The Race Celestial, Text
The Race Celeſtiall, or a direct path to heauen.
1. COR. 9.24.
So runne, that ye may obtaine.
BOetius in his booke De conſolatione philoſophia, ſaith:Boetius. Quod vnicuique viro bono inſerta eſt quaedam cupiditas boni: i. That in eueryevery good man there is inſerted a feruent deſire of that which is good. Now the true and chiefeſt good thing that may poſſibly be deſired of mortall man (in which onelyonly the ſoule of man is fully ſatiſfied) is the Lord God: according to that of S. Auguſtine:Auguſt. in libro confeſſ. Fecisti nos Domine, ad te, & inquietum eſt cor noſtrum, donec quieſcat in te: i. Thou haſt created vsus (O Lord) for thine owne ſelfe, and our hearts are diſquieted, vntill they find a firme reſt in thy ſelfe. And (as well ſaith S. Bernard. Bernard.) Illud eſt verum, & ſummum gaudium, quod non de creatura, ſed de Creatore concipitur: i. that is, the true and chiefeſt ioy, which is conceiued not of the creature but the Creator.
Now the Lord (that is Omnium ſummum bonorum, Of all good things the chiefeſt) can by no meanes be obtained but by a true and liuely faith in Ieſus Chriſt his welbeloued ſonne, prouing it ſelfe by good fruites of amendment, by whom we are reconciled againe to the Lord, and brought into the fauour of the moſt High, of which by our ſinnes wée hauehave iuſtly béene depriued: as well ſaith Leo: Non dormientibus peruenit regnum caelorum, Leo.nec otio nec deſidia torpentibus praemium aeternitatis promittitur: ſed vigilantibus & benè viuentibus: i. The kingdome of heauen falleth not to the ſluggards ſhare, neither is eternall bliſſe promiſed to idle and euill perſons: but onelyonly to thoſe that liue by faith, and are vigilant in the workes of godlineſſe.
The holy Apoſtle therefore, hauing in the former chapters of this his firſt Epiſtle to the Corinthians, earneſtly and induſtriouſly taught them the true path that leadeth to life: hauing alſo perceiued that they had imbraced his doctrine willingly, and runne in the ſame in ſome meaſure chéerefully: he doth here in this golden ſimile (that they might hauehave their portion in the Lord) exhort them to perſeuerance, holding out to the ende of their liues, knowing that of our Sauiour in the Goſpell to be true,Math. 10.22. He that endureth to the end, the ſame and none but the ſame ſhall be ſaued.
In which words the Apoſtle borroweth a ſimilitude, A certamine curſorio: from a terreſtriall race for a temporary price: for as in that race many runne, but one receiueth the prize, namely, he that all the reſt out-ſtrippeth, and commeth firſt at the ende: euen ſo in the race of Chriſtianity no man ſhall be crowned, but he that holdeth out to the end of his life: yet notwithſtanding there is this difference in this ſimilitude, that in the race terreſtriall, he is onelyonly guerdened with reward that toucheth firſt the but, and in this race celeſtiall, not onelyonly one but all may be crowned with euerlaſting bliſſe.
In which excellent Simile the Apoſtle compareth Curſui vitam: ſtadio pretatem: praemio ſalutem, i. our life to a race or running: piety and godlineſſe to a race wherein we muſt runne: and euerlaſting bliſſe to a promiſed reward.
Text.So runne that ye may obteine. That is, ſo liue in this life vnderunder the Goſpell of Chriſt Ieſus, that ye may obteine euerlaſting life in the life to come. In which heauenly exhortation of Paul, we may generally obſerue theſe thrée things.
Firſt, Quid ſit currere: what is meant by this word Runne.
Secondly, Qualiter quid currendum, how muſt we runne to obteine. So Runne.
Thirdly, Praemium promiſſum: the reward promiſed to all thoſe that run lawfully.
Firſt, Runne, By this race or running, is vnderſtood this preſent life of man.
The life of man is compared to many things: Some of the Philoſophers hauehave compared it to a bubble: ſome to a ſléepe: ſome to a dreame: ſome to one thing, ſome to another.
Iob compareth it to a wind:Iob. 7.7. Pſal. 109.23. Iam. 4.24. 1. Pet. 1.24 Eſay 40.6 the Prophet Dauid compareth it to a ſhadow: Iames to a vapor: Peter to a flower: Eſay to graſſe: and the Apoſtle Paul in reſpect of the celerity and ſwiftneſſe thereof, compareth it here to a Race or running. Quid aliud (ſaith S. Auguſtine) eſt vita noſtra, Auguſtineniſi quidam curſus ad mortem: vita dum creſcit, decreſcit, vita mortalis, & mors vitalis, i. what is our life, but a certaine running to death: our life while it increaſeth, decreaſeth: our life is dying, our death is liuing.
The traueller, the longer he goeth on his iourney, the nigher he is his iourneys end: the children of Iſrael, the longer they wandred from Egypt, the nigher they were the promiſed land: ſo eueryevery mortall man, the longer he liueth, the nigher he is his iourneys end, death: for Time and Tide ſtay for no man: yong haires do ſoone turne gray, and actiue youth is ſoone metamorphoſed into crooked age:Poet. Cito pede labitur aetas: i. the dayes of man do ſwiftly paſſe away:Ouid. Tempora labuntur, tacitiſ que ſeneſcimus annis, & fugiunt fraeno non remorante dies: i. Time ſwiftly paſſeth, and old age ſoone commeth on, no bridle ſo ſtrong, as can kéepe in our galloping dayes.
He that runneth in a race, neuer ſtayeth till hee commeth at the ende thereof: ſo eueryevery mortall wight (volens nolens, willing nilling) neuer ſtayeth till death the ende of his race ſtayeth him. The picture of patience (Iob by name) conſidering the ſwift paſſage of the dayes of man, compareth them to the ſwift race of a poſt: ſaying,Iob 9.25. Dies mei velociores ſunt curſore: i. My dayes are ſwifter than a poſt: yea ſwifter are they then a weauers ſhuttle, Iob 7.6.Iob 9.26.they are as the motion of the ſwifteſt ſhip in the ſea, and as the Eagle that flieth faſt to her pray. Pſal. 90.9.Our yeares are ſpent (ſaith the Pſalmiſt) as a tale that is told: Pſ. 90.10.yea our life is quickly cut off, and we are ſoone gone: Therefore fitly is our life compared here of S. Paul (in regard of the velocity thereof) to a race or running.
From hence eueryevery Chriſtian is to learne this leſſon, that (ſéeing our life is nothing elſe but a running to death) he redéeme the time, make much of it, whiles he hath it: for the houre ſpent cannot be recouered, time paſſed cannot be recalled.
Ecce nunc tempus acceptum:2. Cor. 6.2 (ſaith the Apoſtle, i. Behold now the accepted time, behold now the day of ſaluation. This life is the time, wherein our election muſt be made ſure, and ſealed vp vntounto our ſpirits by the vnfallible teſtimony of the good ſpirit of God: This life is the time, wherein eueryevery man in his calling muſt worke out his ſaluation with feare and trembling: This life is the time, wherein we muſt be admitted into ye kingdom of grace, if euer we will looke to be admitted into the kingdome of glory: In this life muſt we be matriculated into the myſticall body of the Church, if euer we will looke to fit at the bride-groomes table in heauen: In this life muſt we hauehave heauen in inchoation, if after this life we will hauehave it in perfection.
The huſbandman will in no wiſe ſlacke his opportunity, and omit his time in tilling & ſowing his ground, that in ſommer he may hauehave the better croppe: The tradeſman will not miſſe his faires and markets, that he may increaſe his ſtocke the more in thoſe his painefull affaires:Ier. 8.7. The Storke in the aire, the Turtle, the Crane and the Swallow, obſerue their times, as ſaith the Prophet:Prou. 6.8. the little ſilly creature (the Ant by name) gathereth in ſommer, whereby ſhe may liue in winter: Euen ſo ſhould eueryevery Chriſtian take his time, and treaſure vp (with the painefull Bée) the hony of good workes in the hiue of his heart in this life, that he may with the faithfull ſeruant, be welcomed into his maſters ioy, in the life to come. But alas, alas, men are ſo aſſotted with blindneſſe & ignorance, that they may be ſent to ye very ſenſeles creatures for wiſdome in this point. Aske the beaſts, and they ſhall teach thee: and the foules of heauen, and they ſhall tell thee: (ſaith the iuſt man Iob) or ſpeake to the earth, and it ſhall ſhew thee, Iob. 12.7.8or the fiſhes of the ſea, and they ſhall declare vntounto thee. Eſays oxe knoweth his maiſters ſtall, and his Aſſe his maiſters cribbe: Eſay 1.3.but miſerable man hath not knowne his maker.
O let vsus not be worſe than horſe, Aſſe and Mule that hauehave no vnderſtanding, but let vsus (in the feare of God) know our times and ſeaſons, let vsus ſeeke the Lord while he may be found, Eſay 55.6.and call vponupon him while he is neere. Let vsus in no wiſe poſt off our amendment from day to day: Let vsus liue no longer in careleſſe ſecurity like ſenſuall, brutiſh and helliſh Epicures that neither beléeue nor yet reſpect the iudgement to come: that ſing that curſed Epitaphe of Sardanapalus: Ede, Poet.bibe, lude, charum praeſentibus exple delitijs animumi: poſt mortem nulla volupta…, i. Eate, drinke, play, and be merry: liue in all kind of pleaſure: for after death there is no pleaſure: that ſay with the old man in the Poet: Becauſe my dayes are ſhort, which I hauehave here to liue: to women, wine, and pleaſant ſport, I meane my ſelfe to giuegive.
Let vsus not be like thoſe fooliſh virgins that knocked at the gates of heauen too late, when the doores were ſhut againſt them: for after this life there ſhall be no place for pardon, nor time for repentance: therefore in time looke to the welfare of thy déere ſoule, that thy ſoule may fare well, not for a time but for euer.
Pſal. 42.7.One depth (ſaith the Pſalmiſt) calleth for another: The depth of our miſery cryeth for the depth of Gods mercy: let vsus therefore be as ſwift in running in the race of Chriſtianity, as our liues are ſwift to leaue vsus: let vsus be as ſwift to kill ſinne in vsus, as ſinne is to kill vsus: O (beloued) let vsus be as ſwift to pull out the ſting of the Scorpion (which is ſinne) as he is with his ſting ſwift and ready to ſtabbe vsus at the heart, and wound our ſoules incureably: that when death, the end of our race ſhall come (which is moſt certaine, and yet his time moſt vncertaine) it may be vntounto vsus, as it is to all the ſaints of God, Ianua vitae, finis miſeriarum, initium refrigerij, ſcala aſcenſionis in coelum. i. The gate to life, the end of miſeries, the beginning of euerlaſting refreſhing, and the ladder of aſcenſion to the higheſt and happieſt heauens.
Text.So runne that ye may obtaine.
Secondly, Qualiter currendum, i. How muſt we runne to obtaine. So runne.
If we will run to obteine, we muſt runne theſe thrée wayes:
Firſt, Directè, recta via: the right way.
Secondly, Celeritèr ſ…u feſtinanter: Swiftly or ſpéedily.
Thirdly, Perſeuerantèr: Perſeuerantly, holding out to the end.
Firſt therefore that we may obteine, we muſt runne directly, the right way that leadeth to life.
Thoſe that runne in a race will not make the furtheſt way about ye nigheſt way home (as we ſay) but they will take the ſhorteſt cut that may be, and runne the directeſt way that can be, that they may the rather obteine: So ſhould we runne in the right way that leadeth to life, if we will obteine life euerlaſting.Lactant. Lactantius ſpeaking of mans creation, ſaith that Homo incedit erectus in coelum, i. Man goeth right vp, lifting his eyes towards heauen,Ouid. Os homini ſublime dedit, coel…m que …ueri …uſſit: i. God gaue man a lofty face, a face to behold the heauens: whereas other creatures faſten their eyes vponupon the centre of the world, from whence they came, hanging downe their heades to the earth like bulruſhes. As man therfore was created pure and vpright in ſoule, and ſtreight and right in body, carying his head toward heauen: ſo muſt he runne (if euer he will obteine heauen) in the ſtreight way, and right path that leadeth to heauen.
Many there are that ſéeke the Lord and find him not, becauſe they ſéeke amiſſe: ſo many there are that runne (yea all men liuing are runners) yet are they farre from obteining, becauſe they runne amiſſe.
There are foure ſorts of ground, yet but one fructiferous: there are foure wayes in the world, yet but one (and that a narrow one) that leadeth to life. Generally there are but theſe two: the way of Godlineſſe, and the way of iniquity: whereof the one in the Goſpell of Matthew, is called the broad way, and the other, the ſtraite and narrow gate: yet S. Iohn (conſidering the multiplicity of this dangerous Labyrinth) doth cut out this broad way into thrée maine heads: into Luxury, Couetouſneſſe and Pride: ſaying:1. Ioh. 2.16. Whatſoeuer is in the world, is either the concupiſcence of the fleſh, the concupiſcence of the eye, or the pride of life: Poet.Haec tria pro trino numine mundus habet: i. This is the Trinity which the world doth worſhip. Theſe wayes are wide and large, and whole multitudes walke in the ſame: Magna plenitudo hominum, ſed magna ſolitudo bonorum, i. There is a great plenty of men, but there is as great a ſcarcity of good men.
Theſe wayes ſéeme pleaſant to be walked in, yet Nouiſſima illaerum mors eſt: The end of theſe wayes is death: for the diuell like a ſubtile fiſher ſheweth the baite, but hideth the hooke: ſheweth the vnprofitable profit, & the vnpleaſant pleaſure of ſinne, but hideth the hooke from mens eyes, which is death: according to that of S. Paul, Stipendium peccati mors eſt: the wages of ſin is death here, hel & damnation hereafter. Sinne ſéemeth at the firſt to fawne vponupon a man,Gen. 4. but yet in the end, it will (with Cains dogge) plucke out the very throats of our ſoules.
In theſe maine roades (the more is the pity) doth the greateſt part of mankind runne headlong to perdition, without any checke of conſcience, remorſe for their ſinnes, or any reclamation in the world. Sinne neuer more than in theſe our dayes of the Goſpell abounded: the Diuell hath more followers than Chriſt: the whole multitude cried,Math. 27.19. Crucifie him, Crucifie him: But there was but one (and that a ſilly woman) that laboured to ſet him frée.
The ſaying of Paul to the Romanes is verified in theſe our dayes of ſinne: There is none righteous, no not one: There is none that vnderſtandeth: there is none that ſeeketh God: all hauehave gone out of the way, Rom. 3.10.11.12.all are altogether vnprofitable: there is none that doth good, no not one. Pride, whoredome, adultery, fornication, vncleannes, wantonnes, idolatry, witchcraft, hatred, Gal. 5.19.20.21.debate, emulation, wrath, contention, ſedition, hereſie, couetouſnes, drunkennes, ſwearing, forſwearing, blaſphemie, prophanenes, contempt of the word, deſpiſing of Gods meſſengers, and the like abhominations are reigning in eueryevery angle of this our Iland: yea our land is become a ſinke of ſinne, a pit of pollution, and a place of abhomination: defiled with iniquity, A vertice capitis, vſus que ad plantam pedes, 1. From top to toe, hauing no ſound part throughout it: yea our whole land is out of courſe:Lam. 3.22 and it is the great mercy of God that we are not conſumed.
Yea theſe laſt dayes of the world are like to the dayes of Iſraels prouocation of the Lord in the wilderneſſe: wherein we preferre the ſlauery of Egypt aboue the ſwéete Manna of heauenly bliſſe.
Yea that ſaying of the Prophet is verified of the moſt part of mankind: That the children gather ſtickes, the duplicate page duplicate page fathers made the fire, Ier. 7.8.and the women bake cakes for the queene of heauen: That is, they offered ſacrifice to the Sunne and Moone and planets, which they called the Quéene of heauen. So the Beaſt of Rome with his Antichriſtian crue, doth ſacrifice to Mary, making her an Idol, and calling her (as in their Salue regina: and Regina coel… laetare: doth appeare) the Quéene of heauen. They make ignorance the mother of their deuotion: Sir Iohn Lacklatine and Sir Anthony Ignorance are their chiefeſt clarkes, and beſt Maſſemongers.
Yea, the world is growne to this height of reprobation, that that which is written in Iob is verified of many: They ſay to God, Depart from vsus, for we deſire not the knowledge of thy wayes: Iob. 21.14.15.who is the Almightie, that we ſhould ſerue him? Full little thinking that the Lord ſhall anſwer them with the like,Mat. 7.23. Diſcedite, Depart from me, ye workers of iniquity.
Thus we ſée, how the worldlings runne in the race of iniquity, the broad way to the lake vnquenchable: ſome in the race of Atheiſme, ſome in Papiſme, ſome in Mahumetiſme, ſome in Paganiſme, but few there are yt run in ye race Chriſtianiſme. But thou that wouldſt be ſaued, thou that wouldſt ſo runne, that thou mayſt obteine, run not in any of theſe wayes, but flie from ſinne as from a ſtinging ſerpent, and a a biting Cocatrice:Gal. 5.21. For they that doe ſuch things, ſhall not inherite the kingdome of God.
The right way therefore wherein we muſt runne,Hâc viâ itur ad … peros. is the way of godlineſſe, the way of Chriſtianity, the way of the word of God, framing all our thoughts, words and operations, according to the preciſe and ſtrict rule of the ſame: for Factores legis iuſtificabuntur: i. the doers of the law ſhall be iuſtified, ſaued, and glorified.
This way of godlineſſe is a bleſſed way to walke in:Pſal. 19. Math. 11.30. It is ſweeter than hony or the hony combe: Iugum Chriſti ſuaue eſt, & onus ſuum leue. i. The yoke of Chriſt is eaſie, and his burthen light. Mandata eius grauia non ſunt: i. 1. Ioh. 5.…His Commaundements are not grieuous: and his commandements are exceeding large: Pſal. 119.her wayes are wayes of pleaſure and all her paths proſperity: It is a lanterne to our feete and a light vntounto our paths: Pro. 3.17. Pſal. 119.105.It is a pillar of fire to cary vsus through the wilderneſſe of this world to the Celeſtiall Chanaan: it is the power of God to ſaluation to eueryevery beleeuer, Rom. 1.16 Iam. 1.21.both Iew and Grecian: it is able to ſaue our ſoules: it is able to make vsus wiſe to ſaluation: it is profitable to teach, 2. Tim. 3.15.16.17.to improue, to correct, to inſtruct in righteouſneſſe, and to make vsus perfect in all good workes: It is comfortable in all caſes and parts of our life, both in proſperity and aduerſity, both in life and death: If we fight, it is a ſword: if we hunger it is meate: if we thirſt, it is drinke: if we be naked it is a garment: if we be in darkneſſe it is a light: yea (in a word) the word of God is the high way to heauen Enter therfore in at the ſtreight gate of amendment:Mat. 7.13 and runne in the ſame from faith to faith, from grace to grace, from vertue to vertue, from ſtrength to ſtrength, till thou beeſt a perfect man in Chriſt Ieſus.
Caſt away the workes of darkneſſe, Rom. 13.12.13.14.and put on the armor of light: walke honeſtly, as in the day: not in gluttony and drunkennes, neither in chambering and wantonnes, nor in ſtrife and enuying, but put on the Lord Ieſus Chriſt, and take no thought for the fleſh, to fulfill the luſts of it. Be wiſe as the ſerpent, be innocent as the doue: Math. 10.16.Amongſt diuers points of wiſedome to be found in the ſerpent, this is one: namely, She caſteth her coate, and ſo renouareth her age, as Ariſtotle ſaith:Ariſt. de nat Animal. lib. 8, cap. 17. Theſe thrée beaſts Tum vere, tum Autumno, both in the ſpring as alſo in Autumne, do caſt their ſkinnes: viz. the beaſt like a Lizzard, called in Latin Stellio: Stellio.Quia habet maculas quaſi ſtellas collo infixas: becauſe he hath ſpots in his necke like ſtarres: Lacertus: the Lizard: and the Serpent. Lacertus. Serpens.And to do this, they go through ſome or other narrow cranny to looſen their ſkinnes, and caſt them within foure and twenty houres. So ſhouldſt thou put off the old man with all his workes:Col. 3.9. and to do this, thou muſt go Per ſtrictam rimam poenitentiae: i. Through the narrow cranny, and ſtraite gate of amendment.Pſal. 1.2. Meditate therefore (with the iuſt man) in the law of God day and night. Let the candle of faith burne cléere in the lampe of thy heart, and nouriſh it with the oyle of louelove and good workes: Walke not in the counſell of the wicked: Stand not in the way of ſinners: Pſal. 1.1.ſit not in the ſeate of the ſcornefull: but runne in the race of Line well, that liuing well thou mayſt dye well, and after death eternally ſpéede well, obteining that bleſſedneſſe,Apoc. 14.13. Bleſſed are they that dye in the Lord.
Text.So runne, that ye may obteine.
And that we may runne in the race of godlines, one Caueat is excéeding neceſſary: namely, that we auoide wicked company, which will drawe away our hearts from this race Celeſtiall.Eccleſ. 13 Qui tangit picem, coinquinabitur ab ca: i. He that toucheth pitch, ſhall be defiled therewith. Cum ſancto ſanctus eris, & cum peruerſo peruerteris: i. with the holy thou ſhalt be holy, and with the froward thou ſhalt learne frowardneſſe: for birds of a feather will flie together.
It was not lawfull for a Iew to conuerſe with a Samaritane: if an Hebrew did eate with an Egyptian, it was counted abhomination: ſo muſt we count it abhomination, and hold it a point of reprobation, to frequent the company of damned helhounds, and helliſh miſcreants. Let vsus therefore flée all occaſion and eueryevery apparition of euill: Let vsus delight in the company of thoſe that feare the Lord, and excell in vertue. Well therefore ſaith Seneca:Seneca. Cum illis verſare, qui te meliorem ſunt facturi, vel quos meliores efficere poſſis: i. kéepe companie with thoſe that may make thée better, or whom thou mayſt make better.
I command you therefore brethren (as ſaith S. Paul) in the name of our Lord Ieſus Chriſt, 2. Theſ. 3.6.that ye withdrawe your ſelues from eueryevery brother that walketh inordinately, & not after the inſtruction which yee receiued of me.
And (to conclude this point) I giuegive eueryevery Chriſtian this good counſell, with good king Salomon: My ſonne, if ſinners doe intice thee, conſent thou not: Pro. 1.10.11.12 &c.If they ſay, Come with vsus, we wil lay wait for bloud, we will ſwallow vp the innocent whole, like a graue, we ſhall find all pretious riches, and fill our houſes with ſpoile: Caſt in thy lot among vsus, we will hauehave all one purſe: My ſonne walke not thou in the way with them, refraine thy foote from their path, for their feete runne to euill, and make haſt to ſhed bloud. O that theſe my words were written, ô that they were written in a booke, Iob. 19.2….24.ô that they were written with an iron pen, in lead or in ſtone for euer: O that they were ingrauen in the braſſe table of eueryevery yong mans heart, that ſo bad company may not be his deſtruction.
Text.So runne, that ye may obteine.
Secondly, if we will runne to obteine, we muſt runne, Celeritèr, ſeu feſtinantèr, Swiftly and ſpéedily.
Vita breuts, via longa (ſaith S. Bernard) ſivis ad metam peruenire, Bernard.incipe celeritèr currere: i. The life of man is very ſhort, the way to heauen is very long, if therefore thou wilt obteine, thou muſt runne excéeding ſwiftly. We ſée that thoſe that runne in an earthly race (and that but for a meane reward) how ſwiftly do they ſtreine themſelues to runne? according to that of the Poet, Qui cupit optatam curſu contingere metam, multa tulit, Poet.fecitque miſer, ſudauit & alſit, i. He that deſireth firſt to touch the marke, taketh much paines, ſweateth abundantly, and runneth excéeding ſwiftly. Euen ſo ſhould we (that we may obteine an euerlaſting reward in heauen) runne in the path of Gods commandements, being ſhod with the ſhoes of the Goſpell of peace, like Roes excéeding ſwiftly.
The ſenſeles creatures are a looking glaſſe to all Chriſtians in this reſpect.
Pſal. 19.The Sunne (as ſaith the Pſalmiſt) like a Gyant reioyceth to runne his race: that is, valiantly and ſwiftly: ſwift is his motion and ſpéedy is his race, for in the ſpace of 24 howers he compaſſeth the earth round about, that nothing is hidden from him, and paſſeth from the one end of heauen to the other, that nothing is wanting in him: So the Lord our God hath ſet eueryevery man his taſke vponupon earth, which is to worke out his ſaluation with feare and trembling. A great worke, a ſhort time, along way from Egypt to Canaan, from the gates of hell to the doore of heauen: therefore like Gyants, we had néede to runne ſwiftly, leſt we come too late, and be ſhut out of heauen, like the fiue fooliſh aforeſayd virgins.
As the Sunne in the heauens is a looking glaſſe vntounto vsus in this regard: ſo is alſo the Sonne of God Chriſt Ieſus aboue the heauens, to be imitated of vsus all in this poynt. Omnis Chriſti actio noſtra debet eſſe instructio: Greg.i. EueryEvery action of Chriſt, ought to be a matter of imitation to vsus Chriſtians.
As he was Immenſus maieſtate, incomparabilis fortitudine, ſo was he incomprehenſibilis celeritate i. As he was great in Maieſty, incomparable in fortitude, ſo was he alſo incomprehenſible in celerity and ſwiftneſſe.Ioh 9. He wrought the workes of him that ſent him whiles it was day, without any delay in the world.
This bridegroome Chriſt Ieſus (euen as the Sunne) went forth out of the Chamber of the higheſt heauens, from the boſome of the Father, and from the inuiſibility of the Diuinitie: and deſcended downe to the earth, and became man, and was like vntounto man in all things, ſinne only excepted: and valiantly in the wildernes pitched a fielde againſt Sathan, that old ſerpent and roaring Lyon, and ouerthrew him in the deſert, breaking his wily head, and ouercomming his chiefeſt power: fulfilled the law in eueryevery point and tittle: ſatiſfied Gods iuſtice for vsus: appeaſed his wrath againſt vsus: purchaſed celeſtiall manſions to vsus: by offering himſelfe in ſacrifice to the Lord of hoſts vponupon the croſſe at Golgotha for the ſins of the whole world, by his death and paſſion, by vanquiſhing hell, by conquering death, by his glorious reſurrection and aſcenſion, and by ſending of the holy Ghoſt.Ioh. 16.28. He went from the father, and came into the world: And in ſhort time (yea in the ſpace of 33. yeares) wrought the redemption of all beléeuers:Ioh. 16.28. And left this world and went againe to his father,
The ſpouſe of Chriſt conſidering her huſbands great velocity, celerity and ſwiftneſſe, ſaith: Behold he commeth leaping by the mountaines, and skipping by the hils: Cant. 2.8.9.my welbeloued is like a Roe or a yong Hart, &c. Venit, vidit, vicit, He came from heauen, he ſawe the earth, and ouercame the dragon.
Thus after Chriſts example, ſhould we that profeſſe our ſelues Chriſtians, runne ſwiftly in the race of godlineſſe, holineſſe, purity, and obedience to the commandements of our heauenly father: thus ſhould we run, Investigijs Ieſu, In the footeſteps of Chriſt Ieſus, who is Via, Ioh. 14.6.veritas & vita, i. The way, the truth, and the life: and the true way to life euerlaſting. To the performance of which duty the Lord graunt to vsus his grace (for of our ſelues we are not able to ſet one foote forward to heauen) that ſo we may be able (to his glory and our ſoules euerlaſting good) to do his will in earth as willingly, ſwiftly and as ſpéedily, as the Angels do it in heauen.
Now (déere brethren) that we may runne thus ſwiftly in the race of godlineſſe, and in the courſe of Chriſtianity, two things are neceſſary.
Firſt, Vt ſimus intus vacus, That we be empty within.
Secondly, Ʋt ſimus extra exonerati, i. That we be vnladen without.
Firſt, we muſt be empty within.
Now what is that, which cloggeth vsus ſo ſore within, and hindreth vsus from running in this godly race? Surely that is ſinne.
Luk. 10.So weighty a thing is ſinne, As it ſunke downe Sathan from heauen.
So weighty a thing is ſinne, as it cauſed the earth to open her mouth, and ſwallow vp curſed Core, Num. 16.32.diuelliſh Dathan, and that abiect Abiram, with all their trecherous crue. The Prophet in reſpect of the weight thereof compareth it to Lead, and that worthily: for as lead in the clocke cauſeth by the weight thereof, the cogs, whéeles, and gimmers ſucceſſiuely to moue one after the other: euen ſo the weight of ſinne doth draw the cogs of our carnall concupiſcence, the whéeles of our leud deſires, and the gimmers of our vntamed affections, from one ſinne to another: according to that of S. Gregory, Peccatum quod per poenitentiam non deletur, Greg.mox ſuo pondere ad aliud trahit: i. If ſinne by repentance preſently be not done away, by the weight thereof, it will draw a man to more ſinne: … we find it exemplified in the Prophet Dauid ▪ who fell from idleneſſe to concupiſcence, from concupiſcence to adultery, from adultery to murther.
Of the weight of ſinne the Prophet Dauid ſpeaketh: Mine iniquities are gone ouer mine head, Pſal. 38.4.and as a weighty burthen, they are too heauy for me.
The Prophet Eſay calleth the bands of wickedneſſe heauy burthens, Eſay 58.6intollerable to be borne. The ſinnes of the world being layd vponupon the ſhoulders of Ieſus vponupon the croſſe, were ſo weighty and heauy, as they forced him (hauing the weight of Gods wrath for them alſo vponupon him) to cry out on this manner to his God: Eli, Eli, Lamaſabac…thani? My God,Math. 27·46. Math. 11. my God, why haſt thou forſaken me? If the yoke of Chriſt be eaſie and his burthen light: then of neceſſity on the contrary, muſt the yoke of Sathan (which is ſinne) be vneaſie, heauy and intollerable to be borne.
By which it may appeare, that ſin is an intollerable burthen, and a great impediment to this Chriſt… race.Heb. 12.1.
Let vsus therefore (as the choſen veſſell doth exhort vsus) caſt away eueryevery thing that preſſeth vsus downe, and the ſinne that hangeth ſo faſt on: Let vsus runne with patience the race that is ſet before vsus. Where it is euident, that we cannot runne with patience the race that is ſet before vsus, vnleſſe we do caſt away our ſinnes from vsus, which do hang ſo faſt on vsus.
Moſes was not permitted to come nigh the Lord, before he did diſcalciate himſelfe: Put off thy ſhoes, for the place where thou ſtandeſt is holy ground: So muſt we put off the durty ſhoes of iniquity, and abandon ſin from the caſtle of our hearts, before we can be able to ſtand in the pathway to ioyes, which is an holy ground: therefore much leſſe are we able to runne in the ſame, and moſt vnapt to runne ſwiftly.
Let vsus therefore (in the name of God) purge our ſoules and bodies from ſinne, with the hyſope of Gods grace: Let vsus ſeparate them from vsus, and our ſelues from them, as farre as the Eaſt is from the Weſt, and North the South: Let vsus loath, deteſt, and abhorre them, becauſe the Lord doth loath, deteſt, and abhor vsus for them: as we hauehave giuen our members as weapons of vnrighteouſneſſe to the ſeruice of Satan in vngodlineſſe of this life, euen ſo let vsus giuegive them as weapons of righteouſneſſe to the ſeruice of the Lord in godlineſſe of life: as we hauehave runne in the race of the firſt Adam by commiſſion of ſinne, ſo let vsus runne in the race of the ſecond Adam Ieſus Chriſt the righteous, by performance of righteouſneſſe: let vsus ceaſe from ſinne, and do that which is good, let vsus ſéeke peace and enſue it: Let vsus Plangere plangenda, bewaile our ſinnes that ought to be lamented: Grauia peccata grauia deſiderant lamenta (ſaith Iſodore) great ſinnes require great lamentation: ſwéet meate muſt hauehave ſower ſauce: reioycing in ſinne muſt hauehave mourning for ſinne: let vsus therefore be Tam proni ad lamenta, ſicut fuimus ad peccata: As prone to lamentation, as we hauehave béene to tranſgreſſion: as ready to lament them, as we hauehave béene to commit them: let vsus ſwéepe eueryevery corner of our hearts cleane with the broomes of penance, and let vsus water them with the ſalt teares of earneſt contrition: ſo that we may be ſit receptories for the Lord to dwell in: and (being annointed with the oyle of grace) wee may runne ſwiftly in the race that is ſet before vsus, and obteine the reward prepared for vsus.
Text.So runne, that ye may obteine.
Secondly, if we will runne ſwiftly in the path way to heauen, we muſt be Extrà exonerati: i. vnladen without.
Thoſe that runne in a race will lay aſide their cloakes, doublets, and ſuch like outward veſtiments, that they may runne the more ſpéedily, and obteine the more aſſuredly.
And ſo in like maner, we muſt be vnburthened of all outward matters whatſoeuer, eſpecially of the exceſſiue care and affection that naturally we beare to this wicked world, or elſe hell and damnation wilbe our beſt reward. We muſt forſake all, if we will be followers of Chriſt: as Peter ſayd to his maiſter:Math. 19. Ecce nos reliquimus amnia, & ſecuti ſumus te, i. Behold we hauehave forſaken all and followed thée: Well and wiſely ſaid Peter, (as ſaith S. Bernard) we hauehave forſaken all and followed thée: for he could not follow Chriſt laden, as we hauehave an example in the ſame Chapter of the yong man, Math. 19·that at the Vende omnia, & da pauperibus, i. ſell all and giuegive to the poore, choſe rather to leaue Chriſt, than forſake his riches for Chriſt.
Yea it is a thing impoſſible for ſuch couetous churles to runne ſwiftly in the way to life:Math. 19.24. It is eaſier for a Cammell to go through the eye of a needle, than for a rich couetous carle to enter into the kingdome of heauen: Poet.Nemo poteſt dominis recte ſeruire du obus, i. No man can ſerue two maiſters: no man can ſerue God and Mammon: God and riches. He that hath his treaſure in earth, cannot hauehave his conuerſation in heauen: For where the treaſure is there will the heart be alſo.Math. 6.21
If therefore riches increaſe, let vsus not ſet our hearts vponupon them: Let vsus vſe this world as though we vſed it not: let vsus hold all as doung for the gaining of Ieſus. As Chriſt ſaide in the Goſpell of Iohn: Ioh. 18.That his kingdome was not of this world: So ſhould we ſay, that our delight is not in this world, but our hearts are altogether in the world to come. Let vsus take no care what we ſhall eate, Mat. 6.31.or what we ſhall drinke, or wherewith we ſhall be arayed: After all theſe things the muck-wormes of this world, the pagans, infidels and heathen people ſéeke, that hauehave neither knowledge of God, nor feare of God before their eyes: but let vsus caſt our care on the Lord, 1. Pet. 5.7. Math. 4.for the Lord only careth for vsus: Therefore as Peter and Andrew left their nets to follow Chriſt:1. King. 19.20. and as Eliſha left his oxen and his plough to followe Eliah the man of God: So ſhould we leaue whatſoeuer is in the world to followe the Sonne of God to heauen.
Crates.We reade of Crates Thebanus, that (becauſe he could not apply himſelfe to the ſtudy of philoſophy in regard of his riches) he tooke his money, and caſt it into the ſea, ſaying, Ego perdam te, ne tu perdac me, i. I will deſtroy thée, leaſt thou deſtroyeſt me. So (if we find that our wealth or any other thing in this world is an impediment to our Chriſtian race) let vsus caſt them from vsus, not (as Crates did) into the ſea,Eccleſ. 11.1. that were a fond and fooliſh thing: but let vsus caſt our bread vponupon the waters: that is, beſtowe them on ye poore, as Chriſt did wiſh ye yong man in the Goſpell of Mathew.
Thus therefore ſhould we empty our ſelues of ſinne within, and vnburthen our ſelues of the cares of this wicked world without, if we will run ſwiftly in the High way to heauen.
Text.So runne that ye may obteine.
Thirdly, if we will runne to obteine, we muſt runne perſeuerantèr, perſeuerantly, and continually, holding out to the end of our race.
Thoſe that runne in a race, though they runne neuer ſo directly, though neuer ſo ſwiftly, yet if they giuegive out, before they come at the ende, they looſe their reward. Euen ſo if we perſeuere not in the race of godlineſſe to the end of our liues, ſhall we faile of the kingdome of heauen.
He that diggeth in a golden mine, till he commeth within fiue or ſix faddomes of the gold, and then giuegive ouer: is not all his labour loſt, and all his coſt in vaine?
A traueller, that hauing taken vppon him a long iourney and in the end giueth ouer within two or thrée miles of his iourneys end: is not all his labour loſt, and are not all his paines likewiſe in vaine?
Euen ſo, Nihil prod eſt curſus bonae vitae, niſi conſummetur bono fine: i. The race of a godly life profiteth nothing, vnleſſe it be finiſhed with a godly ende.
If a man had liued in the profeſſion of the glorious Goſpell of Ieſus, for the ſpace of 20.30. or 40. yeares, and then proue an Apoſtata, back-ſliding from the ſame: he is ſo farre from obteining ſaluation, as the end of him is worſer then the beginning.
So that there is no hope of happineſſe without perſeuerance: for as the tree falleth ſo it lieth: whether it falleth towards the South or North: and as a man dieth, ſo ſhall he be adiudged: if in the Lord, then ſhall he hauehave his portion with Saints: if in impenitency, then ſhall he hauehave his portion with Diuels.
The ſouldier is not guerdened with ſpoyles before he hath obteined victory: no more ſhall we be crowned before we hauehave bene more then conquerours in Ieſus Chriſt. Well therfore ſaith one: Si nullus eſſet hoſtis, nulla eſſet pugna: ſi nulla pugna, nulla victoria, ſi nulla victoria, nulla deni que corona, i. If there were no enemy, there were no fight: if there were no fight, there were no victory, if there were no victory, there were no crowne: Nam nemo coronabitur niſi qui legitime certauerit, i. for no man ſhall be crowned,2. Tim. 2. but he that fighteth lawfully. Ideo homines tentaentur, vt tentati reſiſtant, reſiſtentes vincant, vincentes coronentur: i. Men are for this cauſe tempted, that being tempted, they may reſiſt, reſiſting, they may ouercome, and ouerconuning they may be crowned.
So that the perſeuerance is all in all.
The woman of Canaan by perſeuerant crying after Chriſt, got her daughter to bee diſpoſſeſſed of the Diuell.Math. 15.
The man that had gueſts come late to his houſe, by his perſeuerant knocking, got bread for them of his neighbor at midnight.
So by perſeuerance in the race of godlineſſe we ſhall obteine the bread of life, Chriſt Ieſus, that reigneth at the right hand of his father in glory for euermore.
Chryſoſt.Chryſoſtome ſpeaking of this ſpirituall race, ſaith thus: Incipere multorum, finire paeucorum: i. Many will begin to runne in this godly race, but few there are that will hold out to the ende.
Rome began well, and imbraced the Goſpell of Chriſt willingly:Pro. 26.11. but with the dogge they returned to their former vomit of idolatry, and with the Sow that was waſhed, they wallowed againe in the mire of iniquity: So that friar Mantuan reporteth thus much in commendation of their City: Heu Romae nunc ſola pecunia regnat: Mantuanexilium virtus patitur: vrbs eſt iam tota lupanar: i. Alas, alas, couetouſneſſe is Quéene of Rome: all godlineſſe is baniſhed from thence: the whole city is become a ſtewes. And hereupon he giueth this Caueat to all Chriſtians: Viuere qui ſanctè cupitis, diſcedite Roma: Poet.omnia cum liceant, non licet eſſe bonum, i. All you that will liue a godly life, depart from Rome: for all things are there ſuffered ſaue godlineſſe.
Oh it had bene better for this whoriſh city, neuer to hauehave knowne the way of righteouſneſſe, 2. Pet. 2.21.then after they hauehave knowne it, to turne from the holy doctrine giuen vntounto them. For the latter end is worſe with them, 2. Pet. 2.20.then the beginning: according to that in the Goſpell:Mat. 12.45. If Satan be caſt out, and enter in againe with ſeuen diuels worſer then himſelfe, the end of that man is worſe then the beginning.
So Iulian Emperour of Rome began well, and for a while imbraced the Goſpell of Chriſt: but he proued an Apoſtata in the end, dying, curſing, banning and blaſpheming, and caſting his bloud into the aire.
2. Tim. 4.10. Ioh. 6.66.Demas followed Chriſt a while, but afterwards forſooke him: Demas hath forſaken me, louing this preſent world. Many of Chriſts diſciples went backe, 2. Tim. 1.15.and walked no more with him: Thou knoweſt (ſaith S. Paul) that all they which are in Aſia are turned from me: of which ſort, are Phygellus and Hermogenes.
So we ſée, that many hauehave begun well, but few hauehave perſeuered: but it were better that a milſtone were hanged about the necks of ſuch reuolters, and caſt into the middeſt of the ſea: for the Lord will treade downe reuolters vnderunder his feete, Pſal. 18.22as clay in the ſtreetes.
Luk. 9.62.He that putteth his hand to the plough and looketh backe, is not fit for the kingdome of heauen. He that looketh backe to his houſe and home, hauing his mind buſied in other matters, cannot poſſibly make good work: euen ſo he that intangleth himſelfe with the things of this preſent world, is not able to worke out his ſaluation with feare and trembling▪ for where the dead carkeiſe is, thither will the Eagles reſort: and where our treaſures are, there will our harts be alſo.
He therefore that will obteine the land that floweth with milke and hony, muſt forget the fleſh pots of Egypt: and he that will obteine heauen, muſt not caſt his eyes to the earth: he that is on the houſe top, Math. 24.17.18.muſt not come downe to fetch any thing out of his houſe: and he that is in the fields muſt not returne backe againe to his houſe: He that is in the way to heauen, let him not turne backe againe to this world, leaſt he be atached of the Lyon and caſt into hell.
Lots wife for back-looking was turned into a pillar of ſalt: And ſo eueryevery man that turneth backe from the way of godlineſſe, ſhalbe turned into a firebrand, and burned with vnquanchable fire: for whoſoeuer ſhall deny Ieſus Chriſt in this world, ſhall be denied the kingdome of heauen, of Chriſt Ieſus in the world to come.
Back-looking and back-ſliding muſt not be in Chriſtians: let vsus therefore (with S. Paul) not looke behind vsus, Phil. 3.13.but to that which is before vsus, namely to the reward: Let vsus faſten our eyes vponupon heauen gates, and neuer leaue running, till we come at them.
The bride of Ieſus would not turne backe from her holy race: ſaying: I hauehave waſhed my feete, Cant. 5.3.how ſhall I defile them? So ſhould eueryevery member of the myſtical body of Chriſt, ſay: I hauehave waſhed my ſelfe from my ſins, and by Gods aſſiſtant grace, will I neuer defile my ſelfe any more. For he that waſheth himſelfe (ſaith the ſonne of Syrach) becauſe of a dead body, and toucheth it againe: Eccleſ. 34.26.what auaileth his waſhing? So it is with a man that faſteth for his ſinnes, and committeth them againe. Who will heare his prayer? or what doth his faſting helpe him? Euen ſo beginning well doth nothing auaile a man, vnleſſe perſeuerance be reſolued.
Thou therefore that wouldſt obteine, pul not thy necke out of Chriſts yoke: giuegive not in any caſe: but at the very firſt ſtep thou ſetteſt into this godly race, reſolue to perſeuere to the end of thy life, come what can come.
Manus igitur remiſſas, Heb. 12.12.& genua ſoluta erig…te: i. Lift vp your hands that hang downe, and your weake knées: take héede that ye fall not away from the grace of God.2. Theſ. 3.13. 1. Cor. 16.13. 2. Chron. 25.7. Be not weary of well-doing: Stand faſt in the faith, and play the men, be ſtrong: take courage to you: and perſeuere to the ende: for he that indureth to the end, the ſame ſhall be bleſſed.
Eſto fidelis (ſaith S. Iohn) vſque ad mortem, & dabo tibi coronam vitae: Apoc. 2.10.i. be faithfull to thy death, and I will giuegive thée a crowne of life.
Qui vicerit, dabo ei ſedere in throno, Apocal. 3.12.&c. to him that ouercommeth, will I graunt to ſit with me in my throne.
Hieron.Non enim incepiſſe, ſed perfeciſſe virtutis eſt: i. It is not the nature of godlineſſe to begin well, but to perfect the worke begun:Remigius. Nec inchoantibus, ſed perſeuerantibus praemium tribuitur: ſaith Remigius, i. Neither is the reward giuen to enterers, but to enders, not to beginners but to perſeuerers. Whereupon S. Gregory ſaith: Incaeſſum curritur ſi ceptum iter, ante terminum deſeratur▪ i. He is a mad traueller that will not ſée the end of his iourney: and he is a fond profeſſor, that will not labour to die in the Lord.
We reade in the Goſpell of Iohn, that our Sauiour in the end of his life ſayd in this manner:Ioh. 17.4. Opus conſummaui, quod dederas mihi vt facerem: i. I hauehave finiſhed the worke which thou gaueſt me to do. And in the houre of his death,Ioh. 19.30. he ſayd in like manner: Conſummatum eſt: it is finiſhed. So ſhould eueryevery Chriſtian after the example of his Sauiour, labour to finiſh the worke, which the Lord called him to do: that ſo he may (with great peace of conſcience, and with vnſpeakeable ſolace of heart) ſay vponupon his deathbed with the choſen veſſell, in his ſecond Epiſtle to Timothy:2. Tim. 4.7.8. Certamen bonum decertaui, curſum conſummaui, fidem ſeruaui, &c. I hauehave fought a good fight, and hauehave finiſhed my courſe: I hauehave kept the faith: therefore henceforth is layd vp for me a crowne of righteouſneſſe, which the Lord the righteous iudge ſhall giuegive me at that day: and not to me onelyonly, but vntounto all them that louelove his appearing.
Such was the reſolute zeale, and zealous reſolution of all holy Martyrs in former ages:The reſolution of Martyrs. that nothing could make them forſake the profeſſion of the glorious Goſpell of Ieſus: Yea this was their conſtant anſwere to their bloudy butcherers: Vere, tunde, di…elle, lama, ſeca: idola tua non adorabimus potes corpora iſta (O Caeſar) cruciatibus abſumere, facere verò vt aliud ſentiamus, aut loquamur, non potes: tua ſaeuia noſtra eſt gloria: cum nos interficere credas, de carcere corporis liberas: citius ſaxa, ſcopuloſ que & montes de loco ſuo monebis, quàm nobis fidem Chriſto datam cripies, i. Burne, buffet, ſlay, deuoure, hew in péeces: thy abhominable idols will we neuer worſhip: thou mayſt (O cruell tyrant) conſume with torments theſe our mortall bodies, but to make vsus thinks or ſpeake otherwiſe then we do, canſt thou neuer do: thy cruelty is our glory: killing vsus, thou doſt but deliuer vsus from the priſon of our bodies: thou ſhalt ſooner remoue the rockes and mountaines from their places, then make vsus recant from the profeſſion of the Goſpell of Ieſus.
Such was ye reſolution of Sydrach, Myſhach and Abednego, that rather than they would croutch to Nabucadnezzars golden image, which was 60. cubits high:Dan. 3.1.23. they would be caſt into the hot fiery fornace, which was made ſeuen times more hot, then vſually it was for neceſſary vſes.
Such was the reſolution of Bleſſed Paul, that nothing could ſeparate him from his Lord and maiſter Chriſt: whoſe couragious vow we may finde in his Epiſtle to the Romans on this manner:Rom. 8.35.38.39. Who ſhall ſeparate vsus from the louelove of Chriſt? ſhall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword? No verily: for I am perſwaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhalbe able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord, neither the louelove which we hauehave to God from vsus, who are made his ſonnes through Chriſt Ieſus.
And indéed that which Paule promiſed, he performed: for he was beheaded at Rome for the Goſpels defence: although ye ſword did ſeparate his head from his ſhoulders, yet it could not ſeparate him frō his head, Chriſt Ieſus.
Such was the reſolution of the patterne of patience: that though the Lord ſhould kill him, Iob. 13.15.yet would he put his truſt in him.
Such was the reſolution of Ignatius Biſhop of Antioch after Peter, Ignatius.that the rauening beaſts could not make him flinch from his redéemer: yea being commanded by the king of Syria to be torne in péeces of wilde beaſts, and being led to the place of execution, he vttered this golden ſentence: Nihil moror viſibilium, nec inuiſibilium, modo Ieſum Chriſtum: i. I care neither for things viſible, nor yet for things inuiſible, neither for things ſéene, nor yet for things not ſéene: OnelyOnly this is my care, that I may obtaine Chriſt Ieſus, and with him euerlaſting ſaluation: and when the beaſts were let looſe vponupon him, theſe were his laſt words (as ſaith S. Ierome. Ierome.) I am Gods corne, and the teeth of theſe wild beaſts muſt grind me in peeces, that I may be pure bread and fine manchet for Chriſt Ieſus his table in heauen.
Such was the conſtant reſolution of that godly old woman Apollonia: Apolloniathat ſhe choſe rather to hauehave her téeth daſht out of her head willingly, and to be burnt to aſhes, then to worſhip any other gods beſide the true and euerliuing God.
Yea this was the conſtancy of all holy Martyrs, that they would rather indure a thouſand deaths, then ſhrink backe from the word of life:Peter. Peter was beheaded for the Goſpels defence: Iames throwne downe from an high pinnacle, and his head cleft in ſunder:Iames. yea almoſt all of the Apoſtles were put to grieuous deaths, ſome were ſtoned, ſome broyled, ſome put to one death, ſome to another.
Old Simeon, Simeon.that was coſin germaine to Chriſt, ſonne to Cleophas and Mary, Biſhop of Ieruſalem after Iames: was nailed to the croſſe, being ſix ſcore yeares old and more.Cyprian. S. Cyprian beheaded at Sexti nigh the city Carthage.
Polycarpe Biſhop of Smyrna, Polycarp.diſciple to Iohn, was moſt pitifully tortured to death by fire: yea for the ſpace of 300. yeares after Chriſt and more, the Lord ſent perſecution ordinarily to his Church.
Willingly did theſe ſaints ſuffer, and ioyfully did vndergo all theſe afflictions for the kingdome of heauen ſake.
Auguſt.Hîc vre, hîc ſeca, vt in aeternum parcas domine, ſaith Saint Auguſtine: i. Here burne me (Lord) here ſlay me, to ſpare me hereafter: doe what thou wilt (Lord) with my body, ſo that thou wilt ſpare my ſoule.
Ierome.Vtinam (ſaith S. Ierome) ob Domini mei nomen, atque iuſtitiam, cuncta gentiliam turba me perſequatur & tribulet: vtinam in opprobrium meum stolidus hic mundus exurgat: tantum vt ego mercedem Ieſu conſequar: i I would to God that the whole nation of the Gentiles, Pagans and Infidels would for the name of my God, and for the glory of his Goſpell, perſecute me and trouble me: I would to God, this mad and fooliſh world riſe vp againſt me for the profeſſion of Gods bleſſed truth: only that I may obteine Chriſt Ieſus for my reward.
Ammonarion.Ammonarion, Mercuria, Dyoniſia, with diuerſe other godly women, would runne to the fire with their children, as to a ioyfull feaſt or banquet, thinking no greater glory on earth, then to ſuffer for the Goſpell of Chriſt.
And thus ſhould eueryevery man and woman (as they tender the welfare of their déere ſoules) reſolue to ſuffer willingly, and beare patiently, whatſoeuer calamity may befall them in this heauenly race: conſidering the torments of hell which by reuolting they ſhall vndergo: conſidering the ioyes of heauen, which they ſhall hauehave by patience: and conſidering what others hauehave done before them, as the Martyrs, and what Chriſt hath ſuffered for them: that ſo with perſeuerance holding out to the end they may obteine euerlaſting bliſſe.
The merchant will through fire and water, ſuffering no repulſe, that he may hauehave his pinnace fraught with plenty of pure gold at the Indian hauen: according to that of the Poet:Poet. Impiger extremos currit mercator ad Indos: per mare pauperiem fugiens: per ſaxa, per ignes: i The painefull merchant aduentureth to the forreine Indians, beyond the ſeas, through fire and water, fearing nothing, that he may eſchew pouerty, and obteine much treaſure: Euen ſo, he that will hauehave the pinnace both of ſoule and body fraught with the ſiluer of all earthly proſperity, and with the gold of all celeſtiall felicity, muſt runne the race that is ſet before him with patience, leaping ouer the wall of all obuious afflictions, perſeuering till he commeth at the happy hauen of heauen: that then he (being more than conquerour in Chriſt Ieſus) may triumph ouer death, hel, and damnation, ſaying with the Prophet: Ero mors tua O mors: Hoſe. 13.14.i. O death, I will be thy death: O graue, I will be thy deſtruction:1. Cor. 15. and with valiant Paul: Death, where is thy ſting? hell, where is thy victory? Of neceſſity afflictions muſt méete with vsus that runne in the high way to heauen: Yea no man liuing can be fréed from them. All that will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution: 2. Tim. 3.…2. Act. 14.22.we muſt through many afflictions enter into the kingdome of God.
Whom the Lord loueth hee chaſteneth, and he ſcourgeth eueryevery ſonne, Heb. 12.6.7.whom he receiueth: we are baſtards & not ſonnes, if we be free from afflictions.Apoc. 3.19
Ego quos amo, arguo & caſtigo: i. as many as I louelove, I rebuke and chaſten.
Qui diligitur, corripitur: i. He that is loued is reproued.
The oxen that are appointed for the ſlaughter, are let runne in fat paſtures: but thoſe that are not appointed for ſo terrible an end, are daily wrought, and ſubiect to much trauell.
The barren trée is not beaten: but the trée that is planted by the riuers ſide, and bringeth foorth his fruit in due ſeaſon, is ſorely ſhaken, and yearly beaten.
The ſtones that were for Salomons temple,1. King. 7. were ſquared and heiuen before they were layde in the building.
So eueryevery Chriſtian (who is a liuely ſtone in this ſpirituall building, 1. Pet. 2.5.as ſaith S. Peter) muſt be hewen with the are of affliction, and ſquared with the ſaw of correction, before he can be receiued into the triumphant Church, whereof Chriſt Ieſus is the head corner ſtone.
Greg.Ideo Dominus quibuſdam hic parcit non feriendo, vt in aeternum feriat: ideo hîc ferit non parcendo, vt in aeternum parcat: i. The Lord ſpareth ſome for a time, that he may puniſh them for euer: and he chaſteneth ſome for a time, that he may ſpare them for euer.Luk. 16. Diues that was ſpared on earth, was tormented in hell: and Lazarus that was corrected on earth, was ſpared in heauen.
For qui vult cum Chriſto conregnare in regno coelorum: i. He that will reigne with Chriſt in the kingdome of heauen: muſt cum Chriſto compati in valle lachrimarum: i. muſt ſuffer with Chriſt in the vale of teares: qui vult conſequi, muſt ſequi: i. he that will obteine Chriſt, muſt follow Chriſt: & he that will follow Chriſt muſt take vp his croſſe and follow him.
Chriſt ſuffered before he entred into glory: Luk. 24.ſo muſt eueryevery Chriſtian firſt ſuffer, before he can be glorified: The ſeruant muſt not be aboue his maiſter: Ioh. 15.20. 2. Tim. 2.12Si ergo compatimur, conregnabimus: i, If we ſuffer with him, we ſhall reigne with him.
Dulcia non meruit, Poet.qui non guſtauit amara: i. He deſerueth not to taſte of the ſwéete, that will not taſte of the ſower.
Iouinian a king,Iouinian. hauing two veſſels of wine in his pallace, the one ſwéete wine, and the other ſower: decréed that whoſoeuer would taſte of the ſwéete wine ſhould firſt taſte of the ſower: So whoſoeuer will taſte of the ſwéete ioyes that runne through the celeſtiall paradice, muſt firſt with Chriſt, ſup of the cup of ſalt teares of affliction.
No maruell therefore if the Prophet in generall ſaith:Pſa. 3…. that many are the troubles of the righteous. No maruell if he compareth afflictions to waues of the ſea: for as one waue daſheth ouer the necke of another: ſo one affliction continually followeth another, for God is not like a waſpe, that hauing ſtung once can ſting no more: but there is a plurality of croſſes with God, he can ſting againe and againe: as one ſorrowfull meſſenger came to Iob after another: euen ſo one affliction viſiteth the Chriſtian after another: as the viper leapt vponupon Paul, Act. 27.and leapt off againe: euen ſo afflictions leape vponupon Gods ſeruants, and leape off againe.
Thoſe therefore that runne in the race of godlineſſe, muſt not thinke this ſtrange, neither muſt they thinke themſelues frée from afflictions: for they are hedged in on eueryevery ſide with ſundry kinds of troubles: and hauehave thrée deadly enemies continually warring againſt them.
Whereupon Iob calleth the life of man a warfare vponupon earth: and that worthily: for we fight againſt thrée mighty enemies: the Diuell, the World, and the fleſh: The firſt enemy that withſtandeth vsus in the way to heauen, is the diuell: who in reſpect of his cruelty and might is compared to a roaring Lyon:1. Pet. 5. The Diuell like a roaring Lyon, goeth vp and downe, ſeeking whome hee may deuoure: The ſecond enemy is the world, which is as ſubtill as the diuell is powerfull: for by the profits and pleaſures therein, it draweth many to the ſeruice of Satan. The third enemy, which is the fleſh, is no whit inferior to either of them: for Caeſar being aſked what was the greateſt thing in the world to ouercome, ſayd, Scipſum vincere, to ouercome a mans owne ſelfe, and his vntamed affections. It doth alway rebell againſt the good motions of the ſpirit: it is a Iudas to betray our ſoules into the hands of old Leuiathan.
The prophecy muſt be fulfilled:Gen. 3.15. I will put enmity betweene thee and the woman, betweene thy ſeede and her ſeed: Therefore the Church of God in this reſpect is called Eccleſia militans: a warring Church: a Church ye fighteth manfully vnderunder the banner of Chriſt againſt ye aduerſaries abouſaid.
No maruell therefore (our life being a warfare) if this world be called vullis lachrimarum: a vale of teares: for afflictions are ſo common, that we hauehave alwayes cauſe to ſhed foorth a whole Ocean of teares, with the Prophet Dauid, who (although he were a man according to Gods owne heart) was a Pellicane in the wilderneſſe of this world, whoſe nature is alwayes to hauehave teares trickling downe her bill: his teares were his meate and drinke:Pſal. 6. he watered his bed with ſalt teares, and waſhed his couch with continuall weeping.
1. Pet. 5.9.This is the ſtate and condition of all Gods children in this life, that will runne in the race of Chriſtianity: ſo that we may conclude with Iob, and ſay:Iob. 14.1. Man that is borne of a woman, is of ſhort continuance, & is ful of trouble.
Séeing then, that we are borne to trauell, as the bird to flying: let vsus arme our ſelues wt patience: let vsus poſſeſſe our ſoules with patience, and let vsus runne the race that is ſet before vsus with patience: knowing that Non ſunt condignae paſſiones, &c. that the paſſions that we can ſuffer in this world are not worthy of the ioyes in the world to come.
And ſéeing we are withſtood in this way by thrée mighty enemies, let vsus like wiſe ſouldiers, put on the whole armor of God: the helmet of hope, Epheſ. 6.the breſt-plate of righteouſneſſe, the ſhield of faith, the girdle of ſincerity, the ſhoes of peace, and let vsus alway hauehave ready drawne the ſword of the ſpirit, which is the word of God, which is able to quench all the fierie darts of Sathan, and ſlay the dragon in the deepe.
Moreouer let eueryevery Chriſtian (that runneth in the race of godlineſſe) know, that as afflictions are by no meanes to be auoided, ſo are they neceſſary for the good of Gods children.Rom. 8.28 All things worke for the beſt to them that louelove God. And it is good for me (ſaith ye Prophet) that I hauehave beene in trouble, Pſal. 119.71.for therby hauehave I learned thy law: For affliction to ye godly Medicina eſt non poena: caſtigatio non dānatio: i. is a curing medicine, not a deſtroying puniſhment: a profitable chaſtiſement, not a deuouring condemnation.
For diuerſe cauſes therefore doth the Lord ſuffer his déere children to be afflicted.
Firſt, to weane and winne them from the louelove of this wicked world: for in proſperity we are ready to be forgetfull of God, and of our ſelues alſo: we are ready (with the deafe adder) to ſtop our eares at the voyce of the charmer, charme hee neuer ſo wiſely: the wéde is ready to ouergrow the corne, and the fleſh ready to dominéere ouer the ſpirit: but by afflictions we are brought to hate that which before we loued, and to imbrace that which before we loathed. Well therefore ſayth Gregory: Aurem cordis tribulatio aperit, Greg.quam ſaepè proſperitas huius mundi claudit: i. Tribulation doth open the eare of the heart, which worldly proſperity doth many times ſhut.
As Antiochus in his proſperitie, thought himſelfe equall with God, yea aboue God, but hauing a fall out of his Chariot, & being in aduerſitie, he ſung a new ſong,: ſaying, Iuſtum eſt hominem mortalem ſubditum eſſe Deo. 2. Mack. 9.i. O, it is méete & requiſite for mortall man to be ſubiect to the immortall God. So Alexander being hurt with an arrow, ſaid: Homines dicunt me eſſe filium Iouis; ſed ſagitta haec probat me eſſe mortalem. i. Men ſay that I am the ſonne of Iupiter, but this arrow proueth mée to be but a mortall man.
So Nabuchadnezzar proudly vaunted himſelfe againſt the Lord of hoſts in his proſperitie: But when the Lord tooke him to taſke, metamorphoſing this proud King into a baſe beaſt, then he could ſay:Dan 4.34 That the Lord was able to abaſe all thoſe that walke in pride.
Thus therefore doth the Lord chaſten vsus in this world, that wee may neither be intangled with the louelove of this world:1. Cor. 21.32. Nor be condemned with this world.
For as the Nurſe to weane her child from thirſting after her milke, doth annoint her teat with Aloes, or ſome ſuch bitter thing: Euen ſo our heauenly Father, to weane vsus from the pleaſures of this wicked world, doth ſend vsus many ſharp afflictions in this world.
Secondly, the Lord ſuffereth vsus to be afflicted, thereby to draw vsus to amendmēt of life. Before I was troubled, I went wrong: Pſal. 119.67. Pro. 29.…but now hauehave I learned to keep thy Law. The rod (ſaith Salomon) bringeth wiſedom.
As the rod of Moſes, ſtriking the ſtony rockes cauſed whole riuers of water to flow therefrom. Deut. 8.So the Lord ſtriking vponupon our ſtony hearts, with the rod of affliction, cauſeth vsus to ſhed forth buckets of teares for our ſinnes commited.
Iſod.Aduerſa corporis, animae remedio ſunt: agritudo carnem vulnerat, ſed mentem curat: i. The affliction of the body is wholeſome phyſicke for the ſoule: it killeth the fleſh, but cureth the ſpirit: it woundeth the outward man: but reuiueth the inward. Cum infirmor: tunc fortior ſum: i. when I am weake,2. Cor. 12.10. then am I ſtrong.
Affliction therefore may bee fitly compared to a Gold-ſmiths Forge, which trieth the pure gold from the impure droſſe.
It is like a purgation which expelleth corrupt humours from the body.
It is like a Shepheards crooke, whereby the Lord doth bring againe his wandring ſhéep to the fold.
It is called of the Prophet,Ierem. 1. Virga vigilans: i. a wathfull rod: a rod that kéepeth men in continuall watchfulneſſe.
The Prodigall child, that wandred farre in the by-waies of ſinne, by this ſhéep-crooke,Luk. 15. was brought backe againe to his fathers houſe: ſo the Lord by this meanes, doth bring home many that hauehave erred from the way of truth, & wearied themſelues in the way of wickednes: For as the carefull mother cannot. ſée a mote amiſſe in her beloued child, but will immediatly waſh the ſame away: So our heauenly father cannot endure ye blemiſh of ſin vponupon ye face of his déere children, but he will waſh it preſently away with the water of affliction: if thou ſinneſt to day, he afflicteth to morrow.
Thirdly, the Lord ſuffereth vsus to be afflicted, that we may the more earneſtly call vponupon him, & the more ſpéedily ſéeke vntounto him.Greg. Mala quae nos hic premunt, citius ad Deum ire compellunt: i. aduerſitie that oppreſſeth vsus héere in this world, doth make vsus ſwiftly and ſpéedily runne to the Lord.
Eſay. 26.16. Dan. 13.42. Ionas. 2.1.Lord in their ſtreights they ſought thee: Suſanna being ready to be put to death, cryed out to the Lord: the Prophet Ionas being in the Whales belly, powred out his praiers to the Lord. Dauid in many of his Pſalmes, being in trouble, called vponupon the name of the Lord, eſpecially in the 130. Pſal. De profundis clamaui ad te Domine, Pſal. 130.1.2.Domine exaudi vocem meam: i. Out of the hauehave I cried vntounto thée, O Lord: O Lord heare my voice, &c.
So the prodigall child being in a ſtreight, ſought to his father, Luk 15.19deſiring him to make him but as one of his hired ſeruants.
So the Diſciples, when the ſhip was ready to ſuffer naufrage by reaſon of the tempeſt, awaked their Maſter, ſaying: Lord ſaue vsus, we periſh.
So Peter being ready to ſinke,Mat 14.30 cried out to Chriſt ſaying: Maiſter, ſaue me. Therefore that men may be compelled to ſéeke the Lord, he ſendeth afflictions vponupon them: according to that of good S. Auguſtine: A deo premuntur iusti, vt preſſiclament, Auguſt.clamantes exaudiantur, exauditi glorificent eum: i. Men are therefore oppreſſed of God, that being oppreſſed, they may cry vntounto him: crying vntounto him, he may heare them: and hearing them, he may deliuer them: and deliuering them, may be glorified of them.
Fourthly: the Lord doth ſuffer vsus to be afflicted, thereby to try vsus, whether we will depart from him in time of trouble, yea or no.
And thus was Iob tried of the Lord: For though the Lord had permitted Satan to tempt him, his enemies to vndoe him, his children by ſudden death to be taken from him, his body to be afflicted from top to toe with biles, botches and ſores, hauing no ſound part throughout, his wife to be an occaſion of offence vntounto him, who in theſe his diſtreſſes ſhould hauehave béene a comfort to him: yet notwithſtanding all this, Iob ſinned not againſt his maker: yea he was ſo farre from miſtruſting in God, as he ſayd, though the Lord killed him, yet would he put his truſt in him: and ſo farre from murmuring againſt him, or curſing him, as with admirable patience in them, he bleſſed the Lord for them, ſaying, on this heauenly manner: The Lord giueth, Iob. 1.and the Lord taketh away, bleſſed be the name of the Lord.
Thus were the Apoſtles and holy Martyrs tryed, who were ſo farre from recantation, as they willingly choſe to looſe their liues in tribulation.
And thus were the thrée children tried in the fornace.
By affliction are the children of the Lord and the ſonnes of Belial diſcerned: euen as craſed veſſels wil breake in peeces when they come to the fire, Eccleſ. 27.and the ſound onelyonly hold out: So the wicked (like counterfeits) will bewray themſelues, when they come to the fagot, and the godly onelyonly ſtand to it: as we reade in the Goſpell of S. Luke: They depart from God in the time of tribulation. Luk. 8.13.Many will (with Peter) vow to follow Chriſt Ieſus, and to ſticke cloſe to him: but when they come to Pilars hall, a ſilly maide will make them forſweare him.
The Lord therefore afflicteth vsus to try our faith, our patience, our hope and other vertues.
Faith is exerciſed in affliction,Faith. by conſidering the cauſes of Gods permiſſion, and by beléeuing moſt aſſuredly his promiſes concerning our deliuerance.
Hope is exerciſed in affliction,Hope. by aſſuring our ſelues of the rewards promiſed to all thoſe that ſuffer patiently.
LoueLove.LoueLove is exerciſed in affliction, by conſidering the louelove of Chriſt in ſuffering for vsus: and thereby we are prouoked to ſuffer for him againe.
Obediēce.Obedience is exerciſed in affliction, by conforming our wils to the will of Chriſt, ſaying with Chriſt: Not as we will, but as thou wilt, ô Lord God of hoſts.
PatiencePatience is exerciſed in affliction, by ſuffering quietly, willingly and chéerefully, and by welcomming them ſent of God for our good.
Humility.Humility is exerciſed in affliction, by abaſing our ſelues in the ſight of God, acknowledging that they are but as flea-bitings in reſpect of the torments of hell, which by our lewd liues for euermore we hauehave deſerued.
Fiftly: the Lord ſuffereth vsus to be afflicted in this world, that the greatneſſe of his power, and the in…initenes of his mercy might be ſhewne in the deliuery of vsus.
We reade in the Goſpell of Iohn, that the Apoſtles hauing aſked our Sauiour the reaſon why the man was borne blind: he anſwereth them, Not for his fathers, nor for his owne ſinne, Ioh. 9.2.3.but that the workes of God ſhould be ſhewne on him: From which we may truly gather thus much, namely, that the man was borne blind, eſpecially to this end, that our Sauiour might hauehave occaſion to ſhew the greatneſſe of his power in curing him.
Againe in the ſame goſpel, we reade that Lazarus died, to this end,Iohn 11. that God might be glorified in raiſing him from death. The wonderfull power of the Lord was ſhewne in the deliuery of the thrée children from fire: of Ionas from drowning, by the Whale: of Suſanna from death, by Daniel: of Daniel from the Lyons, by his owne immediate power: of Eliah from ſtaruing, by the rauens: and of our moſt gratious ſouereigne Lord King Iames from the ſword in Scotland, and from the powder-treaſon in England, by his extraordinary fauour and wonderfull louelove, which he had to this his gratious ſeruant: which the Lord in mercy vouchſafe vntounto him, and his royall progeny for euermore.
Thus the Lord bringeth men into déepe afflictions, that his power might be ſhewne in bringing them out againe:1. Sam. 2.6. Dominus deducit ad inferos, & reducit: i. The Lord bringeth to hell and bringeth backe againe: to great afflictions, and out of them againe: Vna eadem que manus, vulnus, opem que tulit:Poet. The ſame hand that woundeth, the ſame hand cureth: Vulnerat, & medetur, Iob. 5.18.percutit, & ſanum reddit: i. He maketh the wound and bindeth it vp: he ſmiteth & his hand maketh whole. So that howſoeuer many are the troubles of the righteous, in their iourney to heauen, yet the Lord powerfully in his good time deliuereth them out of all, if he ſéeth it beſt for their good: otherwiſe ſuffering for the teſtimony of the truth, and the glory of his name, they ſhall change this life for a better.
Thus hauehave I ſomwhat largely ſpoken of afflictions, both in regard of their neceſſity, as they cannot be ſhifted of any that runne in the way of godlineſſe, as alſo in regard of their conueniency, being more helpe then hinderance in this ſpirituall iourney: that ſo we may make good vſe of them, when it ſhall pleaſe the Lord to ſend them.
And thus much ſhall ſuffice, for this third point: namely, for perſeuerance in this courſe of godlineſſe: beſéeching the Lord of his goodneſſe, to giuegive vsus grace, that we may not ſhrinke backe for feare of afflictions, but wade through with patience, holding out in this race to the end of our race.
Text.So runne that ye may obtaine.
The third thing in order to be ſpoken of, is praemium promiſſum: i. the promiſed reward: but before I enter into the handling thereof, one thing neceſſarily muſt be obſerued, and that worthy of annotation.
The Apoſtle ſaith not here: Seeme ſo to runne that ye may obteine: or make an outward ſhew of running: but. So runne that ye may obteine.
In which ſpéech he excludeth all hypocriſie, and baniſheth all counterfeit godlineſſe from this Chriſtian race. For in this viſible Church there are many that outwardly profeſſe Chriſt, but inwardly ſerue Belial: Chriſtians in name, but reprobates in déede: Saints in ſhew, but diuels in conuerſation. Many hypocrites there are, like painted ſepulchres: diſſembling phariſées: faire without, but foule within: lambes in apparition, but wolues in condition: Ones habitu (as ſaith S. Bernard) vulpe… actu, Bernard.& crudeli…ate lupi: i. Shéepe in ſhew, foxes in déed,Poet. and wolues in cruelty. Mente ſub agnina latitat mens ſaepè lupina: i They hauehave lambes ſkins, but wolues harts. Yea howſoeuer they ſéeme to be members of Chriſts body, courteous and kind to the ſtocke of Ieſus, zealous louers and earneſt embracers of the ſincere milke of the word, running in the path of true godlineſſe: yet neuertheleſſe they are a generation of vipers, Math. 3.7.of whom the Euangeliſt ſpeaketh, ready to ſucke out the very heartblood of the ſaints of God, and rend them in péeces like rauening wolues: they hauehave mel in ore, fel in corde: i. Hony in their mouths, but gall in their hearts: ſugred words to intrap, but poyſoned hearts to torment: carying themſelues like Iudas who ſaluted his maiſter with a kiſſe, hauing the poyſon of Aſpes lying vnderunder his lips: For Quando bonum ore faris, Poet.mala corde tamen meditaris, oſcula quae Domino Iudas dedit, haec mihi tu das: i. When men ſpeake well, and thinke ill, their kindneſſe is treaſon, as was the kiſſe of Iudas. And of all other enmities in the world, this is the greateſt, as ſaith Caſſiodorus: Grauiſsimum inimicitiae eſt genus, corde aduerſarios, Caſſiod. in Pſal.& linguae ſimulare deuotos: i. This is a moſt grieuous kind of enmity, when men pretend much louelove in tongue, and beare much more malice in heart.
Theſe curſed hypocrites, theſe diſſembling helhounds, and theſe venemous vipers, are the very pictures of the diuell, and liuely repreſentations of the old ſerpent: for as the diuell, lyeth, coggeth, counterfeiteth and diſſembleth, ſo do theſe.
The ſubtil ſerpent pretended great kindneſſe to our firſt parents, counſelling them to eate of the forbidden fruit, that ſo they might ſée and be as gods, but he intended their euerlaſting deſtruction: ſo theſe crafty foxes ſéeme to be charitable Chriſtians, and to giuegive good counſell whereſoeuer they become: but yet they denoure widows houſes, Mat. 23.14and that vnderunder colour of long prayers.
The ſubtill ſerpent ſéemeth to be an Angell of light: but yet he is a diuell of darkneſſe, fettered with the chaines of euerlaſting darkneſſe. Apoc. 20.1.So theſe apes of the diuell, do beare an outward ſhew of holineſſe and purity: yet they are wels without water, and cloudes caried about with eueryevery tempeſt, 2. Pet. 2.17.to whom the blacke darknes is reſerued for euer.
Theſe hypocriticall mocke-gods may fitly be compared to Idols:Holgot. in Sap. for as an Idoll hath an outward ſhape of a liuing man, but yet hath no life at all within it: ſo hypocrites ſéeme to liue by the life of grace: yet are they dead in ſinne, and rotted in corruption. They are new vpſtart Gyants hauing two faces vnderunder one hood:Eſay. 29.13. they come neere vntounto God with their mouthes, & honor the Lord with their lips, but their hearts are farre remoued from him. Deum laudant in tympano, ſed non in choro: i. They praiſe the Lord in the Tabor, but not in the dance: they ſerue God in ſhew, but not in truth: they beare (with the figge trée) great ſtore of leaues, but no fruite at all.
But alas, alas, theſe hypocrites (that thus deceiue themſelues, hauing their reward on earth, which they through vaineglory gréedily looke for at the hands of men) ſhall neuer obtaine a crowne of righteouſneſſe being altogether vnrighteous, but they ſhall hauehave their portion with hypocrites, Math. 24.54.where ſhall be weeping, wailing and gnaſhing of teeth. For the Lord abhorreth all hollow hearts and double tongues, all outward oblations and burnt ſacrifices, all outward ſhew and hypocriticall worſhip: he is a Spirit, and he will ſpue all ſuch out of his mouth, as worſhip him not in ſpirit and truth. Simulata ſanctitas, duplex iniquitas: i. Counterfeit godlineſſe is ſo farre from holineſſe, as it is double vngodlineſſe. I ſay therefore vntounto thée with S. Chryſoſtome: Chryſoſt.Aut eſto quod appares, aut appare quodes: i. Either be as thou ſéemeſt, or ſéeme as thou art.
It is not ſéeming but being that ſhal go for pay: Non auditores, ſed factores legis iuſtificabuntur: i. Not the hearers, but the doers of the Law ſhall be iuſtified: Nec candem profitentes, ſed eidem obedientes glorificabuntur: i. Not profeſſors but performers ſhall be glorified.
Woe therefore to all hypocriticall mock-gods, that runne not in the race of Chriſtianity, as they boaſt themſelues by profeſſion: they ſhall roare at the gates of heauen, and ſay: Lord, Lord, hauehave we not by thy name prophecied? and by thy name caſt out diuels? and by thy name done many great workes? hauehave we not profeſſed thy Goſpell, and borne the name of thine? But becauſe they did not the will of our heauenly father,Mat. 7.22.23. our Sauiour ſhall ſend them packing to hell with a Neſcio vos: profeſſing on this manner vntounto them. I neuer knew you, depart from me yee workers of iniquity. O ye viperous ſerpents, Math. 23.33.ô yee generation of vipers, how ſhall ye eſcape the damnation of hell?
Let eueryevery Chriſtian therefore beware of the leauen of the Phariſées, which is hypocriſie.Math. 7.16.17. Beware of falſe Prophets, which come vntounto you in ſheepes cloathing, but inwardly are rauening wolues: ye ſhall know them by their fruits: do men gather grapes of thornes, of figs of thiſtles?
Walke wiſely towards them that are without, redeeming the time, Col. 4.5.for the dayes are very euill.
That you may therefore preuent the damned traditions of this diuelliſh brood, I ſay vntounto you as our Sauiour ſayd vntounto his Apoſtles, a little before his paſſion:Math. 24.25. Behold I hauehave told you before.
Let eueryevery Chriſtian therefore (auoiding all counterfeit and hypocriticall profeſſion) runne in the race of godlineſſe, ſeruing the Lord with all his heart, with all his ſoule, with all his ſtrength, in holineſſe and righteouſneſſe all the dayes of his life.
Prou. 23.26. Auguſt.God calleth for our hearts: My ſon giuegive me thy heart: The Lord (as ſaith S. Auguſtine) Quia totum fecit, totum exigit: i. Becauſe he made all, he will hauehave all: not a péece of the heart, nor a roome in thy heart, but the whole hart: for the Lord is a iealous God: and as a iealous huſband cannot endure that his wife ſhould giuegive her heart, or any part thereof, to any other man: ſo the Lord cannot abide that we ſhould giuegive any part of our hart from him: He calleth not for a ſtony heart, nor for a double heart, but for a fleſhly heart, a hart purged by faith in Chriſt Ieſus, bathed in the bloud of the Lambe, and throughly clenſed by the fire of the ſpirit: not an old heart, neither a corrupted heart, but a new hart, and a new ſpirit: for which the Prophet Dauid begged: create in me a new hart, ô god, Pſal. 51.10.and renew a right ſpirit within me.
Let vsus therefore (I beſeech you brethren, by the mercies of God) giuegive vp our bodies, a liuing ſacrifice, holy & acceptable vntounto God, which is our reaſonable ſeruing of God: Rom. 12.1.2.and let vsus not faſhion our ſelues like to this world: but let vsus be changed by the renewing of our minde: In ſtead of dead beaſts, let vsus giuegive vp our bodies, which are liuely ſacrifices: and in ſtead of the bloud of beaſts, which was but a ſhadow, and pleaſed not God of it ſelfe, let vsus giuegive vp the acceptable ſacrifice of the ſpirituall man, framed by faith to godlineſſe of life: Let vsus ſanctifie the Lord God in our harts. 1. Pet. 3.23.who daily calleth for our harts: let vsus ſay with Dauid: Pſa. 103.1My ſoule praiſe thou the Lord, and all that is within me praiſe his holy name: Let vsus praiſe him in his ſanctuary and in the firmament of his power: let vsus praiſe him in his mighty acts, and according to his excellent greatneſſe: let vsus praiſe him in the ſound of a trumpet, vponupon the viole and harpe: yea let eueryevery thing that hath breath praiſe the Lord: And that not onelyonly in word and in tongue, but in déede and in truth: not in outward ſhew and profeſſion only, but in our pure liues and holy conuerſations: that ſo running in the race of godlines to the ende of our liues, wée may bée bleſſed for euer: and glorifying the Lord God by our holy conuerſations in this world, we may be eternally glorified of the Lord our God in the world to come.
Text.So runne, that ye may obtaine.
The laſt thing to be obſerued in this heauenly race, is praemium promiſſum: The promiſed reward, to all thoſe that runne lawfully. So great a reward it is, as ſhould ſtirre vp eueryevery Chriſtian to runne in the race of godlineſſe.
If the king of his princely bounty, would offer a 100000. pounds to him that ſhould firſt come at a miles end: would not thouſands hazard their liues, and aduenture a ſurfeit willingly, that they may obtaine the ſame? But the Lord hath offered vsus a kingdome:Luk. 12. Heb. 13.14. 1. Pet. 1.10. yea it is the pleaſure of our heauenly father to giuegive vsus a kingdome an habitation not made with hands: nor purchaſed with gold and ſiluer, but with the bloud of the immaculate Lambe: And ſhall not we labour and ſtreine our ſelues with might and maine, to runne the race that is appointed for vsus? How will men toyle and moyle for a little worldly traſh? how will men vſe all their wits, and bend all their ſtudies to be worldly rich? Alas, theſe are as doung in reſpect of this reward: ſhal we not therfore much more labour for the meate yt ſhall neuer periſh, and for this glorious reward yt ſhall neuer be taken frō vsus?
The greatneſſe of this reward is painted out vntounto vsus in the holy ſcriptures, by the diuerſity, and greatnes of the names thereof.
For firſt, it is called by the name of Regnum caelorum: i. The kingdome of heauen: becauſe the ſaints of God, do there inioy great liberty, dignity, honour, power, pleaſure, glory, and all good things whatſoeuer.
Secondly, it is called by the name of Regnum Dei & Chriſti:Eph. 5.21. i. The kingdome of God and of Chriſt: becauſe that Ieſus Chriſt (hauing ouercome death, hell and damnation, together with all the enemies that did oppoſe vsus in the way to heauen) doth there rule and gouerne his Church triumphant with heauenly peace, and euerlaſting tranquillity.
Thirdly, it is called by the name of Paradiſus:Luk. 23. 1. Paradiſe: in reſpect of the abundant plenty of all good and pleaſant things, which the ſaints can either wiſh or poſſibly deſire.
2. Cor. 12.Fourthly, it is called by the name of Caelum tertium: ye third heauen: which is called Caelum Empyraeum, i. igneum: not in reſpect of fire, but in reſpect of ye glorious light ye ſhineth therein: for it is Situ altiſſimum, quantitate maximum, naturâ puriſsimum, luce pleniſſimum, capacitate ampliſſimum: i. High in ſcituation, great in quantity, pure in nature, ful of light, & excéeding large, able to receiue ten thouſand times more perſōs, then there are drops of water in the ſea, or ſands lying by he ſhore.
Fiftly, it is called by the name of Sancta ciuitas: an holy city,Apoc. 21.10. built with moſt pretious pearles: becauſe the company that dwell therein, are holy and pure, ſhining in holineſſe and gliſtring in purity, as the portals of the burniſh Sunne.
Sixtly, it is called by the name of Summa beatitudo: ineſtimable bleſſedneſſe: becauſe the ſaints inioy the full preſence of the bleſſed trinity, wherein true bliſſe conſiſteth.
Seuenthly, it is called by the name of Vita aeterna: life euerlaſting: becauſe there ſhall be no more death, nor lamentation, no more crying nor ſorrow, but the ſaints ſhall enioy theſe bleſſed ioyes ſo long, as God ſhall be God, which is for euerlaſting. This is the reward promiſed to all thoſe that will runne in the race of godlines, holding out to the end. A large reward, & no man knoweth it, but he that inioyeth it. Adeò magna eſt, quòd nequit numerari, adio pretioſa, quòd nequit comparari, adeò diutina, quòd nequit terminari: i. So great is their reward, as it cannot be numbred: ſo pretious, as it cannot be valued: ſo laſting, as it is euerlaſting: it is great without quantity, ſwéet without quality, infinit without number, euerlaſting without end.
1. Cor. 2.So great is this reward, as neither eye hath ſeene, nor eare hath heard of the like, neither can it be expreſſed of the heart of man. Quod praeparauit (ſaith S. Auguſtine) diligentibus ſe Deus, Auguſt.fide non capitur, ſpe non attingitur, charitate non comprehenditur, deſideria & vot a tranſgreditur, adquiri poteſt, aestimari non poteſt: i. That which ye Lord hath prepared for thoſe that louelove and feare his name, is not fully attained to by faith, neither fully retained by hope, neither fully conteined by charity: it far ſurpaſſeth the deſires of men and angels: it may in ſome meaſure be obtained, but valued it can neuer be. Deus (ſaith S. Bernard) Eſt mel in ore melos in aure, & inbilus in corde: Bernard.i. God is hony in the mouth, melody in the eare, and ioy in the heart. Ibi nihil intus quod faſtidiatur, nihil foris quod appetatur: ibi rex veritas, lex charitas, poſſ…ſſia aeternitas: i. In heauen there is nothing that may ſéeme fulſome or loathſome, out of heauen there is nothing that may be wiſhed or deſired (for then were there no perfection in heauen, for Perfectum est, cui nihil addi poteſt: i. There is perfection, where can be no addition:) there the king is verity, the law charity, and poſſeſſion eternity.
S. Auguſtine ſpeaking of the ioyes of heauen, ſaith thus:Auguſt. Ibi laetitia ſine tristitia, locus ſine dolore, vita ſine labore, lux ſine tenebris: ibi iuuentus ſemper vigeſcit, & nunquā ſeneſcit: ibi dolor nunquā ſentitur, nec gemitus vnquam auditur: ibi triſtitia nunquā videtur, ſed aeternum gaudium poſſidetur: i. There is mirth wtout inone, place without paine, life wtout labour, light without darkneſſe: there youth alwayes flouriſheth, and neuer decayeth: there is no torment felt, no howling heard, no ſorrow ſéene, but poſſeſſion of euerlaſting ioyes.
Ibi eſt ſumma, & certa tranquillitas, tranquilla faeticitas, faelix aeternitas, Auguſt.aeterna beatitudo, & beata Trinitas: i. There is great tranquillity, tranquill felicity, happy eternity, euerlaſting bleſſednes and the bleſſed trinity. O gaudium, ſuper gaudium, Auguſt.vincens omne gaudium, extra quod non eſt gaudium, quando intrabo in te, vt Deum meum videam, qui habitat in te? i O ioy aboue all ioyes, far ſurpaſſing all ioyes, without which there is no ioy, when ſhall I enter into thée, that I may ſée my God that dwelleth in thée?
This holy man Auguſtine, conſidering the greatnes of the ioyes of heauen,Auguſt. ſaith on this maner: faciliùs expont peteſt quid non ſit in coelo, quàm quid fit in coelo: i. A man may ſooner tel what is not in heauen, then what is in heauen, for the ioyes which are there are innumerable.
Euen as a learned Geometrician, finding Hercules his footes length vpō the high hill Olympus, drew out his whole picture by the proportion of the ſame, though farre vnequall to it: ſo we may geſſe at the greatneſſe of the ioyes of heauen, though farre vnequal to them.
As the Quéene of Sheba, hauing heard the wiſdome of Salomon, which before ſhe beléeued not, ſayd to Salomon, Loe the one halfe was not told me: So the ſaints of God, inioying ye vnſpeakeable ioyes of heauē, may ſay: It is true which we hauehave heard concerning the ioyes of heauē, by the mouth of preching miniſters, but lo the thouſand part of thē was not told vntounto vsus.
The greatneſſe of theſe ioyes, do appeare in ye entertainment of the faithful ſeruant into ioyes by our Lord Ieſus: ſaying: Enter into thy maſters ioy: Our Sauiour ſaith not, Let thy maiſters ioy enter into thee: but Enter thou into it: ſhewing vntounto vsus, that the ioyes of heauen are ſo many, as the thouſand part of them cannot be contained in the ſoule of man.
Thus at large hauehave I ſpoken of this reward the more to allure al men to run in ye race of Chriſtianity, which is ye highway to this glorious reward.
Foure things there are, that being well conſidered, are excellent motiues to cauſe men to leaue the broad way of iniquity, and to betake themſelues to run in this race Celeſtiall: The day of death: The day of doome: The ioyes of heauen, and the torments of hell.
Let eueryevery Chriſtian therefore (as he tendreth his euerlaſting ſaluation) caſt his eyes vponupon this reward, and runne in the race of godlineſſe, ſo long as life ſhall laſt, that whenſoeuer it ſhall pleaſe the Lord to call him out of this vale of teares, he may (hauing his name written in the booke of life) be welcomed into his maſters ioy with this bleſſed harueſt ſong, Come thou bleſſed of my father, inherite the kingdome prepared for thee from the beginning of the world: To the which thrice bleſſed kingdome▪ he bring vsus that hath ſo déerely bought vsus, euen Ieſus Chriſt the righteous, who hath taken away the ſins of the world: To whom with God ye Father, & God the holy Ghoſt, thrée per…s, but one eternall and euerliuing God, wée aſcribe both now and euer (as is moſt due) all power, glory, dominion and thankeſgiuing, Amen.
FINIS.
End of the text · Henry Greenwood, The Race Celestial (1609)