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 vnto 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 giue light to the Sanctuary of God vpon earth. The tempest [Page 4] [...] [Page 5] [...] [Page 2]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 vnder Traian put into a vessell of scalding oyle, yet was not completely martyred. And vnder 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 [Page 3]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 [...] or Arke of the Couenant opened, the Gen­tiles were admitted and adopted into the fel­lowship of Gods people: yet so, as vnder 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 euery Epistle hath this generall Memento, Let him that hath an care heare what the Spirit saith vnto 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 haue 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, 1 The pot of Manna, sweet, nouri­shing, and comfortable, Beholde, I come quickly.

The second is the Rod of Aaron, 2 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 vs by Hope.

The second kept safe by Feare.

The Hope of future good and happinesse, 1 whereto the Eare openeth, whereon the Eye is fixed with expectation, and the Heart bent with longing, when the Bridegroome pro­nounceth [Page 5]vnto his Spouse the Church this most welcome voice, Behold I come quickly.

The Feare and awfull reuerence, 2 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 vs saying to euery faithfull Soule, take heede, That no man take thy Crowne.

In the first we behold the Sonne of God as most amiable and comfortable, 1 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, 2 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.

• 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 [Page 7]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 haue 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 [Page 8]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 haue not this architect or­gan of the hand, yet haue they the reach and force of appetite, which as it carrieth them [Page 9]by way of desire to those obiects which are naturall and conuenient for them; so when they attaine such obiects, they haue 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 vnto 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 vpon touch cleaue together and fastly hold that mutually which they haue.

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 vs 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 vs) 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 [Page 10]that haue 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 loue like an Harlot; desist not as Demas, make not only a faire shew as Saul and Iudas, but with Paul perseuere and con­tinue constant vnto 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. [Page 11] 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 vs by a signe or marke to a thing thereby signified.

This Monitory doth not so much call or a­wake vs to looke abroad, as to search and pry narrowly at home, to reflect vpon 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 haue re­ceiued, what light hath shined vpon vs, what influence of heauenly blessings we haue for­merly felt: we shall finde whether our shi­ning Lampes haue decayed in light by clow­die eclipse, or started backe from their regu­lar motion by vndue retrogradation, what hold wee haue lost of that heauenly inheri­tance which wee haue formerly laid claime vnto. The style and phrase of exhortation is very emphaticall to this purpose vsed by the [Page 12]Apostle, Hebr. 2.1. Heb. 2.1. [...], 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 vs, as water out of leaking vessels. The graces of God in Christ, are called Waters flowing vnto 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 vs, 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 [Page 14]reliefe to Christ in his poore members, who apply onely 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 haue forsaken this straight path; they haue gone in the way of Cain, and haue 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, euery 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 [Page 15]peace, or the Winter of bitter persecution; in the Spring of our jolitie, when we should sa­crifice our tender yeares vnto 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 vnto 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 euery 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 [Page 16]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 vnto vs in trust. For as by the law of nature, redde depositum, doth bind euery 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 giue account there­of in illo die, in that great day of generall Au­dit, when euery one of vs 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 [Page 17]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 vnto Iesus Christ; now after thou art growen to be a stronger branch, thy root is watered by Gods Planters, whose in­structions distill vpon thee as the raine, whose doctrine doth drop as the dewe, or as the small raine vpon the tender hearbe, and as the showers vpon 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 vnto these three, Rapto, Furto, Dolo.

The first is, violence of Robbery, when as by [Page 18]strong hand inuasion is made vpon vs, 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. vnto 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 vs 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 vs to imbrace this present world, and to tread Gods truth vnder 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 [...], 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 [Page 19]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 haue thrust out of the throne true Christianitie, where the weed, and rust, and canker of late inuented and obtruded nouelties haue 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 vnto 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 vnto vs, 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. [Page 20]which is practised vpon vs by the Deuill, by the world, and the flesh; by wicked and lewd company imployed as their instru­ments; and this engine likewise worketh vpon vs 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 vs onely by Surreption, possessing our minds and affections with present apprehension and ti­tillation of pleasure, which so transporteth vs, 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 haue, 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 [Page 21]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 vnto morall crimes, so much more doth it worke vpon the weaker mem­bers of the Church, to seduce them from the truth of the Gospell, and to carry them vp and downe with euery 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 vnto Con­stancie, who my selfe haue been so late an ex­ample and spectacle of Inconstancie? Can Tene quod habes sound well out of the mouth of him, whose actions haue spoke too loud, Emisi, amisi quod habui, I haue left and lost that which I had, and ought to haue 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 haue had most need to heare that voyce of Cura teipsum, Physician heale thy selfe.

Most true it is, that my foot, hand, and heart haue 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 [Page 22]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 haue not been beaten off from this Hold by the violent force of persecuting terrour, but haue 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 haue 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 vnto his fold, this wandering and diseased Sheepe, and to our euer blessed Sauiour for daigning in his mercy, to looke backe vpon mee with his gracious eye, as he did vpon his lapsed Apostle. It was thy mercy (Oh sweet Saui­our) which raised me out of that stupiditie, and made mee to haue a liuely sense of thy Truth and mine owne falshood; and there­fore [Page 23]as thou diddest vpon the fall of thine A­postle iudge him not the lesse fit, but the more able thereupon to establish others, by saying vnto 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 vnto constancy in holding that faith which they haue receiued.

Thus much for this precept as it concer­neth euery 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) giue me leaue to insist vpon that sub­iect, 2 which I take to be principally here in­tended, namly the inculcation of this precept of constancy vnto 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 [Page 24]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 vnto saluation to euery 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 vnto 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 vnto the death, and Christ shall giue 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 [Page 25]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 onely 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 onely 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 vs the foxes, the little foxes that spoyle the Vines, for our Vines haue tender grapes.

That I dwel not too long vpon Vniuersals, giue me leaue now to descend vnto 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 vnto it selfe the prime possession of this spirituall tenure; that they only hold it in Capite from Christ himselfe, in their own head [Page 26]the Pope; that al other Christian Churches are but vnder-tenants, as holding by deriuation of petty leases from this vniversall Land-lord; that they haue an indefeasible perpetuity ther­of, as intailed vnto the Pope, sibi & haeredibus in perpetuum, to him & his heires world with­out end; that other Churches haue 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 vnto 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 vnto the Charter of the Scriptures, it may rightfully plead this Habeo [Page 27]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 haue 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, 1 according to the instruction of the great Apostle expressed vnto 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 vnto their Instructors, 2 as to imbrace his do­ctrine, when he said, Rom. 13.1. Let euery 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 vpon 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 [Page 28]are more learned then these Fathers, and more wise then the very Apostles of Iesus.

The ancient Christian Romans learned of S. Paul, 3 Rom. 10.14. How can they call on him on whom they haue not beleeued? And therefore as they be­leeued only vpon 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, 4 when he wrote vnto 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, 5 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 vs 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 [Page 29]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 vnto Faith. So that in obedience vnto this diuine precept of holding that which we had from Christ, we cānot hold with thē, but must hold against them that withdraw vs 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 vpon 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 vpon 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 vs at least so farre make this our [Page 31]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 vpon vs that their yoake of bon­dage, which we not many yeares since, haue 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 vs 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 euery 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 vpon those their deuices and imploy­ments which more neerely cōcerne vs in this Church and State, being their attractiues ad habendum and retentiues ad tenendum for the Roman cause. Of diuers of which kinde I haue 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 [Page 32]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 euery streete within the walls of this houourable and re­ligious Citie. Whereto they haue 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 vnder-Emissaries, who shall walke sometimes vnder 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 haue beene shewne to our best Protestant Diuines in England, who haue 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 [Page 33]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 vnder-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 vpon the discontents of young Schollers, 2. Supplanting yong Scholars and 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 haue 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 onely by glosing arguments, and idle books of Miracles, Visions, and Reuelatious, by [Page 34]which they work vpon 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 haue 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 vpon him, to keepe him from conuersing or conferring with any but themselues.

I haue 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, vp­on whom a brace of Iesuites gained ground so farre, that he yeelded a kinde of consent of late within this twelue-moneth, 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 [Page 35]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 haue 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 [Page 36]they depriue of English ayre, lest breathing it too long, they should bee imbued with a deepe loue 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 vnder pretence of an olde Monke-tricke, Ciuiliter mortuus, robbed of their in­heritance, which should haue 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 haue 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 onely 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 [Page 37]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 haue read, or so much as cast their eye vpon 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 haue had in his bosome [Page 38]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 vpon 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, [Page 39]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 haue 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 haue 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 vpon 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, [...], such vnsauory food is fit for nothing, but to be thrown out to the carrion Crowes.

Another kinde of their engines may bee [Page 40] Indulgences, Crusadoes, and Iubilees. These are a kinde of Handmaids and attendants vp­on 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 vpon the Iudgement, Conscience, and Person of those whom they take and hold; this vpon 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 euery 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, vnder the pretence of Deuotion, and acquitall from sinnes, that e­uer was put vpon 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 [Page 41]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 haue 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 vs from gadding so farre vpon trifling cause, but

In vaine hath God by his wisedome diui­ded kingdomes by the Sea. It seemes Sea nor Land cannot fetter some of our Nation from [Page 42]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 vnto him as hee was at his Deuotions, Saint Law­rence, who spake vnto him and said, Thy name shall bee called for euer heereafter, Father Law­rence: And so the Saint hauing spoken thus, with other words vnto him, departed. After­wards one of his fellow-Iesuites, who liued in [Page 43]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 vnto F. Lawrence, The same Saint hath appeared vnto 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 giue 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 vpon 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 haue no Valentine that liued here vpon 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 [Page 44]choice off, & she will intercede for vs, and to some of vs our Valentine doth appeare in vi­sible bodily shape, telling vs 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 haue thought that those great Fathers the Iesuites are not alwaies so well aduised as they may, when they will thrust vpon Vniuersitie Schol­lers and Ecclesiastickes this and the like palpa­ble fictions, which me thinkes were grosse enough to put vpon 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 haue 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 haue 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 [Page 45]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 haue 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 haue 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 [Page 46]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 vpon 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 [Page 47]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 [...] the new Citie, which well befits [...] 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 haue 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 [Page 48] 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 haue but a nominall difference from Preaching; and so we shall haue 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 [...], 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 haue formerly by penne noted concer­ning their late inuentions and stratagems. I adde concerning them in generall, That in [Page 49] England they doe not onely 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 vpon 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 haue 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 haue 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 onely in the outside of their habit and apparell in England. I haue former­ly giuen the character of them in their costly and ruffianly brauery; and then I considered [Page 50]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 haue 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 vpon 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 [Page 51]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 vpon 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 onely for my priuate protection vpon this danger, but in regard of the publike, for the good estimation and ho­nour [Page 52]which hee hath got by the faithfull dis­charge of his Office, and the good gouern­ment of this honourable Citie, to haue well begun, continued, and ended the Circle of his now finished yeare.

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

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 haue I tyred your Christian pa­tience in tracking out the by-paths of wan­dering Romish waies, which haue 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 vnto vs such a glo­rious spectacle, as is fit for vs 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 haue we, first the Precursor, 1 a Iohn Bap­tist, going before & giuing warning, Ecce, Be­hold one is comming, who hath beene long foretold and expected: 2 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, 3 here is the man­ner or pase of his comming; not leasurely as he rode into Ierusalem vpon a slow beast, but riding vpon a swift, running horse, or rather vpon 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 vnto thee meeke, and sitting vpon an Asse, and a Colt the fole of an Asse. Mat. 21.5.

Ecce venit cum nubibus, Behold he commeth with Clowds, and euery 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 vs watching and ready to rise when hee shall call on the suddaine to vs. 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 vs 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 vs, 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.