THE HOUSE OF GOD. The sure Foundation, the Stones, the Workmen and Orders of the Building.  
The incomparable strength of that House, and the vain assaults and batteries of Satan and all his power.  
In a Sermon preached at Paul's Cross, December 24. 1626.  
By MATTHEW BROOKES.  ISA. 33.13. 
Hear ye, that are fare off, what I have done, and ye that are near, acknowledge my might.  
LONDON, Printed by G. P. for Richard Cartwright, and are to be sold in Duck-lane, near Smithfield. 1627.   

TO THE RIGHT WORSHIPFUL and truly Religious, HENRY WALLOPE, Knight; the fat of Earth, and the dew of Heaven.  
Right Worshipful:  
Seneca will not have it denied, that a good Pilot is skilful, albeit it be on dry land; his reason is, because being endowed both with contemplative and practice knowledge, so much as may be thought necessary both to make him positively, and comparatively sufficient for that Art he is only destitute of opportunity to bewray his judgement, and ability. My case is just so: I must sincerely confess my due respect ever since I was first known unto you, and have wanted nothing with the good Pilot, but occasion to show it; let me this way call the world to witness that I honour you.  
That which put me upon this Text, was the request of some of my friends made unto me, for some reasons best known unto them and me. How I have answered their expectation, I know not; whatsoever this poor discourse seems to be, I shall desire you to accept it with the same affection that I bestow it on you; the gift is too light, if it be weighed against your favours: but I hope you will respect the mind and ability of the giver, imitating Augustus, who with as ready a hand received those few verses presented unto him by a poor Greek, as that great Arabian Courser given him by Titinius.  
If I have not meddled with any controversed points (as the words of the Text seem to promise, and as I presume it was expected) conceive in charity that I aimed chiefly at the present profit of my hearers: beside, it had been somewhat too presumptuous, considering the worth of all those who have both disputed and written of these things. Howsoever, let me say this place of Scripture to be like unto that leaf which beareth both the Antidote and the Aconiton: for certainly our adversaries possessed with the spirit of slumber, do most vilely abuse this Text, and are therefore baned in the same place were others are preserved.  
There remaineth nothing, but that I commend you and all yours to God in my prayers, which I will never cease to do, and remain ever,  
Yours humbly at command, M. B.   

The House of God.  MATTH. 16.18. 
Thou art Peter, and upon this Rock I will build my Church, and the gates of Hell shall not prevail against it.  
THe material Temple or House which Solomon built for the Lord, 
Act. 7.47.  was by the special providence of God situated upon the Mount Moriah; (it was an hard stony or rocky hill, Eastward in Jerusalem, every way, save toward the rising of the Sun inaccessible, on which place Abraham being about to offer up Isaak his only son, 
Gen. 22.13, 14.  because that God provided a Ram, which he took and offered up for a  offering in stead of his Son, he called the name of that place jehovah-ijreh, as it is said to this day, In the mount of the Lord it shall be seen: there was also the threshing floor of Araunah the jebusite, 
2 Sam. 24.18.  in which the Prophet Gad commanded King David to rear an Altar unto the Lord, for the appeasing of his wrath in the time of that great pestilence, 
joseph. antiq. lib. 1. cap. 14. & lib. 7. cap. 10.  which he plagued the people withal, because that David had numbered them) in that place did King Solomon found that magnificent Temple.  
By this a further matter was fitly typed: 
Henricus Bunting itinerario Scripturae. 1 Cor. 10 4  for that great Rock or sure Foundation was a type of Christ: and as Paul saith of that Rock, which gave drink to the people of Israel in the Desert, that that Rock was Christ, that is to say, a figure of Christ, 
Caluin. Com. in 1 Cor. cap. 10. v. 4. Isa. 28.16.  because it signified Christ, that stone, that tried stone, that precious corner stone, that sure Foundation which the Lord God laid in Zion. Upon him if we offer up our prayers to God, they shall surely be accepted, as abraham's and David's sacrifice.  
Further the Temple founded on that Rock, was a figure of the Church built on Christ, for he is that sure Foundation upon which it standeth, like that house whereon the rain descended, and the floods came, 
Mat. 7.24.  and the winds blue, and beat upon that house, and it fell not, for it was founded upon a Rock.  
This great mystery was little perceived by the jews, whom four specious titles caused to fwell with pride. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people: for they supposed themselves to be the peculiar people of God; holy by propagation from Abraham, to whom God had so bound himself, that he could not (ex pacto & iustitia, by virtue of his covenant and justice) forsake them, and therefore they boasted, 
john 8.39.  saying, Abraham is our father. The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law, for they attributed so much to the Law, especially to the Rites and Ceremonies thereof, that they boasted themselves to be made righteous by them, (for that they duly observed them) and no less the friends of God than Abraham was. It was reputed as a capital crime in Stephen, that he spoke of the dissolving of that Temple, and the abolishing of those Mosaical ceremonies: 
Act. 6.13.  This man ceaseth not to speak blasphemous words against this holy place and the Law. The third was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Temple: for they vainly dreamt that God was therewith so highly pleased, that he would never admit any other place of worship: therefore when the Prophet's threatened evils upon them for their sins, they would oppose their Temple against all inconveniences: 
Hic●. 7.4.  The Temple of the Lord, the Temple of the Lord, the Temple of the Lord. The fourth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place: their whole Land, (as they supposed) God had elected so, to place his Name there, that he would accept no service in any other place: carnally did they understand those words of the Prophet, In judah is God known; 
Psal. 76.1.  his Name is great in Israel: as if God were neither known, nor to be known in any place else. But God denied to be so bound unto them, where he threatened not to spare them for the place sake. 
Hier. 7.14.   
How much these men deceived themselves, and became vain in their own imaginations, may be seen by Christ his reply to an answer made by the Apostle Peter, to a question proposed by our Saviour. For when as Christ, in the third year of his Ministry, which was the 33. year of his age, 
An. Osiand. Harm. Euang. lib. 2. cap. 32.  went the second time unto the borders of the Gentiles, and upon the confines of Caesarea Philippi, propounded unto his Disciples this question; Whom do men say that I the son of man am? and when as he had received their answer, reporting the opinions or diverse conceits which the people had of him; 
Mar. 6.14, 15. Luc. 9.7, 8.  some giving out that he was john the Baptist, some Elias, some Hieremias, or one of the Prophets: Our Saviour, who was not ignorant of this, (having for this purpose asked the question) doth from thence take occasion to come nearer to their consciences, that so he might see what good use they had made of that heavenly doctrine which he had taught them, and those divine Miracles which he had wrought before them; and to demand further, saying, Whom say ye that I am? To which proposition when Peter readily replied, saying, Thou art Christ, the Son of the living God, he hath then that he looked for, and taketh occasion from thence to clear the whole matter, and to make it appear who are his chosen people: by what laws he will govern them: what that building of his might be, which the Temple figured, and that elected place, which he would never leave nor forsake.  
First he assureth Peter, that the answer which he had given him, was not nati ex carne & sanguine, the sensual wisdom of a man borne of flesh and blood: but renati ex spiritu sancto, the heavenly wisdom of a man borne again of the holy Ghost. Flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Secondly, he letteth Peter to understand, what prerogative he had obtained, by laying up in his heart that good lesson taught him by the Spirit of God: (viz.) he is made a member of that spiritual building which Christ would to be built upon himself, as the foundation; the fruit and effect whereof is, that he should never fall away from Christ to his destruction: And I say unto thee, Thou art Peter, and upon this Rock will I build my Church, and the gates of Hell shall not prevail against it. Lastly, he doth amplify this prerogative, by declaration of that privilege which he received by his Ministerial function, and the fruit and effect of the same: And I will give unto thee the Keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth, shall be bound in Heaven; whatsoever thou shalt lose on earth, shall be loofed in Heaven.  
That which I will set before you, is the prerogative which Peter obtained by the faith which he had received; the fruit and effect whereof was his good confession: and herein consider three things: First, his personal benefit, Thou art Peter: Secondly, whereunto that personal benefit hath relation, viz. the building: this is described, and the dignity and worthiness of it expressed by a double exposition; the first is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is not only a Church, but the Church of Christ: my Church. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence you have the definition of that Church, as if he should say, My Church is that building which I will build upon this Rock which thou hast confessed: and therein you have two propositions: First, The Church is builded by Christ: I will build my Church. Secondly, Christ his Church is builded upon a Rock; and that not every Rock, but upon this Rock: Upon this Rock I will build my Church. Lastly, the inference or conclusion, because it is the Church of Christ, because he builds it, because he builds it upon that Rock, therefore the gates of hell shall not prevail against it. Herein consider two things: First, what those gates of hell are: secondly, how they prevail not against that My Church, the Church of Christ. I shall show you, that the jews were not only the Church of Christ: the Mount Moriah not properly the foundation: or the stones of the jews Temple, the stones of that building: I will show you, that the Church is the company of God's Elect and chosen; that Peter was not the head of it, but a stone of the building; that Christ is the sure foundation, and that whosoever is builded on him, shall never be broken down, no not by the gates of hell. Let me beg your attention in the name of Christ.  

Of Peter's prerogative, and therein first of the personal benefit which he received: which is the first thing.  
THou art Peter.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, doth signify a stone: the prerogative therefore which Peter had, is this, he is made a stone, non conuersione naturae, not by conversion of his nature into stone, said done gratiae, but he is made a stone by the gift of grace. And he is made a stone two manner of ways; by his faith, and by his function. Hear is our Saviour as good as his word; and performeth that promise which he made unto him, 
joh. 1.42.  when his brother Andrew first brought him unto Christ. Thou art Simon, the son of jona, thou shalt be called Cephas, which is by interpretation, a stone. And our Lord did reserve the confirmation of his promise, till Peter had made this good confession.  
The Church of God, which is the company of those whom God hath elected to life eternal, is often in the Scriptures resembled to a material Temple, and in particular to the Temple of Jerusalem; so that as that was called a house, 
Mat. 21.13.  the house of prayer; so is this called a house, 
1 Pet. 5.2.  a spiritual house, for distinctions sake. The material house was built of stones laid one upon another; the spiritual house is likewise said to be built, 
1 Cor. 12.26. 1. Pet. 2.5.  builded of stones, not natural stones, but living stones. The natural stones of the material Temple, were joined and cemented one to another, that so the building might rise up to perfection; and the spiritual stones are fitly framed together, 
Eph. 2.21.  that the building may grow unto an holy Temple of the Lord.  
Now, to make the similitude more plain, the material Temple had a strong foundation, a Rock, next to which were stones of great strength, to support the whole fabric of the building, which stones might not improperly be called the foundation, being indeed a second foundation, most necessary for so great a pile, and afterwards it was raised with costly and curious stones, 
1 King. 6.7.  such as Solomon made ready and brought thither; or such as those stones which the Disciples did marvel at in the Temple, 
Mar. 13.1.  for the fairness and the greatness of them: 
Antiq. lib. 15. cap. 14.  which stones, as saith josephus, were 25. cubits long, 8. cubits high, and 12. cubits broad. In like manner, this spiritual building is built on Christ, a most strong and sure foundation; (that is the first foundation:) 
Isa. 28.16. Eph. 2.20.  the foundations are the Prophets and Apostles; (they are the second foundation:) and upon these the members of the Church, as stones, are builded, according to that of the Apostle to the Ephesians, 
Vers. 22.  You are also builded together, for an habitation of God, through the Spirit.  
Of this spiritual building S. Peter was a lively stone. It is a name which no man knoweth, but he that hath it; he doth eat of the Tree of life, and of the hidden Manna; he is a Citizen of Heaven, a fellow-Citizen of the Saints, and of the Family of God: and to be laid in any place of this Temple, is an honour fare greater, then to be exalted in the Palaces of Kings. The Queen of Sheba, when she heard the wisdom of Solomon, she said thus; 
● King. 10.8.  Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. Were these happy for hearing Solomon's wisdom? Were these happy for standing before him? How much more happy are those that stand builded in this spiritual House, in which the Lord doth dwell, who hear his wisdom, who are made wise unto salvation, who receive the secrets of the Gospel, who are made the sons of God, hearers and understanders of his wisdom; and because builded upon that strong and sure foundation, which Christ is, therefore never to be thrown down? This happiness is common to Peter, with every true believer; let us therefore examine the matter further, that we may see what prerogative he might have in this building, above other stones.  
I said before, that he was made a stone by his faith, and by his function; by his faith he was made an Elect and precious stone; by his function he was made a great stone, and a necessary foundation stone: by his faith he was laid into the building; by his function he was was laid into the foundation of the building: By the first, he had fellowship with the Saints; by the second, he had equality with the Apostles: upon both these respects, dicimus lapidem electum, pretiosum, necessarium, fundamentalem. We say that he was a stone, a choice stone, a stone of great worth, meet for the building, and a stone of the Foundation.  
By his faith: It is not every kind of faith that maketh a stone, much less such a stone, a living stone, or if you will so have it, a spiritual stone; for than were it possible that all men might be stones of this building, because it is not impossible that all men may have one kind of Faith or other. There is a common faith which both the Elect and Reprobate have, and there is a faith proper to the Elect of God, and this doth properly deserve the name of faith: for to speak Theologically, fides est electorum fides, faith is the faith of God's Elect: 
Tit●. 1.2.  so saith Saint Paul, that he is an Apostle, according to the faith of Gods Elect. The common faith is of three sorts, 
Acts 8.13.  Historical, whereby a man believeth the letter or History of the Bible to be true: Temporary, 
james 2. 1●.  whereby a man doth not only believe the Scripture, and in particular, the Gospel: but for some short time doth make profession, and perhaps doth bring forth some fruits, but he is not faithful unto death, and therefore hath nothing to do with the Crown of life. 
Reu. 2.10. Mat. 17.20. 1 Cor. 13.2.  Lastly, the faith of Miracles, whereby the mind is carried with a vehement inspiration of the Spirit, to do signs and wonders in the Name of Christ.  
Neither of these faiths do make a man a stone in this spiritual and eternal building; and therefore though Simon had them all, they could not make him Peter, they could not make him a stone. The Devils do believe the Scriptures to be true; 
jam. 2.19.  Demas the backslider, and julian the reuolter, did for a time make profession of them; 
2 Tim. 4.10.  and false prophet's prophecy and cast out Devils, yea, and do many wonderful works in the Name of Christ. 
Mat. 7.22.  It is therefore worthy to be enquired what kind of faith St. Peter's was: and because we said, that properly faith is the faith of the Elect, so we will call it; it was the justifying or saving faith, 
Rom. 3.28.  which did lay hold on Christ the Son of the living God, who came to break the Serpent's head, 
Gen. 3.15.  and to deliver us from the jaws of death; for Peter caught him in the arms of faith, when he confessed, saying, Thou art Christ the Son of the living God.  
Let a man have never so much knowledge, let him make never so great profession, let him be able to remove mountains, if he have not this faith, he is as sounding brass, or as a tinkling Cymbal. This is the faith that maketh every one that hath it a stone in the building; I will not say a stone so precious, so bright-shining-glorious as Peter was (for even among the foundation stones themselves, there seems to me to be some difference of gifts and graces in this life, and of glory in the life to come. The first foundation was jasper, 
Reu. 21.19.  the second Saphyr, the third Calcedony, etc. but a stone at least, a true member of the Church of Christ, the benefit whereof is, 
Ephes. 2.3.  that first he is washed from his natural filthiness, and of a child of wrath is made the child of grace. Secondly, he is reconciled, 
Rom. 5.1.  and is at peace with God through Christ. Thirdly, he is the child of God, 
Rom. 8.17.  and an inheritor of the kingdom of Heaven. Lastly, he attaineth all good gifts to bring him thereto; as saving knowledge, religious zeal, constant obedience, perseverance in grace, and what else you can think or speak of; nay more than can come within the imagination of a natural man's heart: for he dwelleth in God, and God dwelleth in him, yea, God hath given him his Spirit whereby he knows it.  
Let the proud and ambitious men of this world seek after wealth and honour; let them Haman-like account the King's favour above all good things; let them have sumptuous Palaces, heaps of gold and silver, and all pleasures, as Solomon had; let them enjoy these things with health, peace, and liberty: let them have all the good things of the mind, body, & fortune, which any natural man (be he as acute as Aristotle, or Plato) is able to wish for: this one gift of saving faith, possessed in the depth of poverty, and worldly contempt, in the diseased body, and ulcerous skin of Lazarus, and at the best, wand'ring up and down in Sheeps-shinnes, and Goats-skinnes, lodging in dens and caves of the earth, with the servants of the Lord, shall preserve the possessors of it, in that great and terrible day of the Lords wrath, when the wicked shall vanish as smoke, and consume away as the fat of Lambs. Let us not therefore Midas-like overvalue the things of this world, but bestow our chiefest care how to attain the saving faith: let us not study how to be grounded in wealth, but how to be founded upon Christ the Rock: Let us not emulate Semiramis in those Babel's that we build, but rather device how we ourselves may be builded in this spiritual House, of which Peter by saving faith was made a stone, and every one that doth partake with Peter in the same faith, is likewise a stone, though not of so large a size, or so curiously carved; yet such a stone as shall remain in the building for eternity, 
Psal. 125.1.  like to Mount Zion that cannot be removed.  
Now come we to his Function, the Office of his Apostleship, whereby he is made a strong Foundation stone, upon whom other stones in the building are fitly placed. 
Ephe. 4.21.  For Christ gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, 
12.  for the perfecting of the Saints for the work of the Ministry, and for the edifying of the Body of Christ. Therefore the Apostles, the Prophets, the Evangelists, the Pastors and Teachers of the Church, are necessary stones for the building, that it may be raised. But the greatest of all these are the Apostles, who, because Apostles, are therefore Prophets, Evangelists, and Teachers. 
Mar. 10.2. Osiand. Harmon Euang. lib. 2. cap. 1. Acts 1.26. Acts 9.15.  Yet no other can attain the dignity of the Apostleship, but the eleven first chosen by our Saviour Christ, in the second year of his Ministry, Mathias, who succeeded in the place of judas the Traitor and Paul, that chosen and elect vessel, the Apostle of the Gentiles last called. In respect of the Church, these are great Foundation stones, for they obtained commission to teach all Nations, and to baptise them in the Name of the Father, of the Son, 
Mat. 28.19.  and of the Holy Ghost. 
Rom. 10.18.  Which Commission of theirs they faithfully executed: for their sound went into all the earth, and their words unto the ends of the world. I need not tell you with what gifts and graces they were enriched, for the performance of so great a business; surely they so prevailed, that by their Ministry, 
Acts 2.47.  the Lord added to the Church daily such as should be saved.  
These great stones upon diverse respects are said to lie in the Foundation of the building, for the supportation of other stones, less in graces, and less in office. First, because they were called to that office, not by the Ministry of man, but immediately by God, as Paul saith that he is an Apostle, 
Gal 1.1.  not of men, neither by man. Secondly, because they first of all had commission to preach Christ crucified unto the Gentlies', and to join both jews and Gentiles into one people, 
Isa. 11.10.  that so the root of jesse might stand for an Ensign of the people, and the Gentiles might seek unto it. Thirdly, because other great Officers of the Church, as Bishops, Elders, and Deacons, were ordained by their Ministry, 
Acts 6.6.  and consecrated the hands of their Apostleship, but they themselves were not so ordained, or ordered, but were chosen immediately by God, and received their commission from Christ his mouth. Lastly, they ordained none to succeed them, in the fullness of their office & charge, that is to say, to go into all Nations, & to preach the Gospel unto every creature, 
Mar. 16.15.  which was their immediate commission Apostolical, but they ordained proper Pastors unto particular Churches, to whose care they recommended the Flock of Christ, in those places where they themselves had preached and prevailed, reserving unto themselves Apostolic dignity, even to oversee the Bishops and Elders of the Church. And hence it is that St. Paul duiseth Timothy & Titus, how to behave themselves in their function: and that St. Peter taketh upon him to instruct the Elders of the Church, and that Saint john counselleth, reproveth, and commendeth the Angels or Bishops of the seven Churches of Asia. These things being branches of the Apostolic authority, it was no small matter that our Saviour performed unto Peter upon his confession, saying, Thou art Peter.  
Note here what excellent Ministers God hath raised up in his Church for the saving of the souls of his Elect! By these the excellency of Christian Religion is much commended: they are Apostles, Prophets, Evangelists, Pastors and Teachers. If the Indian Schools grew in estimation, because of the Gymnosophists, and the Persian wisdom by the Soothsayers, and the Egyptian learning by the Sorcerers, how much more shall our Religion be advanced, by the worthiness of the Ministers, and their high calling in Christ jesus? This should also teach men, to have a reverend regard unto the Ministers of the Word: for they are not only stones in the building, if they be faithful, but necessary workmen, for the edifying of God's Church, and in respect of their Office closely laid upon the Apostles for the building of Christ his Body, and therefore, Let a man so account of us, 
1 Cor. 4.1.  as of the Ministers of Christ, and Stewards of the Mysteries of God. Hitherto we have spoken of Peter's personal benefit: now come we unto that thing whereunto it hath relation, and that is the Church, unto which it hath reference, as a stone to the building.  
Upon this Rock will I build my Church.] 
Secondly, of the Church, and therein, first, that it is a Church, and more than that, the Church of Christ, my Church.  The Elect and chosen of God, saith the Text, are a Church, and more than that, my Church, the Church of Christ.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to call out or summon: so that when you talk of the Church, it is as if you should say a company of men called out or summoned. The Athenians were wont to call the Company of Citizens, called out or summoned by the voice of the Crier to hear the sentence of the Senate Ecclesiam. And by the Etymology of this word, the condition of Gods elect & chosen, is fitly expressed; for they are called out of the generality of men, by the Word of God, to know God, and to worship and serve him: and this their Calling, because they obey it, we call an effectual Vocation. These so effectually called, are in the Scriptures set forth to be a peculiar people, 
1 Pet. 2.8. Ephes. 2.19. Clem. Alexand. Strom. lib. 7. Ambros. in Ephe. cap. 3. Bernar. in Cant. Str. 78.  the household of God, whom Clemens Alexandrinus calleth the company of the Elect. Ambrose, a people whom God hath vouchsafed to adopt unto himself. Bernard, the company of the elected, which company was predestinated before the world began. To speak expressly of this Church, it is gathered out of all Sexes, Orders, Nations, and Times, and it is therefore called the Catholic or Universal Church. Secondly, whereas some of the members of this Catholic Church, are taken out of the vale of tears, and conveyed into Abraham's bosom; in respect of them the Church is triumphant: and whereas some are left in this Forest of Lebanon, to wrestle with the Devil, the World, and the Flesh; in respect of them, the Church is Militant. Lastly, in respect of the outward practice of Religion, the Church is Visible, and in respect of the faith of the believers, it is invisible.  
The condition therefore of the Church in general, and of every member in particular, is to be called out: but they are not all called out at one age, at one time, or upon one occasion. That great Master of the Vineyard, hired some of his labourers very early in the morning, some at the third hour, some at the sixth, some at the ninth, and some at the eleventh hour. john the Baptist was sanctified from his mother's womb; Timothy was called in his youth: Paul a young man; and the Thief upon the Cross at the last gasp. Again, it is not one kind of means that doth prevail to win all those that are called to the faith, or (if you will have it so) not the same manner or method of preaching. Augustine was ensnared by the eloquence of Ambrose: and the great disputer at the Nicene Council, 
Aug. Confess. lib. 5. cap. 13. R●f. Eclipsed. lib. 1. cap. 3.  was caught by the words of a plain man. GOD hath sanctified the eloquent tongue of the learned man to prevail on some; and the humble speech of the unlearned to prevail on others: for he that doth ordinarily call men by his Word, is, if it please him, able to convert them without his Word. Let no man cease to hope well of his brother, though for the present he see no vident tokens of his obedience: God hath a time for him: seriùs ociùs Sors exitura, first or last it may fall to his lot: the Lord of the Harvest may, if it please him, send him into the vineyard, though at the eleventh hour. O terque quaterque beati, thrice happy all those whom the Lord doth call effectually to his service!  
Again, let us not be absent when God doth call; for if we hear not, how shall we obey? Had the five wise Virgins been out of the way when the Bridegroom did come, how had they been admitted into the wedding Chamber? 
Mat. 25. Luc. 19  Had Zachaeus not stood in the way, how had Christ called him from the tree? Strange it is to see the practice of the world; we account him sottish, or rather mad, who will absent himself when a worldly preferment may be gotten; per ma●e, per saxa, per ignes, we ride and run, when we may be heard for our profit: yet when the King of Heaven calleth us by his Word and Sacraments, we stick not to go about our worldly businesses, nay, our pleasures and delights, as Plays, Taverns, and worse things than these two! O mis●r● qu●●ta●●● in●ania, ciues? Shall we be so studious of these things, and shall we not attend for our eternal profit? Lastly, let us not bring itching ears into God's House, but humble and obedient hearts; and because the Ministers of the Word do summon us on God's behalf, let not our own delights and pleasures, let not the wicked world's sins and vanities, retain our hearts in Sodom: for God's Family is Ecclesia, a company called out.  
This Church so selected, 
Of the second exposition, & therein of the first proposition, viz the Church is builded by Christ. I will build my Church. 1 Cor. 3.9. Exod. 36.1.  so called out, is builded, or rather called out that it may be builded; for it is God's building. When GOD would have his Tabernacle in the wilderness, he sanctified Bezaleel and Aholiab for the work: and into many others he put wisdom and understanding, to know how to work all manner of work, for the service of the Sanctuary, according to all that the Lord had commanded. The sumptuous Temple of Jerusalem, builded by Solomon, 
1 King. 6.7.  was of stone made ready, before it was brought thither, so that there was neither hammer, nor axe, nor any tool of iron heard in the House while it was in building. A further preparation for the building of the spiritual House, was hereby fitly shadowed: viz. Christ, who is to build his Church, doth first prepare the stones: secondly, he sanctifieth certain wise workmen to lay them into the pile: thirdly, he directeth them how to build: and lastly, by this means the stones are placed. Conceive this to be the order of the building.  
First, the preparation of the stones is merely Gods work, who himself sorteth and chooseth out such as he will lay into the Temple, de divinae gratiae largitate, of the bounty of his divine grace, saith Augustine. 
Aug. Euchirid. cap. 98. Eph. 1.4.  For he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love. By this means we come to be stones for the work, per misericordiam gratuitam, by the free mercy of God; others being cast by, per iudicium debitum, by the righteous judgement of God; that so in this respect we might attribute nothing to ourselves, or glory in any thing that we can do, but according to the Apostolical counsel, He that glorieth, 
1 Cor. 10.17.  let him glory in the Lord. Secondly, the Ministers of the Word do work upon these choice stones, to lay them into the pile, and for this cause are called builders. Saint Paul affirmeth himself to be a wise Master-builder. And they are sanctified, separated, 
1 Cor. 3.10.  or put apart from men, for this work: as the Apostle saith that he is separated unto the Gospel of God. 
Rom. 1.1.  Like as in the building of that great Ephesian Temple, one of the world's seven wonders, erected by all Asia, in 220. years, as Pliny reporteth, 
Lib. 36. Cap. 14.  the builders laid a sure foundation of Coals trodden and rammed hard together, and fleeces of Wool superimposed, to keep it from sinking and from earthquakes: so the builders whom God doth call, and sanctify to that office, do in this spiritual House use all good means to preserve their work, that nothing may be able to demolish it. Thirdly, they have received rule and direction: for GOD who will have his Church to be builded, doth direct the workmen how to do it: and therefore they work according as they have received order from him. Now God directeth the bvilder's two manner of ways, ordinarily or extraordinarily. Our ordinary direction is the written Word, which teacheth the true and right faith, according to which we must build. 
Rom. 12.6.  Let us prophesy according to the proportion of faith. It is therefore requisite, that the Workmen be learned in the Scriptures, to compare spiritual things with spiritual things; to discern which is the faith, which is not the faith; which thing is to be done by the Scriptures: for, Sacra scriptura haereticorum fraudes et furta convincit: 
Tertullian.  the blessed Scripture reproveth the sleights and thefts of Heretics: thence therefore they must ordinarily fetch their directions, and be instructed how to build; 
2 Tim. 3.17.  for they will make the man of God absolute. Extraordinarily, the builders are directed sometimes immediately by God himself, and by his holy Angels, as the ancient Fathers from Adam to Moses: sometimes by visions and revelations, as the Prophets from Moses to Christ: sometimes by the immediate inspiration of the Holy Ghost, as the Apostles. Which extraordinary means being now most rare, the direction on which the builders must look, is the written Word of God, together with the inward assistance of the Holy Ghost. Will you know then how to make experience whether any builder be inwardly guided by the Spirit of God? Hear then how one of the learned Fathers concludes the point: 
Chrysost. de 〈◊〉 & ado●and. Spirit.  There be many (saith he) who do brag that they have the Holy Ghost: for they that speak of their own, do falsely give out that they have him. For as Christ did deny that he spoke of himself, when he spoke out of the Law and the Prophets: even so now, if any thing save the Gospel be thrust upon us, under the name of the Holy Ghost, we must not believe it. For as Christ is the fulfilling of the Law, and of the Prophets, even so is the Holy Ghost the fulfilling of the Gospel. Lastly, by these good means, this doth come to pass, that the stones are well placed in the Walls of this spiritual house: for the labourers in God's Harvest, 
Mat. 9.37.  whom he directeth by his Word and Spirit, do strongly prove, and make appear by the authority of the Word of GOD, that God so loved the world, 
joh. 3.16.  that he gave his only begotten Son; that whosoever believeth in him, should not perish, but have everlasting life. This labour of theirs, with the assistance of the Holy Ghost, bringeth this to pass; that first their minds are enlightened, to see their own misery in and by themselves. Secondly, their wills are inflamed to seek reconciliation with God in Christ jesus.  
And it is admirable to see how God hath blessed the labours of his servants, to lay those living stones into the walls of this spiritual House, who are well placed there by faith and baptism. Saint Peter having fully opened the state of the question, and proved mightily Christ to be the Redeemer, 
Act. 2.41.  at one Sermon converted about 3000. souls, who were also baptised. How graciously were these stones laid in and placed? Augustine confesseth of himself, 
Confess. lib. 5. cap. 14.  that he heard Ambrose but for his eloquence sake; et dum cor aperirem ad decipiendum quam disertè diceret, pariter intrabat & quam verè diceret: By this means the Lord caught him; for while he conceived how learnedly he discoursed, he perceived also how truly he spoke: both conceits entered together, as heat and light which cannot be separated. Admirably was this stone laid in and placed. By Caecilius, a Minister of Christ, was Cyprian that blessed Martyr converted to the faith: 
Nazian. laudib. Cyprian.  He was both rich and Noble, as Nazienzene reporteth of him: he was of great note for his learning and eloquence, 
Lactant. instit. lib. 4. cap. 1. joh. Trithem. de script. Cypr. Pont. Diacon. de vita Cypr.  as Hierom and Lactantius say. And therefore, considering his superstition, as a rich and noble man, he might have scorned to have heard; and as a learned and eloquent man, disdained to have been taught by so mean a Minister as Caecilius was: but the LORD would have him to be laid into the building by his Ministry, and therefore he was not only won to the faith, but even at the first, to show that he would practise what he had learned, he sold all his substance, and bestowed it upon the poor: whereby (as Pontius Diaconus well concludeth) paene antè coepit perfectus esse quam disceret: 
De vita Cypr.  he began to be a perfect man in his religion, almost before he had learned the rules of it. Was not this a blessed stone, worke-man-like laid in and placed?  
Wonder here at the undeserved love of GOD toward his redeemed ones? 
Epiph. ad Physiol. cap. 21.  Divina opera incomprehensibilia sunt in hominibus, & mirabilia in excelsis, & supper mel & fanum, & super creata omnia dulciora. His works are incomprehensible to men: for who can give a reason of the choice of these living stones? His works are admirable in heaven; even the Angels themselves have cause to admire the goodness of God toward his people. His works are sweeter than the honey, the honey Combe, or any thing created: Behold how good it is unto his people, not to be choice stones only, but to have their Election made sure unto them, and by faith and baptism, through the ministry of faithful workmen, directed by his Word and Spirit, to be laid into the building. All this were yet nothing, if the house stood but upon sandy ground; and therefore to take away all doubts, our Saviour telleth us whereupon his Church is built: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon this Rock.  
Upon this Rock.] 
Secondly, of the second proposition, (viz.) the Church is built upon Christ the Rock. Rainolds Conf. Hart. c. 2. divis 1. Lex. Graec. ad sacri appar. instruct. reg. b●●lior. Tom. 6. Thomas. voce petra. Illyr. voce petra.  I will not much contend with our Adversary's concerning words: only this I affirm, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth always signify a stone, never a rock: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most usually signify a rock, grandem aliquam rupem, & viwm lapidem, though sometimes it be likewise taken for a stone. In this place it cannot signify a stone, but a rock; for our Saviour is speaking of the foundation of his great building, the Church; upon which foundation he would lay many Peter, many stones. This you shall see further, by the metaphorical acceptions of the word; for sometimes petra is a firm place, by way of opposition to sandy or mudground: 
Psal. 40.2.  He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my doings. Sometimes it signifieth a place fortified and inexpugnable, like unto a Castle builded upon a high craggy Rock, against which the power of the Enemy cannot prevail: Leave the Cities, 
Hier. 48.28. Psal. 18.2. Psal. 31.2.  and dwell in the Rock.  
Lastly, God is said to be our Rock, The Lord is my Rock, Be thou my strong Rock, for an house of defence to save me. This is the metaphor used in this place; for our Saviour telleth Peter, who is the Rock of his Church, that firm place upon which his Church standeth, that inexpugnable high Rock, upon which it is situated; namely, himself whom Peter had confessed, when he said, Thou art Christ the Son of the living God. In this meaning have the Fathers with great judgement interpreted this place. 
August. de verb. dom. Ser. 13. Greg. Nyssen. in testim. de Trinn. Cont. judaeos. Cyryl. de Trinit. lib. 4. Chrysost. in Mat. Hom. 55. Amb. in Epist. ad Ephes. cap. 2. Hill●r de Trint. lib. 2. & 6. Bed. in 1 Cor: cap. 1.  This Rock which thou hast confessed (saith Augustine) upon this Rock which thou hast known, (saying, Thou art Christ the Son of the living God) will I build my Church: I will build thee upon me, not me upon thee. For men intending to build upon men, said, I hold of Paul, I of Apollo's, I of Cephas, (that is, Peter) and others who would not be builded upon Peter, but upon the Rock, said, I hold of Christ. For the Rock was Christ, upon which foundation, Peter himself was builded, sith no man can lay any other foundation, beside that which is laid, which is jesus Christ. And in this same sense, have Gregory Nyssen, Cyril, chrysostom, Ambrose, Hilary, Venerable Bede, and many other ancient Fathers, and learned Divines, understood this place otherwise then the Theologians of the jesuitical Order, the pillars of the Church of Rome would have it.  
And Christ is the Rock of his Church, because he is the Redeemer of his Church. For by Adam's fall all mankind being in the loins of Adam, tanquam in radice, as it were in the root of man's nature, as the Fathers speak) both Adam and all his posterity were cast into the mire: but the Rock was promised, when the promise of the woman's blessed seed, 
Gen. 3.15.  to break the Serpent's head was made: which promise, when Adam apprehended by faith, he was then built upon the Rock, and not all mankind which had fallen in and by him, though it were then in his loins, but only the elected members of the Church, who by the same faith should apprehend the same saving promise which Adam did. The Rock of the Church therefore, is the Redeemer; for the Church hath no other Rock to be builded on. Hence it must necessarily follow, that in what respect he is the Redeemer of the Church, in the same sense is he the Rock on which it is builded: but he is the Redeemer of the Church, qua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; therefore as he is both God and Man, he is that Rock on which the Church is built. And I say that he is the Rock, qua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that both natures are vndiuidedly necessary to the redemption of mankind. How should a satisfaction be made proportionable to our debt, but by the divine Nature? How should a cure be found to an infinite evil, but by an infinite good? how should death be vanquished, the greatness of sin, and the infiniteness of the divine justice be sustained, but by the divine Nature? Again, who can give satisfaction to the justice of God according to the Law, by suffering sufficiently, by obeying perfectly, but only man made under the Law? who could suffer death, being made a curse, that so in all things he might be made like unto his brethren, that he might be a merciful, and faithful high Priest, in things pertaining to God, to make reconciliation for the sins of the people, 
Iseb. 2.17.  but only man? See the necessity of the humane Nature! thus it behoved the Redeemer, the Rock, that redeeming Rock to be both God and man. 
Ludovic. Gran. ducis peccat. lib. 1. part. 1. cap. 4.  Sum quidemsummo iure tibi obstrictus Domine mi, eo quod me liberasti ab inferno, meque tibi reconciliasti: multa vero maiora tibi debeo propter modum ipsum quo me liberasti, quam propter ipsam libertatem, in quam me asseruisti. Highly am I bound unto God, that he hath vouchsafed to redeem me from Hell, and to reconcile me to himself; but in afar greater band am I bound for the manner of my Redemption, then for that liberty into which he hath brought me.  
Set before your eyes the great mystery of your Redemption, look upon the manner after which it was done, and if it was not grievous to the Son of God, to assume unto himself the humane Nature; nay, the sins of men; nay, the penalty due by the Law to sinners, that he might be the Redeemer of his Church: you that profess yourselves to be members of that saved Family, let it not be grievous unto you, to come forth of the Sodom of this world's sins and vices, with which Christ will have no peace, and a Christian will have no agreement, (viz. your pride, your lusts, your intemperances', and what things else are forbidden by the Law of God,) that like as the Word of God doth acquaint you with the mystery of your Redemption, the Spirit of God may seal unto your consciences, the day of your Redemption. Till this be sealed, though you have the world at will, though you be planted as high as the Cedars of Libanus, in wealth and honours, though you come into no misfortunes like other men, though there be no leading into captivity, no complaining in your streets, I will not therefore magnify your happiness. Why? your consciences do tremble when you think of death, Sin reigneth in your mortal bodies, and the sentence of the Law threatneth a fearful judgement. I note not here how near such a one is to the desperation of judas Iscariot: but what can he hope for, who doth willingly, either contemn or neglect so great salvation? It is a great and a fearful sin to commit adultery or murder, it is a greater sin to commit perjury or idolatry; most unclean are such persons, and the doors of Heaven are close shut against them, both in this world, and in the world to come, 
1 Pet. 4.17.  without great and unfeigned repentance: but to disobey the Gospel of God, to cast aside the Redeemer, that sure Rock, upon which, whosoever is not built, shall surely be blown down; oh, how great is that sin? how wide doth Hell gape for such a one? Consider this, ye Gadarens, who prefer your Swine before Christ, (for so doth every one, who will not be a new creature in jesus Christ, for the love of any kind of sin) and if ye will not hearken and be wise, but still go on to fashion yourselves like unto this world; yet that you may not be ignorant of your own miserable condition, behold the happiness of the Church of Christ, and therefore the blessedness of every member of the same. It is built, it is firmly builded, it is builded upon a Rock, a redeeming Rock, the Rock Christ jesus, and shall therefore never be overthrown by all the adverse power.  
The gates of Hell shall not prevail against it.] 
Of the conclusion, and first what those gates of Hell are. Nova glossa in Mat. 16.18.  Upon this reason that the gates of Cities are most strongly fortified, and most firmly barred and bolted, by gates you may understand, omne robur, & omne munimentum, all power and all fortification; and by Hell, omnem vim contrariam, & Satanicam, omnem host is impetum, the Devil himself, and all his angels, all the power that they have, the wicked world, 
Illyric. voce porta.  all tyrants and seducers, which are the Devil's instruments. For to make the matter more plain in the words of a learned man, the state of the faithful and chosen of God, in this present life, is as it were a Warfare, 
2 Cor. 10.4.  whereof the Church is called Militant. The adversaries and enemies, whom we must fight against, our Saviour speaketh of them as of a strong kingdom, 
Ephes. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 10.4.  which he calleth Hell, because it warreth all for Hell, and the Devil is the prince of it. The gates of Hell therefore do signify the holds, the fortresses and munitions, wherewith the powers of Hell do fight against us, and assault us, that is, even all whatsoever the Devil can do by force or fraud; all the which is meant by the name of gates, because the gates of forts are wont to have the best munition, 
Epiphan. lib. ●n●●●r. Aug. de S●mb. 〈…〉. ●●b. 1. cap. 6.  and to be fenced most strongly. So that the gates of Hell are not only Heresies (though Heresies are of them, as Epiphanius and Austin note) but also persecutions, and specially sins; in a word, all evils, sweet or sour, fair or foul, 
Orig. in Mat. tract. 1. Chrysost. count. gent. quod Christus est Deus. Greg. in 5. Psal. penitent. Theophil. in Mat. 16. Hier. & Raban. Com. in Mat. 16. Raynold. Confer. cap. 7. divis. 8. Cypr. ad Donat. Epist. 2.  that seek to subdue us to everlasting death, as Origen, chrysostom, Gregory, Theophilact, and others well observe.  
Let me now say unto you, as Cyprian said to a friend of his: Suppose thyself to be carried to the top of some high hill, view the world beneath thee, do not touch the earth, look round about thee, and behold how tempestuous the world is, iam saeculi & ipse misereberis, tuique admonitus, & plus in Deum gratus, maio●e laetitia quod enaseris gratulaberis: certainly, thou wilt pity the world, thou wilt be admonished of thine own condition, and being more thankful unto God, wilt rejoice exceedingly, that thou hast escaped such a place. For shall I tell you? Ye shall see wonders in the world; and I will report that unto you, which, if ye have the Spirit of God in you, shall prick your consciences. In the Book of judges, it is reported as an argument of Samsons great strength, 
judg. 16.3.  that he carried the gates of Gaza upon his shoulders: an act almost as great as what the Poets can report of Atlas. But see, not the weak gates of Gaza, but the strong gates of Hell, not upon the shoulders and backs of men and women only, but (that which you may admire) set upon their heads, laid out by their cheeks, worn upon their hand-wrests, hung at their ears. O tempora, o mores! else what meaneth this monstrous pride of apparel, of tires, of bracelets, of jewels, overflowing our nation like a general deluge? You put the gates of Hell into your purses, by taking of bribes, usury money, evil get: you set them at your tables in the persons of Heretics and seducers: you lodge them in your beds by unlawful lusts: you let them in at your ears, when you listen to ungodliness: you look upon them with your eyes, when you see in your houses that accursed thing which you ought to restore: you lay them up in your hearts, when you device vain things. Certainly, for many considerations, this City may be called an holy City: for here the Word of GOD is most plentifully preached: here are good Laws; and (for aught I know) good Magistrates; and (I make no question) many thousands of honest and obedient hearts. Yet the cause being the same, the complaint must needs be the same also; 
Isai. 1.21.  How is the faithful City become an Harlot? The abuse of all good things within this place is wonderful, and doth ring Migremus hine, in the ears of every good man, who might utterly faint and be discouraged, did he not hope verily to see the goodness of the Lord in the Land of the living. I say, the wickedness of the place, might utterly dismay, deceive and overthrew the children of GOD themselves, had not Christ so builded them upon himself, that the gates of hell shall not prevail against them.  
The words are, 
Secondly, how the gates of Hell prevail not against the Church of Christ. Psal. 139.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He doth not say, they shall not assail it, but they shall not prevail against it. Many a time have they afflicted me from my youth, may Israel now say: Many a time have they afflicted me from my youth: yet they have not prevailed against me. 
2.  The plowers ploughed upon my back, they made long furrows. 
3.  The Lord is righteous, he hath out asunder the cords of the wicked. 
4.  These gates of hell do assail the Church generally, and every particular member of the same, both externally by slanders and persecutions, and internally, by motions, temptations, and inward suggestions; so that to speak properly; in all places, and at all times, the gates of hell come about them like Bees: for the Devil, the Prince of Hell, our Adversary, 
1 Pet. 5.8.  as a roaring Lion, walketh about, seeking whom he may devour. They have likewise prevailed thus fare, that they have tempted them sometimes by great and grievous losses, of their goods, names and bodies; but that which the Poets feign of Sisyphus, we may truly affirm of them; their labour is lost, and the mischiefs which they have devised, have ever returned upon themselves. They were never able to move the Church, or any true believer, from that Rock. Shall I say more? The impious attempts of the gates of Hell, have been as well to the public weal of the Church, 
Rom. 8.28.  as to the private good of her particular members. For, all things work together for good to them that love God, to them who are the called according to his purpose.  
Upon this resolution the people of God have constantly endured, courageously contemning all the gates of hell, battering the Walls of the Church, like that great Ram, with which the Roman Army did day and night beat the Walls of Jerusalem. Troy was besieged ten years, in the end it was taken by policy. Numantia was besieged fourteen years, and then conquered by famine. Tyrus, a City walled with the Sea, in seven months was overcome by assault. But the Church of GOD, straight begirt, not by Agamemnon and Menelaus, not by Scipio Africanus, or Alexander the Macedonian, not for ten or fourteen years, but from the beginning of the world, and expecting to be so dealt withal unto the world's end, by the Devil and all his power, shall never, either by policy or force, be ruined: 
Isa. 49.16.  for Christ is the Rock and Head of his Church, and hath the walls of it ever in his sight. This which is true of the Church in general, is as true of every particular member: for all the true members thereof are elected to life eternal, and builded upon Christ the Rock. And therefore the Church, 
Ambr. in Luc. 2. lib. 3.  as Ambrose saith, may rightly be defined to be Mater vinentium, quam aedificavit Deus in ipso summo angulari lapide Christo: the mother of those whom GOD hath preordained to life eternal, which he hath built upon Christ the chief corner stone: they may therefore be assaulted, but never vanquished; and if you will know how, hear a few examples.  
Moses was fiercely assaulted by the gates of Hell, even the wealth and honours of Egypt. I will not say what a strong temptation it is. When the Devil goeth about to win us by prosperity, he doth then creep in at our mouths, that he may possess our heart: like the Fish called Langa, who flattereth the Whale, and creepeth in at his belly, that he may eat his heart. He who had experience of this temptation, did fore-warne and forearm the people of Israel, 
Deut. 8.12.  saying, Lest when thou hast eaten and art full, and hast built goodly houses, and dwelled therein; 
13.  And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, 
14.  and all that thou hast is multiplied: Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee out of the land of Egypt, etc. For man in prosperity is like unto the Mule, who having sucked his fill of his Dam's milk, casteth up his heels, and kicketh unkindly. But the gates of Hell could not prevail against him; 
Heb. 11.24.  He refused to be called the son of outraous' Daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season: 
25.  Esteeming the reproach of Christ greater riches than the treasures in Egypt; 
26.  for he had respect unto the recompense of the reward.  
job was strongly assaulted by the gates of Hell, he was bereft of all his substance; his children were slain with the fall of their eldest brothers house; and his own body was smitten with sore biles, 
job. 1, & 2.  from the sole of his foot unto the Crown of his head. Dear unto a man are his goods and servants; dearer are his children, the fruit of his own body; but most dear unto a man is his own flesh. Oh, how great was this temptation! nevertheless it prevailed not, for he had set up his resolution, Though he slay me, yet will I trust in him. 
job. 13.15.   
Shadrach, Meshach, and Abednego were strongly besieged by the gates of Hell, for they must either shall down & worship the golden Image that Nabuchadnezzar the King had set up, or the same ho●●e be cast into the midst of a burning fiery furnace. What will not a man give for his life? Many men have been constant in Religion, they have lost their goods, their places, their honours, yet when their lives have come in question, they have fallen away like rotten corn out of the Reaper's hand. And no marvel if those who were not built upon the Rock, did fall away, ●●●eing that even the Apostles themselves in time of persecution, when they thought their lives would come in question, 
Mat. 26.56.  and our Saviour was apprehended, forsook him and fled. But the gates of Hell could not prevail against them, 
Dan. 3.17.  Our God whom we serve, is able to deliver us out of the fiery furnace, and he will deliver us out of thy hand, O King.  
Behold the good estate of every true member of the Church of Christ! It is neither the prosperity of the wicked world, nor all the worldly miseries and calamities which may be thought upon, no nor death itself that shall be able to cast them from the Rock. I do not say that all true believers are equal in graces to these that I have named; for neither doth God suffer them all to be tempted in equal measure; but I affirm all of them to have the same grace to the same purpose, the saving of their souls. And hence it is that a regenerate man's estate is perpetual, he shall neither finally, nor totally fall from this Rock. The Devil, that old deceiver, hath his ways and means to attempt his ruin, sometimes by fraud, sometimes by violence, now this way and then that way, but to no success: for the house of God is builded upon Christ the Rock, & every Peter of this building, is so strongly placed, that the gates of Hell shall not prevail against him.  
Thus fare you see that the Text is an allegory, the continuation of diverse Metaphors, which do adorn and beautify the place, but extend no further than a Metaphorical construction. Here are diverse things compared; the Church of God, to a material temple: the elected members, to choice stones: the gathering of the people of GOD by the Gospel, preached with the inward assistance of the Holy Ghost, to building or raising of stones; the Redeemer Christ jesus, both God and man, to a great Rock, whereupon you may suppose such a Temple to be builded; the enemies of the Church, to the gates and munitions of Hell; their assaults against the Church and her members, to assaults and batteries against an invincible fort strongly builded upon a Rock, and for the incomparable strength thereof, bidding defiance to all her foes; the lost labour of those that attempt any thing against this strong founded Castle, to vain and frivolous batteries. All this is either expressed or necessarily included.  
Now, for as much as Peter truly believed, he was therefore as it were a stone of this strong building, and because he was chosen to the Apostleship, he was therefore as it were a foundation stone, lying close upon the Rock, for the supportation of other stones to be laid upon him. For by his Ministry many should be converted to the faith, both jews and Gentiles, and be also edified in the same faith, by his doctrine: to the which doctrine even the Bishops and Elders of the Church should refer themselves, and thereby confirm the truth, confute errors, and conform themselves to the Catholic doctrine and manners. Upon the first reason that he was a member of the Catholic Church, the gates of Hell could not prevail against him: they might assault him, they might cause him to recoil; for Satan winnowed him, and prevailed so fare, that he denied Christ: but they could not avail to throw him utterly from the Rock, to his damnation, or to separate him wholly and for ever from the grace of God, which is to life eternal. Now, what Christ said to Peter, he saith to every true believer, he is Peter, he is a stone of this building, and shall never finally perish, because he hath builded him upon himself: for he hath said, I will never leave thee. 
Heb. 13.5.  nor forsake thee.  
Now all the furious winds of Aeolus, 
— velut agmine facto  
Qua data porta ruunt—  the Devil, and all the gates of Hell fight against the Church of Christ; and hence those wars and rumours of wars, that fall upon Christendom like a mighty storm, possessing the ears of men with the doleful tidings of Cog and Magog, armed completely to fight against the Saints of God. Will you know the event of all these wars, conspiracies, tumults, seditions, plagues? They besiege an invincible sort, the gates of Hell shall not prevail against it.  
Mitylene, a magnificent City, was by the report of Vitrunius, 
Vitru. lib. 1.  rarely builded, but very badly situated. For when the Southwind bloweth, the Inhabitants grow sick: when the West-wind, they cough: but when the Northwind doth blow, they are made well. The Church Militans is rarely builded, yet badly situated, as it were in the unhealthy Marshes of Egypt; one while the Southwind bloweth, and it is sick: this is when Heresies spring up with the Gospel, as tares among Wheat. You remember how sick the Church was of no less than 80 Heresies within the first 500 years after Christ: you remember the growth, increase and power of the Arian and Papal heresies. Sometimes the Church cougheth and doth labour for life under the strength of a disease; this is in time of tribulation, as in Egypt, in the Babylonish transportation; in those ten bloody pursuites next following Christ's ascension: add here the Arian and Papal persecutions. With this grievous disease the Church is sorely smitten at this time, and laboureth for life, being not altogether free from the languishing ill of Heresies. This is the cough of the Lungs, a grief very dangerous to the Patient, the poor distressed Spouse of Christ: but God the Physician will turn the wind, never doubt it, that it may be cured.  
It was Athanasius resolution in those days of trouble, which julian the Apostata brought upon the Saints of God, and when the Church of Alexandria, whereof he was Bishop, was compassed with a band of men: when the poor flock of Christ stood about him their Pastor, with weeping tears, fearing on their own behalf, yet more caring on his: Nolite (inquit) o filij, conturbari, 
Rufim. Eccl. hist. lib. 1. cap. 34.  quia nubecula est, & citò pertransit. My little children, saith he, be not afraid, it is a little cloud, the wind will dispel it even by and by. Some cloud hangeth over that City of God, the holy place of the Tabernacle of the most highest, and doth for the present let fall an unwholesome rain upon it, but the wind will turn about to the North to cure it, and the enemies thereof shall miss their mark, because the gates of Hell shall not prevail against it. What can they do more than God permitteth them to do for the good of his Church and Chosen people? He that said of that great Assyrian Tyrant, 
2 Kings 19.28.  I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest; will also in good time put his hook in their noses, and his bridle in their lips, and will turn them about to their ruin; as the Tragedy of all persecutors in all ages shall witness with me. But oh, 
Horrore quatior fata quo vergant timens,  
Trepidumque gemino pectus eventu labat!   
I see the bloody stripes of Confessors, their torments, and tortures; the cruel deaths of Martyrs, their murders, but cherries; the subversion of States, Commonweals, Kingdoms: Nation rising against Nation, and Kingdom against Kingdom. What can these things portend, but the utter extirpation of the Church of Christ? Answ. Collect hence three things; First, a purgation by a fiery trial, of some particular places, where the glorious Gospel of our Lord and Saviour Christ hath been profaned by Heresies, by Schisms, or by licentious living. So fared it with Jerusalem, as you may read, 2 Chro. 36. from 11. to 22 verse. And in this case, when I behold the bruised face of our neighbour Churches, States and Kingdoms, being not able to give a reason of the present misery, I am compelled to admire with the Apostle, saying, How unsearchable are his judgements, and his ways past finding out! Secondly, God will make his Church fruitful by the blood of Martyrs and Confessors: For the Church is the Paradise or Garden of God, his people are his pleasant plants; that his Garden may be fruitful, he doth water it with blood.  
Sanguine fundata est Ecclesia, sanguine crevit,  
Sanguine succrevit, sanguine finis erit.  
Who knows not that the Church was founded in blood, the blood of the righteous Abel? that it had her increase in blood, the blood of the Prophets? that it had her fullness of strength in blood, the blood of the Redeemer? and that it shall end in blood, the blood of the Martyrs? If therefore now at last a vein be opened, and the Church doth bleed, after so many bloody battles, after so many grievous persecutions, shall we at length stand amazed? To what end have the Apostles of our Lord prepared us upon a resolution, saying, that all that will live godly in Christ jesus, 
2 Tim. 3.12.  shall suffer persecutions, but that we should be ready always to lay down our necks to the blows of tyrants, and so much the rather, for that it is to the growth and increase of the Church of God? for Sanguis Martyrum est semen Ecclesiae: the blood of the Martyrs is the seed of the Church. Lastly, God will honour some of his servants before other, as a King doth; and these shall wear the precious Robes of bonds, stripes, imprisonment, and death itself: for what greater honour to a Christian, then to suffer for that blessed Name by which he is redeemed▪ It was joy to the Apostles, that they were accounted worthy to suffer for the name of Christ.  
Till therefore our Church come to be purged by that fiery trial; or till our blood be shed, to water the garden of our God; or till the Lord will honour us with the Crown of Martyrdom: in the midst of these troublesome days, as fellow-feeling members of that mystical Body, of which Christ our Saviour is the Head, we rest constant and confident upon that prophetical resolution: 
Psal. 46.1.  God is our hope, and strength, a very present help in trouble. Therefore will we not fear, 
2.  though the earth be remened, and though the Mountains be carried into the midst of the Sea: 
3.  Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. 
4.  There is a river, the streams whereof shall make glad the City of God; the holy place of the Tabernacle of the most high. The City of God is his Church, watered with the streams of the blood of the Redeemer, that Fountain opened to the house of David, 
Zech. 13.1.  and to the inhabitants of Jerusalem, for sin, and for uncleanness. Seeing therefore that he hath taken us into his protection, built us on himself, watered us with his blood, it is enough for us to commend ourselves to his providence, and to rest confident, that (because we have him for our Rock) 
Quatiat licèt  
Orbem tumultus, terráque sedibus  
Conuulsa, montium ruinis  
Arctet aquas pelagi frementis;  
The gates of Hell shall not prevail against us.   
FINIS.