The Celestial Race.  
A DISCOURSE Persuading to the PRACTICE OF Celerity, Constancy, & Sincerity IN THE WAYS of GOD.  
Preached at the Funeral of Mrs. Elizabeth Knock, Daughter of Mr. Thomas Knock, of Edgerton in Kent, who died January 2. Anno Dom. 1692. in the Eleventh year of her Age.  
By William Bush Minister of the Gospel.  Non dormentibus provenit regnum coelorum nec otio & desidiae torpentibus beatitudo aeternitatis ingeritur. Prosp. de vi. contempl. 
LONDON: Printed for John Dunton at the Raven in the Poultry. MDC●XCII.   

TO THE Christian Readers, Especially the AUDITORS OF THIS SERMON.  
HAving now complied with the Desires of those that were the Hearers of this Discourse, to make it Public, I hope 'twill meet with that Acceptation as Discourses of this Nature should among Christians. That the Subject might have been managed after a better manner, is not at all doubted of, but acknowledged; and I hope the Reader will be more favourable than to Censure me as Proud or Conceited of my own Labours, or Ambitious of appearing in Print; assuring you, I had not done it now, had it been possible for me fairly to have avoided it. And although the manner after which the Subject is managed, be mean and despisable, yet the Matter itself may be useful (by the Blessing of the Almighty) to excite Slothful Christians to a greater diligence in their Duty; to reduce the wand'ring to the right way; to keep such as are going on in the ways of God, from Apostatising; and to discover and beat down that great sin, Hypocrisy, that is ('tis to be feared) predominant in a great many seeming serious Christians, and in some as much unknown to themselves as to others. If any object against it, because of its plainness, I hope this Answer will satisfy them; It was not designed to please Persons Fancies, but to profit their Souls; and I had rather be understood, than admired. I now hope, Christians, you will propose the same end to yourselves in Reading, as I do in Writing, which is, That your Souls might receive benefit and comfort hereby. I shall say no more, but beseech the God of all Grace to help and enable you so to run the Race that is set before you, that you may at last obtain a Crown of Glory. And this I shall do particularly for you that were the Hearers of this Sermon, and that usually attend upon my Ministry. I conclude myself,  
Your Soul's Friend and Servant in the Gospel of Christ Jesus, W. BUSH.   

THE CELESTIAL RACE.  1 COR. ix. 24. latter part. 
So run, that ye may obtain.  
WHEN we seriously reflect upon the certainty of our Dying, and the uncertainty of the time when; when we consider too, that the longest time of living is but short, so short, that if it were well improved in working out our Salvation, we should find very few spare minutes; or that we had too much, we should seldom be heard to complain. I say, when we seriously consider of these things, surely we shall be moved to a greater diligence in preparing for Eternity, in making ready our Accounts, in running swiftly the Race that is set before us, lest Death overtake us as we are loitering, and stop us before our Course be finished, and then we are eternally undone. I therefore pray and beseech you, in the Name of my Master Christ, not only to give serious Attention to this seasonable Exhortation that the Apostle gives you in my Text, but also to make it your practice so to run, as to obtain.  
In the former part of the verse, the Apostle borroweth a Similitude from those that run a Terrestrial Race for a Temporary Reward; that as in that Race, though many run, yet 'tis only he that outruns the rest that persevereth to the end, that obtains the Prize; even so in the Race of Godliness, none shall be crowned, but those that hold out to the end of their lives. Yet, notwithstanding, there is this difference in this Similitude, In the Race Terrestrial, he only is rewarded that cometh first to the Mark; but in the Race Celestial, not only one, but all that run lawfully, shall obtain.  
The Doctrine that I shall (by the assistance of the Almighty) discourse of from the words, is this,  
That the greatest Speediness and Celerity in the ways of God, must be constantly practised by those that would obtain everlasting Life.  
The Method that I shall follow in speaking to this Doctrine, will be this,  
1. I shall give you Reasons for the proof of it.  
2. Show you how you may fit and prepare yourselves to run speedily and swiftly in this heavenly Race.  
3. Speak of the Reward implied in my Text, which will be certainly given to those that run lawfully. And,  
4. And lastly, Apply it.  
That those that run in this heavenly Race, must run swiftly and speedily, I shall prove by these three Reasons.  
The first may be drawn from the celerity, brevity, and uncertainty of our Lives, which here in my Text, is compared to a Race for swiftness in passing away; for so run that ye may obtain, is as if the Apostle had said, So live under the Gospel of Christ Jesus, that ye may obtain Life everlasting. The Life of Man is always (in Scripture) compared to such things as denote the celerity, the brevity, and the uncertainty of it; sometimes 'tis compared to a shadow, as Psalm 109.23. sometimes to a vapour, as James 4.14. that appeareth for a little time, and then vanishes away. Job 
Job 9.20.  considering the swift passage of man's Life, compareth it to the swift motion of the Eagle when hasting to her prey; or the swift Ships on the Waters; that which is of least duration, and of most speedy passage, may be a fit Comparison of the Life of Man; the youngest, and the strongest in a very short space must be removed hence. Active Youth is quickly metamorphosed into crooked Age; so frail and uncertain are our lives, that for aught we know, one week, or day, or hour, yea, perhaps one moment more, may put a period to them. We have daily Examples of the uncertainty of the time of our departure hence; we see one cut down in his early Spring, and in his blooming greener Youth, and his Sun is covered with Darkness, almost as soon as it gins to rise, whilst another weathers out the Storms, and grows to a mature and full Age. One does but peep as it were into the World, takes a short view of it, and is commanded out again; and is at his Journeys end in the morning of his Life; and another is allowed to travel till the shadows of the Evening are stretched out, according to their most regular Advances, and till the threescore and ten, that is the usual date of long Life, is expired. One is quickly summoned to the great Tribunal and judged, whilst another has a longer space wherein to prepare for his Trial, 
Vid. Mr: Roger's Practical Discourse of Sickness and Recovery, page 13.  and his final Doom. You may now, for ought you know, be hearing of your last Sermon, and offer up now your last Prayer, and have no other opportunity than this that you now enjoy, to prepare and make ready for Eternity, but be immediately summoned to appear at the Tribunal of God, to render an Account to him of all your public and secret Actions, for all that you have ever thought, ever spoke, or done; for all the Talents, the Time, the Mercies, the Health, the Strength, the Opportunities, and the Seasons, and Days of Grace that you ever had; for all the Evil that you might have avoided; for all the Good that you might have done, and did not, and all this before that Judge, who has beheld your ways from your Birth to the Grave; 
Vid. Mr. Roger's Practical Discourse of Sickness and Recovery, page 49.  before that Judge who cannot be deceived, and who will not be imposed upon. And is there not then a necessity of being speedy in your Course? Do you apprehend so much as one minute to loiter in, seeing you know not whether you may live so small a space of time longer? And when this Life is ended, our work is done, for after this Life there will be no place for Pardon, nor space for Repentance; There is no work, 
Eccl. 9.10.  nor device, nor knowledge, nor wisdom in the grave whither we are all going. Therefore must we be speedy in the ways of God, because the time of our lives (which is all the time we have) is so short, so uncertain, and hasting away so fast from us.  
The second Reason may be drawn from the great Work that we have to do in this little time. How many Corruptions have we to subdue, and Lusts to mortify, and Temptations to resist? What loads of Sin yet lie upon many of us unpardoned, because unrepented of? What subtle, politic, powerful Enemies have we to engage with, such as the World, the Flesh, and the Devil? The World is daily enticeing of us with its Pleasures, Profits, or Honours, persuading us to place our Affections upon these fading Vanities, and to accept of its favours, which, alas, are but as the Salutes of an Enemy; and yet how hard is it for the best of God's People to keep themselves from the Pollutions of it! That it is so, our own daily Experience teacheth us; and yet this so enticing an Enemy we must keep ourselves from the loving of; for if any Man love the World, i. e. with a predominant Love, or the things that are in the world, 
1 John 2.15.  the love of the Father is not in him. A second Enemy is the Flesh, which always murmurs at Subjection, and is at continual variance with the Spirit; 
Gal. 5.17.  and there is great difficulty in overcoming so near a Foe: This was it, that made that great Apostle, volens nolens, become a Captive. 
Rom. 7.19  Caesar being once asked, What was the most difficult thing to overcome in this Life? Answered, Seipsum vincere, to overcome himself and his untamed Affections. The third is the Devil, called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vid. Leigh's Crit. Sacra. p. 235.  from the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sitnah, which is Adversarius, an Adversary; he is really the implacable Enemy of our Souls, and joins his Assistance to the World and Flesh, that so by one means or other he might destroy us; this is he that tempts so subtly, so frequently, that we must, and aught to be always prepared for him; and unless we are furnished with the whole Armour of God, 
Ephes. 4. from 13. to 18.  'tis impossible for us to withstand him; so subtle and potent is he, that the holiest Souls, at some time or other, have been overcome by him. Now, what great reason is there for us to use the greatest speed we can, that have not only so little time, and so much work to do in it, but also such subtle and potent Enemies to contend with, and to overcome? Well might the Apostle say 
* Phil. 2.12. Non dicit Apostolus nude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, accuratè magnoque cum studio operamini. Chrys. , Work (not play, or idle) out your salvation with fear and trembling. Well may the Church of God be called Ecclesia Militans, seeing it has so many, and so great Enemies, continually to engage with.  
A third, and last, may be drawn from Example: Those that run an earthly Race, though but for a mean Reward, what pains do they take, how extremely do they strain themselves, that they may run swiftly to obtain? And shall we that run the Celestial Race (and that for so great a Reward as Heaven is) run slowly? Shall they take greater pains, and be more swift and speedy for a perishing Reward, than we for an eternal one? God forbidden! The Sun too, may be an Example to us in this respect, Which is as a bridegroom coming out of his chamber, 
Psalm 19.5.  and rejoiceth as a strong man to run his race. And not only is the Sun an Example to us, but also our Lord himself, who whilst he was in the World, was never idle: He wrought the works of him that sent him, 
John ●. 4.  while it was day. He left the bosom of his Father, and came into the World, and became Man, and was like unto Man in all things, Sin only excepted; overcame Death and Hell, fulfilled the Law of God, and satisfied his Justice for us, appeased his Wrath against us, and has purchased for his People, by his Death, Everlasting Life. Thus was all his time vigorously employed in performing the work he came about; well might the Church compare him (for his swiftness) to a Roe, 
Cant. 2.9.  or a young Hart.  
Thus have I proved, That Celerity and Speed in the ways of God, must of necessity be practised by those that would obtain Everlasting Life. And that, First, because of the shortness of our Lives, and their speedy passing away from us; so soon are our days done, that if we are not speedy, they will be gone before our work be done.  
Secondly, Because of the great work we have to do in this little time, which is so great, that we have need of more, rather than spare (for Sin and Vanity) any of that we have.  
Thirdly, Because of the Examples of Swiftness and Speediness, that we have, not only of Persons that run with the greatest speediness an earthly Race, for the fading Vanities of the World; and of the Sun; but also of our Lord himself, who was most speedy in working out our Redemption, and aught to be imitated of all Christians. For every Action of Christ ought to be instruction unto us, 
Omnis Christi actio, nostra debet esse instructio. Gregor. Joh. 14.6.  he hath left us an Example; let us therefore tread in his steps, who is the way, the truth, and the life.  
Now this Celerity, this Speediness in the ways of God must be constantly and continually practised without giving over, and that to the end of your lives; for beginning well in the ways of Godliness, is nothing, unless perseverance be resolved; for as those that run a Race, though they run never so directly, never so swiftly, shall not obtain the prize unless they persevere to the end of it, even so if we continue not in the ways of God to the end of our lives, we shall miss of Heaven. The Soldier is not rewarded with Spoil, till he hath obtained the Victory, neither shall we be crowned, till we have been more than Conquerors in Christ Jesus. 
Rom. 8.37.  Should you live in the Profession of the Gospel for many years, and at last prove Apostates, you would miss of Salvation; 'tis none but those that endure to the end that shall be saved; 
Matth. 10. 2●.  and yet notwithstanding, there are many that are guilty in this respect; this Age abounds with short-winded Professors, that are eager for a spurt, and then give over; that for fear of Affliction, or Reproach, or the Impair of their Credit, or Esteem in the World; nay, some such Fools there are, (for I can call them by no fit Name) that for a Scoff, or a Jeer, will turn back, will carry the Lord his Livery home again, and will wear it no longer: But it had been better for such, that they had never known the ways of God, than thus to departed from them; nay, it had been better that they had never been born, for God abhors Apostates with his Soul; 
Heb. 10.38.  therefore if you would obtain Heaven, pull not your Necks out of Christ's Yoke, keep forward, give not over upon any account; but the very first step you take in the ways of Godliness, resolve (by the assistance of Divine Grace) to persevere to the end of your Lives, for it must (you see) of necessity be done. Remember Lot's Wife, who for looking back was turned into a Pillar of Salt, for an Example to all those that hereafter should turn their backs upon God. Let the Apostle, therefore, be our Pattern in this respect, 
Phil. 3 14.  To press forward towards the mark for the prize of the high calling of God in Christ Jesus.  
Having thus proved the Doctrine, I proceed to the second particular, namely, to show you how you may fit and prepare yourselves to run speedily and swiftly in this Heavenly Race.  
If therefore you would be fitted and prepared to run speedily and swiftly in the ways of God, observe these three things:  
First, Avoid wicked Company, which has been the ruin of many a Soul. When Conscience is once thoroughly awakened, and Persons come to be convinced of the Soul-destroying Nature of their Sins, amongst other their complaints, do we not sometimes hear them utter such as these; O that I had never known the Names, nor seen the Faces of such and such Persons! These were they that enticed me to Sin, to ruin my Soul; these were they that taught me to speak the Language of Hell; these were they that taught me to damn, and to sink my own, and others precious Souls; these were they (that by the help of the Devil, and my own corrupt Inclinations) made me in love with all manner of Iniquity, and to hate the thoughts of Piety, and living to my Creator and God; these were they that made me out of love with the ways of Holiness, and to become an utter Enemy to those that walk in them; these were they that encouraged me in every thing that was offensive to the Almighty, in every thing that might further the ruin of my poor Soul; to despise the Counsel of my Godly Parents, Relations, and Friends; to mock at the wholesome Instructions of God's Ministers, and to laugh and jeer at Hell and Damnation. O that I should adhere to their devilish Counsel! O that I should be so easily drawn away to my own ruin! I say, are not these sometimes the complaints of many poor Souls? And who is able to express the Sorrows they undergo upon this account, before their Comfort comes, if not, go mourning to their Graves. O consider when you are gaming, or swearing, or drinking to excess, or profaning the Lords day, etc. with your wicked Companions, how unlikely you are to make haste to Heaven, when you are going in the ready way that leads to Hell. Now this I would have all take special notice of, but especially young Persons, for they are more subject to be drawn away; the green Twig is easily bend; O young Persons, I beseech you (if you would run with speed in the ways of God) take heed of wicked Company; though they entice you never so frequently, never so strongly; like those, Proverbs 1. from 11. to 15. though they pretend never such Friendship and Love; Yet, as one says, never count them your Friends, nor such as will do you any kindness, that would lead you to Sin, the Devil, and Damnation. Though they tell you of time enough when you are old, to seek after Heaven and Happiness, and that 'tis Folly and Madness, to spend the prime of your time in seeking for uncertainties, and bringing yourselves to such a Course of Life, as deprives you of all Comfort, Delight, and Pleasure; though they endeavour to dissuade you from going forward, by telling you of Lions in the way, and would have you turn back again, and Sin yourselves to Hell with them; and endeavour to stay you so long till you have not time enough (should you be never so speedy) to reach your Journeys end, yet harken to none of their Delusions, bid defiance to them all. As to their persuading you to let alone your Repentance till old Age; tell them, late Repentance is seldom safe. Tell them there's no reason that God should accept of the lame and rotten Service of your old Age, when you have given the prime of your strength to the Devil. Therefore take Solomon's Counsel, 
Prov. 1.10. and 15.  My Son, if sinners entice thee, consent thou not. My son, walk not thou in the way with them, refrain thy feet from their path. It was not lawful for a Jew to converse with a Samaritane, neither might the Hebrew eat with the Egyptian, but it was accounted abominable; neither is it lawful for us that are going to Heaven to be the Familiars of those that are going to Hell. We are commanded to withdraw ourselves from those that walk disorderly, 2 Thessal. 3.6. I beseech you therefore a second time (particularly young ones) to abandon such, for they will greatly impede and hinder you in your way: 
Psal. 119.63.  O be like the Psalmist, A companion of all them that fear the Lord, and that keep his precepts; These will further you in your way, and excite you to be speedy in your Course, and encourage you by helping of you forward all they can, and accompany you in your way, which will be great Comfort. But so much as to the first particular, namely, That if we would run with speediness in the ways of God, we must avoid wicked Company, which if we do not, will be a very great, yea, a continual, if not an eternal hindrance to us.  
Secondly, If we would be prepared to run speedily and swiftly in this heavenly Race, we must be unloaded of the things of this World. Persons that run a Terrestrial Race divest themselves of their Garments, that they may run more swiftly; so if we would run swiftly in the ways of Holiness, we must be disburdened so far of the things of this World, as that they may not impede our course, or make us run slowly; some are so cumbered with the world that they can't wag a foot towards Heaven; and others so clogged that if they do go at all, 'tis very heavily, hardly set one foot before another, as we say: O how do they suffer the world to take up so much of their precious time, 
Mr. Gouges Word to Sinners, etc. page 135.  that they can scarce find any leisure either for Closet-devotions, or Family-Prayers, but make their Religion give place to their worldly businesses. And when at any time they fall upon the performance of Holy Duties, how are their hearts at that very time taken up with worldly thoughts, and imaginations; so that instead of conversing with God in his Holy Ordinances, and enjoying Communion with him therein, they converse with the world, and hold Communion with the Devil. Too many there are whose actions tell us, that they have no time to pray in their Families, no time to instruct their Children and Servants in the things of God; no time to think of God, nor of their Duty to him; much less to perform it; no time to prepare for Death and Eternity, nor to consider of the state of their poor Souls. Surely such as these will not dare to make such a plea at the Bar of God, when he shall ask them, Why did you not obey my Commands, and observe to do my pleasure? Why did you not take care of your Souls, and mind Eternity by preparing for it? I say surely such as these dare not reply, Lord, we had no time, which is in effect to say, Lord, we spent so much time in Trading for Earth, that we had no time to Trade for Heaven: We had so much business in the Shop, that we could not frequent our Closets much: In truth, Lord, we had so much love for the things of the world, that we had none for thee nor our poor souls. Good God what will be the state of such souls! surely, if there may be noted degrees of torments in a place of such misery as Hell is, these must have the hottest there. Now 'tis love to the world that makes persons so eager after it; if they did not love the world and the things thereof, they would not spend so much time and pains in seeking after the vanities thereof; and 'tis this that makes you right worldlings, for 'tis not the bare having, or possessing of the things of this world that makes you such. Now 'tis impossible for those to run speedily and swiftly in the ways of God, that have placed their affections on the world; a worldling may make, indeed, a fair profession, and show great forwardness, and speediness in the ways of God, like the rich young man, 
Vid. Mat. 19.20, 21, 22.  but when it comes to this, That their worldly enjoyments must be parted with, if they would keep themselves in God's ways; if they would run so as to obtain, which is speedily, why then they leave going any farther, and are with him, seemingly sorry, that Heaven can't be had at cheaper rates, so that their love to God and his ways is but from the teeth outward, as we say; 'tis no more than what may serve their interest in the world; so that in reality, the world is their God, their treasure is here, and their hearts must of necessity be here too, 
Mat. 6.21.  for where the treasure is, there will the heart be also. O therefore, whatever we have of the things of this world, let us not set our hearts upon them, let us not encumber ourselves so much with them, as to let them take up all, or so much of our time, as to have none (or not enough) to spare for, to seek after (so as to obtain) Heaven: let us no longer so love the world, nor the things of it, as to suffer it to keep us back, 
Vid. Mr. Roger's Pract. Discourse of Sickn. and Recov. pa. 226, 227.  or to hinder us in our running this Heavenly race. Let us not paint it with more alluring Colours, lest we be still more in love with it, and more loath to leave it; for shall we more easily part with things sumptuous and splendid, than with things that are meaner and less suited to a fleshly mind and life? We are Pilgrims, and shall we be so industrious to plant, and build, and sow in a strange Country, when we confess we are distant from our home? What man would set himself to adorn his Inn, from which he may dislodg the next morning, and it may be never see it any more? Surely the fadingness of the things of this world, might make us out of love with them: You may be rich and honourable to day, and by the morrow, Beggars. He that seriously considers of the many and great enjoyments that Job was possessed with, 
Job 1.  and how soon he was deprived of all, and brought to the Dunghill, certainly can say no more of this world and things of it, than what the Wiseman says, 
Eccles. 1.2  Vanity of vanities, vanity of vanities, all is vanity. Why should sick Dreams run away with our hearts? 
Mr. Gale's Serm. in the Supplem. to the Morn. Exercise, etc.  what are all those things your hearts lust after, but the scum, froth, dross, and refuse of the Creatition? Ah poor fools! why are your hearts so much bewitched with these night-visions, whorish Idols, or cursed nothings of time? Remember how dear you pay for your beloved Idols, how much they are salted with the curse of God. What fools are we to suffer ourselves to be hindered in our way to Heaven, by and for such things as are of so short a duration and continuance. Were the things of this world never so excellent, delightful and profitable, yet the consideration of their speedy passing away, should be, (one would think) an argument sufficient to wean our love from them, and to keep us from suffering any thing of the world to stop or hinder us in running our race. 'Twas a great saying of that Jansenist, I would never begin to love that, which one day I must cease to love.  
3ly. And lastly, As we must be unladen without, so we must also be empty within: Now that which clogs us within, and hinders us from running speedily in the ways of God, is sin; this is a dead weight to the soul, and 'tis impossible for you to take one right step towards Heaven, (much less to run with speed) whilst you remain in a state of sin. For while you are in such a state, you are in a dead state, 
Mr. Rogers Pra. Disco. of Sickn. and Reco. p. 114.  you taste not the goodness of God, nor hear his loudest Calls; you tremble not at his most dreadful threats, neither are you drawn with his love, nor start at his approaching wrath. Your ignorance has deprived your souls of all knowledge of your own miseries; you are in a state of death and insensibility; and your case is the more sad, because you are like to fall under the power of eternal death; and though your temporal life is prolonged for a season, yet we may say of you as of Malefactors under the sentence of the Law for their crimes, They are dead men, though there be a Reprieve, or a delay of execution for a little space. You may as well expect a dead Corpse to go or run, as expect such as are in a state of sin, to do so in this Heavenly race. Or a person loaded with a burden, that he is scarce able to stand under, to be as speedy in going, as one that hath no burden at all. And although persons in a state of unregeneracy and sin, are not sensible what a burden sin is; that it will sink 'em to Hell if it be not removed; yet when once Conscience is awakened, they will then say of their sins as David did of his, as an heavy burden they are too heavy for me; 
Psal. 38.4.  too heavy for me to bear long; so heavy, that if Infinite mercy doth not ease nor release me, I must fall under it. If the yoke of Christ be easy, 
Mat. 11.30.  and his burden light, than of necessity on the contrary, must the yoke of the Devil, which is sin, be uneasy, heavy, and intolerable to be born; and yet how many are there, that by the course of their lives seem to be of the opinion, that 'tis possible for them (notwithstanding the burden of their sins) to be speedy enough in the ways of God, to obtain Heaven; that their external profession (without any such thing as repentance and a holy life) will save them; but O how greatly will they be mistaken! no doubt but there are many in Hell, that have heard and prayed as much, or more than ever you have done. Thus you see how great a burden sin is, and how vast a hindrance 'tis to you in your way; nay, such a weight and burden is sin, that it will hinder you from ever obtaining Heaven, if it be not removed before death. O therefore endeavour to get rid of this burden; loath, detest, and abhor sin, because God doth loath, detest, and abhor you for sin; because it seeks the utter ruin of your precious souls; beg of God to make you sensible that sin is a burden, and then when you feel the weight of it, you will not be unwilling to part with it; beseech him to quicken you who are dead in trespasses and sins; 
Eph. 2.1.  plead with him earnestly to make you sincerely willing to part with your whole burden, with all your sins; for every sin must be left, 
Mr. Gouges Word to Sinners, etc. pa● 167.  or you had as good keep them all. Can you let all your sins go but this one? even this must go too, or your life must go for it: O set yourselves against every sin, great and small, open and secret, carnal and spiritual; set yourselves against them hearty; be willing to prosper and overcome; and set upon them speedily; let not iniquity live a day longer, nor sleep a night more in quiet with you. O let not that which is so much your hindrance, be retained by you; let God see your weariness of sin, by your earnestness to be rid of it; and the great sense you have of the impossibility of getting to Heaven with it; that so by patiented continuing in your Duty, you may at last have a gracious release.  
I should now speak of the Reward employed in my Text; but before I do this, give me leave to speak of one thing that is worthy of your strictest Observation; the Apostle does not say, in my Text, seem so to run as to obtain; or make an outward show of running; but so run that ye may obtain; now, in thus expressing of himself, he excludes all Hypocrisy, and counterfeit Godliness; and there is great reason for his doing thus. For in the visible Church, 'tis certain, that there are many that outwardly profess Christ, but inwardly and with their heart deny him; that are Christians by Name, but not such indeed. Many Hypocrites there are, like painted Sepulchers, fair without, but within nothing but rottenness. Here then let me put you upon Examination, whether or no you are not of this number? Hypocrisy is spun of a very fine Thread, 
Vid. Bishop Sanderson 's Sermon, 1. ad populum, p. 175.  and is not easily discernible without very diligent Examination; and things are not to be measured by the outward show, or by the Lump and Bulk, but by an exacter Rule, whether they be true or no: dost thou bewail thy Sins with Tears? Dost thou avoid gross Sins with care? Dost thou oppose against common Corruptions with zeal? Why all this thou mayest do, and yet be a Hypocrite. 
Page 172.  Nay, you may, as the same Author says, be touched with a deep feeling of your Sins, and with heavy Hearts and many Tears confess and bewail them, and not only promise, but also purpose amendment; you may be superficially affected with, and find some overly comfort and refreshing from the Contemplation of those gracious promises of Mercy, and Reconciliation, and Salvation, which are contained in the glorious Gospel of our Lord Jesus Christ; and have some degrees of persuasion that these promises are true, and some flashes of Confidence withal of your own personal Interest therein; all this and much more may you do, and yet be rotten (as he says) at Heart; wholly carnal and unrenewed, quite empty of sound Faith, and Repentance, and Obedience, and every good Grace; full of damnable Pride and Hypocrisy, as you may see Examples in Saul's care for the destroying of Witches; in Jehu's zeal in killing; 
1 Sam. 28.3. 2 Kings 10.16, 28. Mark 6.20. 1 Kings 21.27.  Baal's Worshippers; in Herod's hearing of John Baptist gladly, and doing many things too; in Ahab's Repentance and Humiliation. O therefore look to your hearts, be willing to know what they are, and done't play the Hypocrite with your Souls! Consider, there's no Sin more odious in the sight of God than this. 
Simulata sanctitas, est duplex iniquitas.  You shall never enter Heaven notwithstanding all your Prayers and Tears, if you are Hypocrites. When you shall plead for Mercy at the Day of Judgement, Christ will tell you, 
Matth. 7.23.  he knows you not. May I a little also gloss upon your Misery when you come to Hell, which will be most intolerable; you will share in the greatest of them. The lose and profane Wretches that lived like Devils Incarnate in the World, that spent very little or no time in Prayer, or Hearing, or any other Duties, and that took you always for Saints, because of your seeming strictness in the ways of God, when they shall see you in the same dreadful Condition with themselves, 'twill make them (if 'twere possible) laugh in Hell, to see that this is the end of your Profession, of your strictness in the ways of God, of your praying, and hearing, and the like; this will greatly aggravate your Torment. O therefore, for Christ's sake, and the sake of your own precious Souls, beware of Hypocrisy. I would (had I time) have given you some particular Marks of Hypocrisy; at present then make but this out clearly, That Hypocrisy is not predominant in you, but that in simplicity and sincerity of heart (and not with fleshly Wisdom) you have your Conversations in the World; you may then be sure you are not in the number of those Hypocrites that shall be banished for ever from the Presence of the Lord, and turned into Hell.  
I now return to my third and last Doctrinal head, namely, to speak of the Reward implied in my Text, which shall be certainly given to those that run lawfully, that run thus speedily and swiftly, constantly and sincerely in this Heavenly Race; and this Reward is no other, nor can be no better than Heaven itself; 
Luke 12.32.  'Tis your Father's good pleasure to give you the kingdom. Now, to speak fully of this glorious place, and the Felicities that God hath prepared there for his People, is impossible; we are not able fully to conceive of them; therefore whatever I may now speak concerning the Glories, the Felicities of Heaven; if you ever come there, you will say, behold the thousand part was not told me; but according to what discoveries the Holy Ghost hath made of it in Scripture, we may speak of it, and we may see the Glories of it set forth to us, by the diversity and greatness of the Names thereof, and the Society we shall there enjoy. I shall speak to two or three of the Names thereof briefly.  
1. 'Tis called the Kingdom of God and Christ, 
Revel. 12.10. Luke 23.42.  because Christ having overcome Death, Hell, and Damnation, together with all the Enemies that did oppose and hinder us in our way to Heaven, doth rule there, and govern his Church Triumphant with Heavenly Peace, and Everlasting Tranquillity. 
Beverly's Great Soul of Man, p. 278.  If we could imagine, as indeed we cannot, because experience so mightily contradicts it, that any Prince should live in all those delights and pleasures the most spendid Court affords, without any tediousness, or satiety ten thousand years; what a dark Representation were this of this Kingdom, though he could do, and enjoy all he would.  
2. 'Tis called by the Name of Paradise, 
Luke 23.43.  in respect of the abundant plenty of the greatest of Pleasures which the Saints can either wish for, or desire.  
3. 'Tis called Eternal Life, 
Joh. 3.15. Matth. 25.46.  because there shall be no more Death, nor Lamentation, nor Sorrow: We shall quit a vale of Tears, for Rivers of Eternal Pleasures; 
Mr. Silvester's Sermon in the Supplement to the Morning Exercise.  an Element of Joys succeeds our bitter Cup; our Rights can never be invaded there, nothing can slain the Comforts of that World; no Blots nor Wounds are there contracted or endured; no Troubles in that Israel; there are no pauses of Astonishment through surprisals of Afflictions; Death smites no Corners there; Providence makes no Storms; there lies that Ark wherein no vile or wicked Cham shall dwell; the Glory of that place it knows no Eclipse, nor Cloud, no dim Discoveries, or flat Notes shall be the Exercise or Entertainment of that State. I might give you more Illustrations upon the great and glorious Names of this Kingdom, but this may serve as a taste of the Glories, the Joys of that blessed place, by which you may discern the excellency théreof.  
But now as to the Society that there we shall enjoy. There we shall have the Company of God and Christ, Saints and Angels, and all our Godly Friends and Relations, and join with them in singing Hallelujahs to the Lord God Almighty, and to the Lamb his Son, that sits upon the Throne for evermore. 
Vid. Mr. Rogers' Practical Discourse of Sickness and Recovery, page 97.  O how vastly different is that Assembly from such a one as this! Here we are with our unbelief, with our Fears, with our strong Corruptions, and with our many Sins; whereas they are all perfect and complete in Holiness. We shall then be no more disturbed with the Abuses of the Wicked, we shall be no more grieved with their Oaths and Curses, nor troubled with their Company, but be in the happy Society of those that will delight us, and such as to Eternity we shall enjoy; and not only shall our Souls enjoy these Felicities, 
Phil. 3.21.  but at the Resurrection our Bodies shall be joined to them, and both shall be happy: Our Bodies shall not be what now they are, foul, unactive Lumps of Clay, 
Mr. Silvester's Sermon in the Supplement to the Morning Exercise.  they are now pierced with Cold, and worn with Labours, appalled with Griefs and Dangers, and gripped with Pains, and macerated with keen and envious Passions, and after all, mouldered to Dust by Death and Rottenness; but there neither Deformity, Pains, nor Death, shall be their fear nor exercise. Thus have I briefly showed you what this Reward is, that that those shall obtain that run, as I have shown you, in this Heavenly Race, and the Happinesses, the Felicities, the Glories that there they shall enjoy. And after all, I must conclude somewhat like the Apostle, That eye hath not seen, nor ear heard, 
1 Cor. 2. ●.  neither hath it entered into the heart of man fully to conceive of the things that God hath prepared in heaven for them that love him.  
Having now done what I promised, as to the Doctrinal part, I proceed to the Application.  
Is it so then, that the greatest Speediness and Celerity in the Ways of God, must be constantly practised by those that would obtain everlasting Life? Then,  
First, From hence we may draw a Use of Reproof for those Persons that are creeping (as it were) to Heaven, instead of running swiftly; that go as if they did not care whether they came there or no, or as if they had an Eternity of Time allowed them for their Journey. What do you mean, Sirs? Your Sun is setting, the Night draws on, the Shadows of the Evening have overtaken you, stir up yourselves, O slothful Souls, you are upon the very Borders of Eternity; your Lives are but as a Vapour, 
James 4.14.  and what will become of your Souls, if your day is gone before your work be done? Are you not ashamed to see so many overtake you? Are you not ashamed to make no further progress, that have so many helps provided for you, and tendered to you? Are you not ashamed that God should see you loitering by the way? Are you not ashamed that every trivial matter should stop you? O for shame cast away all your hindrances, get rid of your Obstructions, and run; you'll be be-lated, O Souls! Don't you see what haste Sinners make to Hell? Shall they strive and run for Damnation, more than you for Salvation? O take this timely Reproof, you lazy, slothful ones. What will become of you, if you shall idle till Christ calls you to an account? How will that word sound in your ears, 
Matth. 25.26.  Thou wicked and slothful servant. The true cause of thy neglect, is thy slothfulness, and not thy Inability; and when that follows, Verse 30. Cast ye the unprofitable servant into utter darkness; throw him into Hell, let him see my Face no more. Then will you wish (though too late) that you had been speedy in your Course, that you had improved your Time and Talents, but then no more Time, nor Talents will be granted; then you are undone to Eternity. Are you Young? Therefore do you loiter? Do you not see Young die as well as Old? Have you not a proof of this now before your Eyes? Are you in Health and Strength? Therefore do you loiter? Don't you see as strong as the strongest of you, and as healthy as the most healthful, suddenly snatched away. O therefore loiter no longer, begin now to be speedy, lest an hereafter be never granted. Behold! 
2 Cor. 6.2.  now is the accepted time! behold, now is the day of salvation. This Life is the time wherein your Calling and Election must be made sure. This Life is the time wherein you must work out your Salvation with fear and trembling. This Life is the time wherein you must be admitted into the Kingdom of Grace, if ever you expect to be admitted into the Kingdom of Glory. This Life is the time wherein you must run with speed and patience, the Race that is set before you, if ever you expect to receive that great and glorious Reward that is prepared for such as are speedy, constant, and sincere in their Course: O, therefore mend your pace, lest you should be be-lated to Heaven.  
Let a second Use, be a Use of Advice, and that to two sorts of Persons. First, To those that having begun and continued for a time, are now drawing back. I advise you that have begun to run in this Heavenly Race, to hold on, and that to the end; 'twill be your own another day; will not these Promises allure you; 
Matth. 10.22.  He that endureth to the end, shall be saved. Can you desire a better Reward for your Pains than Salvation? 'Tis no wonder if at any time we see a poor Sinner draw back from serving the Devil; for he may well grow weary of his work, because of his wages; 
Rom. 6.23.  he'll be dreadfully Rewarded. But indeed it may be admired at, to see any turn their backs upon God, and grow weary of his Service, who will be so well rewarded, greatly above what they do deserve. To see Persons turn their backs upon Salvation, we may admire at their Folly and Madness; what think you of that other Promise? Be thou faithful unto death, 
Rev. 2.10  and I will give you a crown of life, or an unfaidable Crown of Glory, as the Apostle Peter, 
1 Pet. 5.4:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sirs, you that are weary of God's ways, that grow tired of that which will (if you continue therein) end in your eternal Happiness; produce such a Promise as this from the World, Sin or Satan, if you can; no, they have no such Reward; pray then be persuaded to hold on, to persevere. Sirs, you can't imagine the misery you'll bring upon yourselves, by drawing back; you'll incur God's hatred, and you had better have the hatred of the whole World. 
Hebr. 10.38.  Read and consider; resolve therefore whatever comes on't, to hold out to the end, that so you may be happy. But,  
Secondly, Let it be a Use of Advice to the Hypocrites; you have heard how far a Hypocrite may go, and yet be rotten at heart; and you have heard something of the heinousness of Sin; and the punishment that will follow. I do now advise you, if you tender your Souls good, to go no further in such a state and condition, for you'll be damned for your pains: O whatever you do, be upright; let God have your hearts in all your Actions; make us no longer believe that you are what you are not, for 'tis you that will be the losers at last. Read that Scripture often, and I leave you at this time, Matth. 5.20. Christ tells you plainly, That except your righteousness exceed the righteousness of the Scribes and Pharises, ye shall in no wise enter into the kingdom of heaven. Now what was their Righteousness? Why truly, 'twas an outside Righteousness; they were very Hypocrites, as Christ often calls them, Matth. 23.13, 14, 15. and in many more places. And surely, if any thing moves to Sincerity, it will be the thoughts of the Punishment of Hypocrisy. But than  
Thirdly, Let us take up an Use of Lamentation, and that upon the account of those poor Souls, that instead of running in the ways of God that lead to Heaven, they are running headlong to Hell: Poor Souls! done't you tremble to think of your end; methinks my heart bleeds for you! O join with me, Christians, in my sorrow for these poor Souls! Lord, what a Grief must it needs be to any compassionate heart, to think of their sad Condition! O that poor creatures should with such delight work out their own ruin! O that they will be their own butchers, not of their bodies, but (which is worse) of their precious Souls! Who can forbear to weep, to see sinners go cheerfully to Hell! O that Christ and his Grace should be slighted by them that have so much need of both! O that overtures of Reconciliation should be refused by such as are just dropping into Hell, into the midst of Everlasting Burn! Lord pity them! Lord open their eyes! O that they might see their danger, before they feel it; that so they might timely turn back, and escape it, that we may have cause to rejoice in thy Mercy towards them!  
One Use more, and that shall be of Comfort to the godly, to those that run speedily, constantly, and sincerely in the ways of God. Lift up your heads with comfort, for you are happy souls, you are in the way of your duty, and you shall be rewarded; though your Race be toilsome to the flesh, let the Reward that will follow upon your continuing steadfast to the end, be your Cordial and Comfort. Consider; 'Tis but a little while, and all your labour will be over, 
Rev. 14.13.  and you shall have an Eternal Rest. Do you object by way of Complaint, I suffer so much by reason of many and great Afflictions and Troubles, and by reason of God's taking away my Comforts, my Children, my Relations and Friends, that I find myself greatly hindered in my way to Heaven; and I fear that I shall not hold out long; I doubt I shall not persevere to the end.  
I shall endeavour to answer you fully, and so close: You must then believe this as a great truth, That Afflictions must of necessity come upon those that run in this Heavenly Race; nay, 'tis impossible to be freed from them; all that will live godly in Christ Jesus must suffer Persecution; for whom God loves, 
2 Tim. 3.12.  he chastens; and scourges every son whom he receives. We are Bastards, and not Sons, if we are free from Affliction. Those Beasts that are appointed for the Slaughter, are let run in Fat Pastures; but those that are not appointed for such an end, are daily wrought, and subject to the yoke: The Stones that were for Solomon's Building, 
1 Kings 7.9.  were squared and hewn before they were laid therein; and so must every Christian be squared and hewn too, by Affliction, that is to be a lively Stone in this Spiritual Building, 
Psal. 118.22.  of which Christ Jesus is the Head Cornerstone. The Lord spareth some for a time, that he may punish them for ever; and he chastens some for a time, that he may spare them for ever: Dives, that was spared on earth, was tormented in Hell; and Lazarus that was afflicted on earth, was received into Heaven. 
Luk. 16.19. ad finem.  He that would reign with Christ in the Kingdom of Glory, must suffer for him in the vale of Tears. He that would obtain Christ, must follow him; and he that does follow him, must do it with his Cross. Christ suffered before he entered into Glory; and so must Christians before they can be glorified. Surely the Servant must not be above his Master. If we suffer, we shall reign: We must not expect to drink of those Rivers of Pleasures, that run through the Celestial Paradise, unless we are willing to drink of the bitter Cup of Affliction: Many are the Troubles of the Righteous; one affliction seldom comes alone, for God is not like the wasp, that having stung once, can sting no more, but there is a plurality of Crosses with God, he can sting again and again. As one sorrowful messenger came to Job after another, even so one affliction visiteth the Christian after another. Those therefore that run in the race of Godliness, must not think this strange, neither must they think to be free from affliction. Thus you see that of necessity afflictions must come upon the people of God, upon those that run in this Heavenly race. You say further, that God takes away your Comforts, your Children, your Relations, your Friends, and this makes you fear you shall not hold on, but rather draw back. In answer to this, consider, Hath God dealt worse with you than with others of his Children that have been as precious in his sight as you, and have done as much for his Glory. Pray compare your case with Job's, read that Chapter seriously at your leisure, you'll there find that God deprived him of all his outward Comforts, and of his Children too; and (blessed be God) he hath not dealt so severely with you, you have yet a great many blessings and comforts, that God is yet pleased to continue to you, 
Job 1.  and particularly as to Children. God has not taken your All, and can't you spare God one Lamb or two out of your Flock without repining. Observe what Job says, when deprived of all his outward Comforts, The Lord gave, 
Job 1.21.  and the Lord hath taken away, blessed be the name of the Lord: He acknowledges him to be both good and just in all his ways, and blesseth him for all, whether giving or taking. O do you learn Job's spirit.  
But by this time you may readily ask, what reasons can be given for God's thus suffering his Children to be afflicted? I answer, there are many reasons that may be given for this; I shall give you a few of them.  
1. God suffers his Children to be afflicted, that he might wean them from the love of this world; which we are naturally prone to dote upon, but especially in a prosperous state; then we are apt and ready to be forgetful of God, and of ourselves too, than the weeds are ready to overgrow the corn, and the flesh ready to domineer over the spirit; but by affliction we are brought to hate that which before we loved, and to embrace that which before we loathed. In time of prosperity we are apt to pride ourselves in our worldly enjoyments, in our Goods and Possessions, and to have high and lofty thoughts of ourselves, as Nabuchadnezzar, Dan. 4.30. Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? But when the Lord takes him to task, making of him to live with the beasts of the field, and to eat grass like oxen, than he was brought to acknowledge one above him, 
Dan. 4.37.  to acknowledge that he was able to abase all those that walk in pride. By dealing thus with us, he brings us experimentally to know, that the world and the things thereof are vanity, and that they are at his disposal to give and take away at his pleasure. Thus therefore does God suffer his Children to be afflicted, that he might withdraw their affections from the fading vanities of the world.  
2ly, To draw us to amendment of life; 
Psal. 119.67.  Before I was afflicted (says the Psalmist) I went astray, but now have I kept thy Word. Affliction was the cause of his reformation; when we sin, and go on therein, then God out of love strikes us with the rod of affliction, to cause us to remember our sins, and to repent of them. The affliction of the Body many times proves wholesome Physic for the soul; though it wounds the outward man, it many times renews the inward man. God can't endure to see the blemish of sin upon the faces of his Children, but he presently washeth it off with the water of affliction.  
3ly, God suffereth his Children to be afflicted, that they might the more earnestly call upon him, and the more speedily seek unto him. 'Tis hard to keep silence when in grievous pain. Affliction makes us run to God for help and releasement; 
Jon. 2.  thus did Jonah when in the Whale. Our requests are then commonly more earnest and fervent; how earnest are they in their distress! 
Jon. 1.14.  We beseech thee, Lord, we beseech thee. Thus therefore does God many times oppress us, that we might cry unto him; crying unto him, he might hear us; and hearing us, might deliver us; and delivering us, he might be glorified of us.  
4. For the exercise of their Graces, as Faith, Hope, Love, Obedience, Patience, and Humility.  
1. Faith is exercised in Affliction, by considering the causes of God's Permission, and believing most assuredly his Promises concerning our Deliverance: We look by an Eye of Faith beyond all outward Helps and Means, to that unseen Hand of Power that is able and willing to deliver us; and we believe and know it shall be so, because of his Word.  
2. Hope; By assuring ourselves of the Rewards promised to those that suffer patiently; hope keeps our hearts from breaking, and it being a well-grounded hope, 'tis (when exercised) in the greatest afflictions comfortable.  
3. Love is exercised in affliction, by considering the love of Christ in suffering for us, and thereby we are engaged to suffer for him again.  
4. Obedience; by conforming our wills to the will of God. Must I suffer? well, says the soul, I am contented, seeing it is my Father's pleasure; I freely submit, because my Lord has taught me so to do; and in obedience to God's will, the soul will submissively say, Not my will, but thine be done; though it be never so contrary to nature, though never so hard to bear. In the greatest afflictions the Child of God will submissively say, Lord, this is nothing to what thou didst undergo for me.  
5. Patience is exercised in affliction, by suffering quietly, willingly, and cheerfully. Thus was the Lord pleased to exercise Job's Patience; and although God had permitted Satan to tempt him, 
Job 1.  his enemies to undo him, his Children by sudden death to be taken from him, his body to be afflicted with boils and sores, having no part free from pain and grief; his Wife to be an occasion of offence unto him, which in these distresses should have been a comfort; yet notwithstanding all this, Job sinned not against his Maker. Thus was the Patience of the Apostles, and Martyrs, tried and exercised, namely, by and in Affliction, who were so far from being impatient, and from murmuring, that they quietly and cheerfully laid down their Lives for the Gospel.  
6. Humility, by abasing ourselves in the sight of God, acknowledging that these Sufferings, these Afflictions, are nothing in comparison of Hell, which for our Sins we have deserved; though our Affliction may be many times more than we are able to bear, yet it is not so much as we do deserve.  
Lastly, The Lord suffereth his People to be afflicted, that the greatness of his Power, and the infiniteness of his Mercy might be shown in the delivery of us. You read, that when the Disciples asked our Saviour the reason why the Man was born blind: He tells them, Not for his own sins, nor for the sins of his parents, but that the works of God should be made manifest in him, John 9.2, 3. from which we may truly gather thus much, That the Man was born blind, that Christ might have occasion to show the greatness of his Power in restoring his sight. So 'tis said of Lazarus, 
Joh. 11.4.  that he died to this end, that God might be glorified in raising him from the dead. Thus have I shown you for what reasons God suffereth his People to be afflicted. Now from all that hath been said, we may see, that Afflictions are rather helps, than hindrances to us in this Heavenly Race; therefore be not discouraged because of Afflictions, for the Lord in his due time will deliver you out of them all; rather pray that God would sanctify your Afflictions, than remove them; and endeavour to arm yourselves with the whole armour of God, 
Ephes. 6.13.  that so you may not by reason of Satan's Temptations, and the prevalency of your own Corruptions, fall under them. And seeing Afflictions are so convenient for us, let us learn to bless God for them; for had it not been for these, we might have been yet (for aught we know) in love with the World and Sin, which at last would have brought us to Hell. Thus (by Divine Assistance) have I spoken what I designed on this Subject. O that God would now be pleased to make it effectual for you Souls good, for the stirring of you up to be more speedy, constant, and sincere in running your Race. O that at the Day of Judgement, I might meet you all that are here this day, at the Right Hand of Jesus Christ, which will be an assurance to us of our entering into Glory; for 'tis to these he will say, 
Matth. 25.34.  Come ye blessed of my Father, inherit the kingdom prepared for you, from the foundation of the world. Now, the little time that remains, let us resolve to improve, by being more speedy, constant, and sincere in running our Race. O let us be steadfast, unmovable, 
1 Cor. 15.58.  always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord.  
FINIS.