HOLD FAST, A Sermon Preached at PAUL'S Cross upon Sunday being the XXXI. of October, Anno Domini 1624. By JOHN GEE, Master of Arts, late of EXON College in OXFORD.  
LONDON, Printed by A. M. and I. N. for ROBERT MYLBOURNE, and are to be sold at his Shop at the great South door of Paul's. 1624.   

TO THE RIGHT HONOURABLE, SIR ROBERT NANTON, Knight, Master of his Majesty's Court of Wards and Liveries, and one of his Majesty's most Honourable Privy Council.  
RIGHT HONOURABLE,  
SOme in their Dedicatories employ their Pen, not so much to crave Patronage, as to buy and purchase it by large (and happily deserved) commendation of those whose names and favour they implore. How plentiful matter in this kind I might be furnished withal, they well know that are able to balance your piety, learning, and othervertues. But as Cato resolved to have a mean Tomb, or none at all, that it might rather be asked, why he had no Monument, then why a sumptuous: so in my speaking to & of your worthy self, rather would I be asked of many, why I said so little, them of any one, why so much. I therefore here address myself to your Honour, by approach to that side only which lieth most conspicuous & opportune for my harbour, and that is the contemplation of you as you are by his Majesty appointed the worthy Head, and Master of that honourable Court, erected for the protection of those, who by reason of Nonage, are unable to support themselves against injury. In which employment, out of your religious & virtuous resolutions, the world knows you most ready to do justice, and yield Protection, as by way of judicature unto Orphans, so also in a larger extent by way of favour & countenance to others that need the same, especially in cause of Religion.  
My poor self, though not pleading either Wardable Tenure, or Infancy of years, yet in the general as a Churchman, and in particular, as devoted to do all the service I may for the maintenance of Religion established, presume to cast myself as a Ward into your tuition. First, 
Ecclesia semper est pupilla.  the Church by the Civil & Canon Laws, is said to remain in perpetual pupillage, and justly claimeth secure and defence from men in high place, as unable to relieve itself against either those Corrupters that will thrust in with strange fire, to pollute the Altar; or those Spoilers, that would cut short the skirts of Aaron's clothing. Then also for my personal case in regard of my disabilities to undertake so high a task, I must needs acknowledge myself to be a weak Infant, Puer sum, non possum loqui; 
jerem. 1.4.  and the more liable to wrong, because encompassed with adversaries exasperated against the Truth, and me for speaking Truth. 
Ezck. 2.6.  Briers and thorns are with me, and I dwell amongst Scorpions, whose stings are the sharper bent against my breast, because I have endeavoured to give Antidotes unto the King's liege people, for their defence against such baleful poison, whereof myself have formerly had a taste. Nor am I more by mine own danger driven, then by your goodness drawn to cast mine unworthy self, and these my poor Labours into the bosom of your Protection. Though it be perhaps none of my least faults, that without your Honours leave I have intruded upon your Patronage, yet I cannot be so mistrustful in so good a cause, as to fear your either repulse, or offence.  
In this good hope I crave your honourable Pardon and Favour, always praying God, whose cause I defend, whose truth you advance, to prosper your Honour in all your laudable and religious endeavours.  
London, Novemb. the 11, 1624. Your Honours bounden at service to be commanded, JOHN GEE.   

HOLD FAST.  REVEL. 3.11. 
Behold, I come quickly, hold fast that thou hast, that no man take thy Crown.  
AS john the Baptist, so much more john the Evangelist was a burning and a shining Lamp: 
john 13.23.  He was the Disciple whom jesus loved, he leaned on his Lord's breast, è sinu Domini imbiberat Mysteria, 
Aug. in joh.  from out of the bosom of his Master he drank deep of the fountain of heavenly wisdom.  
He wrote his Revelations in the latter end of his deep age; and (as may seem by the profit thence unto God's Church) was to that end in special manner, and miraculously preserved; as if the lamp of his life could not be put out, till he had kindled all the lamps of his Writings, to give light to the Sanctuary of God upon earth. The tempest of violent death could not dash out the candle of his mortality. 
Fasciculus Temporum. Euseb. Eccl. hist. lib. 13 cap. 18. & 20.  For he being under Traian put into a vessel of scalding oil, yet was not completely martyred. And under Domitian banished into Patmos, one of the Islands called Cyclades, or Sporades, lying in the West part of Asia the less, and by the Aegean Sea; there his life in extreme age was not consumed amongst the duresses and distresses of that banishment, till he had finished his course, and wrote to the neighbouring Churches the last Omega of the Scriptures. Christ who present with him in body loved him; no less loved him being absent. And therefore, as he appeared to Abraham in the Mount, 
Gene. 22.12. Gene. 28.11. Exod. 3.2. jerem. 38.6. Daniel 2. Acts 10.6.  to jacob in the Field, to Moses in Midian, to jeremiah in the Dungeon, to Daniel in Babylon, and to Peter in the house of Simon: So in good time he doth appear to his beloved john in this desert Isle, and comfort him in his exile, with sweet voices, heavenly visions, and most glorious Reuclations.  
His first Vision contained in the three first chapters of this Book, is of seven golden Candlesticks, and seven Stars, representing seven famous Churches, and their Angels or Bishops in Asia minor, to which he was directed to write so many several Epistles. At the seventh verse of this Chapter gins the Epistle to the Angel of Philadelphia, a City of Mysia, and one of the Gentile Churches, to whom he chose rather to write, then to the Churches in judea, to signify, that now the kingdom of God was come to the Gentiles, the partition wall broken down, 
Rom. 3.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ark of the Covenant opened, the Gentiles were admitted and adopted into the fellowship of God's people: yet so, as under the several estates of those seven 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 nearly concerneth succeeding times, that the conclusion of every Epistle hath this general Memento, Let him that hath an care hear what the Spirit saith unto the Churches.  
In the first part of the Predictions and Instructions given to this the sixth in order of those Churches, the Church of Philadelphia, he commendeth the patience of the Angel or Bishop there, threatens his enemies, and assureth him of aid and affistance.  
In the latter part, he first exhorts him to constancy, then recounts the rewards of Conquerors.  
He exhorts him to constancy in the words of my Text, Behold I come quickly, hold fast that thou hast, that no man take thy crown.  
He recounts the rewards of conquerors in the words immediately following my Text: Him that overcometh will I make a pillar in the Temple of my God, & he shall go no more out etc.  
Where is Praelium & Proemium, a holy war, and a rich reward. A combat to be undergone by him that will win, or keep his Crown.  
The former verse, whereof I have made choice, is the Christian man's Castle, not unlike the Tower of David, A thousand Shields hang therein, and all the Targets of the strong men.  
The force of the words lies, 
1 Exhortation  first in an Exhortation, which is as the middle and centre of the verse, Hold fast that thou hast; and about it these two Motives twine like the Serpents about Mercury's Rod: 
2 Motives.  First a Promise by way of Prediction, Behold I come shortly. Secondly, a Monition by way of Caution, That no man take thy Crown. Both these are sacred treasures laid up in the Ark.  
The first, The pot of Manna, sweet, nourishing, and comfortable, Behold, I come quickly.  
The second is the Rod of Aaron, laid up in the same Ark of the Covenant, a rod of Instruction, Premonition, and Correction, That no man take thy Crown.  
The first of these entertained in us by Hope.  
The second kept safe by Fear.  
The Hope of future good and happiness, whereto the Ear openeth, whereon the Eye is fixed with expectation, and the Heart bend with longing, when the Bridegroom pronounceth unto his Spouse the Church this most welcome voice, Behold I come quickly.  
The Fear and awful reverence, whereat the ear tingleth and the heart quaketh, and all the faculties of the inner man do apply themselves together for the working out of salvation with fear and trembling, when our Master, Prophet and King doth instruct and move us saying to every faithful Soul, take heed, That no man take thy Crown.  
In the first we behold the Son of God as most amiable and comfortable, there we view him as he is speciosus prae filijs hominum, fairer than the sons of men, and with Peter we say Quò ibimus, whither shall we go but to thee, for thou hast the words of eternal life; Behold, I that am the way, the truth and the life, do come quickly.  
In the second we view him as appearing in a bright consuming sire, with a two-edged sword coming from his mouth, with a Rod of iron in his hand, with a voice full of terror and amazement, threatening, lest another take thy Crown.  
In the first he appears as in the gentle wind.  
In the second he shows himself as in the thunder?  
In the first the voice of Christ is as a sweet Cymbal.  
In the second like the sound of many waters.  
The first is a motive of Comfort, promising aid and assistance.  
The second of Terror, threatening a degradation for want of perseverance.  
In the hand of this good Samaritan is soft Oil, and sharp Wine or vinegar. A comfortative and a corrasive. Such is his method of curing, if by fair promises he cannot persuade; his manner is by threatenings to compel. I begin, and intent most to insist on the main branch of my text, the matter principally intended, encompassed, and walled in (as it were) with the other parts, the Exhortation, Hold fast that thou hast; where two points readily offer themselves to be considered.  

Actus and Obiectum.  
1 Actus a performance, Hold fast.  
2 Obiectum, the Object, the matter or thing possessed, that which thou hast.   
Lose no opportunity but Hold; not slightly or perfunctorily, but firm and fast; thou hast begun well, even so persevere, holding that which thou hast.  
1 Hold fast.] Strong was the poison of Heretics, and sharp the sword of Tyrants, in this age of the Primitive Church: like brethren in evil, they were leagued and linked in conspiracy against the Lord and his anointed, against Christ and his Disciples. The one sort being Satan's Advocates, the other his Assasines; the one beseiging the holy jerusalem without the walls by hostility; the other undermining her within the walls by Conspiracy and Treason. Heretics like the Locusts with Scorpion-like tails, did not only hurt wandering and wavering Christians, with the deadly sting of their contagious errors; but also endangered many of them who had the seal of God on their foreheads. Tyrants like the great red Dragon with seven heads & ten horns, never ceased to persecute the Spouse of Christ, and to make war with her seed: So that by the Impostures of Heretics and Cruelty of Tyrants, some Christians were drawn to leave their Hold and fall back from the Truth. Against such cowardly Combatants, these enemies of the Gospel, that thus ran away from the banner of Christ, this good Angel of Philadelphia, had hitherunto opposed himself. Now because he should not sink in the midst of his conflict; our Saviour encourageth him and his Church with this Exhortation, saying, Hold that thou hast. As if he should have said, thou hast begun in the Spirit, end not in the Flesh; as yet thou bearest the Image of God, then fashion not thyself according to the World; thou art yet in the Light, delight not then in the works of Darkness; thine Alpha hath been sincerity, then let not thine Omega be seusualitie: without perseverance the best Professor is but as a branch cut off from the Vine, he can bring forth no fruit, a painted Tomb full of rotten bones, a fruitless Figtree, with goodly blossoms. Very profitable therefore and effectual is this Act or Performance, Hold fast.  
Constancy and Perseverance are in the Scriptures principally set forth by four Metaphors, Ploughing, Running, Standing, and Holding. The first two signify Action and Motion; the other Quiet and Immutability.  
For the first of the four, our Saviour saith, No man that putteth his hand to the Plough and looketh back, is apt to the Kingdom of Heaven. Luk. 9.62.  
For the second, Saint Paul saith, So run that ye may obtain. 1 Cor. 9  
For the third, the same Apostle saith, Stand therefore and your loins girded about with verity. Ephes. 6.14.  
For the fourth, my Text saith, Hold that thou hast, that is to say; persevere in faith and righteousness, and use thy function without fear.  
Holding is a natural action and gesture of the hand and other members, which not only men of understanding by reason, but even babes and sucklings do use by instinct; nay all living creatures, yea and some stupid bodies also, though they have not this architect organ of the hand, yet have they the reach and force of appetite, which as it carrieth them by way of desire to those objects which are natural and convenient for them; so when they attain such objects, they have also the faculty of natural retention or Holding, which by instinct without discourse, teacheth them to continue the fruition of that which is acceptable and profitable unto them. Hence in nature we see between some sympathising bodies, not only a concourse when they approach, but also an adhesion when they mutually touch. So the Iron and Loadstone coveting one another, do upon touch cleave together and fastly hold that mutually which they have.  
Shall not Grace be as effectual and powerful as Nature, to run to and to cleave to that which is ordained for spiritual food and establishment? Shall Understanding and Knowledge in us be more dull, and less active than stupid instinct in senseless bodies? If Lapis inanimatus a dead stone, can hold that which it desireth and enjoyeth. Shall not much more we that are Vivi Lapides (as Peter calleth us) the living stones of God's spiritual house, 
1 Pet. 2.9.  cleave fast to our foundation being cemented vinculospiritus, by the bond of the spirit? Hold then firm and fast that which thou hast. Do not sell thy spiritual birthright and possession for worldly portion with profane Esau; do not lose them by negligence and disuse, like those that have Charters or privileges granted to them, but never bestir themselves to use them, nay perhaps not to look into them, like him that his his talon in the ground; do not forfeit them for want of Rent and service paiable and due to our great Landlord, 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 love like an Harlot; desist not as Demas, make not only a fair show as Saul and judas, but with Paul persevere and continue constant unto the end, though thou bear in thy body the marks of the Lord jesus. Gal. 6.17.  
It is observable that in all the holy Spirits letters, sent to those seven Churches in the second and third Chapters of this book, one of which is this to the Angel of Philadelphia, 
Corona nondatur nisi legitimè certanti. Tim.  all the promises run to perseverers. Vincenti dabitur, to him that overcometh shall it be given; to him that holdeth and holdeth fast. Nec paranti ad praelium nec pugnanti ad sanguinem, multò minus tergiversenti ad peccatum, sed vincenti ad victoriam. Not to him that prepares to fight, nor to him that resists for a time, much less to him that shows his back in cowardice, but to him that overcomes to conquest is the reward promised.  
And thus having viewed and considered in general the Act and manner of Holding, 
Obiectum quod.  Hold fast: we will now view the special Object 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 kind of Index or Asterisk to direct us by a sign or mark to a thing thereby signified.  
This Monitory doth not so much call or awake us to look abroad, as to search and pry narrowly at home, to reflect upon ourselves with a Nosce teipsum; view, and search, and judge thyself and thine own, non alios, non aliena, not other men, not the affairs of other men. See what thou hast of heavenly and spiritual possessions, and be sure that thou get a perpetuity in them.  
This watchword of remembrance quod habes, is like the Gnomon in the Dial of Ahaz, which will tell how fare the Sun is gone back, even to a Degree: By examining what spiritual benefits & graces we have received, what light hath shined upon us, what influence of heavenly blessings we have formerly felt: we shall find whether our shining Lamps have decayed in light by cloudy eclipse, or started back from their regular motion by undue retrogradation, what hold we have lost of that heavenly inheritance which we have formerly laid claim unto. The style and phrase of exhortation is very emphatical to this purpose used by the 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 salvation slip and run out from us, as water out of leaking vessels. The graces of God in Christ, are called Waters flowing unto life everlasting, john 4.14. Now we know that the nature of water is to be fluid and passable, it easily slippeth away, unless the vessel be very staunch wherein it is contained: Even so is it with our spiritual possession, it slideth from us, and is easily lost, unless we be very vigilant and careful.  
But to come yet nearer to this Quod habes. As in the valuing of a man's riches, it is not enough to avouch in gross, that he hath great store, unless some special quantities or kinds be particularised and recited, as by Inventory: So here we cannot sufficiently either value other God's children, or try ourselves whether or no we be bankerupts in grace, unless we know of what sort this heavenly treasure is, which is thus to be held, where had, where sought, and where not yet attained.  
The total of these precious jewels may be reduced to two heads: 

1 Veritas, Truth of Christian doctrine.  
2 Probitas, Sincerity of righteousness.    
The former of these theoretical, the other Practical.  
1 The former containing the form of wholesome doctrine without corruption.  
2 The latter, the sincerity of Sanctity, Obedience, Charity, and such like, in honest conversation, without all hypocrisy or dissimulation.  
1 In the first kind, some hold not that which they had, but fall away by Heresy, Error and Superstition, through the corruption of their understanding, extinguishing or darkening the light of saving knowledge. Of this number the Church hath been troubled withal in all ages, Apostates, superstitious Idolaters, Heretics, maintainers of the fancies and traditions of men, opposite to the truth of God. Of this sort were the Pharisees in the jewish Church, the Arrians, Macedonians, Marcionites, Manichees, Eutichians, Pelagians, and others in the Christian Church.  
2 In the other kind, some hold not that which they had, but fall away by the corruptions of their will and affections, leaving the parts of piety towards God, righteousness towards men, 
2. Tim. 3.  being lovers of pleasures more than lovers of God, professing outwardly godliness, but denying inwardly the power thereof. Of this sort are our Metaphorical Idolaters, that worship the wedge of gold, and make it their god by cleaning thereto through unsatiable covetousness; cruel oppressors of the poor, that grind the faces of the needle, denying relief to Christ in his poor members, who apply only to their purse, Tene quod habes; luxurious men, that make their belly their god, whose end is their shame.  
Both sorts of these having been enlightened with the knowledge of God's Truth, and in some measure (at least in outward performance) having walked in the paths of common honesty, laudable virtues, yea and Christian obedience; yet have forsaken this strait path; they have gone in the way of Cain, and have been seduced in the wages of Balaam for reward, and perverted in the gainsaying of Core. The whole Epistle of jude, and the second Epistle of Peter are fit Comments to express the Character of these crooked degenerating Christians.  
In considering this Proposition, as it is entire in itself, Tene quod habes, Hold that thou hast, we 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 Individual, every singular Christian.  
2 Collective, 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 jollity, when we should sacrifice our tender years unto the Almighty, or in the declining of our drooping age, when we expect like ripe shcaves to be brought into God's barn; in the days of our youth, when we are to remember our Creator, by holding ourselves fast unto him; or in our decrepit old age, when the keepers of the house tremble, 
Eccles. 12.3.  and the strong men bow themselves, and the grinders cease, and those that look out of the windows be 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 concerns; 
Persons.  first, Individually the Spirit standeth at the door, and knocketha t the heart of every Christian, ringing this watchword in his ear, Tene quod habes, Hold fast that which thou hast gotten. None so great a proficient in Christ's School, but needs this lesson to be inculcated to him: none so raw a beginner to whom this instruction can be unseasonable. Thou that art but a tender Babe in Christ, feed on the sincere milk of the Gospel; and to that end forsake not vina ubera veteris & novi Testamenti, 
Bern.  the two Paps of the Old and New Testament; be not beaten off from sucking spiritual nourishment from them. Thou that art grown up a strong man in Christ, and hast sensus exercitatos to discern between good and evil, light and darkness; thou that canst instruct others in the way of truth and godliness, 
2 Tim. 1.14.  Hold fast thy Depositum, Lest when thou preachest to others, thyself become a castaway. And well it is by Saint Paul called the Depositum of pledge, a thing committed unto us in trust. For as by the law of nature, red depositum, doth bind every such fiduciary, not to use the pledge as his own proper goods, but to be accountable for it, and restore it when it shall be called for; otherwise is guilty of injustice, and violating of the dictamen rationis, the principles of natural reason: So here for the treasure of God's truth committed to our hands, we must acknowledge ourselves to be but depositarij, trusted as pledge-keepers, and not as proprietarij, Lords and masters of it: For we are to give account thereof in illo die, in that great day of general Audit, when every one of us shall be called to a reckoning how he hath discharged his trust.  
Wherefore for the better endearing this possession; first remember how thou hast received it. Secondly, foresee the dangerous means which draw thee from it.  
The first is, Vnde habes, from whence thou hast it.  
The second, Quomodo non tenes, by what means thou dost lose it.  
First, whence hast it thou?  
1 By Baptism, whereby thou hast put on Christ, Galat. 3.27. whereby thou art buried with Christ, whereby planted together to the likeness of his death. Rom. 6.4.  
2 By the Preaching of the word. When thou wert but a young twig, thou wast engrafted by Baptism unto jesus Christ; now after thou art grown to be a stronger branch, thy root is watered by God's Planters, whose instructions distil upon thee as the rain, whose doctrine doth drop as the dew, or as the small rain upon the tender herb, and as the showers upon the grass. Deut. 32. Paul planting, 
Deut. 32.2.  Apollo watering, God giving the increase; who affordeth the Sunshine of his grace for the helping thy growth and fertility, and vouchsafeth in patience to expect thy fruit these diverse years, pruning thy boughs with the rod of chastisement and affliction; nay, descending yet further, to dig and dung the hungry soil about thee: but if after all this planting, watering, pruning, fattening, thou shalt remain still barren, and cumber the ground, even to the hindering of other plants from thriving, what canst thou expect, but that the axe or hatchet of God's judgement should stub thee up by the roots, and thou be cast into unquenchable fire?  
Secondly, the manifold dangerous means of losing our Hold by, may be reduced unto these three, Rapto, Furto, Dolo.  
The first is, violence of Robbery, when as by strong hand invasion is made upon us, to quit and forsake true Religion for fear of death and persecution. So in the Primitive Church, some by the violent torments of raging persecutions were through humane infirmity driven to let go their Hold, being not able to resist ad sanguinem, 
Cyprian.  unto blood. Whereupon some did temporise, conforming themselves to some outward actions of Idolatry; others delivered up the Books of holy Scripture to the Pagan persecutors, who thence were called, Traditores. These (alas) did humanum pati, show themselves to be but men, not being able to keep upright the ship from wrack in such violent and tempestuous storms.  
The second means of dispossessing us of our heavenly treasure, 
2 Furto.  is Furto, by Stealth; that is, when either the cares or pleasures of this life, fullness, plenty, peace, politic complying with others, conforming ourselves to our neighbours or companions, do seduce us to embrace this present world, and to tread God's truth under our feet: when we permit by connivance and sleepiness, the tares of corruptions to be sown amongst the wheat God's 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 baneful and poisonous seeds of corruption, both in doctrine and manners. For so by God's judgement it commonly cometh to pass, that degeneration in the one, begets a corruption in the other: where no due care is of preserving the truth of God in sincerity of Religion; there God suffereth one sin to become the punishment of another, by consequent lewdness and impurity of life, which then & there hath greatest dominion, where the Gospel is bereft of free passage, where corrupt superstition and dotages have thrust out of the throne true Christianity, where the weed, and rust, and canker of late invented and obtruded novelties have overgrown and almost eaten out the pure gold of Apostolical Doctrine. And as this is most just; so is it in itself in natural reason most probable. We see by experience, that he who hath held a cord with both hands, if he let go the hold with one, he is the less able to hold fast with the other. The Anchor of our hope is pitched, not below in the bottom of the Sea, but above in the highest heavens: with both hands we hold fast this Cable; the one sticking close unto God, by holding to his truth in Religion, the other by remaining constant in purity of conversation. If we do but let slack one of these our hands; though the Angel of God, yea God himself should cry loud unto us, Tene quod habes, yet hardly shall we be able to maintain our hold with the other.  
The last means of loss is Dolo, by Fraud, 
3. Dolo.  which is practised upon us by the Devil, by the world, and the flesh; by wicked and lewd company employed as their instruments; and this engine likewise worketh upon us in both the objects, both of Piety, and of Honesty, both in dogmaticis, in the doctrine of faith, as also in moralibus, in perverting our lives to viciousness. The deceit in this kind is different from the former, because there the Devil gaineth ground of us only by Surreption, possessing our minds and affections with present apprehension and titillation of pleasure, which so transporteth us, as that the understanding is lulled asleep, and considereth not the loss and danger. But in this a kind of Compensation is pretended by way of bargain or exchange, and our wandering souls are possessed with an opinion of Truth and Piety, when we run headlong into iniquity or error. Hear I say men are dealt withal as by Commutation, to leave that which they have, for another doctrine which is pretended to be better, though indeed nothing but counterfeit, and gilded over with the forged lustre of beauty, and ornament of outward pomps, feeding the eye, and possessing the captivated senses of the simple: wherein we behold the deceitful boldness of the great enemy and his instruments; who being as Saint Peter speaketh, themselves the servants of corruption, 
2. Pet. 2.19.  yet promise liberty to them whom they seduce. And this is that snare of the Devil, wherein they are caught to do his will; which as it is powerful in enticing unto moral crimes, so much more doth it work upon the weaker members of the Church, to seduce them from the truth of the Gospel, and to carry them up and down with every wind of doctrine.  
But who, or what am I (reverend, honourable, and Christian Auditory) that presume to take this task in hand, to utter this Text with these polluted lips? Can I undertake to speak the words of exhortation unto Constancy, who myself have been so late an example and spectacle of Inconstancy? Can Tene quod habes sound well out of the mouth of him, whose actions have spoke too loud, Emisi, amisi quod habui, I have left and lost that which I had, and aught to have kept. So many worthy Spectators, and judicious 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 profess, that I am unworthy to be a Physician to others, who have had most need to hear that voice of Cura teipsum, Physician heal thyself.  
Most true it is, that my foot, hand, and heart have been taken, and too long held in the Snare of the Fowler, and carried away captive into Babylon; where, if I consider mine own demerits, I deserved to be held in the chains of spiritual captivity, and to be kept perpetual prisoner in the dungeon of Error, Superstition, and blindness; wherein my guilt hath been the greater, in that mine hands have not been beaten off from this Hold by the violent force of persecuting terror, but have been willingly and wilfully stolen away by mine own corrupt and carnal passions. For which mine obliquity and grievous defection, as formerly by pen, so here by voice, & before this Congregation, I humbly crave pardon of our most reverend mother the renowned Church of England, then also of the spiritual Fathers, these Church's lights and guides, the Lords Bishops, and of my venerable brethren the rest of the Ministry, and generally of this and all other Christian congregations, whom no doubt I have scandalised. But above all I implore the mercy and indulgence of my heavenly Father, that he will vouchsafe to embrace me his returning Prodigal Child: giving him all humble and hearty thankes, that he hath reduced unto his fold, this wandering and diseased Sheep, and to our ever blessed Saviour for deigning in his mercy, to look back upon me with his gracious eye, as he did upon his lapsed Apostle. It was thy mercy (Oh sweet Saviour) which raised me out of that stupidity, and made me to have a lively sense of thy Truth and mine own falsehood; and therefore as thou didst upon the fall of thine Apostle judge him not the less fit, but the more able thereupon to establish others, by saying unto him Eu tu conversus confirma fratres tuos. I am therefore not discouraged, but the more emboldened by the sense of my former diseasednesse to stir up others unto constancy in holding that faith which they have received.  
Thus much for this precept as it concerneth every christian soul, (and myself in particular) to hold his own portion that he hath, lest he be left poor, and naked, and blind, and miserable, when as perhaps he thinks himself rich and well clad and wanting nothing.  
Now (right honourable and beloved Auditory) give me leave to insist upon that subject, which I take to be principally here intended, namely the inculcation of this precept of constancy unto the collective members of Christ, namely, particular visible Churches and Congregations. To them the Spirit as to a great and numberless Auditory preacheth this wholesome Sermon of Perseverance.  
Thou visible particular Church of God, 
Mat. 13. Pom. 13.  whosoever thou art that hast received the Word with gladness, that hast cast away the works of darkness, and put on the armour of light; that hast abandoned the vanities of Paganism, and the crooked perverse errors which follow man's natural corruption: thou that hast submitted thy neck to the gentle yoke of Christ's Cross, & embraced the glad tidings of the Gospel, and doctrine of sincere faith, 
Rom. 1.16.  which is powerful unto salvation to every one that believeth; Stand fast in that which thou hast received, strive and wrestle for that faith, quae semel tradita est sanctis, which was once given to the Saints; 
jude. v. 3.  lose not by fainting orstarting, that Crown of Honour & sacred reputation, which thou hast worthy got amongst other Christian Churches. Imitate those holy Confessors and Martyrs, quorum nomina in benedictionibus, whose very names are blessed. If God call thee unto a fiery and bloody trial, prise not this transitory life, above the word of life, God's Gospel, and above the Lord of life, Gods only begotten Son, and above eternal life, God's bountiful and free gift. 
Reu. 2.10.  Esto fidelis, Be thou faithful unto the death, and Christ shall give thee the Crown of life.  
Thou that art a fruitful Vine, planted by Gods own right hand, and watered with the dew of Heaven, take heed that thy branches be not torn away by the violent blast of persecution, when God shall be pleased to suffer such tempests to trouble the lower region of the Air 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 trodden down; be watchful, that the envious man do not throw in again those stones by deformation. Be careful also that thy boughs and limbs be not stolen away by night, by those that creep through the hedge into the vineyard. Take heed, that the little foxes do not undermine thine enclosure, and purloin away thy best fruit, when they pretend to look another way, and profess only to request courteous & harmless harbour for a while in thy ground: but in the mean time work themselves in, & dig their earths, and bring in their young cubbes thither, which will soon learn, not only to climb up to the top of the vine, and crop the fairest branches, but also scratch up the root of it. Of these I will say nothing, let the Spirit speak, Cant. 2.15. 
Cant. 2.15.  Take us the foxes, the little foxes that spoil the Vines, for our Vines have tender grapes.  
That I dwell not too long upon Universals, give me leave now to descend unto particular application of this precept, by discussing what kind of Church it most properly concerns, and who are they that fruitfully use, or perversely abuse this wholesome spiritual counsel, Tene quod habes, Hold that thou hast.  
First, for the having; The Church of Rome arrogateth unto itself the prime possession of this spiritual tenure; that they only hold it in Capite from Christ himself, in their own head the Pope; that all other Christian Churches are but under-tenants, as holding by derivation of petty leases from this universal Landlord; that they have an indefeasible perpetuity thereof, as entailed unto the Pope, sibi & haeredibus in perpetuum, to him & his heir's world without end; that other Churches have no other Charter of it, than a Transcript from that Original, and no longer can hold it, then whilst they are conformable and serviceable in tenancy of vassalage or villainage to the Lords of the Manor of Rome. A vain fond encroaching forgery of usurpation, as authentical as the pretended donation of Constantine, of the patrimony of Saint Peter, and other privileges unto Silvester the Pope.  
To these we may well 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 we baptised into the name of S. Peter, or S. Paul? If Priority imply original tenure in faith, surely jerusalem must be the grandmother Church. 
Isai. 2.3.  For de Zion exivit lex, Out of Zion shall go forth the Law, and the word of the Lord from jerusalem.  
The ancient Fathers reckoned not one, but many, 
Tertul. de Prescript. adverse. Haret.  Ecclesias matrices & originales fidei, motherly original Churches, wherein the faith was planted severally by diverse Apostles, not by one. And therefore wheresoever any church can show conformity unto 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 primitive and better times, it might well say Habeo, I have this pledge of Truth, & Teneo, I keep it entire and sincere: But the present Roman Church, or rather the Papal faction in the Western Church, hath long since left that Hold; the present Church there having little else but local prescription for property herein.  
The ancient Christian Romans, according to the instruction of the great Apostle expressed unto them, were not ashamed to hold, 
Rom. 3.24.  that we are justified freely by grace. The present in Rome, or depending on Rome, imbaseth this doctrine, by mixture of works, preparatory, satisfactory, and superrogatory.  
The old Christian Romans were so obedient unto their Instructors, as to embrace his doctrine, when he said, 
Rom. 13.1.  Let every soul be subject to the higher powers. The now new Romanists subduce from this yoke their Clergy and Votaries; nay they subject the Sceptre of Princes to the Pope's beck.  
S. 
Chrysost. in Rom. 13.  Chrysostome upon the aforesaid words of the Apostle, said, Si Propheta, si Euangelista, Though thou be a Prophet, or an Evangelist, yet thou art a subject to the higher powers. And S. Bern. 
Bern.  Qui conatur excipere tentat decipere, He that would except any, goeth about to deceive. But the modern Order of jesuits are more learned than these Fathers, and more wise than the very Apostles of jesus.  
The ancient Christian Romans learned of S. Paul, 
Rom. 10.14.  How can they call on him on whom they have not believed? And therefore as they believed only upon God in Christ: so in prayer they called only on him. But the present Romanists fill their churches & altars of Invocation & oblation with ten Saints for one Christ.  
The old Romans believed S. Paul, when he wrote unto them Stipendium peccati mors, 
Rom. 6.23.  the wages of sin is death. But the new Romanists distinguishing of sins mortal and venial, maintain, that there be some sins for which death is not due.  
The old Romans believed, that eternal life is the gift of God; 
Rom. 6.23.  but the new, that it is due to the worth of good works.  
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 ye eat this bread, and drink this cup, ye show forth the Lords death until he come. But the new Romanists rob us all of the Bread by a pretended Miracle of Transubstantiation; and the Laity of the Cup by a trick of concomitancy.  
But I am not here to read a Lecture of the differences and degenerations of the present Roman Church, which are sound and plentifully demonstrated by the lights of the reformed Churches in their controversal Books. Only this I infer, that of all Christian Churches that I know extant this day in the World, the Roman troop, (especially in the superlative Tenants of the jesuites) can lest of all justify themselves and say, either Habui quod teneo, I had it from Christ, that which I now hold; or Teneo quod habui, what I received from Christ and his Apostles I still maintain entire and incorrupt; such redundancie of Articles added to the faith, which are not of faith, such enervation and corruption is there of those which truly belong unto Faith. So that in obedience unto this divine precept of holding that which we had from Christ, we cannot hold with them, but must hold against them that withdraw us to Antichrist.  
As they hold not what & where they should, so do they perversely and vehemently labour, to take and maintain hold where they should not. And therefore there wants not in the Court of Rome a politic care of maintaining this principle, Tene quod habes, let nothing go that may be gotten by pretence of Saint Peter's Keys, Saint Paul's Sword, Interdictions, Excommunications, Crusadoes & such like. To this end hath been abused the simplicity of christian people, and the devotion of Christian Princes, to the increasing of the Pope's spiritual power, and the erecting of a temporal.  
Some think that the Sea when it gains upon the Land in one place, by swallowing up some Towns and Villages, it looseth in another; but sure the more swelling waves of the Sea of Rome, wheresoever they encroach, cannot abide any rampire against such inundation, nor will lose any foot of ground gotten; so Universal Ecumenical is the Roman Ocean: And where Papal usurpation hath been once beaten out, the hunger is more sharp to enter again. They that say Tene quod habes, will much more busily sweat for Redime quod habebas.  
No marvel then if they besiege and set hotly upon a reformed Church, whereout in former times they sucked no small advantage, as appears by one Pope that well understood the commodities of England, 
Vid. Mat. Paris.  who said, Verè hertus noster delitiarum est Anglia, verè puteus est inexhaustus, et ubi multa abundant, de multis multa licet sumere. Verily this England is my Paradise, it is a plentiful Well that cannot be drawn dry, and where there is God's plenty, we may take enough and spare not.  
There is a strong fenced Town in the Low Countries, 
Breda.  which at this present suffereth great distress by a violent siege, which assault no doubt is the hotter in the Enemy, because that Town being the inheritance of a great Prince, 
The Prince of Orange.  was of late rescued out of their hands. Let us at least so fare make this our own case, as to apply this to our spiritual use, to consider with what heat and hungry desire the Papal faction endeavours to lay again upon us that their yoke of bondage, which we not many years since, have by God's blessing shaken off. And long may they vainly long to intrude again into this Paradise to trample and devastate it, with their Superstitions and corruptions.  
Yet for our better caution, that we may clasp our hold the faster, let us take view of some of their forces and engines, by which they would beat off our hold and maintain their own.  
I will not search into those usual engines & fortifications which they set up in every corner. Their Church's pretended Unity, Universality, visibility, Infallibility; their multitude of Saints, of Votaries, of Miracles, and such like general Arguments. I will only touch upon those their devices and employments which more nearly concern us in this Church and State, being their attractives ad habendum and retentives ad tenendum for the Roman cause. Of diverse of which kind I have made more large declaration by my Pen heretofore, not here to be repeated, but only some adjoinder 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 party by acquaintance and subtle insinuations. 
Planting Agents and Emisartes.  To that end there hath been a project of the jesuites to plant their fellow-Iesuites and other Priests, not only in the Suburbs (which they count well furnished with that stuff) but in every street within the walls of this hovourable and religious City. Whereto they have made a note of such Citizens as they thought they might make use of to afford them house-rome. One whom I well know was spoken to, to help 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 under-emissaries, who shall walk sometimes under the vocation of Physicians, whereof one shall carry Popish Books with him to men's houses, and shall tell them that two or three of them be such as have been shown to our best Protestant Divines in England, who have acknowledged that that they cannot be answered. Another when he comes to administer Physic shall advice his patiented to leave his Laicke profession, and study Divinity, not in the petit Universities of Oxon or Cambridge, but in the more excellent Universities of Douai, Saint Omers, Paris, Valledolid etc. Another of that strain shall be so nimble as when he cometh to his Patient, he shall entice away his young schollerly servant, and convey him against his Masters will privily beyond the Seas. Nay, yet lower Sciences shall be a disguise for such under-suborned Agents, as Teaching of Music, and Dancing; the end whereof must be to make their Scholars turn their heads and heels, till they caper out of their Religion.  
I name none, lest I should seem rather to be an accuser in bitterness against the Adversary, than a monisher in charity and duty to my Country.  
Their next engine is, Their working upon the discontents of young Scholars, 
2. Supplanting young Scholars  and magnifying their parts and deserts, by bemoaning the neglect had of their worth in our Schools and Colleges, extolling of the Discipline and Industry, 
Eight English Colleges in Spain.  eminent Learning and reward in the Seminary Colleges beyond the Seas, offering them means and opportunity of transportation, with Letters Commendatory in their hand, and money in their purses.  
Hereof I have formerly given some examples, yet now will add, how in their holding fast young Proselytes, they exercise (though preposterously) this precept of Tene quod habes, Hold that which thou hast gotten; which they do not only by glozing arguments, and idle books of Miracles, Visions, and Revelatious, by which they work upon the mind & fancy; but also they add an external means of surety, not much unlike that which the jews used against our Saviour after his Passion, who set a sure guard about the sepulchre, 
Math. 27.  lest he should rise again. So these when they have hoodwinked and buried any Proselyte in the dungeon of their Superstitions, they provide ne resurgat, lest he should open his eyes, and rise up to behold the light of the Truth. And therefore they set a guard upon him, to keep him from conversing or conferring with any but themselves.  
I have formerly related of a Novice-intended-nunne, whom after they had gotten into their clutches, they were so careful over her, that they would not suffer her to step into the street, without one to watch her like a Constable. Whereto I add, that since I understand of a young University Scholar, upon whom a brace of jesuites gained ground so fare, that he yielded a kind of consent of late within this twelvemonth, to be transported by them to the University of Douai. To which end some money was gathered amongst the Romanists for his Viaticum. But because the jesuites did not think their motives of Argument to pierce so deeply into him, that they might be assured of his constancy in that resolution, they added thereto the strong cord of corporal detension, or restraint; and for diverse weeks till he should be packed over, they kept him in their Chamber close Prisoner without Bail or Maineprise: Employing of him there in transcribing certain idle papers of theirs, pretended for the Press, written by one of them professedly against a worthy Knight of this Kingdom. 
Sir Humph. Lind.  But the young Scholar being (as it seems) not wont to be a Recluse, and liking better to breathe a little fresh air, so soon as opportunity was offered, walked out into the streets, and meeting with some of his good friends, to whom he imparted the intention of his gadding beyond the sea; was thereupon dissuaded, and reclaimed.  
By which young Scholar I am likewise informed, that in his time of keeping thus retired in the jesuites Chamber, there were daily brought thither great packs of English Popish Books, by some Traders, (perhaps not fare from this place) who make other show in outward profession, but are content to make Merchandise of Religions on both hands.  
As they have their encroaching hooks to draw in those that are of ripe years, 
3. Thieving away children.  so much easier do they get into their power and disposal, the tender Plants, and very Flower of our English Gentry: I mean young children of either Sex, whom in their Nonage they deprive of English air, lest breathing it too long, they should be imbued with a deep love of their own Country, and transport them in foreign parts, to be planted in Popish Colleges and Monasteries erected to that purpose, to breed in them a distaste and aversation from the present Church and State established in England.  
Innocent Infants, who without crime are banished their native soil, and many of them under pretence of an old Monke-tricke, Civiliter mortuus, rob of their inheritance, which should have descended on them from their Parents. But in all of them our Estate is rob, both of their Persons, and also of the Money allotted for their several portions.  
Of this kind, since the last Session of Parliament, by the care of Magistrates and Officers, there have been intercepted from Transportation about the number of seventeen, whom I need not here recite by their names. But how many pass sine strepitu, we know not. To the examples recounted by me in writing, I will add one.  
A Gentleman of Berkshire having but one only child, a very ingenious towardly Youth, whom he had long kept to School; a Neighbour-Papist assisted by a Priest, enticed away this young man, and conveyed him to a Monastery beyond the Seas, to the great grief, and almost heart-breaking of his said Father: who beside the loss of his Son, was thereby plunged in another mischief; he having purchased the greatest part of his Land in his Son's name: and now knoweth not what will become of the same, but telleth me, he doubts that the Priests will cause his Son convey it to some Popish friend for their use; as they are Merchants cunning enough, and need no Broker.  
Another of their stratagems is, The sealing up of the Book of God, and instead thereof filling their hands, and eyes, 
4. Waste paper dear sold.  and hearts with idle superstitious fabulous Pamphlets. A strange tyranny and scarce credible, had not this latter age produced it, that at the hearing of Confessions, when they begin to rack men's Consciences by recital of offences against the first Table of the Decalogue, the leading Captain offence, which they set in the forefront, is mustered forth by ask, Whether they have read, or so much as cast their eye upon the Scripture in a known tongue. Belike too invisible and insensible is that punishment, which they incur of Excommunication ipso facto, by taking a taste of the Scriptures by any private reading them. Hereto is added therefore the greatest corporal punishment, even death itself. For in the Inquisition what is more capital, then for a man to be detected to have had in his bosom or house, that dangerous poison which we call, The Book of God. But in the place thereof they send abroad, and load them with frothy, chaffy, muddy Pamphlets of fabulous Miracles, wherewith they feed the course stomaches of their ghostly children, being indeed (though against S. 
1 Cor. 14.20.  Paul's counsel) very children in understanding.  
When the fog of Popery so overclouded a great part of the world; it is not so much to be wondered, that men groping in the dark, should take such stones for bread But now that mist is (God be thanked) dispelled, per lumen Euangelij, by the light of the Gospel; (and long may this daylight last, without night, without eclipse, without cloud.) Now what a stupidity is it in a Christian Nation, that any of those that live within kenning of Euangelical truth, any that breath the air of this City, and other places where Gods true worship is taught, and these vanities blown away with the blast and breath of God's Messengers: that any English man or woman of common discretion should apply their ear or eye to entertain such lewd, ugly, monstrous fables, as are obtruded upon them? The greater is the guiltiness of their ringleading Masters, who professing to be guides to the blind, and spiritual Instructors of their Catholic children, dare in the face of the Sun forge such Mountebank trumpery, and farce Books with them on purpose, ad tenendum, to hold their slavish followers in blind dotage of false grounded devotion, and ad habendum, to get money out of their purses, for such false sophisticate ware. I know some Popish Masters, who make it their Rent and Revenue, to become Brokers in this kind. Their Fables, I have recounted diverse 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 recital of such trumpery. 
A jack Daw loved gold well, and so do those that tell this tale. You may read likewise of Sparrows excommunicated Discip. Ser. 69. de Tempore. A Raven excommunicated for breaking of a Church-window, vid. a book entitled, The life of Leo Tusc. printed at Col. p. 264. since no Raven will come within a mile of that Church.  Yet if any one list to have a taste, let him consider whether it be not a profaning of God's Ordinance, to magnify the power of Excommunication by such ridiculous inventions as this; to wit, in their Book of Miracles, called Pratum spirituale, I find one of these jolly Tales, that  
Once upon a time there was a Crow, or jackedaw had stolen a gold ring; and thereupon incurring the Sentence of Excommunication, refused to eat, and pined away, till an Abbot absolved the Crow, and then he was in good liking, and jocund as before.  
I say nothing, but in the Greek proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such unsavoury food is fit for nothing, but to be thrown out to the carrion Crows.  
Another kind of their engines may be Indulgences, Crusadoes, and jubilees. These are a kind of Handmaids and attendants upon Romish auricular Confession, they being indeed little else, but Absolutions of the largest size, and died in the deepest grain. These are very fruitful hooks ad habendum, for the Papacy, which seldom come home unladen. But this engine worketh another way then the former: They upon the judgement, Conscience, and Person of those whom they take and hold; this upon the Purse.  
The Pope's grand Staple Fair, 
jubilee-faire.  which was wont to be once in an hundred years, in imitation of the Gentiles, and after once in fifty years in imitation of the jews jubilee, (which was merely proper to those people:) Now by degrees, for the better advancing of the revenues of the Papal Exchequer, is multiplied to every five and twentieth year. And now at next Christmas will the wheel be come about, which grindeth good griste for the Roman Batch. The most gross and palpable Invention for the squeesing out money from the people, under the pretence of Devotion, and acquittal from sins, that ever was put upon the Christian, nay Heathen world. As if there should come out again a Decree from Augustus Caesar, That all the world should be taxed: 
Luke 2.  so pack they up their money for Rome from all quarters. Nay, and many cannot be content to send, but they will needs be their own Carriers: so sick are they of their money, so weary of resting in quiet at home, that they are aestro perciti, driven with a gadfly to sally over the Alps, or to plough the back of diverse Seas, to visit the holy Father's jubilean pomp, to see him portatum humeris, to ride on Cockhorse on men's shoulders, and with a golden hammer to beat open the gates of a typical Paradise: where a parjet wall being to be broken down by the Pope, 
I have heard of one who having gotten a piece of mortar, sold it by the way home for a good round sum of money to bear his charges.  happy is he that can get but one crumb of the holy mortar that is scattered. Their money they are sure to leave behind them, and in stead of it, what bring they home? A few Boxes beads sanctified by the Pope's Benediction, or Copper Medals, Brouches, etc. A worthy bargain, for men to repuerascere; like children to cry to go to Bartholomew Fair, that they may bring from thence, Babies, and Rattles, and Hobby-horses.  
I think God hath set England in a fair large distance from the head City that beareth dominion over the Nations, to keep us from gadding so fare upon trifling cause, but 

Horat.  Necquicquam Deus abscidit  
Prudens Oceano dissociabili  
Terras.   
In vain hath God by his wisdom divided kingdoms by the Sea. It seems Sea nor Land cannot fetter some of our Nation from chaffering in person at that Money-Mart, which openeth shortly.  
I know some who lodged in the Suburbs of this City of late gone thitherward, and are like to return home, purged more certainly of Silver, then of Sin. A certain jesuite, whom I could name, was within these few days preparing to pack forward, and because he was loath to go empty or unladen out of England, eagerly enticed a young youth (being a Scholar at a famous School within the circuit of this City) to go with him, telling him, that now during the time of jubilee, Rome was open and free for any that would come thither.  
I cannot omit to speak something of their Fantastic tricks, used to allure admiration, and credulity of miraculous exploits. Of which cogging stamp, 
6. The Story of Father Laurence.  is that Tale which one Father Laurence, a jesuite, now or of late about London, reporteth of himself, That he in his minority was by Miracle transported to a Monastery in Spain, where he continued diverse years, and neither himself, nor any other knew his name; till there appeared unto him as he was at his Devotions, Saint Laurence, who spoke unto him and said, Thy name shall be called for ever hereafter, Father Laurence: And so the Saint having spoken thus, with other words unto him, departed. Afterwards one of his fellow-Iesuites, who lived in the Monastery with him, came to his chamber, and by very instinct saluted him by the new name of Father Laurence. Whereat this beaven christened Father was much astonished, and marvelled how this other jesuite knew his name. But he presently spoke thus unto F. Laurence, The same Saint hath appeared unto me also, and bade me go to your chamber, and salute you by this name. This Father Laurence was shortly after by the Superior of his Order sent into England, where in the Person of Saint Laurence he doth give Benedictions, and pretends to cure diseases, and do strange miracles.  
Another like triffing trick is that which of late hath been used by some jesuites, whose names I know better than the Monks of Spain knew Father Lawrences'. They upon S. 
Priest's Valentines.  Valentine's day, choosing some female Saint for their Valentine; one takes Saint Agatha, another S. Clare, another S. Lucy, another S. Catherine, another S. Cicely, etc. I asked them what they meant to choose such Vanlentines. They answered me, that in respect of their Vow, they could have no Valentine that lived here upon earth: and in regard of their Angelical life, they were to choose Valentines in heaven. 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 year by that Valentine we make choice off, & she will intercede for us, and to some of us our Valentine doth appear in visible bodily shape, telling us what to do all the year after. And for my part, I think as truly for seven years after.  
Surely I was not very nimble of belief when they told me this; but since I have thought that those great Fathers the jesuites are not always so well advised as they may, when they will thrust upon University Scholars and Ecclesiastickes this and the like palpable fictions, which me thinks were gross enough to put upon silly women and ignorant Rustics.  
To say nothing of the Maid with the glittering or flaming Apron, 
The Maid with the flaming Apron.  who diverse years since was adored rather then admired by some in this City, & yet remaineth in a Nunnery beyond the Seas, whither diverse repair to her for Benediction, whose tricks if they were well examined, would prove little better than those of the Nun dela Annuntiada in Spain condemned for Imposture. I am beholding to another of that sex of whom I have formerly related some juggling mirabiliarie tricks acted of late in this City, in pretence of driving out Devils, who (lest any should think that I have wronged her in my narration) spinneth the same thread now beyond the Seas at Saint Omers, usually spitting out pins, and reported also by the credulous to cough out flames of fire. She thus repossessed is again to be dispossessed by the mighty force of our Father Flood, 
The collapsed Lady repossessed.  and another Father Thunder, two potent English exorcists. In which action the inhabiting Devil cryeth out at Thunder's approach, 
Mark. 3.17.  as if Beanerges, the sons of Thunder were in presence, and made the Devils to tremble with the Apostolical gift of miracles.  
A more fresh and Domestic example than this I have learned within these few days, 
A young woman in London now possessed.  concerning a certain young woman in this City sometimes a Protestant, who pretendeth to be vexed and possessed by a Devil. And thereupon by the spiritual Masters diverse collections of Money have been made as intended for her relief. And the better to draw on these Contributions, she is usually brought to their Solemn Masses. And within these few weeks to show how the Devil was vexed by those Romish gesticulations, she roared with a very loud voice at the time of the elevation, to the wonder of many the gaping admiring Spectators. She saith she hath been possessed with this Devil these four years, namely a little after she turned Roman Catholic, and that the inhabitant Devil doth often now tempt her to go to Church, which as her Masters teach her is to fall into present damnation.  
It seems this is a very hungry Devil, which must be fed so insatiably with new Contributions, (especially on great Saints days when there is the chiefest concourse of people to those their solemn meetings) though somewhat, I make no doubt, is intercepted by the Collectors. And that it is no politic Devil some think, that chose rather to enter into her when she was a Roman Catholic, then when she was a Protestant. And verily I think he is so gentle, that if those contributions (so often made for her) cease, he will easily be entreated to leave his habitation. But I leave the examination of this to him that sits on our Throne, his Majesty, who hath a happy gift in discovery of such Impostures.  
But I forget all this while another of their Engines, very profitable and comfortable for their having and holding, which is, certain New Orders upstart in this age, fitting that upstart Religion. Wherein is most remarkable a new bred and new hatched Female Order of jesuitesses, 
7. jesuitesses.  first undertaken by an English woman, called Mistress Ward: which society the Holy Father though requested thereto, some few years ago, did not then think fit upon some important reasons to allow. But now belike it is concluded, that Masculine jesuitisme will not be overclowded, but rather supported by this association. And the Decree is passed, that it may be, and is an Order established, and a Female College erected for them in Naples, whither diverse of our English jesuited women are gone to be engrafted into that new found stock. And sure there is a suitable faireboding signification in the very name of that place, it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new City, which well befits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these new Nuns.  
And as in masculine jesuitisme, there are not only professed Votaries of Chastity, but also Lay-brothers, married men, appendent to that Order; so in this Female institution there are, and will be (no doubt) not only Virgins and Widows, 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 again ad cohabitandum. Then perhaps the Men-Iesuites in England shall have less dominion over great Families in this Kingdom.  
For all kind of jesuitisme infusing such high spirits, why should not the Lay sisters of that Seraphical society think themselves wiser than their husbands, and spurn against Saint Paul's precept, which bindeth them to learn of their husbands as home, 
1 Cor. 14.35.  especially when as the aim and end of this new Order is (as I am well informed) that as some of them are to remain retired in a Nunnery: so others of the more practice strain are to continue an Economical life in England, and partly at their own home, partly at other houses to employ themselves in instructing, and Catechising others in the Mysteries of the Roman doctrine. Which Office of catechising, 
The jesuitesses in England are very Censorious and bitter against those Romanists that take the Oath of Allegiance, or defend it.  I think, will have but a nominal difference from Preaching; and so we shall have among them (that which they absurdly impute to some in Reformed Churches) Women Preachers.  
Nay further out of the grounds of jesuitical Logic (according to which, these Mistresses must be bound to Catechise) it will follow that Saint Paul's principle will fail, whereby the wife is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and bound by the Law to her Husband so long as he liveth. 
Rom. 7.2.  For if jesuitical exaltation doth exempt a man from subjection to his lawful 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 be no need 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 jesuites themselves; and to omit whatsoever I have formerly by pen noted concerning their late inventions and stratagems. I add concerning them in general, That in England they do not only exceed perhaps in triple proportion of number all other Orders and Priests, but also of late years here are grown to that absoluteness among other Romanists, that they contemned the late new-coined Bishop of Chalcedon, and denied subjection to him, nor would appear at all upon Citation before his Reverence, though he thought he came full fraught with faculties from his Holiness, for jurisdiction over all their Seculars and Regulars.  
I know not what Mystery there may be in the Court of Rome, in giving to diverse men opposite jurisdictions, and mutual exemptions; but I have seen a Presentment that was made by the Churchwardens and sworn Officers of a Parish within the circuit of this City, about Easter last, that a certain man there named was a jesuite, 
I have seen the Process against this man, by which he was excommunicated.  and Keeper of the Pope's Privy Signet. By which Title perhaps is intended some transcendent faculty committed by the Court of Rome to that jesuite, for which authority some special new Seal might be appointed and appropriated, which in semblance to the English phrase might be called, The privy Signet.  
But to let pass these inwards of the jesuites, and view them only in the outside of their habit and apparel in England. I have formerly given the character of them in their costly and ruffianly bravery; and then I considered that kind of disguise as tending to the hiding them from the notice of Magistrates, or to their more easy and unsuspected insinuation into all companies, to draw Proselytes to the Roman bent: but since I find, that it moreover armeth them with boundless liberty against Civil and Moral laws.  
1. Hence is taken better opportunity for professed solicitation of Chastity, which if they went in graver habit, would perhaps be checked by modesty.  
I know a vigorous jesuite, who being attired like a Gallant of none of the lowest ruff, is said to have used the title of a Yorkshire Gentleman of some hundreds yearly revenue. He often repaired to a house within a Parish of the Suburbs, 
Saint Giles Parish in the Fields.  where lodged a female Guest, to whom (notwithstanding his Vow against all earthly Valentines) he 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 he shown to diverse of that family, the more to work upon the woman's credulity. In fine, he got that he came for, and then this Gentleman vanished.  
2. As this incongruous habit imboldneth them against the seventh Commandment: so doth it much more against the sixth, Non occîdes. They that by their Priesthood should bear about them Arma tantùm spiritualia, change them in arma militaria, the weapons of a Soldier; nay, sometimes of an Assasine, or Cut-threat.  
The care of this concerneth them in authority: but me it concerneth nearly, in regard of danger undergone, and future protection, which I implore.  
Not above three months since, when I passed along the open street in this City, about the middle of the afternoon, walking in God's peace and the Kings, after a slight salutation I was set upon by one of that jesuitical brood, well known to me, and then attired in coloured Clothes, white Boötes, with a head of long shag hair, armed with a long narrow Sword, visible, & innisible, a Stiletto, a weapon I trow condemned in foreign Nations, but ordinary furniture for the Yeomen of the Pope's Guard here in England, (I mean the jesuites, as well Clerick as Laic:) With this weapon, being made so poignant and deadly, that it would pierce, as is thought, reasonable good armour, he assaulted me: but by God's help I evaded. And for his commitment, I had the aid of the justice of this honourable City, by the authority of the right worthy the late Lord Maior, 
Sir Martin Lumbley.  who is by me to be acknowledged, not only for my private protection upon this danger, but in regard of the public, for the good estimation and honour which he hath got by the faithful discharge of his Office, and the good government of this honourable City, to have well begun, continued, and ended the Circle of his now finished year.  
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 mettle. So for auspication of his Honourable Successor, 
Alderman Gore.  I doubt not to say, that he will branch forth with the same fruit of care for Religion and justice.  
Too long have I tired your Christian patience in tracking out the by-paths of wandering Romish ways, which have somewhat led me out of my direct way; your further permission I will use modestly in reaching at, 
2. Part. Behold, I come quickly.  but scarce touching the upper branch of my Text, Behold I come quickly.  
These words represent unto us such a glorious spectacle, as is fit for us to step out of our doors and throngingly to behold, not as a transitory Pageant for a day, but as possessing and employing the most piercing eyes of our soul as long as we can open them and hold forth our heads with expectation, even all the days of our life.  
Here have we, first the Precursor, a john Baptist, going before & giving warning, Ecce, Behold one is coming, who hath been long foretold and expected: Than himself that comes, Christ the only begotten Son of the Father, Venio, I come; though he seem long absent, yet will he be evidently present, He cometh. Thirdly, here is the manner or pace of his coming; not leisurely as he road into jerusalem upon a slow beast, but riding upon a swift, running horse, or rather upon the wings of the wind, Citò, I come quickly.  
1. Ecce, Behold.] This Ecce as a watchword of premonition is perfixed to all the come of Christ mentioned in Scripture. As  
Ecce Virgo pariet, Behold a Virgin shall conceive and bring forth a Child. Esa. 7.14.  
Ecce Euangelizo vobis gaudium magnum etc. Behold I bring you good tidings of great joy which shall be to all people. Luk. 2.10.  
Ecce venit tibi Rex tuus mitis, asino insidens, etc. Behold thy King cometh unto thee meek, and sitting upon an Ass, and a Colt the foal of an Ass. Mat. 21.5.  
Ecce venit cum nubibus, Behold he cometh with Clouds, and every eye shall see him. etc. Apoc. 1.7.  
Ecce sto ad ostium et pulto, Behold I stand at the door and knock. Apoc. 3.20.  
Whence we learn that God hath set this Sentinel to keep us watching and ready to rise when he shall call on the sudden to us. Secondly that the Matter and Person requireth our Attention, our Admiration, our Acceptation of so great and glorious a Guest.  
john the Baptists Office we know was to prepare the way of the Lord, 
Mat. 3.3.  to make the paths strait, fit for the entertainment of the Messiah; so was this Ecce to that Church of Philadelphia, and to the Angel thereof: So must it be to us a call for due preparation to receive and meet the Messiah, to adore and obey him. And verily the way of the Lord is never sufficiently prepared in us, unless we entertain and obey the Doctrine of the Precursor, 
Mat. 3.2.  Repent for the Kingdom of God is at hand. Without compunction for our sinful lives, and bringing forth fruits worthy of repentance, we are still but deaf, though this Trumpet Ecce, sound never so loud in our ears.  

2. Venio, I come.  
The diverse come of Christ are dispersedly set down in the Scriptures forementioned: I will reduce them to a brief.  
His first coming was Virtual, 
1. Virtual.  from the beginning of the world in vigour and power of Redemption, as he was agnus occisus ab origine mundi, a Lamb slain from the beginning of the world. So Abraham saw him as come, and his day as present.  
His other Commings are Actual. 
2. Actual.  And first in carne, when he came to man by assuming his nature, when he came adsuos, to the jews, and they received him not. This Coming was in humility and embasement, in forma serui, in the form of a servant, to make us free by suffering bondage.  
His coming to jerusalem was Local, 
3. Local.  both a preparative to his Passion, and a prefiguration of his exaltation. Venit Rex, thy King cometh, and the royal acclamation of Hosanna was sung to him: Blessed be he that cometh in the name of the Lord.  
There is his Spiritual Coming invisibly, 
4. Spiritual.  and into our souls by grace and the power of his holy Spirit, to raise us from the grave of sin and spiritual death. This coming is in misericordia, in mercy.  
His last Coming is judicial in justice, 
5. judicial.  in Majesty and Glory to judge the quick and dead; to render to every one as his works shall be; to transform the Church Militant into Triumphant. And this his coming is called by Saint Paul, 
Titus. 2.  the glorious appearance of our great God and Saviour jesus Christ. And our Saviour himself foretelleth that he the son of man shall come in a triple glory, in his own 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 coming to his chosen by moving and changing their hearts, by renewing their spirit, by comforting and instructing their souls, is not here meant otherwise then by analogy and application. The last and most universal coming is that which is here promised, Behold I come. And this is usually called his second coming, namely, visible and proper, wherein it is suitable to his coming by Incarnation, and sensible conversation; but much diverse from it.  
First, in Manner, that being in the depth of humiliation, this in the height of exaltation; that in reproach and infirmity, this in beauty and glory.  
Secondly, in the End and compliment, that being to undergo Death, this to bring a crown of life; that to be despited and spit on by his enemies, 
Psal. 2.  this to bruise his enemies like a Potter's vessel, and to make his foes his footstool.  
Thirdly, in Time, that being in the fullness of time when the veil of Mosaical Types and Ceremonies was to vanish, 
Gal. 4.4.  and yield to the substance; this future in another most absolute fullness of time, when the whole frame of this Earth is to be taken asunder, and the curtain of the Heavens to be withdrawn and pass away like a scroll.  
This glorious and final coming of our Saviour, as it is the Epilogue & consummation of this present World, is by diverse handled by way of declaring the foregoing signs of it, and aiming at the exact time thereof. Both which I utterly forbear, lest I should incur curiosity, and offend against brevity in speaking of an hour to come, with neglect of the hour now past. I only propound a brief touch of plain Instruction, 
This triple Instruction was for brevity omitted.  easy for the meanest, out of a mystery of the highest: which I reduce to these three terms, Fides, Spes, Charitas, Faith, Hope, and Charity.  
First, Faith. That we must firmly believe, 
Fides.  that Christ will come and call us all to judgement. A needless note, some will say, this being one of the Articles of the Creed, and a main principle of Religion. I acknowledge it, and so Saint Paul better knew, that he had taught the Resurrection, and yet in the Church of Corinth, 
1 Cor. 15.  such Atheism crept in, that he was fain to spend a long Chapter, and inculcate many Arguments, to hold up staggering believers, and refute misbelievers.  
Nay, natural reason doth without Scripture prove, that there must needs be a future final judgement, to recompense good and evil, 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 etc. Sen.  of all others the most miserable. And yet such is our weakness, such the strength of Satan's suggestions against the Truth, that we need to have this foundation daily more strongly settled and rammed in our hearts, Veniet Christus ad iudicandum vinos & mortuos: Christ jesus shall come to judge both the quick and the dead. This is the sure Anchor of our Faith, which fasteneth and secureth our waving and floating vessel amidst the storms of the tempestuous warfare in this mortal life, and keepeth us from splitting upon the Rocks of Desperation, whereat many suffer Shipwreck.  
Secondly, 
2. Spes.  it supporteth us by Hope, and expectation of the comfortable performance of God's promises. For with small joy shall we acknowledge a second coming of Christ unto judgement, if we apprehend it only as it is bend contra homines, to take vengeance upon sinful men: so even the Devils believe it, 
jam. 2.19.  and tremble at it. But we look for it with the expectation of Hope, and the object of Hope, is bonum futurum, a good and ample reward which we are to receive. So Saint Paul, Tit. 2. upon declaration of the appearing of the grace of God which bringeth salvation to all men, 
Tit. 2.13.  adjoineth thereto our good use of it, Expectantes beatam illam spem, Looking for that blessed hope of the coming of our Lord and Saviour. And here in my Text, it is the insoluble bond, which connecteth the Precept, which formerly I handled with this comfortable Motive. For why should we strive against the world, ad tenendum quod habemus, to hold the Faith and Sanctity which by God's grace we have, unless he who is the Author and finisher of this Faith would certainly come with the Crown in his hand to reward our constancy. Nay, the same Apostle, Rom. 8. revealeth to us, that the very stupid creature is endued with hope of this kind, 
Rom. 8.19.  as expecting the revelation of the glory of the Sons of God. And therefore in the mean time, though with grief and groaning, yet with patience, beareth a subjugation unto servitude. How much more shall the Sons of God themselves, bear their own burden patiently for a time, till the restauration of all things come.  
The third duty hence drawn, 
3. Charitas.  is our love to God, & to our brethren; which followeth upon our desire of this coming, and loving the same. 1. Tim. 4. A Crown of righteousness laid up for me, and for all that love his coming. And surely, if we love this his coming, we cannot love sin, nor the world, nor our flesh as it is sinful; and we cannot but love our brethren, who shall be knit together with us in one bundle, by the Angels that shall gather up God's harvest.  
The last thing we are to consider, is the celerity of this coming; 
3. Cito.  Vento cito, I come quickly. This expectation is not long, our deliverance is near at hand. Venio, not veniam; not I will come, but I am now coming, I come, and that quickly.  
Hear the Epicure and worldling objecteth, 
Object.  where is this citò, quickly? How quickly, when as so many ages have passed since his promise was uttered, and yet he is not come. Of these Saint Peter prophesieth, that there shall come in the last day's scoffers, 
2 Pet. 3.3.  saying, Where is the promise of his coming? Nay, but they arm themselves with a pretended reason from experience: For since the Fathers slept, all things continue as they were. Our Fathers have run their race, and other generations have succeeded, and yet the world endures, yet no dissolution of it by any such coming of the Son of man to judgement.  
That God may be justified, 
Resp.  and men found liars, hereto we answer.  
First, to the Persons. Mark what those obiectors are, Scoffers, and men walking after their own lusts. The cloud of lust hath darkened in them the light, not only of religion, but also of reason; They are willingly ignorant.  
Secondly, to the matter itself. 
2 Pet. 2.9.  There can be no slackness in God, such as men account slackness. Men make a false reckoning of those times and seasons which God hath kept in his own bosom. To God's eternity such times can make no difference; with him a thousand years are as a day, and a day as a thousand years. Novissimi dies are to him all the time of grace after the first coming of the Son of man in the flesh.  
Lastly, we must interpret judgement, not only as general to the whole world, but also as particular to every singular man. In the first, Christ's coming hath depended many large revolutions of natural time, and how long it shall, he only knoweth that cometh. In the second acception Christ cometh to every of us Citò, very quickly in a proper sense.  
First, in regard of the shortness of their lives: For even those that live unto decrepit age, yet pass away Citò, quickly. The life of man is but a span long; our days pass like a Weaver's Shuttle, nimbly; our life ends like a tale that is told.  
Secondly, our own luxuries fill us 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 natural circle is gone about. Nay where moderation and care is used for preservation of health; yet God for our sins sendeth common scourges and calamities of ranging public diseases by the distemper of the Air and seasons, or otherwise. Hereof at this present we feel a taste, not only in this City, but also generally through this Land by strange new fevers. God give us the grace to be true Physicians to see the cause thereof in ourselves, namely our common sins which make diseases so common amongst us, and to apply the true cure, Repentance. And withal to give him thankes that in this great and populous City, he spareth the fearful Rod of the Plague in this sickly season.  
Lastly, hereto I add that means of particular dissolution whereby in most proper sense, God may be said to come Citò, quickly, and call us before we be ware, unless we remain in perpetual actual preparation, and that is by sudden unexpected death: whether by inward unknown and unfelt diseases, which sometimes extinguish our Lamp in a moment, when we think ourselves in best health and strength; or outwardly by inundation of Deluge, as Noah's Flood, When men were eating and drinking, the Flood came; or by casualty, as by Thunder from Heaven, by Earthquakes, such as have swallowed up even whole Cities, 
Euseb.  and some near the place whereto my Text is written; I mean in Greece and some parts of Asia; or by ruin of those houses which we inhabit for a shelter to us, so jobs Children feasted their last, when a mighty wind unjointed the house and their bodies.  
Beloved Christians, here remembrance both doleful and joyful, biddeth me stand still and look nearer home. This place, but much more this time wherein I speak, bids me recount the works of God. This day wherein I speak standeth in centre and equal balance between two days which I must never forget. The one of public danger, intended by men, but prevented by God; the other of danger and damage, not intended by men, but permitted and disposed by God. The one by common gratulation ye are to celebrate in this place five days hence, being the fift of our November; the other is fit for me to record in my personal thanksgiving, being past five days since, namely the six and twentieth of October, I will not say the fift of the Roman November. In both of these the case hath a Venio citò, a most sudden unexpected dissolution. The one intended of our whole State represented in a public solemn Assembly; the other undergone of some private persons in a concealed Convention. In the one, 
Gunpowder Treason.  the Agents were Romish plotters and pioneers, Antichristian Molewarps, working a most prodigious and never paralleled Treason in a subterraneous Vault; when with one sulphurous blast there had been like to have been brought a general destruction upon Moses and Aaron, Princes and Peers, Commanders & Commoners, yea Church and Commonwealth; neither wanted there any thing to the ripeness and perfection thereof, but the last hand to act it. In the other were Patients some Romishly seduced: but God forbidden that I should entertain so uncharitable a thought as to compare the one to the other, in intentions or affections. God overtook the one in their own snare, and brought them to punishment for their barbarous attempts; the other gasped their last in the place and act of their Devotions. 
The fall of the house at the Blackfriars, where perished about an hundred persons, being present at a jesuites Sermon.  In what manner or measure of chastisement or punishment God came to these, when he cut off their days tam cito, by such a sudden downfall, I cannot, I may not judge: their persons I leave to him that shall come to judge them and us all.  
But as for myself, let my tongue cleave to the roof of my mouth, if I do not uncessantly acknowledge Gods special mercy to me, who spared me from this Veni cito, as if he had vouchsafed me a privilege of longer time of repentance; which surely in that case I was of corporal and spiritual danger, I could not expect much less deserve. I ran with others into errors; nay, deeper than others, in respect of my Vocation and Profession: 
Math. 9.13.  yet he that calleth not the just, but sinners to repentance, preserved this my life, when I was overwhelmed with the ruins and rubbish of that doleful house in this City, not fare from this place.  
He that saith to every of us, Behold, I come quickly, by the approach of corporal dissolution, saith now to me, Behold, when I came quickly to many others round about thee, I came not then to thee by untimely death, that that thou mayst come to me by timely repentance, and due thankfulness.  
What now remaineth for me, but with the Prophet David, to say from my heart, The Lord hath inclined his ear unto me, 
Psalm. 116.  therefore will I call upon him so long as I live. The snares of death compassed me round about, and the pains of hell gate hold upon me. I was in misery, and he helped me. I will take the cup of salvation, and call upon the Name of the Lord. I will pay my vows unto the Lord in the sight of his people, even in the midst of thee, O jerusalem.  
The God of Peace, who hath redeemed and sanctified his Church, by the everlasting Covenant of his most precious blood, sanctify us all throughout, in Soul, Body, and Spirit, that we holding fast that holy Faith which we have received, may with hope and joy hear that blessed voice, Behold, I come quickly: Even so Lord jesus, come quickly. Amen.   
FINIS.