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 vnder one hood they come neere vnto 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 haue their portion with hypocrites 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 vnto thée with S. Chrysostome 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 haue we not by thy name prophecied and by thy name cast out diuels and by thy name done many great workes haue we not professed thy Gospell and borne the name of thine But because they did not the will of our heauenly father our Sauiour shall send them packing to hell with a Nescio vos professing on this manner vnto them I neuer knew you depart from me yee workers of iniquity O ye viperous serpents ô yee generation of vipers how shall ye escape the damnation of hell Let euery Christian therefore beware of the leauen of the Pharisées which is hypocrisie Beware of false Prophets which come vnto 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 for the dayes are very euill That you may therefore preuent the damned traditions of this diuellish brood I say vnto you as our Sauiour sayd vnto his Apostles a little before his passion Behold I haue told you before Let euery 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 God calleth for our hearts My son giue me thy heart The Lord as saith S. Augustine Quia totum fecit totum exigit i. Because he made all he will haue 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 giue her heart or any part thereof to any other man so the Lord cannot abide that we should giue 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 and renew a right spirit within me Let vs therefore I beseech you brethren by the mercies of God giue vp our bodies a liuing sacrifice holy acceptable vnto God which is our reasonable seruing of God and let vs not fashion our selues like to this world but let vs be changed by the renewing of our minde In stead of dead beasts let vs giue 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 vs giue vp the acceptable sacrifice of the spirituall man framed by faith to godlinesse of life Let vs sanctifie the Lord God in our harts who daily calleth for our harts let vs say with Dauid My soule praise thou the Lord and all that is within me praise his holy name Let vs praise him in his sanctuary and in the firmament of his power let vs praise him in his mighty acts and according to his excellent greatnesse let vs praise him in the sound of a trumpet vpon the viole and harpe yea let euery thing that hath breath praise the Lord And that not onely 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 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 euery 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 vs a kingdome yea it is the pleasure of our heauenly father to giue vs 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 vs 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 y t shall neuer perish and for this glorious reward y t shall neuer be taken frō vs The greatnesse
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
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
eyes vpon 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 Whatsoeuer is in the world is either the concupiscence of the flesh the concupiscence of the eye or the pride of life 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 vpon a man 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 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 haue gone out of the way all are altogether vnprofitable there is none that doth good no not one Pride whoredome adultery fornication vncleannes wantonnes idolatry witchcraft hatred 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 euery 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 vsque ad plantam pedes 1. From top to toe hauing no sound part throughout it yea our whole land is out of course 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 fathers made the fire 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 Lack-latine 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 vs for we desire not the knowledge of thy wayes who is the Almightie that we should serue him Full little thinking that the Lord shall answer them with the like 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 y t run in y e 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 For they that doe such things shall not inherite the kingdome of God The right way therefore wherein we must runne 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 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. His Commaundements are not grieuous and his commandements are exceeding large her wayes are wayes of pleasure and all her paths prosperity It is a lanterne to our feete and a light vnto our paths It is a pillar of fire to cary vs through the wildernesse of this world to the Celestiall Chanaan it is the power of God to saluation to euery beleeuer both Iew and Grecian it is able to saue our soules it is able to make vs wise to saluation it is profitable to teach to improue to correct to instruct in righteousnesse and to make vs 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 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 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
head and ouercomming his chiefest power fulfilled the law in euery point and tittle satisfied Gods iustice for vs appeased his wrath against vs purchased celestiall mansions to vs by offering himselfe in sacrifice to the Lord of hosts vpon 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 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 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 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 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 vs 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 Vt simus extra exonerati i. That we be vnladen without First we must be empty within Now what is that which cloggeth vs so sore within and hindreth vs from running in this godly race Surely that is sinne 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 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 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 â—â— 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 and as a weighty burthen they are too heauy for me The Prophet Esay calleth the bands of wickednesse heauy burthens intollerable to be borne The sinnes of the world being layd vpon the shoulders of Iesus vpon the crosse were so weighty and heauy as they forced him hauing the weight of Gods wrath for them also vpon him to cry out on this manner to his God Eli Eli Lamasabacâ—thani My God 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 Christâ—â—â— race Let vs therefore as the chosen vessell doth exhort vs cast away euery thing that presseth vs downe and the sinne that hangeth so fast on Let vs runne with patience the race that is set before vs. Where it is euident that we cannot runne with patience the race that is set before vs vnlesse we do cast away our sinnes from vs which do hang so fast on vs. 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 path-way 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 vs therefore in the name of God purge our soules and bodies from sinne with the hysope of Gods grace Let vs separate them from vs and our selues from them as farre as the East is from the West and North the South Let vs loath detest and abhorre them because the Lord doth loath detest and abhor vs for them as we haue giuen our members as weapons of vnrighteousnesse to the seruice of Satan in vngodlinesse of this life euen so let vs giue them as weapons of righteousnesse to the seruice of the Lord in godlinesse of life as we haue runne in the race of the first Adam by commission of sinne so let vs runne in the race of the second Adam Iesus Christ the righteous by performance of righteousnesse let vs cease from sinne and do that which is good let vs séeke peace and ensue it Let vs 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 haue sower sauce reioycing in sinne must haue mourning for sinne let vs therefore be Tam proni ad lamenta sicut fuimus ad peccata As prone to lamentation as we haue béene to transgression as ready to lament them as we haue béene to commit them let vs swéepe euery corner of our hearts cleane with the broomes of penance and let vs 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 vs and obteine the reward prepared for vs. 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
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
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 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 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 That the Lord was able to abase all those that walke in pride Thus therefore doth the Lord chasten vs in this world that wee may neither be intangled with the loue of this world 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 vs from the pleasures of this wicked world doth send vs many sharp afflictions in this world Secondly the Lord suffereth vs to be afflicted thereby to draw vs to amendmēt of life Before I was troubled I went wrong but now haue 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 So the Lord striking vpon our stony hearts with the rod of affliction causeth vs to shed forth buckets of teares for our sinnes commited 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 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 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 was brought backe againe to his fathers house so the Lord by this meanes doth bring home many that haue 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 y e blemish of sin vpon y e 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 vs to be afflicted that we may the more earnestly call vpon him the more spéedily séeke vnto him Mala quae nos hic premunt citius ad Deum ire compellunt i. aduersitie that oppresseth vs héere in this world doth make vs swiftly and spéedily runne to the Lord. 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 vpon the name of the Lord especially in the 130. Psal De profundis clamaui ad te Domine Domine exaudi vocem meam i. Out of the haue I cried vnto thée O Lord O Lord heare my voice c. So the prodigall child being in a streight sought to his father desiring 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 vs we perish So Peter being ready to sinke cried out to Christ saying Maister saue me Therefore that men may be compelled to séeke the Lord he sendeth afflictions vpon them according to that of good S. Augustine A deo premuntur iusti vt pressiclament clamantes exaudiantur exauditi glorificent eum i. Men are therefore oppressed of God that being oppressed they may cry vnto him crying vnto 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 vs to be afflicted thereby to try vs 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 vnto him who in these his distresses should haue 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 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 and the sound onely hold out So the wicked like counterfeits will bewray themselues when they come to the fagot and the godly onely stand to it as we reade in the Gospell of S. Luke They depart from God in the time of tribulation 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 vs to try our faith our patience our hope and other vertues Faith is exercised in affliction by considering the causes
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