architects labour with all their arr and industry to repaire the ruines of Babell 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 euerlasting Gospell which the Angell brought into the world therefore downe it must and the fall thereof shall be great and shall crush all that wittingly willingly and wilfully fall with it and vnder it as the i Oct. 26 1623. late fall of an house did some adhaerents vnto Babilon and presse them downe if they speedily repent not to the bottome of hell And such also will be the fall of all worldlings Iust secunda other foolish builders on the sand if they speedily conuert not and become wise builders to builde on the rocke Christ and his Sacred truth both by beleeuing and practising As here their fall was great when they wittingly and willingly consented vnto sinne 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. Adams onely from a paradise of pleasure to a wildernesse of woâ— for so they fall here when they fall from truth to errour and from righteousnes to sinne and wickednes but like Lucifers who fell like l Luc. 10.11 lightning that is swiftly and suddainely from the height of heauen to the depth of hell and from being an Angell of light and a pure starre of coelestiall brightnesse to be an angell of aeternall night and the blacke Prince of infernall darknes Applicat To the end therefore that wee may escape this fearefull fall and irrecouerable Mine of haeretiks prophane wretches worldlings and hypocrites let vs build on the firme rocke of Christ and his heauenly truth both by hearing and practising Wee of this land are bound to God for innumerable blessings namely a Religious King a hopefull Prince a fruitfull land like Canaan flowing with milke and hony or Eden the garden of the Lord also goodly and populous cities and townes and flourishing Vniuersities and Innes of Court which like Theopbrastus Persian tree doe at the same time bud blossome and bring forth fruit So that we may say of England as one did of Rhodes Semper in Sole sita est for we haue had a long sunne-shine of prosperitie peace and plenty and withall the sunne-shine of the Gospell which as Luther said is Genus generalissimum omnium bonorum the well head of our happinesse for hereby we may build on the rocke while other our neighbour nations build on the sand Seeing therefore God hath trusted vs with such a treasure let vs be thankefull for it and shew our thankfullnes first in imbracing this Gospell of peace peaceably as the subiects of the Prince of peace Let vs not stand striuing as too many haue vainely done already too long about the swadling cloutes of holy Religion namely Clericall habites and other comely Ceremonies least while we striue about these ouermuch wee endanger the body or substance of true Religion let vs not any longer râ—nd in sunder the a Cypr. de vnit Eccles seamelesse coat of Christ the vnitie of the Church by our needlesse conâ—en iâ—nâ— about thâ—se â—hâ—â—gs â—or if â—ee b Gal. 5.15 bite and deuoure one another let vs take heed least we bee consumed one of another and while we â—iâ—tuâ—be thâ— Churches peace we depriue her of her prospâ—râ—â—ie anâ— make an open waâ— as this breaâ—h hath already done too much for those proud and cruell Babylonians to ruine our Ierusalâ—m who say of it in their hearts c Psal 127.7 Downe with it downe with it euen to the ground But being â—ll Ministers or members of one Church which is d Cypr. ibid. Vna ColuÌ„ba one e Cant. 5.2 doâ—e of Christ let vs haue all the douelike spirit of humiâ—itie charit peace vnitie for the doues of one house liue together loue together fly together flocke together kisse each other and in all respects performe the lâ—wes of loue peace and vnanimity So let vs liue and loue together and with the first belâ—euers of the Primitiue Church be all of a Act. 4.32 one heart and one soule Let all ministers preach and people pray for the peace of our Ierusalem b Psal 122.6 7. for if peace be within her walls plenteousnesse will be within her palaces 2. Let vs that are built on this rocke of truth bring forth the fruits of holines and true righteousnes So S. Ier. said of the Christians of his dayes c Hieron Proâ—m Comment in Ezech. Scripturarum cupimus verba in opera vertere non dicere sancta sed facere we desire to turne the words of the Scripture into workes and not to speake of but to doe the workes of holinesse As the naturall life lies hid in the heart the fountaine of the vitall spirits and yet Physitions iudge of it by the pulse in the arme so the spirituall life of a Christian to wit his regeneration lies hid in the heart and soule and yet men iudge of it by the motion of the arme the exercise of good workes for d Mat 7.10 the tree is knowne by his fruites We cannot iudge of the life of grace and power of true Religion in the soules of men 1. By the eyes for many lift vp their eyes to heauen by seeming shewes of sanctitie when their hearts lye grouelâ—ng on the earth yea mudling in the earth by base worldlinesse and grossâ— carnalitie 2. Nor by the eares foâ— there be many e Iam. 1.22 hearers of the word but not doers of the same deceiuing their owne soules 3. Nor by the tonguâ— foâ— many f Mat. 15.8 7.21 draw neere 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 doe not the will of their heauenly Father But by the arme or hand that is by doing cheerefully sincerely and constantly the things that God commandeth g Cant. 5.1 6.2 Christ the bridegroome comes into his garden not to refresh himselfe vnder the shadow of the trees or to behold the greene leaâ—es or to crop the buds and blossomes but to gather the fruits that his friends may eate abundantly for then Châ—ist feedes when his friends feed the head is nourisheâ— in his members h Mat. 25.40 In as much as yee haue done it vnto me of these little ones ye haue done it vnto me Let therefore the word of God i Col. 3.16 dwell in you as it dwels among you plenteously that ye may bee k 1 Tim. 6.18 rich in good workes ready to distribute willing to communicate to the poore and needy l Esa 58 7 8. dealing your bread to the hungry drinke to the thirsty bringing the poore that are cast out into your houses couering the naked with a garment not hiding your selues from your owne flesh then shall your light breake forth as the morning and your health spring foorth speedily your righteousnes shall goe before you and the glory of the Lord shall be your reward And then shall God a Apoc. 20.1 chaine vp Sathan in the bottomlesse pit and restraine the force and malice of wicked men that they cannot hurt vs b Aug in Exod. Malorum potestas deficit in muscis The power of the Magitians failes in the flies for Sathan cannot doe the least thing without Gods permission If therefore we c Eccles 12. vlt. feare the Lord and keepe his commandements heare his word and doe it euen those stormes flouds and winds which Sathan stirres vp to cast downe our spiriruall building shall blow our happines and land the ships of our soules and bodies at last in the hauen of heauen Now let euery heart stretch forth an hand apply what hath beene spoken to himselfe and pray earnestly for the assistance of Gods Spirit that he may so doe for we may preach and you heare and both loose our labour except there be a drawing of the father a touch of the Sonne and an inspiration of the Holy-Ghost but if these concurre then God himselfe makes the Sermon and builds vp thereby the spirituall Edifices of our Soules makes them stand fast for euer and so the fruit of a few houres hearing shall be eternity of dayes A Prayer Grant vs grace therefore O Lord to bee doers of thy word not hearers only deceiuing our own souls vouchsafe so to assist vs with thy holy Spirit in this our building that we may not build the spirituall Edifices of our soules either on humane traditions with superstitious Papists or vpon our vaine presumption of thy mercy with prophane secure sinners or vpon the perishing vanities of this world with foolish Mammonists or vpon our outward profession of faigned holinesse with masked Hypocrites but vpon the rocky faundation of thy Christ and his sacred truth both by hearing and practizing that no raine of worldly prosperity nor stormes of aduersity windes of haereticall perswasions or violent flouds of persecutions ouerthrow this our spirituall building but that it may stand fast like mount Sion till this house of our earthly tabernacle being dissolued wee haue a building giuen vs of thee an house not made with hands but eternall in the Heauens FINIS
hard and flinty heart which disobedience and rebellion had shut vp and closed This doing of Gods word consists in two things Esa 1.16 17. Rom. 15.8 Eph. 4.22 23 24. 1. In ceasing to do euill and 2. In learning to do well In casting off the workes of darknesse and putting on the armour of light In putting off the old man and putting on the new c. 1. We must mortifie sinne in our earthly members c. Col. 3.5 and crucifie the flesh with the affections and lusts Gal. 5.24 e Ber. Ser. 30. in Cant. which is a kind of Spirituall Martyrdome And this must bee done 1. Speedily f Luc. 12.40 because we know not what day or houre the Sonne of man will come to call vs to an account g 2. Cor. 5.10 for the deedes done in the body whether they be good or euill 2. Totally h 1. Sam. 15 9 c. for in destroying these spiritual Amalekites we must not spare one Agag neither may we foster one i Iud. 16.4 c. Dalila or k Mat. 14.4 Herodias in our bosomes .i. one darling or beloued sinne least that one though we thinke it but a little one as l Gen. 19.20 Lot said of Zoar incense Gods iust wrath and worke our deserued destruction for if any of these m Iud. 2. 3. Canaanites remaine within our borders they will be prickes in our eyes and thornes in our sides wounds in our soules and vlcers in our conscienences giuing our soules no rest but still vexing and molesting vs. 3. Finally that wee returne no more a 2. Pet. 2.21 â—2 with the dogge to his vomit or the sow that is washed to her wallowing in the mire for it had been better for vs neuer to haue known the way of righteousnesse than hauing knowne it to turne from the holy commandement giuen vnto vs. A true poenitent hates sinne once repented of more mortally than b 2 Sam. 13.15 Ammon did Thamar after he had defloured her or c Gen. 27 35. Esau did Jacob after he had supplanted him twice and deceiued him both of his birthright and blessing For sinne is in this respect a true Iacob a supplanter indeed 1. It supplants vs and depriues vs of our birthright or interest vnto the kingdome of heauen which we should haue had by Christ Iesus the true heire of heauen 2. It depriues vs of all Gods blessings temporall spirituall and eternall and therefore is to be mortally hated and vtterly reiected 2. We must doe good d Mat 3.8 bringing foorth fruites worthy amendment of life and e Col. 1.10 walking worthy of the Lord endeauouring to please him in all things beeing fruitfull in all good workes and abounding in the knowledge of God And to the end our workes may bee truely good and such as God accepteth wee must obserue these conditions 1. That our selues bee in Christ ingraffed into him as branches into the stocke and incorporated as members with their head by the bond of the spirit and hand of faith f â— 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 axiome of the Schoole Diuines Regula Scholast Complacentia operis praesupponit complacentiam personae The worke can neuer bee 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 vertues of the Heathens as the iustice of Aristides the temperance of Fabritius c. that they are but h Aug in Ps 31. Splendida peccata .i. Glistring or glorious sinnes and i Et Ser. 55. de ver dom in Ioh. Cursus celerimus praeter viam .i. a most swift course but out of the way and saith moreouer k Et in Psal 83. That their chickens were trodden vnder foote by God because they were not hatched in the nest of the Church meaning that their good workes were reiected of God because themselues were not members of the Christian Church 2. That our good workes proceed a 1. Tim. 1.5 from a pure heart a good conscience and faith vnfained for the spirit of grace is the father and faith the mother of good workes the one the root and the other the iuice of that tree that brings foorth good fruit b Ber. Ser. 30. in Cant. Nec palmites absque vite nec virtus absque fide True vertue can bee no more without true faith than the branches without the vine in which they grow and by which they liue and are nourished c 1. Reg. 6.34 The two doores of the Sanctum Sanctorum had folding leaues clasping in each other to teach vs that the two doores of faith and charity by which Christ enters into our soules as his holy Temples must neuer be separated but Se inuicem tenere .i. Fold in one the other and claspe hands together d Leo magnus Sicut enim in fide est operum ratio sic in operibus fidei fortitudo As faith is the norme or squire to rule out our good workees so good workes are the proppe or pillar to vphold and strengthen our faith For faith and good workes be fundamentall stones in the spirituall building of our soules to be an holy Temple in the Lord e Eph 2. vlt. an habitation of God by the spirit but they both leane vpon relye vpon and are borne vp and sustained by the greatest and chiefest corner-stone Christ Iesus Maldonate Mald. in loc therefore the Iesuite doth falsely taxe vs in his Commentaries vpon this text for building on the sand because wee teach with S. Paul That f Rom. 3.28 faith alone doth iustifie without the workes of the law seeing wee teach withall that charity is the life and soule of faith and that a true iustifying faith must needs be operatiue and fruitfull in charity g Iac. 2. vlt. for as the body without the soule so faith without charity is dead We teach indeed and that according to the Scriptures that in the act of Iustification faith is alone Thesis nostra Fides est sola quoad actum iustificandi non solitaria quoad actum existendi because wee beleeue that not any merit of our owne workes but the merit of Christ his perfect obedience actiue and passiue doth purchase at Gods hands the remission of our sinnes and makes our peace and reconciliation with him and faith alone is the eye whereby wee behold Christ and the hand of the soule which wee stretch out to lay hold on him and to apply the plasture of his pretious merits to our wounded soules and to open the rich treasurie or caskenet of his spirituall graces vnto vs 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 eare in the act of hearing and the
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 couer from the tempest and if thou build on any other foundation thou buildest thine owne ruine c Aug. in Psal 101. Eia ergo lapides viui instructuram currite non in ruinam c. Goe to therefore ye liuing stones come yea runne to this building and not to your owne ruine Bâ—e contented to bee hewen and squared by that d Ier. 23.29 hammer that heweth the stones the lawe of God and to be polished with the stroakes of temptatious afflictions and persecutions here without for as much as there shall not be any noise or stroake of that hammer heard when he shall be perfectly polished in the heauenly Sanctuary Lay the pauement of your building low by contrite humilitie fasten your selues and your faith vpon the maine e Eph â— 19. foundation stones of the Propheticall and Apostolicall doctrines raise the walls of your building by feruent prayers and deuout meditations and adorne your building with good workes which may bee conspicuous to the eye of the world as with turrets and battlements be pillars to support the weake and roofes to shroud and shelter the poore and needy from the tempests of their seuerall calamities and necessities so shall ye be possessed of the Lord as temples built for his honour and seruice by his spirit of grace here and fullnesse of glory hereafter That both thou Gentle Reader whosoeuer thou be and I may thus build and be built let vs helpe one another by the mutuall commerce of our feruent and faithfull prayers Thine in the Lord Iesus ROBERT BARRELL Faults escaped in Printing PAge 2. line 33 for imploy read imply page 3. line 22. for walles read waters page 4. line 14 for man read Mammon page 5 line 30 for certifying reade rectifying page 6 line 13 read I wish that my words c. page ead line 28 for conneyed reade conueyed page 8 line 22 for usullarum vnita read multarum vnitas page ead line 28 for startling read starting page 9 line 13 leaue out thereof page 10. line 6. read acknowledge him c. page ead line 28. for Epitom read Epitome line 29 for section reade perfection line 37. between see and smell insert but page 12 line 6 for Loe reade Hoe c page ead line 26 for Solius read solus page 13 line 2 for mine reade ruine page 14 line 2 for way reade wander page 15 line 2 for phrases read praises ibid. line 18 for criricall aeade criticall ibid. line 19 for word read words page 23 line 27 for till read while page 30 line 1 for verity read vnity line 23 for vnitie read vnite page 31 line 6 for Catholikes read Cacolikes page ead line 35 for supply read supple page 33 line 26 for sectuntur read sectaâ—tur ibid. line 30 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 34 line 38 for Costerius reade Costerus page 36 line 28 ibid. line 26 for sunne read sonne page 40. line 14 for vt read vel page 41. in Annot marg 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 reade my conscience Page 50 line vlt for ouerthrow reade ouerflow page 5â— line 15 for thee read them page 61 line 18. for irrecouerable read irreuocable ibid line 33 for Sancte read Sancta ibid. line 38 for wasted read roasted page 64 line 5 for right read righteousnes ibid. in marg for Cypr. read Opus page 65. line 25 for mine read ruine page 67 line 27 for me read one page 68 line 2 for malorum read magorum If thou finde 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 Authour THE SPIRITVALL ARCHITECTVRE Text. MATH Chap. 7. Vers 24.25.26.27 24 Therefore whosoeuer heareth these sayings of mine and doth them I will liken him to a wise man which built his house vpon a Rocke 25 And the raine descended and the flouds came and the winds blew and beat vpon that House and it fell not for it was founded on a Rocke 26 And euery one that heareth these sayings of mine and doth them not shall be likened vnto a foolish man which built his House vpon the Sand. 27 And the raine descended and the flouds came and the winds blew and beat vpon that house and it fell and the fall thereof was great THe blessed Apostle S. Paul termes the new Ierusalem which is the Christian Church (a) Gal. 4.26 the Mother of vs 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 vnspotted veritie which though it be often assaulted by cursed haeretiques the diuells off-spring yet it neuer was nor shall be wholy corrupted (c) Mat. 16.18 for the gates of hell cannot preuaile against it being built on the rocke Christ Iesus A mother in respect of her copious faecunditie for she is (d) Cypr. de vnitate Eccl. Sect. 4. 5. Faecunditatis successibus copiosa a fruitfull mother of children bringing forth by her puritie of doctrine many sonnes and daughters to the Lord Almightie Illius faetu nascimur lacte nutrimur spiritu animamur In her wombe we are bred by her soule or spirit we are quickned by her milke we are nourished and her two breasts that yeelds vs this sweet milk (e) Psal 19.10 sweeter to beleeuing souls than the hony and the hony combe are the two Testaments The same Church is compared by that holy Father and blessed Martyr S. Cyprian (f) Cypr. Epist 73. Sect. 9. vnto Paradise the trees wherof are the faithfull which are (g) Esa 61.3 Germina plantationis Domini Trees of the Lords owne planting and like the trees planted by the riuers of Waters (h) Psa 1.3 bring forth their fruites in due season and the foure riuers of this Paradise wherewith these trees are watered are the foure Euangelists These riuers like Tagus haue many golden streames of which this sermon of Christ on the Mount is one of the choisâ—st for it may be called Concio concionum as Salomons 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 Wisedome and knowledge which are hid in the old and new Testament Therefore we finde none of Christs sermons so largly registred by the Euangelists (i) Ioh. 14.15 16. as this except his
consolatarie sermoÌ„ to his Disciples before his passion this being his Primum salue or first welcome to his Apostles after their election to the Apostleship and that his vltimum vale or last Farewel vnto them immediately before his passion 1. Praef. Conc. How excellent a sermon this was it is euident First by the Preface or exordium thereunto for it was deliuered In a selected place (k) Mat. 5.1 namely a mountaine that the sublimitie of the place might shew the excellencie of the matter Ver. 2. 2. To selected auditors namely his twelue Apostles and the choisest Disciples and in an especiall 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 imploy 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 dignitie of the speaker who is (n) Mat. 23.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Doctor of his Church and the weight of the matter Thirdly by the Euangelists phrase of opening his mouth which implies not onely our Sauiours earnestnesse intention both of heart and voyce in speaking but the excellency and diuine perfection of his doctrine He who is 1. f Ier. 24.6 The eye of God by which he looks downe vpon his Church for good and not for euill 2. g Esay 53.1 The Arme of God whereby hee doth both sustaine and imbrace 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 worke of Creation and pluckt his sheep out of the mouth of that roaring Lyon the Diuell as Dauid did his fathers sheepe out of the iawes of the Lyon i 1 Sam. 17.35 paw of the beare in the worke of Redemption 4. The Face of God in whom as in a Christall glasse we may behold a Heb. 1.3 the brightnesse of his fathers glory and â—xpresse Character of his person b Ioh. 14.9 He that hath seene me hath seene the father 5. The mouth of God whereby hee doth both c Cant. 1.2 kisse his Church with the kisses of his loue and instruct it with his heauenly Doctrine heere opens his mouth as a fountaine of liuing waters to refresh the thirsting soules of his Disciples as earst hee opened the rocke of stone for the refreshing of the fainting bodies of his Jsrael d Psal 105.31 so that the walles gushed out and riuers ran in drye places 2 Materia conc 2 By the substance or matter of this Sermon which whosoeuer shall considerately read and marke shall finde therein e Aug. in loc perfectum vitae Christianae modum a perfect rule or direction for a Christian life tending to true happinesse and perfection f Mat. 5.48 Analisis Conc V. 3. A. v. 3. ad 13. Be yee perfect c. For therein Christ shewes vs first the Marke at which wee must ayme namely true blessednesse in Gods Kingdome 2. The Steps or Degrees whereby wee must ascend vnto it namely humility mourning for sin meeknes c. for the eight beatitudes are as so many steps of that g Gen. 28.12 mysticall Ladder of Jaacob whereby we must climbe vp vnto Heauen 3. The Guides to conduct vs thither namely A. v. 1. ad 17. the Ministers of the Gospell who are both the Salt of the earth to season vs with the heauenly Salt of Grace and the Light of the World to guide our feete into the way of peace that we may make straight steps to the h Apoc. 21.2 new Ierusalem and heauenly Sion 4 The Norme or Squire to rule out this way vnto vs namely the Law of God the rule of Charity and i Col 3.14 band of perfection which our Sauiour by his diuine exposition cleeres from Pharisaicall glosses and corruptions A. v. 17. ad finâ—m Cap. 5. 5 The crooked by-pathes which wee must shunne if wee will keepe vs in the right way to true blessednesse and not turne to the right hand or the left and thâ—se are many as tâ—ere is but one right way to a place but many by-waâ—es namely Cap. 6. a. v. ad 19. A. v. 19. ad finem cap. 6. 1. Hypocrisie in doing our good workes to be seene of men 2. Worldly Sollicitude in laying vp our treasure in Earth not in Heauen preferring the seruice of man before the seruice of God and caring more for the perishing vanities of this life then the Kingdome of God and his righteousnesse C 7 a. v. 1. ad 6. 3. Vncharitable censuring of our Brethren and ouercurious prying into their motes V. 6. whilst we see not our owne beames 4 Prophane trampling vnder our feet like dogs and Swine the precious pearles of Gods holy word and Sacraments and rending those that bring them vnto vs with the cruell teeth of malicious obloquy A. v. 15. ad 21. 5. Listning to false Prophets which are rauening wolues in sheepes clothing sâ—eking vnder the faire pretences of humility truth simplicity and sincerity to prey vpon deuoure the soules of Christs sheepe 6. Omission of holy duties namely of feruent prayer whereby wee should aske A. v. â— ad 13. seeke and knocke at the gate of mercy and a serious endeuour to enter in at the straight gate and goe on in the narrow way that leads vnto saluation v. 21. c. for as much as a bare verball profession will not serue the turne at the last day Not euery one that saith vnto mee Lord Lord shall enter into the Kingdome of Heauen but he that doth the will of my Father which is in Heauen c. 3 Conclus conc 3 By the conclusion wherein there is an Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming to limit these words of my Text to this Sermon onely as containing the summe and substance of the whole Bible but they may fitly haue a more generall reference to all the words of Christs heauenly doctrine deliuered to his Church and recorded in the sacred Scriptures And the Euangelist addes V. 28.29 when Iesus had ended these sayings the people were astonished at his Doctrine c. for hee was the true Orpheus who by the melodious harmoâ—y of his heauenly Doctrine drew the rocks woods and wilde beasts after him that is men of rocky and hard hearts as the Pharisies and as sauage in sinfulnesse as the wilde beastes namely Sadduces and Publicans a Luk. 6.17 Ioh. 6.2 who flocked from all quarters of Iudea Samaria Galile c. to heare his diuine doctrine and behold his Almighty miracles which they saw and heard with astonishment and admiration saying neuer man spake like this man b Cap. 7.46 These words are the conclusion and application of this diuine Sermon for this wise master builder doth not onely lay the foundation
and raise the walles but roofes the top and perfects the building this heauenly Husbandman doth not onely plant and sow by doctrine but water by Application that the seed may yeeld the more copious increase as he doth elsewhere a Ioh. 13.17 Jf yee know these things blessed are yee if yee doe them Wherein the b 1 Pet. 2.25 chiefe Shepheard and supreame Bishop of our soules teacheth all his subordinate Pastors especially in these dayes wherein there is c Beza much science but little conscience to bend thâ—ir endeauours rather d Bern. ad imbuenda corda quam exprimâ—nda verba to reforme mens liues then either to tickle their itching eares or informe thâ—ir curious vnderstandings and to seeke not so mâ—ch e Phil 2.21 the things that are their owne that is their owne vaiâ— glorious applause by curious straines of wit or painting ouer their Sermons with the Vermillion of humane Eloquence as the things that are Iesus Christs by certefying mâ—ns Consciences and conuersations and seeking to bring home many sheepe to Christ his folde many soules to his Kingdome Otherwise those croking Frogs of Rome I meane the Iesuites and Seminary Priests which now more then euer swarme in our Coasts like the Grashoppers and Caterpillers of f Ex. 10.12 Egipt will still get ground of vs while we seeke to please mens eares and they to worke vpon their consciences the strongest band to tye men fast to God and his sacred truth and so in time the Israelitish Prouerbe may be inuerted to our great shame and the scandall of our Religion h g 1 Sam. 18.7 Dauid hath but his 1000. and Saul his 10000. Pardon therfore my plainnesse Right Honourable c. If I striue that my doctrine may be deliuered h 1 Cor. 2.4 rather with the euidence of the spirit and power then with the enticing words of mans wisedome and eloquence for my desire is not to please carnally nor to tickle the eares of the curious but to win those that are truely religious to a constant perseuerance in truth and godlinesse and I wish that wordes may be vnto you as nailes and goads fastned by the masters of the Assemblies to pricke you forward to good workes i Eccles 12.11 and make you cleaue fast to Christ and his truth continually Concerning the sense of the Text I finde a difference among Interpretors 1 Some by this house built on a rocke vnderstand the Christian Church in Generall built on the rock of Christian Doctrine which is called a 1 Tim. 3.15 The House of the liuing God Of this House 1. Christ Iesus is the chiefe corner stone b Eph. 2.19.20 2 The Prophets and Apostles foundation stones and 3 The faithfull liuing stones made a spirituall house c â— Pet. 2.5 4 The two opposite walles are the Iewes and Gentiles 5 The foure corners of the House are the foure Euangelists 6 The Pillars are the Prelates of the Church 7 The Windowes wherâ—by the light is conneyed vnto it are the Pastors and Doctors of the Church 8 The Dore is Christ Iesus the dore of the sheepe d Ioâ— 10.7 9 The Curtaines wherewith this House or holy Tabernacle of God is adorned are the Precepts of the Law and Promises of the Gospell 10 The Table of this House is the sacred Scripture holy Eucharist 12 The spirituall meat set vpon this Table is Christ e Ioh. 6.31 the celestiall Manna the bread of life broken to vs 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 vnto 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 Noahs Arke which contained both cleane and vncleane Beasts and had in it as well the greedy Rauen that flying out of it neuer returned againe as the harmlesse Done which out of the Arke found no rest for the soale of her foot but with an Oliue branch in her mouth returned to the Arke againe This was figured in i Gen. 4.1 Adams family Typ Eccl visib which had in it a bloody Cain as well as an innocent Abel k 9.18 c. in Noahs which had a cursed Cham as well as a blessed Shem and Japheth l 21.9 in Abrahams which had a persecuting Jshmael as well as a persecuted Isaack and in Isaacks m 25.33 which had a prophane Esau selling his Birthright for a messe of Pottage as well as a godly Iacob that obtained the Blessing n 27.27 But the wicked Jn vnitate Ecclesiae non corporis Eccl. Alexan de Hales although they bee in the vnity of the Church visible yet not in the vnity of the Churches body mysticall or if they be it is but as corrupt humours are in the body naturall which must be purged out before the body can be healthy and strong but not as sound sollid and substantiall parts of the same body For of those that liue 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 hauing their hearts fast knit vnto God for euer And of Professors there bee foure sorts 1 Some professe the Cnristian faith but not wholly and intirely as Heretickes 2 Others professe the whole sauing truth but not in vnity as Scismaticks 3 Others professe the whole truth in vnity but not in sincerity nor with a resolute and vndaunted constancie as temporizing hyppocrites Exposit 2 and all these 3 sorts build vpon the sand 4 Others professe the whole sauing truth in vnity and sincerity and with an irrefragable constancie and these only build vpon the rocke a Mat 25.2 Exposit 2 2 Other Interpretors vpon this place vnderstand not the Church in generall but the particular members of the Church whereof some are wise some foolish builders as elsewhere a Mat 25.2 they are compared vnto wise and foolish Virgins 1 The wise Builders are they that both by hearing and practising build their faith on the rocke Christ and his sacred truth whose faith neither the raine of prosperity can corrupt or â—eaken nor the flouds of aduersity vndermine nor the winds of diabolicall suggestions shake downe and ouerthrow because the foundation on which they are built is immoueable namely the rocke Christ and his sacred truth 2 The foolish builders are they that by bare hearing without due practising build their false temporary faith vpon the sands of humane traditions or their owne vaine fancies and superstitions which euery win of vaine doctrine storme of affliction or tempest of temptation may easily ouerthrow because it is built on the sand and the fall of such buldings and builders will be great because they fall finally
hand in the act of receiuing for these members performe those offices and no other yet wee say that faith is not alone in the act of existing but doth coexist in the soule of the iustified man with other graces namely hope charity obedience patience c. as the eye eare and hand are not alone in the body but doe coexist with other members 2. And Bellarmin doth but fight with his owne shadow when a Bellur li. 4. de Iustificat ac 1. ad 15. he labors in 14. seuerall chapters to proue against the Protestants the necessitie of good workes vnto saluation which we neuer denyed eyther directly or by necessary consequence as he doth there falsely accuse vs. For we teach them to be necessary vnto saluation Non necessitate causalitatis sed consequentiae not as meritorious causes of our Iustification but as necessary effects concomitances Thesis nostra and consequents thereof as S. Aug. taught long since b Aug. de fide operibus cap. 14 Sequuntur Iustificatum â—on praecedunt iustificandum for this queene of all graces a true iustifying faith is euer accompanied and attended on with other graces and good workes as c Psal 45.9 the spouse with her honourable women Also we teach them to be necessary to saluation 1. Necessitate praecepti because God hath commanded vs to performe them Opera sunt necessaria ad salutem necessitate precepti me dii sed non meriti for we are his workemanship created in Christ Iesus vnto good workes which God hath ordayned that we should walke in them Eph. 2.10.2 Necessitate medij because they are the meane and pathway to saluation but not Necessitate meriti as if they were not onely the d Ber. Ser. 61. in Cant. way to the kingdome but the cause of our reigning there For we vtterly disclaime that Popish doctrine of the merit of workes 1. As derogatory to the grace of God and 2. to the merits of Christ Iesus 1 As derogatory to the grace of God because as Saint Ber. saith truely e Ber. Ser. 67. in Cant. Non est quo gratia intret vbi iam meritum occupauit Deest gratiae quicquid meritis deputatur .i. Grace is shut out of doores where merit hath got posession whatsoeuer we adde or ascribe to merit wee substract from grace according to that of S. Paul f Rom 11.6 If it be of grace it is no more of workes otherwise grace is no more grace But if it be of workes then it is no more of grace or els were workes no more workes Now it is the grace of God alone that workes all good in vs a Phil. 2.13 He worketh in vs both the will and the deede c. and he findes nothing in vs which of it selfe without the helpe of grace can concurre with his grace in the doing of good or which may increase or adde vnto but rather decrease and blemish the perfection of our well doing b Aug. ep 105. ad Sixtum Cum non liberat nisi gratia nil iustum inuenit in eo quem liberat non voluntatem non operationem non saltem ipsam excusationem Wheras saith S. Aug. the grace of God alone frees vs from the bondage of sinne it finds nothing good or righteous in him whom it doth free not a good will or a good worke yea not so much as an excuse for sinne 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 whatsoeuer thou hast from thy selfe doth displease God 2. Justitia duplex promissi debiti Aug. ep 105. And it is the meere grace of God that rewards our well doing for it is merces indebita an vndesâ—rued reward or if any way due it is by the iustice of Gods promise not of our desert for God when he rewards our good workes crownes his owne gifts not our merits So S. Cyprian d Cypr. epist 77. When God beholds our fortitude and constancy in our conflicts with our spirituall or temporall enemies hee approoues of our willingnesse and helpes our weaknesse in the fight and crownes vs when we haue ouercome wherein he doth reward in vs what himselfe hath done and honours what himselfe hath performed 2. We disclaime the merits of workes as derogatory to the all-sufficient merits of Christ Iesus as if these alone were not sufficient to iustifie and saue vs but that they must be pieced out with our owne merits wheras S. Ber. saith e Ber. Ser. 61. iâ— Cant. That the righteousnesse of Christ is not pallium breue .i. a short or scanty cloake that cannot couer two namely himselfe and vs but largitur larga aeterna iustitia .i. a most ample large and aeternall righteousnesse couering in him the treasures of his mercies and riches of his goodnes and in vs the multitude of our sinnes Therfore the Saints of God will ascribe nothing to their owne merits Aug. in Psal 39 but all to Gods onely grace and mercy f Ber. 5. Ser. in Cant. Nolo meritum quod gratiam excludat horreo quicquid de meo est vt meus sâ—m c I wil haue no merit saith S. Ber. which may exclude grace I tremble at any thing that comes from my selfe that I should bee my selfe alone and stand vpon mine owne feet It is the grace of God that doth iustifie 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 Iesum Christum Let merits therefore bee silent and not dare to plead for themselues before the barre of Gods iustice which are lost in Adam and let the b Rom 5.17 grace of God reigne by Christ Iesus Cond 3 3. The third condition in the doing of good workes is that they be such as God hath commanded in his holy word which is the perfect rule of righteousnesse c Mich. 6.8 He hath shewed thee ô man what is good what the Lord requireth of thee namely to doe iustly and to loue mercy and to walke humbly with thy God As in the building of the Tabernacle Moses was commanded to doe all things according to the d Exod. 25. vlt. pattâ—rne shewed him in the Mount so in this our spiritual building of our soules and bodies to be the e â— Cor. 6 1â— Temples of the Holy Ghost wee must haue â—n eye to the patterne that God hath shewed vs in the holy mâ—untaine of his heauenly word or els our building will prooue Babell and turne to our owne confusion For if the good workes we doe be after the f Col. 2.8
23 traditions of men and the rudiments of the world and not after Christ as many Popish deuotions are namely their pilgrimages inuocations of Saints and Angells adorations of Saints reliques and Images and building of Monasteries for lazie Monkes which are g Tit. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euill beasts slow bellies then they are at the best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wil worship and bodily exercise and profite nothing of which God may truely say h Esa 1.12 who hath required these things at your hand But if they bee such as God hath commanded i Lact. Jnstit 15 such as haue true Religion for their root and piety and charity for the two maine branches whereon they grow then they be accepted of God and approoued of men Rom. 14.18 And such haue beene the good workes of this honourable city namely founding of Hospitalls for poore Orphanes decayed Gentlemen and Trades-men maimed Souldiers c. that their k Ihb 21.20 Loynes and soules may blesse you and blesse God for you and erecting of Grammer Schooles for the training vp of youth in good letters and such like in which kind of good workes I dare bee bold to say that our beautifull Rachel .i. true Religion hath beene more fruitfull in one age See Willets Catalogue of the Protestants good workes annexed to his Synopsi Papis than their bleare-eyed Leah .i. blind Popish superstition hath beene in many ages And I heartily pray that in all such good workes yee may abound yet more and more and that your charitie may be like the good a 2. Reg. 4.6 Shunamites oyle euer flowing till there bee empty vessels to receiue it Condit 4 4. The fourth condition is that they be done to a good end and with an vpright intention not that they may be masques and vizards to couer the vgly faces of crying oppression blood-sucking extortion cunning fraud and griping vsury from the eyes of the world for those that doe good workes to such ends are like their Father the Diuell transforming themselues into Angels of light and seeming to be Saints when they be very diuells and Sathans hell-hounds neither can such figge-leaues couer their nakednesse from the eyes of men much lesse from the eyes of God Nor that they may be trumpets to proclaime and blow our fame abroad in the world as b Mat. 6.2 the Pharises in giuing their almes caused a trumpet to be blowne before them c Ber. Ser. 30. in Cant. Quot enim quales piorum botros operum aut tulit iactantia aut faedauit inanis gloria for how many clusters of the grapes of good workes hath pride and vaine-glory corrupted and pluckt off from the vines that bare them Bonorum operum fines but the ends of our good workes must be these 1. Gods glory d Mat. 5.16 c. 6.9 Let your light so shine before men that they may see your workes and glorifie your father which is in heauen for that must be the prime end of our actions which Christ hath taught vs to make the first of our petitions namely that Gods name may be glorified And if we glorifie God by the fruites of righteousnesse here on earth hee will glorifie vs with a crowne of righteousnesse hereafter in heauen 2. The good of his Church and our Christian brethren whose good we must tender as our owne as fellow souldiers of the same campe fellow Citizens of the same city of God fellow-seruants of the same family and fellow members of the same mysticall body 3. The saluation of our owne soules which wee must prize more then the whole world Mat. 16.26 a Aug. in Psal 120. Noli facere nisi propter vitam aeternam ideo fac securus facies Haue no sinister intention in the doing of thy good workes but aime therein at thine owne saluation doe them to that end and thou shalt deale securely For a true Christian though he must renounce his owne merit in his well doing and suffering for Christs sake yet hee may haue an b Heb. 11.26 eye to the recompence of reward with Moses c 2. Tim. 4.8 to the crowne of righteousnesse with Saint Paul and d Heb. 12.2 to the glory set before him with Christ himselfe as a spurre to pricke him forward to well doing and a cordiall to comfort him in his suffering Yea hee may safely expect it also without all pride and praesumption yet not as due by his owne desert but by Gods faithfull promise e Psal 146.6 who keepes his fidelity for euer and f Rom. 2.6 rewards euery man according to his workes The good workes done to those ends may absolutely and in euery respect be termed good g BonuÌ„ triplex 1. In se cui fit sed non facienti for the Schoolemen distinguish of a threefold good worke 1. Good in it selfe and to him vnto whom it is done but not to the doer as when a man giues an almes to a needy person not out of charity but out of pride and vaine glory to bee seene of men 2. 2. Jn se facienti sed non cui fii In it selfe and to the doer but not vnto him to whom it is done as when out of our charity we bestow an almes vpon an idle person 3. 3 In se cui fii facienti In it selfe and to the doer and to him also to whom it is done as when wee giue an almes to one that truely wants not for our own but Christ his sake h 2. Sam. 9.7 As Dauid did good to poore Mephiboseth for Jonathans sake Applic. Let me exhort you therefore who with charitable Dorcas i Act. 9.36 are full of good workes and almes which ye doe not k Mat. 6.1 2. Pharisaically to cause a trumpet to bee blowne before you when ye giue your almes or to doe your good workâ— to be seene of men for then although yee haue the reward ye now looke for and hunt after vpon earth ye shall loose the reward which ye should looke for in heauen Vers 3. your temporall vaineglory will rob you of eternall true glory but doe them in secret and for the ends before specified and your Father which seeth you in secret will reward you openly Vers 4. And the lesse ye seeke for your owne glory on earth the more ye shall obtaine it the faster ye flye 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. Amâ—r i. Good workes to good ends ye shall vndoubtedly reape these fruites 1. Loue honour and reuerence among men so that they will reioyce to enioy and grieue to loose 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
ye haue robbed me in tythes and offerings c. and like the Eagle with the flesh that he takes from Gods altar carries a coale to burne his owne nest 3. O that euery vnconscionable Lawyer would thinke of this who if he put not on the Lyons skinne will put on the Foxes case and get by cunning vnder praetence of Lawe what hee cannot get by violence I taxe not you Reuerend Fathers of the Lawe I doubt not but you account Godlinesse your greatest Gaine and doing euery man right your greatest ioy for that will build you sure houses and bring you peace at the last But let me beseech you in the bowells of Christ not to suffer those that are vnder you to delay causes so long till the silly sheepe that goes to lawe for a locke of his wooll lost in the countrey loose his whole fleece in the City before hee end his suit for it is a common complaint among vs poore Countrey-men that a poore man were better giue away his coate than goe to lawe for it against a rich aduersary for let his cause bee neuer so iust and honest if his Aduersaries purse be stronger he shall neuer haue an end of it till he hath spent himselfe and lost his cause 4. O that griping Vsurers would thinke of this that secretly eate vp mens estates as the Moth consumes a garment or little wormes the heart of a great Oake Though this sinne may pleade praescription because the roote thereof is couetousnesse which is as auncient as the fall of man and the a 1 Tim. 6.10 roote of all euill yet b D. Fenton of Vsurie a learned Diuine late of this Church and City in a treatise of his against this sinne of Vsurie auerres and prooues substantially That neuer any Christian Church Orthodoxall or Haereticall defended it as lawfull as it is now practised among vs fince the world stood How then doest thou hope to dye a Christian if thou liue and dye an Vsurer which no Christian Church did euer approoue If it bee a condition required of him that will c Psal 5. â—5 enter into Gods Tabernacle that he lend not his money vpon vsurie how doest thou then that makest it thy trade and doest liue and dye in it hope to enter If euer therefore thou looke for remission of thy sinnes at the hands of God and saluation of thy soule repent speedily and make restitution It is the position of that iudicious and learned Father S. Aug. concerning euery sinne of this nature wherein our brother is really wronged by impairing his estate to increase ours vnlawfully d Aug. epist 54. ad Macedon Non remittitur peccatum nisi restituatur ablatum restitui potest .i. The sinne is not remitted by God vnlesse that which is wrongfully taken from our brother be restored if a man be able to make restitution for God will neuer forgiue nor receiue vs so long as wee vniustly retaine what is none of ours I know this is Colloguintida to the vsurers heart but he must swallow this bitter pill if euer he will bee purged from his finne But I spend too much time vpon those that e Psal 51.17 hate to bee reformed and haue stopped their eares like deafe Adders at the voices of better charmers for one saith truely of an Vsurer Poenitet expensi praeterea nihili Hee neuer repents of any thing but of his cost and expences Yet being called to this place which is reported to be the common Mart for this sinnefull trade I could not but speake something thereof it may please God for the conuersion of some for hee doth manifest his power in weakenesse and a Psal 8.2 out of the mouths of Babes and Sucklings hath ordeined strength if not yet for the discharge of mind conscience and deliuerance of mine owne soule 5. O that the couetous Merchant would consider this that doth engrosse commodities that he may haue Monopolies that is none sell but he and so sell at his owne rates whereby he doth grind the faces of the poore Tradesmen and eate out the bowells of poore buyers that stand in need of such commodities And the deceitfull artificer or Trades-man for now single trades are growne to be double and in one trade or occupation there be two skills the one of doing it truely the other of doing it deceitfully called the mystery of the trade which for the most part is a mystery of iniquity for now hee that knowes the falshood as well as the truth of his trade and can set a good glasse vpon bad wares is the most skilfull 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 cosenage and selling deceit doe buy with the price thereof if they speedily repent not their owne most certaine damnation Thus you see into how many intricate mazes Mammon doth leade men to their owne destruction Bee not therefore the slaues of Mammon least ye become the proprietaries of hell and damnation for as pride shut vp heauen against the diuell and gluttony Paradise against our first parents so couetousnesse is the key to open hell gates to the seruants of Mammon If therefore thou wouldest shunne the b Mat. 7.13 14. broad way and open gate to destruction and find the narrow way and streight gate that leades to saluation S. Bernard teacheth thee how to doe it c Ber. in Cant. sect 35. Jnuenisti plane sapientiae viam si prioris vitae peccata defleas si huius saeculi desiderabilia parui-pendas si bona opera exerceas aeternam beatitudinem toto desiderio concupiscas Thou hast found the way of wisedome if thou bewaile thy sinnes contemne the worlds vanities exercise thy selfe in good works and earnestly mind and desire heauenly happinesse 4. A fourth sort of these foolish builders on the sand are masqued Hypocrites who build their praesuming hope and confidence of their saluation vpon the sandy foundation of their fained holinesse for they haue a 2 Tim 3.5 forme of godlinesse but deny the power thereof These as a b D. Boyce Deane of Cant. in his Postill Reuerend and learned Diuine of our Church hath well obserued doe mocke God and the world 1. They mocke God and his word for where God saith Facite iustitiam worke righteousnesse they doe non facere sed fingere not doe but faine righteousnesse c Mat. 23.25 making cleane the outside of the cuppe and the platter but within are full of rottennesse and corruption 2. They deceiue men being Christians in lippe onely not in life making a masque of Religion or rather a very vizar with eyes nose and mouth fairely proportioned to all purposes For they will flocke and flye to the temples as doues to the windowes and lift vp the white of the eyes and sit at the Preachers feet as d Luc.