THE RACE CELESTIAL, OR a direct path to heaven. By HENRY GREENWOOD master of Arts, and Preacher of the word of God.  1. COR. 9.24. So run, that ye may obtain. 
Printed at London by N. O. for Henry Pell, dwelling in holborn near to the Cross Keys. 1609.   

 royal blazon or coat of arms 
HONI SOIT QVI MAL Y PENSE    

TO THE MOST high and mighty, most gracious and religious Prince, james, by the grace of God, of great Britain, France and Ireland king, defender of the faith Apostolical, etc. All blessed hap in this life, and eternal bliss in life to come.  
THE picture of Purity, and pattern of Piety (most gracious and dread sovereign Lord) holy Bernard by name, deciphereth out at large, the gross enormity of that ugly vice Ingratitude, saying: that it is Inimica animae, exinanitio meritorum, dispersio virtutum etc. An enemy to the Christians soul, an exile of merits, a ruin of virtues, and a consuming fire, that scorcheth up the fountain of all godliness. Lest therefore I should condemn myself of this sensual sin, and challenged be of gross ingratitude: I have presumed (craving pardon for my arrogant audacity herein) in token of my loyal duty, to your sacred majesty, to transport these lines laconical, and letters impolite, to the happy haven of your Princely heart, wishing to your royal grace, the silver of all earthly prosperity, & the gold of all celestial felicity. If your highness respect the matter, it is celestial, if your supremacy the manner, it is too too terrestial: Yet pardon (most religious Prince) this my bold attempt, partly weighing the compulsion of entire affection, and partly considering the necessity of your simplest subjects erudition. Thus ceasing further troubling your majesties sacred ears, prosterning myself upon the knees of submission, at your highness footstool, for pardon for my presumption herein; I beg without intermission before the throne of grace, that it would please the almighty to bless, protect and defend your royal majesty, your blessed bedfellow, and all your royal issue, in this life present, and in the life to come, crown you all with the Crown of immortal glory: and that for jesus Christ's sake our only Lord, and everliving Saviour, Amen.  
From Sampford Magna in Essex, this 16. of October. 1608. Your majesties most humble servant, and most loyal subject. H. Greenewood.   

The Race Celestial, or a direct path to heaven.  1. COR. 9.24. So run, that ye may obtain. 
BOetius in his book De consolation philosophia, saith: 
Boetius.  Quod unicuique viro bono inserta est quaedam cupiditas boni: i. That in every good man there is inserted a fervent desire of that which is good. Now the true and chiefest good thing that may possibly be desired of mortal man (in which only the soul of man is fully satisfied) is the Lord God: according to that of S. Augustine: 
August. in libro confess.  Fecisti nos Domine, ad te, & inquietum est cor nostrum, donec quiescat in te: i. Thou hast created us (O Lord) for thine own self, and our hearts are disquieted, until they find a firm rest in thyself. And (as well saith S. Bernard. 
Bernard. ) Illud est verum, & summum gaudium, quod non de creatura, sed de Creatore concipitur: i. that is, the true and chiefest joy, which is conceived not of the creature but the Creator.  
Now the Lord (that is Omnium summum bonorum, Of all good things the chiefest) can by no means be obtained but by a true and lively faith in jesus Christ his well-beloved son, proving itself by good fruits of amendment, by whom we are reconciled again to the Lord, and brought into the favour of the most High, of which by our sins we have justly been deprived: as well saith Leo: Non dormientibus pervenit regnum caelorum, 
Leo.  nec otio nec desidia torpentibus praemium aeternitatis promittitur: sed vigilantibus & benè viventibus: i. The kingdom of heaven falleth not to the sluggards share, neither is eternal bliss promised to idle and evil persons: but only to those that live by faith, and are vigilant in the works of godliness.  
The holy Apostle therefore, having in the former chapters of this his first Epistle to the Corinthians, earnestly and industriously taught them the true path that leadeth to life: having also perceived that they had embraced his doctrine willingly, and run in the same in some measure cheerfully: he doth here in this golden simile (that they might have their portion in the Lord) exhort them to perseverance, holding out to the end of their lives, knowing that of our Saviour in the Gospel to be true, 
Math. 10.22.  He that endureth to the end, the same and none but the same shall be saved.  
In which words the Apostle borroweth a similitude, A certamine cursorio: from a terrestrial race for a temporary price: for as in that race many run, but one receiveth the prize, namely, he that all the rest outstrippeth, and cometh first at the end: even so in the race of Christianity no man shall be crowned, but he that holdeth out to the end of his life: yet notwithstanding there is this difference in this similitude, that in the race terrestrial, he is only guerdened with reward that toucheth first the but, and in this race celestial, not only one but all may be crowned with everlasting bliss.  
In which excellent Simile the Apostle compareth Cursui vitam: stadio pretatem: praemio salutem, i. our life to a race or running: piety and godliness to a race wherein we must run: and everlasting bliss to a promised reward.  

Text.  So run that ye may obtain. That is, so live in this life under the Gospel of Christ jesus, that ye may obtain everlasting life in the life to come. In which heavenly exhortation of Paul, we may generally observe these three things.  
First, Quid sit currere: what is meant by this word Run.  
Secondly, Qualiter quid currendum, how must we run to obtain. So Run.  
Thirdly, Praemium promissum: the reward promised to all those that run lawfully.  
First, Run, By this race or running, is understood this present life of man.  
The life of man is compared to many things: Some of the Philosophers have compared it to a bubble: some to a sleep: some to a dream: some to one thing, some to another.  
job compareth it to a wind: 
job. 7.7. Psal. 109.23. jam. 4.24. 1. Pet. 1.24 Esay 40.6  the Prophet David compareth it to a shadow: james to a vapour: Peter to a flower: Esay to grass: and the Apostle Paul in respect of the celerity and swiftness thereof, compareth it here to a Race or running. Quid aliud (saith S. Augustine) est vita nostra, 
Augustine  nisi quidam cursus ad mortem: vita dum crescit, decrescit, vita mortalis, & mors vitalis, i. what is our life, but a certain running to death: our life while it increaseth, decreaseth: our life is dying, our death is living.  
The traveler, the longer he goeth on his journey, the nigher he is his journeys end: the children of Israel, the longer they wandered from Egypt, the nigher they were the promised land: so every mortal man, the longer he liveth, the nigher he is his journeys end, death: for Time and Tide stay for no man: young hairs do soon turn grey, and active youth is soon metamorphosed into crooked age: 
Poet.  Cito pede labitur aetas: i. the days of man do swiftly pass away: 
ovid.  Tempora labuntur, tacitisque senescimus annis, & fugiunt fraeno non remorante dies: i. Time swiftly passeth, and old age soon cometh on, no bridle so strong, as can keep in our galloping days.  
He that runneth in a race, never stayeth till he cometh at the end thereof: so every mortal wight (volens nolens, willing nilling) never stayeth till death the end of his race stayeth him. The picture of patience (job by name) considering the swift passage of the days of man, compareth them to the swift race of a post: saying, 
job 9.25.  Dies mei velociores sunt cursore: i. My days are swifter than a post: yea swifter are they then a weavers shuttle, 
job 7.6.  
job 9.26.  they are as the motion of the swiftest ship in the sea, and as the Eagle that flieth fast to her pray. 
Psal. 90.9.  Our years are spent (saith the Psalmist) as a tale that is told: 
Ps. 90.10.  yea our life is quickly cut off, and we are soon gone: Therefore fitly is our life compared here of S. Paul (in regard of the velocity thereof) to a race or running.  
From hence every Christian is to learn this lesson, that (seeing our life is nothing else but a running to death) he redeem the time, make much of it, whiles he hath it: for the hour spent cannot be recovered, time passed cannot be recalled.  
Ecce nunc tempus acceptum: 
2. Cor. 6.2  (saith the Apostle, i. Behold now the accepted time, behold now the day of salvation. This life is the time, wherein our election must be made sure, and sealed up unto our spirits by the unfallible testimony of the good spirit of God: This life is the time, wherein every man in his calling must work out his salvation with fear and trembling: This life is the time, wherein we must be admitted into the kingdom of grace, if ever we will look to be admitted into the kingdom of glory: In this life must we be matriculated into the mystical body of the Church, if ever we will look to fit at the bridegrooms table in heaven: In this life must we have heaven in inchoation, if after this life we will have it in perfection.  
The husbandman will in no wise slack his opportunity, and omit his time in tilling & sowing his ground, that in summer he may have the better crop: The tradesman will not miss his fairs and markets, that he may increase his stock the more in those his painful affairs: 
jer. 8.7.  The Stork in the air, the Turtle, the Crane and the Swallow, observe their times, as saith the Prophet: 
Prou. 6.8.  the little silly creature (the Ant by name) gathereth in summer, whereby she may live in winter: Even so should every Christian take his time, and treasure up (with the painful be) the honey of good works in the hive of his heart in this life, that he may with the faithful servant, be welcomed into his master's joy, in the life to come. But alas, alas, men are so assotted with blindness & ignorance, that they may be sent to the very senseless creatures for wisdom in this point. Ask the beasts, and they shall teach thee: and the fowls of heaven, and they shall tell thee: (saith the just man job) or speak to the earth, and it shall show thee, 
job. 12.7.8  or the fishes of the sea, and they shall declare unto thee. Esay's ox knoweth his masters stall, and his Ass his masters crib: 
Esay 1.3.  but miserable man hath not known his maker.  
O let us not be worse than horse, Ass and Mule that have no understanding, but let us (in the fear of God) know our times and seasons, let us seek the Lord while he may be found, 
Esay 55.6.  and call upon him while he is near. Let us in no wise post off our amendment from day to day: Let us live no longer in careless security like sensual, brutish and hellish Epicures that neither believe nor yet respect the judgement to come: that sing that cursed Epitaphe of Sardanapalus: Ede, 
Poet.  bibe, lude, charum praesentibus exple delitijs animumi: post mortem nulla volupta●, i. Eat, drink, play, and be merry: live in all kind of pleasure: for after death there is no pleasure: that say with the old man in the Poet: Because my days are short, which I have here to live: to women, wine, and pleasant sport, I mean myself to give.  
Let us not be like those foolish virgins that knocked at the gates of heaven too late, when the doors were shut against them: for after this life there shall be no place for pardon, nor time for repentance: therefore in time look to the welfare of thy dear soul, that thy soul may far well, not for a time but for ever.  

Psal. 42.7.  One depth (saith the Psalmist) calleth for another: The depth of our misery crieth for the depth of God's mercy: let us therefore be as swift in running in the race of Christianity, as our lives are swift to leave us: let us be as swift to kill sin in us, as sin is to kill us: O (beloved) let us be as swift to pull out the sting of the Scorpion (which is sin) as he is with his sting swift and ready to stab us at the heart, and wound our souls incurably: that when death, the end of our race shall come (which is most certain, and yet his time most uncertain) it may be unto us, as it is to all the saints of God, janua vitae, finis miseriarum, initium refrigerij, scala ascensionis in coelum. i. The gate to life, the end of miseries, the beginning of everlasting refreshing, and the ladder of ascension to the highest and happiest heavens.  

Text.  So run that ye may obtain.  
Secondly, Qualiter currendum, i. How must we run to obtain. So run.  
If we will run to obtain, we must run these three ways:  
First, Directè, recta via: the right way.  
Secondly, Celeritèr s●u festinanter: Swiftly or speedily.  
Thirdly, Perseverantèr: Perseverantly, holding out to the end.  
First therefore that we may obtain, we must run directly, the right way that leadeth to life.  
Those that run in a race will not make the furthest way about the nighest way home (as we say) but they will take the shortest cut that may be, and run the directest way that can be, that they may the rather obtain: So should we run in the right way that leadeth to life, if we will obtain life everlasting. 
Lactant.  Lactantius speaking of man's creation, saith that Homo incedit erectus in coelum, i. Man goeth right up, lifting his eyes towards heaven, 
ovid.  Os homini sublime dedit, coel●mque●ueri ●ussit: i. God gave man a lofty face, a face to behold the heavens: whereas other creatures fasten their eyes upon the centre of the world, from whence they came, hanging down their heads to the earth like bulrushes. As man therefore was created pure and upright in soul, and straight and right in body, carrying his head toward heaven: so must he run (if ever he will obtain heaven) in the straight way, and right path that leadeth to heaven.  
Many there are that seek the Lord and find him not, because they seek amiss: so many there are that run (yea all men living are runners) yet are they far from obtaining, because they run amiss.  
There are four sorts of ground, yet but one fructiferous: there are four ways in the world, yet but one (and that a narrow one) that leadeth to life. Generally there are but these two: the way of Godliness, and the way of iniquity: whereof the one in the Gospel of Matthew, is called the broad way, and the other, the strait and narrow gate: yet S. john (considering the multiplicity of this dangerous Labyrinth) doth cut out this broad way into three main heads: into Luxury, Covetousness and Pride: saying: 
1. joh. 2.16.  Whatsoever is in the world, is either the concupiscence of the flesh, the concupiscence of the eye, or the pride of life: 
Poet.  Haec tria pro trino numine mundus habet: i. This is the Trinity which the world doth worship. These ways are wide and large, and whole multitudes walk in the same: Magna plenitudo hominum, sed magna solitudo bonorum, i. There is a great plenty of men, but there is as great a scarcity of good men.  
These ways seem pleasant to be walked in, yet Novissima illaerum mors est: The end of these ways is death: for the devil like a subtle fisher showeth the bait, but hideth the hook: showeth the unprofitable profit, & the unpleasant pleasure of sin, but hideth the hook from men's eyes, which is death: according to that of S. Paul, Stipendium peccati mors est: the wages of sin is death here, hell & damnation hereafter. Sin seemeth at the first to fawn upon a man, 
Gen. 4.  but yet in the end, it will (with cain's dog) pluck out the very throats of our souls.  
In these main roads (the more is the pity) doth the greatest part of mankind run headlong to perdition, without any check of conscience, remorse for their sins, or any reclamation in the world. Sin never more than in these our days of the Gospel abounded: the Devil hath more followers than Christ: the whole multitude cried, 
Math. 27.19.  Crucify him, Crucify him: But there was but one (and that a silly woman) that laboured to set him free.  
The saying of Paul to the Romans is verified in these our days of sin: There is none righteous, no not one: There is none that understandeth: there is none that seeketh God: all have gone out of the way, 
Rom. 3.10.11.12.  all are altogether unprofitable: there is none that doth good, no not one. Pride, whoredom, adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, 
Gal. 5.19.20.21.  debate, emulation, wrath, contention, sedition, heresy, covetousness, drunkenness, swearing, forswearing, blasphemy, profaneness, contempt of the word, despising of God's messengers, and the like abominations are reigning in every angle of this our Island: yea our land is become a sink of sin, a pit of pollution, and a place of abomination: defiled with iniquity, A vertice capitis, usque ad plantam pedes, 1. From top to toe, having no sound part throughout it: yea our whole land is out of course: 
Lam. 3.22  and it is the great mercy of God that we are not consumed.  
Yea these last days of the world are like to the days of Israel's provocation of the Lord in the wilderness: wherein we prefer the slavery of Egypt above the sweet Manna of heavenly bliss.  
Yea that saying of the Prophet is verified of the most part of mankind: That the children gather sticks, the fathers made the fire, 
jer. 7.8.  and the women bake cakes for the queen of heaven: That is, they offered sacrifice to the Sun and Moon and planets, which they called the Queen of heaven. So the Beast of Rome with his Antichristian crew, doth sacrifice to Mary, making her an Idol, and calling her (as in their Salue regina: and Regina coel● laetare: doth appear) the Queen of heaven. They make ignorance the mother of their devotion: Sir john Lack-latine and Sir Anthony Ignorance are their chiefest clerks, and best massmongers.  
Yea, the world is grown to this height of reprobation, that that which is written in job is verified of many: They say to God, Depart from us, for we desire not the knowledge of thy ways: 
job. 21.14.15.  who is the Almighty, that we should serve him? Full little thinking that the Lord shall answer them with the like, 
Mat. 7.23.  Discedite, Depart from me, ye workers of iniquity.  
Thus we see, how the worldlings run in the race of iniquity, the broad way to the lake unquenchable: some in the race of Atheism, some in Papism, some in Mahumetism, some in Paganism, but few there are that run in the race Christianisme. But thou that wouldst be saved, thou that wouldst so run, that thou mayst obtain, run not in any of these ways, but fly from sin as from a stinging serpent, and a a biting Cockatrice: 
Gal. 5.21.  For they that do such things, shall not inherit the kingdom of God.  
The right way therefore wherein we must run, 
Hâc viâ itur ad ●●peros.  is the way of godliness, the way of Christianity, the way of the word of God, framing all our thoughts, words and operations, according to the precise and strict rule of the same: for Factores legis iustificabuntur: i. the doers of the law shall be justified, saved, and glorified.  
This way of godliness is a blessed way to walk in: 
Psal. 19 Math. 11.30.  It is sweeter than honey or the honey comb: jugum Christi suave est, & onus suum leave. i. The yoke of Christ is easy, and his burden light. Mandata eius gravia non sunt: i. 
1. joh. 5. ●  His Commandments are not grievous: and his commandments are exceeding large: 
Psal. 119.  her ways are ways of pleasure and all her paths prosperity: It is a lantern to our feet and a light unto our paths: 
Pro. 3.17. Psal. 119.105.  It is a pillar of fire to carry us through the wilderness of this world to the Celestial Chanaan: it is the power of God to salvation to every believer, 
Rom. 1.16 jam. 1.21.  both jew and Grecian: it is able to save our souls: it is able to make us wise to salvation: it is profitable to teach, 
2. Tim. 3.15.16.17.  to improve, to correct, to instruct in righteousness, and to make us perfect in all good works: It is comfortable in all cases and parts of our life, both in prosperity and adversity, both in life and death: If we fight, it is a sword: if we hunger it is meat: if we thirst, it is drink: if we be naked it is a garment: if we be in darkness it is a light: yea (in a word) the word of God is the high way to heaven Enter therefore in at the straight gate of amendment: 
Mat. 7.13  and run in the same from faith to faith, from grace to grace, from virtue to virtue, from strength to strength, till thou be'st a perfect man in Christ jesus.  
Cast away the works of darkness, 
Rom. 13.12.13.14.  and put on the armour of light: walk honestly, as in the day: not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying, but put on the Lord jesus Christ, and take no thought for the flesh, to fulfil the lusts of it. Be wise as the serpent, be innocent as the dove: 
Math. 10.16.  Amongst divers points of wisdom to be found in the serpent, this is one: namely, She casteth her coat, and so renovareth her age, as Aristotle saith: 
Arist. de not Animal. lib. 8, cap. 17.  These three beasts Tum vere, tum Autumno, both in the spring as also in Autumn, do cast their skins: viz. the beast like a Lizzard, called in Latin Stellio: 
Stellio.  Quia habet maculas quasi stellas collo infixas: because he hath spots in his neck like stars: Lacertus: the Lizard: and the Serpent. 
Lacertus. Serpens.  And to do this, they go through some or other narrow cranny to loosen their skins, and cast them within four and twenty hours. So shouldst thou put off the old man with all his works: 
Col. 3.9.  and to do this, thou must go Per strictam rimam poenitentiae: i. Through the narrow cranny, and strait gate of amendment. 
Psal. 1.2.  Meditate therefore (with the just man) in the law of God day and night. Let the candle of faith burn clear in the lamp of thy heart, and nourish it with the oil of love and good works: Walk not in the counsel of the wicked: Stand not in the way of sinners: 
Psal. 1.1.  sit not in the seat of the scornful: but run in the race of Line well, that living well thou mayst die well, and after death eternally speed well, obtaining that blessedness, 
Apoc. 14.13.  Blessed are they that die in the Lord.  

Text.  So run, that ye may obtain.  
And that we may run in the race of godliness, one Caveat is exceeding necessary: namely, that we avoid wicked company, which will draw away our hearts from this race Celestial. 
Eccles. 13  Qui tangit picem, coinquinabitur ab ca: i. He that toucheth pitch, shall be defiled therewith. Cum sancto sanctus eris, & cum perverso perverteris: i. with the holy thou shalt be holy, and with the froward thou shalt learn frowardness: for birds of a feather will fly together.  
It was not lawful for a jew to converse with a Samaritan: if an Hebrew did eat with an Egyptian, it was counted abomination: so must we count it abomination, and hold it a point of reprobation, to frequent the company of damned hellhounds, and hellish miscreants. Let us therefore flee all occasion and every apparition of evil: Let us delight in the company of those that fear the Lord, and excel in virtue. Well therefore saith Seneca: 
Seneca.  Cum illis versare, qui te meliorem sunt facturi, vel quos meliores efficere possis: i. keep company with those that may make thee better, or whom thou mayst make better.  
I command you therefore brethren (as saith S. Paul) in the name of our Lord jesus Christ, 
2. Thes. 3.6.  that ye withdraw yourselves from every brother that walketh inordinately, & not after the instruction which ye received of me.  
And (to conclude this point) I give every Christian this good counsel, with good king Solomon: My son, if sinners do entice thee, consent thou not: 
Pro. 1.10.11.12 etc.  If they say, Come with us, we will lay wait for blood, we will swallow up the innocent whole, like a grave, we shall find all precious riches, and fill our houses with spoil: Cast in thy lot among us, we will have all one purse: My son walk not thou in the way with them, refrain thy foot from their path, for their feet run to evil, and make haste to shed blood. O that these my words were written, o that they were written in a book, 
job. 19. 2●.24.  o that they were written with an iron pen, in lead or in stone for ever: O that they were engraven in the brass table of every young man's heart, that so bad company may not be his destruction.  

Text.  So run, that ye may obtain.  
Secondly, if we will run to obtain, we must run, Celeritèr, seu festinantèr, Swiftly and speedily.  
Vita breuts, via longa (saith S. Bernard) sivis ad metam pervenire, 
Bernard.  incipe celeritèr currere: i. The life of man is very short, the way to heaven is very long, if therefore thou wilt obtain, thou must run exceeding swiftly. We see that those that run in an earthly race (and that but for a mean reward) how swiftly do they strain themselves to run? according to that of the Poet, Qui cupit optatam cursu contingere metam, multa tulit, 
Poet.  fecitque miser, sudavit & alsit, i. He that desireth first to touch the mark, taketh much pains, sweateth abundantly, and runneth exceeding swiftly. Even so should we (that we may obtain an everlasting reward in heaven) run in the path of God's commandments, being shod with the shoes of the Gospel of peace, like Roes exceeding swiftly.  
The senseless creatures are a looking glass to all Christians in this respect.  

Psal. 19  The Sun (as saith the Psalmist) like a Giant rejoiceth to run his race: that is, valiantly and swiftly: swift is his motion and speedy is his race, for in the space of 24 hours he compasseth the earth round about, that nothing is hidden from him, and passeth from the one end of heaven to the other, that nothing is wanting in him: So the Lord our God hath set every man his task upon earth, which is to work out his salvation with fear and trembling. A great work, a short time, a long way from Egypt to Canaan, from the gates of hell to the door of heaven: therefore like Giants, we had need to run swiftly, lest we come too late, and be shut out of heaven, like the five foolish aforesaid virgins.  
As the Sun in the heavens is a looking glass unto us in this regard: so is also the Son of God Christ jesus above the heavens, to be imitated of us all in this point. Omnis Christi actio nostra debet esse instructio: 
Greg.  i. Every action of Christ, aught to be a matter of imitation to us Christians.  
As he was Immensus maiestate, incomparabilis fortitudine, so was he incomprehensibilis celeritate i. As he was great in Majesty, incomparable in fortitude, so was he also incomprehensible in celerity and swiftness. 
Ioh 9  He wrought the works of him that sent him whiles it was day, without any delay in the world.  
This bridegroom Christ jesus (even as the Sun) went forth out of the Chamber of the highest heavens, from the bosom of the Father, and from the invisibility of the Divinity: and descended down to the earth, and became man, and was like unto man in all things, sin only excepted: and valiantly in the wilderness pitched a field against Satan, that old serpent and roaring Lion, and overthrew him in the desert, breaking his wily head, and overcoming his chiefest power: fulfilled the law in every point and tittle: satisfied God's justice for us: appeased his wrath against us: purchased celestial mansions to us: by offering himself in sacrifice to the Lord of hosts upon the cross at Golgotha for the sins of the whole world, by his death and passion, by vanquishing hell, by conquering death, by his glorious resurrection and ascension, and by sending of the holy Ghost. 
joh. 16.28.  He went from the father, and came into the world: And in short time (yea in the space of 33. years) wrought the redemption of all believers: 
joh. 16.28.  And left this world and went again to his father,  
The spouse of Christ considering her husband's great velocity, celerity and swiftness, saith: Behold he cometh leaping by the mountains, and skipping by the hills: 
Cant. 2.8.9.  my well-beloved is like a Roe or a young Hart, etc. Venit, vidit, vicit, He came from heaven, he saw the earth, and overcame the dragon.  
Thus after Christ's example, should we that profess ourselves Christians, run swiftly in the race of godliness, holiness, purity, and obedience to the commandments of our heavenly father: thus should we run, Investigijs jesu, In the footsteps of Christ jesus, who is Via, 
joh. 14.6.  veritas & vita, i. The way, the truth, and the life: and the true way to life everlasting. To the performance of which duty the Lord grant to us his grace (for of ourselves we are not able to set one foot forward to heaven) that so we may be able (to his glory and our souls everlasting good) to do his will in earth as willingly, swiftly and as speedily, as the Angels do it in heaven.  
Now (dear brethren) that we may run thus swiftly in the race of godliness, and in the course of Christianity, two things are necessary.  
First, Vt simus intus vacus, That we be empty within.  
Secondly, Vt simus extra exonerati, i. That we be unladen without.  
First, we must be empty within.  
Now what is that, which cloggeth us so sore within, and hindereth us from running in this godly race? Surely that is sin.  

Luk. 10.  So weighty a thing is sin, As it sunk down Satan from heaven.  
So weighty a thing is sin, as it caused the earth to open her mouth, and swallow up cursed Core, 
Num. 16.32.  devilish Dathan, and that abject Abiram, with all their treacherous crew. The Prophet in respect of the weight thereof compareth it to Led, and that worthily: for as lead in the clock causeth by the weight thereof, the clogs, wheels, and gimmors successively to move one after the other: even so the weight of sin doth draw the clogs of our carnal concupiscence, the wheels of our lewd desires, and the gimmors of our untamed affections, from one sin to another: according to that of S. Gregory, Peccatum quod per poenitentiam non deletur, 
Greg.  mox suo pondere ad aliud trahit: i. If sin by repentance presently be not done away, by the weight thereof, it will draw a man to more sin: ●● we find it exemplified in the Prophet David▪ who fell from idleness to concupiscence, from concupiscence to adultery, from adultery to murder.  
Of the weight of sin the Prophet David speaketh: Mine iniquities are gone over mine head, 
Psal. 38.4.  and as a weighty burden, they are too heavy for me.  
The Prophet Esay calleth the bands of wickedness heavy burdens, 
Esay 58.6  intolerable to be borne. The sins of the world being laid upon the shoulders of jesus upon the cross, were so weighty and heavy, as they forced him (having the weight of God's wrath for them also upon him) to cry out on this manner to his God: Eli, Eli, Lamasabac●thani? My God, 
Math. 27·46. Math. 11.  my God, why hast thou forsaken me? If the yoke of Christ be easy and his burden light: then of necessity on the contrary, must the yoke of Satan (which is sin) be uneasy, heavy and intolerable to be borne.  
By which it may appear, that sin is an intolerable burden, and a great impediment to this Christ●●● race. 
Heb. 12.1.   
Let us therefore (as the chosen vessel doth exhort us) cast away every thing that presseth us down, and the sin that hangeth so fast on: Let us run with patience the race that is set before us. Where it is evident, that we cannot run with patience the race that is set before us, unless we do cast away our sins from us, which do hang so fast on us.  
Moses was not permitted to come nigh the Lord, before he did discalciate himself: Put off thy shoes, for the place where thou standest is holy ground: So must we put off the dirty shoes of iniquity, and abandon sin from the castle of our hearts, before we can be able to stand in the pathway to joys, which is an holy ground: therefore much less are we able to run in the same, and most unapt to run swiftly.  
Let us therefore (in the name of God) purge our souls and bodies from sin, with the hyssop of God's grace: Let us separate them from us, and ourselves from them, as far as the East is from the West, and North the South: Let us loath, detest, and abhor them, because the Lord doth loath, detest, and abhor us for them: as we have given our members as weapons of unrighteousness to the service of Satan in ungodliness of this life, even so let us give them as weapons of righteousness to the service of the Lord in godliness of life: as we have run in the race of the first Adam by commission of sin, so let us run in the race of the second Adam jesus Christ the righteous, by performance of righteousness: let us cease from sin, and do that which is good, let us seek peace and ensue it: Let us Plangere plangenda, bewail our sins that ought to be lamented: Gravia peccata gravia desiderant lamenta (saith Isodore) great sins require great lamentation: sweet meat must have sour sauce: rejoicing in sin must have mourning for sin: let us therefore be Tam proni ad lamenta, sicut fuimus ad peccata: As prone to lamentation, as we have been to transgression: as ready to lament them, as we have been to commit them: let us sweep every corner of our hearts clean with the brooms of penance, and let us water them with the salt tears of earnest contrition: so that we may be sit receptories for the Lord to dwell in: and (being anointed with the oil of grace) we may run swiftly in the race that is set before us, and obtain the reward prepared for us.  

Text.  So run, that ye may obtain.  
Secondly, if we will run swiftly in the path way to heaven, we must be Extrà exonerati: i. unladen without.  
Those that run in a race will lay aside their cloaks, doublets, and such like outward vestments, that they may run the more speedily, and obtain the more assuredly.  
And so in like manner, we must be unburdened of all outward matters whatsoever, especially of the excessive care and affection that naturally we bear to this wicked world, or else hell and damnation willbe our best reward. We must forsake all, if we will be followers of Christ: as Peter said to his master: 
Math. 19  Ecce nos reliquimus amnia, & secuti sumus te, i. Behold we have forsaken all and followed thee: Well and wisely said Peter, (as saith S. Bernard) we have forsaken all and followed thee: for he could not follow Christ laden, as we have an example in the same Chapter of the young man, 
Math. 19·  that at the Vende omnia, & da pauperibus, i. sell all and give to the poor, chose rather to leave Christ, than forsake his riches for Christ.  
Yea it is a thing impossible for such covetous churls to run swiftly in the way to life: 
Math. 19.24.  It is easier for a Camel to go through the eye of a needle, than for a rich covetous carl to enter into the kingdom of heaven: 
Poet.  Nemo potest dominis recte servire du obus, i. No man can serve two masters: no man can serve God and Mammon: God and riches. He that hath his treasure in earth, cannot have his conversation in heaven: For where the treasure is there will the heart be also. 
Math. 6.21   
If therefore riches increase, let us not set our hearts upon them: Let us use this world as though we used it not: let us hold all as dung for the gaining of jesus. As Christ said in the Gospel of john: 
joh. 18.  That his kingdom was not of this world: So should we say, that our delight is not in this world, but our hearts are altogether in the world to come. Let us take no care what we shall eat, 
Mat. 6.31.  or what we shall drink, or wherewith we shall be arrayed: After all these things the muckwormes of this world, the pagans, infidels and heathen people seek, that have neither knowledge of God, nor fear of God before their eyes: but let us cast our care on the Lord, 
1. Pet. 5.7. Math. 4.  for the Lord only careth for us: Therefore as Peter and Andrew left their nets to follow Christ: 
1. King. 19.20.  and as Elisha left his oxen and his plough to follow Eliah the man of God: So should we leave whatsoever is in the world to follow the Son of God to heaven.  

Crates.  We read of Crates Thebanus, that (because he could not apply himself to the study of philosophy in regard of his riches) he took his money, and cast it into the sea, saying, Ego perdam te, ne tu perdac me, i. I will destroy thee, lest thou destroyest me. So (if we find that our wealth or any other thing in this world is an impediment to our Christian race) let us cast them from us, not (as Crates did) into the sea, 
Eccles. 11.1.  that were a fond and foolish thing: but let us cast our bread upon the waters: that is, bestow them on the poor, as Christ did wish the young man in the Gospel of Matthew.  
Thus therefore should we empty ourselves of sin within, and unburden ourselves of the cares of this wicked world without, if we will run swiftly in the High way to heaven.  

Text.  So run that ye may obtain.  
Thirdly, if we will run to obtain, we must run perseverantèr, perseverantly, and continually, holding out to the end of our race.  
Those that run in a race, though they run never so directly, though never so swiftly, yet if they give out, before they come at the end, they lose their reward. Even so if we persevere not in the race of godliness to the end of our lives, shall we fail of the kingdom of heaven.  
He that diggeth in a golden mine, till he cometh within five or six faddomes of the gold, and then give over: is not all his labour lost, and all his cost in vain?  
A traveler, that having taken upon him a long journey and in the end giveth over within two or three miles of his journeys end: is not all his labour lost, and are not all his pains likewise in vain?  
Even so, Nihil prod est cursus bonae vitae, nisi consummetur bono fine: i. The race of a godly life profiteth nothing, unless it be finished with a godly end.  
If a man had lived in the profession of the glorious Gospel of jesus, for the space of 20.30. or 40. years, and then prove an Apostata, backsliding from the same: he is so far from obtaining salvation, as the end of him is worse than the beginning.  
So that there is no hope of happiness without perseverance: for as the tree falleth so it lieth: whether it falleth towards the South or North: and as a man dieth, so shall he be adjudged: if in the Lord, then shall he have his portion with Saints: if in impenitency, then shall he have his portion with Devils.  
The soldier is not guerdened with spoils before he hath obtained victory: no more shall we be crowned before we have been more than conquerors in jesus Christ. Well therefore saith one: Si nullus esset hostis, nulla esset pugna: si nulla pugna, nulla victoria, si nulla victoria, nulla denique corona, i. If there were no enemy, there were no fight: if there were no fight, there were no victory, if there were no victory, there were no crown: Nam nemo coronabitur nisi qui legitime certaverit, i. for no man shall be crowned, 
2. Tim. 2.  but he that fighteth lawfully. Ideo homines tentaentur, ut tentati resistant, resistentes vincant, vincentes coronentur: i Men are for this cause tempted, that being tempted, they may resist, resisting, they may overcome, and overconuning they may be crowned.  
So that the perseverance is all in all.  
The woman of Canaan by perseverant crying after Christ, got her daughter to be dispossessed of the Devil. 
Math. 15.   
The man that had guests come late to his house, by his perseverant knocking, got bread for them of his neighbour at midnight.  
So by perseverance in the race of godliness we shall obtain the bread of life, Christ jesus, that reigneth at the right hand of his father in glory for evermore.  

Chrysost.  chrysostom speaking of this spiritual race, saith thus: Incipere multorum, finire paeucorum: i. Many will begin to run in this godly race, but few there are that will hold out to the end.  
Rome began well, and embraced the Gospel of Christ willingly: 
Pro. 26.11.  but with the dog they returned to their former vomit of idolatry, and with the Sow that was washed, they wallowed again in the mire of iniquity: So that friar Mantuan reporteth thus much in commendation of their City: Heu Romae nunc sola pecunia regnat: 
Mantuan  exilium virtus patitur: urbs est iam tota lupanar: i. Alas, alas, covetousness is Queen of Rome: all godliness is banished from thence: the whole city is become a stews. And hereupon he giveth this Caveat to all Christians: Vivere qui sanctè cupitis, discedite Roma: 
Poet.  omnia cum liceant, non licet esse bonum, i. All you that will live a godly life, depart from Rome: for all things are there suffered save godliness.  
Oh it had been better for this whorish city, never to have known the way of righteousness, 
2. Pet. 2.21.  then after they have known it, to turn from the holy doctrine given unto them. For the latter end is worse with them, 
2. Pet. 2.20.  than the beginning: according to that in the Gospel: 
Mat. 12.45.  If Satan be cast out, and enter in again with seven devils worse than himself, the end of that man is worse than the beginning.  
So julian Emperor of Rome began well, and for a while embraced the Gospel of Christ: but he proved an Apostata in the end, dying, cursing, banning and blaspheming, and casting his blood into the air.  

2. Tim. 4.10. joh. 6.66.  Demas followed Christ a while, but afterwards forsook him: Demas hath forsaken me, loving this present world. Many of Christ's disciples went back, 
2. Tim. 1.15.  and walked no more with him: Thou knowest (saith S. Paul) that all they which are in Asia are turned from me: of which sort, are Phygellus and Hermogenes.  
So we see, that many have begun well, but few have persevered: but it were better that a millstone were hanged about the necks of such revolters, and cast into the midst of the sea: for the Lord will tread down revolters under his feet, 
Psal. 18.22  as clay in the streets.  

Luk. 9.62.  He that putteth his hand to the plough and looketh back, is not fit for the kingdom of heaven. He that looketh back to his house and home, having his mind busied in other matters, cannot possibly make good work: even so he that entangleth himself with the things of this present world, is not able to work out his salvation with fear and trembling▪ for where the dead carcase is, thither will the Eagles resort: and where our treasures are, there will our hearts be also.  
He therefore that will obtain the land that floweth with milk and honey, must forget the flesh pots of Egypt: and he that will obtain heaven, must not cast his eyes to the earth: he that is on the house top, 
Math. 24.17.18.  must not come down to fetch any thing out of his house: and he that is in the fields must not return back again to his house: He that is in the way to heaven, let him not turn back again to this world, lest he be attached of the Lion and cast into hell.  
Lot's wife for back-looking was turned into a pillar of salt: And so every man that turneth back from the way of godliness, shallbe turned into a firebrand, and burned with unquanchable fire: for whosoever shall deny jesus Christ in this world, shall be denied the kingdom of heaven, of Christ jesus in the world to come.  
Back-looking and backsliding must not be in Christians: let us therefore (with S. Paul) not look behind us, 
Phil. 3.13.  but to that which is before us, namely to the reward: Let us fasten our eyes upon heaven gates, and never leave running, till we come at them.  
The bride of jesus would not turn back from her holy race: saying: I have washed my feet, 
Cant. 5.3.  how shall I defile them? So should every member of the mystical body of Christ, say: I have washed myself from my sins, and by God's assistant grace, will I never defile myself any more. For he that washeth himself (saith the son of Syrach) because of a dead body, and toucheth it again: 
Eccles. 34.26.  what availeth his washing? So it is with a man that fasteth for his sins, and committeth them again. Who will hear his prayer? or what doth his fasting help him? Even so beginning well doth nothing avail a man, unless perseverance be resolved.  
Thou therefore that wouldst obtain, pull not thy neck out of Christ's yoke: give not in any case: but at the very first step thou settest into this godly race, resolve to persevere to the end of thy life, come what can come.  
Manus igitur remissas, 
Heb. 12.12.  & genua soluta erig●te: i. Lift up your hands that hang down, and your weak knees: take heed that ye fall not away from the grace of God. 
2. Thes. 3.13. 1. Cor. 16.13. 2. Chron. 25.7.  Be not weary of well-doing: Stand fast in the faith, and play the men, be strong: take courage to you: and persevere to the end: for he that endureth to the end, the same shall be blessed.  
Esto fidelis (saith S. john) usque ad mortem, & dabo tibi coronam vitae: 
Apoc. 2.10.  i. be faithful to thy death, and I will give thee a crown of life.  
Qui vicerit, dabo ei sedere in throno, 
Apocal. 3.12.  etc. to him that overcometh, will I grant to sit with me in my throne.  

Hieron.  Non enim incepisse, sed perfecisse virtutis est: i. It is not the nature of godliness to begin well, but to perfect the work begun: 
Remigius.  Nec inchoantibus, sed perseverantibus praemium tribuitur: saith Remigius, i. Neither is the reward given to enterers, but to enders, not to beginners but to perseverers. Whereupon S. Gregory saith: Incaessum curritur si ceptum iter, ante terminum deseratur▪ i. He is a mad traveler that will not see the end of his journey: and he is a fond professor, that will not labour to die in the Lord.  
We read in the Gospel of john, that our Saviour in the end of his life said in this manner: 
joh. 17.4.  Opus consummavi, quod dederas mihi ut facerem: i. I have finished the work which thou gavest me to do. And in the hour of his death, 
joh. 19.30.  he said in like manner: Consummatum est: it is finished. So should every Christian after the example of his Saviour, labour to finish the work, which the Lord called him to do: that so he may (with great peace of conscience, and with unspeakable solace of heart) say upon his deathbed with the chosen vessel, in his second Epistle to Timothy: 
2. Tim. 4.7.8.  Certamen bonum decertavi, cursum consummavi, fidem seruavi, etc. I have fought a good fight, and have finished my course: I have kept the faith: therefore henceforth is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them that love his appearing.  
Such was the resolute zeal, and zealous resolution of all holy Martyrs in former ages: 
The resolution of Martyrs.  that nothing could make them forsake the profession of the glorious Gospel of jesus: Yea this was their constant answer to their bloody butcherers: Vere, tuned, di●elle, lama, seca: idola tua non adorabimus potes corpora ista (O Caesar) cruciatibus absumere, facere verò ut aliud sentiamus, aut loquamur, non potes: tua saevia nostra est gloria: cum nos interficere credas, de carcere corporis liberas: citius saxa, scopulosque & montes de loco suo monebis, quam nobis fidem Christo datam cripies, i. Burn, buffet, slay, devour, hue in pieces: thy abominable idols will we never worship: thou mayst (O cruel tyrant) consume with torments these our mortal bodies, but to make us thinks or speak otherwise then we do, canst thou never do: thy cruelty is our glory: killing us, thou dost but deliver us from the prison of our bodies: thou shalt sooner remove the rocks and mountains from their places, then make us recant from the profession of the Gospel of jesus.  
Such was the resolution of Sydrach, Myshach and Abednego, that rather than they would crouch to Nabucadnezzars golden image, which was 60. cubits high: 
Dan. 3.1.23.  they would be cast into the hot fiery furnace, which was made seven times more hot, then usually it was for necessary uses.  
Such was the resolution of Blessed Paul, that nothing could separate him from his Lord and master Christ: whose courageous vow we may find in his Epistle to the Romans on this manner: 
Rom. 8.35.38.39.  Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? No verily: for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shallbe able to separate us from the love of God, which is in Christ jesus our Lord, neither the love which we have to God from us, who are made his sons through Christ jesus.  
And indeed that which Paul promised, he performed: for he was beheaded at Rome for the Gospel's defence: although the sword did separate his head from his shoulders, yet it could not separate him from his head, Christ jesus.  
Such was the resolution of the pattern of patience: that though the Lord should kill him, 
job. 13.15.  yet would he put his trust in him.  
Such was the resolution of Ignatius Bishop of Antioch after Peter, 
Ignatius.  that the ravening beasts could not make him flinch from his redeemer: yea being commanded by the king of Syria to be torn in pieces of wild beasts, and being led to the place of execution, he uttered this golden sentence: Nihil moror visibilium, nec invisibilium, modo jesum Christum: i. I care neither for things visible, nor yet for things invisible, neither for things seen, nor yet for things not seen: Only this is my care, that I may obtain Christ jesus, and with him everlasting salvation: and when the beasts were let loose upon him, these were his last words (as saith S. Jerome. 
Jerome. ) I am God's corn, and the teeth of these wild beasts must grind me in pieces, that I may be pure bread and fine manchet for Christ jesus his table in heaven.  
Such was the constant resolution of that godly old woman Apollonia: 
Apollonia  that she chose rather to have her teeth dashed out of her head willingly, and to be burnt to ashes, then to worship any other gods beside the true and everliving God.  
Yea this was the constancy of all holy Martyrs, that they would rather endure a thousand deaths, then shrink back from the word of life: 
Peter.  Peter was beheaded for the Gospel's defence: james thrown down from an high pinnacle, and his head cleft in sunder: 
james.  yea almost all of the Apostles were put to grievous deaths, some were stoned, some broiled, some put to one death, some to another.  
Old Simeon, 
Simeon.  that was cousin germane to Christ, son to Cleophas and Mary, Bishop of jerusalem after james: was nailed to the cross, being six score years old and more. 
Cyprian.  S. Cyprian beheaded at Sexti nigh the city Carthage.  
Polycarpe Bishop of Smyrna, 
Polycarp.  disciple to john, was most pitifully tortured to death by fire: yea for the space of 300. years after Christ and more, the Lord sent persecution ordinarily to his Church.  
Willingly did these saints suffer, and joyfully did undergo all these afflictions for the kingdom of heaven sake.  

August.  Hîc ure, hîc seca, ut in aeternum parcas domine, saith Saint Augustine: i. Here burn me (Lord) here slay me, to spare me hereafter: do what thou wilt (Lord) with my body, so that thou wilt spare my soul.  

Jerome.  utinam (saith S. Jerome) ob Domini mei nomen, atque justitiam, cuncta gentiliam turba me persequatur & tribulet: utinam in opprobrium meum stolidus hic mundus exurgat: tantum ut ego mercedem jesu consequar: ay I would to God that the whole nation of the Gentiles, Pagans and Infidels would for the name of my God, and for the glory of his Gospel, persecute me and trouble me: I would to God, this mad and foolish world rise up against me for the profession of God's blessed truth: only that I may obtain Christ jesus for my reward.  

Ammonarion.  Ammonarion, Mercuria, Dyonisia, with diverse other godly women, would run to the fire with their children, as to a joyful feast or banquet, thinking no greater glory on earth, then to suffer for the Gospel of Christ.  
And thus should every man and woman (as they tender the welfare of their dear souls) resolve to suffer willingly, and bear patiently, whatsoever calamity may befall them in this heavenly race: considering the torments of hell which by revolting they shall undergo: considering the joys of heaven, which they shall have by patience: and considering what others have done before them, as the Martyrs, and what Christ hath suffered for them: that so with perseverance holding out to the end they may obtain everlasting bliss.  
The merchant will through fire and water, suffering no repulse, that he may have his pinnace fraught with plenty of pure gold at the Indian haven: according to that of the Poet: 
Poet.  Impiger extremos currit mercator ad Indos: per mare pauperiem fugiens: per saxa, per ignes: i The painful merchant adventureth to the foreign Indians, beyond the seas, through fire and water, fearing nothing, that he may eschew poverty, and obtain much treasure: Even so, he that will have the pinnace both of soul and body fraught with the silver of all earthly prosperity, and with the gold of all celestial felicity, must run the race that is set before him with patience, leaping over the wall of all obvious afflictions, persevering till he cometh at the happy haven of heaven: that then he (being more than conqueror in Christ jesus) may triumph over death, hell, and damnation, saying with the Prophet: Ero mors tua O mors: 
Hose. 13.14.  i. O death, I will be thy death: O grave, I will be thy destruction: 
1. Cor. 15.  and with valiant Paul: Death, where is thy sting? hell, where is thy victory? Of necessity afflictions must meet with us that run in the high way to heaven: Yea no man living can be freed from them. All that will live godly in Christ jesus, shall suffer persecution: 
2. Tim. 3. ●2. Act. 14.22.  we must through many afflictions enter into the kingdom of God.  
Whom the Lord loveth he chasteneth, and he scourgeth every son, 
Heb. 12.6.7.  whom he receiveth: we are bastards & not sons, if we be free from afflictions. 
Apoc. 3.19   
Ego quos amo, arguo & castigo: i. as many as I love, I rebuke and chasten.  
Qui diligitur, corripitur: i. He that is loved is reproved.  
The oxen that are appointed for the slaughter, are let run in fat pastures: but those that are not appointed for so terrible an end, are daily wrought, and subject to much travel.  
The barren tree is not beaten: but the tree that is planted by the rivers side, and bringeth forth his fruit in due season, is sorely shaken, and yearly beaten.  
The stones that were for Salomon's temple, 
1. King. 7.  were squared and heiven before they were laid in the building.  
So every Christian (who is a lively stone in this spiritual building, 
1. Pet. 2.5.  as saith S. Peter) must be hewn with the are of affliction, and squared with the saw of correction, before he can be received into the triumphant Church, whereof Christ jesus is the head corner stone.  

Greg.  Ideo Dominus quibusdam hic parcit non feriendo, ut in aeternum feriat: ideo hîc ferit non parcendo, ut in aeternum parcat: i. The Lord spareth some for a time, that he may punish them for ever: and he chasteneth some for a time, that he may spare them for ever. 
Luk. 16.  Dives that was spared on earth, was tormented in hell: and Lazarus that was corrected on earth, was spared in heaven.  
For qui vult cum Christo conregnare in regno coelorum: i. He that will reign with Christ in the kingdom of heaven: must cum Christo compati in valle lachrimarum: i. must suffer with Christ in the vale of tears: qui vult consequi, must sequi: i. he that will obtain Christ, must follow Christ: & he that will follow Christ must take up his cross and follow him.  
Christ suffered before he entered into glory: 
Luk. 24.  so must every Christian first suffer, before he can be glorified: The servant must not be above his master: 
joh. 15.20. 2. Tim. 2.12  Si ergo compatimur, conregnabimus: ay, If we suffer with him, we shall reign with him.  
Dulcia non meruit, 
Poet.  qui non gustavit amara: i. He deserveth not to taste of the sweet, that will not taste of the sour.  
jovinian a king, 
jovinian.  having two vessels of wine in his palace, the one sweet wine, and the other sour: decreed that whosoever would taste of the sweet wine should first taste of the sour: So whosoever will taste of the sweet joys that run through the celestial paradise, must first with Christ, sup of the cup of salt tears of affliction.  
No marvel therefore if the Prophet in general saith: 
Psa. 3●.  that many are the troubles of the righteous. No marvel if he compareth afflictions to waves of the sea: for as one wave dasheth over the neck of another: so one affliction continually followeth another, for God is not like a 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: as the viper leapt upon Paul, 
Act. 27.  and leapt off again: even so afflictions leap upon God's servants, and leap off again.  
Those therefore that run in the race of godliness, must not think this strange, neither must they think themselves free from afflictions: for they are hedged in on every side with sundry kinds of troubles: and have three deadly enemies continually warring against them.  
Whereupon job calleth the life of man a warfare upon earth: and that worthily: for we fight against three mighty enemies: the Devil, the World, and the flesh: The first enemy that withstandeth us in the way to heaven, is the devil: who in respect of his cruelty and might is compared to a roaring Lion: 
1. Pet. 5.  The Devil like a roaring Lion, goeth up and down, seeking whom he may devour: The second enemy is the world, which is as subtle as the devil is powerful: for by the profits and pleasures therein, it draweth many to the service of Satan. The third enemy, which is the flesh, is no whit inferior to either of them: for Caesar being asked what was the greatest thing in the world to overcome, said, Scipsum vincere, to overcome a man's own self, and his untamed affections. It doth alway rebel against the good motions of the spirit: it is a judas to betray our souls into the hands of old Leviathan.  
The prophecy must be fulfilled: 
Gen. 3.15.  I will put enmity between thee and the woman, between thy seed and her seed: Therefore the Church of God in this respect is called Ecclesia militans: a warring Church: a Church the fighteth manfully under the banner of Christ against the adversaries abovesaid.  
No marvel therefore (our life being a warfare) if this world be called vullis lachrimarum: a vale of tears: for afflictions are so common, that we have always cause to shed forth a whole Ocean of tears, with the Prophet David, who (although he were a man according to Gods own heart) was a Pelican in the wilderness of this world, whose nature is always to have tears trickling down her bill: his tears were his meat and drink: 
Psal. 6.  he watered his bed with salt tears, and washed his couch with continual weeping.  

1. Pet. 5.9.  This is the state and condition of all God's children in this life, that will run in the race of Christianity: so that we may conclude with job, and say: 
job. 14.1.  Man that is borne of a woman, is of short continuance, & is full of trouble.  
Seeing then, that we are borne to travel, as the bird to flying: let us arm ourselves with patience: let us possess our souls with patience, and let us run the race that is set before us with patience: knowing that Non sunt condignae passiones, etc. that the passions that we can suffer in this world are not worthy of the joys in the world to come.  
And seeing we are withstood in this way by three mighty enemies, let us like wise soldiers, put on the whole armour of God: the helmet of hope, 
Ephes. 6.  the breastplate of righteousness, the shield of faith, the girdle of sincerity, the shoes of peace, and let us alway have ready drawn the sword of the spirit, which is the word of God, which is able to quench all the fiery darts of Satan, and slay the dragon in the deep.  
Moreover let every Christian (that runneth in the race of godliness) know, that as afflictions are by no means to be avoided, so are they necessary for the good of God's children. 
Rom. 8.28  All things work for the best to them that love God. And it is good for me (saith the Prophet) that I have been in trouble, 
Psal. 119.71.  for thereby have I learned thy law: For affliction to the godly Medicina est non poena: castigatio non damnatio: i. is a curing medicine, not a destroying punishment: a profitable chastisement, not a devouring condemnation.  
For diverse causes therefore doth the Lord suffer his dear children to be afflicted.  
First, to wean and win them from the love of this wicked world: for in prosperity we are ready to be forgetful of God, and of ourselves also: we are ready (with the deaf adder) to stop our ears at the voice of the charmer, charm he never so wisely: the wéde is ready to overgrow the corn, and the flesh ready to dominéere over the spirit: but by afflictions we are brought to hate that which before we loved, and to embrace that which before we loathed. Well therefore saith Gregory: Aurem cordis tribulatio aperit, 
Greg.  quam saepè prosperitas huius mundi claudit: i. Tribulation doth open the ear of the heart, which worldly prosperity doth many times shut.  
As Antiochus in his prosperity, thought himself equal with God, yea above God, but having a fall out of his Chariot, & being in adversity, he sung a new song,: saying, justum est hominem mortalem subditum esse Deo. 
2. Mack. 9  i. O, it is meet & requisite for mortal man to be subject to the immortal God. So Alexander being hurt with an arrow, said: Homines dicunt me esse filium iovis; sed sagitta haec probat me esse mortalem. i Men say that I am the son of jupiter, but this arrow proveth me to be but a mortal man.  
So Nabuchadnezzar proudly vaunted himself against the Lord of hosts in his prosperity: But when the Lord took him to task, metamorphosing this proud King into a base beast, than he could say: 
Dan 4.34  That the Lord was able to abase all those that walk in pride.  
Thus therefore doth the Lord chasten us in this world, that we may neither be entangled with the love of this world: 
1. Cor. 21.32.  Nor be condemned with this world.  
For as the Nurse to wean her child from thirsting after her milk, doth anoint her teat with Aloes, or some such bitter thing: Even so our heavenly Father, to wean us from the pleasures of this wicked world, doth send us many sharp afflictions in this world.  
Secondly, the Lord suffereth us to be afflicted, thereby to draw us to amendment of life. Before I was troubled, I went wrong: 
Psal. 119.67. Pro. 29. ●  but now have I learned to keep thy Law. The rod (saith Solomon) bringeth wisdom.  
As the rod of Moses, striking the stony rocks caused whole rivers of water to flow therefrom. 
Deut. 8.  So the Lord striking upon our stony hearts, with the rod of affliction, causeth us to shed forth buckets of tears for our sins committed.  

Isod.  Aduersa corporis, animae remedio sunt: agritudo carnem vulnerat, sed mentem curate: i. The affliction of the body is wholesome physic for the soul: it killeth the flesh, but cureth the spirit: it woundeth the outward man: but reviveth the inward. Cum infirmor: tunc fortior sum: i. when I am weak, 
2. Cor. 12.10.  then am I strong.  
Affliction therefore may be fitly compared to a goldsmiths Forge, which trieth the pure gold from the impure dross.  
It is like a purgation which expelleth corrupt humours from the body.  
It is like a shepherds crook, whereby the Lord doth bring again his wandering sheep to the fold.  
It is called of the Prophet, 
jerem. 1.  Virga vigilans: i. a wathfull rod: a rod that keepeth men in continual watchfulness.  
The Prodigal child, that wandered far in the by-ways of sin, by this shéep-crooke, 
Luk. 15.  was brought back again to his father's house: so the Lord by this means, doth bring home many that have erred from the way of truth, & wearied themselves in the way of wickedness: For as the careful mother cannot. see a mote amiss in her beloved child, but will immediately wash the same away: So our heavenly father cannot endure the blemish of sin upon the face of his dear children, but he will wash it presently away with the water of affliction: if thou sinnest to day, he afflicteth to morrow.  
Thirdly, the Lord suffereth us to be afflicted, that we may the more earnestly call upon him, & the more speedily seek unto him. 
Greg.  Mala quae nos hic premunt, citius ad Deum ire compellunt: i. adversity that oppresseth us here in this world, doth make us swiftly and speedily run to the Lord.  

Esay. 26.16. Dan. 13.42. jonas. 2.1.  Lord in their straits they sought thee: Susanna being ready to be put to death, cried out to the Lord: the Prophet jonas being in the Whale's belly, powered out his prayers to the Lord. David in many of his Psalms, being in trouble, called upon the name of the Lord, especially in the 130. Psal. De profundis clamavi ad te Domine, 
Psal. 130.1.2.  Domine exaudi vocem meam: i. Out of the have I cried unto thee, O Lord: O Lord hear my voice, etc.  
So the prodigal child being in a straight, sought to his father, 
Luk 15.19  desiring him to make him but as one of his hired servants.  
So the Disciples, when the ship was ready to suffer naufrage by reason of the tempest, awaked their Master, saying: Lord save us, we perish.  
So Peter being ready to sink, 
Mat 14.30  cried out to Christ saying: Master, save me. Therefore that men may be compelled to seek the Lord, he sendeth afflictions upon them: according to that of good S. Augustine: A deo premuntur justi, ut pressiclament, 
August.  clamantes exaudiantur, exauditi glorificent eum: i Men are therefore oppressed of God, that being oppressed, they may cry unto him: crying unto him, he may hear them: and hearing them, he may deliver them: and delivering them, may be glorified of them.  
Fourthly: the Lord doth suffer us to be afflicted, thereby to try us, whether we will depart from him in time of trouble, yea or no.  
And thus was job tried of the Lord: For though the Lord had permitted Satan to tempt him, his enemies to undo him, his children by sudden death to be taken from him, his body to be afflicted from top to toe with biles, botches and sores, having no sound part throughout, his wife to be an occasion of offence unto him, who in these his distresses should have been a comfort to him: yet notwithstanding all this, job sinned not against his maker: yea he was so far from mistrusting in God, as he said, though the Lord killed him, yet would he put his trust in him: and so far from murmuring against him, or cursing him, as with admirable patience in them, he blessed the Lord for them, saying, on this heavenly manner: The Lord giveth, 
job. 1.  and the Lord taketh away, blessed be the name of the Lord.  
Thus were the Apostles and holy Martyrs tried, who were so far from recantation, as they willingly chose to lose their lives in tribulation.  
And thus were the three children tried in the furnace.  
By affliction are the children of the Lord and the sons of Belial discerned: even as crazed vessels will break in pieces when they come to the fire, 
Eccles. 27.  and the sound only hold out: So the wicked (like counterfeits) will bewray themselves, when they come to the faggot, and the godly only stand to it: as we read in the Gospel of S. Luke: They depart from God in the time of tribulation. 
Luk. 8.13.  Many will (with Peter) vow to follow Christ jesus, and to stick close to him: but when they come to pillars hall, a silly maid will make them forswear him.  
The Lord therefore afflicteth us to try our faith, our patience, our hope and other virtues.  
Faith is exercised in affliction, 
Faith.  by considering the causes of God's permission, and by believing most assuredly his promises concerning our deliverance.  
Hope is exercised in affliction, 
Hope.  by assuring ourselves of the rewards promised to all those that suffer patiently.  

love.  Love is exercised in affliction, by considering the love of Christ in suffering for us: and thereby we are provoked to suffer for him again.  

Obedience.  Obedience is exercised in affliction, by conforming our wills to the will of Christ, saying with Christ: Not as we will, but as thou wilt, o Lord God of hosts.  

Patience  Patience is exercised in affliction, by suffering quietly, willingly and cheerfully, and by welcoming them sent of God for our good.  

Humility.  Humility is exercised in affliction, by abasing ourselves in the sight of God, acknowledging that they are but as flea-bite in respect of the torments of hell, which by our lewd lives for evermore we have deserved.  
Fiftly: the Lord suffereth us to be afflicted in this world, that the greatness of his power, and the in●initenes of his mercy might be shown in the delivery of us.  
We read in the Gospel of john, that the Apostles having asked our Saviour the reason why the man was borne blind: he answereth them, Not for his fathers, nor for his own sin, 
joh. 9.2.3.  but that the works of God should be shown on him: From which we may truly gather thus much, namely, that the man was borne blind, especially to this end, that our Saviour might have occasion to show the greatness of his power in curing him.  
Again in the same gospel, we read that Lazarus died, to this end, 
john 11.  that God might be glorified in raising him from death. The wonderful power of the Lord was shown in the delivery of the three children from fire: of jonas from drowning, by the Whale: of Susanna from death, by Daniel: of Daniel from the Lions, by his own immediate power: of Eliah from starving, by the ravens: and of our most gracious sovereign Lord King james from the sword in Scotland, and from the powder-treason in England, by his extraordinary favour and wonderful love, which he had to this his gracious servant: which the Lord in mercy vouchsafe unto him, and his royal progeny for evermore.  
Thus the Lord bringeth men into deep afflictions, that his power might be shown in bringing them out again: 
1. Sam. 2.6.  Dominus deducit ad inferos, & reducit: i. The Lord bringeth to hell and bringeth back again: to great afflictions, and out of them again: una eademque manus, vulnus, opemque tulit: 
Poet.  The same hand that woundeth, the same hand cureth: Vulnerat, & medetur, 
job. 5.18.  percutit, & sanum reddit: i. He maketh the wound and bindeth it up: he smiteth & his hand maketh whole. So that howsoever many are the troubles of the righteous, in their journey to heaven, yet the Lord powerfully in his good time delivereth them out of all, if he seeth it best for their good: otherwise suffering for the testimony of the truth, and the glory of his name, they shall change this life for a better.  
Thus have I somewhat largely spoken of afflictions, both in regard of their necessity, as they cannot be shifted of any that run in the way of godliness, as also in regard of their conveniency, being more help than hindrance in this spiritual journey: that so we may make good use of them, when it shall please the Lord to send them.  
And thus much shall suffice, for this third point: namely, for perseverance in this course of godliness: beseeching the Lord of his goodness, to give us grace, that we may not shrink back for fear of afflictions, but wade through with patience, holding out in this race to the end of our race.  

Text.  So run that ye may obtain.  
The third thing in order to be spoken of, is praemium promissum: i. the promised reward: but before I enter into the handling thereof, one thing necessarily must be observed, and that worthy of annotation.  
The Apostle saith not here: Seem so to run that ye may obtain: or make an outward show of running: but. So run that ye may obtain.  
In which speech he excludeth all hypocrisy, and banisheth all counterfeit godliness from this Christian race. For in this visible Church there are many that outwardly profess Christ, but inwardly serve Belial: Christians in name, but reprobates in deed: Saints in show, but devils in conversation. Many hypocrites there are, like painted sepulchres: dissembling pharisees: fair without, but foul within: lambs in apparition, but wolves in condition: Ones habitu (as saith S. Bernard) vulpes actu, 
Bernard.  & crudeli●ate lupi: i. Sheep in show, foxes in deed, 
Poet.  and wolves in cruelty. Mente sub agnina latitat mens saepè lupina: ay They have lambs skins, but wolves hearts. Yea howsoever they seem to be members of Christ's body, courteous and kind to the stock of jesus, zealous lovers and earnest embracers of the sincere milk of the word, running in the path of true godliness: yet nevertheless they are a generation of vipers, 
Math. 3.7.  of whom the Evangelist speaketh, ready to suck out the very heartblood of the saints of God, and rend them in pieces like ravening wolves: they have mel in over, fell in cord: i. Honey in their mouths, but gall in their hearts: sugared words to entrap, but poisoned hearts to torment: carrying themselves like judas who saluted his master with a kiss, having the poison of Asps lying under his lips: For Quando bonum ore faris, 
Poet.  mala cord tamen meditaris, oscula quae Domino Iudas dedit, haec mihi tu das: i. When men speak well, and think ill, their kindness is treason, as was the kiss of judas. And of all other enmities in the world, this is the greatest, as saith Cassiodorus: Gravissimum inimicitiae est genus, cord adversarios, 
Cassiod. in Psal.  & linguae simulare devotos: i. This is a most grievous kind of enmity, when men pretend much love in tongue, and bear much more malice in heart.  
These cursed hypocrites, these dissembling hellhounds, and these venomous vipers, are the very pictures of the devil, and lively representations of the old serpent: for as the devil, lieth, coggeth, counterfeiteth and dissembleth, so do these.  
The subtle serpent pretended great kindness to our first parents, counseling them to eat of the forbidden fruit, that so they might see and be as gods, but he intended their everlasting destruction: so these crafty foxes seem to be charitable Christians, and to give good counsel wheresoever they become: but yet they denoure widows houses, 
Mat. 23.14  and that under colour of long prayers.  
The subtle serpent seemeth to be an Angel of light: but yet he is a devil of darkness, fettered with the chains of everlasting darkness. 
Apoc. 20.1.  So these apes of the devil, do bear an outward show of holiness and purity: yet they are wells without water, and clouds carried about with every tempest, 
2. Pet. 2.17.  to whom the black darkness is reserved for ever.  
These hypocritical mocke-gods may fitly be compared to Idols: 
Holgot. in Sap.  for as an Idol hath an outward shape of a living man, but yet hath no life at all within it: so hypocrites seem to live by the life of grace: yet are they dead in sin, and rotten in corruption. They are new upstart Giants having two faces under one hood: 
Esay. 29.13.  they come near unto God with their mouths, & honour the Lord with their lips, but their hearts are far removed from him. Deum laudant in tympano, sed non in choro: i. They praise the Lord in the Tabor, but not in the dance: they serve God in show, but not in truth: they bear (with the fig tree) great store of leaves, but no fruit at all.  
But alas, alas, these hypocrites (that thus deceive themselves, having their reward on earth, which they through vainglory greedily look for at the hands of men) shall never obtain a crown of righteousness being altogether unrighteous, but they shall have their portion with hypocrites, 
Math. 24.54.  where shall be weeping, wailing and gnashing of teeth. For the Lord abhorreth all hollow hearts and double tongues, all outward oblations and burnt sacrifices, all outward show and hypocritical worship: he is a Spirit, and he will spew all such out of his mouth, as worship him not in spirit and truth. Simulata sanctitas, duplex iniquitas: i. Sergeant godliness is so far from holiness, as it is double ungodliness. I say therefore unto thee with S. chrysostom: 
Chrysost.  Aut esto quod appares, aut appare quodes: i. Either be as thou seemest, or seem as thou art.  
It is not seeming but being that shall go for pay: Non auditores, sed factores legis iustificabuntur: i. Not the hearers, but the doers of the Law shall be justified: Nec candem profitentes, sed eidem obedientes glorificabuntur: i. Not professors but performers shall be glorified.  
Woe therefore to all hypocritical mock-gods, that run not in the race of Christianity, as they boast themselves by profession: they shall roar at the gates of heaven, and say: Lord, Lord, have we not by thy name prophesied? and by thy name cast out devils? and by thy name done many great works? have we not professed thy Gospel, and borne the name of thine? But because they did not the will of our heavenly father, 
Mat. 7.22.23.  our Saviour shall send them packing to hell with a Nescio vos: professing on this manner unto them. I never knew you, depart from me ye workers of iniquity. O ye viperous serpents, 
Math. 23.33.  o ye generation of vipers, how shall ye escape the damnation of hell?  
Let every Christian therefore beware of the leaven of the pharisees, which is hypocrisy. 
Math. 7.16.17.  Beware of false Prophets, which come unto you in sheeps clothing, but inwardly are ravening wolves: ye shall know them by their fruits: do men gather grapes of thorns, of figs of thistles?  
Walk wisely towards them that are without, redeeming the time, 
Col. 4.5.  for the days are very evil.  
That you may therefore prevent the damned traditions of this devilish brood, I say unto you as our Saviour said unto his Apostles, a little before his passion: 
Math. 24.25.  Behold I have told you before.  
Let every Christian therefore (avoiding all counterfeit and hypocritical profession) run in the race of godliness, serving the Lord with all his heart, with all his soul, with all his strength, in holiness and righteousness all the days of his life.  

Prou. 23.26. August.  God calleth for our hearts: My son give me thy heart: The Lord (as saith S. Augustine) Quia totum fecit, totum exigit: i. Because he made all, he will have all: not a piece of the heart, nor a room in thy heart, but the whole heart: for the Lord is a jealous God: and as a jealous husband cannot endure that his wife should give her heart, or any part thereof, to any other man: so the Lord cannot abide that we should give any part of our heart from him: He calleth not for a stony heart, nor for a double heart, but for a fleshly heart, a heart purged by faith in Christ jesus, bathed in the blood of the Lamb, and thoroughly cleansed by the fire of the spirit: not an old heart, neither a corrupted heart, but a new heart, and a new spirit: for which the Prophet David begged: create in me a new heart, o god, 
Psal. 51.10.  and renew a right spirit within me.  
Let us therefore (I beseech you brethren, by the mercies of God) give up our bodies, a living sacrifice, holy & acceptable unto God, which is our reasonable serving of God: 
Rom. 12.1.2.  and let us not fashion ourselves like to this world: but let us be changed by the renewing of our mind: In stead of dead beasts, let us give up our bodies, which are lively sacrifices: and in stead of the blood of beasts, which was but a shadow, and pleased not God of itself, let us give up the acceptable sacrifice of the spiritual man, framed by faith to godliness of life: Let us sanctify the Lord God in our hearts. 
1. Pet. 3.23.  who daily calleth for our hearts: let us say with David: 
Psa. 103.1  My soul praise thou the Lord, and all that is within me praise his holy name: Let us praise him in his sanctuary and in the firmament of his power: let us praise him in his mighty acts, and according to his excellent greatness: let us praise him in the sound of a trumpet, upon the viol and harp: yea let every thing that hath breath praise the Lord: And that not only in word and in tongue, but in deed and in truth: not in outward show and profession only, but in our pure lives and holy conversations: that so running in the race of godliness to the end of our lives, we may be blessed for ever: and glorifying the Lord God by our holy conversations in this world, we may be eternally glorified of the Lord our God in the world to come.  

Text.  So run, that ye may obtain.  
The last thing to be observed in this heavenly race, is praemium promissum: The promised reward, to all those that run lawfully. So great a reward it is, as should stir up every Christian to run in the race of godliness.  
If the king of his princely bounty, would offer a 100000. pounds to him that should first come at a miles end: would not thousands hazard their lives, and adventure a surfeit willingly, that they may obtain the same? But the Lord hath offered us a kingdom: 
Luk. 12. Heb. 13.14. 1. Pet. 1.10.  yea it is the pleasure of our heavenly father to give us a kingdom an habitation not made with hands: nor purchased with gold and silver, but with the blood of the immaculate Lamb: And shall not we labour and strain ourselves with might and main, to run the race that is appointed for us? How will men toil and moil for a little worldly trash? how will men use all their wits, and bend all their studies to be worldly rich? Alas, these are as dung in respect of this reward: shall we not therefore much more labour for the meat that shall never perish, and for this glorious reward that shall never be taken from us?  
The greatness of this reward is painted out unto us in the holy scriptures, by the diversity, and greatness of the names thereof.  
For first, it is called by the name of Regnum caelorum: i. The kingdom of heaven: because the saints of God, do there enjoy great liberty, dignity, honour, power, pleasure, glory, and all good things whatsoever.  
Secondly, it is called by the name of Regnum Dei & Christi: 
Eph. 5.21.  i. The kingdom of God and of Christ: because that jesus Christ (having overcome death, hell and damnation, together with all the enemies that did oppose us in the way to heaven) doth there rule and govern his Church triumphant with heavenly peace, and everlasting tranquillity.  
Thirdly, it is called by the name of Paradisus: 
Luk. 23.  1. Paradise: in respect of the abundant plenty of all good and pleasant things, which the saints can either wish or possibly desire.  

2. Cor. 12.  Fourthly, it is called by the name of Caelum tertium: the third heaven: which is called Caelum Empyraeum, i. igneum: not in respect of fire, but in respect of the glorious light the shineth therein: for it is Situ altissimum, quantitate maximum, naturâ purissimum, luce plenissimum, capacitate amplissimum: i. High in situation, great in quantity, pure in nature, full of light, & exceeding large, able to receive ten thousand times more people, than there are drops of water in the sea, or sands lying by he shore.  
Fiftly, it is called by the name of Sancta civitas: an holy city, 
Apoc. 21.10.  built with most precious pearls: because the company that dwell therein, are holy and pure, shining in holiness and glistering in purity, as the portals of the burnish Sun.  
Sixtly, it is called by the name of Summa beatitudo: inestimable blessedness: because the saints enjoy the full presence of the blessed trinity, wherein true bliss consisteth.  
Seventhly, it is called by the name of Vita aeterna: life everlasting: because there shall be no more death, nor lamentation, no more crying nor sorrow, but the saints shall enjoy these blessed joys so long, as God shall be God, which is for everlasting. This is the reward promised to all those that will run in the race of godliness, holding out to the end. A large reward, & no man knoweth it, but he that enjoyeth it. Adeò magna est, quòd nequit numerari, adio pretiosa, quòd nequit comparari, adeò diutina, quòd nequit terminari: i. So great is their reward, as it cannot be numbered: so precious, as it cannot be valued: so lasting, as it is everlasting: it is great without quantity, sweet without quality, infinite without number, everlasting without end.  

1. Cor. 2.  So great is this reward, as neither eye hath seen, nor ear hath heard of the like, neither can it be expressed of the heart of man. Quod praeparavit (saith S. Augustine) diligentibus se Deus, 
August.  fide non capitur, spe non attingitur, charitate non comprehenditur, desideria & vota transgreditur, adquiri potest, aestimari non potest: i. That which the Lord hath prepared for those that love and fear his name, is not fully attained to by faith, neither fully retained by hope, neither fully contained by charity: it far surpasseth the desires of men and angels: it may in some measure be obtained, but valued it can never be. Deus (saith S. Bernard) Est mel in o'er melos in aure, & inbilus in cord: 
Bernard.  i. God is honey in the mouth, melody in the ear, and joy in the heart. Ibi nihil intus quod fastidiatur, nihil foris quod appetatur: ibi rex veritas, lex charitas, poss●ssia aeternitas: i. In heaven there is nothing that may seem fulsome or loathsome, out of heaven there is nothing that may be wished or desired (for then were there no perfection in heaven, for Perfectum est, cui nihil addi potest: i. There is perfection, where can be no addition:) there the king is verity, the law charity, and possession eternity.  
S. Augustine speaking of the joys of heaven, saith thus: 
August.  Ibi laetitia sine tristitia, locus sine dolore, vita sine labour, lux sine tenebris: ibi juventus semper vigescit, & nunquam senescit: ibi dolor nunquam sentitur, nec gemitus unquam auditur: ibi tristitia nunquam videtur, sed aeternum gaudium possidetur: i. There is mirth without inone, place without pain, life without labour, light without darkness: there youth always flourisheth, and never decayeth: there is no torment felt, no howling heard, no sorrow seen, but possession of everlasting joys.  
Ibi est summa, & certa tranquillitas, tranquilla faeticitas, faelix aeternitas, 
August.  aeterna beatitudo, & beata Trinitas: i. There is great tranquillity, tranquil felicity, happy eternity, everlasting blessedness and the blessed trinity. O gaudium, super gaudium, 
August.  vincens omne gaudium, extra quod non est gaudium, quando intrabo in te, ut Deum meum videam, qui habitat in te? i O joy above all joys, far surpassing all joys, without which there is no joy, when shall I enter into thee, that I may see my God that dwelleth in thee?  
This holy man Augustine, considering the greatness of the joys of heaven, 
August.  saith on this manner: faciliùs expont petest quid non sit in coelo, quam quid fit in coelo: i. A man may sooner tell what is not in heaven, than what is in heaven, for the joys which are there are innumerable.  
Even as a learned Geometrician, finding Hercules his feet length upon the high hill Olympus, drew out his whole picture by the proportion of the same, though far unequal to it: so we may guess at the greatness of the joys of heaven, though far unequal to them.  
As the Queen of Sheba, having heard the wisdom of Solomon, which before she believed not, said to Solomon, Lo the one half was not told me: So the saints of God, enjoying the unspeakable joys of heaven, may say: It is true which we have heard concerning the joys of heaven, by the mouth of preaching ministers, but lo the thousand part of them was not told unto us.  
The greatness of these joys, do appear in the entertainment of the faithful servant into joys by our Lord jesus: saying: Enter into thy master's joy: Our Saviour saith not, Let thy masters joy enter into thee: but Enter thou into it: showing unto us, that the joys of heaven are so many, as the thousand part of them cannot be contained in the soul of man.  
Thus at large have I spoken of this reward the more to allure all men to run in the race of Christianity, which is the highway to this glorious reward.  
Four things there are, that being well considered, are excellent motives to cause men to leave the broad way of iniquity, and to betake themselves to run in this race Celestial: The day of death: The day of doom: The joys of heaven, and the torments of hell.  
Let every Christian therefore (as he tendereth his everlasting salvation) cast his eyes upon this reward, and run in the race of godliness, so long as life shall last, that whensoever it shall please the Lord to call him out of this vale of tears, he may (having his name written in the book of life) be welcomed into his master's joy with this blessed harvest song, Come thou blessed of my father, inherit the kingdom prepared for thee from the beginning of the world: To the which thrice blessed kingdom▪ he bring us that hath so dearly bought us, even jesus Christ the righteous, who hath taken away the sins of the world: To whom with God the Father, & God the holy Ghost, three per●●●s, but one eternal and everliving God, we ascribe both now and ever (as is most due) all power, glory, dominion and thanksgiving, Amen.  
FINIS.