THE CHRISTIANS RACE: TEACHING US ALL SO WORTHILY, AND SO WISELY Both to begin, continue, and to end, this our most short and momentany course in this mortal Life: that in the day of our death we may for ever enjoy that inestimable Crown of eternal Bliss in the life to come.  
Being a Sermon preached in the Parish Church of North Parrott in Somerset, by JOHN ATKINS Master of Arts, and Preacher of the sacred Word of God, and Pastor there.  1. COR. 9.24. 
Know ye not that they which run in a Race run all, but one received the price? So run that ye may obtain.  
LONDON, Printed for George Hodges, and are to be sold at his Shop in Paul's Churchyard at the sign of the Greyhound. 1624.   

TO THE RIGHT HONOURABLE WILLIAM SAINTMAURE, LORD BEAUCHAMPE, EARL OF HERTFORD: AND TO THE MOST Virtuous and truly Religious Countess; my very good Lord and Lady, JOHN ATKINS wisheth all grace, and peace from our LORD JESUS Christ.  
CVstome (which with us is another nature) hath evermore claimed by Prescription (Right Honourable) that such Books, as are publicly committed to the Press, whither they be small or great, should be sent abroad to the open view of the World, with some Epistle Dedicatory going before them. Which if they have not, they may then be questioned by the Readers, whither that the Authors and Writers of these Works, have any worthy good Friends abroad: or else, whither that the Works themselves may be thought well worthy of their Patronage. In due regard whereof, I have here in bent myself to tread the common path, and now at this present to usher forth into the Vineyard of God's Church, these first Fruits of mine imprinted labours in my public Ministry, under both your Honours most worthy Patronage (which are now but one in the lord) Most humbly craving your Honour's favourable acceptance of the fame, as our Saviour once did of that poor Widow's Farthing. And although I may most truly confess and say, in the words themselves, of that Centurion in the Gospel, Mat. 8.8. I am not worthy to be graced here in by your Honour's greatness (knowing right well mine own unworthiness) yet the very little matter, and argument itself, of this little Book of mine is it, which I have here made bold to commend unto you, to wit, The Christians Race: A Race indeed, which the Wisemen of this World do utterly refuse to run, because they are yet but Worldly wise: and what our ignorant ones dream not of, because that their eyes as yet are blinded: and what our Naturalists know not of Because that this Race is spiritually discerned, and what our Earthworms think not of, because that all such are but earthly minded: and which all our profane ones utterly despise, because that as yet they are altogether irreligious: and which all our  ones as yet regard not, because that their hearts are hard and stony, and which our Hypocrites know right well, but yet will not run, unless it be only in the sight of men for a season, to have the applause and praise of men: and lastly, which all our truly Religious ones strive to run; albeit, with many faintings, failings, and desertions. And therefore (now Right Honourable) to this only end, that all our Worldly wise (benedictione divina) may be yet more truly wise unto their own salvation: and all our ignorant ones may be the more enlightened, and all our Naturalists may be the more renewed, and all our Worldly ones may the more have their minds set on heavenly things, and all our profane ones may yet prove the more pious, and all our  ones may come at last to Repentance: and all our Hypocrites may be much more zealous, so many as are found within the rank of Election. And finally, all our Religious ones may be much more strengthened, and animated in that good course which they have hither unto begun, that so constantly and comfortably continuing to the Goals end, they may reap that rich price of eternal bliss.  
I have here made bold for the public good of God's Church, to commit this short Sermon of mine to the Press: teaching both your Honours in particular, and all true Christians else in general, so to begin, hold on, and continue this our true Christian Race, unto the very end and upshot of our lives: that in death we may enjoy eternal life.  
Vouchsafe therefore (Right Honourable, I beseech you) to permit this little Work of mine, to pass into the World under your Honour's Name, which in truth will not only be even as a shield to protect it against the bitter and biting Tongues of all our carping and captious Ones, but also be as an Ointment poured out, yielding a most sweet and redolent savour, for to make it so much the more odoriferous indeed, in the hearts and minds of all true Christian Readers, and Hearers of the same. And thus most humbly craving pardon for this my boldness, and not being willing to detain your Honours any longer, lest I should be too tedious. I commend you and yours to that most gracious God, whom you daily serve, and to the Word of his grace, which is able to build further in you both, and to give you an inheritance among all them that are satisfied.  
Your Honour's Chaplain in all duty to be commanded, JOHN ATKINS.   

TO THE CHRISTIAN READER.  
COurteous Reader: forasmuch as we are all (as Experience proveth, the surest Schoolmistress in the world) from the King to the Beggar: from the best to the basest: from the mightiest to the meanest: from him that sits upon the Throne: to the poorest grinder in the Mill, without exception, or exemption of any. Actors here upon the Stage of no long continuance: and (as evidently the Holy Ghost doth witness unto us all, in the 1. Cor. 9.24.) runners of a most short and transitory race here in this mortal life: the which race being finished first, or last: either at our first, third, sixth, or eleventh hour. That is to say, either in Childhood, Youth, Middle age, or Old age: our Bodies must then return unto Dust, from whence they came: and our Souls must return unto GOD who gave them. That therefore in the very day and hour of our Deaths: that immortal part, I mean our souls, (which as Saint Austen saith, Generando infunduntur & infundendo generantur, are infused into our bodies by a Divine and unutterable generation, and are begotten of GOD himself in us, by a Celestial infusion,) may not be repulsed by CHRIST himself, the judge of quick and dead, with Non novi vos, discedite maledicti, etc. I know you not, depart you Cursed, etc. But may then be immediately, and that most joyfully admitted, into the Coelum Emperaeum, the Heaven of Heavens, with that sweet Venite benidicti, etc. Come ye blessed Children of my Father, etc. to GOD'S most comfortable presence, there to have full fellowship with the Blessed Trinity, and with all the Communion of the triumphant Saints, and so reign with them in Bliss for evermore. I have here made bold in love, as GOD'S poor Labourer (though Apostolorum minimus, Peccatorum maximus, & Sanctorum infimus: the least of the Apostles, named of GOD, chiefest Sinner, and the meanest Saint.) to commend this compendious Sermon of mine unto thy Christian view, for thy better instruction and daily direction in this present Life (which is but for a moment) how to run most wisely and worthily indeed, of this thine appointed Spiritual race. The which poor Mite of mine, if I shall find thee (courteous Reader) with willingness and cheerfulness to accept, and with carefulness and faithfulness daily for to use, it shall then be thine; Otherwise, if you do gracelesly abuse it, or else most grossly refuse it, than it shall be mine. Read, and consider well I pray thee with good discretion, what here thou readest: and the Lord give us all a right understanding in all good things. And if upon thy reading, or hearing hereof, you shall find any Spiritual and Ghostly comfort for to follow: let GOD have all the glory, to whom all Glory chief appertaineth: and let me (the Lords unworthy Minister) have thy daily Prayers to GOD in my behalf, that GOD of his goodness may so bless me in my Ministry, which I have received from the Lord, as that hereby I may from henceforth be boldly encouraged, and enabled to prepare yet some few Meditations more of this kind hereafter for thee. And thus most hearty commending it to thy Christian and charitable consideration, and myself with all my daily Studies and endeavours, unto thy most faithful and fervent prayers, I rest.  
Thine in the Lord jesus. JOHN ATKINS. North Parrot in Somerset, this twelfth of September, 1623.   

Five general Doctrines, or Instructions, handled in this Sermon.  
First, from the word, Vs. 
THat all the Elect of God, 
This Doctrine.  which do expect indeed, that rich reward of Glory in the day of Death: must labour now to be Cursores, Spiritual runners of the Christians race, here in this present Life.  Secondly, from the word, Run. 
That all those which are sound professors indeed of true Christian Religion: 
This Doctrine.  must neither stand still nor sit down, nor flinch, nor look back, but daily go forward in this Religious race, until they come in Death unto that wished place.  Thirdly, from the word, Race. 
That man's life here upon Earth, 
This Doctrine.  it is exceeding short, and passeth very swiftly.  Fourthly, from the word, Patience. 
That true Patience indeed in undergoing of Crosses, 
This Doctrine.  is a most needful and gainful Grace, for the fitting, fencing, and furnishing of our Souls, to run this Religious race.  Fiftly, from these words: Looking to JESUS. 
That in running of this our Religious race, 
This Doctrine.  the life of our Lord and Master jesus, must be our special Card and Compass, our Celestial Circle, and our Line, for to guide us by.    

THE CHRISTIANS RACE.  
THE TEXT.  Heb. 12. Part of the 1. & 10. Verse. 
Let us run with Patience the Race that is set before us, looking unto JESUS.  
IN these words (my well-beloved in CHRIST JESUS, our best beloved:) the Holy Ghost (our celestial Schoolmaster of all true saving Knowledge) doth borrow a very plain and familiar comparison (as we may all perceive and see) from the Earthly games of mortal Men, which in a word, we may thus conceive. The Race which we are here exhorted for to run, is not the voluptuous Race of vain pleasure with Epicurus: (whose wanton Song was only thus: Ede, bibe, lude: post mortem nulla voluptas. Eat, drink, and play: for after death there is no further pleasure:) Nor yet the ambitious Race of vain Glory, with Alexander: who having Conquered all this World, wept because he could not find a second: that so he might also conquer it: Nor yet the envious Race of beastlike revenge, with that accursed Cain, who most insatiably thirsted after his Brother Abel's innocent blood. Gen. 4.8. Nor yet the covetous Race of this world's bewitching wealth: with that most greedy Cormorant mentioned in the Gospel: (Luk. 12.18.19. Qui modo ●●lligat hordeum in horreum, etc. so as he might fill his Barns up to the roof:) This was the whole and sole compass of his cares: being crop-sick (as I may say) out of his great abundance. But only that pious and Religious race, of a new, a holy, a godly, and a sanctified life, with that regenerate and most worthy King David: running in the path of God's Commandments. Psal. 119.32. Let us run with patience this race that is set before us, looking to jesus.  
Of which words, that I may the more orderly speak, and you in Gods fear the more profitably hear: may it please you all, for methods sake (which is memories guide,) seriously to observe herein these two general and remarkable parts; to wit, First, the parties that are here exhorted for to run this Religious race: in the first particle Us: And secondly, there manner of practice in running of the same: which is, To run with patience the race that is set before us, looking to jesus. The parties, are not all men in general, without exception, but only Us: that is, all the righteous and regenerate rank, which being made Spiritually new creatures in Christ jesus, are justified by the merit of Christ his obedience, and Sanctified by his most blessed Word and Spirit. And so this word Us, hath only a reference to all that are of this righteous and regenerate rank, whither jews, or Gentiles, male, or female, noble, or ignoble, learned, or unlearned, bond, or free. So that in this sense (as you may perceive and see) the persons are not definitely, but indefinitely here proposed. For the Holy Ghost doth not say here: Let us that are Noble, or let us that are Ignoble, or let us that are Mighty, or let us that are Mean, or let us that are Rich, or let us that are Poor, or let us that are Young, or let us that are Old: but generally (having a respect to all the regenerate only) he expresseth it indefinte in this wise: Let us.  
Doctrine. And hence à personis from the parties, here most powerfully exhorted, for to run this Religious race, there ariseth this observable lesson for our further Learning, that all the Elect of GOD, which do expect indeed, that rich reward of Glory in their day of Death: must belabour now to be Cursores, Spiritual runners of the Christians race, here in this present life. The reason is drawn à decreto Dei: because that the Lord himself hath so Decreed: That first, we must be all of us Viatores, Travellers, and Cursores, Runners, ere ever that we can be Comprehensores, obtainers of eternal Life. Insomuch, that in this respect, not the very true natural Son of God himself, as he was the very Son of Man, (like unto us in all things excepting only in sin) was in any wise exempted, or privileged above his Brethren, whiles that he was here militant, and conversant upon Earth. But first he did Run, and then after that Obtain: first he did Fight, and then he did Conquer: first he did Suffer, and then after that he did enter into his Glory. Luk. 24.26. So then (my well-beloved in the best beloved) this being the Militant estate here upon Earth of Christ himself our head: this also must be the Lot, Estate, and Condition, of all and every one of us, that are his members. For that as in Math. 10.25. we may run, and read, from the mouth of our Master Christ himself: It is enough for the Disciple to be as his Master, and the Servant as his Lord. And no marvel; for, as a learned Father saith. Our God hath these three distinct or several houses: Earth, Hell, and Heaven: Earth for labour, Hell for torment, and Heaven for pleasure: Earth for labour in this present life; whereof that holy man job speaketh thus, in job 5.7. Man is borne to labour, as the sparks to fly upward. Hell, for torment to all the Damned, in the life to come: whereof Abraham spoke thus to damned Dives, in Luk. 16.25. Son remember that thou in thy life time receivedst thy pleasures, and contrariwise Lazarus endured pains: but now he is comforted, and thou art tormented. And Heaven for pleasure, to all the Elect of God, whereof our blessed Apostle Saint Paul writeth thus, in 1. Cor. 2.9. That no Eye ever saw, no Ear ever heard, no Heart ever conceived, the joys which God hath prepared in Coelo Empiraeo, for them that love him. So then, if here we have no fight, striving, running, encountering, and conquering in this present life: we can never then look for any Celestial blessing, immortal Crowning, and most happy rewarding in the Life to come. And therefore of force I must thus conclude, à decreto Dei immutabili, from God's unchangeable Decree, the truth of this my proposed Doctrine raised a personis, from the persons, which are here exhorted by the Holy Ghost, for to run this Christian race, that if ever we do expect indeed, that rich reward of Glory in the day of our Death: we must labour now with might and main, for to be Cursores, Spiritual runners of this Religious race here in this present life.  
The use of this Doctrine a Personis, from the Persons, serves to reprove, to check, and sharply to rebuke, many thousands amongst us in these our days and times, who being yet but Talpae in Divinis, blind Moales in Heavenly matters, do ignorantly, and most absurdly think to go to Heaven, as it were upon beds of Down, and that all other matters and businesses in this world, this one thing is the easiest matter of all, for a man to enter into Eternal life, in his day of Death: and in this Life to be spiritually rich towards God, with a Lord have mercy upon them at the last. Whereas (lumine Naturae by Nature's light,) they can all confess and say; that a man cannot possibly be rich to this slippery world, first beginning even ex nihilo, but of a slender Stock: without rising up early, & going to bed late, and taking of every opportunity offered for that end and purpose: and yet alas these Naturalists do think, (being yet but flesh and blood) which as our Apostle plainly tells us from the Lord, in 1. Cor. 15. vers. 50. cannot possibly enter into the Kingdom of God) to be spiritual rich to God-ward in their souls: and suddenly, in ipso articulo mortis; at the very last gasp, to enjoy CHRIST, with all his Merits, Graces, and Blessings (which is man's best and chiefest gain, because the most true and perfect gain:) though here they do stand still in the way of sinners, or sit down in the seat of the scornful: never running (as we are here exhorted) in this Religious Race; nor yet struggling, or striving, as Christians ought to do; either against Satan's fiery suggestions, or against this World's most dangerous hallucinations, or against their own carnal lusts and most filthy corruptions: but that only one, Miserere mei Deus, at the last, will suffice their turn.  
To all which blind Moales in heavenly matters, I must be a ghostly Remembrancer this day from the Lord of Heaven and Earth, with this my present Doctrine, raised à personis, from the parties, which must run this our Christian's Race. That if ever they do expect indeed, that most rich reward of glory in the day of death: they must labour now then to be cursores, spiritual runners of this Religious Race here in this present life. Remembering still, that as a godly Father saith: Nunc pugnandum tibi est fortiter, nunc currendum viriliter: ut tandem in die mortis triumphes suaviter. Now we must fight courageously, now we must run manfully: if ever we look in our day of death to triumph most joyfully. And so I come, à personis ad rem, from the parties that must run this Religious Race, to their practice in running and finishing of the same: which is, To run with patience the Race that is set before us, looking to jesus.  
In which two general parts of this my proposed Text, may it please you methodically to note these three particular points. First, A word of Exhortation in that first word Run. Secondly, A most worthy direction how, in these next words: with patience the Race that is set before us. And thirdly and lastly: An illustration of this most worthy direction, by a demonstration drawn, ab exemplo Christi: in these last words, looking to jesus. Of these (by the help of God) in their order. And first, of the word of Exhortation, Run. Running (as we all know) is a violent exercise, and therefore most painful and laborious: And so likewise is the militant present estate of every man and woman amongst us, that will run this Christians Raze full of affliction, misery, and of trouble: insomuch, that Sicut fluctus fluctum insequitur: sic afflictio afflictionem: as one wave followeth upon the Seas, in the neck of another: so do trials and afflictions here pursue Gods dear Saints one after another. And therefore, Eccles. counsel is this in his second Chapter and first Verse, My Son if thou wilt come to serve the Lord, prepare thy soul for temptations. Moreover, in running, which (as afore I have taught you) is actio laboriosa: a violent, painful, and laborious exercise of the body: men's bodies are still in motu, & progressu: in action, and in progress, until they do come at length unto the Goal.  
And even so likewise (my well-beloved in the best beloved) both in our speculative, and practical part of true Christian Piety, our whole man flesh, and spirit must still be in motu & progressu: until we do attain to that wished Palace of felicity. And hence from this first word of Exhortation, Run; There ariseth this remarkable Instruction, or Lesson for our learning: that all such, as do now profess indeed true Christian Piety, and Religion; must neither stand still, nor sit down, nor flinch, nor look back: but go on still forward in this spiritual Race, till in death they shall come unto their wished place.  
The reason for the purpose and confirmation of this Doctrine, is drawn à comparatis, from a comparison: because that even as runners in an Earthly Race, do not at all, whiles they are Agents in that corporal exercise, either stand still or sit down, or flinch, or look back: but do hold on courageously, cheerfully, and constantly, until they attain unto their wished Goal: Even so must we that are now Cursores, spiritual runners in this our Religious Race: not stand still with those Idlers in the Gospel, Matth. 20.6. whom our Saviour himself did most sharply check with Quid hic statis toto die otiosi? Why stand ye here all the day idle? Nor yet sit down with that covetous Cormorant in the Gospel, Luke 12. vers. 19 who sang this sweet requiem unto his soul: saying, Anima requiesce: Soul take thy rest. Nor yet flinch with those dastardly Disciples of our Saviour, who fled all away from him, at the hour of his apprehension, Mar. 14. vers. 50. Nor yet lastly look back with that disobedient Wife of righteous Lot, Gen. 19 vers. 26. who was deservedly therefore turned into a Pillar of Salt: to be a warning peal (as I may say) to all succeeding Ages. But according to that most blessed pattern and practice of our holy and blessed Apostle Saint Paul, in Philip. 3.13.14. We must forget that which is behind, that is, the things we have already done, and endeavour ourselves to that which is before: that is, to those good duties, which as yet we have left undone, and press continually towards the mark, which is our Master jesus Christ alone: upon whom, as on a mark, our eyes must be wholly and solely set, in the complete course of this our Christian Race. And albeit in the running of this Race, we may either stumble, or fall, or both: as David did; when he committed both Murder and Adultery, 2. Sam. 12. vers. 9 and as Saint Peter did, when he denied and defied his Lord and Master Christ, Matth. 26.72, 74. and as Saint Paul did, when a prick was given him in the flesh, the very Messenger of Satan to buffet him withal, 2. Cor. 12.7. and generally as all the Disciples did, when as they all forsook their Master Christ, and fled, Matth. 26.56. Yet we must up again, and to it; We must break off our wont sins by righteousness, and our iniquities by mercifulness. So that if with the Church of Ephesus, We have left our first Love, Revel. 2.5. yet we must again remember from whence we are fallen, and repent, and do our first works. If then in running of this Religious Race we do fall, yet we must not lie still and sleep in sin: but rise by true Repentance, and so run again, even as if our spiritual strength were renewed by our falls; knowing this, that in due time we shall reap if we faint not, Gen. 6.9. And thus by this one Reason from a Comparison, I prove the truth of this my former Doctrine, raised from this first word of Exhortation, Run: that all and every one of those, that do now profess indeed true Christian Piety and Religion, they must neither stand still, nor sit down, nor flinch, nor look back: but must hold on still in this Religious Race, until they attain in die mortis, in their day of death, unto that most wished place of eternal life.  
The use of this Doctrine, raised from this first word of Exhortation Run: is of reprehension to tax a number of lazy Lepid● (I mean, of drowsy Protestants and Professors) now in these our days and times, who albeit with judas amongst the Apostles of Christ, they do know as much in Christ his School as others do, and with the dissembling Pharises too, in Christ his days, can profess as much in their golden and glorious words, as the soundest, and most sanctified Christians that are amongst us: yet in all this interim, they run not with perseverance in this our true Christian Race. But either they resemble josua his Sun, which stood still by the space of one whole day, Ios. 10.13. or else Hezekiah his Sun, which went backward ten degrees, Esay 38.8. So do these either stand still, or else go backward in goodness: whereas they should resemble King David's Sun, in Psal. 19.5. Which cometh forth as a Bridegroom out of his Chamber: and rejoiceth as a Giant to run his course. So should these (if they were as they should be indeed) shake off all such lets & impediments whatsoever, as either did clog them that they could not run this Race at all: or else did cause them to break off, when as they should continue. To all which drowsy Protestants, (as Gods unworthy Messenger) I must be also a Rememberancer from the Lord, with this my former instruction, from this first word of Exhortation, Run: that all and every one of those that do now profess indeed true Christian Piety and Religion: they must neither stand still, nor sit down, nor flinch, nor look back, but hold on constantly in this Religious Race, until they attain in die mortis, unto that most happy and wished place. Whereunto we have these two main Motives to incite us (which I beseech you mark) First, that there is always in true Christianity, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, a furthermore: as our Apostle plainly doth express, in the 1. Thess. 4.1. Furthermore, we beseech you Brethren; and exhort you by the Lord jesus, that you would abound yet more and more, as ye have received of us, how ye ought to walk, and to please God. And as Saint Peter also implieth, in 2. Pet. 3.18. Crescite in gratia; Grow in grace. And therefore, as Appelles' Poesy was this, Nulla dies sine linea; Let no day pass without one Line. And as Pythagoras' Poesy was, Chaenici ne insidias: Sat not still upon the Measure of Corne. And final, as the Motto of Charles the Fifth was this: Vlterius: Go on further. Even as Christ himself sometimes said to that worthy Guest in the Gospel, Luke 14.10. Superius, Sat up higher: So according to all these particular Directions or Mementoes, (as I may truly term them) let us now run on still in this Race, without ceasing. Remembering that here upon Earth whiles we are Militant, we have not Mansions to rest in; crying, Anima requiesce (as I told you before) but only Vineyards to work in. So that in this World we must never think that in grace we are rich enough: but we must be always poor in spirit, Mat. 5.3. we must never think, that we have either Knowledge, Grace, or Goodness enough; but we must always hunger and thirst after Righteousness: that so we may be filled and satisfied at the last. So then having a Talon of Grace, we must not put it into a Napkin, but into the Bank, lighting our Candle; we must not set it under a Bushel, but on a Candlestick: Seeking Christ, we must not seek him in our Beds of rest, but in our Gardens, and Vineyards of labour, Cant. 3.1. Still casting off all such clogs and impediments, as may hinder us in this our Celestial Race. Herein resembling ezechiel's Waters that rose up higher and higher, in Ezec. 47.4 till we come to our Head, which is the Son of God: and that growing Wheat in the Gospel, which waxed riper and riper, Mark 4.28. till we come to that great Harvest Day, which is in the end of the World.  
A second Motive to persuade us to run on, with all possible perseverance in this our Religious Race, is, for that in our great Audit Day, the Day of the Lord: it is not our only Faith of knowing much, which the Devils have, james 2. Vers. 19 Nor yet our only Faith of assenting to much, which our Hypocrites have, that will then suffice, and serve our turns: but only this our true saving Faith of knowing, assenting, and applying of Christ with all his benefits unto ourselves. The which Faith of ours, if it be sound indeed, as it ought to be; it will have these two principal properties, to wit: First, a godly sorrow, or unfeigned Repentance, for her Gentleman Usher, as the Faith of the Ninovites sometimes had, jonas 3.10. and secondly, those lively fruits, or effects of the Spirit of God for her Attendants and Companions, mentioned in Gen. 5.22. Love, joy, Peace, long suffering, etc. This grace of true saving faith, being a most glorious Queen. And as Saint Austen styleth her, Ipsa Regina virtutum: The very Queen of all the Theological Virtues: most honourably attended evermore as a Queen, with those Celestial Virgins the fruits of the Spirit, whereof I spoke before: as in Psal. 45. Vers. 14, 15. you may run and read. And so I come from our Apostles word of Exhortation, Run, unto his most worthy Direction how, with patience the Race that is set before us. In which Direction, note I pray you these two particular Points: First, our Apostles Metaphorical word Race: by which Race is here meant the whole course and compass of this our mortal life: and Secondly, that Theological Virtue or Grace, wherewith our souls must be seasoned, fenced, and guarded, for our more comfortable finishing of this our mortal Race, in that one word Patience: Let us run with patience the Race, etc.  
The word Race in the Original, as I find, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereof there were three several kinds. The first of Italy, called Stadium Italicum, the Italian Race: containing six hundred five and twenty feet. The second, Olympicum: the Race of Olympus: containing only six hundred feet. And the third and last, Pythicum: containing no less than a thousand feet: which is two hundred paces. Now it is most probable, that our Apostle in this place, writing to the Hebrews, alluded to that Olympian Race, or Course, which of the three is found to be the shortest; much like to those Ties (as they term them in Kent) which are but some thirty or forty Rods: and then there stands the Goal. And even so likewise, this life of ours (as we see, and know by daily experience) is but only the lasting and continuance of a few years, months, weeks, and days at the uttermost, and then at last comes this death upshot, Mortuus est: So this man died, which is the Epitaph of every man, either first, or last. So that as every man had a day of Birth: so shall he have also; & that very shortly, a day of Death. For that all our whole course and compass here is but as the extent or continuance of a Race, which is but a few feet, or paces of ground, and there is the period or the uttermost bound.  
Hence then from this Metaphorical word Race, there ariseth this Doctrine for our Learning, that the lasting of this our life upon Earth, it is exceeding short, and passeth very swiftly.  
Doctrine. The reasons for the proof, & confirmation of this Doctrine, are principally three: whereof the first is drawn, from the Scripture à testimonio Spiritus sancti, (which is, Spiritus veritatis the Spirit of Truth, john 14. ver. 17. & therefore his testimony cannot but be true:) in job 14.1. Man that is borne of a woman hath but a short time to live: And it is most truly said, Quod homo est animal avi brevissimi, & solicitudinis infinitae: That man's days are few, and evil: (as once old jacob said to King Pharaoh, in Gen. 47.9.) and that his cares and sorrows are infinite. So that this our life is not short and sweet, (as Epicures use to say, though falsely) but very short and sharp, as daily trial and (experience proves unto us all most plainly) some giving over, at their first setting out in this their earthly Race, even in their very Cradles, as did those Infants of Bethlehem, in Matth. 2.16. Some others when they have run some three or four paces in their youth: as did the young man in the Gospel, Luke 7.12. Some others about the midst of their Race, as did Lazarus the Brother of Martha and Marie, in john 11.14. And some when they are almost come to the Goal: as old Simeon did in Luke 2.29. Yea, and most men and women are out of breath, before they can reach the stayed paces of threescore years, and if any do live till eighty years, we repute him then exceeding old, as appears out of Psal. 90. vers. 10. the days of the years are threescore and ten: and if by reason of strength, they reach to fourscore years, yet is there strength then but labour and sorrow for it is soon cut off, and we fly away. And thus, à testimonio Spiritus Sancti, I prove the truth of this my former Doctrine, from this our Apostles Metaphorical word Race, that the lasting of this our life here upon Earth, it is exceeding short, etc.  
A second Reason is drawn, ab experientia quotidiana, from daily experience (which is the surest Schoolmistress in the World) in that we do find, perceive, and see by experience: that there are as many small skulls in our Golgothaes' (which are our Churches, & Churchyards) as there are great: and that for one Apple which falleth ripe from our Trees, ten are pulled before they be ripe: and that the Parents do as often naturally mourn for the death of their children, as the children do for the death of their Parents. Thus being our April and our june (as I may term) in which we flourish for a while, but very shortly will come our September and November, in which as leaves we must fall to the ground: and what a wonderful change will this be, that within these fourscore years at the most, scarce one of all this Congregation shall remain alive: but another Pastor and other people, another Preacher, and other hearers shall supply these rooms. The Raven, and the Phoenix, & the Elephant, and the Lion, and the Hart, live out their hundreds of years: but Man dyeth, when his sun is yet but risen, before his Eye can be satisfied with seeing, or his Ear with hearing, or his Heart with lusting; Death knocks at the very door of his heart, and will not suffer him to study for an excuse, before he must appear to give an account of his Stewardship, for he can be no longer steward. Luk. 16.2, 3.  
And even thus, Ab experientia quotidiana, by experience, I prove also the truth of this my former Doctrine, raised from the word Race. That the lasting, and continuance of our life here upon earth, it is exceeding short, etc. A third reason, for further proof & confirmation of this Doctrine, is drawn à Comparatis, from Comparisons, taken out of the pure fountain itself of God's blessed Book. In that this present life of ours is compared by the Holy Ghost in Scripture, sometimes to a Pilgrimage in which is uncertainty: as in Gen. 47.9. The days of my Pilgrimage are an hundred and thirty years. Sometimes to Grass and Flowers, in which is mutability: as in Esay 40.7. Sometimes to a Smoke, in which is vanity; as in Psal. 102.3. Sometimes to a house of Clay, in which there is misery. job. 4.19. Sometimes to a Weaver's shuttle, in which is volubility: as in job. 7.6. Sometimes to a Shepherd's Tent, in which is variety: as in Esa. 38.12. Sometimes to a Ship upon the Seas, or to a Post upon the Land, in which is great celerity: as in Wisdom. 5.9.10. Sometimes to a Race, as in 1. Cor. 9.24. And so likewise here in this my Text. Sometimes to a Dream, whereof we have many in one night: as in job 20.8. Sometimes to Vanity, which is nothing in itself: as in Psal. 39.5. And sometimes to nothing, or a thing of nought, which hath no being in this world: as in the self same Psalm and Verse.  
By all which comparisons taken out of the written Word of God, I prove the truth of this my former Doctrine, as by a third reason, that the lasting and continuance of our lives here upon Earth it is exceeding short, & passeth very swiftly. And no marvel, for that the holy Ghost resembleth Man's present estate: (besides all those transitory things, which afore I have mentioned:) sometimes to a Shadow, which is as nothing to the body: as in job 8.9. And sometimes to a vapour, which quickly vanisheth: as in jam. 4.14. Now then, all these things of so short a continuance, what else do they intimate unto us all, but a serious consideration with ourselves of our most short, unconstant, and variable estate? The chiefest of man's glory here upon Earth, being resembled (as before I shown you) but to a Flower: and a Flower (as in Summer we do see) is a thing of no long continuance: for that the cold nips it, the heat withers it; and lastly, the  will quickly cut it down. And even so is our life, in length but as a span; yea, a very nothing in respect of Eternity. Psal. 144.4.  
The use of this my former Doctrine, raised from our Apostles metaphorical word Race, is of admonition to warn us all, that sith this present life of ours is so exceeding short: (as I have most evidently proved unto you, by three most pregnant and powerful reasons) So that in truth, in comparison of that which followeth, it is but Punctum temporis, quod hîc vivimus, imò & puncto minus. But a very moment of time, that here we all do live. And yet as Saint Austen truly saith; Hoc est momentum unde pendet Aeternitas. This is that only moment whereupon dependeth Eternity. For that if this time be well spent, then of our living in everlasting Felicity: but if this be misspent, then of our living in eternal Misery. That therefore we be now mindful and careful every day, for to spend it well, and to make good use indeed, of this so short a moment of our time, in running of this our Christian race aright: by living Religiously towards God; Soberly towards ourselves, and justly and squarely one towards another: taking especial heed of all carnal security. Considering, that which way soever we cast our eyes, we have great cause of vigilancy, but none at all of security. For if we look upward, let us think upon God, whom by our sins we have most justly displeased: if downward, upon Hell, which we have all of us deserved: if backward, upon our Sins, which we have formerly committed: if forward, upon our Death and judgement, which cannot be avoided if inward, upon our own Consciences, which we have defiled: if outward, upon this wicked World, which to too much we have loved. Let us all now consider whence first we came, and blush, where we are: and sigh, whither we are going, and tremble: and lastly, how short this our life is, and prepare. And now to this end, that we may all of us the more directly run in this our Religious race as we ought to do; without standing, sitting, fainting, flinching, or looking back. Two special rules must be well learned of us; to wit; First, a due Preparation before: and secondly, a right Disposition of ourselves, in running of this Religious race aright as we ought to do.  
For the first rule. Our due Preparation before, doth chiefly consist in these two principal points. First, in dyeting of ourselves aforehand, from forbearing the pleasing and delightsome practice of all our old and wont sins: even as earthly Runners in a corporal Race, do keep themselves to a bodily diet before their Running day. Secondly, in the stripping and shifting clean of ourselves, from the filthy rotten rags of our own supposed righteousness, (which is all but like to a menstruous Cloth, as in Esay 64.6.) even as earthly Runners strip and shift themselves of their daily wearing , before they do set forth.  
And as for our second and last former rule, viz. Our right Disposition in running, it consisteth in these three principal things. First, in our beginning well, for that (as the Poet said of old.) Dimidium facti, qui bene caepit habet. He that hath made a good beginning, hath therein half finished this his Running, being guided herein by the Word of God and Prayer. Secondly, in going on well, not in the wry way of Paganism, nor in the by-way of Papism, but only in that old way, which is the good and right way of Christianisme. That is, In semita Dei statutorum, only in the path of God's Commandments. Thirdly and last of all, In ending well. For that we usually say, and not untruely, if the End be well, than all is well. As our Saviour himself doth teach us, in Math. 24.13. Qui perseverat usque ad finem saluus erit. He alone which continueth unto the end shall be saved. For that sola perseverantia Coronatur, only our perseverance in this Race, will enrich us with the Crown. And in deed and truth, (as a godly Father saith) Incassum in hoc stadio curritur, si ante vitae terminum deseratur. As good not at all to begin this Race, as to give off again before our dying day. The which Truth, is taught us by Christ himself, in Luk. 9.62. Whosoever shall put his hand to the Lords Plough, and then look back again, is unfit for the Kingdom of Heaven.  
Let us therefore now labour, not only to enter, but once being entered, carefully and constantly to hold on in this Religious race, to the uttermost end, and Catastrophe of our lives, that so in death we may take hold by Faith, of that our inestimable prize which is Eternal life. Closing up this our Race, when we shall come to the goal, with that sweet and comfortable conclusion of our blessed Apostle Saint Paul, in 2. Tim. 4.7.8. I have fought the good fight of Faith; I have finished my course, I have kept the Faith: from henceforth there is laid up for me the Crown of righteousness, which the Lord that righteous judge shall give unto me, and not to me only, but to all them that love his appearing. And so I come from this Metaphorical word Race, to that Theological grace or virtue itself: wherewith our hearts must be fortified, fenced, & guarded, for our more comfortable running and finishing of this our Religious race, most lively laid down in that one word, Patience. Let us run with Patience, etc. Patience, is described for to be a most excellent gift, or grace of God, whereby all Gods militant Saints here upon Earth, are enabled to bear quietly, peaceably, and contentedly, all Crosses and Contumelies, whatsoever it shall please the Lord for to lay upon them.  
And hence there ariseth this Doctrine, or lesson for our learning, that true Patience indeed in undergoing of crosses, is a most needful and gainful part of every true Christians spiritual Armour, for the fitting, fencing, and furnishing of him, to run this Religious race aright. The first reason, for proof of this Doctrine, is drawn à presenti conditione Sanctorum, from the present troublesome estate of all Gods militant Saints. For that even a whole world of troubles, trials and crosses, must be undergone of them in this present world, before they can come to the goals end, & enjoy everlasting rest and happiness in Heaven: as in joh. 16.33. in Luk. 14.27. in Act. 14.22. and in Heb. 12.6.7. (being the very Chapter itself, from whence this my Text is taken) you may run and read. To all which places of Scripture; for brevity, I refer you. For that all these particular places do show how rough, and full of Thorns our way to Heaven is, in this our Spiritual race. Exeperience whereof, the Histories of all ages do most apparently prove unto us.  
As namely of Abel, Noah, Abraham, Isaac, jacob, and his posterity in Egypt, in the Wilderness, in Canaan, under judges, under Kings, and in their Captivities. Quis Sanctorum, saith Saint Hierom, sine certamine Coronatus est. Which of all the Saints was ever Crowned without crossing, without fight, without suffering? Let us but seriously consider with ourselves, the lives of Christ, and of his Prophets and Apostles: and the estate of God's Church in the Apostles time, and after their time, and ever since, to these our days and times, and we shall quickly find, that it were an infinite work to reckon up only all the persecutions, troubles, afflictions, and sundry kind of Crosses, which Gods own people, his delicate ones, from time to time have endured in this present life. And no marvel; for that as impossible as it is for Sheep to live quiet amongst Wolves without hurt: or for Noah's Ark to be without floating upon the Waters: or for Christ his Ship to be without danger of sinking upon the Seas: or finally, for a Lily to be without pricking, growing among Thorns: so impossible is it for God's militant Church to be without troubles and trials, and persecutions in this present world.  
Object. But here now me thinks, I hear some say unto me, that all Ages and Times, have not been times of persecutions unto the Church of God. For that the Church of God in Kings salomon's days, and so likewise under the reign of many other good Kings and Princes, had very great peace and quiet. And in Act. 9.31. we do find that in the Apostles days, which were troublesome times, the Churches had rest. And so likewise in Constantine's time, and of other most worthy Christian Emperors. And even so likewise (blessed be God) here in this our Island, under the peaceable reign of King Edward the sixth, Queen Elizabeth, and our most Gracious King JAMES, whom the Lord of his goodness long continue amongst us, if it be his blessed will, even as the days of Heaven.  
Answ. Though Gods militant Church, and the members thereof, be freed for a season from all outward public persecutions of the cruel Magistrates, or from open invasions of their foreign Foes, yet never fully free from all manner of troubles. For that as in Psal. 34.19. Many are the troubles of the Righteous; yea, even in the most halcion and peaceable days and times that ever were. And no marvel; For behold in the bosom of God's Church here upon Earth, there have always been, still are, and ever will be, some Ismaels' as well as Isaac's; some Esau's as well as jacobs'; some borne carnally after the flesh only, as well as some new borne again after the Spirit of God. Which being so indeed, there will therefore evermore be persecution of God's Church upon Earth; if not with Fire, Sword, Banishment, Imprisonment, and with such like outward tortures and torments; yet with Ignominies, reproaches, taunts, and disgraces, & with such like Ismaeliticall persecutions, which will go as near to the hearts, and pierce thorough the very souls of God's Saints, as deeply as the other. And thus in the most quiet times of God's Church militant; he that refraineth from evil, maketh himself a prey. Many and manifold injuries, both in body, goods and name, do the true Saints of God receive from their wicked neighbours, being often disgraced and oppressed of the greater sort, and many times reviled and wronged of the meaner sort. And if in this life they should have peace abroad, yet at home, even in their own private Families, shall they find trials and troubles enough, arising ordinarily from their Parents, Husbands, Wives, Children, Servants, Friends, Kindred, and the like. Hence then from our present condition here in this life, wherein we all are subject to so many storms, and do daily meet with such an ocean of troubles, I prove the truth of this my former Doctrine, that of necessity we must strive to be fenced, and fitted with Patience, for the finishing of this Religious race.  
A second reason, for proof and confirmation of this Doctrine, is drawn Ab utili, seu commodo Patientiae. From the unspeakable gain and profit, of this most excellent pearl of Patience. For that even as the lid is made by God to open and to shut again, to save the Eye from hurts and harms: so Patience is set to keep our Souls, and to save whole our Hearts, and to cheer up our Bodies again. And therefore if we observe it, when we can go by offences, and put up wrongs, and suffer troubles quietly, we shall find a kind of peace and joy in our hearts, as though we had gotten some victory; and the more that our Patience doth increase, the more our Pains will still decrease. For even as a light burden borne at our arms length, will weigh much heavier than a burden of triple weight laid upon our shoulders, which are made to bear. So if we take impatience to bear all our Crosses, which is not fit to bear them! O than we will immediately murmur, and grudge, and shrink, and start, and let our burden fall: but if once we put Patience for to bear them, which is made to bear them all indeed. O then, even as those hearty Spies which came from Canaan, said, it is nothing to overcome them. Ios. 2. So will Patience say unto us amidst all our crosses it is nothing to be belied, nothing to be envied, nothing to be back-byted, nothing to be slandered, nothing to be imprisoned, etc. as though all these things did come upon us, not to make us conquered, but rather by our patience to make us conquerors. And thus all is (as we see) in the manner of bearing of the Cross, which makes persecution seem joyful to some, and irksome to others: which makes poverty welcome to some, and bitter to others: which makes some sing in their sickness, as if they were whole, and others to rave, and whine, and curse, as they were not sick but frantic. And therefore Christ his yoke is styled easy, in Matth. 11.28. because it is made easy to some that have patience to bear it. As Christ by his infinite patience did suffer infinite pains for our infinite sins: so shall we bear all our crosses that come upon us in this our Christian Race, if we have this one Preseruative of patience about us. For what else hath the poor man to bear his poverty? or the sick man his pains? or the bondman his bondage? or the banished man his exile? but only to lay all upon the shoulders of patience, and to say, with jeremy in all his trials, This is my sorrow, and I will bear it, jer. 10. Vers. 19 In Exod. 15.25. we do read, That the Tree which Moses cast into the Spring did season the bitterness of the waters: So this Tree of patience, being cast into our troubles, will season the bitterness of all our crosses, and will assist us to overcome all our trials and temptations: like that Armour-bearer, which holp good jonathan to vanquish all his enemies, 1. Sam. 14.  
And no marvel, for that this most excellent grace of Patience, hath a device (as one wittily writeth) to draw such a skin over all our sores and sorrows, as to make our poverty seem Riches, our Reproaches seem Honours, our Bondage seem Liberty, our Labours seem Rest, our Sorrows seems joys, our Pains seem Pleasures, our Sickness seem Health, and all things that hurt us to rejoice us: until we do say with holy David; Behold, thy judgements are good, Psal. 119. Ver. 39 And for want of which most worthy grace, many think themselves in Hell, amidst there earthly woes; and say, that no man's pains are like their pains, no man's wants like their wants, no man's foes like their foes, no man's wrongs like their wrongs, when as they can scarcely tell, where their pain doth hold them. And therefore, even those which cannot suffer that they might have rest, yet sing that old and patiented Proverb: Of sufferance comes rest. So many and manifold, being the effects and fruits of this Theological grace of Patience: that as a godly Father saith; First, In patientia (ut in arca) anima nostra custoditur: By patience our Souls are kept in safety, as earthly Treasure is in some Iron Chest: which our Saviour himself doth teach us; saying, in Luke 21.19. In patientia possidete animas vestras: By your patience possess your souls. Secondly, In patientia vita gubernatur; By Patience our whole life is led, ordered and guided: for which cause the Holy Ghost doth plainly tell us, That he which is patiented, is of great understanding, Prou. 14.29. Thirdly, Per patientiam qualis homo sit probatur: By patience a man is proved what a one he is: as in Prou. 27. Vers. 21. As the fining Pot for Silver, and the Furnace for Gold, so is a patiented man to his praise. Fourth, Per patientiam victoria acquiritur: By patience we become Conquerors over all our troubles. So that as Seneca saith, Qui verè patiens est, à toto mundo vinci non possit. He which is truly patiented, no crosses can overcome him, but he overcomes them all: according to that old saying, Vincit qui patitur: He which is patiented shall overcome. For which cause in Reuel. 13.10. and in Reuel. 14.12. When the Holy there speaks of the victory of the Saints; he saith, here is the patience of the Saints. Noting that by their patience they overcame all their troubles: and therefore in jam. 1.5. We are all of us exhorted, let patience have her perfect work. For that Nobile genus vincendi est patientia. Patience is a most noble kind of conquering. Now than your patience may have her perfect Worke. First, it must be sound and hearty, and not feigned and counterfeit. For that as soundness and integrity is a kind of perfection in all Christian graces, so also in patience. Secondly, It must extend to all our crosses, both heavy and light; inward and outward, at home and abroad, whither from the Devil, or from any of his Instruments: or else from God himself, as his own immediate hand. And lastly, of what kind, quality and quantity soever they be, as the Holy Ghost implieth, saying, in 2. Cor. 6.4. We approve ourselves in much patience. Thirdly and last of all for the continuance it must endure unto the end of our Race. So as we must both patiently bear the present, and so likewise prepare and fit ourselves for future crosses. Remembering still, that he which hath patience to the end shall be saved, Mat. 10.22. Thus the patience of job had her perfect work in all these three respects. For first it was sound, and of a large extent, or else he could not have so stood against all his friends, and amidst all his trials, so uprightly as he did: and finally, it continued unto the end, for he was overcome by none of them, but he by patience overcame them all: as we may run and read in job 13.15. and 42.7. whose Precedent by Saint james is proposed for our practice, jam. 5.11. and that not unfitly. First, in regard of the greatness of our trials and troubles in this present life: because they are not Scarecrows, or troubles in show which we suffer, but such as pierce both our bodies and our souls. Secondly, because that the number of our trials is to us uncertain, (our calamities as waves falling one upon another) and thirdly and lastly, because that their continuance is also uncertain, as is the continuance of our life.  
This whole life (as I have taught you) being but a Race, so that so long as we are Runners in this Race: so long we must look for many storms and temptations. Now then for us to faint before we have ended our Race, is worse than never to have endured any whit at all. In that not only the glory of all our former patience is utterly lost, but also turned into shame. First, Ignominy, and our God provoked utterly to forsake us, and to have no pleasure in us, as in Heb. 10.38. and therefore evermore amidst all our crosses, we must still remember this short close, Si vis vincere, disce pati. Learn to be patiented if thou look to conquer. And thus, ab utili patientiae, from the gain of this most excellent grace of patience, I prove also the truth of this my former Doctrine; That true patience indeed amidst all our crosses, is a most needful and gainful grace, for the fitting, fencing, and furnishing of our soul to run this Religious Race.  
The Use is of admonition to warn us all, to labour for this Celestial Herb of grace & of patience, that so we may have it still sprouting and springing in the spiritual Gardens of our hearts and lives. Knowing well, that God hath given such a wonderful power to this Medicinable Herb of perfect patience, that it shall be an acceptable Medicament to a general salve for all persons, and for all Diseases. And therefore in Reuel. 13.10. we do read that when God's Angel had recorded all the troubles, which should come into the World in the latter days, at last he closeth and concludeth thus. Hear is the Patience and Faith of the Saints. As if patience should bear and overcome them all. And for this very cause throughout the whole body of the Bible: so many several Sentences of Scripture are written and placed, as so many Preachers to exhort us unto patience, as in Luke 19.21 By your patience possess your soul, and in Prou. 14.29. A man's wisdom is known by his patience. And in Heb. 10.36. We have need of patience, that after that we have done the will of God, we might receive the promise. And in Rom. 5.4. Patience breeds experience, experience hope; and hope maketh not ashamed.  
And again, in jam. 4.7, 8. Be patiented Brethren to the coming of the Lord, etc. And besides all these powerful Exhortations unto patience, the Prophets, Evangelists, and Apostles, have set forth a number of Examples before our eyes, like Beacons upon the tops of Hills, of such great Cures as have been healed by patience. So that what our Apostle saith of Faith, in Heb. 11. from the fourth Verse to the fortieth, the very same may I say of this grace of patience. By patience holy job did bear all the trials that the Devil could possibly heap upon him, job 1. By patience jacob put a number of wrongs at the hands of Laban, his Father-in-law, and never once complained in one and twenty years, Gen. 31.7. By patience good joseph forgave all his Brethren, when he might have put them all to death: and gave them food for revenge, Gen. 45.15, 17. By patience David overcame all his crosses: though he had King Saul that mighty one against him; the Philistims against him, the Ammonites against him, the Edomites against him, the Moabites against him; and lastly, Absalon his own bowels against him. For whom he cried, saying, would God I had died for thee, 2. Sam. 18.33. Yet David still comforted himself in the Lord his God, 1. Sam. 30.6. even as if this most precious Pearl of patience, were the only spiritual stone upon which he leaned and rested his head. Lastly, by patience our Lord & Master Christ suffered Banishment, Reproaches, Taunts, and Scourges, until last of all he went to his death, like a Lamb to the slaughter.  
Object. But here now (me thinks) I hear some say unto me; how may we get and obtain this spiritual Armour of proof, this Pearl of Patience: which is so needful and gainful a grain.  
Answ. First, by labouring to be furnished with Faith towards God. For that whosoever doth know perfectly, and is sure in his heart by Faith, that God who is the Lord of all haps and mishaps, of prosperity and adversity, of health and sickness. Life and death is pacified, and fully reconciled with him by jesus Christ, so that he cannot possibly be deprived of eternal salvation; to such a true believing Christian man, there can be no cross so sharp, bitter, and grievous unto him, as can possibly bring him out of patience. But by faith he shall still obtain and keep this precious Pearl and jewel of patience, as in james 1.3. The trial of your Faith worketh patience; the which faith, though in this life it be little and weak in the best, and dearest of God's children here: and in time of trial and affliction begin to draw back, and prove like to a brand that hath but little fire in it: yet ought we not to despair, but to remember that the Lord jesus will not quench, but increase it: so as we do but pray with the blessed Apostles, O Lord increase our Faith, Luke 17.5. And with the Father of him that was possessed, Lord, we believe, help our unbelief, Mark 9.24. Secondly, sound hope, which is the Daughter of a true faith, maketh men to be patiented, when as they hope & trust for honour, & reward after all their sufferings, as in Ro. 8.25. If we hope for that we see not, then do we with patience wait for it. Thirdly, faithful and fervent Prayer maketh men to be patiented: for that in Mat. 7.7. he hath promised, do but ask and have, etc. And if experience proves this much unto us, that when once we have but opened our needs and griefs to our friends, we do afterward feel a certain ease in ourselves, so that our former pain and grief is somewhat remedied and taken away; O then much more comfort, and ease shall we find from God, to the quieting and settling of our minds, by the opening of our griefs and complaints unto God in humble Prayer. Fourthly, diligent reading, searching, and seeking into Gods most holy, & blessed Word, helpeth much unto patience, wherein he doth set before our eyes his most sweet and loving promises, as in john 16.33. These things have I spoken unto you, that in me you might have peace, in the World you must suffer tribulation. But be of good comfort, I have, etc. In Psal. 50.15. Call upon me in the time of trouble, I will hear thee, and thou shalt praise me: with such like gracious promises, which we ought daily to seek, & search in his Sacred word, never ceasing to laud & praise his holy Name, in that in these our days and times he hath made us rich partakers of these most sweet and infallible comforts for our souls, in his Word and Gospel: which Word we ought all to believe, receive and obey, even as though we heard the immediate voice of God himself from Heaven, speaking all such things as we hear out of the same. Fiftly, and lastly, a true love waxing and sprinkling out of faith, will work in us this worthy grace of patience; in Gen. 29.20. It is said that jacob served seven years for Rachel, and they seemed unto him but a few days, because he loved her: So likewise, whosoever truly loveth God, he will bear and take most patiently whatsoever trials and troubles God shall lay upon him; and whatsoever here he suffereth for Christ his sake, it shall be easy unto him. So that still he will be ready to run after him, through all manner of ways be they never so rough, until such time as he may come at last to perfect and eternal rest in him.  
And so I come from our Apostles Direction, with patience the race that is set before us. The last part of this my Text, which is his Demonstration: drawne ab exemplo jesu Christi, in these last words: Looking to jesus. Not looking to the World, Quia mundus deficiet: because that the World will forsake and leave us, and we must leave the World, we cannot tell how soon, as in Prou. 27.1. Boast not thyself of to morrow, for thou canst not tell what a day may bring forth. Nor yet looking to our own rebellious flesh; Quia care irficiet: our flesh will infect and poison our souls; so that if we live after the flesh, we shall dye, Rom. 8. Vers. 13. Nor yet looking to Satan, Quia Diabolus interficiet; The Devil will destroy us, walking about continually like a roaring Lion, seeking whom he may devour, 1. Pet. 5.8. but, as it is here in this my Text; Looking to jesus: Quia reficiet: for that he will ease us, he will refresh us, he will direct us.  
Doctrine. And hence there ariseth this Doctrine for our Learning, that in running of this our Religious Race: the life of our Lord and Master jesus, must be our Spiritual Card and Compass; our only Line, and jevell for to guide us by.  
The Reason for proof and confirmation of this my last Lesson, for brevity shall be but one; drawn Ab ipsissima vita jesu Christi: because that in his life, he both was, and is the Lord of all Virtues: and therefore he saith thus to all his Disciples: Discite à me: Learn of me, Mat. 11.29. and sequimini me: follow me.  
For where in all the whole World can we sooner fiud true Humility, perfect Charity, Sobriety, Patience, Obedience, and Prayer without Example, with all other co-adjoyned, and allied Virtues, then in Christ his life? of whose life Saint Augustine writeth thus. Thou hast O Christian Soul (saith he) in the life of Christ alone, a most Celestial Medicine to help all thy defects. For what Pride is there in thee, that his Humility cannot abate? What Wrath and Anger, that his Gentleness cannot lenify? What Covetousness, that his Poverty cannot salve? What benumbedness of thine heart, that his Love cannot inflame? And as Christ his life is a most Celestial Medicine for all the Defects and Diseases of our Souls; so is it a most absolute Rule or Square, of most perfect Discipline for our lives. For where I pray you, can we behold such a Precedent without parallel of Humility, Charity, Patience, Chastity, Obedience, Sobriety, and generally, and in a word of all Virtues, then in the life of Christ? Where is there true Wisdom more to be found, then in the Doctrine of Christ? Where true Fortitude, then in the Death and Passion of Christ? Where true Clemency, then in the Mercy of Christ? Where true Humility then in the obedience of Christ? Where true Charity, then in the forgiveness of Christ? What, I pray do we learn by his base lying in the Manger at Bethlehem, and by his poor bringing up in a mean Hostage at Nazareth, but an utter contempt of this wicked World? What learn we by his Exile into Egypt, and by his Birth in the days of cruel Herod, but patiented suffering hereof Persecution? What learn we by his Fasting in the Wilderness, the Austerity of his life; and conflict with Satan? But how to be able to withstand all Temptations? What learn we by all his Contumelies, and Reproaches offered unto him by his own Countrymen the jews: calling him a Blasphemer, a Seducer of the people; and a friend of Publicans and Sinners: but still to possess our souls by Patience? What lastly learn we, by his most hearty Prayers to God his heavenly Father for his most bloody Persecutors (yea, even in the bitter pangs of death upon the Cross) but a Lesson of Charity. If we speak of this World, and of worldy things: Who ever respected them less than he? But if we speak of heaven and of heavenly things, who ever tended and tendered them more than he? If we speak of Alms, where ever was there such an Almes-giver heard off as he, who freely gave his own body and blood to refresh the hungry? If we speak of Bountifulness, where ever was there so bountiful a giver as he, who gave Paradise itself to a sinful Suitor, only upon the very first motion made unto him? Finally, what Grace I pray you can any Christian man's heart desire, which is not to be found with much spiritual delight in the life of Christ? Or what any one Virtue can we wish, but that in him we may evidently see, a most lively Idea, or Image of the same? Thus hath our Lord and Master Christ done his part, and conformed himself unto us: & what now remaineth on our parts, but that we strive to conform ourselves to him, Who is the Way, the Truth, and the Life, john 14.6. The Way without erring, the Truth without failing: the Life without fading: the Way by Example, the Truth by Promise, Life by Reward. In the way of Life, (which is, The Christians Race) whom may we more safely follow, than the way itself? They cannot go amiss, whose Guide is the Way: they cannot err, whose Director is the Truth: they cannot perish, whose Preserver is the Life.  
And therefore evermore in this our Religious Race, we must look to jesus; but not to his Miracles to be Imitators of them: For that, Quae supra nos nihil ad nos: these all are far above our abilities: being evident Testimonies of his Deity: but only to his Virtues, to be followers of them. For behold, he never commanded us; saying, Learn of me to fast forty days and forty nights: to walk upon the waters, to cast out Devils, to raise the Dead, etc. But learn of me to be meek, and lowly, to love your enemies, to suffer affliction, etc. The old Eagle for to learn her young Ones to fly, doth often flutter and hover over them: So our Master Christ to teach us how to live, both by his Precepts, and Examples of Piety, doth daily flutter and hover over us in this present life. In john 13.15. When our Saviour would persuade his Disciples and followers unto Humility and Love; he saith, Dedi vobis exemplum, etc. I have given you an Example, that you should do as I have done to you. And in the 1. of Pet. 2.21. When as Saint Peter would persuade us to patiented Suffering, he saith; CHRIST also suffered for us, leaving us an Example that we should follow his steps. And in 1. Cor. 11. Verse 1. When Saint Paul would incite the Corinthians for to follow him, he tells them plainly that his meaning was, that indeed they should follow CHRIST; saying, Be ye followers of me even as I follow Christ. And in Ephes. 4.32. When as the same Apostle would persuade the Ephesians, to forgive one another, he saith; Forgive ye one another, as CHRIST forgave you. And finally in the 1. of joh. 2.6. Saint john lays down this point of Doctrine most plainly unto us, saying; He that abideth in him, ought himself to walk, even as he walked, still looking to jesus; even as Sailors do to their Stern, and as Runners to their Goal. And thus Ab ipsissima vita Christi, I prove the truth of this my former Doctrine, that in Running of this our Religious Race, the holy Life of our Lord and Master CHRIST, must be our Celestial Card and Compass, it must be our only level and our line for to guide us by.  
First, Use is of reprehension to check, and sharply to rebuke the Spiritually blind, (I mean the ignorant Papists) of these our days and times, who in stead of their looking unto the life of JESUS, and to his Precepts, Practice, and Precedents, as this our Text doth teach them: look either to the Pardons, and Indulgences of the holy Father the Pope, or else to the Diabolical and damnable rules, of his jesuites (those jebusites) his Seminary Priests: preferring most grossly, the rules of his Franciscan and Benedictine Friars, etc. before this one only most excellent rule of the life of Christ: or else they look altogether to their own Merits & Works, which will utterly deceive them at the last, if they renounce not all these, and look only unto jesus. For that of the first they are taught by JESUS himself; That they are but blind leaders of the blind, and if the blind lead the blind they both shall fall into the Ditch. Math. 15.14. And of their second, which are our own good works, we are taught out of his most blessed Book: that Opera nostra per se, nihil mereri possint: the best good Works that here we can do, deserve rather damnation than salvation in themselves. First, Quia non sunt nostra, sed Dei opera in nobis. Not our own, but the works of God in us, as in 1. Cor. 4.7. Quid habes quod non accepists. If a good Thought, this is Grace infused; if a good Word, this is Grace effused; if a good Work, this is Grace diffused. Secondly, Quia non sunt gratuita, sed debita. Not free at our own pleasures to do, or else to leave undone, but which we must do by bounden duty: as in Luk. 17.9, 10. Verses. Thirdly, Quia non snnt perfecta, sed imperfecta. Not perfect, but full of infinite imperfections: as in Rom. 8.23. We have here but only the first fruits of the Spirit, and an earnest penny only, and no more. Fourthly and lastly, Quia non sunt pura, sed multis peccatis sunt permixta. They are not pure, but like polluted Clouts. Esay 64.6. Verse.  
So that Eternal life, which we look for in the end of our lives, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debitum, a Debt, or Duty which our God doth owe us: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum, the free Gift of our God: as in Rom. 6.23. Eternal life is the gift of God, through jesus Christ our Lord. So that notwithstanding all our own good Works, yet we must look to jesus; And only to his Active and Passive works, which he alone hath both done, and endured for us. Concluding with that Learned Father Saint Austen. Quod meritis quidem nostris damnamur, sed non saluamur, nisi tantum meritis jesu Christi. By our own good Works we are damned, but cannot be saved at all, save only by the Merits and good Works of our Lord and only Saviour JESUS.  
Object. But here now me thinks I hear some ignorant Papists say: If we are not saved at all by our own good Works? Why then is life Eternal styled Merces, our wages, or our hire. Math. 20.10. Which is evermore paid amongst men for their Works sake?  
I answer, the wages which is so paid amongst men, is merces Legalis, a Legal wages or hire: but this of Eternal life from GOD, is merces Euangelica, an Evangelicall hire: not merces debita, a deserved hire, as the Legal is: but only indebita, altogether undeserved: and yet most truly an hire, for these two causes. First, Ob consecutionem, because it followeth after our good Works, although freely given us of God's favour in Christ. And secondly, Ob promissionem, because that God himself hath Promised it unto all his Saints.  
And thus, as most excellently saith Saint Austen. Non debendo, sed permittendo Deus se fecit debitorem. Our good God is now become a debtor unto us, not of any duty that he owes us at all, but only out of his most Gracious promise, which he hath openly made unto all his Elect. Be ashamed therefore! O ye ignorant Papists, of all your best good works that you can do, and notwithstanding all these, yet Oculo fidei, with the Spiritual eye of a lively Faith, learn and labour with our Apostle in this short Race of your lives, still to look unto jesus. In quo omnia habemus. In whom alone we have all things necessary to Salvation, as Saint Ambrose saith; Whose blessed Birth, was and is our new Birth; whose Victory over the Tempter, was our Triumph; his Labours, our Peace and quietness; his Prayers, our Intercession; his Poverty, our Riches; his Soars, our Salves; his Wounds, our Medicines; his Righteousness, our Merits; and lastly, his Death, our Life.  
My second and last use of this my last Instruction, raised from these last words: Looking to jesus. Is of admonition to warn us all, in the Running of this our Religious Race, (wherein every true Christian is a Runner:) that we may so run indeed, as to enjoy the prize, which is Eternal life with Christ in Heaven, in our day of Death. Let us now make Christ our only Mark, our Copy, Goal, and Guide: both in believing, and in living as we ought to do. So that first, if we would know what we ought to believe, let us look to jesus: who is made unto us of God his Father, Wisdom, Righteousness, Sanctification, and Redemption. 1. Cor. 1.30. And who alone is both the Alpha and Omega, the beginning, and the end, the first and the last of our Redemption. Reuel. 22.13. There being none other Name given under Heaven, whereby we can be saved, but only the Name of JESUS. Act. 4.12. Secondly, if we would know how we ought for to live, and lead our Lives here, let us look unto jesus. First, for that the most Holy life of jesus, whiles here he lived and remained upon Earth, both was, and is, Omnium virtutum perfectissima idea: The most perfect Pattern of all true Virtues. Insomuch, that whereas Enoch is commended in the sacred Scriptures for his Piety: Abraham for his Faith, and Perseverance: job for his Patience: Isaac for his Celestial meditation: joseph for his Chastity: Moses for his Meekness: Phinea for his Zeal: Samuel for his uprightness: Tobias for his Mercy: Daniel for his Prayers and Devotion: and lastly, Solomon for his Wisdom; Yet behold though we put all these together, even as a Cloud of witnesses, the only example of this our jesus is in stead of them all. These holy Men having all of them but a measure of Grace: whereas the Son of Man alone had Grace above measure.  
And therefore he is styled Sanctus Sanctorum, the Holy of Holies, as in Heb. 9.3. No marvel, for as in the most Sacred place, was contained the Golden Censer; the Ark of the Testament; the Golden Pot that contained Manna; the Rod of Aaron, which being dead, budded again; and the wings of the Cherubins overshadowing the Mercy Seat. So in CHRIST alone, is contained that Ark of the Evangelicall Covenant, betwixt God and us; together with the Censer, which is the acceptation of the Prayers of the Saints; and the Golden Pot, which containeth the Manna; to wit, the blessed Sacrament: and Aaron's dead Rod that budded again; which is the hope of our Resurrection: and lastly, the two Cherubins that look face to face; which are the two Testaments, the Old and the New, looking to that one Mercy seat, which is, this our JESUS; Whom Esay calleth the Prince of Peace. Esa. 9.6. Aggat, the desire of the Nations. Aggai. 2.8. Malachi, the Son of Righteousness. Mal. 4.2. And lastly, the Angel Gabriel JESUS. Math. 1.21. that is, a Saviour: who alone shall save all his people from their sins.  
And secondly, let us look unto this our jesus, for that Omnis Christi actio nostra est institutio; Every action of our Lord and Master CHRIST, it is our instruction. And therefore to whatsoever Christian duty, he hath exhorted us in his Word, as our principal Teacher. In the very same he hath also gone before us for our imitation, as a most perfect observer, evermore living as he taught. In Math. 5.3. as he taught us in his Word, to be poor in Spirit. So in his life, who ever poorer than he; who became from being equal with his Father in Heaven, fare lower than the Angels; yea, a very scorn of men and out-cast of the people? In Math. 11.29. as he taught us in Word, to be meek and lowly. So in deed, who ever more meek than he, who was as a Sheep before the Shearer, not once opening his mouth? In Math. 5.4. as he taught us to Mourn and hearty to Lament. So who indeed ever mourned and lamented, as he did: for that as in Heb. 5.7. In the days of his Flesh, he offered up prayers and supplications, with strong Crying and Tears, unto him that was able to saue him from Death? In Math. 5.6. as he taught us to hunger, and thirst after Righteousness. So in this, who ever hungered and thirsted more than he, who gave his Life for the Righteousness of many? Last of all, as in Math. 10.37. He hath taught us in Word, to leave all for his Love.. So first he left all for the Love of us, when he left his Kingdom and his Throne in Heaven. Thus you see, as he taught us by his Word, so was he in like manner our Forerunner by his Works; still levelling and laying out unto us the way wherein we should walk, which leadeth unto Life, whose way if in this Life we labour to make ours, then shall his joys be our joys in the Life to come.  
Wherefore generally from hence forward, in all our sayings, and our doings, let us ever look unto this our JESUS: so that when we do speak, let us think how he hath spoken: and when we keep silence, let us think of his silence: and in all our Actions let us look to him for our Imitation, seeing that his whole life was an Instruction for our lives: who had Modesty in his Countenance, Gravity in his Behaviour, Deliberation in his Speeches, Purity in his Thoughts, and Righteousness in all his doings.  
When Mariners upon the main Sea, do want marks to direct them by in their course of sailing, they then take their mark (which is the surest) from the Heavens: in like manner, for us all that are Runners in this Race, our surest mark to direct us by, is to look up to JESUS, whose habitation is in Heaven: which will preserve us safely betwixt Silla, and Charybdis, Presumption and Desperation, all our whole journey, unto the port of Paradise, whom truly to follow, as to know, is everlasting Life. Every one of us I know, would most willingly have and enjoy this jesus in the Life to come, and yet many of us now make no Conscience to follow him in this present Life. But let us all assure ourselves, that unless we be his Disciples, and faithful followers now, we shall never be triumphant Christians with him in his Kingdom.  
And therefore this our JESUS, is Rubicundus & Candidus, White and Ruddie, Cant. 5.10. So must we also (beloved) be not only Ruddie by the application of his Passion, but also White by the daily imitation of his most Sanctified life and conversation: knowing well, that as a Learned Father saith; Non solum Christi Passio est nostrum meritum, sed etiam Christi actio sit vitae nostrae exemplum. Not only CHRIST his Passion is our Merit: but also his most Holy and Virtuous life must be our Example. Who hath commanded us, saying: Sequimini me, Fellow me. Luk. 9.23.  
It was said of Caesar, that in his greatest Attempts, he used not the word of Authority, Ite, Go ye, but after a better manner, and more loving: Eamus, Let us go. Which was most true in this our Master CHRIST before all others, who as we find ever led the way himself before his Disciples, in all Holiness of Life, in all Trials and Tribulations, in all Conflicts and Temptations, which are here wont to arise in the life of Man. And therefore our Apostle wils us here, To run with Patience the Race that is set before us, looking to jesus.  
The which, that from henceforth we may do, let us evermore most carefully keep and observe, these four Spiritual steps or degrees in this our Religious Race. First, Mature, to begin betimes: for that as in Lament. 3.27. It is good for a man that he bear the Lords yoke in his Youth. Secondly, Propere, To make haste: for that Mora trahit periculum, Delays are dangerous. Thirdly, Recte, To keep on carefully in this way: for that as in Esay 30.21. This is the way, walk in it: turn not aside either to the right hand or to the left. And fourthly, Constanter, To continue to the Goals end: for that as in Rom. 2. He which overcometh, and continueth unto the End, shall not be hurt of the second Death.  
And these four former Steps or Degrees, that in Running of this our appointed Race, we may now the more happily and comfortably keep and observe, we must fully and faithfully resolve with our own selves, of these six particular and principal Points. First, that we have never Run fare enough here. Secondly, that our only aim and mark, must be this JESUS. Thirdly, that we must forget all our Ground that is behind us: that is, all those steps which we have trodden in. Fourthly, that we must daily endeavour ourselves to that which is before: which is to the practice of those Christian duties, that we have left undone. Fiftly, that we must cast off all impediments in this Race. And last of all, That when we have run here as fast, and as fare as possibly we can, yet that our Reward and Crown is in Heaven. To the which, our Lord JESUS bring us all, Amen.  
Soli Deo Gloria.  
FINIS.