7 a. v. 1. ad 6. 3. Uncharitable censuring of our Brethren, and overcurious prying into their motes, V 6. whilst we see not our own beams. 4 Profane trampling under our feet (like dogs and Swine) the precious pearls of Gods holy word and Sacraments, and rending those that bring them unto us with the cruel teeth of malicious obloquy. A. v. 15. ad 21. 5. Listening to false Prophets (which are ravening wolves in sheep's clothing) s●eking under the fair pretences of humility, truth, simplicity and sincerity, to pray upon, & devour the souls of Christ's sheep. 6. Omission of holy duties, namely, of fervent prayer, whereby we should ask, A. v. ●. ad 13. seek and knock at the gate of mercy: and a serious endeavour to enter in at the strait gate, and go on in the narrow way that leads unto salvation: v. 21. etc. for as much as a bare verbal profession will not serve the turn at the last day: Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven, etc. 3 Conclus. conc. 3 By the conclusion, wherein there is an Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming to limit these words of my Text to this Sermon only (as containing the sum and substance of the whole Bible) but they may fitly have a more general reference to all the words of Christ's heavenly doctrine delivered to his Church, and recorded in the sacred Scriptures. And the Evangelist adds; V 28.29. when jesus had ended these sayings, the people were astonished at his Doctrine, etc. for he was the true Orpheus, who by the melodious harmony of his heavenly Doctrine drew the rocks, & woods, and wild beasts after him; that is, men of rocky and hard hearts (as the pharisees) and as savage in sinfulness as the wild beasts, namely, Sadduces and Publicans: a Luk. 6.17. joh. 6.2. who flocked from all quarters of judea, Samaria, Galilee, etc. to hear his divine doctrine, and behold his Almighty miracles; which they saw and heard with astonishment and admiration, saying; never man spoke like this man b Cap. 7.46. . These words are the conclusion, and application of this divine Sermon; for this wise master builder doth not only lay the foundation and raise the walls, but roofs the top, and perfects the building: this heavenly Husbandman doth not only plant and sow by doctrine, but water by Application, that the seed may yield the more copious increase, as he doth elsewhere; a joh. 13.17. If ye know these things, blessed are ye if ye do them. Wherein the b 1 Pet. 2.25. chief Shepherd and supreme Bishop of our souls teacheth all his subordinate Pastors, (especially in these days wherein there is c Beza. much science but little conscience) to bend th●ir endeavours rather d Bern. ad imbuenda corda, quam exprim●nda verba, to reform men's lives, then either to tickle their itching ears or inform th●ir curious understandings: and to seek, not so m●ch e Phillip 2.21. the things that are their own (that is, their own vai● glorious applause by curious strains of wit, or painting over their Sermons with the Vermilion of humane Eloquence:) as the things that are jesus Christ's, by certefying m●ns Consciences and conversations; and seeking to bring home many sheep to Christ his fold, many souls to his Kingdom. Otherwise those croaking Frogs of Rome, (I mean the jesuites and Seminary Priests) which now more than ever swarm in our Coasts, like the Grasshoppers and Caterpillars of f Ex. 10.12. Egypt will still get ground of us, while we seek to please men's ears, and they to work upon their consciences (the strongest band to tie men fast to God and his sacred truth) and so in time the Israelitish Proverb may be inverted to our great shame and the scandal of our Religion: ʰ g 1 Sam. 18.7. David hath but his 1000 and Saul his 10000 Pardon therefore my plainness (Right Honourable, etc.) If I strive that my doctrine may be delivered h 1 Cor. 2.4. rather with the evidence of the spirit and power, then with the enticing words of man's wisdom and eloquence: for my desire is not to please carnally, nor to tickle the ears of the curious; but to win those that are truly religious to a constant perseverance in truth and godliness: and I wish that words may be unto you as nails and goads fastened by the masters of the Assemblies to prick you forward to good works, i Eccles. 12.11. and make you cleave fast to Christ and his truth continually. Concerning the sense of the Text, I find a difference among Interpreters. 1 Some by this house built on a rock, understand the Christian Church in General, built on the rock of Christian Doctrine, which is called, a 1 Tim. 3.15. The House of the living God. Of this House 1. Christ jesus is the chief corner stone b Eph. 2.19.20. . 2 The Prophets and Apostles foundation stones, and 3 The faithful living stones made a spiritual house c ● Pet. 2.5. . 4 The two opposite walls are the jews and Gentiles. 5 The four corners of the House, are the four Evangelists. 6 The Pillars are the Prelates of the Church. 7 The Windows whereby the light is conneyed unto it, are the Pastors and Doctors of the Church. 8 The Door is Christ jesus, the door of the sheep d Io●. 10.7. . 9 The Curtains wherewith this House, or holy Tabernacle of God is adorned are the Precepts of the Law, and Promises of the Gospel. 10 The Table of this House is the sacred Scripture & holy Eucharist. 12 The spiritual meat set upon this Table, is Christ e joh. 6.31. the celestial Manna, the bread of life broken to us in the Word and Sacraments. 13 The Vessels of honour appertaining to this House, are f Rom. 9.22, 23 the Vessels of mercy prepared unto glory; and the Vessels of dishonour, are the Vessels of wrath prepared to destruction. For the visible Church is like h Gen. 7.2. & 8.7.8. Noah's Ark, which contained both clean and unclean Beasts; and had in it as well the greedy Raven, that flying out of it never returned again, as the harmless Done, which out of the Ark found no rest for the sole of her foot, but with an Olive branch in her mouth returned to the Ark again. This was figured in i Gen. 4.1. Adam's family, Typ Eccl: visib. which had in it a bloody Cain as well as an innocent Abel; k & 9.18: etc. in Noah's, which had a cursed Cham as well as a blessed Shem and Japhet; l & 21.9. in Abraham's, which had a persecuting Jshmael as well as a persecuted Isaac: and in isaack's, m & 25.33. which had a profane Esau selling his Birthright for a mess of Pottage, as well as a godly jacob that obtained the Blessing n & 27.27. . But the wicked, In unitate Ecclesiae non corporis Eccl. Alexan: de Hales. although they be in the unity of the Church visible; yet not in the unity of the Church's body mystical: or if they be, it is but as corrupt humours are in the body natural; (which must be purged out before the body can be healthy and strong) but not as sound, solid and substantial parts of the same body. For of those that live in the visible Church there are three sorts: 1 Some are members thereof by Profession only, 2 Others both by profession and affection for the present, but not in resolution, 3 Others both by profession, affection and resolution, having their hearts fast knit unto God for ever. And of Professors there be four sorts. 1 Some profess the Cnristian faith but not wholly and entirely, as Heretics: 2 Others profess the whole saving truth, but not in unity; as schismatics. 3 Others profess the whole truth in unity, but not in sincerity, nor with a resolute and undaunted constancy: as temporising hyppocrites; Exposit. 2 and all these 3 sorts build upon the sand, 4 Others profess the whole saving truth in unity and sincerity, and with an irrefragable constancy: and these only build upon the rock. a Mat 25.2. Exposit. 2 2 Other Interpreters upon this place understand not the Church in general, but the particular members of the Church: whereof some are wise, some foolish builders: as elsewhere a Mat 25.2. they are compared unto wise and foolish Virgins. 1 The wise Builders are they, that both by hearing and practising build their faith on the rock Christ, and his sacred truth; whose faith, neither the rain of prosperity can corrupt or ●eaken, nor the floods of adversity undermine, nor the winds of diabolical suggestions shake down and overthrow; because the foundation on which they are built is immoveable; namely, the rock Christ, and his sacred truth. 2 The foolish builders are they that by bare hearing without due practising, build their false & temporary faith, upon the sands of humane traditions, or their own vain fancies and superstitions, which every win of vain doctrine, storm of affliction, or tempest of temptation may easily overthrew, because it is built on the sand, and the fall of such buildings and builders will be great, because they fall finally, totally, irrecoverably from God's grace and glory, into the bottomless pit of perdition and destruction. But this difference seems to me rather verbal then real: because the Church is nothing else but a Mullarum unita vel potius unanimitas animarum; Bern: Serm: 61: in Cant: a collective, consisting of many particular men conjoined in the general Profession of the same Christian faith: though some be true Israelites, some cursed Edomites, some professing the truth in sincerity, others in hypocrisy; some constantly cleaving thereto even in the mouth of danger, others quickly startling aside from it like a broken bow. This Text therefore is God's fan, to discern this corn from that chaff: His true touchstone to try this pure gold from that counterfeit copper: and the just balance of his Sanctuary to discern th● weight of a sound, solid, and sincere profession of Christianity, from that which is deceitful upon the weights, and lighter than vanity itself. Division: For it doth express a threefold difference between wise and foolish builders. First, in the manner of their building: for the wise builders perfect their building both by hearing and practising: but the foolish builders leave it unperfect, hearing, but not practising. Secondly, in the foundation of their building; the wise build upon a sure and immovable foundation, namely a Rock: but the foolish, either on none, or a weak foundation; namely, the superficies of the earth or the sand. Thirdly, in the effect and issue of their building: for whereas both buildings are violently assaulted and beat upon by rain, storms, and wind: the one stands fast like Mount Zion b Psal. 125.1. , etc. the other thereof falls down flat, and the fall thereof is great. Both begin w●ll, and consent in the first act, namely, of hearing Christ's words, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, V 24. & 26. etc.) Whosoever heareth, etc. but in the latter, they differ as far as the East is from the West, or the heaven from the earth: for the one conjoines hearing and doing: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hears and doth them, v. 24. the other disjoines what God would have conjoined (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hearing, but not doing, v. 26. And this is that which makes such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or wide distance between them: First, in their properties: the one sort being termed wise, the other, foolish builders: Secondly, in their work: the one building on the rock: the other on the sand: Thirdly, In the success of both: for the issue of the one building is firm stability; but of the other utter ruin. The first difference between these wise and foolish builders, is in the manner of their building: the first, by hearing only: the second, by hearing and practising. But both hear: for the ears are the open doors by which the knowledge of those things entereth into the soul which have no visible species for the eyes to apprehend: a Rom. 10.17. faith comes by hearing; which is the b Heb. 11.1. evidence of things not seen. Insomuch as the Centurion (who saw Christ crucified) believed not on him by seeing, but by hearing: for hearing him give up the ghost with a loud cry (contrary to the nature of that lingering death:) he concluded c Mar. 15.36. , Surely this was the Son of God d Ber. Ser: 28. in Cant. . Auditus iwenit quod non visus: oculum species fefellit, auri veritas se infudit: His eyes saw him e Esa. 53 2, 3. despised and rejected of men, a man full of sorrows, having no form nor beauty that he should be desired: but by his voice he believed, and acknowledged to be the Son of God, not by his face: being herein a pattern for all Christ's sheep, and an Idea of them all f joh. 10.27. , My sheep hear my voice, etc. Aquin. 1.2. Q. 12. The Schoolmen say there is a threefold book wherein we know God: First, of nature: secondly, of Scripture: thirdly, of life. By the two first we know him in this life, (but in part and as it were in a glisse darkly:) but by the third, we shall know him in the life to come, when we shall see him face to face. g 1. Cor. 13.9. For the learning of the first book we need use nothing but our eyes h Rom. 1.20. , for the invisible things of God (to wit his eternal power and Godhead) are by the creation of the world made visible. i Aug 5.55. in Joh Tom. 10. Ask the ornament of the heavens: namely, the brightness of the Sun (the beauty of the day, and the eye of the world:) and the splendour of the Moon, and order of the Stars: (the solace and ornament of the night:) ask the air replenished with birds (natures choristers) who by their pleasing notes, and chirping voices daily chant out the praises of their Creator: ask the earth adorned with trees, and plants, and replenished with fourfooted beasts and creeping things, and made the'receptacle & habitation of (Man the little world, the epitome of God's workmanship, and idea of divine section.) Lastly, ask the sea, (the profound volume of God's wonders, swarming with admirable and innumerable sorts of Fishes:) ask them all, and they will really answer thee: The Almighty hath created us: a Vniversus mundusn●l aliud est quam deus explicatus. Athenag. for the whole world is nothing else but a large book wherein God is expressed: whose creatures are such fair Characters that we may read them running. We need but look and learn, see and perceive: yea, we may not only see, b Cypr. de card. C●●. operibus. smell, taste, and feel how gracious the Lord is, when we smell, taste, and feel his creatures. For the learning of the second book, we must use both our eyes and ears, in reading and hearing: but especially our ears; for although reading of the Scripture be no small edifying: (as appears by the fruit thereof in the Israelites c 2. Reg 33.2. &c when the book of the law was read by Hilkiah the Priest, in the days of josiah, and d Neh. 8.31. etc. by Ezra the Scribe, in the time of Nehemia): yet hearing of the Scriptures opened and applied by preaching is a more powerful means to aedification and salvation: for many e Act. 8. 3●. (with the Eunuch) may read the Scriptures, and not understand them, until the lively voice of some Philip be as a key to open the closet of God's hidden treasures, (that is, the mysteries of the Gospel) unto them. Dignum esset per superiores oculorum fenestras veritatem intrare in animam, etc. Ber. Ser. 38: in cant. It were to be wished that the light of truth might enter into our souls by the windows of our eyes: but this is reserved for us in the life to come, when we shall with most pure and perfect eyes read in the book of life, and see God face to face. But now we receive the remedy as the disease first crept in upon us. f Gen. 3.4. Euah was seduced by harkening to the voice of the devil, we must be converted by harkening to the voice of God, g Nunc unde irrepsit morbus inde remedium intrat: ut per eandem vestigia sequatur vita mortem; tenebras lux: venenum serpentis antidotum veritatis. Jbid. that so life may enter into our souls by the same gate, by which death entered, and light come into the houses of our souls by the same windows, by which darkness did: and the antidote of truth (Christ's own confection) may be taken of us in the same cup wherein we first drank the poison of that old serpent: namely, by hearing. The sacred Scriptures are the mystical Paradise of God, in the midst whereof grow the two trees of knowledge and life: the fruits whereof are to be gathered of us by these two hands of reading and hearing: but hearing is the right hand: that is, the more active and effectual. The word of God is the well of salvation, whence flow rivers of waters of life, that make glad the city of God, (i his true Church) and our ears are the channels by which the streams of these living waters do flow into our souls. It is also a 1. Pet. 2.2. sincere milk to nourish us, flowing from the two breasts of Christ (i the two Testaments:) and our hearing is as the mouth whereby we suck this sincere milk that we may grow thereby. Wherefore let us hearken to that great proclamation of the King of Kings b Esa. 55. ●, etc. : Lo, every one that thirsteth come to the waters, etc. Let us not spend our money (as too many do) for that which is not bread, and our labour for that which satisfieth not: (preferring like swine, husks, and acorns before better food:) but let us come unto God, and incline our ears to him, that our souls may live, etc. c Psal. 119.24. Let his statutes be our delight, and our counsellors. d Luc. 1●. 39.42. Let us choose Mary's better part (namely to sit at Christ's feet, and hear his preaching:) saying with S. Peter, e joh. 6.68. Master, whither should we go from thee? thou hast the words of eternal life. For if we leave him and his sacred word to hearken to unwritten traditions, Pope's decretals, Schoolman's labyrinths, jesuites Pamphlets, or Seminary Priests buzzing suggestions, inciting us to set up the f 1. Sam. 5.3. Idol Dagon with the Ark of God in the temple of our souls, or g 2 Reg. 18.21 to divide our hearts between God and Baal (joining with the worship of the true God and his Son Christ, the worship of Saints, Angels, Bread, Images, Relics, etc.) we commit a double evil, we leave the fountain of living Waters, and dig to ourselves broken cisterns that can hold no water, jer. 2.13. h Berinthia Ser. ●8. in Cant. Solius habet auditus verum qui percipit verbum: None hears the truth but he that hearkens to the word of truth: for the word of God alone is that i Apoc. 1 16. two-edged-sword, which cometh out of the mouth of Christ: which is k Heb. 4.12. mighty in operation, and sharper than any two edged sword (to cut down error, and kill sin in us,) entering into the dividing asunder of the soul, and spirit, etc. a Io●. 6.20. As the sound of the ●ammes horns (Gods power accompanying it) made the walls of jericho to fall: so the mighty voice of God's word (if rightly heard of all, by the virtue of his spirit accompanying the same) would make the walls, not only, of mystical Babel, but of hell itself to reel and totter, and fall flat down, and the whole kingdom of Satan to come to mine: for it is b Rom. 1 6. the power of God unto salvation: and it will make the Prince of hell recoil and give back, and fall to the ground c joh. 28.6. , as the powerful voice of Christ made judas and his confederates go backward and fall to the ground. d Ber. Dom. 7. post Pent. . And this glass of truth deceives no man, flatters no man, but truly and impartially shows every man what he is, that no man be cast down with needless fears, nor lifted up with vain presumptions. Also it supplants vice, and implants virtue in us: banisheth our vain, and cherisheth our good desires: lays our sins before our faces, and so humbles our proud and lofty looks, and throws us down before God's footstool, with godly sorrow and true compunction for them, and then raiseth us up again with precious promises, and unspeakable comforts in the tender mercies of a compassionate father, and sovereign merits of a soule-saving Saviour. These effects hath this powerful word of Christ in all attentive, devout, and religious hearers: if it have not in all, it is because many hear amiss: (as e jac. 4.3. many ask and receive not because they ask amiss:) for some have f Mat. 13.9. hearing, others unhearing ears: some hear the word and keep it, others hear and sleight it g c. 7.6. ; treading this precious pearl (like filthy Swine) under their feet, in the mire of their sins; and rending those with the teeth of malice and obloquy that bring it unto them: therefore Christ makes this first main difference or opposition between the hearers of the word: that the one sort are h Rom. 2.13. not hearers only, but doers of the word (who are the wise builders and shall be justified:) but the other sort are i jac. 1.22. not doers of the word, but hearers only, deceiving their own souls: who are foolish builders, and shall be condemned, for they with their building shall come to ruin. There be diverse sorts of unprofitable hearers. 1. Some have dull ears, a Mat. 13, ●4. hearing they hear, but do not understand. These are no better for their being in the Church than the Church's pillars: for either ( b Act 20 9 with Eutichus) they sit sleeping while the minister is preaching: or if their eyes wake, their hearts are a sleep: for (like men in a dream) their heart's wave after their fancies, and are so firmly fixed on their worldly profits and carnal pleasures that (like Idols in the Temple) c Psa. 115 5, 6. they have eyes and see not, ears and hear not: and although the sound of the word beat their ears never so much, yet the sound of the world, and the flesh beats it back again. These although they can hunt Mammon dryfoot in their shops all the week, and never be weary: or spend whole days and nights in a Tavern, sacrificing to Bacchus: yet they think one hour too much to be spent in the Temple, whereby those d Mat. 8.34. Gadarenes make it apparent that in their account hara domestica is preferred before ara dominica, their Mammon before Christ, the world before the word, and their own Swinesties before God's Sanctuary. 2 Some have curious ears listening (like Athenians) after novelties: and harkening after acquaint phrases, and curious strains of wit, more than after wholesome doctrine: like a child who desires to drink out of a painted glass, more to please his fancy than to quench his thirst: or an Epicure at a feast, who makes choice of such meats as are most delicious, not most wholesome: as if they accounted the word of God no better than e Ezec 33 31, 32 a Fiddler's song, wherein men regard more the pleasantness of the voice, and sweetness of the music, than the soundness of the matter. Yet when I condemn a curious and overdelicate ear, I do not commend a barbarous rustic ear which will not have wholesome doctrine adorned with fit and significant phrases f Psa 45.14. which are the spouses' embroidered garment of needle work to and adorn her. The mean between both is to be held: 1. That we desire not to hear fine words without matter (which are like a guilded box that hath nothing in it:) nor rude and idle battologies (which are like the Chaos g Ovid Metaph, li. 1. , Rudis indigestaque moles, a confused and disordered heap of words, without either method or matter: but sound doctrine adorned with fit and significant phrases, free from the enticing words of man's wisdom, and yet a 1. Cor. 2.4. in the evidence of the spirit and power: which is like b joh. 12.3. mary's Alabaster Box full of precious ointment. 3. Some have c 2. Tim. 4.3. itching ears, and they must be clawed first either with their own phrases: for they must be Sainted, and marked out for God's children, and the Sheep of Christ, (as if their names alone were enroled in the book of life:) and all the Apostles and Martyrs (whose names and memories the Church hath ever held reverend) must be unsainted again to please their humours: or else secondly with Inuectives against others whom they malign: and to this end they magnify, cherish, and desire to hear only such preachers whom (like Parrots) they may teach their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Persius' Sat. 1. and who may be as hollow Trunks to carry through them the bullets of reproaches which they shoot at others. These have Eagles eyes to observe the defects of others, (easily espying their d Mat. 7.3. brethren's moles, but not discerning their own beams (criricall tongues to censure the best word and actions: hypocritical looks to blear the eyes of the world: but Harpies hands, or claws, to hook all that comes near them; and their ears (like Mindaes' gates) are wider than the whole body of Religion within them, so that it doth easily run out at their ears (as Diogenes supposed) Minda would do at the gates) and expires in hearing only. 4. Some have e Act. 7.51. uncircumcised ears and hearts: either forestalled with malice and prejudice against the Preacher, whom they hate (as f Reg. 22.8. Ahab did Michaiah) because he doth not prophesy good unto them but evil: and those wrist all that is well spoken to an ill sense: (as the spider turns the juice of the sweetest flowers into poison:) or else so blocked, and barred up with their own hearts lusts, and rebellious obstinacy, that although the Lord g Apoc. 3.21. knock never so loud and often at the doors of their hearts, they cannot, they will not open to him; for they have made their h Zach. 7.10. faces like a flint stone, and their hearts like an adamant stone, that they might not hear the voice of the Lord by the mouths of his Prophets, etc. For the Lord (as a just punishment of their former sins and rebellions) hath given them a Rom. 11.8. the spirit of slumber, eyes that they should not see, and ears that they should not hear: so that they be possessed with such a senseless stupidity, stupid security, and stiffnecked obstinacy, that like the bears which b Solinu● c. 39 Solinus writes of (though they be wounded they cannot be wakened: or those fishes (which c Arist. li. 4. de hist Aeia●ium c. 10. Aristotle mentions,) which sleep so sound, that although they have spears thrust into their sides, they stir not a● all. Thus many sorts are there of unprofitable hearers (compared by Christ to foolish builders) but there is only one sort of good and profitable hearers (compared here to wise builders) namely those who hear the word of God and keep it: firmly in their memories, and faithfully in their conversations. No man builds wisely and firmly in this spiritual building, but he that puts in practice what he hears: d Aug de Serm. dom. in monte. Non quisque firmat quae audit nisi faciendo: No man can well keep in memory what he hears but by practising: but if he forthwith put in practice what he hears, those actions will be so many common places to confirm what he hath heard in his memory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 24. Therefore hearing and doing, knowledge and obedience, faith, and charity, truth and sanctity, must go hand in hand together in our Christian profession: for e Lact. de vero cultu. c. 5. virtue without knowledge, is like a body without an head, and knowledge without virtue like an head without a body: both monstrous and abominable. f joh. 10.27, 28. My sheep hear my voice (saith Christ) and I know them, and they follew me, and I give unto them eternal life, etc. Behold here the five principal Links of the golden chain of our salvation: 1, Election (my Sheep,) 2 Vocation: (hear my voice:) 3. justification, (and I know them) 4. Sanctification, (and they follow me:) 5. Glorification; and I give unto them eternal life, etc. Therefore he that will confirm to his own conscience his election, and be a partaker of justification, and a possessor of glorification, must have an effectual vocation, and a sinccre sanctification, hearing the voice of Christ, and following him. To hear aright, Tu recte vivis si curas esse quod audis. is to be what a man hears out of the word of God he should be: This is the hearing which God requires: a Deut. 6.3. Hear therefore (O Israel) and observe to do it, that it may be well with thee, etc. And that Samuel offers to the Lord, b 1. Sam. 1.9. (Speak Lord for thy servant heareth:) And that David promiseth, c Psal. 858. I will hear what the Lord will say concerning me: And that devout S. Bern. prays for, d Ber: Ser. 28. in Cant. utinam & mihi aperiat aurem dominus ut intret ad cor meum sermo veritatis, etc. Oh that the Lord would open mine ear, that the word of truth may enter into mine heart, and clear the eye of my understanding, and cleanse my will and affections, etc. For if we thus hear, Faith will clear that eye of the soul which infidelity hath troubled: and obedience open that hard and flinty heart, which disobedience and rebellion had shut up and closed. This doing of God's word consists in two things: Esa. 1.16, 17. Rom. 15.8. Eph. 4.22, 23, 24. 1. In ceasing to do evil; and 2. In learning to do well: In casting off the works of darkness, and putting on the armour of light: In putting off the old man, and putting on the new, etc. 1. We must mortify sin in our earthly members, etc. (Col. 3.5.) and crucify the flesh with the affections and lusts: Gal. 5.24. e Ber. Ser. 30. in Cant. which is a kind of Spiritual Martyrdom. And this must be done: 1. Speedily, f Luc. 12.40. because we know not what day or hour the Son of man will come to call us to an account g 2. Cor. 5.10. for the deeds done in the body, whether they be good or evil. 2. Totally, h 1. Sam. 15, 9, etc. for in destroying these spiritual Amalekites we must not spare one Agag: neither may we foster one i jud. 16.4. etc. Dalila, or k Mat. 14.4. Herodias in our bosoms, (i one darling or beloved sin) lest that one (though we think it but a little one, as l Gen. 19.20. Lot said of Zoar) incense Gods just wrath, and work our deserved destruction: for if any of these m jud. 2. & 3. Canaanites remain within our borders, they will be pricks in our eyes, and thorns in our sides, wounds in our souls, and ulcers in our conscienences, giving our souls no rest, but still vexing and molesting us. 3. Finally, that we return no more a 2. Pet. 2.21, ●2. with the dog to his vomit, or the sow that is washed to her wallowing in the mire: for it had been better for us never to have known the way of righteousness, than having known it, to turn from the holy commandment given unto us. A true penitent hates sin once repent of, more mortally than b 2 Sam. 13.15. Ammon did Thamar after he had deflowered her: or c Gen. 27 35. Esau did Jacob after he had supplanted him twice, and deceived him both of his birthright and blessing. For sin is in this respect a true jacob, a supplanter indeed. 1. It supplants us and deprives us of our birthright, or interest unto the kingdom of heaven, which we should have had by Christ jesus the true heir of heaven: 2. It deprives us of all God's blessings, temporal, spiritual, and eternal: and therefore is to be mortally hated, and utterly rejected. 2. We must do good, d Mat 3.8. bringing forth fruits worthy amendment of life: and e Col. 1.10. walking worthy of the Lord, endeavouring to please him in all things, being fruitful in all good works and abounding in the knowledge of God. And to the end our works may be truly good, and such as God accepteth, we must observe these conditions. 1. That ourselves be in Christ, ingraffed into him as branches into the stock, and incorporated as members with their head by the bond of the spirit, and hand of faith f ●. Cor. 5.17. If any man be in Christ let him be a new creature: First, he must be in Christ, and then a new creature. It is the axiom of the School Divines: Regula Scholast. Complacentia operis praesupponit complacentiam personae: The work can never be accepted, except the person be first accepted: g Gen. 4.4.5. as we see in Cain and Abel. Therefore S. Aug. saith of the virtues of the Heathens, (as the justice of Aristides, the temperance of Fabritius, etc.) that they are but h Aug in Ps. 31. Splendida peccata, i Glistering or glorious sins: and i Et Ser. 55. de ver. dom. in joh. Cursus celerimus praeter viam, i a most swift course, but out of the way: and saith moreover, k Et in Psal. 83. That their chickens were trodden under foot by God, because they were not hatched in the nest of the Church: meaning that their good works were rejected of God, because themselves were not members of the Christian Church. 2. That our good works proceed a 1. Tim. 1.5. from a pure heart, a good conscience, and faith unfeigned: for the spirit of grace is the father, and faith the mother of good works: the one the root, and the other the juice of that tree that brings forth good fruit, b Ber. Ser. 30. in Cant. Nec palmites absque vite, nec virtus absque fide; True virtue can be no more without true faith, than the branches without the vine in which they grow and by which they live, and are nourished. c 1. Reg. 6.34. The two doors of the Sanctum Sanctorum had folding leaves clasping in each other: to teach us that the two doors of faith and charity (by which Christ enters into our souls, as his holy Temples) must never be separated, but Se invicem tenere, i Fold in one the other, and clasp hands together. d Leo magnus. Sicut enim in fide est operum ratio, sic in operibus fidei fortitudo: As faith is the norm or squire to rule out our good workees, so good works are the prop or pillar to uphold and strengthen our faith. For faith and good works be fundamental stones in the spiritual building of our souls, to be an holy Temple in the Lord, e Eph, 2. vlt. an habitation of God by the spirit: but they both lean upon, rely upon, and are borne up, and sustained by the greatest and chiefest cornerstone, Christ jesus. Maldonate Mald. in loc. therefore, the jesuite, doth falsely tax us (in his Commentaries upon this text) for building on the sand, because we teach (with S. Paul) That f Rom. 3.28. faith alone doth justify without the works of the law: seeing we teach withal, that charity is the life and soul of faith: and that a true justifying faith must needs be operative, and fruitful in charity: g jac. 2. vlt. for as the body without the soul, so faith without charity is dead. We teach indeed (and that according to the Scriptures) that in the act of justification faith is alone: Thesis' nostra. Fides est sola quoad actum iustificandi, non solitaria quoad actum existendi. because we believe that not any merit of our own works, but the merit of Christ his perfect obedience active and passive doth purchase at God's hands the remission of our sins, and makes our peace and reconciliation with him: and faith alone is the eye whereby we behold Christ, and the hand of the soul which we stretch out to lay hold on him, and to apply the plasture of his precious merits to our wounded souls, and to open the rich treasury or caskanet of his spiritual graces unto us: thereforethough we teach, that faith is alone in that act (as most proper thereunto) as the eye is alone in the act of seeing, the ear in the act of hearing, and the hand in the act of receiving (for these members perform those offices and no other:) yet we say that faith is not alone in the act of existing, but doth coexist in the soul of the justified man with other graces, (namely, hope, charity, obedience, patience, etc.) as the eye, ear, and hand are not alone in the body, but do coexist with other members. 2. And Bellarmin doth but fight with his own shadow when a Bellur. li. 4. de justificat. ac. 1. ad 15. he labours in 14. several chapters to prove against the Protestants the necessity of good works unto salvation, which we never denied, either directly, or by necessary consequence, as he doth there falsely accuse us. For we teach them to be necessary unto salvation, Non necessitate causalitatis sed consequentiae: not as meritorious causes of our justification, but as necessary effects, concomitances, Thesis' nostra. and consequents thereof: (as S. Aug. taught long since b Aug. de fide & operibus cap. 14 Sequuntur justificatum ●on praecedunt iustificandum): for this queen of all graces, (a true justifying faith) is ever accompanied, and attended on with other graces, and good works: as c Psal. 45.9. the spouse with her honourable women. Also we teach them to be necessary to salvation: 1. Necessitate praecepti: because God hath commanded us to perform them: Opera sunt necessaria ad salutem necessitate precepti, & me dii, sed non meriti. for we are his workmanship, created in Christ jesus, unto good works which God hath ordained that we should walk in them, Eph. 2.10.2. Necessitate medij: because they are the mean and pathway to salvation, but not Necessitate meriti: as if they were not only the d Ber. Ser. 61. in Cant. way to the kingdom, but the cause of our reigning there. For we utterly disclaim that Popish doctrine of the merit of works. 1. As derogatory to the grace of God, and 2. to the merits of Christ jesus. 1 As derogatory to the grace of God: because as Saint Ber. saith truly, e Ber. Ser. 67. in Cant. Non est quo gratia intret ubi iam meritum occupavit: Dost gratiae quicquid meritis deputatur, i Grace is shut out of doors where merit hath got possession: whatsoever we add or ascribe to merit, we subtract from grace, according to that of S. Paul, f Rom, 11.6. If it be of grace it is no more of works, otherwise grace is no more grace: But if it be of works than it is no more of grace, or else were works no more works. Now it is the grace of God alone that works all good in us: a Phil. 2.13. He worketh in us both the will and the deed, etc. and he finds nothing in us which of itself (without the help of grace) can concur with his grace in the doing of good: or which may increase or add unto, but rather decrease and blemish the perfection of our well doing: b Aug. ep. 105. ad Sixtum. Cum non liberat nisi gratia, nil iustum invenit in eo quem liberat: non voluntatem, non operationem, non saltem ipsam excusationem. (Whereas saith S. Aug.) the grace of God alone frees us from the bondage of sin, it finds nothing good or righteous in him whom it, doth free, not a good will, or a good work, yea not so much as an excuse for sin, c Hom. 93 de temp. Non enim in te placet nisi quod habes ex deo: quod autem habes ex te displicet Deo. There is nothing in thee (O man) which doth please God, but what thou hast from God: whatsoever thou hast from thyself doth displease God. 2. Justitia duplex promissi & debiti. Aug. ep. 105. And it is the mere grace of God that rewards our well doing: for it is merces indebita, (an vndes●rued reward) or if any way due, it is by the justice of God's promise, not of our desert: for God when he rewards our good works, crownes his own gifts not our merits. So S. Cyprian, d Cypr. epist. 77. When God beholds our fortitude and constancy in our conflicts with our spiritual or temporal enemies, he approoues of our willingness, and helps our weakness in the fight, and crownes us when we have overcome: wherein he doth reward in us what himself hath done, and honours what himself hath performed. 2. We disclaim the merits of works, as derogatory to the all-sufficient merits of Christ jesus: as if these alone were not sufficient to justify and save us, but that they must be pieced out with our own merits: whereas S. Ber. saith e Ber. Ser. 61. i● Cant. , That the righteousness of Christ is not pallium breve, (i a short, or scanty cloak that cannot cover two, namely, himself and us) but largitur larga, & aeterna iustitia: i a most ample, large, and eternal righteousness covering in him the treasures of his mercies, and riches of his goodness, and in us the multitude of our sins. Therefore the Saints of God will ascribe nothing to their own merits, Aug. in Psal. 39 but all to God's only grace and mercy. f Ber. 5. Ser. in Cant. Nolo meritum quod gratiam excludat: horreo quicquid de meo est, ut meus s●m, &c I will have no merit (saith S. Ber.) which may exclude grace: I tremble at any thing that comes from myself, that I should be myself alone, and stand upon mine own feet: It is the grace of God that doth justify me freely: my merit is the mercy of the Lord, if he be rich in mercy, I am rich in merit. I conclude this point with S. August, a Aug. de praedestinat. sanct. Tom. 7. Conticescant ergo merita quae periere per Adam, & regnet dei gratia per jesum Christum: Let merits therefore be silent, and not dare to plead for themselves before the bar of God's justice, which are lost in Adam: and let the b Rom, 5.17. grace of God reign by Christ jesus. Conned. 3 3. The third condition in the doing of good works is, that they be such as God hath commanded in his holy word, which is the perfect rule of righteousness. c Mich. 6.8. He hath showed thee (o man) what is good, & what the Lord requireth of thee, namely, to do justly, and to love mercy, and to walk humbly with thy God. As in the building of the Tabernacle. Moses was commanded to do all things according to the d Exod. 25. vlt. pattern shown him in the Mount: so in this our spiritual building of our souls and bodies to be the e ●. Cor. 6. 1●. Temples of the Holy Ghost, we must have ●n eye to the pattern that God hath showed us in the holy mountain of his heavenly word or else our building will prove Babel, and turn to our own confusion. For if the good works we do be after the f Col. 2.8 & 23 traditions of men, and the rudiments of the world, and not after Christ: (as many Popish devotions are) namely, their pilgrimages, invocations of Saints and Angels, adorations of Saints, relics, and Images, and building of Monasteries for lazy Monks, (which are g Tit. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil beasts, slow bellies:) than they are at the best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a will worship, and bodily exercise, and profit nothing: of which God may truly say h Esa. 1.12. who hath required these things at your hand? But if they be such as God hath commanded, i Lact. Jnstit. 15 such as have true Religion for their root; and piety, and charity for the two main branches whereon they grow, than they be accepted of God, and approved of men, Rom. 14.18. And such have been the good works of this honourable city: (namely, founding of Hospitals for poor Orphans, decayed Gentlemen, and Tradesmen, maimed Soldiers, etc. that their k Ihb 21.20. Loins and souls may bless you, and bless God for you:) and erecting of Grammar Schools for the training up of youth in good letters, and such like, in which kind of good works, I dare be bold to say, that our beautiful Rachel, (i true Religion) hath been more fruitful in one age; See willet's Catalogue of the Protestants good works, annexed to his Synopsi. Papis. than their blear-eyed Leah (i blind Popish superstition) hath been in many ages. And I hearty pray that in all such good works ye may abound yet more and more, and that your charity may be like the good a 2. Reg. 4.6. Shunamites oil, ever flowing till there be empty vessels to receive it. Conduit. 4 4. The fourth condition is that they be done to a good end, and with an upright intention: not that they may be masks and vizards to cover the ugly faces of crying oppression, bloodsucking extortion, cunning fraud, and griping usury from the eyes of the world: for those that do good works to such ends are like their Father the Devil, transforming themselves into Angels of light, and seeming to be Saints, when they be very devils, and Satan's hellhounds: neither can such figge-leaves cover their nakedness from the eyes of men, much less from the eyes of God:) Nor that they may be trumpets to proclaim, and blow our fame abroad in the world: (as b Mat. 6.2. the Pharises in giving their alms, caused a trumpet to be blown before them; c Ber. Ser. 30. in Cant. Quot enim & quales piorum botros operum, aut tulit iactantia, aut faedavit inanis gloria? for how many clusters of the grapes of good works hath pride and vainglory corrupted, and plucked off from the vines that bore them? Bonorum operum fines. ) but the ends of our good works must be these. 1. God's glory: d Mat. 5.16. c. 6.9. Let your light so shine before men, that they may see your works, and glorify your father which is in heaven: for that must be the prime end of our actions which Christ hath taught us to make the first of our petitions: namely, that God's name may be glorified. And if we glorify God by the fruits of righteousness here on earth, he will glorify us with a crown of righteousness hereafter in heaven. 2. The good of his Church, and our Christian brethren, whose good we must tender as our own, as fellow soldiers of the same camp, fellow Citizens of the same city of God, fellow-servants of the same family, and fellow members of the same mystical body. 3. The salvation of our own souls, which we must prise more than the whole world. Mat. 16.26. a Aug. in Psal: 120. Noli facere nisi propter vitam aeternam, ideo fac, & securus facies. Have no sinister intention in the doing of thy good works, but aim therein at thine own salvation, do them to that end, and thou shalt deal securely. For a true Christian (though he must renounce his own merit in his well doing and suffering for Christ's sake: yet he may have an b Heb. 11.26. eye to the recompense of reward, (with Moses:) c 2. Tim. 4.8. to the crown of righteousness, (with Saint Paul:) and d Heb. 12.2. to the glory set before him (with Christ himself:) as a spur to prick him forward to well doing, and a cordial to comfort him in his suffering. Yea, he may safely expect it also without all pride and presumption: yet not as due by his own desert, but by God's faithful promise: e Psal. 146.6. who keeps his fidelity for ever, and f Rom. 2.6. rewards every man according to his works. The good works done to those ends, may absolutely, and in every respect be termed good: g Bonun triplex. 1. In se, & cui fit, sed non facienti. for the Schoolmen distinguish of a threefold good work. 1. Good in itself, and to him unto whom it is done, but not to the doer: (as when a man gives an alms to a needy person, not out of charity, but out of pride and vain glory to be seen of men.) 2. 2. In se, & facienti, sed non cui fii. In itself, and to the doer, but not unto him to whom it is done: as when out of our charity we bestow an alms upon an idle person: 3. 3 In se, & cui fii, & facienti. In itself, and to the doer, and to him also to whom it is done: as when we give an alms to one that truly wants, not for our own but Christ his sake: h 2. Sam. 9.7. As David did good to poor Mephiboseth for Jonathans' sake. Applic. Let me exhort you therefore who (with charitable Dorcas) i Act. 9.36. are full of good works and alms which ye do, not k Mat. 6.1, 2. Pharisaically to cause a trumpet to be blown before you when ye give your alms, or to do your good work● to be seen of men: for than although ye have the reward ye now look for, and hunt after upon earth, ye shall lose the reward which ye should look for in heaven, Vers. 3. your temporal vainglory will rob you of eternal true glory: but do them in secret, and for the ends before specified, and your Father which seethe you in secret will reward you openly. Verse 4. And the less ye seek for your own glory on earth, the more ye shall obtain it: the faster ye fly from it, the faster it will pursue you (as the shadow the body:) for a good name is the inseparable companion of well doing. And by doing bona, bene, Fructus bonerum operum. 1. Am●r. (i. Good works to good ends) ye shall undoubtedly reap these fruits: 1. Love, honour, and reverence among men: so that they will rejoice to enjoy, and grieve to lose you, ( a 2 Reg. 2.12. as Elisha did for Elias at his assumption, My father, my father, the chariot of Jsraell, and horsemen thereof, and b Act. 9 39 the poor Widows who stood weeping for the death of charitable Dorcas.) 2. 2. Conscien. pa●. Peace, joy, and solace in your own souls: which is the continual feast that God himself makes for them that feed the hungry, etc. 3. 3. Hon●r. A good name: which while ye live shall be c Pro. 3.8. health to your navells, and marrow to your bones: and when ye dye it shall be a precious ointment to embaulme your bodies in the grave, d & 15.1. as e joh. 12.3.7. Mary's spikenard embalmed Christ's body at his funeral. 4. 4 Gloria aeterna. An f 1 Pet. 1.4. etc. 5. v 4. inheritance immortal, and undefiled, reserved in heaven for you, and an immarciscible crown of glory. g Gal. 6 9 Be not weary therefore of well doing, for if ye faint not, ye shall reap without weariness: namely, love, honour, joy, peace, and glory both in earth and heaven. h Chrys. in loc. Qui deficit in semine non gaudebit in mess, sed si homo non imponat finem operi, deus non imponet finem remunerationi. He that faints in seed time shall fail in harvest: but if a man put no period to his perseverance in well doing, God will put no end to the reward of his well doing. The 2. general part. The second difference between these wise and foolish builders is in the choice of their foundation: the first building on a rock, the other on the sand. The principal care of a wise builder is to make choice of a firm foundation to build upon: for if the foundation be immovable, the whole building will stand fast and firm: but if the foundation fail, all the building (though never so laboriously framed, and artificially composed, will fall to the ground, and come to ruin. Now, no foundation is so firm and immovable as a Rock, and therefore no building so strong as that which is raised on a rocky foundation: which will not fail how great a weight soever be laid upon it, nor be moved, much less be removed with any gusts of wind, force of storms, or violence of torrents whatsoever. A true Christian therefore that hears God's word, and doth it, is fitly compared to such a wise builder that builds his house upon a rock: Verse 24. I will liken him, etc. Expos. 1. By this rock, a Aug. Hier. Basil, etc. in loc. some interpreters understand Christ himself: because by the power of his might, the righteous that cleave unto him by faith and obedience, are protected and strengthened against the violence of all temptations, afflictions, and persecutions: In which sense David saith, b Psal. 18.2. The Lord is my rock and my fortress, etc. 2. Others, by this rock understand the inviolable and immovable divine truth of his Sacred word: So Chrys. upon this text, c Chrys. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He calls the firm security of his own doctrine a Rock: because upon a rock a man may build securely: and hereby he moves all his Disciples to embrace his divine doctrine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jbid. showing the firm solidity and immutability thereof, by the solidity and immobility of a rock: which who so builds his faith upon, shall stand fast d Psa. 125.1. like Mount Zion that cannot be removed, but standeth fast for ever. But I think both these expositions may be conjoined, and by this rock we may understand both Christ, and his Sacred truth: for e joh. 14.16. c 17.17. as he is the truth, so his word is truth: as he is the life, and th●t eternal, so his words are f c. 6.68. the words of eternal life. And the whole word of truth is nothing else but the revelation and manifestation of that eternal word, that increated truth Christ jesus. For he is the pith and kernel of the whole Bible, g Apoc. 1.8. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel: h Aug. Q. in Ex. 73. & 15. de ciu. dei c. 18. Velatus in veteri Testamento, revelatus in novo, in illo praedictus, in isto praedicatus: veiled and clasped up in the old Testament under obscure Prophecies, promises, types: and figures, and opened or reueiled in the new: for i Exod 73.9. as the two Cherubins had their faces each to other, and both to the Propitiatory, or mercy-seat, so the two Testaments have relation each to other, and are mutually confirmed one by the other, and have both an eye to one and the same Christ, k 1 joh. 2.2, who is the Propitiation for our sins. As Christ only is that foundation whereon the spiritual building of the Church is raised in some respects: 1 Christus Petra namely first, because he alone is the beginning and fountain, whence all spiritual good originally flows: a jac. 1 17. Every good and perfect gift is from above, and cometh down from the Father of lights, etc. and the foundation whereon our confidence, hope, and expectation of any good which we expect from God groundeth itself: b 2 Cor 1.20. for in him all the promises of God are yea and Amen, to the glory of God the Father. Secondly, because all our persuasion of the most Sacred and irrefragable authority of divine truth stayeth itself on him alone, as being the only c Mal. 2.5. Angel of that great covenant of life and peace, which God hath made with his Church in him, & revealed it to his Church by him: ( d Eph. 2.14.16, 17. who is our peacemaker, and peace-preacher, and our peace: and the only inditer of the Sacred Scripture, e Luc. 1.70. who spoke by the mouths of all his holy Prophets, which were but f P●al. 45.1. the pens of this ready Writer:) in which respects the Apostle saith truly, g 1 Cor. 3.11. Other foundation can no man lay than that which is laid, namely Christ Jesus: and on this rock or foundation the Apostles themselves, and their doctrine were founded, or else h Act 5.37. (as Gamaliel saith) both they and it would quickly have come to nought, and fallen to ruin. 2. Doctr. Apost. So in some other respects i Eph. 2.19, 20. the doctrine of the Prophets and Apostles is called the Church's foundation, Christ jesus being the chief corner stone. First, because they were the first that by their doctrine laid the Church's foundation, and converted Infidels to the Christian faith. Secondly, because their doctrine (received immediately from God by most undoubted revelation, without mixture of error, and now left recorded unto us in the Sacred Scripture) is the infallible rule of faith to all succeeding generations, and that most sure, immovable, and rocky foundation, upon which the faith of all Christians may, and doth most securely stay itself. Therefore Saint john saith, k Apoc. 21. ●4. The wall of the city of God hath twelve foundation stones, and in them were written the names of the Lambs twelve Apostles. And herein Peter had no pre-eminence above the rest, except a primacy of order only: for a Su●er omnes ●quo Eccles fortitudo solidatu● 〈◊〉. in Jo●. li. 1 Saint Hierome saith, th● Church is equally founded on the doctrine of all the Apostles: for these words, b Mat. 16.18. Tu es Petrus & super hanc Petram aedificabo Ecclesiam: were not spoken personally to Peter, but generally to all the Apostles, (who as well as Peter did believe and confess the same faith,) though in token of unity they were uttered to one which in unity did appertain to all the Apostles, c Vnus pro multis unitas, pro ●niuersis. Aug. in Psal. 88 in whose names Peter alone made this confession. Moreover, not Peter's person, or place, but the faith which he confessed, is that rock on which the Church is built: as both the whole stream of the Fathers, and the general counsel of Chalcedon do testify. Vide Aug. de ver. dom. Ser. 13. Hil. de Trin li. 6. Chrysost. inc. 16 Mat. Theod. in Cant. Pag 235. Ambros. in cap. 2. ad Eph. Epist. in Appendice, Conc. Chalced. 13. Seeing therefore he was called d Aug Retract. li. 1. c. 21. Petrus a petra, from that rock of faith which he confessed, Thou art the Christ the Son of the living God: which faith the rest of the Apostles held, taught, and confessed as well as he, and sealed it with their blood, we may truly infer (with S. Jerome) e Hieron. in Amos, li. 3. c. 6. that in this respect they were rocks (as well as he) whereon the Church is founded. Yea f Petrus gessit personam Ecclesicut Iudas inimicorum Christi. Aug. in Psal 108. S. Aug. saith farther, that Peter in confessing Christ: and receiving the power of the keys sustained the person, not only of the Apostles, but of the whole Church Militant, as judas did of the Church malignant: g Jdem. 50. in joh c. 12. Vnus malus corpus malorum significat quomodo Petrus corpus bonorum, corpus ecclesiae: As one judas signified the whole society of the wicked, so one Peter, the whole company of good men, the body of the Church. Therefore from those words of Christ to Peter, (Thou art Peter, etc.) (who represented not the Apostles only, but the whole Christian Church confessing the same faith:) it cannot be inferred, that S. Peter and his successors are that rock on which the Church is founded. Those therefore that build their faith on that foundation of the Prophets and Apostles, whereof Christ is the chief cornerstone, by believing, confessing, and practising, are those wise builders here specified which build their houses on a rock. For the entire and sincere belief, profession, Nota Eccles. infa●●biler● and practise of those supernatural verities which God hath revealed in his Son Christ by the ministry of the Prophets and Apostles, (and that in verity) is an infallible note of the true Church, and of a true member of the true Church. All other notes without this are false, and counterfeit, and may deceive us. Notae fall●biles. 1 Antiquitas. 1. Antiquity without truth is nothing else but a Cypr. epist 74. & 63 Vetustas erroris: for we must not so much attend unto, or consider what others have done or thought fit to be done before us, as what Christ hath done who is before all: we must not follow the custom of man, but the truth of God: for the true antiquity is truth itself derived from Christ b Esa. 9.6. the Father of eternity. 2. Successio. 2. Personal succession without doctrinal is but as c Mat. 26.1. etc. Caiaphas succeeded Aaron, and yet was an enemy to the true High Priest Christ jesus. d Naz in laudem Athanasis. Such false Pastors, or bad members of the visible Church succeeded the true, and good, as darkness succeeds the light, or sickness, health, or a tempest, fair weather, or madness the right use of reason. 3. Vnitas. 3. Unity without truth is but a devilish faction, and like that of thiefs and rebels) an accursed confederacy, and wicked conspiracy against the God of truth, e Apoc. 19 16. Who is the King of Kings, and Lord of Lords: Such though they combine and v … themselves never so strongly, are but like f Gen. 49.5. Simeon and Levi, brethren in evil; or like g Luc. 23 12. Herod and Pilate, that united themselves in a league of friendship to persecute Christ jesus. 4. Vniversalitas Universality or multitude without truth is nothing: for one h 1 Reg. 18.19. Elias teaching and professing God's truth, and truly worshipping the true God of Israel, is to be preferred before four hundred Prophet's of Baal, though brought up in Ahabs' Court, and eating bread at jezabel's table: and one i Luc. 23 42. penitent thief confessing Christ before the high Priests and Elders, Scribes, Pharises, Sadduces, and thousands of jews persecuting him. 5. Nom●n Catho. Nor the specious titles of holy, Catholic, Apostolic, &c for that Church which hath these titles without truth, is like a box in an Apothecary's shop, which without hath the title of a sovereign antidote written in fair Characters, and within is full of deadly poison. Bare titles will not serve the turn: for those haeretikes in Saint Bernard's time, who in truth were Apostatici (because they revolted from the Catholic faith) termed themselves Apostolici (though they could show no sign of their Apostleship: a Ber. Ser. 64. in Cant. ) and in our days Popish Catholics term themselves Catholics, and jebusites, jesuites, and the Synagogue of lust, the family of love. Applicat. Be not therefore carried away from the rock of Christ's Sacred truth with any, or all those glistering shows which that painted whore of Babylon makes of antiquity, succession, unitieunive, rsalitie, or the goodly titles of holy, Catholic, Apostolic, etc. for all these are but the b 2 Reg. 9.30. painted face of that whorish jezabel, or her c Apoc. 17.4. golden cup glistering without, but within full of the wine of her abominations, and filthiness of her fornications: the truth of God's word alone, is that firm and immnoveable rock on which every wise Christian must build the spiritual edifice of his soul and conscience. 1 Petra regenerate. 1. This is that rock out of which we are spiritually hewn: (Esa. 51.2) that is, the Rock of our regeneration: for d 1 Pet. 1.23. we are borne again not of corruptible seed, but incorruptible, by the word of God which liveth and abideth for ever. 2 Nutrit. 2. The rock of our spiritual nourishment unto salvation: whence do flow 1. the waters of life to refresh our fainting souls, as e Exod. 17 16. streams of Waters flowed from the rock in Rephidim to refresh the thirsting bodies of the Israelites. 2. The honey of spiritual consolation, which doth comfort the souls of God's Saints in their spiritual Warfarre, more than the honey that f 1 Sam. 14.27. jonathan tasted comforted his fainting Spirits in his warfare against the Philistims: for God's word is sweeter to the souls of his children than the g Psal. 19.10. honey and honey comb. 3. The oil of denotion: for this rock pours us out h joh. 29.6. rivers of oil, to supply our hard hearts, and stiff knees, that our souls and bodies may be flexible to the will of God. 3. Protectionis. 3. The rock that shelters us from the tempests of temptation, and floods of affliction and persecution: i Psal. 104.18. as the stony rocks are a refuge for the coneys: for whither should we fly in all these for shelter but to Christ and his word? The Prophet Esay saith of Christ: k Esa 32.11 This man shall be an hiding place from the wind, and a cover from the tempest, as rivers of Water in a dry place, or as the shadow of a great rock in a weary land. And David of his word, a Psal 56.10. In thy word will I rejoice, in thy word will I comfort me. 4. Salutis. 4. The rock wherein we may repose us for rest and safety, (as the b Cant. 2 14. Doves in the clefts of the rock:) or as Moses did c Exod. 33.22. v. 23. who was put by God into the cloven of the rock in Horeb, and covered with his hand while his glory passed by: and in this rock we may behold (with Moses) not only posteriora dei, 5. Contemplate. the backeparts of God, (that is, his wondrous works, and the acts of his power and justice:) but anteriora dei, the foreparts of God, (that is, the face of his mercy, and d Psal. 4.6. light of his countenance:) and that in him which is the e Heb. 1.3. express character of his father's substance, or image of his person, namely, Christ jesus. And with f 1 Reg. 19.11, 1●. Elias standing in the cave of the rock in Horeb:) we may behold God himself passing by us, not only in a strong wind, violent earthquake, and consuming fire of justice by the threatenings of the law, but in a soft still voice of mercy by the promises of the Gospel. Seeing therefore Christ and his holy word is the only rock. First, of our regeneration: without which we lie g Eph. 2.1. dead in sins and trespasses. Secondly, of our spiritual nourishment and consolation: without which we can never grow to a h c. 42 3. perfect man in Christ jesus. Thirdly, of our supportation: without which we fall to ruin. Fourthly, of our shelter and protection, without which we lie open to the storms of all miseries, temptations, afflictions, and persecutions. Fifthly, of our divine contemplation: wherein we may see God and his Sacred mysteries by the eye of faith i Cor 2.14. which can nor be discerned by the eye of reason: and without which we are k Apoc. 3.17. miserable, and wretched, poor, and blind, and naked: let us build our faith and obedience on this blessed rock, which is immovable, and cannot be shaken, and then we shall have a l Heb. 12.28. kingdom that cannot be shaken, that is, of eternal glory in heaven. All that build not on this rock are foolish builders, and build upon the sand, or superficies of the earth without a foundation. By the sand is here meant, 2 Super arenam aedificare. m Faber. Stap. in Loc. 1. Aliud a petra fundamentum; that is, any other foundation of our spiritual building besides Christ and his Sacred word: namely, men's traditions, or our own opinions, or false miracles, or lying legends, or the world's baits, or the devil's suggestions, etc. all which are fitly compared unto sand: 1. Rat. Simil. for their worthlessness: for sand is of small or no value: 2. their fruitlessness; for sand is barren:) 3. their discohaerent incongruity, for ye cannot make a rope of sand, the parts whereof will not hang together: 4. their inconstant instability, floating like a quick sand. Every Haeretike therefore (as a Hilar. in Loc Hilary saith) builds upon the sand: because Haereticall doctrines had no firmer ground than men's fancies, and have no cohaerence either with the truth, or among themselves. Therefore b Iren. li. 1. c. 13. Ireneus compares haeretikes to men labouring of a frenzy: Quia umbras pro rebus sectuntur: They pursue their own shadows, and feed themselves with their own fancies. And c Beda in Loc. Beda saith, That every sinner builds on the sand, because sin hath no foundation to stay itself upon, nor any real entity or subsistence in itself: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mere irregularity, or deflexion from the law of God. Applicat. Now there be amongst us four sorts of men that build upon the sand: 1 Papists. First, Superstitious Papists: secondly, Profane Belials: thirdly, Greedy Mammonists: fourthly, Masked Hypocrites. First, Superstitious Papists (though they would be accounted the only true Church, and that none built upon the rock of truth but they:) build their faith upon sandy foundations. I will not meddle with those sandy foundations whereon they build the hope of their salvation: namely, their own merits and satisfactions, the merits and intercessions of Saints and Angels, and the Pope's indulgences, whereby he exhausteth the Church's treasury (as they term it) to fill his own coffers: but will only speak of those whereon (as main foundations) they build their faith, forsaking the sole immovable rock on which they should build it, namely, Christ and his Sacred truth recorded in the Scriptures. Papist. Fidei fundamenta tria. And these are three: 1. the Church's traditions: 2. the Church's authority: 3. the Pope's infallibility: yet these three meet in one centre, and are devolved by them into one and the same ground or principle of their faith: for they make the Pope's mouth the Delphos, that delivers to the present Church the Oracles of the ancient Churches traditions. And their Canon Law set forth under Gregory the 13. saith, a D 40. Si Papa. That men do with such reverence respect the Apostolical sea of Rome, that they rather desire to know the institutions of Christian Religion from the Pope's mouth, than from the holy Scriptures. But let us consider these sandy foundations of their faith severally. 1 Tradit 1. For Traditions, their council of Trent made a carnal decree b Hist. Conc. Tried: (at the time of a Carnovall) that c Sess. 4 Decr 1. they should be received with the same reverence and affection wherewith we receive the Sacred Scriptures: yea d Costeri L●●chirid. c. 10. Costerius a jesuite goes farther, and will have them received with more reverence, because they are the epistle of the King of heaven, written with his own finger in the heart of the Church, (that is, the Pope, and Popish Prelates) whereas the Scriptures are written but with ink and paper. These traditions they make of three sorts: e D. Bysb. contra P●rk. de Trad. 1. Divine, delivered by Christ himself: 2. Apostolical, delivered by the Apostles: 3. Ecclesiastical, delivered by the Church. 1 Divine. 1. Concerning divine traditions (if they be truly such) we most reverently and religiously receive them: but we acknowledge none for such but only those doctrines of faith, & of God's worship which are either expressly, or by necessary consequence contained in the old & new Testament. For although we know and acknowledge that f Bulling. de ver. Dei. the substance of the old Testament was delivered among the patriarchs from hand to hand by tradition from Adam to Moses: and of the new, till it was penned by the Apostles and Evangelists ( g D. Abbot. count Bysh. de Trad. as some think for eight, as others for twenty, as others for fourscore years:) yet we teach that when God had taken the custody of his own tradition to himself by selecting and inspiring choice vessels of grace to commit them to writing (lest the streams of truth should have been polluted by running through the muddy channels of men's mouths) than the Church was bound to receive nothing for divine truth but what is contained in the Scriptures, or necessarily deduced therefrom, and firmly grounded thereupon. As when God had conveyed the whole light of the world ( h Gen. 1.3 which before was dispersed in the first day's creation) into the body of the Sun ( i & v. 14. etc. created the fourth day:) than he would have the Moon and Stars to derive their light from thence, and the whole earth to be therewith enlightened: so though in his first plantation of his Church, God did for a time continue the knowledge of his truth by immediate revelation thereof unto some chosen men which might deliver it to his Church from hand to hand: yet now, since he hath conveyed the whole light of divine truth into the Canon of the Scripture, he will have all the Pastors and members of the Church to derive their light of saving knowledge and true faith from thence only: so that the doctrine of the Scriptures is now the only divine Tradition. 2. Touching Apostolical Traditions we acknowledge them likewise for divine; if they understand thereby, 2 Apost Trad. that divine doctrine which the Apostles first preached, then wrote in the Scriptures, as the pillar and foundation of our faith: of which S. Paul speaks, a Cor. 11.23. Accepi a Domino quod tradidi vobis: I have received of the Lord that which I have also delivered unto you, etc. b Gal. 1.11, 12. for the Gospel which was preached of me I received it not of man, nor was taught it by man, but by the revelation of jesus Christ And this is the holy and divine Tradition which c Iren. li. 3. c. 1. Ireneus, d Cypr. Epist. 74. etc. Script. est. Cyprian, and other ancient Fathers speak of, contained in the Evangelists, Apostolical Epistles, and Acts of the Apostles: (all which are written Scriptures of the new Testament.) This divine and Apostolical Tradition we call (with Tertullian) The rule of truth: 1 Regula veritatis Tertul. 2 Doctrinae Cypr. 3 Rectitudinis. Basil. 4 Credendorun, & agendorum, Dyonis. Carthus. and (with Cyprian) The rule of doctrine: (and with Basill) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The rule of right, or strait rule of perfection: (and with their own Carthusian) The rule of faith and manners, or of all things to be believed and practised: for we constantly aver (with Cyril) e Cyril. Catech. Hierosol. That the security of our faith ariseth from the evidence and demonstration of the divine Scripture: so that no man presume above that which is written. 1. Cor. 4.6. Also we reverently receive such Apostolical Traditions as have their ground in Scripture, though not expressly f Act. 20.7. as the celebration of the Sabbath on the first day of the week g Apoc. 1.10. the Baptism of Infants, etc. 3 Eccles. Trad. 3. Touching Ecclesiastical Traditions, we receive for such: First, those doctrines of faith which the ancient Primitive Counsels have determined against Haeretikes, having their ground in Scripture: as that there is a Trinity of persons in the unity of the divine essence, and that the Sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, consubstantial and coaequal with the Father, etc. yet we dare not say (with daring h Enchi● controv c. 1. Costerius:) That the first four general Counsels are to be received as we receive the four Gospels. Secondly, those rules which the Primitive Church hath set down for order and comeliness in the service of God: yea a Perk. de Trad. we acknowledge that the present Church hath power to make Canons to that purpose, so they be consonant to the general Canons of the Scripture: namely 1. That they tend to b 1 Cor. 14.26.40. decency and order. 2. To aedification. 3. That they be free from superstition. 4. That the Church be not ouerburthened with the multitude of them. Trad. Papist. But if by the Church's Traditions they understand the Canons of their latter Counsels (which were but conventicles or confaederacies against Christ and his truth, for the maintenance of Papal Hierarchy, and wherein all the Bishops were the Pope's sworn servants, and directed by him as by an Oracle, what to do, and decree: or the decrees of their Popes (some of which have been Idolatrous, some haereticall, and some superstitious:) or if under that name, they would thrust upon us every Friar's dream, rotten relics, base custom, and idle ceremony of the Romish Church: then we reject their unwritten Traditions as sandy foundations to build our faith upon, and means to lead us into a sea of errors, and uncertainties, wherein there is neither bank, nor bottom. And such Traditions as these be the sandy foundations whereon they build many articles of their Romish Creed: namely, private Masses, half Communions, Transubstantiation, adoration of the host of Images and relics, Innocation of Saints and Angels, Purgatory, and the Pope's transcendent authority in things Ecclesiastical and temporal. For c Andrad in Orthodox Explicat. Conc. Trident. li. 2. one of their own plainly confesseth, That many points of their Romish faith would reel and totter if they were not supported by Traditions. And this is the reason why they refuse their trial by the Scriptures, and think d Conference between Dr. Featly, and M. Fisher. Christ and his Apostles, both incompetent judges, and partial witnesses for the decision of their cause. Yea Bellarmine (their great Goliath saith peremptorily:) a Bell. li. 4. de ver. dei, non scripto. c. 12. That it was not the proper end of the Scriptures to be rule of our faith, and that they are at the best but Regula partialis non totalis: that is, a piece of a rule, but not the whole entire rule of faith. And b Enbhir. c. 1. descript. Costerius affirms, that they were not written to that end that they should prescribe unto us an absolute and exact rule of faith, and administration of Sacraments, and other things necessary in the Christian Commonweal: but occasionally to confute Iewes and Haeretikes, and to take away cer●●●● 〈◊〉 which then arose in the Church, and to comfort some that were weak, and unstable in the faith, etc. as if the Christian Church then upon those occasions had some need of the Scriptures, but now no need at all. Thus basely (if I may not say blasphemously) do they think, speak, and write of the Sacred Scriptures. And when we confute their errors out of the Scriptures, than (with the Valentinians of old) they fall to accuse the Scriptures themselves: c Iren. li. 3. contra bar. c. 2. Quasi non recte habeant, nec sint ex authoritate, etc. as if they were ill translated, or obscure, or imperfect without Traditions, or of no authority in themselves without the authority of the Church. 2 Authoritas Eccles: Therefore they make the Church's authority another main foundation of their faith: as if it were greater than the authority of scripture, yea as if without that scripture were no scripture: because the Church gave testimony to the scriptures, that they were divinely inspired & made them Canonical: therefore (say they) both the divine, and Canonical authority of the scriptures relies upon the Church's authority. But let me ask them that so say: was john Baptists authority greater than Christ's, because he gave testimony unto him: d 1 joh 29. Behold the Lamb of God that taketh away the sins of the world: o● doth the Herald that proclaims the King's title and authority, give him his title and authority? or is the gold which the goldsmith toucheth therefore good, because he (upon trial thereof by his touchstone) declares it to be so? was it not so before his trial? would it not have been so if he had never tried it? yes undoubtedly. Dilemma. When the Church did first declare the scriptures to be the word of God, either they were so before this declaration of the Church, or not: if not, than the Church erred in declaring them to be so, which were blasphemy, and flat Atheism to aver: if they were so, than they received no divine authority from the Church's testimony. I know a jesuit would think to wind himself out of this dilemma with a Bellarm. li. 2. de author. Conc. c. 12. Beauties' distinction of in se, & quoad nos: saying, that the scriptures are of divine authority in themselves, but could not be so acknowledged of us without the Church's testimony: but this distinction will not serve the turn: for if they be so in themselves, they would be so if we never acknowledged, or received them for such: (as the Scriptures of the new Testament are divine even among the jews and Turks, though they would never acknowledge them to be so:) and if they be so in themselves, why should they not be so unto us? why should we not receive the sacred Scriptures as divine, for the divine authority which they have in themselves without the Church's authority. Indeed the Church's authority or testimony may bring Infidels or Haeretikes to hear the word that they may be converted, b joh. 1.41.45. (as Andrew brought Peter, or Philip, Nathaniel unto Christ, or as the woman of Samaria brought the citizens of Samaria to hear Christ with her testimony of him: c c. 4, 39 Come see a man which hath told me all that ever I did: Is not he the Christ? And in this sense is that S. Aug. saith: d Aug. count. epist fundamenti c. 5 I should not have believed the Gospel, if the authority of the Church had not moved me thereunto: but when they have heard it, they are converted, and believe, not for the Church's testimony, but by the divine authority, and celestial efficacy of the word itself, which is e Rom. 1.16. The power of God unto salvation to everyone that believeth: as the Samaritans said to the woman: f joh. 4.2. Now we believe not because of thy words, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. 3. Jnfallibilitas Papae. The third sandy foundation of the Romish faith is the Pope's infallibility: which I do not falsely impose upon them as a general ground of their faith, (though some of their own learned men hold the contrary: because their grand champion Bellarmine avers, and proves that it is g Bellarm. de Rom. Pom. li. 4. c. 2. Communissima opinio fere omnium Catholicorum: that is, the most common and general tenet of all those of the Church of Rome, whom he calls Catholics. For although the Papists brag much of their Catholic Church that it can teach nothing but Catholic truth: and is not subject unto error, because Christ said of his true Church built upon him and the rock of his divine truth, a Mat. 16.11. That the gates of hell should not prevail against it: which they falsely apply to the Church of Rome: b Rom. ●. 8. whose faith was indeed once famous through the world, though now the c Esa. 21, 22. faithful city be become an harlot, her gold mixed with dross, and her wine with water: yet ask them what they mean by that Church that cannot err, they will tell you they mean thereby the Pope (the head of the Church, and Saint Peter's successor) d Luc. 22.32. for whose faith Christ prayed that it should not fail. So Bellarmine affirmeth, That the common opinion of Romish Catholics is e Bellar. ibid. Ipsam infallibilitatem non esse in coetu Conciliorum, ut in concilio Episcoporum, sed in solo Pontifice: that the infallibility rests not in the assembly of Counsels, nor in the counsel of Bishops, but in the Pope alone: for they hold that any member or Pastor of their Church is subject unto error: yea all the Bishops and Pastors of the Church assembled in a general Counsel (if the Pope confirm not their Canons:) only the Pope cannot err when he defines a matter of faith, Ex Cathedra, (that is, by his Papal authority,) as if the Pope's chair were made of Irish wood, to which no cobweb of error could possibly cleave. And therefore all must be Haeretikes that be not within his pale, scripture must be no scripture without his allowance, and Kings no Kings if he please to kick their crowns of their heads with his holiness' foot, or to bellow out excommunications, and depositions against them with his Papal Bull. Yea he may make new articles of faith: (as Pius quartus did add twelve articles to the Nicene Creed in a Bull of his (sent out about the time of her Tridentine conventicle) entitled f Bulla Pii 4 super formae profess. fidei. The public profession of the Orthodoxal faith to be uniformly professed and observed: and likewise he may add ten commandments of the Church to the ten commandments of Almighty God (which I have seen in an English Roman Catechism:) which must be kept with all Religious obedience of all the Pope's Disciples: and dispense against the commandments of God, by allowing incestuous marriages, and the religious vows of children made without the consent, yea against the will of their parents, and the deposing and murdering of Princes for the advancement of the Catholic Religion. These be strange conclusions to be drawn from Christ's prayer for Peter that his faith should not fail: which place a Aug. de corrept. & gra. 12. S. Aug. will have to be meant only of Peter's own particular saving faith, whereby he should after his fall resist the temptations of Satan, and stand fast unto eternal life: and comfort and strengthen his brethren (falling as he did) with the same comforts wherewith himself was comforted of God: which exposition seems most consonant to the scope of the text. But admit it to be meant of that doctrine of faith which S. Peter should teach the Christian Church: shall they therefore derive the effect of Christ's prayer from Peter to the Popes of Rome, from an holy Apostle (divinely inspired, and directed by God's unerring spirit into all truth, b joh. 16.13. according to Christ's promise made to his Apostles:) to a rank and succession of men among whom their own Histories do testify that there have been found Atheists, Infidels, Idolaters, Heretics, Schismatics, incarnate devils, and hateful monsters of mankind? undoubtedly so good praemises will ill bear so bad conclusions. Jnst. I need not go fare for instances, their own histories afford such plenty. c Baron. Annal. Anno. 3033. 1. Marcellin. turned Pagan, and sacrificed to heathenish Idols: for which he was condemned in the counsel of Sinuessa. 2. d Idem. An. 357. Liberius was an Arrian, and subscribed to the unjust condemnation of Athanasius. 3. Honorius was a Monothelite (holding that Christ had but one will, & consequently but one nature:) for which he was condemned in e Synod. 6. act. 4.12, 13. & 7. act. vlt. & 8. & act. 7. three several counsels. 4. f Theod Niem. de schism. li. 3. c. 44. The counsels of Pisa and Constance condemned Greg. 12. and Benedict 13. for notorious Schismatics, obstinate Haeretikes, scandalisers of the whhle Church, and unworthy, the Papacy. 5. g & Conc. Constan. 5.73. Bin. Com. Conc. P. 1584. And the same Counsel of Constance condemned john the twenty three for an Atheist, because he held as his judgement that there was no immortality of the soul, nor resurrection of the body, nor life everlasting. 6. h Conc. Basill. sect. 34. The counsel of Basill deposed Eugenius the fourth, declaring him to be a Simonist, a perjured wretch, an incorrigible schismatic, and an obstinate haeretike. And a Watson quod●bet. Bellarmine being demanded after the death of Sixtus 5. what he thought became of him, answered: Quantum capio, quantum sapio, quantum intelligo, descendit ad infernum. As fare as I can think, conceive, or understand, he is gone directly unto hell. It is strange therefore that those that have no faith themselves should be such infallible rules to guide the faith of others, and to lead others to heaven while themselves go to hell: (seeing no norm or squire can make other things squared thereby strait lf itself be crooked, nor any man judicially determine otherwise than himself judgeth) unless there be such a virtue annexed to the Papal chair that (be the Pope what he will) when he sits down therein, he shall be like b Num. 23.11. Balaam to bless where he means to curse, or like c joh. 11.50.51. Caiaphas to prophesy and speak truth, not understanding what he saith. d Dr. Field of the Church. li. 3. in Append. Moreover, it is the judgement of many of their own divines, (namely, Bozius, Gerson, Occam, Almain, Alphonsus a Castro, and the Sorbonists:) that the Pope may not only be an Haeretike himself, but writ, teach, preach, and define Heresy, and that è Cathedra: (i by his Papal authority.) And diverse instances are given by our e Dr. White of the Church. sect 36. learned Divines wherein they have actually erred not only in Church Canons, dispensations, and Papal decrees, but even in matters of faith defined by them both in Provincial and general Counsels. And one of their own Canonists saith f Apud Grat. D. 4. Si Papa. That if the Pope be found so negligent of his own and his brethren's salvation that he draw innumerable souls by troops with himself to be damned in hell, no man may say unto him, why dost thou so? What a lamentable thing is this, that poor seduced souls should thus forsake the rock of truth to build their faith on such sandy foundations; namely, the Church's Traditions, as they are delivered by the Pope and the Church's authority, which is in effect nothing else but the Pope's infallibility: (who is the Church g Greg. de Valentia. T. 3. disp. 1. P. 24. virtually, because all the power of the Church rests wholly in him:) and yet he a man that may be, and often hath been an obstinate Haeretike, Schismatic, Atheist, etc. and teach, preach, and define error, and lead thousands with himself headlong unto hell. But let us renounce such sandy foundations, and build our faith on the rock of truth, contained in the Scripture: for the sacred Scripture is that a Zanc. de scrip. Paradise of God, in the midst whereof are: first, the tree of knowledge, bearing no forbidden fruit: for b Deut. 29.29. revealed things are for us and our children. Secondly, c Apoc. 2.7. The tree of life (Christ jesus, the kernel and pith of the scriptures:) and no d Gen. 3. vlt. Cherubin set with a flaming sword to keep us from it: but the way left wide open, and all invited to come unto it: e Mat. 11.28. Come unto me, etc. Thirdly, f Psal. 23.2. Rivers of living waters to refresh and comfort our souls in temptation, affliction, and persecution. Fourthly, A celestial air sweetly breathing in the midst thereof: (videlicet, g 2. Tim. 3.16. afflatus Spiritus Sancti, the inspiration of the holy Ghost,) inspiring both the penmen of it, and all that with faith, humility, and reverence, read or hear it. Fiftly, God walking in the midst of this Eden: whose voice doth teach, reprove, correct, instruct, and comfort every son of Adam, that doth hear, and do it, making him h V 15. wise unto salvation through the faith that is in Christ Jesus. 2. A second sort of those that build on the sand are Profane sinners: who build on the sand of their own security and presumption of God's mercy, i Rom. 6.11. continuing in sin that grace may abound, as if God were wholly composed of mercy. This persuasion gives encouragement to the Profane swearer to fly in the face of God, and threaten heaven with his blasphemies, as if he would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fight with God, and dare him to put on his habergion of justice, and gird himself with his sword of vengeance: saying in his heart, k Mal. 2.17. Where is the God of judgement? And to the swinish drunkard, and lascivious adulterer to ouerburthen the earth with their impieties, l Eph. 4.19. turning the grace of God into wantonness, and committing all uncleanness even with greediness: and yet say in their hearts, m Psal. 10, 11. Tush, God hath forgotten, he hideth his face and will never see it. (As if that God that made both day and night, and to whom n Psal. 239.12 the night is as clear as the day) did not as well behold the one walking secretly in the twilight, o Pro. 7.9. as the other impudently staggering in the streets at no one day. But those shall one day know that the a Psal. 116.5. Lord is righteous as well as gracious: and hath not only his throne of grace, but his seat for judgement. b Apoc. 4.3. As there is a rainbow about his throne in sight like unto an Emerald (representing his mercy, and covenant of grace, which is ever green and fresh, and most comfortable to his children, and whence he continually streams down showers of spiritual and temporal blessings upon them: so out of this throne proceed c v. 5. lightnings, and thunderings, and voices, to signify his judgements denounced against, and reserved for the wicked. d Cypr. de Laps. Deus enim quantum patris pietate indulgens semper & bonus est, ita iudicis maiestate metuendus, etc. For God as he hath the tender indulgence of a father, so hath he the dreadful majesty of a judge he hath prepared both heaven and hell, as well places of eternal sorrow and torment as joy and solace; and as well the pit of infernal darkness as the light that no mortal man can attain unto. Let the Profane sinner therefore know for a surety, that if he e Leu. 26.21 24. walk contrary to God (by iniquity, and obstinacy) God will walk contrary to him in wrath and fury. If he provoke God daily by cursing and swearing, God will send out a f Zach 5.1.2. &c, flying roll of curses against him, that shall fly into the midst of his house and consume it with the timber and stones thereof. If he drink without thirst. and wastefully swallow down flagons of wine here: he shall thirst without drink, and not have a g Luc. 16.24. drop of cold water to cool his tongue hereafter. And if he burn with the fire of unlawful lust here, he shall (without serious and seasonable repentance,) burn hereafter in the h Apoc. 21.8. lake that burns with fire and brimstone for ever: for the Lord doth as well treasure up wrath f●r the i Rom. 9 22 23 vessels of wrath, as mercy for the vessels of mercy, k Ireen. li 3. c 43. Saluat saluandos, & iudicat iudicio dignos, etc. He saves those that are to be saved, and condemns those that are worthy to be damned, making the one a receptacle of his mercy and an organ of salvation, and the other a receptacle of judgement, and organ of damnation. 3. A third sort are covetous Mammonists: who build their nests in this world: being herein more foolish than the swallow a Solinus, that will not build her nest in a ruinous house: for the world is a great house whose whole fabric shall fall to ruin, b 2 Pet. 3.10. The heavens shall vanish as a scroll, the elements shall melt with heat, and the earth with all therein shall be burnt up. These are rightly said to build on the sand: for the world and worldly things are like the sand in two respects. 1. Quia flaida: because all things therein flow and float like a quickesand: c 1 joh. 2.17. for the world passeth away and the lusts thereof. Whence it is compared to a d Apoc. 4.6. Sea of glass: To a sea, because it ebbs, a●d flows, and is tempestuous: and to a glassy sea, because all things therein are brittle and slippery, sliding, fading, vanishing in a moment. 2. Quia sterilia: As sand is barren, so worldly things (especially if covetously affected, unjustly gotten and basely possessed) are fruitless, and unprofitable e Pro 10.2, 3. Treasures of wickedness profit nothing, for the Lord casteth away the substance of the wicked. Therefore, though the world account her darlings Oracles of wisdom, yet in God's Dictionary they be termed fools: f Lu●. 12.20. Thou fool, this night will they take away thy soul, etc. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (signifying improvident,) for though worldlings be so wise g Mat. 16.26. to win the world, yet they are so improvident to lose their own souls. And mark I pray you how many points of extreme folly they commit. 1. They do with great care and pains gather that which they cannot long enjoy: but it shall be taken from them, or they from it in a moment. 2. They lay up their treasure where all their Praedecessors have lost it. 3. They make their servant their master: that is, serve Mammon which should serve them. 4. h 1 Tim. 6.9, 10 They pierce themselves thorough with many sorrows. 5. They prefer (which is the greatest folly) gold before God, gain before godliness, money before mercy, the world before their own souls: and that when they are nearest their grave, and so drown themselves irrecoverably inperdition and destruction. Applicat. 1: 1. O that every oppressing Ahab would think of this, that is a 1 Reg. 21.4. sick for Naboths' vineyard, and never weary b Esa. 5.8. joining house to house, and land to land, till there be no room for the poor in the earth: for certainly he that builds his house as the c job 27.18. moth, (that is, by spoiling and consuming others) d Esa. 53.1. when he shall cease to spoil, shall himself be spoiled and consumed. This is the cause of the dec●y of so many great families both in city and country, because they have built their houses not only vainly on the sand, but cruelly in an Acheldama, a field of blood: for e Syrac. 34.21. the bread of the needy is the life of the poor, he that robs him thereof is a murderer. If houses therefore be thus built (though never so high) the f Hab. 2.11, 12. stone out of the wall shall cry, and the beam of the timber shall answer it, woe to him that buildeth his house with blood, and erecteth a city by iniquity. 2. O that every Symoniacal Patron, and greedy Impropriator would think of this, that robs God to enrich himself. ( g Mal. 3, ●. ye have rob me in tithes, and offerings, etc.) and (like the Eagle) with the flesh that he takes from God's altar, carries a coal to burn his own nest. 3. O that every unconscionable Lawyer would think of this: who if he put not on the Lion's skin, will put on the Fox's case, and get by cunning under praetence of Law what he cannot get by violence. I tax not you (Reverend Fathers of the Law) I doubt not but you account Godliness your greatest Gain, and doing every man right your greatest joy: for that will build you sure houses, and bring you peace at the last. But let me beseech you in the bowels of Christ, not to suffer those that are under you to delay causes so long till the silly sheep that goes to law for a lock of his wool lost in the country, lose his whole fleece in the City before he end his suit: for it is a common complaint among us poor Countrymen, that a poor man were better give away his coat than go to law for it against a rich adversary: for let his cause be never so just, and honest, if his Adversary's purse be stronger, he shall never have an end of it, till he hath spent himself, and lost his cause. 4. O that griping Usurers would think of this, that secretly eat up men's estates, as the Moth consumes a garment, or little worms the heart of a great Oak. Though this sin may plead praescription, (because the root thereof is covetousness: which is as ancient as the fall of man, and the a 1 Tim. 6.10. root of all evil) yet b D. Fenton of Usury. a learned Divine (late of this Church and City) in a treatise of his against this sin of Usury, avers and proves substantially, That never any Christian Church Orthodoxal, or Haereticall, defended it as lawful (as it is now practised among us) since the world stood, How then dost thou hope to dye a Christian, if thou live and dye an Usurer, which no Christian Church did ever approve? If it be a condition required of him that will c Psal. 5. ●5. enter into God's Tabernacle, that he lend not his money upon usury, how dost thou then that makest it thy trade, and dost live, and dye, in it hope to enter? If ever therefore thou look for remission of thy sins at the hands of God, and salvation of thy soul, repent speedily, and make restitution: It is the position of that judicious and learned Father S. Aug. concerning every sin of this nature, wherein our brother is really wronged by impairing his estate to increase ours unlawfully: d Aug. epist. 54. ad Macedon. Non remittitur peccatum, nisi restituatur ablatum restitui potest. i The sin is not remitted by God, unless that which is wrongfully taken from our brother be restored, if a man be able to make restitution: for God will never forgive, nor receive us so long as we unjustly retain what is none of ours. I know this is Colloguintida to the usurer's heart, but he must swallow this bitter pill, if ever he will be purged from his fin. But I spend too much time upon those that e Psal. 51.17. hate to be reform: and have stopped their ears (like deaf Adders) at the voices of better charmers: for one saith truly of an Usurer: Poenitet expensi praeterea nihili: He never reputes of any thing but of his cost and expenses: Yet being called to this place (which is reported to be the common Mart for this sinful trade) I could not but speak something thereof: it may please God for the conversion of some: (for he doth manifest his power in weakness, and a Psal. 8.2. out of the mouths of Babes and Sucklings hath ordained strength:) if not, yet for the discharge of mind, conscience, and deliverance of mine own soul. 5. O that the covetous Merchant would consider this, that doth engross commodities that he may have Monopolies, (that is, none sell but he, and so sell at his own rates:) whereby he doth grind the faces of the poor Tradesmen, and eat out the bowels of poor buyers, that stand in need of such commodities And the deceitful artificer or Tradesman: for now single trades are grown to be double, and in one trade or occupation there be two skills: the one of doing it truly, the other of doing it deceitfully: called the mystery of the trade, which for the most part is a mystery of iniquity:) for now he that knows the falsehood as well as the truth of his trade, and can set a good glass upon bad wares, is the most skilful tradesman; and he that can make an excellent counterfeit, and sell it for good, and at as great a price, is accounted the best artificer. Thus men take money not for wares but for cozenage, and selling deceit, do buy with the price thereof (if they speedily repent not) their own most certain damnation. Thus you see into how many intricate mazes, Mammon doth lead men to their own destruction: Be not therefore the slaves of Mammon, lest ye become the proprietaries of hell and damnation: for as pride shut up heaven against the devil, and gluttony Paradise against our first parents: so covetousness is the key to open hell gates to the servants of Mammon. If therefore thou wouldst shun the b Mat. 7.13, 14. broad way and open gate to destruction, and find the narrow way and straight gate that leads to salvation. S. Bernard teacheth thee how to do it, c Ber. in Cant. sect 35. Jnuenisti plane sapientiae viam, si prioris vitae peccata defleas, si huius saeculi desiderabilia paruipendas, si bona opera exerceas, & aeternam beatitudinem toto desiderio concupiscas. Thou hast found the way of wisdom, if thou bewail thy sins, contemn the world's vanities, exercise thyself in good works, and earnestly mind and desire heavenly happiness. 4. A fourth sort of these foolish builders on the sand, are masked Hypocrites: who build their praesuming hope and confidence of their salvation, upon the sandy foundation of their feigned holiness: for they have a 2 Tim 3.5. form of godliness but deny the power thereof. These (as a b D. Boyce Deane of Cant. in his Postill. Reverend and learned Divine of our Church hath well observed) do mock God and the world. 1. They mock God and his word, for where God saith, Facite iustitiam, work righteousness, they do, non facere, sed fingere, not do, but fain righteousness: c Mat. 23.25. making clean the outside of the cup and the platter, but within are full of rottenness and corruption. 2. They deceive men being Christians in lip only, not in life: making a mask of Religion: or rather a very vizard, with eyes, nose, and mouth fairly proportioned to all purposes. For they will flock and fly to the temples (as doves to the windows) and lift up the white of the eyes, and sit at the Preachers feet (as d Luc. 10.19. Mary at Christ's) and send out whole volleys of sighs when the word is preached, e Lact. Institut. l. 5. c. 20. Sed omnem religionem in templo, & cum templo relinquunt, etc. They leave all their Religion at the Church, and carry none home with them to express it in their lives. If ye deal with them, ye shall find f Gen, 27.22. jacobs' smooth voice, but Esau's rough hands: for the Hypocrite is like counterfeit gold, fair in show, but false in touch: Intus Nero, foris Cato, totus ambiguus: a Cato for his outward gravity, but a Nero for his inward malice and cruelty, a mere aequivocator: g Cypr. Ep 54. Aliud enim corde occultat, aliud voce pronunciat: He speaks one thing, and means another. But most of all he deceives his own soul building on the sand while he thinks he builds on the rock, & so builds his own ruin: for when the floods of persecution arise, they soo●e wash away his painted holiness, and cast down his rotten building: and th● fall thereof is great even to the bottom of hell: which is the hypocrites proper portion, and haereditary possession, wherein all other sinners do but share with him: h Mat. 24.51. They shall have their portion with hypocrites, etc. Pars. 3. The third difference between these wise and foolish builders, is in the effect or issue of their building: which in the one is firm stability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If fell not, and in the other, a sudden and fearful ruin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And it fell, and the fall thereof was great. v. 25. 1. In the former are employed three things. 1. Tentatio varia: The variety of the temptations, And the rain fell, etc. 2. Tentationum victoria: The victory that this firm building had over these temptations: in that (notwithstanding all these) it stood fast and immovable, and could not be cast down. (And it fell not:) 3. Victoria causa: The cause of this victory, and impregnable stability: because it was built on a rock. 2. In the latter are likewise employed 3. things: 1. Ruinae causa: The cause of the ruin: And the rain fell, v. 27. etc. and beat upon that house: 2. Ruina ipsa: The ruin itself: And it fell. 3. Ruinae qualitas seu natura: The nature or quality of that ruin: And the fall thereof was great. 1. 1. Tent. varia The ten●ations that assail both these buildings are the same, wherein observe: 1. Tent. numerum, their number or diversity: (viz. rain, floods, wind.) 2. Impetum: their forcible nature, and violence: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They beat upon that house. For these three (rain, floods, and winds) assail a material house on every side to try whether the building be firm or no: 1. The rain beats upon the roof of the house. 2. The floods undermine the foundation: 3. The winds beat on the walls and sides of the house: as that a job 1.15 whirlwind did smite the four corners of jobs house, and threw it flat to the ground. Exposit. I will not trouble you with the variety of opinions among Interpreters, what is here mystically meant by rain, floods, and winds: I take it Christ means hereby to include all kinds of temptations, wherewith the Christian Church in general, and every Christian soul in particular is assaulted, and violently beat upon by the world, flesh, and devil, to overthrew it and bring it to ruin. 1. Plwia. But if ye will have a difference made between them, I think 1. By the rain is meant the temptation of prosperity: which softens men's minds overmuch with wantonness and luxury, and so works their ruin: for rain falls guttatim, by drops, and soaks into the house by little and little, and so rots the rafters and beams, and brings it to ruin. 2. Flumina. 2. By the floods are meant the Tentations of adversity, (i afflictions and persecutions:) which like Torrents assail this building violently to overturn it from the very foundation: for afflictions are called floods in Scripture. b Psal. 69.2. I am come into great waters where the floods overthrew me ᵇ And persecutions also: The floods of men made me afraid. 3. Venti. 3. By the winds are meant the tentations of persuasion, whereby Satan and his instruments (which like Elymas the sorcerer are c Act. 13.10. full of all subtlety and mischief, and enemies of all righteousness) cease not to pervert (as much as in them lies) the strait ways of the Lord. And this they seek to do two ways. 1. Per blanditias, i By their subtle persuasions and fair allurements: for (as S. Gregory saith, d Greg. mor. li. 3. c. 19 Verba molliunt dum virus infundunt: that is, (to use the phrase of the Psal.) e Psal. 55.21. Their words be smother than oil, yet they be very swords: namely, to pierce, wound, and kill men's souls. These may be compared to the warm southwinds, or pleasing Westwinds: which (with their warm, but strong blasts) may overthrew an house as soon as the blustering Northwinds. 2. Per minas, i Their cruel threatenings, and bloody inquisitions whereby they endeavour to deter men from truth, and force them to entertain error for fear, if not for love: and when they cannot persuade, they will enforce men's consciences. These may be compared to that f jon 1.4. stormy wind raised upon the sea, when jonas was in the ship: or S. Paul's tempestuous wind (called g Act. 27, 14, 15 Euroclydon) which drove his ship with such violence, that the Mariners could not guide it, but were fain to let it drive whither it would. Doctr. The true Church and every member thereof is assailed & tried on every side: In peaceable times with the rain of prosperity, and warm southwinds of haereticall suggestions: and in troublesome times with the blustering Northwinds of tyrannical threatening, and violent torrents of persecution. In the one the Church is a Cypr. de Lap● 1. Militum Christi cohors candida the white band of Christ's soldiers, fight under the white ensign of peace: in the other rubicunda the bloody band, fight under the bloody banners of persecution: for sometimes, the P. of peace holds out the white flag of peace to his Church: sometime, the L. of Hosts holds out unto her the bloody streamer of war bloodshed, and persecution, and tries as well by the one as the other, whether his soldiers will cleave close to their captain, and follow their colors. 1 Tent. prosper. 1. Smooth b Gen. 27.22.36. Jacob (the world's fair son) prosperity may as soon and sooner deceive and supplant us, than rough Esau (the world's churlish son) affliction and persecution: for the poison of adversity is sometimes so tempered in our souls with the wholesome ingredients of faith, hope, patience, and humility, that in stead of killing it doth cure us, and purge our souls of the corrupt humours of sin: and so plays the schoolmaster, not only in whipping and scourging us, but also in teaching and instructing us to know God, and ourselves, and the world's vanity, and to labour after a more permanent felicity. Whereas prosperity many times (like c jud. 16, 19, ●0. Dalila) lulls many a strong Samson so long asleep in her lap of carnal pleasures that she takes from him that wherein his spiritual strength consisteth, and betrays him to that uncircumcised Philistim the devil. So then the world's music of profits and pleasures is but a Sirens song, which while it tickles our ears, it wounds our hearts, and splits our souls upon the rocks of sin, whereby ofttimes we make shippewracke of our salvation, d 2 Sam 11.2. etc. David who did cleave fast unto God in his troubles, in his prosperity started aside like a broken bow, and fell into the fearful sins of Adultery and murder. And Peter a Mat. 26.51. & Io●. 18.10 18 who stoutly defended his master among the swords and staffs in the garden, basely denied him, when he was basting himself by the fire in the high Priests hall. b Aug. in Psal. 34. Homo victus in Paradiso, victor in stercore, c joq 2.8. Job by his patience was a conqueror on the dunghill, and d Gen. 3.6. Adam by his pride was conquered in Paradise. Also Rome's peace and security after the Carthaginian wars were ended, did her more hurt than all the former battles. And Saint Bernard saith of the Church: e Ber. Ser. 33. in Cant. Amara fuit prius in niece Martyrum, amarior postea in conflictu haereticorum, amarissima vero nunc in moribus domesticorum: intimating that she was more hurt by the licentious lives of her children in the days of her peace, than by the blood of her Martyrs, or her conflict with haeretikes. Applicat. And may it not be truly said of this Church and land, that the rain of prosperity, peace, and plenty (falling not by drops, but by full showers upon it, in the late, long, and happy reign of our ever to be remembered, and thrice renowned Deborah, and our now peaceful Solomon) hath done more hurt to this building, by rotting many beams, and rafters thereof, than those tempestuous whirlwinds, and violent torrents of persecution in Queen Mary's days? for whereas there were then glorious confessions of the truth in the midst of the fire, now there be daily Apostasies from it in the days of peace. And our morality is so corrupted with our long peace and prosperity, that there was never more lying and dissembling in Creta, swearing and forswearing in Carthage gormandizing in Capua, or Semiplacentia, drunkenness in Germany, pride in Spain, or wantonness in Italy, than is at this day in our land: as if the vices of all nations did meet here as in their Centre, or as if our land were the sink or common sewer for the sins of all nations to run into. Shall we thus repay the Lord for his blessings? shall we now begin to f Num: 11.5, 6. loathe our Manna that hath thus long fallen daily about our tents, and hanker again after the fleshpots of the Romish Egypt? shall we surfeit of our quails? and being full fed with God's blessings, g Deut. 8.10. spurn with the heel against him, and turn our backs upon his mercy-seat? God forbidden. Let us not thus turn God's grace into wantonness, and repay him with our foul and crying sins in stead of thankfulness for his blessings: (like the sea that receives sweet waters from the fountains of the earth, and returns them salt and bitter:) lest we incur the curse of the reprobate jews. a Psal. 69.22, 23 Rom. 11.9, 10. Let their table be made a snare, and a trap, and a stumbling block, etc. and the things that should have been for their weal be unto them an occasion of falling. 2. Tent. persuas. 2. With this tentation of prosperity, I may conjoin the Churches second tentation, by the pleasing southwinds of haereticall persuasions: because they are most rife in the days of the Church's peace. With these winds hath the house of the living God been forcibly beat upon, and the ship of his true Church been violently tossed, almost in all ages in the troublesome sea of this world: for haeretikes and schismatics, (being themselves carried away with these b Iren. li 3. c 13. three disastrous whirlwinds. 1. With the unclean spirit of error: 2. With their own frenzy whereof they labour: 3. Magis studio contradicendi, c Cypr ad Demet. sect. prima quam voto discendi: i Rather with an itching humour of singularity to contradict the truth, than a true zealous humility to learn it, seek to drive others with them into error, and so they wilfully d Mat. 15.14. blind, lead the woefully blinded with themselves into the ditch of destruction. But he who is driven of these winds, e Aug. Ti. 1. in joh. Mat. 25.30. Non portum sed planctum inveniet, shall in the end arrive at no other harbour, but where shall be weeping and gnashing of teeth. Applicat. And from these disastrous winds our Church is not free now in the days of her peace: for there swarms among us corner-creeping Priests, and jesuites, who (like subtle foxes) seek to undermine, and root up the flourishing vine of this Church and State; by f 2. Tim. 3.6. creeping into houses, and leading captive silly women laden with diverse lusts, and silly Idiots apt to believe whatsoever they tell them without further trial of their doctrine by the touchstone of truth. This kind of fishing they learned from Satan himself: who first g Gen. 3.1. attempted the woman, that by her he might tempt the man: using the wife as a trap to catch her husband. And from the ancient Gnostikes: of whose ringleader Marcus Jrenaeus reports: h Iren. li. 1. c. 9 Maximè circa mulieres occupatus est. His principal aim and chiefest business was to seduce silly women. And as the devil at first, a Cypr. de unitate Eccl. sect. 5 Verbis mendacibus blandiens rudes animas incauta credulitate decepit; deceived the poor innocent souls of our first parents by his lying & flattering words, praesuming upon their heedless credulity: so they by their lying and flattering words, (which are b Lactantio Jnstit. li. 5. c ●1. Mella venenum tegentia, pills of poison leapt in honey:) creep into the souls of their over-credulous Disciples, and blinding them with the false vizard of the name of the ancient Catholic Church, lead them hoodwinked to their own destruction. Ie●uiticaal traps to catch poor souls. For first, they tell them (and that only truly:) c Cypr. de unit. Eccles. That out of the true Church there is no salvation: but all that are out of it must needs perish, as all that were out of the ark, were drowned in the deluge. Secondly, they falsely assume that the Church of Rome (as now it is) is the only true, ancient, Catholic Church: and the Protestants are haeretikes, and their Church sprung up but lately since Luther's days. Thirdly, they teach their disciples, that the Scriptures are obscure, and dangerous for lay-men, and silly women to meddle withal, (because the reading and misunderstanding of the Scriptures hath bred many heresies:) and therefore it is enough for them to rely upon the definitions of their mother, the Romish Church, and directions of their ghostly Fathers, without any further search or inquiry: thus thiefs put out the candle that should discover them. Fourthly, they tell them that it is heresy for a layman to dispute in points of faith, neither must they read any books written against the Romish Religion, or any part thereof: nor confer with any Protestant minister, or other able to defend his religion, but in all doubts repair to their ghostly fathers for resolution. Fiftly, they extol devout ignorance and implicit faith to the skies: and tell them, that such ignorantly devout souls shall have the benefit of other men's knowledge. So they canonize the Collier's faith, and make it their seduced disciples Creed to believe as the Church believes. Now when silly ignorant souls have deeply drunk in these principles, what marvel is it, if they be easily perverted, and hardly converted, when their seducing teachers have thus hedged in their eyes, ears, and hearts, that they should not hear, nor understand? Hortatio. Wherefore seeing these a Mat 7.15. Wolves in sheep's clothing, (who like the wolves of Africa fain the voice of shepherds to devour the flock) be so busy to infect our flocks with Popery, let us be as vigilant to continue them in the truth: Now (if ever) S. Bern. exhortation is to be put in practice: b Ber. li. 3 de consid c. 10 Danda est opera ut increduli convertantur, conversi non avertantur, aversi revertantur, etc. We that are Ministers of the word, must sedulously endeavour that those which do not rightly believe, may be converted, and those that are turned out of the way, may return into the right way again, and those that are converted, may not be turned away, and those that are perverse may be directed into the paths of righteousness, and those that are subverted may be recalled into the ways of truth, and that the subverters themselves should have their errors convinced by the evidence of truth, that either themselves may be reclaimed, or they may lose all power and authority to subvert others. 1 Add epist. Let me therefore beseech you (Reverend Fathers) in the bowels of Christ jesus (who am unworthy to counsel you) that as ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops, or overseers in name, c Act. 20.28. so ye would indeed (in these dangerous days) with a most vigilant eye oversee the flock of Christ committed to your several charges, which Christ hath purchased with his own blood. Ye sit at the stern of this ship of the English Church, and are skilful in your compass, O let not these disastrous winds carry it the contrary way, but guide it still (as ye have done) in the way of truth to the haven of happiness. Ye are the d Mar. 13.34. porters of this house & fold of Christ, and have the keys of jurisdiction in your hands to let in and out: O watch therefore that these e joh. 10.2. thiefs and robbers break not in, and steal away the sheep of Christ from his fold, whose souls are most f Psal. 116.15. dear and precious in his sight. And see that every Archippus under you in your several Diocaeses, do both by preaching and catechising (according to his Majesty's late pious, and most Christian directions) g Col. 4.17. take heed to the ministry that he hath received in the Lord, that he fulfil it. 2. Ad Mag. And let all religious Magistrates in their places seek with godly a 2 Pa●. 35.5. Josiah to purge God's house where it is polluted either with error or sin: and (with zealous) b Neh. 4.1, 9 Nehemiah, endeavour to reaedifie the ruin of God's jerusalem, and to defend this building against all malicious Tobiah'ss, and Sanballats' that seek to hinder it. 3 Ad privatos. And let all private men take heed, that these wily Serpents creep not into their bosoms by their subtle insinuations: but let them hold fast the truth that they have received in the Lord, and if any (though an c Gal. 1.16. angel from heaven) bring them any other doctrine, let them hold him accursed. d Cypr. de unit. Eccl. sect. 1. Nutet enim necesse est & vagetur, & spiritu erroris arreptus (velut puluis) ventiletur qui salutaris viae non tenet veritatem: for he must needs totter, and wander, and (being driven with the spirit of error) be carried away as e Psal. 1.4. dust or chaff, which the wind scatters away from the face of the earth, that doth not keep the truth of that way that leads to salvation. f Eph. 4.14. Be not therefore (like children) wavering, and carried away with every wind of vain doctrine, but follow the truth in love, and in all things grow up to him that is the head, namely, Christ jesus. ●: Tent. persecut. 3. The third sort of temptations wherewith the Church is assaulted, is affliction and persecution: compared to the blustering Northwinds, and violent floods which beat upon this house: for the true Church is like g Gen. 7.18. & 8.4 Noah's ark: still floating on the waters of trouble, till she come to rest on Ararat the Mount of God: for h Act. 14.22. through many tribulations we must enter into God's kingdom. i 2 Tim, 3.12. And all that will live godly in Christ jesus must suffer persecution: for k Aug in Ps. 31. though God had one son without sin, yet he hath none without affliction. A Christians life is like a navigation in a tempestuous sea: the harbour whence we launch is our mother's womb, the port whereto we are bound is the haven of heaven, but the interim between, (the whole time of our sailing in the troublesome sea of this world) is full of tempests, full of Pirates. So that Reverend Luther said truly: Qui non est crucianus, non est Christianus: no cross, no Christian: consonant to that of the Apostle: l Heb. 12.5. If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. And concerning the Church's persecutions, that of Homer concerning Troy, may most truly be spoken of the true Church Militant, a Homer Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She hath but a little breathing time from her continual warfare: for these two contrary armies (Israel and Amalech) are always fight. b Ex 17. vlt. God will have war with mystical Amalech, (i the Church malignant) from generation to generation. c Ser. 92. de Temp. As soon as the Israelites had drank of the rock, forthwith they warred against Amalech: to teach us that we no sooner drink of the rock Christ, and are incorporated into him, but forthwith we must prepare ourselves for a warfare. For the visible Church is like d Gen. 25.22. Rebeccaes womb: wherein are bred sons of contrary natures (as jacob and Esau) and these strive together in her womb from her very conception of thee. e Apoc. 12.5.15 As soon as ever the woman is delivered of a manchild, (that is, the Church hath brought forth a son to God:) presently the dragon doth cast out floods of water out of his mouth to destroy it. This ancient enmity between the old serpent and the seed of the woman began in Paradise: f Gen. 3. 15● I will put enmity between thy seed and her seed, etc. And forthwith it began to break out by open persecution: for the persecution of the Church of the old Testament began with g Cap. 48. Abel's murder: h Aug. de Ciu. dei. li. 18. c. 51. (Dedicat Ecclesiam sanguine: He dedicates the Church to God by his blood): and of the Church of the new Testament with cruel i Mat. 2.16. Herod's bloody butchering the poor Infants of Bethleem: who were Martyrs, Opere, et si non voluntate in the work itself, or their outward act of suffering, though not in will or intention: whence S. Aug. called them, k Aug. de sanct. sect. 11. Primitias Martyrum: The first fruits of the Martyrs of Christ: for they suffered for Christ, though they knew not for whom they suffered. Pro Christo occiduntur paruuli pro iustitia moritur innocentia. The little Infants of Bethleem died for Christ: innocence died for righteousness: for so Christ is called, i jer. 23.6. The Lord our righteousness. And ever since k Gen. 21.9, 10 Ishmael hath persecuted Isaac: that is, those who are borne after the flesh, them that are borne after the spirit. In the ten primitive persecutions, the furrows of the Church's field were watered with streams of blood, and this made it the more fertile: for l the blood of the Martyrs is the seed of the Church. Cypr. de duplici. Mart. And ever since that bloody Whore of Babylon hath borne sway in the world, she hath made herself a Apoc. 19.6. drunk with the blood of the Saints, and Martyrs of jesus: by her bloody inquisition, cruel massacres, horrid treasons, and open persecutions: for where she may prevail, she useth no other arguments to maintain her religion, but whipes, racks, gibbets, strappadoes, fire, and faggot: (as b See Fox his Acts and Monuments of he Church. here in England in Queen Mary's days,) for she seeks not to persuade, but to compel: and delights to tyrannize over men's consciences. Their very mercies are cruel: there is more mercy to be found of the merciless elements (to wit, the flaming fire, and raging sea) than at their hands where they may prevail, and therefore from their bloody hands and cruel teeth the Lord deliver us. For we may safely pray, c Cypr. de mort. Martyrium desit anim●, that we his servants being hurt by no persecutions, may always glorify his holy name in his holy church (as our church prays in our Litany: because God requires not our blood, but our faith (as that blessed Martyr S. Cyprian saith:) but if the stormy winds and violent floods of persecution for the truth should beat upon the house of this Church, we must also pray and that earnestly, Ne animus desit Martyri●: that our minds be not wanting unto Martyrdom: but that we may be willing to shed our blood for him and his truth, that shed his precious blood for us & our salvation: for these be the winds and storms, that make a true & perfect trial indeed who have built the spiritual houses of their souls on a sure, and who on a sandy foundation: and which building will stand, 1 Perfeverautia a●ctorum. and which fall to ruin. First, those that have built the spiritual houses of their souls upon the ●ocke Christ, and his sacred truth, not by hearing or knowing only, but by believing and practising, will outstand all these trials of rain, floods, and stormy winds, and d Psal. 125.1. stand fast like Mount Zion, which cannot be removed, but standeth fast for ever: for of such a building it is here said, though all these beat upon it, It fell not, etc. Saint Chrysostome writing upon this place, saith, e Chrys. in Loc. Boni firmitatem Petrae constantiae virtute superant, etc. The constancy of good and faithful men exceeds the firmness of a rock. Ibid. A rock though never so much beaten against by the waves and winds, stands immovable, and not hurt, as scorning their violence: so a faithful Christian (because the Lord is his rock, and he is built upon the rock Christ jesus) scorns the force and malice of the devil, and all his confederates: knowing that though Satan raise up a mighty wind to shake him on every side,) a job 1.10. as the wind did the four corners of Jobs house), yet he cannot shake him off his foundation though he vex him with all his storms, yet none of these, nor the very gates of hell can prevail against him, because he is built upon a rock. Such a one was b Gen. 37, 39 etc. Joseph: who served God not only in Potiphars' house, and Pharaohs Court, but in the prison also, when his feet were fast in the stocks, & their o entered into his soul. And c job 19.25. Job who (when God set him up as a mark to shoot at) still held fast his confidence in his redeemer: I know that my redeemer liveth, etc. d Dan. 3.16, 17. And the three children, whom neither the threats of Nabuchadnezzar, nor his angry countenance, nor the sight of the fiery furnace, could deter from worshipping their God, nor cause them to fall down before the golden Image. And e Dan. 6.12, 13. Daniel: whom neither the favours of Darius could allure, nor his irrecoverable edict compel to desist from praying to his God, but he chose rather to be cast into the den of Lions. I could be almost infinite in instances of the like kind out of the Ecclesiastical histories: where we find S. And. kissing his cross, & embracing it with a Salve Sancte crux, etc. Ignat. inviting the wild beasts to devour him: saying, I am the Lords wheat & must be ground with the teeth of wild beasts: & S. Laurence upon his fiery gridiron (which was to him as a bed of down) outbraving the tyrant Decius, and telling him that one side was wasted enough, he should now turn up the other. But I shall need no more instances, seeing Saint Paul. in the name of all God's Saints, bids open defiance to Satan and his complices, f Rom. 8.35. &c Who shall separate us from the love of Christ? Shall tribulation, distress, or persecution, or famine, or nakedness, or peril, or swords: no, in all these we are more than conquerors through him that loved us. Not that God's Saints and Martyrs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether senseless (like stoics or stocks rather:) for they feel the smart and pain of their tortures, else they could not be valiant Martyrs: (seeing true fortitude consists in the patiented bearing of those things which are most afflictive to flesh and blood:) but they are comforted: 1. In the sense of God's present mercies: a Psal. 94.19. whose comforts do refresh their souls: 2. In the certain expectation of their future glory: b 2 Cor. 4.17. for we know that these light afflictions which are but for a moment, do cause unto us a fare more excellent and eternal weight of glory: So that in all their afflictions & persecutions, faith supports them that they fall not: hope comforts them that they despair not: patience quiets them that they murmur not, and their inward peace of conscience, sweetens their outward troubles with comfortable cordials that they faint not. c Chrys. in Loc. As he therefore that beats upon an Adamant, is himself beaten with his own blows (for he is wearied, but the Adamant not pierced, which is impenetrable:) And the waves that dash against a rock are themselves broken, but the rock standeth immovable: and he that d Act. 9.5. kicks as 'gainst the pricks is himself wounded with his own strokes: so he that persecutes God's faithful children, hurts himself not them: for he makes them have fellowship with jesus, in being partakers of his sufferings, and bearing in their bodies stigmata Christi: that is, the prints of his precious wounds: while himself hath fellowship with judas in betraying and persecuting Christ in his members. e Phil. 1.8. Be nothing therefore terrified with your adversaries: which to them is a token of perdition, but to you of salvation, and that of God. Ratio. The reason of this immovable constancy and stability of God's Saints is, f V 25. Because the spiritual edifice of their souls and bodies is built upon a rock: for they have these three rocks to support and strengthen them in all their rroubles: 1. The might and mercy of God the Father: who is the main pillar of power, and fountain of goodness: of whose favour they doubt not, because he hath passed it unto them in his holy word by promise, indenture, covenant, and g Heb. 6.13. etc. oath: and that before immovable h 1 joh. 5.7, 8, witnesses, the best in heaven, and the best on earth. 2. The merits of Christ: for their true and saving faith doth rest itself in the precious wounds of Christ, (as the k Cant. 2.14. doves in the clefts of the rocks,) that it cannot be removed. 3. The comforts of the holy Ghost: who dwells in them as in his l 1 Cor. 6.19. temples, and reigns in their hearts as in his kingdom: directing them into all truth and goodness, and comforting them in all their troubles: as being the a Eph. 1.13, 14. seal of their adoption, and earnest of their eternal inheritance. And with these impregnable bulwarks, the fortress of their faith is so strengthened, that neither rain, floods, nor wind, b Rom. 8.38, 39 height, nor depth, life, nor death, principalities, nor powers, etc. nor the gates of hell, nor the whole force and power of the kingdom of darkness can once shake, much less overthrew it, because it is builded upon a rock. For though God's Saints be troubled on every side, yet are they not distressed, c 2 Cor. 4.8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i Haesitantes non haerentes, (Arr. Mont.) perplexed, but not in despair: persecuted, but not forsaken, cast down, but not cast away, or destroyed. But if any build upon the sand of humane Traditions, 1 Casus malorum or their own fancies, or the world's vanities, both building and builders fall together (like d Dan. 2.35. Nebuchadnezzars Image, when the stone hewn out of the mountain without hands fell upon it:) and become like the chaff of the summer threshing flowers, or the sand they build upon, or the dust which the wind scatters from the face of the earth. Iust. prim●. 1. He that goes to build up the ruins of Babel in his soul, shall with it fall to ruin: for as one Angel cried concerning Babylon, e Apoc. 14 8, 9, 10 Cecidit cecidit, It is fallen, it is fallen: so another angel immediately following the former, cried wieh a loud voice: If any man worship the beast, and receive his mark in his forehead, or his hand, the same shall drink of the wine of the wrath of God poured out without mixture into the cup of his indignation, and shall be tormented with fire and brimstone for ever. Marvel not therefore at the Apostasy of many to Popery in these days: they are such as never built on the rock of truth and right: but on the sands of their own fancies, or the world, (by presumption, security, worldliness, or hypocrisy) and therefore God suffers them to fall into errors, as a just punishment of their sins: and they shall at length fall into the fiery lake, as an eternal punishment, both of their sins, and errors. f 2 Thes. 2.10.21, 12. Because they received not the love of the truth that they might be saved, for this cause God shall send them a strong delusion that they should believe a lie, that they might be damned, who believed not the truth, but had pleasure in unrighteousness. For a Cypr. imperfectum in Loc. how should he abide in Christ that never was in Christ? or how should the truth hold him that never held the truth? or righteousness preserve him that never kept the ways of righteousness? No, no, such buildings (though they be built as high as the tower of Babel, b Gen. 11.4. whose top did even reach to heaven, or as the tomb of Manseolus, or Pyramids of Egypt: and be as fair, and stately for outward show as the temple of c Act 19.27. Diana at Ephesus (the wonderment of the world:) or the costly palace of Alcinoous, (the walls whereof were brass, the gates gold, and the entries silver): yet down they must, they and their builders shall fall: and d jinex. v. 27 Ruina magna. their fall shall be great. The fall of an house is great: first, when it falls not in part but totaly: (that is, not the roof, or a wall, or a room only), but is turned topsey-turuey from the very foundation: 2. when it falls finally and irrecoverably never to be raised up again like the walls of jericho. e Ios. 6.26. Such I am persuaded shall in God's due time be the fall of Babylon (as a f M. Higgo●s in his mystical Babylon. learned Divine of ours hath of late evidently proved) though the Babilonish architects labour with all their arr. and industry to repair the ruins of Babel: but g Psal. 127.1. except the Lord build the house, their labour is but lost that build it, and the Lord hath decreed and denounced the fall thereof by that h Apoc. 14.12. everlasting Gospel, which the Angel brought into the world: therefore down it must, and the fall thereof shall be great, and shall crush all that wittingly, willingly, and wilfully fall with it, and under it, (as the i Oct. 26, 1623. late fall of an house did some adherents unto Babylon) and press them down (if they speedily repent not) to the bottom of hell. And such also will be the fall of all worldlings, Just secunda, & other foolish builders on the sand, if they speedily convert not, and become wise builders, to build on the rock Christ and his Sacred truth, both by believing and practising. As here their fall was great, when they wittingly, and willingly consented unto sin; and greater, when they acted it, and greatest of all, when they persisted in it: so hereafter their fall shall be exceeding great: Not like k Gen. 3 23. Adam's only, from a paradise of pleasure to a wilderness of wo●: (for so they fall here when they fall from truth to error, and from righteousness to sin and wickedness: but like Lucifers, who fell like l Luc. 10.11. lightning, (that is, swiftly and suddenly from the height of heaven to the depth of hell: and from being an Angel of light, and a pure star of celestial brightness to be an angel of eternal night, and the black Prince of infernal darkness. Applicat. To the end therefore that we may escape this fearful fall and irrecoverable Mine of haeretiks, profane wretches, worldlings, and hypocrites, let us build on the firm rock of Christ and his heavenly truth, both by hearing and practising. We of this land are bound to God for innumerable blessings: namely, a Religious King, a hopeful Prince, a fruitful land (like Canaan flowing with milk and honey, or Eden the garden of the Lord:) also goodly and populous cities and towns, and flourishing Universities, and Inns of Court, (which like Theopbrastus Persian tree) do at the same time bud, blossom, and bring forth fruit. So that we may say of England (as one did of Rhodes,) Semper in Sole sita est: for we have had a long sunshine of prosperity, peace, and plenty: and withal the sunshine of the Gospel: which (as Luther said) is Genus generalissimum omnium bonorum, the well head of our happiness: for hereby we may build on the rock, while other our neighbour nations build on the sand. Seeing therefore God hath trusted us with such a treasure, let us be thankful for it: and show our thankfulness: first, in embracing this Gospel of peace peaceably, as the subjects of the Prince of peace. Let us not stand striving (as too many have vainly done already too long) about the swaddling clouts of holy Religion (namely clerical habits, and other comely Ceremonies) lest while we strive about these overmuch, we endanger the body or substance of true Religion, let us not any longer r●nd in sunder the a Cypr. de unit. Eccles. seamelesse coat of Christ (the unity of the Church) by our needless con●en i●n● about th●se ●h●●gs. ●or if ●ee b Gal. 5.15. bite and devour one another, let us take heed lest we be consumed one of another: and while we disturb th● Churches peace, we deprive her of her prosperity, an● make an open wa● (as this brea●h hath already done too much:) for those proud and cruel Babylonians to ruin our Ierusal●m: who say of it in their hearts: c Psal. 127.7. Down with it, down with it even to the ground. But being ●ll Ministers or members of one Church, (which is d Cypr. ibid. una Columba, one e Cant. 5.2. do●e of Christ: let us have all the dovelike spirit of humi●itie, charit, peace, & unity: for the doves of one house live together, love together, fly together, flock together kiss each other, and in all respects perform the l●wes of love, peace, and unanimity. So let us live and love together, and (with the first believers of the Primitive Church) be all of a Act. 4.32. one heart and one soul. Let all ministers preach, and people pray for the peace of our jerusalem: b Psal. 122.6, 7. for if peace be within her walls, plenteousness will be within her palaces. 2. Let us that are built on this rock of truth, bring forth the fruits of holiness and true righteousness. So S. jer. said of the Christians of his days: c Hieron. Proem. Comment. in Ezech. Scripturarum cupimus verba in opera vertere, & non dicere sancta sed facere: we desire to turn the words of the Scripture into works, and not to speak of, but to do the works of holiness. As the natural life lies hid in the heart (the fountain of the vital spirits) and yet Physicians judge of it by the pulse in the arm: so the spiritual life of a Christian (to wit his regeneration) lies hid in the heart and soul, and yet men judge of it by the motion of the arm (the exercise of good works) for d Mat 7.10. the tree is known by his fruits. We cannot judge of the life of grace, and power of true Religion in the souls of men: 1. By the eyes: for many lift up their eyes to heaven (by seeming shows of sanctity) when their hearts lie grovelling on the earth, yea muddling in the earth by base worldliness, and gross● carnality. 2. Nor by the ears: fo● there be many e jam. 1.22. hearers of the word, but not doers of the same, deceiving their own souls: 3. Nor by the tongu●: fo● many f Mat. 15.8. & 7.21. draw near to God with their mouths, and honour him with their lips, when their hearts are far from him, and cry with a zealous ingemination, Lord, Lord, and yet do not the will of their heavenly Father. But by the arm or hand: that is, by doing cheerfully, sincerely, and constantly the things that God commandeth. g Cant. 5.1. & 6.2. Christ the bridegroom comes into his garden, not to refresh himself under the shadow of the trees, or to behold the green lea●es, or to crop the buds, and blossoms, but to gather the fruits, that his friends may eat abundantly: for then Ch●ist feeds when his friends feed, the head is nourishe● in his members. h Mat. 25.40. In as much as ye have done it unto me of these little ones ye have done it unto me. Let therefore the word of God i Col. 3.16. dwell in you (as it dwells among you) plenteously that ye may be k 1 Tim. 6.18. rich in good works, ready to distribute, willing to communicate to the poor and needy l Esa. 58 7, 8. dealing your bread to the hungry, & drink to the thirsty, bringing the poor that are cast out into your houses, covering the naked with a garment, & not hiding yourselves from your own flesh: then shall your light break forth as the morning, and your health spring forth speedily, your righteousness shall go before you, and the glory of the Lord shall be your reward. And then shall God a Apoc. 20.1. chain up Satan in the bottomless pit, and restrain the force and malice, of wicked men that they cannot hurt us, b Aug in Exod. Malorum potestas deficit in muscis, The power of the Magicians fails in the flies: for Satan cannot do the least thing without God's permission. If therefore we c Eccles. 12. vlt. fear the Lord and keep his commandments, hear his word and do it, even those storms, floods and winds, which Satan stirs up to cast down our spiritual building, shall blow our happiness, and land the ships of our souls and bodies at last in the haven of heaven. Now let every heart stretch forth an hand, & apply what hath been spoken to himself, and pray earnestly for the assistance of God's Spirit that he may so do: for we may preach, and you hear, and both lose our labour, except there be a drawing of the father, a touch of the Son, and an inspiration of the Holy-Ghost; but if these concur, than God himself makes the Sermon, and builds up thereby the spiritual Edifices of our Souls, & makes them stand fast for ever: and so the fruit of a few hours hearing shall be eternity of days. A Prayer. Grant us grace therefore (O Lord) to be doers of thy word, not hearers only, deceiving our own souls: & vouchsafe so to assist us with thy holy Spirit in this our building, that we may not build the spiritual Edifices of our souls, either on humane traditions, (with superstitious Papists;) or upon our vain presumption of thy mercy, (with profane & secure sinners) or upon the perishing vanities of this world (with foolish Mammonists) or upon our outward profession of feigned holiness, (with masked Hypocrites:) but upon the rocky faundation of thy Christ and his sacred truth, both by hearing and practising: that no rain of worldly prosperity, nor storms of adversity, winds of haereticall persuasions, or violent floods of persecutions, overthrew this our spiritual building: but that it may stand fast like mount Zion till (this house of our earthly tabernacle being dissolved) we have a building given us of thee, an house not made with hands but eternal in the Heavens. FINIS.