Virtuall 1. Virtuall from the beginning of the world in vigour and power of Redemption as he was agnus occisus ab origine mundi a Lambe slaine from the beginning of the world So Abraham saw him as come and his day as present His other Commings are Actuall 2. Actuall And first in carne when he came to man by assuming his nature when he came adsuos to the Iewes and they receiued him not This Comming was in humilitie and embasement in forma serui in the forme of a seruant to make vs free by suffering bondage His comming to Ierusalem was Locall 3. Locall both a preparatiue to his Passion and a prefiguration of his exaltation Venit Rex thy King commeth and the royall acclamation of Hosanna was sung to him Blessed be he that commeth in the name of the Lord. There is his Spirituall Comming inuisibly 4. Spirituall and into our soules by grace and the power of his holy Spirit to raise vs from the graue of sinne and spirituall death This comming is in misericordia in mercy His last Comming is Iudiciall in Iustice 5. Iudiciall in Maiestie and Glory to iudge the quicke and dead to render to euery one as his workes shall be to transforme the Church Militant into Triumphant And this his comming is called by Saint Paul Titus 2. the glorious appearance of our great God and Sauiour Iesus Christ And our Sauiour himselfe foretelleth that he the sonne of man shall come in a triple glory in his owne glory and in his Fathers Luke 9.26 and of the holy Angels Of these Commings some are past and not here intended at all otherwise then by presupposition That other which is present and daily namely him comming to his chosen by mouing and changing their hearts by renewing their spirit by comforting and instructing their soules is not here meant otherwise then by analogie and application The last and most vniuersall comming is that which is here promised Behold I come And this is vsually called his second comming namely visible and proper wherein it is suitable to his comming by Incarnation and sensible conuersation but much diuers from it First in Manner that being in the depth of humiliation this in the height of exaltation that in reproach and infirmitie this in beautie and glory Secondly in the End and complement that being to vndergoe Death this to bring a crowne of life that to be despited and spit on by his enemies Psal 2. this to bruise his enemies like a Potters vessell and to make his foes his footstoole Thirdly in Time that being in the fulnesse of time when the vaile of Mosaicall Types and Ceremonies was to vanish Gal. 4.4 and yeeld to the substance this future in another most absolute fulnesse of time when the whole frame of this Earth is to be taken asunder and the curtaine of the Heauens to bee withdrawne and passe away like a scrowle This glorious and finall comming of our Sauiour as it is the Epilogue consummation of this present World is by diuers handled by way of declaring the foregoing signes of it and ayming at the exact time thereof Both which I vtterly forbeare lest I should incurre curiositie and offend against breuitie in speaking of an houre to come with neglect of the houre now past I onely propound a briefe touch of plaine Instruction This triple Instruction was for breuitie omitted easie for the meanest out of a mystery of the highest which I reduce to these three termes Fides Spes Charitas Faith Hope and Charitie First Faith That we must firmely beleeue Fides that Christ will come and call vs all to Iudgement A needlesse note some will say this being one of the Articles of the Creed and a maine principle of Religion I acknowledge it and so Saint Paul better knew that hee had taught the Resurrection and yet in the Church of Corinth 1 Cor. 15. such Atheisme crept in that hee was faine to spend a long Chapter and inculcate many Arguments to hold vp staggering beleeuers and refute misbeleeuers Nay naturall reason doth without Scripture prooue that there must needs bee a future finall Iudgement to recompence good and euill which in this world many times are thwarted so preposterously I will mention but one ground and that touched by Saint Paul there If there were no hope but in this life then pious and honest men were omnium miserrimi Curlonis malè sit malis bene c. Sen. of all others the most miserable And yet such is our weaknesse such the strength of Satans suggestions against the Truth that wee need to haue this foundation daily more strongly setled and rammed in our hearts Veniet Christus ad iudicandum vinos mortuos Christ Iesus shall come to iudge both the quicke and the dead This is the sure Anchor of our Faith which fasteneth and secureth our wauing and floating vessell amidst the stormes of the tempestuous warfare in this mortall life and keepeth vs from splitting vpon the Rockes of Desperation whereat many suffer Shipwracke Secondly 2. Spes it supporteth vs by Hope and expectation of the comfortable performance of Gods promises For with small ioy shall wee acknowledge a second comming of Christ vnto Iudgement if wee apprehend it onely as it is bent contra homines to take vengeance vpon sinfull men so euen the Deuils beleeue it Iam. 2.19 and tremble at it But wee looke for it with the expectation of Hope and the obiect of Hope is bonum futurum a good and ample reward which wee are to receiue So Saint Paul Tit. 2. vpon declaration of the appearing of the grace of God which bringeth saluation to all men Tit. 2.13 adioyneth thereto our good vse of it Expectantes beatam illam spem Looking for that blessed hope of the comming of our Lord and Sauiour And heere in my Text it is the insoluble bond which connecteth the Precept which formerly I handled with this comfortable Motiue For why should wee striue against the world ad tenendum quod habemus to holde the Faith and Sanctitie which by Gods grace we haue vnlesse hee who is the Authour and finisher of this Faith would certainly come with the Crowne in his hand to reward our constancie Nay the same Apostle Rom. 8. reueileth to vs that the very stupid creature is indued with hope of this kinde Rom. 8.19 as expecting the reuelation of the glorie of the Sonnes of God And therefore in the meane time though with griefe and groaning yet with patience beareth a subjugation vnto seruitude How much more shall the Sonnes of God themselues beare their owne burthen patiently for a time till the restauration of all things come The third dutie hence drawen 3. Charitas is our loue to God to our brethren which followeth vpon our desire of this comming and louing the same 1. Tim. 4. A Crowne of righteousnesse layed vp for
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 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 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 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 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
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 Exhortation first in an Exhortation which is as the middle and center of the verse Hold fast that thou hast and about it these two Motiues twine like the Serpents about Mercuries Rod 2 Motiues First a Promise by way of Prediction Behold I come shortly Secondly a Monition by way of Caution That no man take thy Crowne Both these are sacred treasures laid vp in the Arke The first The pot of Manna sweet nourishing and comfortable Beholde I come quickly The second is the Rod of Aaron laid vp in the same Arke of the Couenant a rod of Instruction Premonition and Correction That no man take thy Crowne The first of these intertained in vs by Hope The second kept safe by Feare The Hope of future good and happinesse whereto the Eare openeth whereon the Eye is fixed with expectation and the Heart bent with longing when the Bridegroome pronounceth vnto his Spouse the Church this most welcome voice Behold I come quickly The Feare and awfull reuerence whereat the eare tingleth and the heart quaketh and all the faculties of the inner man doe apply themselues together for the working out of salvation with feare and trembling when our Master Prophet and King doth instruct and moue 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 there wee view him as he is speciosus prae filijs hominum fairer then the sons of men and with Peter we say Quò ibimus whither shall wee goe but to thee for thou hast the words of eternall life Behold I that am the way the truth and the life doe come quickly In the second we view him as appearing in a bright consuming sire with a two-edged sword comming from his mouth with a Rod of iron in his hand with a voice full of terrour and amazement threatning least another take thy Crowne In the first hee appeares as in the gentle winde In the second hee shewes himselfe as in the thunder In the first the voice of Christ is as a sweete Cimball In the second like the sound of many waters The first is a motiue of Comfort promising aide and assistance The second of Terrour threatning a degradation for want of perseuerance In the hand of this good Samaritan is soft Oyle and sharpe Wine or vinegar A comfortatiue and a corrasiue Such is his method of curing if by faire promises hee cannot perswade his manner is by threatnings to compell I begin and intend most to insist on the maine branch of my text the matter principally intended incompassed and walled in as it were with the other parts the Exhortation Hold fast that thou hast where two points readily offer themselues to be considered Actus and Obiectum 1 Actus a performance Hold fast 2 Obiectum the Obiect the matter or thing possessed that which thou hast Loose no opportunitie but Hold not slightly or perfunctorily but firme and fast thou hast begun well euen so perseuere holding that which thou hast 1 Hold fast Strong was the poison of Heretickes and sharpe the sword of Tyrants in this age of the Primitiue Church like brethren in euill they were leagued and linkt in conspiracie against the Lord and his annointed against Christ and his Disciples The one sort being Satans Aduocates the other his Assasines the one beseiging the holy Ierusalem without the walls by hostilitie the other vndermining her within the walls by Conspiracie and Treason Heretickes like the Locusts with Scorpion-like tailes did not only hurt wandering and wauering Christians with the deadly sting of their contagious errours but also indangered many of them who had the seale of God on their forheads Tyrants like the great red Dragon with seauen heads ten hornes neuer ceased to persecute the Spouse of Christ and to make warr with her seede So that by the Impostures of Heretickes and Crueltie of Tyrants some Christians were drawne to leaue their Hold and fall backe from the Truth Against such cowardly Combattants these enemies of the Gospell that thus ran away from the banner of Christ this good Angell of Philadelphia had hitherunto opposed himselfe Now because hee should not sinke in the midst of his conflict our Sauiour incourageth him and his Church with this Exhortation saying Hold that thou hast As if he should 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 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 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
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. 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 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 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 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 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 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