THE RACE CELESTIALL OR a direct path to heauen By HENRY GREENVVOOD maister of Arts and Preacher of the word of God 1. COR. 9.24 So runne that yee may obtaine Printed at London by N. O. for Henry Pell dwelling in holborne neere to the Crosse Keyes 1609. HONI SOIT QVI MAL Y PENSE TO THE MOST high and mightie most gratious and religious Prince Iames by the grace of God of great Brittaine France and Ireland king defender of the faith Apostolicall c. All blessed hap in this life and eternall blisse in life to come THE picture of Puritie and patterne of Piety most gratious and dread soueraigne Lord holy Bernard by name deciphereth out at large the grosse enormity of that vgly vice Ingratitude saying that it is Inimica animae exinanitio meritorum dispersio virtutum c. An enimie to the Christians soule an exile of merits a ruine of vertues and a consuming fire that scorcheth vp the fountaine of all godlines Lest therefore I should cōdemne my self of this sensual sin and challenged be of grosse ingratitude I haue presumed crauing pardon for my arrogant audacitie herein in token of my loyall dutie to your sacred maiestie to transport these lines Laconicall and letters impolite to the happy hauen of your Princely heart wishing to your royall grace the siluer of all earthly prosperity the gold of all celestiall felicitie If your highnesse respect the matter it is celestiall if your supremacie the manner it is too too terrestiall Yet pardon most religious Prince this my bold attempt partly weighing the compulsion of entire affection and partly considering the necessity of your simplest subiects erudition Thus ceassing further troubling your maiesties sacred eares prosterning my selfe vpon the knees of submission at your highnesse footstool for pardon for my presumption herein I beg without intermission before the throne of grace that it would please the almightie to blesse protect and defend your royall maiestie your blessed bedfellow and all your royal issue in this life present and in the life to come crowne you all with the Crowne of immortall glory and that for Iesus Christs sake our onely Lord and euerliuing Sauiour Amen From Sampford Magna in Essex this 16. of October 1608. Your maiesties most humble seruant and most loyall subiect H. Greenewood 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 Quod vnicuique viro bono inserta est quaedam cupiditas boni i. That in euery 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 onely the soule of man is fully satisfied is the Lord God according to that of S. Augustine Fecisti nos Domine ad te inquietum est cor nostrum donec quiescat in te i. Thou hast created vs 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 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 haue iustly béene depriued as well saith Leo Non dormientibus peruenit regnum caelorum 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 onely 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 haue 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 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 onely guerdened with reward that toucheth first the but and in this race celestiall not onely 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 So runne that ye may obteine That is so liue in this life vnder 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 haue 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 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 nisi 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 euery 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 Cito pede labitur aetas i. the dayes of man do swiftly passe away Tempora labuntur tacitisque 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 euery 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 Dies mei velociores sunt cursore i. My dayes are swifter than a post yea swifter are they then a weauers shuttle they are as the motion of the swiftest ship in the sea and as the Eagle that flieth fast to her pray Our yeares are spent saith the Psalmist as a tale that is told 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 euery 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 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 vnto our spirits by the vnfallible testimony of the good spirit of God This life is the time wherein euery man in his calling must worke out his saluation with feare and trembling This life is the time wherein we must be admitted into y e 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 haue heauen in inchoation if after this life we will haue 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 haue 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 The Storke in the aire the Turtle the Crane and the Swallow obserue their times as saith the Prophet the little silly creature the Ant by name gathereth in sommer whereby she may liue in winter Euen so should euery 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 y e 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 or the fishes of the sea and they shall declare vnto thee Esays oxe knoweth his maisters stall and his Asse his maisters cribbe but miserable man hath not knowne his maker O let vs not be worse than horse Asse and Mule that haue no vnderstanding but let vs in the feare of God know our times and seasons let vs seeke the Lord while he may be found and call vpon him while he is neere Let vs in no wise post off our amendment from day to day Let vs 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 bibe lude charum praesentibus exple delitijs animumi post mortem nulla voluptaâ— 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 haue here to liue to women wine and pleasant sport I meane my selfe to giue Let vs 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 One depth saith the Psalmist calleth for another The depth of our misery cryeth for the depth of Gods mercy let vs therefore be as swift in running in the race of Christianity as our liues are swift to leaue vs let vs be as swift to kill sinne in vs as sinne is to kill vs O beloued let vs 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 vs 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 vnto vs 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 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 sâ—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 y e 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 Lactantius speaking of mans creation saith that Homo incedit erectus in coelum i. Man goeth right vp lifting his eyes towards heauen Os homini sublime dedit coelâ—mqueâ—ueri â—ussit i. God gaue man a lofty face a face to behold the heauens whereas other creatures fasten their
of Gods permission and by beléeuing most assuredly his promises concerning our deliuerance Hope is exercised in affliction by assuring our selues of the rewards promised to all those that suffer patiently Loue is exercised in affliction by considering the loue of Christ in suffering for vs and thereby we are prouoked to suffer for him againe 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 Patience is exercised in affliction by suffering quietly willingly and chéerefully and by welcomming them sent of God for our good 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 haue deserued Fiftly the Lord suffereth vs to be afflicted in this world that the greatnesse of his power and the inâ—initenes of his mercy might be shewne in the deliuery of vs. 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 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 haue occasion to shew the greatnesse of his power in curing him Againe in the same gospel we reade that Lazarus died to this end 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 loue which he had to this his gratious seruant which the Lord in mercy vouchsafe vnto 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 Dominus deducit ad inferos reducit i. The Lord bringeth to hell and bringeth backe againe to great afflictions and out of them againe Vna eademque manus vulnus opemque tulit The same hand that woundeth the same hand cureth Vulnerat medetur 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 haue 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 giue vs 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 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 vulpeâ— actu crudeliâ—ate lupi i. Shéepe in shew foxes in déed and wolues in cruelty Mente sub agnina latitat mens saepè lupina i They haue 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 of whom the Euangelist speaketh ready to sucke out the very heart-blood of the saints of God and rend them in péeces like rauening wolues they haue 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 vnder his lips For Quando bonum ore faris 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 linguae simulare deuotos i. This is a most grieuous kind of enmity when men pretend much loue 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 giue good counsell wheresoeuer they become but yet they denoure widows houses and that vnder 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 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 euery tempest to whom the blacke darknes is reserued for euer These hypocriticall mocke-gods may fitly be compared to Idols for as an Idoll hath an outward shape of a
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 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 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 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 Quia habet maculas quasi stellas collo infixas because he hath spots in his necke like starres Lacertus the Lizard and the Serpent 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 and to do this thou must go Per strictam rimam poenitentiae i. Through the narrow cranny and straite gate of amendment 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 loue and good workes Walke not in the counsell of the wicked Stand not in the way of sinners 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 Blessed are they that dye in the Lord. 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 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 vs therefore flée all occasion and euery apparition of euill Let vs delight in the company of those that feare the Lord and excell in vertue Well therefore saith 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 that ye withdrawe your selues from euery brother that walketh inordinately not after the instruction which yee receiued of me And to conclude this point I giue euery Christian this good counsell with good king Salomon My sonne if sinners doe intice thee consent thou not If they say Come with vs 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 vs we will haue 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 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 euery yong mans heart that so bad company may not be his destruction 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 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 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 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 euery man his taske vpon 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 vnto vs in this regard so is also the Sonne of God Christ Iesus aboue the heauens to be imitated of vs all in this poynt Omnis Christi actio nostra debet esse instructio i. Euery action of Christ ought to be a matter of imitation to vs 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 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 vnto 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
godlinesse Oh it had bene better for this whorish city neuer to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy doctrine giuen vnto them For the latter end is worse with them then the beginning according to that in the Gospell 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 Demas followed Christ a while but afterwards forsooke him Demas hath forsaken me louing this present world Many of Christs disciples went backe 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 haue begun well but few haue 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 vnder his feete as clay in the streetes 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 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 euery man that turneth backe from the way of godlinesse shal be 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 vs therefore with S. Paul not looke behind vs but to that which is before vs namely to the reward Let vs fasten our eyes vpon 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 haue washed my feete how shall I defile them So should euery member of the mystical body of Christ say I haue 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 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 giue 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 genua soluta erigâ—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 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 i. be faithfull to thy death and I will giue thée a crowne of life Qui vicerit dabo ei sedere in throno c. to him that ouercommeth will I graunt to sit with me in my throne Non enim incepisse sed perfecisse virtutis est i. It is not the nature of godlinesse to begin well but to perfect the worke begun 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 Opus consummaui quod dederas mihi vt facerem i. I haue finished the worke which thou gauest me to do And in the houre of his death he sayd in like manner Consummatum est it is finished So should euery 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 vpon his deathbed with the chosen vessell in his second Epistle to Timothy Certamen bonum decertaui cursum consummaui fidem seruaui c. I haue fought a good fight and haue finished my course I haue kept the faith therefore henceforth is layd vp for me a crowne of righteousnesse which the Lord the righteous iudge shall giue me at that day and not to me onely but vnto all them that loue his appearing Such was the resolute zeale and zealous resolution of all holy Martyrs in former ages 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 diâ—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 scopulosque montes de loco suo monebis quà m 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 vs thinks or speake otherwise then we do canst thou neuer do thy cruelty is our glory killing vs thou dost but deliuer vs
from the prison of our bodies thou shalt sooner remoue the rockes and mountaines from their places then make vs recant from the profession of the Gospell of Iesus Such was y e resolution of Sydrach Myshach and Abednego that rather than they would croutch to Nabucadnezzars golden image which was 60. cubits high 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 Who shall separate vs from the loue 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 shal be able to separate vs from the loue of God which is in Christ Iesus our Lord neither the loue which we haue to God from vs 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 y e 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 yet would he put his trust in him Such was the resolution of Ignatius Bishop of Antioch after Peter 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 Onely this is my care that I may obtaine Christ Iesus and with him euerlasting saluation and when the beasts were let loose vpon him these were his last words as saith S. 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 that she chose rather to haue 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 was beheaded for the Gospels defence Iames throwne downe from an high pinnacle and his head cleft in sunder 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 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 S. Cyprian beheaded at Sexti nigh the city Carthage Polycarpe Bishop of Smyrna 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 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 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 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 euery 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 haue by patience and considering what others haue 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 haue his pinnace fraught with plenty of pure gold at the Indian hauen according to that of the 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 haue 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 i. O death I will be thy death O graue I will be thy destruction and with valiant Paul Death where is thy sting hell where is thy victory Of necessity afflictions must méete with vs 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 we must through many afflictions enter into the kingdome of God Whom the Lord loueth hee chasteneth and he scourgeth euery sonne whom he receiueth we are bastards not sonnes if we be free from afflictions Ego quos amo arguo castigo i. as many as I loue 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
of this reward is painted out vnto vs 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 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 vs 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 1. Paradise in respect of the abundant plenty of all good and pleasant things which the saints can either wish or possibly desire Fourthly it is called by the name of Caelum tertium y e third heauen which is called Caelum Empyraeum i. igneum not in respect of fire but in respect of y e glorious light y e 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 persoÌ„s 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 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 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 fide non capitur spe non attingitur charitate non comprehenditur desideria vot a transgreditur adquiri potest aestimari non potest i. That which y e Lord hath prepared for those that loue 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 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 possâ—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 Ibi laetitia sine tristitia locus sine dolore vita sine labore lux sine tenebris ibi iuuentus semper vigescit nunquaÌ„ senescit ibi dolor nunquaÌ„ sentitur nec gemitus vnquam auditur ibi tristitia nunquaÌ„ videtur sed aeternum gaudium possidetur i. There is mirth w tout inone place without paine life w tout 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 aeterna beatitudo beata Trinitas i. There is great tranquillity tranquill felicity happy eternity euerlasting blessednes and the blessed trinity O gaudium super gaudium 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 saith on this maner faciliùs expont petest quid non sit in coelo quà m 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 vpoÌ„ 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 y e vnspeakeable ioyes of heaueÌ„ may say It is true which we haue heard concerning the ioyes of heaueÌ„ by the mouth of preching ministers but lo the thousand part of theÌ„ was not told vnto vs. The greatnesse of these ioyes do appeare in y e 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 vnto vs 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 haue I spoken of this reward the more to allure al men to run in y e race of Christianity which is y e 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 euery Christian therefore as he tendreth his euerlasting
saluation cast his eyes vpon 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 vs that hath so déerely bought vs euen Iesus Christ the righteous who hath taken away the sins of the world To whom with God y e Father God the holy Ghost thrée perâ—â—â—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 Boetius August in libro confess Bernard Leo. Math. 10.22 Text. Iob. 7.7 Psal 109.23 Iam. 4.24 1. Pet. 1.24 Esay 40.6 Augustine Poet. Ouid. Iob 9.25 Iob 7.6 Iob 9.26 Psal 90.9 Ps 90.10 2. Cor. 6.2 Ier. 8.7 Prou. 6.8 Iob. 12.7.8 Esay 1.3 Esay 55.6 Poet. Psal 42.7 Text. Lactant. Ouid. 1. Ioh. 2.16 Poet. Gen. 4. Math. 27.19 Rom. 3.10.11.12 Gal. 5.19.20.21 Lam. 3.22 Ier. 7.8 Iob. 21.14.15 Mat. 7.23 Gal. 5.21 Hâc viâ itur ad â—â—peros Psal 19. Math. 11.30 1. Ioh. 5. â— Psal 119. Pro. 3.17 Psal 119.105 Rom. 1.16 Iam. 1.21 2. Tim. 3.15.16.17 Mat. 7.13 Rom. 13.12.13.14 Math. 10.16 Arist de nat Animal lib. 8 cap. 17. Stellio Lacertus Serpens Col. 3.9 Psal 1.2 Psal 1.1 Apoc. 14.13 Text. Eccles 13 Seneca 2. Thes 3.6 Pro. 1.10.11.12 c. Iob. 19 2â—.24 Text. Bernard Poet. Psal 19. Greg. Ioh 9. Ioh. 16.28 Ioh. 16.28 Cant. 2.8.9 Ioh. 14.6 Luk. 10. Num. 16.32 Greg. Psal 38.4 Esay 58.6 Math. 27·46 Math. 11. Heb. 12.1 Text. Math. 19. Math. 19· Math. 19.24 Poet. Math. 6.21 Ioh. 18. Mat. 6.31 1. Pet. 5.7 Math. 4. 1. King 19.20 Crates Eccles 11.1 Text. 2. Tim. 2. Math. 15. Chrysost Pro. 26.11 Mantuan Poet. 2. Pet. 2.21 2. Pet. 2.20 Mat. 12.45 2. Tim. 4.10 Ioh. 6.66 2. Tim. 1.15 Psal 18.22 Luk. 9.62 Math. 24.17.18 Phil. 3.13 Cant. 5.3 Eccles 34.26 Heb. 12.12 2. Thes 3.13 1. Cor. 16.13 2. Chron. 25.7 Apoc. 2.10 Apocal. 3.12 Hieron Remigius Ioh. 17.4 Ioh. 19.30 2. Tim. 4.7.8 The resolution of Martyrs Dan. 3.1.23 Rom. 8.35.38.39 Iob. 13.15 Ignatius Ierome Apollonia Peter Iames. Simeon Cyprian Polycarp August Ierome Ammonarion Poet. Hose 13.14 1. Cor. 15. 2. Tim. 3. â—2 Act. 14.22 Heb. 12.6.7 Apoc. 3.19 1. King 7. 1. Pet. 2.5 Greg. Luk. 16. Luk. 24. Ioh. 15.20 2. Tim. 2.12 Poet. Iouinian Psa 3â— Act. 27. 1. Pet. 5. Gen. 3.15 Psal 6. 1. Pet. 5.9 Iob. 14.1 Ephes 6. Rom. 8.28 Psal 119.71 Greg. 2. Mack 9. Dan 4.34 1. Cor. 21.32 Psal 119.67 Pro. 29. â— Deut. 8. Isod 2. Cor. 12.10 Ierem. 1. Luk. 15. Greg. Esay 26.16 Dan. 13.42 Ionas 2.1 Psal 130.1.2 Luk 15.19 Mat 14.30 August Iob. 1. Eccles 27. Luk. 8.13 Faith Hope Loue. ObedieÌ„ce Patience Humility Ioh. 9.2.3 Iohn 11. 1. Sam. 2.6 Poet. Iob. 5.18 Text. Bernard Poet. Math. 3.7 Poet. Cassiod in Psal Mat. 23.14 Apoc. 20.1 2. Pet. 2.17 Holgot in Sap. Esay 29.13 Math. 24.54 Chrysost Mat. 7.22.23 Math. 23.33 Math. 7.16.17 Col. 4.5 Math. 24.25 Prou. 23.26 August Psal 51.10 Rom. 12.1.2 1. Pet. 3.23 Psa 103.1 Text. Luk. 12. Heb. 13.14 1. Pet. 1.10 Eph. 5.21 Luk. 23. 2. Cor. 12. Apoc. 21.10 1. Cor. 2. August Bernard August August August August