Hold Fast — John Gee

Hold Fast · John Gee

HOLD FAST.

REVEL. 3.11.

Behold, I come quickly, hold faſt that thou haſt, that no man take thy Crowne.

AS Iohn the Baptiſt, ſo much more Iohn the Euangeliſt was a burning and a ſhining Lampe: Iohn 13.23.He was the Diſciple whom Ieſus loued, hee leaned on his Lords breaſt, è ſinu Domini imbiberat Myſteria, Aug. in Ioh.from out of the boſome of his Maſter hee dranke deepe of the fountaine of heauenly wiſdome.

Hee wrote his Reuelations in the latter end of his deepe age; and (as may ſeeme by the profit thence vntounto Gods Church) was to that end in ſpeciall manner, and miraculouſly preſerued; as if the lampe of his life could not bee put out, till hee had kindled all the lampes of his Writings, to giuegive light to the Sanctuary of God vponupon earth. The tempeſt duplicate page duplicate page of violent death could not daſh out the candle of his mortalitie. Faſciculus Temporum. Euſeb. Eccl. hiſt. lib. 13 cap. 18. & 20.For hee being vnderunder Traian put into a veſſell of ſcalding oyle, yet was not completely martyred. And vnderunder Domitian baniſhed into Patmos, one of the Iſlands called Cyclades, or Sporades, lying in the Weſt part of Aſia the leſſe, and by the Aegean Sea; there his life in extreame age was not conſumed amongſt the dureſſes and diſtreſſes of that baniſhment, till hee had finiſhed his courſe, and wrote to the neighbouring Churches the laſt Omega of the Scriptures. Chriſt who preſent with him in body loued him; no leſſe loued him being abſent. And therefore, as he appeared to Abraham in the Mount, Gene. 22.12. Gene. 28.11. Exod. 3.2. Ierem. 38.6. Daniel 2. Acts 10.6.to Iacob in the Field, to Moſes in Midian, to Ieremiah in the Dungeon, to Daniel in Babylon, and to Peter in the houſe of Simon: So in good time he doth appeare to his beloued Iohn in this deſert Iſle, and comfort him in his exile, with ſweet voyces, heauenly viſions, and moſt glorious Reuclations.

His firſt Viſion contained in the three firſt chapters of this Booke, is of ſeuen golden Candleſtickes, and ſeuen Starres, repreſenting ſeuen famous Churches, and their Angels or Biſhops in Aſia minor, to which hee was directed to write ſo many ſeuerall Epiſtles. At the ſeuenth verſe of this Chapter begins the Epiſtle to the Angel of Philadelphia, a Citie of Myſia, and one of the Gentile Churches, to whom he choſe rather to write, then to the Churches in Iudea, to ſignifie, that now the kingdome of God was come to the Gentiles, the partition wall broken downe, Rom. 3.the foreign or Arke of the Couenant opened, the Gentiles were admitted and adopted into the fellowſhip of Gods people: yet ſo, as vnderunder the ſeuerall eſtates of thoſe ſeuen Churches, Paraeus. Bullinger. Gorran.(according to the opinion of learned Expoſitors) the future eſtate of other Churches is deciphered, and the doctrine therein contained, ſo neerely concerneth ſucceeding times, that the concluſion of eueryevery Epiſtle hath this generall Memento, Let him that hath an care heare what the Spirit ſaith vntounto the Churches.

In the firſt part of the Predictions and Inſtructions giuen to this the ſixt in order of thoſe Churches, the Church of Philadelphia, he commendeth the patience of the Angell or Biſhop there, threatens his enemies, and aſſureth him of ayd and affiſtance.

In the latter part, hee firſt exhorts him to conſtancie, then recounts the rewards of Conquerours.

He exhorts him to conſtancie in the words of my Text, Behold I come quickly, hold faſt that thou haſt, that no man take thy crowne.

He recounts the rewards of conquerors in the words immediately following my Text: Him that ouercommeth will I make a pillar in the Temple of my God, & he ſhall go no more out &c.

Where is Praelium & Proemium, a holy warre, and a rich reward. A combate to bee vndergone by him that will winne, or keepe his Crowne.

The former verſe, whereof I hauehave made choyce, is the Chriſtian mans Caſtle, not vnlike the Tower of Dauid, A thouſand Shields hang therein, and all the Targets of the ſtrong men.

The force of the words lies, 1 Exhortationfirſt in an Exhortation, which is as the middle and center of the verſe, Hold faſt that thou haſt; and about it theſe two Motiues twine like the Serpents about Mercuries Rod: 2 Motiues.Firſt a Promiſe by way of Prediction, Behold I come ſhortly. Secondly, a Monition by way of Caution, That no man take thy Crowne. Both theſe are ſacred treaſures laid vp in the Arke.

The firſt, The pot of Manna, ſweet, nouriſhing, and comfortable, Beholde, I come quickly.

The ſecond is the Rod of Aaron, laid vp in the ſame Arke of the Couenant, a rod of Inſtruction, Premonition, and Correction, That no man take thy Crowne.

The firſt of theſe intertained in vsus by Hope.

The ſecond kept ſafe by Feare.

The Hope of future good and happineſſe, whereto the Eare openeth, whereon the Eye is fixed with expectation, and the Heart bent with longing, when the Bridegroome pronounceth vntounto his Spouſe the Church this moſt welcome voice, Behold I come quickly.

The Feare and awfull reuerence, whereat the eare tingleth and the heart quaketh, and all the faculties of the inner man doe apply themſelues together for the working out of ſalvation with feare and trembling, when our Maſter, Prophet and King doth inſtruct and moue vsus ſaying to eueryevery faithfull Soule, take heede, That no man take thy Crowne.

In the firſt we behold the Sonne of God as moſt amiable and comfortable, there wee view him as he is ſpecioſus prae filijs hominum, fairer then the ſons of men, and with Peter we ſay Quò ibimus, whither ſhall wee goe but to thee, for thou haſt the words of eternall life; Behold, I that am the way, the truth and the life, doe come quickly.

In the ſecond we view him as appearing in a bright conſuming ſire, with a two-edged ſword comming from his mouth, with a Rod of iron in his hand, with a voice full of terrour and amazement, threatning, leaſt another take thy Crowne.

In the firſt hee appeares as in the gentle winde.

In the ſecond hee ſhewes himſelfe as in the thunder?

In the firſt the voice of Chriſt is as a ſweete Cimball.

In the ſecond like the ſound of many waters.

The firſt is a motiue of Comfort, promiſing aide and aſſiſtance.

The ſecond of Terrour, threatning a degradation for want of perſeuerance.

In the hand of this good Samaritan is ſoft Oyle, and ſharpe Wine or vinegar. A comfortatiue and a corraſiue. Such is his method of curing, if by faire promiſes hee cannot perſwade; his manner is by threatnings to compell. I begin, and intend moſt to inſiſt on the maine branch of my text, the matter principally intended, incompaſſed, and walled in (as it were) with the other parts, the Exhortation, Hold faſt that thou haſt; where two points readily offer themſelues to be conſidered.

Actus and Obiectum.

1 Actus a performance, Hold faſt.

2 Obiectum, the Obiect, the matter or thing poſſeſſed, that which thou haſt.

Looſe no opportunitie but Hold; not ſlightly or perfunctorily, but firme and fast; thou haſt begun well, euen ſo perſeuere, holding that which thou haſt.

1 Hold faſt.] Strong was the poiſon of Heretickes, and ſharpe the ſword of Tyrants, in this age of the Primitiue Church: like brethren in euill, they were leagued and linkt in conſpiracie againſt the Lord and his annointed, againſt Chriſt and his Diſciples. The one ſort being Satans Aduocates, the other his Aſſaſines; the one beſeiging the holy Ieruſalem without the walls by hoſtilitie; the other vndermining her within the walls by Conſpiracie and Treaſon. Heretickes like the Locuſts with Scorpion-like tailes, did not only hurt wandering and wauering Chriſtians, with the deadly ſting of their contagious errours; but alſo indangered many of them who had the ſeale of God on their forheads. Tyrants like the great red Dragon with ſeauen heads & ten hornes, neuer ceaſed to perſecute the Spouſe of Chriſt, and to make warr with her ſeede: So that by the Impoſtures of Heretickes and Crueltie of Tyrants, ſome Chriſtians were drawne to leaue their Hold and fall backe from the Truth. Againſt ſuch cowardly Combattants, theſe enemies of the Goſpell, that thus ran away from the banner of Chriſt, this good Angell of Philadelphia, had hitherunto oppoſed himſelfe. Now becauſe hee ſhould not ſinke in the midſt of his conflict; our Sauiour incourageth him and his Church with this Exhortation, ſaying, Hold that thou haſt. As if he ſhould hauehave ſaid, thou haſt begun in the Spirit, end not in the Fleſh; as yet thou beareſt the Image of God, then faſhion not thy ſelfe according to the World; thou art yet in the Light, delight not then in the workes of Darkneſſe; thine Alpha hath beene ſinceritie, then let not thine Omega be ſeuſualitie: without perſeuerance the beſt Profeſſor is but as a branch cut off from the Vine, he can bring forth no fruit, a painted Tombe full of rotten bones, a fruitleſſe Fig-tree, with goodly bloſſomes. Very profitable therefore and effectuall is this Act or Performance, Hold faſt.

Conſtancie and Perſeuerance are in the Scriptures principally ſet forth by foure Metaphors, Ploughing, Running, Standing, and Holding. The firſt two ſignifie Action and Motion; the other Quiet and Immutability.

For the firſt of the foure, our Sauiour ſaith, No man that putteth his hand to the Plough and looketh backe, is apt to the Kingdome of Heauen. Luk. 9.62.

For the ſecond, Saint Paul ſaith, So runne that yee may obtaine. 1 Cor. 9.

For the third, the ſame Apoſtle ſaith, Stand therefore and your loines girded about with verity. Epheſ. 6.14.

For the fourth, my Text ſaith, Hold that thou haſt, that is to ſay; perſeuere in faith and righteouſneſſe, and vſe thy function without feare.

Holding is a naturall action and geſture of the hand and other members, which not only men of vnderſtanding by reaſon, but euen babes and ſucklings do vſe by inſtinct; nay all liuing creatures, yea and ſome ſtupid bodies alſo, though they hauehave not this architect organ of the hand, yet hauehave they the reach and force of appetite, which as it carrieth them by way of deſire to thoſe obiects which are naturall and conuenient for them; ſo when they attaine ſuch obiects, they hauehave alſo the facultie of naturall retention or Holding, which by inſtinct without diſcourſe, teacheth them to continue the fruition of that which is acceptable and profitable vntounto them. Hence in nature wee ſee betweene ſome ſympathiſing bodies, not only a concourſe when they approach, but alſo an adheſion when they mutually touch. So the Iron and Load-ſtone coueting one another, doe vponupon touch cleaue together and faſtly hold that mutually which they hauehave.

Shall not Grace be as effectuall and powerfull as Nature, to runne to and to cleaue to that which is ordained for ſpirituall food and eſtabliſhment? Shall Vnderſtanding and Knowledge in vsus be more dull, and leſſe actiue then ſtupid inſtinct in ſenſeleſſe bodies? If Lapis inanimatus a dead ſtone, can hold that which it deſireth and enioyeth. Shall not much more we that are Viui Lapides (as Peter calleth vsus) the liuing ſtones of Gods ſpiritual houſe, 1 Pet. 2.9.cleaue faſt to our foundation being cemented vinculoſpiritus, by the bond of the ſpirit? Hold then firme and faſt that which thou haſt. Doe not ſell thy ſpirituall birth-right and poſſeſsion for worldly portion with prophane Eſau; doe not looſe them by negligence and diſuſe, like thoſe that hauehave Charters or priuiledges granted to them, but neuer beſtirre themſelues to vſe them, nay perhaps not to looke into them, like him that his his talent in the ground; doe not forfeit them for want of Rent and ſeruice paiable and due to our great Land-lord, who will ſay of his planted Vineyard, Expectani vuas ſedecce labruſcas, I looked for grapes but behold wild grapes. Eſay. 5.Iſa. 5. Forſake not thy firſt louelove like an Harlot; deſiſt not as Demas, make not only a faire ſhew as Saul and Iudas, but with Paul perſeuere and continue conſtant vntounto the end, though thou beare in thy body the markes of the Lord Ieſus. Gal. 6.17.

It is obſeruable that in all the holy Spirits letters, ſent to thoſe ſeauen Churches in the ſecond and third Chapters of this booke, one of which is this to the Angell of Philadelphia, Corona nondatur niſi legitimè certanti. Tim.all the promiſes runne to perſeuerers. Vincenti dabitur, to him that ouercommeth ſhall it be giuen; to him that holdeth and holdeth faſt. Nec paranti ad praelium nec pugnanti ad ſanguinem, multò minus tergiverſenti ad peccatum, ſed vincenti ad victoriā. Not to him that prepares to fight, nor to him that reſiſts for a time, much leſſe to him that ſhewes his backe in cowardiſe, but to him that ouercomes to conqueſt is the reward promiſed.

And thus hauing viewed and conſidered in generall the Act and manner of Holding, Obiectū quod.Hold faſt: wee will now view the ſpeciall Obiect or matter about which it is to be employed. It is here expreſſed Notanter et innuendo, by pointing to it, quod habes, That which thou haſt. And ſo theſe words are a kinde of Index or Aſterisk to direct vsus by a ſigne or marke to a thing thereby ſignified.

This Monitory doth not ſo much call or awake vsus to looke abroad, as to ſearch and pry narrowly at home, to reflect vponupon our ſelues with a Noſce teipſum; view, and ſearch, and iudge thy ſelfe and thine owne, non alios, non aliena, not other men, not the affaires of other men. See what thou haſt of heauenly and ſpirituall poſſeſsions, and bee ſure that thou get a perpetuitie in them.

This watch-word of remembrance quod habes, is like the Gnomon in the Diall of Ahaz, which will tell how farre the Sunne is gone backe, euen to a Degree: By examining what ſpirituall benefits & graces we hauehave receiued, what light hath ſhined vponupon vsus, what influence of heauenly bleſsings we hauehave formerly felt: we ſhall finde whether our ſhining Lampes hauehave decayed in light by clowdie eclipſe, or ſtarted backe from their regular motion by vndue retrogradation, what hold wee hauehave loſt of that heauenly inheritance which wee hauehave formerly laid claime vntounto. The ſtyle and phraſe of exhortation is very emphaticall to this purpoſe vſed by the Apoſtle, Hebr. 2.1.Heb. 2.1. foreign, Ne dilabamur, which Stephen tranſlates by way of expoſition, Ne dilabatur nobis & effluat illa ſalus, let not the words of ſaluation ſlip and runn out from vsus, as water out of leaking veſſels. The graces of God in Chriſt, are called Waters flowing vntounto life euerlasting, Iohn 4.14. Now wee know that the nature of water is to bee fluid and paſſable, it eaſily ſlippeth away, vnleſſe the veſſell bee very ſtanch wherein it is contained: Euen ſo is it with our ſpirituall poſſeſſion, it ſlideth from vsus, and is eaſily loſt, vnleſſe we bee very vigilant and carefull.

But to come yet neerer to this Quod habes. As in the valewing of a mans riches, it is not enough to avouch in groſſe, that hee hath great ſtore, vnleſſe ſome ſpeciall quantities or kinds bee particularized and recited, as by Inuentory: So heere we cannot ſufficiently either value other Gods children, or try our ſelues whether or no wee bee bankerupts in grace, vnleſſe we know of what ſort this heauenly treaſure is, which is thus to bee held, where had, where ſought, and where not yet attained.

The totall of theſe precious Iewels may be reduced to two heads:

1 Veritas, Truth of Chriſtian doctrine.

2 Probitas, Sinceritie of righteouſneſſe.

The former of theſe Theoreticall, the other Practicall.

1 The former containing the forme of wholeſome doctrine without corruption.

2 The latter, the ſinceritie of Sanctitie, Obedience, Charitie, and ſuch like, in honeſt conuerſation, without all hypocriſie or diſſimulation.

1 In the firſt kinde, ſome hold not that which they had, but fall away by Hereſie, Errour and Superſtition, through the corruption of their vnderſtanding, extinguiſhing or darkening the light of ſauing knowledge. Of this number the Church hath been troubled withall in all ages, Apoſtates, ſuperſtitious Idolaters, Heretikes, maintainers of the fancies and traditions of men, oppoſite to the truth of God. Of this ſort were the Phariſees in the Iewiſh Church, the Arrians, Macedonians, Marcionites, Manichees, Eutichians, Pelagians, and others in the Chriſtian Church.

2 In the other kinde, ſome hold not that which they had, but fall away by the corruptions of their will and affections, leauing the parts of pietie towards God, righteouſneſſe towards men, 2. Tim. 3.being louers of pleaſures more then louers of God, profeſsing outwardly godlineſſe, but denying inwardly the power thereof. Of this ſort are our Metaphoricall Idolaters, that worſhip the wedge of gold, and make it their god by cleaning thereto through vnſatiable couetouſneſſe; cruell oppreſſors of the poore, that grind the faces of the needle, denying reliefe to Chriſt in his poore members, who apply onelyonly to their purſe, Tene quod habes; luxurious men, that make their belly their god, whoſe end is their ſhame.

Both ſorts of theſe hauing been inlightned with the knowledge of Gods Truth, and in ſome meaſure (at leaſt in outward performance) hauing walked in the pathes of common honeſtie, laudable vertues, yea and Chriſtian obedience; yet hauehave forſaken this ſtraight path; they hauehave gone in the way of Cain, and hauehave been ſeduced in the wages of Balaam for reward, and peruerted in the gaineſaying of Core. The whole Epiſtle of Iude, and the ſecond Epiſtle of Peter are fit Comments to expreſſe the Character of theſe crooked degenerating Chriſtians.

In conſidering this Propoſition, as it is intire in it ſelfe, Tene quod habes, Hold that thou haſt, wee view the large extenſion of it, in reſpect of thoſe to whom it is ſpoken, to wit, to all Perſons, and Times.

1 It concerneth all perſons, either

1 Indiuiduall, eueryevery ſingular Chriſtian.

2 Collectiue, or Chriſtian Churches.

2 This Precept is ſpoken to all, Times.both perſons and Churches in all Times, during the warfare of this world; whether in time of new plantation of the Church, or ancient continuance; in the Summer of flouriſhing peace, or the Winter of bitter perſecution; in the Spring of our jolitie, when we ſhould ſacrifice our tender yeares vntounto the Almightie, or in the declining of our drooping age, when we expect like ripe ſhcaues to be brought into Gods barne; in the dayes of our youth, when wee are to remember our Creator, by holding our ſelues faſt vntounto him; or in our decrepid old age, when the keepers of the houſe tremble, Eccleſ. 12.3.and the ſtrong men bow themſelues, and the grinders ceaſe, and thoſe that looke out of the windowes bee darkened: that is, per totum vitae curriculum, during our whole race and pilgrimage in the Meſech of this world.

As for the Perſons whom it concernes; Perſons.firſt, Individually the Spirit ſtandeth at the doore, and knocketha t the heart of eueryevery Chriſtian, ringing this watchword in his eare, Tene quod habes, Hold faſt that which thou haſt gotten. None ſo great a proficient in Chriſtes Schoole, but needs this leſſon to be inculcated to him: none ſo raw a beginner to whom this inſtruction can bee vnſeaſonable. Thou that art but a tender Babe in Chriſt, feed on the ſincere milke of the Goſpell; and to that end forſake not vina vbera veteris & noui Teſtamenti, Bern.the two Pappes of the Old and New Teſtament; bee not beaten off from ſucking ſpirituall nouriſhment from them. Thou that art growen vp a ſtrong man in Chriſt, and haſt ſenſus exercitatos to diſcerne betweene good and euill, light and darkneſſe; thou that canſt inſtruct others in the way of truth and godlineſſe, 2 Tim. 1.14.Hold faſt thy Depoſitum, Leſt when thou preacheſt to others, thy ſelfe become a caſtaway. And well it is by Saint Paul called the Depoſitum of pledge, a thing committed vntounto vsus in truſt. For as by the law of nature, redde depoſitum, doth bind eueryevery ſuch fiduciary, not to vſe the pledge as his owne proper goods, but to bee accountable for it, and reſtore it when it ſhall be called for; otherwiſe is guiltie of injuſtice, and violating of the dictamen rationis, the principles of naturall reaſon: So here for the treaſure of Gods truth committed to our hands, we muſt acknowledge our ſelues to bee but depoſitarij, truſted as pledge-keepers, and not as proprietarij, Lords and maſters of it: For we are to giuegive account thereof in illo die, in that great day of generall Audit, when eueryevery one of vsus ſhall be called to a reckoning how he hath diſcharged his truſt.

Wherefore for the better endeering this poſſeſſion; firſt remember how thou haſt receiued it. Secondly, foreſee the dangerous meanes which draw thee from it.

The firſt is, Vnde habes, from whence thou haſt it.

The ſecond, Quomodo non tenes, by what meanes thou doſt loſe it.

Firſt, whence haſt it thou?

1 By Baptiſme, whereby thou haſt put on Chriſt, Galat. 3.27. whereby thou art buried with Chriſt, whereby planted together to the likeneſſe of his death. Rom. 6.4.

2 By the Preaching of the word. When thou wert but a young twig, thou waſt ingrafted by Baptiſme vntounto Ieſus Chriſt; now after thou art growen to be a ſtronger branch, thy root is watered by Gods Planters, whoſe inſtructions diſtill vponupon thee as the raine, whoſe doctrine doth drop as the dewe, or as the ſmall raine vponupon the tender hearbe, and as the ſhowers vponupon the graſſe. Deut. 32. Paul planting, Deut. 32.2.Apollo watering, God giuing the increaſe; who affordeth the Sunſhine of his grace for the helping thy growth and fertilitie, and vouchſafeth in patience to expect thy fruit theſe diuers yeares, pruning thy boughes with the rodde of chaſtiſement and affliction; nay, deſcending yet further, to dig and dung the hungry ſoyle about thee: but if after all this planting, watering, pruning, fatning, thou ſhalt remaine ſtill barren, and cumber the ground, euen to the hindering of other plants from thriuing, what canſt thou expect, but that the axe or hatchet of Gods iudgement ſhould ſtub thee vp by the rootes, and thou be caſt into vnquenchable fire?

Secondly, the manifold dangerous meanes of looſing our Hold by, may be reduced vntounto theſe three, Rapto, Furto, Dolo.

The firſt is, violence of Robbery, when as by ſtrong hand inuaſion is made vponupon vsus, to quit and forſake true Religion for feare of death and perſecution. So in the Primitiue Church, ſome by the violent torments of raging perſecutions were through humane infirmitie driuen to let goe their Hold, being not able to reſiſt ad ſanguinem, Cyprian.vntounto blood. Whereupon ſome did temporiſe, conforming themſelues to ſome outward actions of Idolatry; others deliuered vp the Books of holy Scripture to the Pagan perſecutors, who thence were called, Traditores. Theſe (alas) did humanū pati, ſhew themſelues to bee but men, not being able to keepe vpright the ſhip from wracke in ſuch violent and tempeſtuous ſtormes.

The ſecond meanes of diſpoſſeſſing vsus of our heauenly treaſure, 2 Furto.is Furto, by Stealth; that is, when either the cares or pleaſures of this life, fulneſſe, plentie, peace, politike complying with others, conforming our ſelues to our neighbours or companions, doe ſeduce vsus to imbrace this preſent world, and to tread Gods truth vnderunder our feet: when we permit by conniuence and ſleepineſſe, the tares of corruptions to be ſowen amongſt the wheat Gods word and truth: that is, when foreign, the wicked one ſtealeth away the good ſeed out of our hearts, Math. 13.and ſcattereth inſtead of it the banefull and poyſonous ſeeds of corruption, both in doctrine and manners. For ſo by Gods iudgement it commonly commeth to paſſe, that degeneration in the one, begets a corruption in the other: where no due care is of preſeruing the truth of God in ſincerity of Religion; there God ſuffereth one ſinne to become the puniſhment of another, by conſequent lewdneſſe and impuritie of life, which then & there hath greateſt dominion, where the Goſpell is bereft of free paſſage, where corrupt ſuperſtition and dotages hauehave thruſt out of the throne true Chriſtianitie, where the weed, and ruſt, and canker of late inuented and obtruded nouelties hauehave ouergrowne and almoſt eaten out the pure gold of Apoſtolicall Doctrine. And as this is moſt iuſt; ſo is it in it ſelfe in naturall reaſon moſt probable. We ſee by experience, that he who hath held a coard with both hands, if hee let goe the hold with one, he is the leſſe able to hold faſt with the other. The Anchor of our hope is pitcht, not below in the bottome of the Sea, but aboue in the higheſt heauens: with both hands wee hold faſt this Cable; the one ſticking cloſe vntounto God, by holding to his truth in Religion, the other by remaining conſtant in puritie of conuerſation. If we doe but let ſlacke one of theſe our hands; though the Angell of God, yea God himſelfe ſhould crie loud vntounto vsus, Tene quod habes, yet hardly ſhall wee bee able to maintaine our hold with the other.

The laſt meanes of loſſe is Dolo, by Fraud, 3. Dolo.which is practiſed vponupon vsus by the Deuill, by the world, and the fleſh; by wicked and lewd company imployed as their inſtruments; and this engine likewiſe worketh vponupon vsus in both the obiects, both of Pietie, and of Honeſtie, both in dogmaticis, in the doctrine of faith, as alſo in moralibus, in peruerting our liues to vitiouſneſſe. The deceit in this kinde is different from the former, becauſe there the Deuill gaineth ground of vsus onelyonly by Surreption, poſſeſſing our minds and affections with preſent apprehenſion and titillation of pleaſure, which ſo tranſporteth vsus, as that the vnderſtanding is lulled aſleepe, and conſidereth not the loſſe and danger. But in this a kinde of Compenſation is pretended by way of bargaine or exchange, and our wandering ſoules are poſſeſſed with an opinion of Truth and Pietie, when wee runne headlong into iniquitie or errour. Heere I ſay men are dealt withall as by Commutation, to leaue that which they hauehave, for another doctrine which is pretended to be better, though indeed nothing but counterfeit, and gilded ouer with the forged luſtre of beautie, and ornament of outward pompes, feeding the eye, and poſſeſſing the captiuated ſenſes of the ſimple: wherein wee behold the deceitfull boldneſſe of the great enemy and his inſtruments; who being as Saint Peter ſpeaketh, themſelues the ſeruants of corruption, 2. Pet. 2.19.yet promiſe libertie to them whom they ſeduce. And this is that ſnare of the Deuill, wherein they are caught to doe his will; which as it is powerfull in inticing vntounto morall crimes, ſo much more doth it worke vponupon the weaker members of the Church, to ſeduce them from the truth of the Goſpell, and to carry them vp and downe with eueryevery wind of doctrine.

But who, or what am I (reuerend, honourable, and Chriſtian Auditory) that preſume to take this taske in hand, to vtter this Text with theſe polluted lips? Can I vndertake to ſpeake the words of exhortation vntounto Conſtancie, who my ſelfe hauehave been ſo late an example and ſpectacle of Inconſtancie? Can Tene quod habes ſound well out of the mouth of him, whoſe actions hauehave ſpoke too loud, Emiſi, amiſi quod habui, I hauehave left and loſt that which I had, and ought to hauehave kept. So many worthy Spectators, and iudicious Auditors as I behold this day, may be as ſo many witneſſes or accuſers to ſtop my mouth, or at leaſt to open it to profeſſe, that I am vnworthy to bee a Phyſician to others, who hauehave had moſt need to heare that voyce of Cura teipſum, Phyſician heale thy ſelfe.

Moſt true it is, that my foot, hand, and heart hauehave been taken, and too long held in the Snare of the Fowler, and carried away captiue into Babylon; where, if I conſider mine owne demerits, I deſerued to bee held in the chaines of ſpirituall captiuitie, and to be kept perpetuall priſoner in the dungeon of Error, Superſtition, and blindnes; wherein my guilt hath bin the greater, in that mine hands hauehave not been beaten off from this Hold by the violent force of perſecuting terrour, but hauehave been willingly and wilfully ſtolne away by mine owne corrupt and carnall paſſions. For which mine obliquitie and grieuous defection, as formerly by penne, ſo heere by voyce, & before this Congregation, I humbly craue pardon of our moſt reuerend mother the renowned Church of England, then alſo of the ſpirituall Fathers, theſe Churches lights and guides, the Lords Biſhops, and of my venerable brethren the reſt of the Miniſtery, and generally of this and all other Chriſtian congregations, whom no doubt I hauehave ſcandalized. But aboue all I implore the mercy and indulgence of my heauenly Father, that hee will vouchſafe to imbrace mee his returning Prodigall Child: giuing him all humble and hearty thankes, that hee hath reduced vntounto his fold, this wandering and diſeaſed Sheepe, and to our euer bleſſed Sauiour for daigning in his mercy, to looke backe vponupon mee with his gracious eye, as he did vponupon his lapſed Apoſtle. It was thy mercy (Oh ſweet Sauiour) which raiſed me out of that ſtupiditie, and made mee to hauehave a liuely ſenſe of thy Truth and mine owne falſhood; and therefore as thou diddeſt vponupon the fall of thine Apoſtle iudge him not the leſſe fit, but the more able thereupon to eſtabliſh others, by ſaying vntounto him Eu tu conuerſus confirma fratres tuos. I am therefore not diſcouraged, but the more emboldned by the ſenſe of my former diſeaſedneſſe to ſtirre vp others vntounto conſtancy in holding that faith which they hauehave receiued.

Thus much for this precept as it concerneth eueryevery chriſtian ſoule, (and my ſelfe in particular) to hold his owne portion that he hath, leaſt hee bee left poore, and naked, and blind, and miſerable, when as perhaps hee thinkes himſelfe rich and well clad and wanting nothing.

Now (right honourable and beloued Auditory) giuegive me leaue to inſiſt vponupon that ſubiect, which I take to be principally here intended, namly the inculcation of this precept of conſtancy vntounto the collectiue members of Chriſt, namely, particular viſible Churches and Congregations. To them the Spirit as to a great and numberleſſe Auditory preacheth this wholeſome Sermon of Perſeuerance.

Thou viſible particular Church of God, Mat. 13. Pom. 13.whoſoeuer thou art that haſt receiued the Word with gladneſſe, that haſt caſt away the workes of darkeneſse, and put on the armour of light; that haſt abandoned the vanities of Paganiſme, and the crooked peruerſe errours which follow mans naturall corruption: thou that haſt ſubmitted thy neck to the gentle yoake of Chriſts Croſſe, & imbraced the glad tidings of the Goſpell, and doctrine of ſincere faith, Rom. 1.16.which is powerfull vntounto ſaluation to eueryevery one that beleeueth; Stand faſt in that which thou haſt receiued, ſtriue and wraſtle for that faith, quae ſemel tradita eſt ſanctis, which was once giuen to the Saints; Iude. v. 3.looſe not by fainting orſtarting, that Crowne of Honour & ſacred reputation, which thou haſt worthly got amongſt other Chriſtian Churches. Imitate thoſe holy Confeſſors and Martyrs, quorum nomina in benedictionibus, whoſe very names are bleſſed. If God call thee vntounto a fiery and bloody triall, prize not this tranſitory life, aboue the word of life, Gods Goſpell, and aboue the Lord of life, Gods only begotten Sonne, and aboue eternall life, Gods bountifull and free gift. Reu. 2.10.Eſto fidelis, Be thou faithfull vntounto the death, and Chriſt ſhall giuegive thee the Crowne of life.

Thou that art a fruitefull Vine, planted by Gods owne right hand, and watered with the dew of Heauen, take heed that thy branches be not torne away by the violent blaſt of perſecution, when God ſhall be pleaſed to ſuffer ſuch tempeſts to trouble the lower region of the Ayre in this militant Church. Hath God planted thee in a fruit full hill, Eſay. 5.fenced thee and gathered out the ſtones from thy Vineyard by Reformation; take heed that thou ſuffer not thy fence to be troden downe; be watchfull, that the enuious man doe not throw in againe thoſe ſtones by deformation. Be carefull alſo that thy boughes and limmes be not ſtollen away by night, by thoſe that creepe through the hedge into the vineyard. Take heed, that the little foxes do not vndermine thine incloſure, and purloine away thy beſt fruit, when they pretend to look another way, and profeſſe onelyonly to requeſt courteous & harmleſſe harbour for a while in thy ground: but in the mean time work themſelues in, & dig their earths, and bring in their yong cubbes thither, which will ſoone learne, not onelyonly to climbe vp to the top of the vine, and crop the faireſt branches, but alſo ſcratch vp the root of it. Of theſe I will ſay nothing, let the Spirit ſpeake, Cant. 2.15. Cant. 2.15.Take vsus the foxes, the little foxes that ſpoyle the Vines, for our Vines hauehave tender grapes.

That I dwel not too long vponupon Vniuerſals, giuegive me leaue now to deſcend vntounto particular application of this precept, by diſcuſſing what kind of Church it moſt properly concernes, and who are they that fruitfully vſe, or peruerſely abuſe this wholeſome ſpirituall counſell, Tene quod habes, Hold that thou haſt.

Firſt, for the hauing; The Church of Rome arrogateth vntounto it ſelfe the prime poſſeſſion of this ſpirituall tenure; that they only hold it in Capite from Chriſt himſelfe, in their own head the Pope; that al other Chriſtian Churches are but vnderunder-tenants, as holding by deriuation of petty leaſes from this vniverſall Land-lord; that they hauehave an indefeaſible perpetuity therof, as intailed vntounto the Pope, ſibi & haeredibus in perpetuum, to him & his heires world without end; that other Churches hauehave no other Charter of it, then a Tranſcript from that Originall, and no longer can hold it, then whileſt they are conformable and ſeruiceable in Tenancie of vaſſalage or villenage to the Lords of the Mannor of Rome. A vaine fond incroching forgery of vſurpation, as authenticall as the pretended donation of Conſtantine, of the patrimony of Saint Peter, and other priuiledges vntounto Silueſter the Pope.

To theſe we may wel ſay with the Apoſtle, Came the word out from you, 1. Cor. 14.36.or did you preach the ſame, 1. Cor. 1.or were wee baptized into the name of S. Peter, or S. Paul? If Prioritie imply originall tenure in faith, ſurely Ieruſalem muſt bee the grandmother Church. Iſai. 2.3.For de Sion exiuit lex, Out of Sion ſhall goe forth the Law, and the word of the Lord from Ieruſalem.

The ancient Fathers reckoned not one, but many, Tertul. de Praeſcript. aduerſ. Haret.Eccleſias matrices & originales fidei, motherly originall Churches, wherein the faith was planted ſeuerally by diuers Apoſtles, not by one. And therfore wherſoeuer any church can ſhew conformity vntounto the Charter of the Scriptures, it may rightfully plead this Habeo as well as any other the Church of the world.

As for the church of Rome, we deny not but in the primitiue and better times, it might wel ſay Habeo, I hauehave this pledge of Truth, & Teneo, I keepe it intire and ſincere: But the preſent Roman Church, or rather the Papall faction in the Weſterne Church, hath long ſince left that Hold; the preſent Church there hauing little elſe but locall preſcription for propertie herein.

The ancient Chriſtian Romans, according to the inſtruction of the great Apoſtle expreſſed vntounto them, were not aſhamed to hold, Rom. 3.24.that we are iuſtified freely by grace. The preſent in Rome, or depending on Rome, imbaſeth this doctrine, by mixture of workes, preparatory, ſatisfactory, and ſuperrogatory.

The old Chriſtian Romans were ſo obedient vntounto their Inſtructors, as to imbrace his doctrine, when he ſaid, Rom. 13.1.Let eueryevery ſoule be ſubiect to the higher powers. The now new Romaniſts ſubduce from this yoke their Clergie and Votaries; nay they ſubiect the Scepter of Princes to the Popes becke.

S. Chryſoſt. in Rom. 13.Chryſoſtome vponupon the aforeſaid words of the Apoſtle, ſaid, Si Propheta, ſi Euangelista, Though thou be a Prophet, or an Euangeliſt, yet thou art a ſubiect to the higher powers. And S. Bern. Bern.Qui conatur excipere tentat decipere, He that would except any, goeth about to deceiue. But the moderne Order of Ieſuits are more learned then theſe Fathers, and more wiſe then the very Apoſtles of Ieſus.

The ancient Christian Romans learned of S. Paul, Rom. 10.14.How can they call on him on whom they hauehave not beleeued? And therefore as they beleeued only vponupon God in Chriſt: ſo in prayer they called only on him. But the preſent Romaniſts fill their churches & altars of Inuocation & oblation with ten Saints for one Chriſt.

The old Romans beleeued S. Paul, when he wrote vntounto them Stipendium peccati mors, Rom. 6.23.the wages of ſinne is death. But the new Romaniſts diſtinguiſhing of ſinnes mortall and veniall, maintaine, that there be ſome ſins for which death is not due.

The old Romans beleeued, that eternall life is the gift of God; Rom. 6.23.but the new, that it is due to the worth of good workes.

The ancient Chriſtian Romans learned (no doubt) the ſame doctrine of this Apoſtle, which he taught their brethren the Corinthians; 1 Cor. 11.26.As oft as yee eat this bread, and drinke this cup, ye ſhew forth the Lords death vntill he come. But the new Romaniſts robbe vsus all of the Bread by a pretended Miracle of Tranſubſtantiation; and the Laitie of the Cup by a tricke of Concomitancie.

But I am not here to read a Lecture of the differences and degenerations of the preſent Roman Church, which are ſoundly and plentifully demonſtrated by the lights of the reformed Churches in their controuerſall Bookes. Only this I inferre, that of all Chriſtian Churches that I know extant this day in the World, the Roman troope, (eſpecially in the ſuperlatiue Tenents of the Ieſuites) can leaſt of all iuſtifie themſelues and ſay, either Habui quod teneo, I had it from Chriſt, that which I now hold; or Teneo quod habui, what I receiued from Chriſt and his Apoſtles I ſtill maintaine intire and incorrupt; ſuch redundācie of Articles added to the faith, which are not of faith, ſuch enervation and corruption is there of thoſe which truly belong vntounto Faith. So that in obedience vntounto this diuine precept of holding that which we had from Chriſt, we cānot hold with thē, but muſt hold againſt them that withdraw vsus to Antichriſt.

As they hold not what & where they ſhould, ſo do they peruerſely and vehemently labor, to take and maintaine hold where they ſhould not. And therefore there wants not in the Court of Rome a politicke care of maintaining this principle, Tene quod habes, let nothing goe that may be gotten by pretence of Saint Peters Keyes, Saint Pauls Sword, Interdictions, Excommunications, Cruſadoes & ſuch like. To this end hath beene abuſed the ſimplicitie of chriſtian people, and the deuotion of Chriſtian Princes, to the increaſing of the Popes ſpirituall power, and the erecting of a temporall.

Some thinke that the Sea when it gaines vponupon the Land in one place, by ſwallowing vp ſome Townes and Villages, it looſeth in another; but ſure the more ſwelling waues of the Sea of Rome, wherſoeuer they incroach, cannot abide any rampire againſt ſuch inundation, nor will looſe any foot of ground gotten; ſo Vniverſall Oecumenicall is the Roman Ocean: And where Papall vſurpation hath beene once beaten out, the hunger is more ſharpe to enter againe. They that ſay Tene quod habes, will much more buſily ſweat for Redime quod habebas.

No marueile then if they beſiege and ſet hotly vponupon a reformed Church, whereout in former times they ſuckt no ſmall aduantage, as appeares by one Pope that well vnderſtood the commodities of England, Vid. Mat. Pariſ.who ſaid, Verè hertus noſter delitiarum eſt Anglia, verè puteus eſt inexhauſtus, et vbi multa abundant, de multis multa licet ſumere. Verily this England is my Paradiſe, it is a plentifull Well that cannot bee drawne dry, and where there is Gods plenty, we may take enough and ſpare not.

There is a ſtrong fenced Towne in the Low Countryes, Breda.which at this preſent ſuffereth great diſtreſſe by a violent ſiege, which aſſault no doubt is the hotter in the Enemie, becauſe that Towne being the inheritance of a great Prince, The Prince of Orange.was of late reſcued out of their hands. Let vsus at leaſt ſo farre make this our owne caſe, as to applie this to our ſpirituall vſe, to conſider with what heat and hungry deſire the Papall faction endeauours to lay againe vponupon vsus that their yoake of bondage, which we not many yeares ſince, hauehave by Gods bleſsing ſhaken off. And long may they vainely long to intrude againe into this Paradiſe to trample and devaſtate it, with their Superſtitions and corruptions.

Yet for our better caution, that wee may claſpe our hold the faſter, let vsus take view of ſome of their forces and engines, by which they would beate off our hold and maintaine their owne.

I will not ſearch into thoſe vſuall engines & fortifications which they ſet vp in eueryevery corner. Their Churches pretended Vnitie, Vniuerſalitie, Viſibilitie, Infallibilitie; their multitude of Saints, of Votaries, of Miracles, and ſuch like generall Arguments. I will only touch vponupon thoſe their deuices and imployments which more neerely cōcerne vsus in this Church and State, being their attractiues ad habendum and retentiues ad tenendum for the Roman cauſe. Of diuers of which kinde I hauehave made more large declaration by my Pen heretofore, not here to be repeated, but only ſome adioynder thereto to be made of ſome particulars ſince come to my notice or remembrance.

Amongſt which I muſt firſt acquaint you with their planting Agents & Emiſſaries for the gaining men to their partie by acquaintance and ſubtill inſinuations. Planting Agents and Emiſartes.To that end there hath beene a proiect of the Ieſuites to plant their fellow-Ieſuites and other Prieſts, not only in the Suburbs (which they count well furniſhed with that ſtuffe) but in eueryevery ſtreete within the walls of this houourable and religious Citie. Whereto they hauehave made a note of ſuch Citizens as they thought they might make vſe of to afford them houſerome. One whom I wel know was ſpoken to, to helpe to procure lodgings for them in ſuch parts of London as he was acquainted in. Nor is this ſeducing office appropriated to the Eccleſiaſtickes only, but further tranſmitted to other Laicke vnderunder-Emiſſaries, who ſhall walke ſometimes vnderunder the vocation of Phyſicians, whereof one ſhall carry Popiſh Books with him to mens houſes, and ſhall tell them that two or three of them bee ſuch as hauehave beene ſhewne to our beſt Proteſtant Diuines in England, who hauehave acknowledged that that they cannot be anſwered. Another when he comes to adminiſter Phyſicke ſhall aduiſe his patient to leaue his Laicke profeſſion, and ſtudie Diuinitie, not in the petit Vniuerſities of Oxon or Cambridge, but in the more excellent Vniuerſities of Doway, Saint Omers, Paris, Valledolid &c. Another of that ſtraine ſhall be ſo nimble as when he commeth to his Patient, hee ſhall intice away his young ſchollerly ſeruant, and conuey him againſt his Maſters will priuily beyond the Seas. Nay, yet lower Sciences ſhall bee a diſguiſe for ſuch vnderunder-ſuborned Agents, as Teaching of Muſicke, and Dauncing; the end whereof muſt be to make their Schollers turne their heads and heeles, till they caper out of their Religion.

I name none, leſt I ſhould ſeeme rather to be an accuſer in bitterneſſe againſt the Aduerſary, then a moniſher in charitie and dutie to my Countrey.

Their next engine is, Their working vponupon the diſcontents of young Schollers, 2. Supplanting yong Scholarsand magnifying their parts and deſerts, by bemoaning the neglect had of their worth in our Schooles and Colledges, extolling of the Diſcipline and Induſtry, Eight Engliſh Colledges in Spaine.eminent Learning and reward in the Seminary Colledges beyond the Seas, offering them meanes and oportunitie of tranſportation, with Letters Commendatory in their hand, and money in their purſes.

Hereof I hauehave formerly giuen ſome examples, yet now will adde, how in their holding faſt yong Proſelites, they exerciſe (though prepoſterouſly) this precept of Tene quod habes, Hold that which thou haſt gotten; which they doe not onelyonly by gloſing arguments, and idle books of Miracles, Viſions, and Reuelatious, by which they work vponupon the mind & fancy; but alſo they adde an externall meanes of ſuretie, not much vnlike that which the Iewes vſed againſt our Sauiour after his Paſſion, who ſet a ſure guard about the ſepulchre, Math. 27.leſt he ſhould riſe againe. So theſe when they hauehave hoodwinckt and buried any Proſelite in the dungeon of their Superſtitions, they prouide ne reſurgat, leſt he ſhould open his eyes, and riſe vp to behold the light of the Truth. And therefore they ſet a guard vponupon him, to keepe him from conuerſing or conferring with any but themſelues.

I hauehave formerly related of a Nouice-intended-Nunne, whom after they had gotten into their clutches, they were ſo carefull ouer her, that they would not ſuffer her to ſtep into the ſtreet, without one to watch her like a Conſtable. Whereto I adde, that ſince I vnderſtand of a young Vniuerſitie Scholar, vponupon whom a brace of Ieſuites gained ground ſo farre, that he yeelded a kinde of conſent of late within this twelue-monethmonth, to bee tranſported by them to the Vniuerſitie of Doway. To which end ſome money was gathered amongſt the Romanists for his Viaticum. But becauſe the Ieſuites did not thinke their motiues of Argument to pierce ſo deepely into him, that they might bee aſſured of his conſtancie in that reſolution, they added thereto the ſtrong coard of corporall detenſion, or reſtraint; and for diuers weekes till hee ſhould bee packt ouer, they kept him in their Chamber cloſe Priſoner without Bayle or Mainepriſe: Imploying of him there in tranſcribing certaine idle papers of theirs, pretended for the Preſſe, written by one of them profeſſedly againſt a worthie Knight of this Kingdome. Sir Humph. Lynde.But the young Scholar being (as it ſeemes) not wonted to bee a Recluſe, and liking better to breath a little freſh ayre, ſo ſoone as opportunitie was offered, walked out into the ſtreetes, and meeting with ſome of his good friends, to whom hee imparted the intention of his gadding beyond the ſea; was thereupon diſſwaded, and reclaimed.

By which young Scholar I am likewiſe informed, that in his time of keeping thus retyred in the Ieſuites Chamber, there were daily brought thither great packes of Engliſh Popiſh Bookes, by ſome Traders, (perhaps not farre from this place) who make other ſhew in outward profeſſion, but are content to make Merchandiſe of Religions on both hands.

As they hauehave their incroaching hookes to draw in thoſe that are of ripe yeares, 3. Theeuing away children.ſo much eaſier doe they get into their power and diſpoſall, the tender Plants, and very Flower of our Engliſh Gentrie: I meane young children of either Sex, whom in their Nonage they depriue of Engliſh ayre, leſt breathing it too long, they ſhould bee imbued with a deepe louelove of their owne Countrey, and tranſport them in forraigne parts, to be planted in Popiſh Colledges and Monaſteries erected to that purpoſe, to breed in them a diſtaſte and auerſation from the preſent Church and State eſtabliſhed in England.

Innocent Infants, who without crime are baniſhed their natiue ſoyle, and many of them vnderunder pretence of an olde Monke-tricke, Ciuiliter mortuus, robbed of their inheritance, which ſhould hauehave deſcended on them from their Parents. But in all of them our Eſtate is robbed, both of their Perſons, and alſo of the Money allotted for their ſeuerall portions.

Of this kinde, ſince the laſt Seſſion of Parliament, by the care of Magiſtrates and Officers, there hauehave beene intercepted from Tranſportation about the number of ſeuenteene, whom I need not here recite by their names. But how many paſſe ſine ſtrepitu, wee know not. To the examples recounted by me in writing, I will adde one.

A Gentleman of Barkſhire hauing but one onelyonly childe, a very ingenious towardly Youth, whom he had long kept to Schoole; a Neighbour-Papiſt aſſiſted by a Prieſt, inticed away this young man, and conueyed him to a Monaſtery beyond the Seas, to the great griefe, and almoſt heart-breaking of his ſaid Father: who beſide the loſſe of his Sonne, was thereby plunged in another miſchiefe; hee hauing purchaſed the greateſt part of his Land in his Sonnes name: and now knoweth not what will become of the ſame, but telleth mee, hee doubts that the Prieſts will cauſe his Sonne conuey it to ſome Popiſh friend for their vſe; as they are Merchants cunning enough, and need no Broker.

Another of their ſtratagems is, The ſealing vp of the Booke of God, and inſtead thereof filling their hands, and eyes, 4. Waſte paper deere ſold.and hearts with idle ſuperſtitious fabulous Pamphlets. A ſtrange tyrannie and ſcarſe credible, had not this latter age produced it, that at the hearing of Confeſſions, when they begin to racke mens Conſciences by recitall of offences againſt the firſt Table of the Decalogue, the leading Captaine offence, which they ſet in the forefront, is muſtered foorth by asking, Whether they hauehave read, or ſo much as caſt their eye vponupon the Scripture in a knowne tongue. Belike too inuiſible and inſenſible is that puniſhment, which they incurre of Excommunication ipſo facto, by taking a taſte of the Scriptures by any priuate reading them. Hereto is added therfore the greateſt corporall puniſhment, euen death it ſelfe. For in the Inquiſition what is more capitall, then for a man to be detected to hauehave had in his boſome or houſe, that dangerous poyſon which wee call, The Booke of God. But in the place thereof they ſend abroad, and load them with frothie, chaffie, muddy Pamphlets of fabulous Miracles, wherewith they feed the courſe ſtomacks of their ghoſtly children, being indeed (though againſt S. 1 Cor. 14.20.Pauls counſell) very children in vnderſtanding.

When the fogge of Popery ſo ouerclouded a great part of the world; it is not ſo much to be wondred, that men groaping in the darke, ſhould take ſuch ſtones for bread But now that miſt is (God be thanked) diſpelled, per lumen Euangelij, by the light of the Goſpell; (and long may this day-light laſt, without night, without eclipſe, without cloud.) Now what a ſtupiditie is it in a Chriſtian Nation, that any of thoſe that liue within kenning of Euangelical truth, any that breath the ayre of this Citie, and other places where Gods true worſhip is taught, and theſe vanities blowne away with the blaſt and breath of Gods Meſſengers: that any Engliſh man or woman of common diſcretion ſhould apply their eare or eye to intertaine ſuch lewd, vgly, monſtrous fables, as are obtruded vponupon them? The greater is the guiltineſſe of their ringleading Maſters, who profeſſing to bee guides to the blind, and ſpirituall Inſtructors of their Catholike children, dare in the face of the Sunne forge ſuch Mountebanke trumpery, and farce Bookes with them on purpoſe, ad tenendum, to hold their ſlauiſh followers in blinde dotage of falſe grounded deuotion, and ad habendum, to get money out of their purſes, for ſuch falſe ſophiſticate ware. I knowe ſome Popiſh Maſters, who make it their Rent and Reuenew, to become Brokers in this kinde. Their Fables, I hauehave recounted diuers of them, ad pudorem ſcriptorum, perhaps ad nauſeam Lectorum, to ſhame thoſe forging Writers, and I doubt to the wearying and cloying of my Readers.

I will not trouble the patience of this Honourable and Venerable Auditory with recitall of ſuch trumpery. A Iack Daw loued gold well, and ſo do thoſe that tell this tale. You may read likewiſe of Sparrowes excommunicated Diſcip. Ser. 69. de Tempore. A Rauen excommunicated for breaking of a Church-window, vid. a booke intituled, The life of Leo Tuſc. printed at Col. p. 264. ſince no Rauen will come within a mile of that Church.Yet if any one liſt to hauehave a taſte, let him conſider whether it bee not a profaning of Gods Ordinance, to magnifie the power of Excommunication by ſuch ridiculous inuentions as this; to wit, in their Booke of Miracles, called Pratum ſpirituale, I find one of theſe iolly Tales, that

Once vponupon a time there was a Crow, or Iacke-daw had ſtollen a gold ring; and therevpon incurring the Sentence of Excommunication, refuſed to eate, and pined away, till an Abbot abſolued the Crow, and then hee was in good liking, and iocund as before.

I ſay nothing, but in the Greeke prouerbe, foreign, ſuch vnſauory food is fit for nothing, but to be thrown out to the carrion Crowes.

Another kinde of their engines may bee Indulgences, Cruſadoes, and Iubilees. Theſe are a kinde of Handmaids and attendants vponupon Romiſh auricular Confeſsion, they being indeed little elſe, but Abſolutions of the largeſt ſize, and dyed in the deepeſt graine. Theſe are very fruitfull hookes ad habendum, for the Papacie, which ſeldome come home vnladen. But this engine worketh another way then the former: They vponupon the Iudgement, Conſcience, and Perſon of thoſe whom they take and hold; this vponupon the Purſe.

The Popes grand Staple Faire, Iubilee-Faire.which was wont to bee once in an hundred yeares, in imitation of the Gentiles, and after once in fiftie yeares in imitation of the Iewes Iubilee, (which was meerly proper to thoſe people:) Now by degrees, for the better aduancing of the reuenewes of the Papall Exchequer, is multiplied to eueryevery fiue and twentieth yeare. And now at next Chriſtmas will the wheele be come about, which grindeth good griſte for the Romane Batch. The moſt groſſe and palpable Invention for the ſqueeſing out money from the people, vnderunder the pretence of Deuotion, and acquitall from ſinnes, that euer was put vponupon the Chriſtian, nay Heathen world. As if there ſhould come out againe a Decree from Auguſtus Caeſar, That all the world ſhould bee taxed: Luke 2.ſo packe they vp their money for Rome from all quarters. Nay, and many cannot bee content to ſend, but they will needs bee their owne Carriers: ſo ſicke are they of their money, ſo weary of reſting in quiet at home, that they are aeſtro perciti, driuen with a gad-flie to ſally ouer the Alpes, or to plough the backe of diuers Seas, to viſit the holy Fathers Iubilean pompe, to ſee him portatum humeris, to ride on Cockhorſe on mens ſhoulders, and with a golden hammer to beat open the gates of a typicall Paradiſe: where a parjet wall being to bee broken downe by the Pope, I hauehave heard of one who hauing gotten a piece of morter, ſold it by the way home for a good round ſumme of money to beare his charges.happy is hee that can get but one crumme of the holy morter that is ſcattered. Their money they are ſure to leaue behind them, and in ſtead of it, what bring they home? A few Boxen beads ſanctified by the Popes Benediction, or Copper Meddals, Brouches, &c. A worthy bargaine, for men to repueraſcere; like children to crie to goe to Bartholmew Faire, that they may bring from thence, Babies, and Rattles, and Hobbie-horſes.

I thinke God hath ſet England in a faire large diſtance from the head Citie that beareth dominion ouer the Nations, to keepe vsus from gadding ſo farre vponupon trifling cauſe, but

Horat.Necquicquam Deus abſcidit

Prudens Oceano diſſociabili

Terras.

In vaine hath God by his wiſedome diuided kingdomes by the Sea. It ſeemes Sea nor Land cannot fetter ſome of our Nation from chafering in perſon at that Money-Mart, which openeth ſhortly.

I know ſome who lodged in the Suburbs of this Citie of late gone thitherward, and are like to returne home, purged more certainly of Siluer, then of Sin. A certaine Ieſuite, whom I could name, was within theſe few dayes preparing to packe forward, and becauſe he was loth to go emptie or vnladen out of England, eagerly inticed a yong youth (being a Scholar at a famous Schoole within the circuit of this Citie) to goe with him, telling him, that now during the time of Iubilee, Rome was open and free for any that would come thither.

I cannot omit to ſpeak ſomething of their Fantaſticke trickes, vſed to allure admiration, and credulitie of miraculous exployts. Of which cogging ſtampe, 6. The Story of Father Lawrence.is that Tale which one Father Laurence, a Ieſuite, now or of late about London, reporteth of himſelfe, That he in his minoritie was by Miracle tranſported to a Monasterie in Spaine, where he continued diuers yeares, and neither himſelfe, nor any other knew his name; till there appeared vntounto him as hee was at his Deuotions, Saint Lawrence, who ſpake vntounto him and ſaid, Thy name ſhall bee called for euer heereafter, Father Lawrence: And ſo the Saint hauing ſpoken thus, with other words vntounto him, departed. Afterwards one of his fellow-Ieſuites, who liued in the Monaſtery with him, came to his chamber, and by very inſtinct ſaluted him by the new name of Father Lawrence. Whereat this beauen chriſtned Father was much aſtoniſhed, and marueiled how this other Ieſuite knew his name. But hee preſently ſpake thus vntounto F. Lawrence, The ſame Saint hath appeared vntounto me alſo, and bade me goe to your chamber, and ſalute you by this name. This Father Lawrence was ſhortly after by the Superiour of his Order ſent into England, where in the Perſon of Saint Lawrence hee doth giuegive Benedictions, and pretends to cure diſeaſes, and doe ſtrange miracles.

Another like triffing tricke is that which of late hath been vſed by ſome Ieſuites, whoſe names I know better then the Monks of Spaine knew Father Lawrences. They vponupon S. Priests Valentines.Valentines day, chuſing ſome female Saint for their Valentine; one takes Saint Agatha, another S. Clare, another S. Lucie, another S. Catherine, another S. Cicely, &c. I asked them what they meant to chuſe ſuch Vālentines. They anſwered mee, that in reſpect of their Vow, they could hauehave no Valentine that liued here vponupon earth: and in regard of their Angelicall life, they were to chuſe Valentines in heauen. I aſked them, whether they thought thoſe Saints knew that they had choſen them for their Valentines. Oh yes ſay they, we ſhall be honoured all this yeare by that Valentine wee make choice off, & ſhe will intercede for vsus, and to ſome of vsus our Valentine doth appeare in viſible bodily ſhape, telling vsus what to doe all the yeare after. And for my part, I thinke as truly for ſeauen yeares after.

Surely I was not very nimble of beleefe when they told me this; but ſince I hauehave thought that thoſe great Fathers the Ieſuites are not alwaies ſo well aduiſed as they may, when they will thruſt vponupon Vniuerſitie Schollers and Eccleſiaſtickes this and the like palpable fictions, which me thinkes were groſſe enough to put vponupon ſilly women and ignorant Ruſtickes.

To ſay nothing of the Maid with the glittering or flaming Apron, The Maid with the flaming Apron.who diuers yeares ſince was adored rather then admired by ſome in this Citie, & yet remaineth in a Nunnery beyond the Seas, whither diuers repaire to her for Benediction, whoſe tricks if they were well examined, would proue little better then thoſe of the Nunne dela Annuntiada in Spaine condemned for Impoſture. I am beholding to another of that ſexe of whom I hauehave formerly related ſome iugling mirabiliarie tricks acted of late in this City, in pretence of driuing out Deuills, who (leaſt any ſhould thinke that I hauehave wronged her in my narration) ſpinneth the ſame thred now beyond the Seas at Saint Omers, vſually ſpitting out pinnes, and reported alſo by the credulous to cough out flames of fire. She thus repoſſeſſed is againe to be diſpoſseſſed by the mighty force of our Father Floud, The collapſed Lady repoſſeſſed.and another Father Thunder, two potent Engliſh exorciſts. In which action the inhabiting Deuill cryeth out at Thunders approach, Mark. 3.17.as if Beanerges, the ſonnes of Thunder were in preſence, and made the Deuills to tremble with the Apoſtolicall gift of miracles.

A more freſh and Domeſticke example then this I hauehave learned within theſe few dayes, A young woman in London now poſſeſſed.concerning a certaine young woman in this Citie ſometimes a Proteſtant, who pretendeth to be vexed and poſſeſſed by a Deuill. And thereupon by the ſpirituall Maſters diuers collections of Money hauehave beene made as intended for her reliefe. And the better to draw on theſe Contributions, ſhee is vſually brought to their Solemne Maſſes. And within theſe few weekes to ſhew how the Deuill was vexed by thoſe Romiſh geſticulations, ſhe roared with a very loud voice at the time of the eleuation, to the wonder of many the gaping admiring Spectators. She ſaith ſhe hath beene poſſeſſed with this Deuill theſe foure yeares, namely a little after ſhe turned Roman Catholicke, and that the inhabitant Deuill doth often now tempt her to goe to Church, which as her Maſters teach her is to fall into preſent damnation.

It ſeemes this is a very hungry Deuill, which muſt bee fed ſo inſatiably with new Contributions, (eſpecially on great Saints dayes when there is the chiefeſt concourſe of people to thoſe their ſolemne meetings) though ſomwhat, I make no doubt, is intercepted by the Collectors. And that it is no politicke Deuill ſome thinke, that choſe rather to enter into her when ſhee was a Roman Catholicke, then when ſhee was a Proteſtant. And verily I thinke he is ſo gentle, that if thoſe contributiōs (ſo often made for her) ceaſe, he will eaſily be intreated to leaue his habitation. But I leaue the examination of this to him that ſits on our Throne, his Maieſtie, who hath a happy gift in diſcouery of ſuch Impoſtures.

But I forget all this while another of their Engines, very profitable and comfortable for their hauing and holding, which is, certaine New Orders vpſtart in this age, fitting that vpſtart Religion. Wherein is moſt remarkeable a new bred and new hatched Female Order of Ieſuiteſſes, 7. Ieſuiteſſes.firſt vndertaken by an Engliſh woman, called Miſtris Ward: which ſocietie the Holy Father though requeſted thereto, ſome few yeares agoe, did not then thinke fit vponupon ſome important reaſons to allow. But now belike it is concluded, that Maſculine Ieſuitiſme will not bee ouerclowded, but rather ſupported by this …ſſociation. And the Decree is paſſed, that it may be, and is an Order eſtabliſhed, and a Female Colledge erected for them in Naples, whither diuers of our Engliſh Ieſuited women are gone to be engraffed into that new found ſtocke. And ſure there is a ſuitable faireboding ſignification in the very name of that place, it being foreign the new Citie, which well befits foreign theſe new Nunnes.

And as in maſculine Ieſuitiſme, there are not only profeſſed Votaries of Chaſtitie, but alſo Lay-brethren, married men, appendant to that Order; ſo in this Female inſtitution there are, and will be (no doubt) not only Virgins and Widowes, but alſo Lay ſiſters abiding ſtill in ſtate of Marriage. Of whom, if any will needs be gadding beyond the Seas, I wiſh that they may not be called home againe ad cohabitandum. Then perhaps the Men-Ieſuites in England ſhall hauehave leſſe dominion ouer great Families in this Kingdome.

For all kind of Ieſuitiſme infuſing ſuch high ſpirits, why ſhould not the Lay ſisters of that Seraphicall ſocietie thinke themſelues wiſer then their husbands, and ſpurne againſt Saint Pauls precept, which bindeth them to learne of their husbands as home, 1 Cor. 14.35.eſpecially when as the ayme and end of this new Order is (as I am well informed) that as ſome of them are to remaine retired in a Nunnery: ſo others of the more practicke ſtraine are to continue an Oeconomicall life in England, and partly at their owne home, partly at other houſes to imploy themſelues in inſtructing, and Catechiſing others in the Myſteries of the Romane doctrine. Which Office of catechiſing, The Ieſuiteſſes in England are very Cenſorious and bitter againſt thoſe Romaniſts that take the Oath of Allegiance, or defend it.I thinke, will hauehave but a nominall difference from Preaching; and ſo we ſhall hauehave among them (that which they abſurdly impute to ſome in Reformed Churches) Women Preachers.

Nay further out of the grounds of Ieſuiticall Logicke (according to which, theſe Miſtriſſes muſt bee bound to Catechiſe) it will follow that Saint Pauls principle will faile, whereby the wife is foreign, and bound by the Law to her Husband ſo long as he liueth. Rom. 7.2.For if Ieſuiticall exaltation doth exempt a man from ſubiection to his lawfull King, why ſhall not (à paritate rationis) the imparting of this ſacred Order to a woman, exempt her from obedience to her Head the husband. And if once thoſe Propheteſſes get head againſt their head, there will bee no neede to ſay to any of them, Tene quod habes.

Laſtly, to proceed ab imperfectioribus ad perfectiora; nay, ad perfectiſſima, to the moſt exquiſite and refined incroachers, the maſculine Ieſuites themſelues; and to omit whatſoeuer I hauehave formerly by penne noted concerning their late inuentions and ſtratagems. I adde concerning them in generall, That in England they doe not onelyonly exceed perhaps in treble proportion of number all other Orders and Prieſts, but alſo of late yeares heere are growen to that abſoluteneſs among other Romanists, that they contemned the late newcoyned Biſhop of Chalcedon, and denied ſubiection to him, nor would appeare at all vponupon Citation before his Reuerence, though hee thought hee came full fraught with faculties from his Holineſſe, for Iuriſdiction ouer all their Seculars and Regulars.

I know not what Myſtery there may be in the Court of Rome, in giuing to diuers men oppoſite Iuriſdictions, and mutuall exemptions; but I hauehave ſeene a Preſentment that was made by the Church-wardens and ſworne Officers of a Pariſh within the circuit of this Citie, about Eaſter laſt, that a certaine man there named was a Ieſuite, I hauehave ſeene the Proceſſe againſt this man, by which he was excommunicated.and Keeper of the Popes Priuie Signet. By which Title perhaps is intended ſome tranſcendent facultie committed by the Court of Rome to that Ieſuite, for which authoritie ſome ſpeciall new Seale might be appointed and appropriated, which in ſemblance to the Engliſh phraſe might bee called, The priuie Signet.

But to let paſſe theſe inwards of the Ieſuites, and view them onelyonly in the outſide of their habit and apparell in England. I hauehave formerly giuen the character of them in their coſtly and ruffianly brauery; and then I conſidered that kind of diſguiſe as tending to the hiding them from the notice of Magiſtrates, or to their more eaſie and vnſuſpected inſinuation into all companies, to draw Proſelites to the Roman bent: but ſince I find, that it moreouer armeth them with boundleſſe libertie againſt Ciuill and Morall lawes.

1. Hence is taken better opportunitie for profeſſed ſolicitation of Chaſtitie, which if they went in grauer habit, would perhaps bee checked by modeſtie.

I know a vigorous Ieſuite, who being attired like a Gallant of none of the loweſt ruffe, is ſaid to hauehave vſed the title of a Yorkeſhire Gentleman of ſome hundreds yearely reuenew. Hee often repaired to a houſe within a Pariſh of the Suburbes, Saint Giles Pariſh in the Fields.where lodged a female Gueſt, to whom (notwithſtanding his Vow againſt all earthly Valentines) hee became a Suitor, and promiſed her Marriage: and for the better aſſuring her that he would marry her, pretended he had gotten a Licence to that purpoſe from the Ordinary; which Licence hee ſhewed to diuers of that family, the more to worke vponupon the womans credulitie. In fine, he got that he came for, and then this Gentleman vaniſhed.

2. As this incongruous habit imboldneth them againſt the ſeuenth Commandement: ſo doth it much more againſt the ſixt, Non occîdes. They that by their Prieſthood ſhould beare about them Arma tantùm ſpiritualia, change them in arma militaria, the weapons of a Souldier; nay, ſometimes of an Aſſaſine, or Cut-threat.

The care of this concerneth them in authoritie: but me it concerneth nearely, in regard of danger vndergone, and future protection, which I implore.

Not aboue three moneths ſince, when I paſſed along the open ſtreet in this Citie, about the middle of the afternoone, walking in Gods peace and the Kings, after a ſlight ſalutation I was ſet vponupon by one of that Ieſuiticall brood, well knowne to mee, and then attired in coloured Clothes, white Bootes, with a head of long ſhag haire, armed with a long narrow Sword, viſible, & inniſible, a Stilletto, a weapon I trow condemned in forraine Nations, but ordinary furniture for the Yeomen of the Popes Guard heere in England, (I meane the Ieſuites, as well Clerick as Laick:) With this weapon, being made ſo poinant and deadly, that it would pearce, as is thought, reaſonable good armour, hee aſſaulted me: but by Gods helpe I evaded. And for his commitment, I had the ayd of the iuſtice of this honourable Citie, by the authoritie of the right worthie the late Lord Maior, Sir Martin Lumbley.who is by me to be acknowledged, not onelyonly for my priuate protection vponupon this danger, but in regard of the publike, for the good eſtimation and honour which hee hath got by the faithfull diſcharge of his Office, and the good gouernment of this honourable Citie, to hauehave well begun, continued, and ended the Circle of his now finiſhed yeare.

And as the Poet ſpeaketh of a Tree bearing golden fruit:

—Vno avulſo non deficit alter

Aureus, & ſimili frondeſcit virga metallo.Virg. Aeneid. 6

One golden bough being pulled away, there buds out another of the ſame mettall. So for auſpication of his Honourable Succeſſour, Alderman Gore.I doubt not to ſay, that hee will branch forth with the ſame fruit of care for Religion and Iuſtice.

Too long hauehave I tyred your Chriſtian patience in tracking out the by-paths of wandering Romiſh waies, which hauehave ſomewhat led me out of my direct way; your further permiſſion I will vſe modeſtly in reaching at, 2. Part. Behold, I come quickely.but ſcarce touching the vpper branch of my Text, Behold I come quickly.

Theſe words repreſent vntounto vsus ſuch a glorious ſpectacle, as is fit for vsus to ſtep out of our dores and throngingly to behold, not as a tranſitory Pageant for a day, but as poſſeſſing and imploying the moſt piercing eies of our ſoule as long as we can open them and hold forth our heads with expectation, euen all the daies of our life.

Here hauehave we, firſt the Precurſor, a Iohn Baptiſt, going before & giuing warning, Ecce, Behold one is comming, who hath beene long foretold and expected: Then himſelfe that comes, Chriſt the only begotten Sonne of the Father, Venio, I come; though he ſeeme long abſent, yet will hee be euidently preſent, He commeth. Thirdly, here is the manner or paſe of his comming; not leaſurely as he rode into Ieruſalem vponupon a ſlow beaſt, but riding vponupon a ſwift, running horſe, or rather vponupon the wings of the winde, Citò, I come quickly.

1. Ecce, Behold.] This Ecce as a watchword of premonition is perfixed to all the commings of Chriſt mentioned in Scripture. As

Ecce Virgo pariet, Behold a Virgin ſhall conceiue and bring forth a Child. Eſa. 7.14.

Ecce Euangelizo vobis gaudium magnum &c. Behold I bring you good tidings of great ioy which ſhall be to all people. Luk. 2.10.

Ecce venit tibi Rex tuus mitis, aſino inſidens, &c. Behold thy King commeth vntounto thee meeke, and ſitting vponupon an Aſſe, and a Colt the fole of an Aſſe. Mat. 21.5.

Ecce venit cum nubibus, Behold he commeth with Clowds, and eueryevery eye ſhall ſee him. &c. Apoc. 1.7.

Ecce ſto ad oſtium et pulto, Behold I ſtand at the doore and knock. Apoc. 3.20.

Whence we learne that God hath ſet this Centinell to keepe vsus watching and ready to riſe when hee ſhall call on the ſuddaine to vsus. Secondly that the Matter and Perſon requireth our Attention, our Admiration, our Acceptation of ſo great and glorious a Gueſt.

Iohn the Baptiſts Office we know was to prepare the way of the Lord, Mat. 3.3.to make the paths ſtraight, fit for the entertainement of the Meſſias; ſo was this Ecce to that Church of Philadelphia, and to the Angell thereof: So muſt it be to vsus a call for due preparation to receiue and meete the Meſſias, to adore and obey him. And verily the way of the Lord is neuer ſufficiently prepared in vsus, vnleſſe wee entertaine and obey the Doctrine of the Precurſor, Mat. 3.2.Repent for the Kingdome of God is at hand. Without compunction for our ſinfull liues, and bringing forth fruites worthy of repentance, wee are ſtill but deafe, though this Trumpet Ecce, ſound neuer ſo loud in our eares.

2. Venio, I come.

The diuers commings of Chriſt are diſperſedly ſet downe in the Scriptures forementioned: I will reduce them to a briefe.

His firſt comming was Virtuall, 1. Virtuall.from the beginning of the world in vigour and power of Redemption, as he was agnus occiſus ab origine mundi, a Lambe ſlaine from the beginning of the world. So Abraham ſaw him as come, and his day as preſent.

His other Commings are Actuall. 2. Actuall.And firſt in carne, when he came to man by aſſuming his nature, when he came adſuos, to the Iewes, and they receiued him not. This Comming was in humilitie and embaſement, in forma ſerui, in the forme of a ſeruant, to make vsus free by ſuffering bondage.

His comming to Ieruſalem was Locall, 3. Locall.both a preparatiue to his Paſſion, and a prefiguration of his exaltation. Venit Rex, thy King commeth, and the royall acclamation of Hoſanna was ſung to him: Bleſſed be he that commeth in the name of the Lord.

There is his Spirituall Comming inuiſibly, 4. Spirituall.and into our ſoules by grace and the power of his holy Spirit, to raiſe vsus from the graue of ſinne and ſpirituall death. This comming is in miſericordia, in mercy.

His laſt Comming is Iudiciall in Iuſtice, 5. Iudiciall.in Maieſtie and Glory to iudge the quicke and dead; to render to eueryevery one as his workes ſhall be; to transforme the Church Militant into Triumphant. And this his comming is called by Saint Paul, Titus. 2.the glorious appearance of our great God and Sauiour Ieſus Chriſt. And our Sauiour himſelfe foretelleth that he the ſonne of man ſhall come in a triple glory, in his owne glory, and in his Fathers, Luke. 9.26.and of the holy Angels.

Of theſe Commings, ſome are paſt, and not here intended at all, otherwiſe then by preſuppoſition. That other which is preſent and daily, namely him comming to his choſen by mouing and changing their hearts, by renewing their ſpirit, by comforting and inſtructing their ſoules, is not here meant otherwiſe then by analogie and application. The laſt and moſt vniuerſall comming is that which is here promiſed, Behold I come. And this is vſually called his ſecond comming, namely, viſible and proper, wherein it is ſuitable to his comming by Incarnation, and ſenſible conuerſation; but much diuers from it.

Firſt, in Manner, that being in the depth of humiliation, this in the height of exaltation; that in reproach and infirmitie, this in beautie and glory.

Secondly, in the End and complement, that being to vndergoe Death, this to bring a crowne of life; that to be deſpited and ſpit on by his enemies, Pſal. 2.this to bruiſe his enemies like a Potters veſſell, and to make his foes his footſtoole.

Thirdly, in Time, that being in the fulneſſe of time when the vaile of Moſaicall Types and Ceremonies was to vaniſh, Gal. 4.4.and yeeld to the ſubſtance; this future in another moſt abſolute fulneſſe of time, when the whole frame of this Earth is to be taken aſunder, and the curtaine of the Heauens to bee withdrawne and paſſe away like a ſcrowle.

This glorious and finall comming of our Sauiour, as it is the Epilogue & conſummation of this preſent World, is by diuers handled by way of declaring the foregoing ſignes of it, and ayming at the exact time thereof. Both which I vtterly forbeare, leſt I ſhould incurre curioſitie, and offend againſt breuitie in ſpeaking of an houre to come, with neglect of the houre now paſt. I onelyonly propound a briefe touch of plaine Inſtruction, This triple Inſtruction was for breuitie omitted.eaſie for the meaneſt, out of a myſtery of the higheſt: which I reduce to theſe three termes, Fides, Spes, Charitas, Faith, Hope, and Charitie.

Firſt, Faith. That we muſt firmely beleeue, Fides.that Chriſt will come and call vsus all to Iudgement. A needleſſe note, ſome will ſay, this being one of the Articles of the Creed, and a maine principle of Religion. I acknowledge it, and ſo Saint Paul better knew, that hee had taught the Reſurrection, and yet in the Church of Corinth, 1 Cor. 15.ſuch Atheiſme crept in, that hee was faine to ſpend a long Chapter, and inculcate many Arguments, to hold vp ſtaggering beleeuers, and refute misbeleeuers.

Nay, naturall reaſon doth without Scripture prooue, that there muſt needs bee a future finall Iudgement, to recompence good and euill, which in this world many times are thwarted ſo prepoſterouſly. I will mention but one ground, and that touched by Saint Paul there; If there were no hope, but in this life, then pious and honeſt men were omnium miſerrimi, Curlonis malè ſit, & malis bene &c. Sen.of all others the moſt miſerable. And yet ſuch is our weakneſſe, ſuch the ſtrength of Satans ſuggeſtions againſt the Truth, that wee need to hauehave this foundation daily more ſtrongly ſetled and rammed in our hearts, Veniet Chriſtus ad iudicandum vinos & mortuos: Christ Ieſus ſhall come to iudge both the quicke and the dead. This is the ſure Anchor of our Faith, which faſteneth and ſecureth our wauing and floating veſſell amidſt the ſtormes of the tempeſtuous warfare in this mortall life, and keepeth vsus from ſplitting vponupon the Rockes of Deſperation, whereat many ſuffer Shipwracke.

Secondly, 2. Spes.it ſupporteth vsus by Hope, and expectation of the comfortable performance of Gods promiſes. For with ſmall ioy ſhall wee acknowledge a ſecond comming of Chriſt vntounto Iudgement, if wee apprehend it onelyonly as it is bent contra homines, to take vengeance vponupon ſinfull men: ſo euen the Deuils beleeue it, Iam. 2.19.and tremble at it. But wee looke for it with the expectation of Hope, and the obiect of Hope, is bonum futurum, a good and ample reward which wee are to receiue. So Saint Paul, Tit. 2. vponupon declaration of the appearing of the grace of God which bringeth ſaluation to all men, Tit. 2.13.adioyneth thereto our good vſe of it, Expectantes beatam illam ſpem, Looking for that bleſſed hope of the comming of our Lord and Sauiour. And heere in my Text, it is the inſoluble bond, which connecteth the Precept, which formerly I handled with this comfortable Motiue. For why ſhould wee ſtriue againſt the world, ad tenendum quod habemus, to holde the Faith and Sanctitie which by Gods grace we hauehave, vnleſſe hee who is the Authour and finiſher of this Faith would certainly come with the Crowne in his hand to reward our conſtancie. Nay, the ſame Apoſtle, Rom. 8. reueileth to vsus, that the very ſtupid creature is indued with hope of this kinde, Rom. 8.19.as expecting the reuelation of the glorie of the Sonnes of God. And therefore in the meane time, though with griefe and groaning, yet with patience, beareth a ſubjugation vntounto ſeruitude. How much more ſhall the Sonnes of God themſelues, beare their owne burthen patiently for a time, till the reſtauration of all things come.

The third dutie hence drawen, 3. Charitas.is our louelove to God, & to our brethren; which followeth vponupon our deſire of this comming, and louing the ſame. 1. Tim. 4. A Crowne of righteouſneſſe layed vp for mee, and for all that louelove his comming. And ſurely, if wee louelove this his comming, wee cannot louelove ſinne, nor the world, nor our fleſh as it is ſinfull; and wee cannot but louelove our brethren, who ſhall bee knit together with vsus in one bundle, by the Angels that ſhall gather vp Gods harueſt.

The laſt thing we are to conſider, is the celeritie of this comming; 3. Cito.Vento cito, I come quickly. This expectation is not long, our deliuerance is neere at hand. Venio, not veniam; not I will come, but I am now comming, I come, and that quickly.

Heere the Epicure and worldling obiecteth, Obiect.where is this citò, quickly? How quickly, when as ſo many ages hauehave paſſed ſince his promiſe was vttered, and yet he is not come. Of theſe Saint Peter prophecieth, that there ſhall come in the laſt daies ſcoffers, 2 Pet. 3.3.ſaying, Where is the promiſe of his comming? Nay, but they arme themſelues with a pretended reaſon from experience: For ſince the Fathers ſlept, all things continue as they were. Our Fathers hauehave runne their race, and other generations hauehave ſucceeded, and yet the world indures, yet no diſſolution of it by any ſuch comming of the Sonne of man to iudgement.

That God may be iuſtified, Reſp.and men found lyers, hereto we anſwere.

Firſt, to the Perſons. Marke what thoſe obiectors are, Scoffers, and men walking after their owne luſts. The cloud of luſt hath darkened in them the light, not onelyonly of religion, but alſo of reaſon; They are willingly ignorant.

Secondly, to the matter it ſelfe. 2 Pet. 2.9.There can be no ſlackneſſe in God, ſuch as men account ſlackneſſe. Men make a falſe reckoning of thoſe times and ſeaſons which God hath kept in his owne boſome. To Gods eternitie ſuch times can make no difference; with him a thouſand yeares are as a day, and a day as a thouſand yeares. Nouiſsimi dies are to him all the time of grace after the firſt comming of the Sonne of man in the fleſh.

Laſtly, wee muſt interpret Iudgement, not only as generall to the whole world, but alſo as particular to eueryevery ſingular man. In the firſt, Chriſts comming hath depended many large reuolutions of naturall time, and how long it ſhall, he only knoweth that commeth. In the ſecond acception Chriſt commeth to eueryevery of vsus Citò, very quickly in a proper ſenſe.

Firſt, in regard of the ſhortneſſe of their liues: For euen thoſe that liue vntounto decrepid age, yet paſſe away Citò, quickly. The life of man is but a ſpan long; our dayes paſſe like a Weauers Shuttle, nimbly; our life ends like a tale that is told.

Secondly, our owne luxuries fill vsus full of diſeaſes, which yet more ſhorten this our ſhort day of life, and ſet our Clock forward that it ſtriketh dead before the time of our naturall circle is gone about. Nay where moderation and care is vſed for preſeruation of health; yet God for our ſinnes ſendeth common ſcourges and calamities of ranging publike diſeaſes by the diſtemper of the Aire and ſeaſons, or otherwiſe. Hereof at this preſent we feele a taſte, not only in this City, but alſo generally through this Land by ſtrange new feauers. God giuegive vsus the grace to bee true Phyſicians to ſee the cauſe thereof in our ſelues, namely our common ſinnes which make diſeaſes ſo common amongſt vsus, and to apply the true cure, Repentance. And withall to giuegive him thankes that in this great and populous City, he ſpareth the fearefull Rod of the Plague in this ſickly ſeaſon.

Laſtly, hereto I adde that meanes of particular diſſolution whereby in moſt proper ſenſe, God may be ſaid to come Citò, quickly, and call vsus before we bee aware, vnleſſe we remaine in perpetuall actuall preparation, and that is by ſudden vnexpected death: whether by inward vnknown and vnfelt diſeaſes, which ſometimes extinguiſh our Lampe in a moment, when wee thinke our ſelues in beſt health and ſtrength; or outwardly by inundation of Deluge, as Noahs Floud, When men were eating and drinking, the Floud came; or by caſualtie, as by Thunder from Heauen, by Earthquakes, ſuch as hauehave ſwallowed vp euen whole Cities, Euſeb.and ſome neere the place whereto my Text is written; I meane in Greece and ſome parts of Aſia; or by ruine of thoſe houſes which we inhabite for a ſhelter to vsus, ſo Iobs Children feaſted their laſt, when a mighty winde vnioynted the houſe and their bodies.

Beloued Chriſtians, heere remembrance both dolefull and ioyfull, biddeth me ſtand ſtill and looke neerer home. This place, but much more this time wherein I ſpeake, bids me recount the workes of God. This day wherein I ſpeake ſtandeth in center and equall ballance betweene two dayes which I muſt neuer forget. The one of publike danger, intended by men, but preuented by God; the other of danger and damage, not intended by men, but permitted and diſpoſed by God. The one by common gratulation yee are to celebrate in this place fiue daies hence, being the fift of our Nouember; the other is fit for me to record in my perſonall thankeſgiuing, being paſt fiue daies ſince, namely the ſixe and twentieth of October, I will not ſay the fift of the Roman Nouember. In both of theſe the caſe hath a Venio citò, a moſt ſodaine vnexpected diſſolution. The one intended of our whole State repreſented in a publike ſolemne Aſſembly; the other vndergone of ſome priuate perſons in a concealed Conuention. In the one, Gunpowder Treaſon.the Agents were Romiſh plotters and pioners, Antichriſtian Molewarps, working a moſt prodigious and neuer paralelled Treaſon in a ſubterraneous Vault; when with one ſulpherous blaſt there had beene like to hauehave beene brought a generall deſtruction vponupon Moſes and Aaron, Princes and Peeres, Commanders & Commoners, yea Church and Common-wealth; neither wanted there any thing to the ripeneſſe and perfection thereof, but the laſt hand to act it. In the other were Patients ſome Romiſhly ſeduced: but God forbid that I ſhould entertaine ſo vncharitable a thought as to compare the one to the other, in intentions or affections. God ouertooke the one in their owne ſnare, and brought them to puniſhment for their barbarous attempts; the other gaſped their laſt in the place and act of their Deuotions. The fall of the houſe at the Blacke-Fryers, where periſhed about an hundred perſons, being preſent at a Ieſuites Sermon.In what manner or meaſure of chaſtiſement or puniſhment God came to theſe, when hee cut off their daies tam cito, by ſuch a ſodaine downefall, I cannot, I may not iudge: their perſons I leaue to him that ſhall come to iudge them and vsus all.

But as for my ſelfe, let my tongue cleaue to the roofe of my mouth, if I doe not vnceſſantly acknowledge Gods ſpeciall mercy to mee, who ſpared me from this Veni cito, as if hee had vouchſafed me a priuiledge of longer time of repentance; which ſurely in that caſe I was of corporall and ſpirituall danger, I could not expect much leſſe deſerue. I ran with others into errors; nay, deeper then others, in reſpect of my Vocation and Profeſſion: Math. 9.13.yet hee that calleth not the iuſt, but ſinners to repentance, preſerued this my life, when I was ouerwhelmed with the ruines and rubbiſh of that dolefull houſe in this Citie, not farre from this place.

Hee that ſaith to eueryevery of vsus, Behold, I come quickly, by the approach of corporall diſſolution, ſaith now to mee, Beholde, when I came quickly to many others round about thee, I came not then to thee by vntimely death, that that thou mayſt come to mee by timely repentance, and due thankfulneſſe.

What now remaineth for mee, but with the Prophet Dauid, to ſay from my heart, The Lord hath inclined his eare vntounto mee, Pſalm. 116.therefore will I call vponupon him ſo long as I liue. The ſnares of death compaſſed mee round about, and the paines of hell gate hold vponupon mee. I was in miſery, and hee helped mee. I will take the cup of ſaluation, and call vponupon the Name of the Lord. I will pay my vowes vntounto the Lord in the ſight of his people, euen in the midſt of thee, O Ieruſalem.

The God of Peace, who hath redeemed and ſanctified his Church, by the euerlaſting Couenant of his moſt precious blood, ſanctifie vsus all throughout, in Soule, Body, and Spirit, that wee holding faſt that holy Faith which wee hauehave receiued, may with hope and ioy heare that bleſſed voyce, Behold, I come quickly: Euen ſo Lord Ieſus, come quickly. Amen.

FINIS.

End of the text · John Gee, Hold Fast (1624)

Hold Fast, Sermon

p. 1HOLD FAST.

Actus and Obiectum.

2. Venio, I come.

HOLD FAST.