SAint Paul travelling from Malta to Rome sailed Act. 28. 11. in a Ship of Alexandria whose badge (by which Ships are usually discerned one from another) was Castor and Pollux. Gods Children are travel­ling hence to Heaven, and sailing through the turbulent waves of this troublesome World, to the tran­quil Haven of eternal happiness; though not in a Ship of Alexandria, yet in the bark of their bodies; their badg to discry them from hypocritical time-servers, and cog­nizance to discover them from such as call Christ Lord, Lord, but do not the things that he speaks, is not Castor and Polux, but he that heareth my word and doth the same, he is like a man that built a house, and digged deep and laid the foundation on a Rock, and when the waters arose, the floods beat upon that house, and could not shake it, for it was founded on a Rock.

The words (you see) are the cognizance of a sincere Christian, the very badge of a true beleiver, Metaphorical­ly deciphered out unto your view by these six subsequent things

First, by his care and providence, in building him a house.

Secondly, by his pains and industry in digging deep.

Thirdly, by his wisdome and discretion, in laying his foundation on a Rock.

Fourthly, by the ensuing perils and dangers, in the ri­sing of the waters and beating of the flood.

Fifthly, by the invalidity and weakness of those perils and dangers, in that they could not shake it.

Sixththly and lastly, by the cause and reason of its firm validity, for it was founded on a Rock. He is like a man which &c.

A sound and sincere Christian, is first described by his care and providence in building him a house, He is like a man which built an house. I find in Scripture four kindes of Builders. First, God himself. Secondly, Gods Ministers. Thirdly, one building up another. And Fourthly, every particular Christian building up himself.

The first kind of Builder is God himself: So the Psal­mist; except the Lord build the house, their labour is but lost Psal. 127. 1. that built it.

Now God he builds four sorts of houses. As First, a house of his providence, to wit, the great and glorious fabrick of this Universe, The Heavens declare the glory of God, and the firmament sheweth his handy work. Secondly, a house of his Psal. 19. 1. 1 Cor. 6. 19. spirit. Know ye not that your bodies are the Temples of the Holy Ghost which is in you, so the Apostle. Thirdly, a house of correction for those that are incorrigible. Tophet is or­dained Isa. 30. 33. of old, saith the Prophet Isaiah. Fourthly and last­ly, a white-Hall, a Star-Chamber, a house of glory, not made with hands, but eternal in the Heavens, so Saint Paul. 2 Cor. 5. 1. Let the house of Gods providence banish distrust, and teach us thankfulness. Let the house of his Spirit, bridle [Page 3] our carnal concupiscence, and induce us to consecrate our bodies a living sacrifice holy, acceptable unto God. Rom. 12. 1. Let his house of correction make us tremble at sin, and move us to newness of life. And lastly, let his house of glory instruct us to wean and withdraw our affections from the transitory things of this present World, and Phil. 1. 23. perswade us to a longing with Saint Paul, to be dissolved and to be with Christ which is best of all. And this of the first knd of Builders.

2. Gods Ministers are a second kind of Builders. For behold this day have I set thee over the Nations, and over the Kingdoms to pluck up and to root out, to destroy and to throw down, to build and to plant, its God own commis­sion Jer. 1. 10. to the Prophet Jeremiah. Now these they build three manner of wayes: Verbo, Vita & Precibus. By Preaching, by Practising, and by Praying.

First, By preaching, Peter lovest thou me? feed my Joh. 21. 17. Phil 3. 17. Lambs.

Secondly, by practising. Brethren be followers of me, and look on them which walk so as you have us for an exam­ple.

Thirdly, by praying. For this cause we cease not to pray Cor. 1. 9. for you, and to desire that ye might be filled with the knowledge of his wi [...]l in all wisdome and spiritual understanding, so St Paul.

3. A Third kind of Builder, is one building up ano­ther: Wherefore exhort one another, and edifie one another, even as ye do, so the Apostle Jonathan must build up David, 1 Thes. 5. 11. and David Jonathan. Brethren if a man be suddenly taken in any offence, ye which are spiritual restore such a one with Gal. 6. 1. the spirit of meekness, the word in the Original is [...] build him up by putting him in joynt again.

4. The Fourth and last kinde of Builder, is every par­ticular Christian building up himself. So Saint Jude in his Jude vers. 20. [Page 4] General Epistle. But Beloved edifie your selves in your most holy faith. And this is he that heareth the word of God and doth it: This is he whose foundation is faith, and whose house is good works. Bonav. Similis est hic aedificanti domum pe [...] profectum virtutum, so Bonaventure; this is he which is like a man that built an house.

Obs. Gods Children they are not careless hearers but careful builders: Their Religion rests not in the ear, rowles not in the eye. floates not on the tongue, nor in a word doth it only consist in the bare shew of outward holiness; No, no, its foundation remains in the heart, and its rootes in the inner man: They hear the word and keep it, and bring forth fruit with patience, so our Savi­our tells us; they seek not so much to seem, as indeed to be religious; they are therefore builders not of slight Luk. 8. 15. or superficial boothes, but of solid and substanstial build­ings; [...], He is like a man that built an house. Dyonis. Carthus. Qui verbis Christi obedit spiritualem demum, secretum (que) mentis thalamum, el virtutum, aedificati­onem, bonorum (que) actuum nexum fundat so Dyonisius Carthu­sianus. He that yields prompt obedience to Christs com­mands builds himself a spiritual house, a secret Cabinet of his mind, a building of vertues, and a close compacted te­nement of good deeds. Good works beloved they are the structure of every Christian builder, the inseparable com­panions of every true beleiver. This is a true saying saith Saint Paul, and these things I will that thou shouldest af­firm; Tit. 3. 8. that they which have beleived God, might be careful to shew forth good works. Faith must be shewed by good works: For as the body without the spirit is dead, even so, Faith without works is dead also Saint James. James 2 18.

Faith therefore though it be the foundation of good works and evidence of things not seen, yet it is nothing worth if works be wanting, nor can it justifie any man be­fore God, unless by good works it self, be justified before men. Was not Abraham our Father justified through good James 2. 21. works, saith Saint James, when he offered Isaac his Son up­on the Altar that is, was he not by his works known [Page 5] and found to be justified? Did not Jobs works thus ma­nifest his faith? Who was no less than eyes to the blind, feet to the lame and a pittiful Father to the distressed poor, as he testifies of himself. Yea as possible it is to separate light from its fountain the Sun, as good works from saving Job 29 15, 16. Tit. 1. 16. faith the mother.

Use 1. What then shall we think of all those that have on­ly a form of Godliness denying the power thereof: Such as profess that they know God & yet by works deny him, and are abominable and disobedient, and to every good work even reprobates, as St Paul speaks of them to Ti­tus. Surely beloved these though perhaps they may acount themselves in the number of Gods faithful builders, yet are they indeed no better than Babel builders, building to themselves nothing else but aerial Castles of sad and sempiternal confusion; clouds they are without water carried about of windes, corrupt trees without fruit twice dead, and pluckt up by the roots, wandering Stars to whom is reserved the blackness of darkness for Jude vers. 12. evermore, so Jude in his general Epistle verse 21. Serpit hodie putrida tabes hypocrisis per omne corpus Ecclesiae & quo tolerantius eo desperatius, eo (que) periculosius quo com­munius. Bern. The corrupt consumption of counterfeiting hy­pocrisie creeps at this day through the whole body of the Church, which is so much the more desperate, so much the more dangerous, by how much the more indured, by how much the more common 'twas the complaint of good Saint Bernard in his time, and I would to God there were not as great need at this time for me to make it mine; for do no not all, or at least, most of all, slighting sincerity, content themselves with the bare shew and formality of Religion? Nay, which is worse, is not religion commonly made a cloak to palliate deformed vice, which seldome or never dare shew her self in publick, unless she steal the robes of vertue, and actuate her mischeif with sly hypo­crisie: Is not Pharisaical avarice now vailed under a pre­tence of long prayers as sometimes we read it was in our Math. 23. 14. blessed Saviours time? Is not Herodians cruelty now co­vered [Page 6] over with the vizard of holy devotion as heretofore it was with a [...], that I may come and Math. 2. 8. worship him? Yes, yes, we are I fear most of us all like whi­ted tombs appearing beautiful outward, but are within full of rottenness: We have fair leaves but foul fruit, good words but no good works, and yet we would be count­ed in the number of Gods faithful builders too; but let us not, O let us not dear Brethren I beseech you, any longer deceive our selves with a vain conceit of couzening God, who is not mockt like men with shadowes, nor yet mislead like us with outward shews. Let us not think to mask our impiety from his omniscient Majesty under religious pretences, nor yet to muffle our hypocri­sie under the garment of zealous devotion. No, no, Bonav. Ostensio enim reverentiae in ore fallax est, nisi adsit pariter exhibitio obedientiae in opere as Bonaventure well observes; in vain do they honour God with Isa. 29. 13, 14. their lips, whose hearts are farre from him, so the Prophet Isaiah. Who shall ascend into the Mountain of the Lord? Psal. 24. 3, 4. and who shall stand in his holy place? 'twas the question of worthy David, and his answer immediately follows, even he that hath innocent hands and a pure heart, that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour. Chrys. Answer me now O dissembling hypocrite (saith Saint Chrysostome) if it be good to appear good, why wilt thou not be, that which thou wouldest fam ap­pear to be? And if it be ill to appear ill, why wilt thou be that which thou wouldst not appear to be? but if it be good to appear good, 'tis than farre better to be good: and if it be ill to appear ill, 'tis farre worse to be ill; be therefore that which thou appearest, or else appear what thou art, so farre Saint Chrysostome. Check now thy self thou vermonger, that with a madding thought thus chasest fleeting shadows: for frivolous it is for thee exter­nally to profess thy self the servant of Christ and yet to wear the devils Livery. In vain it is for thee to acknow­ledge God to be thy only Lord in publick prayer, and yet to obey in all things the world, the flesh and the devil in [Page 7] thy private practise: Yea impious it is to be thus the di­vils 1 Cor. 4. 20. Rom. 2 13. builders in substance and Gods only in shew; Non e­nim in verbis situm est regnum Dei, for the Kingdome of God is not in word saith the Apostle: Non Auditores sed factores legis justificabuntur; not the hearers but the do­ers of the Law shall be justified, so the same Apostle Quid Iam. 1. 22. vocatis me domine, domine, &c. Why call ye me Lord, Lord, and do not the things that I speak saith our Saviour. Be ye therefore doers of the word, and not hearers only deceiving Math. 7. 21. your own selves, so Saint James. For not every one that saith Lord, Lord, shall enter into the Kingdome of Heaven, but he that doth the will of my Father which is in Heaven, so likewise our Saviour Christ. Labour not therefore a­ny longer (dear Brethren) I beseech you to cover your nakedness with the fig-leaves of vain-glorious hypocrisie, but now at length indeavour to compass your loyns with the girdle of sincerity, that so ye may be found of God, not fictitious, but faithful builders, not supine, but in­dustrious doers, which is the second thing, by which a sound Christian is here described, viz. by his pains and industry in digging deep, and cometh next in order to be spoken of.

‘ [...] qui fodit & fodit in altum, which digged, and digged deep.’

Idlenss (beloved) is a cruel stepdame to vertue, and want of employment, the most corrupting fly that can blow in any humane mind. Ezek. 16. 49. By this Egistus grew adulte­rate, by that the Sodomites incestuous He therefore that would be a good Christian, he must take pains, he must dig deep Bonav. Per descensum humilitatis as Bonaventure speaks, Stella. Dura poenitentiae opera exercendo, so Stella commenting on this place. We must not think to go to Heaven with a wet finger, 'tis not a Lord have mercy on us will bring us thither: No, Beloved, we must be digged, yea and deep digged too here in Gods vineyard, before we can come to receive our reward: We must weep, we must watch, we must pray in the evening, morning and at noon-day, and that instantly: We must search the Scri­ptures [Page 8] with diligence, read Gods word with delight, and meditate in the same with continuance both day and night. Non est à terris mollis ad astra via. The way to Heaven is no easie way, 'tis no going thither in a Fea­ther bed: Menand. [...], if thou wilt be happy thou must labour for it, so Menander: Many there are I know who fain would go to Heaven, but loth they are to take the pains: gladly would they enter in at the streight gate that leads to life, but loth they are to strive: yea and willingly would they receive the penny, but loth they are to undergo the labour. Sed numen non favet otiosis nec pigris, vult enim sua munera ad nos per nostram venire indu­striam, so Plutarch. The supreme power cares not (saith he) for sluggish and sloathful persons, but will have his gifts come to us through our own industry.

Applic. Away then, away, I say, with that dangerous and diabolical suggestion of Satan; if I am predistinated to salvation, I shall certainly be saved: I'le therefore take neither care nor pains, but live as I list. No, no, beloved our industry must co-opperate with the grace of God inciting us, and diligence must be given to make our calling and election sure, so Saint Peter tells 2 Pet. 1. 10. us. For though it be most sure in Gods electing purpose: Yet can no man know the certainty of it, but only by this, viz. by yielding prompt obedience to Gods command­ments, by joyning vertue with faith and with vertue knowledge, with knowledge temperance, and with tem­perance patience, with patience godliness, with god­liness brotherly kindness, and with brotherly kindness 2 Pet. 15, 6, 7. 8. love: For if these things be among you and abound, they will make you that you neither shall be idle, nor unfruit­ful in the acknowledging of our Lord Jesus Christ so farre Saint Peter.

Ʋse. 2. Be admonished now therefore O ye fruitless fig-trees at length to bring forth fruit worthy of repentance, and cumber not the ground here in Gods vineyard with barren idleness: Let not your Talent which God hath lent [Page 9] you lye rusting in a napkin, but now imploy it to the best advantage; and if you would be partakers with Gods children in their happy recompence, be you sure then to participate with them in their laborious paines. Socra­tes I remember, reports of one, that quenched his ardent desires of going to see the olympick Games, with the thought of the tedious travaile thither; but farre be this from us beloved: Let not the conceit of a painful passage to eternal happiness, deterre any of us from under­taking this so profitable though painful a journey thither, nor drive us with the unjust Steward in the Gospel, to Luk. 16. 3. a quid faciam? fodere non valeo: to a what shall I do? I can­not dig No, no, Hierom. Nam nullus labor durus, nullum tempus longum videri debet, quo gloria aeternitatis acquiritur as St Hierom speasts No labour ought to seem great, no time to be esteemed greivous, by which eternal glory is attained. There was never good thing easily come by. The Hea­then man could say, that the Gods did sell knowledge for swet; and so may I say, that our God sells Heaven for industry; Plutarch. wherefore my beloved brethren, work, yea and dig out your salvation with fear and trembling, fight the 2 Tim. 4. 7. 1 Cor. 9. 24. 1 Cor. 15. 58. good fight, and so run the race of Christianity here, that ye may obtain the Crown of immortality hereafter: Be ye stedfast and unmoveable, and abundant alway in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. And thus I pass from this second thing by which a sincere Christian is here described, viz. from his paines and industry in digging deep, unto the third, which is his wisdome and discretion, in laying his foundation on a Rock.

‘ [...]. And laid his foundation on a Rock.’

The Papists though perhaps hitherto may seem to ap­propriate this description to themselves alone, or at the least to challenge a priority in it before us Protestants, and that because they are most beautiful builders in works of merit, most industrious laborers in painful pilgri­mages, [Page 10] yea, and most deep diggers too, even under Par­liament houses; yet because they are defective in this third thing, by which a true beleiver is here described, viz. because they want wisdome to lay their foundation on a Rock, they are therefore hence excluded from among the number of Gods faithful and fruitful builders, who do not only build houses and dig deep, but lay their founda­tion also upon a Rock: Posuit (que) fundamentum supra petram: And laid his foundation on a Rock. Positio est or do partium in loco, so the Philosopher: Position is the true ordering of seve­ral parts in their proper place; hence therefore after the removal of all impedimental rubbish taken away by our digging deep, immediately here followeth a positio fun­damenti, a laying a foundation. Which foundation is faith in Christ: for other foundations can no man lay saith the 1 Cor. 3, 11. Apostle. Now this foundation of faith must be laid upon a Rock, even upon that spiritual Rock Christ Jesus, as the 1 Cor. 10. 4. same Apostle speaks, Non super petrum, sed super petram: Not upon Peter, nor yet his successors (the Popes I mean) as the Papists would fain have it meant; but upon that firm, sollid and immoveable Rock of Peters confession Math. [...]. 16. 18 (Thou art the Son of the living God) upon this Rock will I build my Church saith our Saviour: As if he should have said, upon this thy firm confession by which thou dost acknowledge and beleive me to be Christ the Son of the living God, will I build my Church, Flock and Family, and them will I endue by my spirit with the like faith in me. That confession which thou hast made, shall be the foundation of all beleivers, so Theophylact. Supra Petram aedificat, qui supra Christum aedificat so Stella, He that buildeth and layeth his foundation on Christ buildeth and layeth it on a Rock.

Four reasons I find, why Christ may and that not un­fitly be resembled to a Rock.

First, Because a Rock is a sound, firm and stable stone, Petca enim est rupes penitus immobilis: on which who­soever buildeth, buildeth most strongly, buildeth most surely. Christ in like manner, is a stone, yea, a corner [Page 11] stone, utterly unmoveable, He that buildeth on him, buildeth most firmly, buildeth most safely, against whom Math 16, 18 the Gates of Hell cannot prevail.

Secondly, a rock is a stone, as well of offence as defence; it defendeth and keepeth from ruine that which is built up­on it: so likewise doth it offend and break to peices all obstacles, that shall justle against it. Christ in like man­ner is a stone of offence as well as defence: as he defend­eth and keepeth his Elect that are founded and built upon him from ruine and destruction: So likewise doth he of­fend and break to peices like potters vessels all wicked and ungodly obstacles, that shall jussel against him, to them is he made a stone to stumble at, and a Rock of offence as Saint Peter speaketh. And that they that justle against Christ thus, must needs be confounded: hear what our 1 Pet. 2. 8 Saviour Christ himself saith; Whosoever shall fall on this stone he shall be broken, but on whomsoever it shall fall it will dash him to pieces.

Take heed therefore (beloved) of justling Christ, either Math. 21. 44. by your contemptuous mocking of his service: or disdain­ful deriding of his servants, lest the like confusion seaze on you, that sometime fell on Julian that justling Apostata, which constrained him in horrour of heart to confess and to cry out, Sozom. Vicisti Galilee, vicisti Galilee.

Thirdly, A third reason why Christ is resembled un­to a Rock, is because that hence did refreshing water sometimes gush out and that in abundance for the miracu­lous releife of the children of Israel in the dry and thirsty wilderness. And Moses lift up his hand and with his Rod he smote the Rock twice, and the water came out abun­dantly. Numb. 20. 11 Ps. 78. 15, 16 Wisdom 11. 4 He cleft the Rock in the wilderness, and gave them drink as out of the great depth. He brought floods also out of the stony Rock, so that it gushed out like the Rivers: so the Psalmist. And again, when they were thirsty, they call­ed upon thee and water was given them out of the high Rock, and their thirst was quenched out of the hard stone. [Page 12] This, all this Saint Paul explaineth, and applyeth to Christ. And the Children of Israel did all drink the same spiritual drink for they drank (saith he) of that spiritual Rock that followed them, and that Rock was Christ.) This 1 Cor. 10. 4 Rock was struck for our transgressions, and broken for our iniquities, as the Prophet Isaiah saith. From whence floweth unto all Gods children that live in the dry and thirsty wilderness of this wicked world, most large re­freshing Isa. 53. 5. streams of living water, Salientes in vitam ae­ternam, springing up unto everlasting life: as our Savi­our Christ himself telleth us.

As therefore the children of Israel in their dry necessi­ties quenched their souls with the sweet streams that Jo. 4. 14. issued out of that typical Rock in the wilderness: So let us beloved, in all our dry dolours and thirsty distresses, run unto this Rock of Christ, refresh our parched souls. Psal. 46. 1. with the living fountains of his holy Gospel, and quench our thirsty hearts with the most comfortable waters of his evangellical promise.

Fourthly and Lastly, Christ is resembled to a Rock, because a Rock is a receptacle for innocent Doves to pre­serve them in safety from the piercing claws of devouring Birds; so likewise is our Saviour Christ a receptacle for all faithful, simple, meek, harmless, Dove-like Christi­ans, to defend them from the raging malice of all the malignant Kites of the World that would devour them; he, he is the Rock of our salvation, and present help in trouble. A Rock (beloved) beyond the reach of all, though never so malevolent adversaries, in whose cliffs the Dove like-Christian abides most safely, on which he builds most surely: Statuit (que) fundamentum super petram, And laid his foundation on a Rock.

Obs. It is then you see the duty of every good Chri­stian not to build on merits, but to lay their foundation on a Rock: not to trust confidently in their own deserts, but to rely faithfully on Christs deservings. The Father [Page 13] of the faithful built not on merrits, But laid his foundati­on Gen. 15. 6 a Rock: For Abraham believed in God, and that was accounted to him for righteousness. Behold, he that lift­eth up himself, his minde is not upright in him, but the Habac. 2. 4. just shall live by his faith. To trust then in our selves, or in any worldly thing besides, is never to be at quiet: The only rest is to rely upon God by faith (for being ju­stified by faith we have peace with God, through Jesus Rom 5. 1. Christ our Lord.

The reason of the point, or cause why Gods children ought not to rely on good works is evident; For by faith 2 Cor. 1. 24 Gal. 2. 16 ye stand saith the Apostle. And again, We know that a man is not justified by the works of the Law, but by the faith of Jesus Christ, so the same Apostle. Be it known unto you therefore men and brethren, that through this man is preach­ed unto you the forgiveness of sins, and from all things which ye could not be justified by the Law of Moses, by him eve­ry one that beleiveth is justified, so Saint Paul. Act. 13. 38, 39

Good reason therefore have we, to distrust our selves and to disclaim our own righteousness, seeing that in us there dwelleth no good thing; seeing we are all gone out of the way, and that there is none that doth good, no not Rom. 7. 18 Psal. 14. 3 Isa. 64. 6. one: In a word, seeing that we have all been as an un­clean thing, and all our righteousness as filthy cloutes. And great reason have we to lay the foundation of our faith on the Rock of Christs merrits, who of God is made unto us wisdom, sanctification, righteousness and redempti­on as Saint Paul expressly telleth us. 1 Cor. 1. 30

Applic. How grossely then do they erre, that forsaking this Rock, fasten their foundation chiefly on the fickle sand of good works, and that as Maldon in loc. Rom. 7. 24. Firmissimum salutis suae fundamentum, as Maldonat the Jesuite on this place. Whenas (alass) who knows not how miserable, and how wretched we are in our selves, carrying alwayes about us, no less than a body of death, from which with the Apostle we may well cry out, who shall deliver us? If [Page 14] therefore I would justifie my self (saith Job) mine own mouth shall condemn me, if I would be perfect, he shall judge Job 9. 20. me wicked. And again, If God found no steadfastness in his servants, but layed folly upon his Angels, how much more in them that dwell in houses of clay, whose foundation is in the dust? Well therefore may we pray, even the best of Job 4. 18, 19 us all, with holy David, Ne intres in judicium domine, Enter not into judgment O Lord with thy servant, for in thy sight shall no man living be justified. For indeed (beloved) Psal. 143. 2. the most perfect keeping of the Law, and the exactest observation of Gods commandments that can in this life, by any be performed, deserveth in it self, no reward, nor can it of it self profit us to justification; for when we have done all those things which are commanded, our Saviour Christ himself, hath yet wished us to confess, that we are still but unprofitable servants. And if unprofitable Luke 17. 10 then, when we have done all that is commanded us, see­ing we have done no more than was our duty to do; how much more unprofitable, how much more un­deserving are our weak endeavours, which come so short of fulfilling the least commandment? Hence Saint Ber­nard, Ber. Ser. 52 Hoc totum hominis meritum, si totam spem suam ponat in eo qui totum salvum fecit: sufficit ad meritum scire, quod non sufficiant merrita. This is the whole merit of man, if he put his whole confidence in him that saved him: it is merit enough to know, that merits are not available. For grace ye are saved through faith (saith the Apostle) and that not of your selves it is the gift of God, not Eph. 2. 8. of works, least any man should boast himself. Hence Saint Augustin, Saint Aug. Quisquis tibi enumerat vera merrita sua, quid tibi enumerat nisi muneratua? Whosoever numbreth, or reckoneth up his merits unto thee: what doth he number or recount to thee, but thy gifts unto him?

Let Papistical merit mongers therefore (if they will) brag still of the condignity, and boast yet of the congruity of their good works; we with the Apostle, will through the spirit, wait for the hope of righteousness through [Page 15] faith. Let them I say, go if they please, unto the All­mighty clad in the polluted garments of their own righ­teousness, with a Da mihi quod merui: We like true Is­raelites, will expect our heavenly fathers blessing in the perfumed garments of our elder brother: In a word let them (if they will) like superficial Carpenters content themselves with specious structures, on sandy foundations, we like substantial Builders, will comfort our selves with sollid erections on sure foundations, Hofm. Profecto stulti sunt, qui tantum aedificant splendide, & non utiliter: Et stulti sunt qui sibi satisfactum putant, si solum numerentur, inter Electos, etiamsi non numerentur cum electis, so Hofmister. Truely (saith he) they are fooles who build only for shew and not for profit, and they are fooles that think it e­nough for themselves to be accounted here of the Elect, although hereafter for want of a good foundation, they be not numbred with the Elect. It is the root (beloved) that susteines the tree, and the foundation that supports the building. Stella. Structura quamvis exterius magnifica sit, & altitudine excellens, firma tamen non erit nisi solido fir­mo (que) nitatur fundamento, so Stella. The building (saith he) be it never so sumptuous, never so stately, never so lofty, yet will it not be stable, unless it be grounded on some sollid and firm foundation. Our spiritual build­ing in like manner, be it never so specious, be it never so glorious to the eye of the world, yet will it not be 1 Tim. 6. 12, 19 permanent, except it be grounded on a firm foundation: unless its foundation be laid upon a Rock: Statuit (que) fun­damentum supra petram: And laid his foundation on a Rock.

Dig not, O dig not then to your selves any longer broken cisterns that will hold no water, build no longer on sandy foundations, that will withstand no weather, but fight the good fight, and lay the good foundation, that when the waters do arise, and the floods do beat upon your buildings, they may not shake them: which is the fourth thing by which a sincere Christian is in my Text described: Namely by the perils and dangers immedi­ately [Page 16] ensuing his discretion in laying his foundation on a Rock; and comes now next in order to be spoken of.

‘And when the waters arose the flood beat upon that House.’

A true Christian can no sooner be built upon the Rock, but he must instantly look for storms of affliction; a true convert can no sooner be ingrafted into Christ, but he must suddenly expect to undergo the Cross: Gods Elect children can no sooner lay their foundation on this Rock of Christ, but presently the bitter waters of distasteful affli­ctions will arise, yea, and the sorrowful floods of horrid tentations will beat upon their buildings. Is Saint Paul 2 Cor. 12. 7. Psal. 102. 3, 4, 5, 6. John 6. 4. 7 built upon this Rock? He shall have a thorn in the flesh, a messenger of Satan to buffet him. Is David a man after Gods own heart? He shall be much perplexed with many miseries. Is Job an upright man in the Land of Ʋz, He shall suffer many afflictions. In a word, as Paul when he came to Macedonia, so we, even every one of us, so soon as we look towards Jerusalem which is above; so soon as we make a conscience of sin, we shall be troubled on every side: fightings without and terrours within: fightings without with open and professed enemies to 2 Cor. 7. 5 the truth, and fears within from false brethren, fighting without by the continual assaults of outward tentations, and fears within by spiritual derilictions, and conflicts with despair.

To such conflicts and assaults the dearest of Gods chil­dren are subject in this their pilgrimage here, and if you would have a reason for it, it is evidently this, viz. be­cause they are now become the devils open enemies, they [Page 17] must therefore look to be assaulted, both by stratagems and violence. The devil like a cunning fowler, spreads his nets, for them only that are out of his clutches, not for them that are in his own custody. No Prince maketh warre with his Loyal Subjects. The wicked are as sure as temptation can make them: to them therefore he speaks as freindly as Holofernes sometime did to Judeth: Fear not in thine heart, for I never hurt any that would serve Nebuchadnezzar the King of all the earth; so he al­so, I never molest any that are content to serve me, the Prince of the present world, as he is termed, Jo. 14. 30.

Q But why may some man say, doth God permit the wa­ters of affliction to arise, and the floods of temptations thus to beat upon his childrens buildings?

A. Truely beloved the reasons for it are many, but I will satisfie my self, and I hope content you also with these three following.

First, God suffereth the waters of affliction thus to arise against his own children, that he might the better manifest his anger against sin, that all may take notice if he spare not his own children, but and if judgment begin at their houses, what the wicked may, nay what they must expect, and where the ungodly shall think to appear.

Secondly, Therefore doth God permit the floods of temptations to beat upon his childrens buildings, that he might thereby manifest unto the world the fidelity of his chosen; now I know, saith God to Abraham, that thou fearest God: Not that God was ignorant of this be­fore his bitter tryal of him, by commanding him to sa­crifice his only Son, but that by this fact of his, he might make known that his obedience unto others. God by this extraordinary act of self-denyal, made Abra­hams faith and obedience manifest to others. Not unfit­ly therefore are Gods children likened to spices, whose odoriferous savour is then strongest smelt, when they are [Page 18] soundliest pounded. Saint. Greg. Virtus per quietem se exercuit in Job, sed virtutis opinio commota per flagella fragravit saith Saint Gregory.

Thirdly, and lastly, therefore doth God permit both the waters of affliction to arise, and the floods of tempta­tion also to beat upon his childrens buildings, that he might preserve them in safety from that great gulf of pre­sumptuous security, and that he might keep them from the stragling by paths of eternal destruction, who other­wise Psal. 119. 67. would be too too apt to start aside, and with David before his affliction to go astray, the best ground untlled soonest runs out into rankest weeds: Such are Gods chil­dren, sudenly overgrown with security ere they are aware, unless they be often exercised with Gods plough of af­fliction. Greg. in Mor. Electis suis ad se pergentibus dominus hujus mun­di iter asperum facit, ne dum quisque vitae presentis requie, quasi viae amenitate pascitur, magis eam diu pergere, quam citius pervenire delegit: ne dum oblectatur in via, ob­liviscatur quod desiderabat in patria: so Saint Gregory. God (saith he) permitreth his childrens pilgrimage here to be very bitter, and extream sharp, least any of them should be so far in love with the pleasantness of the path, as to forget what they so earnestly desired in their country to come. Crosses therefore though in themselves they be bitter arrows, yet are they shot from a loving hand, and 1 Sam 20. 10 therefore become like to Jonathans sometime shot to David, serving only for directing caveats. Apollonius writeth of certain people, that could see nothing in the day, but only in the night. Many Men I am sure, are so blinded in the Sunshining day of prosperity, that they then see nothing belonging to their good, only in the night of misery are their eyes open, and to them Schols crucis is converted into Scholam lucis: which is the third and last cause I mentioned why God permits the waters of affliction to arise, and the floods of sorrows sometimes to beat upon his childrens buildings. From which I pass unto the reasons why afflictions (as I conceive) are here [Page 19] and elsewhere too in Scripture compared to waters, which are likewise these three following.

• First, Propter confluentiam. For their confluency.
• Secondly, Propter utilitatem. For their utility.
• Thirdly, Propter salsitudinem. For their saltness.

First, I say for their confluency: for as one waye fol­loweth, and falls on the neck of another, even so do af­flictions in the righteous pursue each other: One deep calleth another as the Psalmist speaks: They come so thick upon them as stormy waves at sea: a perspicuous Psal. 42 7. example of this we have in Job while he was yet speaking (saith the Text) came anoth [...]r; and then while he was yet speaking came another: and again while he was yet speaking came another, &c. We live here beloved in an Job. 1. 16, 17, 18. ocean of troubles, wherein we can see no firm Land: One wave falling on the neck of another ere the former have wrought all his spight; mischeifs strive for places as if they feared to lose their roome, if they hasted not: this for their confluency.

Secondly, afflictions are likened to waters in regard of their utility, in respect of their profit; for as the one serves to cleanse the outward, so doth the other serve to purge the inner man. Davids experience shall be a sufficient proof of their utility, in this respect who by them was reduced from his erroneous straglings, to a constant keep­ing of Gods commandments. Neither are waters profita­ble onely for purgation, nor afflictions onely for restau­ration, but both also for transportation. For as without Ps. 119. 67. the benefit of water, we cannot pass into another country as France, Spain, or Italy; so neither can we pass from hence to Heaven, without the benefit of affliction: there is no going thither unless we saile through the salt waters of affliction: witness that holy Apostle who constantly averreth, That we must through many afflictions enter in­to the Kingdome of God. But happy beloved, yea thrice Acts 14. 22. [Page 20] happy are those mishaps that make a way to a greater per­fection: and this for their utility.

Thirdly and lastly, afflictions are resembled to waters, because of their saltness and harshness to be endured. See water though for curing of the itch and many other things it be very soveraign, yet by reason of its extream saltness it is very unwelcome unto most mens pallates. Afflictions in like manner though they are very wholsome and profitable to heal all spiritual diseases in regenerate men and therefore in one place especially [...]ommended by the Apostle for the curing of itching eares. Yet are they allso salt and harsh, very distastful and wondrous dif­ficult to be endured even of the very best of Gods chil­dren; 2 Tim. 4. 3. we need not travail any further for an example of this than to our Saviour Christ himself whose words were these, Father if it be possible let this cup pass from Math. 26. 39. me. The way to Heaven beloved, is by the gates of Hell, and like that which Jonathan and his Armour-bearer 1 Sam. 14. 13. passed, Rocky, Foul and Thorny. No sooner do the wa­ters arise, but presently the Floods do beat upon the house; And when the waters arose, the flood beat upon that house.

A threefold Flood I find that beateth upon all Gods childrens houses.

• First, A Flood of sin.
• Secondly, A Flood of sorrow, and
• Thirdly, A Flood of godly anger.

First, A Flood of sin: I know my iniquities, (saith Da­vid) and my sin is ever before me, And O wretched man that I am (saith Saint Paul) who shall deliver me from this Psal. 51. 3. Rom. 7. 24. body of death? There is a Flood of sin.

Secondly, A Flood of sorrow: I say the truth in Christ, I lye not, my Conscience bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in Rom. 9. 1. my heart: So the same Apostle. These two like Hypocra­tes [Page 21] twins, go alwayes hand in hand; there was never sin without sorrow, nor ever sorrow without sin. All disho­nest actions, are but earnests laid down for succeeding sor­rows.

Thirdly, the third kinde of flood that beateth on Gods childrens houses is the flood of Gods anger: And of this the Prophet David complaineth thus: Thine indignation Psal 88. 6. lyeth hard upon me, and thou hast vexed me with all thy storms. This flood of Gods fury hath much beaten upon us, and that for many yeares together. You cannot for­get that fearful flood of civil war and intestine dissentions Jer. 48. 12. 2 Sam. 21. 17. amongst us: When God sent unto us (as he did unto Mo­ab) such as emptyed our vessels and brake our bottles, and quenched (for a time) the light of our Israel. You must needs remember the next flood of forraine War at Sea, that beat so sorely against our buildings. You cannot forget the next flood of Plague and Pestilence that swept away so many thousands. And to name no more at present, you must needs remember that fiery flood of Gods fury: Flu­vius Dan. 7. 9. 10. igneus rapidus (que) as the Prophet Daniel expresseth and renders it, shewing the inevitable and consuming force of Gods Judgments. You cannot I say, forget that fiery flood that but lately beat down so many stately buildings in the Metropolitan City of this Kingdome. Well, what good effect have all these floods produced in us all this while? What amendment is there in the rich? What reformation is there in the poor? Alass, alass, but small I fear: For who doth not see what a deluge of pro­phaness and impiety doth yet overflow the Land? Are not Gods good creatures too too much still abused in surfeiting and drunkenness? in rioting and wantonness, in strife and envying? Are not people still as prophane, still as irri­ligious, still as ungodly, still as sinful as ever? Lay it to heart beloved, and know, that the Lord hath more floods to power forth upon us, if these prevail not to reform us.

Applic. to the Judg. Give me leave, now (my Lord) first to address my self to your Lordship, for the begging of your assistance, to prevent the future floods of Gods anger from falling on us, and that by your impartial distribution of Justice; you are set in Gods place, you are to walk in Gods path, and to be a follower of him, who is no prosopoleptick, with whom there is no respect of persons. Let me (I beseech you) move you to that which you both know, and I Rom. 2. 11. presume are ready to put in practise also; you know the saying of the Poet.

I shall only add good Jehosaphats caveat to the Judges Chr. 19 6. in his time, which is this; Take heed what ye do, for ye ex­ecute not the Judgment of man, but of the Lord, and he will be with you in the cause and Judgment, that is, he will be with you, to preserve you if you do justly, or else he will be with you, to punish you, if you do the contrary.

To the Sheriff Next a word to you Mr. Sheriff, for your assistance al­so to prevent the future floods of Gods anger from fall­ing on us; Ezek. 17. 18, 19. and Mat. 5. 33. and to this end let me request you Sir to know your place, and to consider your oath, look to your un­der officers that they abuse not poor men with exactions, nor the Country with exorbitancies.

To the Iusti­ces. Next I turn to you (much honoured Justices and Gen­tlemen) let me I beseech you, crave your assistances also herein; which that you may the better afford, I pray be pleased to call to mind your several oathes, remember to what you are sworn, and be not remiss, nor negligent in the performance of them. You have good Law and Au­thority to punish swearing, whoring, drunkenness, pro­phanation of the Lords day, and other enormities: Oh have a zeal for the due execution of such good Laws. When any come to you for justice against such offences, [Page 23] put them not off with Gallio that deputy of Achaia, who would be judge of no such matters. Gentlemen you are call­ed (Sheilds) Ps. 47 9. The Sheilds of the earth belong un­to God, [...]aith the Psalmist. Your place is to stand between Acts 18. 15. God and the people, and by your timely censuring and punishing of known sins, to prevent the floods of publick plagues from flowing in upon the Land wherein ye live. You are termed also (Healers) Would God you would go to the quick, and heal our breaches in the causes thereof. Town and Country are sick of separation, and swarm with scismaticks, that in things but ceremonial peevish­ly spurn at the grave authority of the Church; and out of a needless nicety are theives to themselves of those be­nefits which God hath allowed them, Good Laws there are to reclaim them, to suppress their Conventicles, to re­strain their seditious spirits, but there is but little or no execution of them; Gallio careth not for these things. Gentlemen, it is not material how good a mans will be, if the executors, who are put in trust, do not perform it. The Laws I may call Gods will, and the will of his vice­gerent (the King) it is no matter how good they be, if those who appointed executors, neglect to put them in execution. In this case they are no better then scare­crows, which being set up in the fields by Husbandmen to keep away birds, at the first view are somewhat terri­ble to the fowles, but after a while seeing them still in the same place, and doing nothing, they make bold with them and sit on their heads, yea and worse then that too. So beloved, the Laws though never so dreadful at first if they be not duely executed by them that are in place▪ to do it, they grow in contempt, and give occasion to re­fractory spirits to go on with boldness in their perverse and wilful wayes. You may take this from Solomon, who well observed it, and tells you, That where sentence is not executed speedily against an evil work, the hearts of the sons of men, are fully set in them to do evil. Where Justice is delayed, there sin reigneth. And will not this bring a flood upon us think you in the end, if not timely prevent­ed? [Page 24] Liberty hath lost us many already, and will lose us more yet if it be not looked to in time, Gentlemen.

In the name of God therefore let me implore your helps: O men of Israel help! Be you I beseech you Pris­cilla's and Aquila's, helpers in Christ Jesus: So shall ye be Rom. 16. 3. Epinetusses too, even praise worthy for it: So shall ye be Portae & introitus aliorum, as Saint Chrysostome well ob­serves on Rom. 16. 5. so shall ye be Ports, Gates, good passages, and safety inlets to many poor souls, that else might perish through peevish self-willedness. Oh beloved, that you would be of good Josiahs temper to take away the abomination of stubborn separation, from all that are under your several jurisdictions! That you would do as he did, Even compel them to serve the Lord their God, in the 2 Chron. 34. 33. Prov. 19. 25. unity and uniformity of his divine worship. Smite a scorner, and the simple will beware, saith Solomon. And that man that will do presumptuously, not hearkning unto the Preist that standeth before the Lord thy God to minister there, or Deut. 17. 12, 13. unto the Judge, that man shall dye, and thou shall take a­way evil from Israel. So all the people shall hear and fear and do no more presumptuously. Hoc hominum genus (saith Learn­ed Paraeus commenting on the first Chapter of the second Epistle to the Corinthians) Authoritate potius compescen­dum, quam longis disputationibus refellendum. And thus (right Worshipful) having (as breifly as I conveniently could) shewn you how you may, and ought to be by your actings, instrumental to prevent the future Floods of Gods anger from flowing in upon us, and in particular of that Flood of Anarchical confusion impending over us: I shall Luk. 14. 23 shut up my exhortation to you in the words and charge of that Master of the feast in Saint Lukes Gospel. Go out into the highwayes and hedges, and compel nhem to come in, that the houses of God may be filled.

To the Law­yers, A word likewise to you Lawyers next (if at least any of you have leisure from your Chamber, to hear a word of Church-struction) let me intreat your helps also to anticipate the future floods of Gods anger from falling on [Page 25] us; and to this purpose, be pleased I pray to ruminate upon the end of your profession: [...] It is not you know, to sow diffension: It is not to widen differences, neither is it to fill your own coffers, nor yet to shew your ready wits, and voluble tongues in speaking proba­bly of every subject good or bad; no, no, the end of your profession, is to help every man to his right, to cut off strife and contention, and to restore peace and unity in the Common-wealth. Let not your mouthes therefore be corrupted, let them not prove like the Oracle of Delphos, of which Demosthenes complained in his time, that it did [...] speak nothing but what Philip who gave it a great fee would have it say. Be not (I beseech you) of the number of Protagorasses Scholars, whose profession as Gellius tells us) was to teach, Quanam verborum industria causa infirmior, fieret fortior: How to make the worse cause seem the better.

To the wit­nesses and Juries. I must next direct my speech to you that are to be Witnesses, and to you also that are to be Juries, for your concurrance also to prevent the future floods of Gods anger from falling on us. For this cause, let me admonish you to take heed of your several oathes, consider what you do, beware of bribery: deal uprightly in every case between Jer. 22. 13 Deut. 17 11. man and man, with every man without declining to the right hand, or to the left: So shall ye sanctifie the name of God, by whom ye do swear to speak truely: and so shall ye sanctifie the name of God, by whom ye swear to deal truely and uprightly.

Lastly, a word unto all in general, and so an end; let us all (as we tender the good of our precious souls) be perswaded to sanctifie the Lord God in in our hearts: let us every day sum up our accounts with God, and as Hierome saith, Ita aedificemus quasi semper victuri, ita vi­vimus, quasi cras morituri; Let us so build as if we were to live ever: and let us so live as if we were to dye to mor­row. And in so doing, though the waters do arise and swell horribly: yea, and though the floods do exalt themselves and beat upon our buildings, yet they shall [Page 26] not shake them: which is the fifth particular by which a sincere Christian is in my text described: namely, by the invalidity of all perils and dangers, in that they could not shake it: which should now come in order to be spoken of; but I fear I have trespassed too far already upon your patience.

Let us now therefore beg at the hands of God, that he would be pleased to work in the heart of every one of us, a holy desire and a conscionable care, to discharge our several duties in those places which God hath put us. And to this end.

Lord grant, that the words which we have heard with our outward eares, may take deep impression in our hearts, that they may bring forth in us the fruits of such Christian care and providence: The fruits of such san­ctified pains and industry: and the fruits of such saving wisdom and discretion, that when the waters do arise, and when the floods do beat upon our buildings, they may not shake them; and this Lord we most humbly beg at thy merciful hands, for the merits of thy most dear Son, and our most loving Saviour the Lord Jesus Christ: To whom with thee O Father and thy blessed Spirit, be ascribed, as is most due, all Honour and Glory, Power and Dominion, Might and Majesty, the rest of this day and for evermore. Amen,