The Christians race teaching vs all so worthily, and so wisely both to beginne, continue, and to end, this our most short and momentanie [sic] course in this mortall life: that in the day of our death wee may for euer enjoy that inestimable crowne of eternall blisse in the life to come. Being a sermon preached in the Parish Church of North Parrott in Somerset, by Iohn Atkins Master of Arts, and preacher of the sacred Word of God, and pastor there.
IN these words (my welbeloued in CHRIST IESVS, our best beloued:) the Holy Ghost (our coelestiall Schoolemaster of all true sauing Knowledge) doth borrow a very plaine and familiar comparison (as wee may all perceiue and see) from the Earthly games of mortall Men, which in a word, wee may thus conceiue.
IN these words (my well-beloved in CHRIST JESUS, our best Beloved:) the Holy Ghost (our celestial Schoolmaster of all true Saving Knowledge) does borrow a very plain and familiar comparison (as we may all perceive and see) from the Earthly games of Mortal Men, which in a word, we may thus conceive.
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The Race which we are heere exhorted for to runne, is not the voluptuous Race of vaine pleasure with Epicurus: (whose wanton Song was onely thus: Ede, bibe, lude: post mortem nulla voluptas. Eate, drinke, and play:
The Raze which we Are Here exhorted for to run, is not the voluptuous Raze of vain pleasure with Epicurus: (whose wanton Song was only thus: Ede, Bible, lude: post mortem nulla voluptas. Eat, drink, and play:
Nor yet the enuious Race of beastlike reuenge, with that accursed Caine, who most insatiably thirsted after his Brother Abels innocent blood. Gen. 4.8.
Nor yet the envious Raze of beastlike revenge, with that accursed Cain, who most insatiably thirsted After his Brother Abel's innocent blood. Gen. 4.8.
Nor yet the couetous Race of this worlds bewitching wealth: with that most greedie Cormorant mentioned in the Gospell: ( Luk. 12.18.19. Qui modo ••lligat hordeum in horreum, &c. so as hee might fill his Barnes vp to the roofe:) This was the whole and sole compasse of his cares:
Nor yet the covetous Raze of this world's bewitching wealth: with that most greedy Cormorant mentioned in the Gospel: (Luk. 12.18.19. Qui modo ••lligat hordeum in Horreum, etc. so as he might fill his Barns up to the roof:) This was the Whole and sole compass of his Cares:
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But onely that pious and Religious race, of a new, a holy, a godly, and a sanctified life, with that regenerate and most worthy King Dauid: running in the path of Gods Commandements. Psal. 119.32. Let vs runne with patience this race that is set before vs, looking to Iesus.
But only that pious and Religious raze, of a new, a holy, a godly, and a sanctified life, with that regenerate and most worthy King David: running in the path of God's commandments. Psalm 119.32. Let us run with patience this raze that is Set before us, looking to Iesus.
The parties, are not all men in generall, without exception, but onely Vs: that is, all the righteous and regenerate ranke, which being made Spiritually new creatures in Christ Iesus, are Iustified by the merit of Christ his obedience,
The parties, Are not all men in general, without exception, but only Us: that is, all the righteous and regenerate rank, which being made Spiritually new creatures in christ Iesus, Are Justified by the merit of christ his Obedience,
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And hence à personis from the parties, heere most powerfully exhorted, for to runne this Religious race, there ariseth this obseruable lesson for our further Learning, that all the Elect of GOD, which doe expect indeed, that rich reward of Glorie in their day of Death:
And hence à Persons from the parties, Here most powerfully exhorted, for to run this Religious raze, there arises this observable Lesson for our further Learning, that all the Elect of GOD, which do expect indeed, that rich reward of Glory in their day of Death:
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Insomuch, that in this respect, not the very true naturall Sonne of God himselfe, as hee was the very Sonne of Man, (like vnto vs in all things excepting onely in sinne) was in any wise exempted,
Insomuch, that in this respect, not the very true natural Son of God himself, as he was the very Son of Man, (like unto us in all things excepting only in sin) was in any wise exempted,
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Hell, for torment to all the Damned, in the life to come: whereof Abraham spake thus to damned Diues, in Luk. 16.25. Sonne remember that thou in thy life time receiuedst thy pleasures, and contrariwise Lazarus endured paines:
Hell, for torment to all the Damned, in the life to come: whereof Abraham spoke thus to damned Diues, in Luk. 16.25. Son Remember that thou in thy life time Received thy pleasures, and contrariwise Lazarus endured pains:
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And Heauen for pleasure, to all the Elect of God, whereof our blessed Apostle Saint Paul writeth thus, in 1. Cor. 2.9. That no Eye euer saw, no Eare euer heard, no Heart euer conceiued, the joyes which God hath prepared in Coelo Empiraeo, for them that loue him.
And Heaven for pleasure, to all the Elect of God, whereof our blessed Apostle Saint Paul Writeth thus, in 1. Cor. 2.9. That no Eye ever saw, no Ear ever herd, no Heart ever conceived, the Joys which God hath prepared in Coelo Empiraeo, for them that love him.
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And therefore of force I must thus conclude, à decreto Dei immutabili, from Gods vnchangeable Decree, the truth of this my proposed Doctrine raised a personis, from the persons, which are heere exhorted by the Holy Ghost,
And Therefore of force I must thus conclude, à Decreto Dei immutabili, from God's unchangeable decree, the truth of this my proposed Doctrine raised a Persons, from the Persons, which Are Here exhorted by the Holy Ghost,
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and sharpely to rebuke, many thousands amongst vs in these our dayes and times, who being yet but Talpae in Diuinis, blind Moales in Heauenly matters, doe ignorantly,
and sharply to rebuke, many thousands among us in these our days and times, who being yet but Talpae in Diuinis, blind Moral in Heavenly matters, do ignorantly,
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and yet alas these Naturalists doe thinke, (being yet but flesh and bloud) which as our Apostle plainly tels vs from the Lord, in 1. Cor. 15. vers. 50. cannot possibly enter into the Kingdome of God) to be spirituall rich to God-ward in their soules:
and yet alas these Naturalists do think, (being yet but Flesh and blood) which as our Apostle plainly tells us from the Lord, in 1. Cor. 15. vers. 50. cannot possibly enter into the Kingdom of God) to be spiritual rich to Godward in their Souls:
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and Blessings (which is mans best and chiefest gaine, because the most true and perfect gaine:) though heere they doe stand still in the way of sinners,
and Blessings (which is men best and chiefest gain, Because the most true and perfect gain:) though Here they do stand still in the Way of Sinners,
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either against Satans fiery suggestions, or against this Worlds most dangerous hallucinations, or against their owne carnall lusts and most filthy corruptions:
either against Satan fiery suggestions, or against this World's most dangerous hallucinations, or against their own carnal Lustiest and most filthy corruptions:
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To all which blind Moales in heauenly matters, I must be a ghostly Remembrancer this day from the Lord of Heauen and Earth, with this my present Doctrine, raised à personis, from the parties, which must runne this our Christians Race.
To all which blind Moral in heavenly matters, I must be a ghostly Remembrancer this day from the Lord of Heaven and Earth, with this my present Doctrine, raised à Persons, from the parties, which must run this our Christians Raze.
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An illustration of this most worthy direction, by a demonstration drawne, ab exemplo Christi: in these last words, looking to Iesus. Of these (by the helpe of God) in their order.
an illustration of this most worthy direction, by a demonstration drawn, ab exemplo Christ: in these last words, looking to Iesus. Of these (by the help of God) in their order.
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And so likewise is the militant present estate of euery man and woman amongst vs, that will runne this Christians Race full of affliction, miserie, and of trouble:
And so likewise is the militant present estate of every man and woman among us, that will run this Christians Raze full of affliction, misery, and of trouble:
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And therefore, Eccles. counsell is this in his second Chapter and first Verse, My Sonne if thou wilt come to serue the Lord, prepare thy soule for temptations.
And Therefore, Eccles. counsel is this in his second Chapter and First Verse, My Son if thou wilt come to serve the Lord, prepare thy soul for temptations.
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and laborious exercise of the bodie: mens bodies are still in motu, & progressu: in action, and in progresse, vntill they doe come at length vnto the Goale.
and laborious exercise of the body: men's bodies Are still in motu, & progressu: in actium, and in progress, until they do come At length unto the Goal.
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and practicall part of true Christian Pietie, our whole man flesh, and spirit must still be in motu & progressu: vntill we doe attayne to that wished Palace of felicitie.
and practical part of true Christian Piety, our Whole man Flesh, and Spirit must still be in motu & progressu: until we do attain to that wished Palace of felicity.
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because that euen as runners in an Earthly Race, doe not at all, whiles they are Agents in that corporall exercise, either stand still or sit downe, or flinch, or looke backe:
Because that even as runners in an Earthly Raze, do not At all, while they Are Agents in that corporal exercise, either stand still or fit down, or flinch, or look back:
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but doe hold on couragiously, cheerefully, and constantly, vntill they attayne vnto their wished Goale: Euen so must wee that are now Cursores, spirituall runners in this our Religious Race:
but do hold on courageously, cheerfully, and constantly, until they attain unto their wished Goal: Even so must we that Are now Cursores, spiritual runners in this our Religious Raze:
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not stand still with those Idlers in the Gospell, Matth. 20.6. whom our Sauiour himselfe did most sharpely checke with Quid hic statis toto die otiosi? Why stand yee heere all the day idle? Nor yet sit downe with that couetous Cormorant in the Gospel, Luke 12. vers. 19. who sang this sweete requiem vnto his soule:
not stand still with those Idlers in the Gospel, Matthew 20.6. whom our Saviour himself did most sharply check with Quid hic statis toto die otiosi? Why stand ye Here all the day idle? Nor yet fit down with that covetous Cormorant in the Gospel, Lycia 12. vers. 19. who sang this sweet requiem unto his soul:
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Nor yet flinch with those dastardly Disciples of our Sauiour, who fled all away from him, at the houre of his apprehension, Mar. 14. vers. 50. Nor yet lastly looke backe with that disobedient Wife of righteous Lot, Gen. 19. vers. 26. who was deseruedly therefore turned into a Pillar of Salt:
Nor yet flinch with those dastardly Disciples of our Saviour, who fled all away from him, At the hour of his apprehension, Mar. 14. vers. 50. Nor yet lastly look back with that disobedient Wife of righteous Lot, Gen. 19. vers. 26. who was deservedly Therefore turned into a Pillar of Salt:
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So that if with the Church of Ephesus, Wee haue left our first Loue, Reuel. 2.5. yet we must againe remember from whence we are fallen, and repent, and doe our first workes.
So that if with the Church of Ephesus, we have left our First Love, Revel. 2.5. yet we must again Remember from whence we Are fallen, and Repent, and do our First works.
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And thus by this one Reason from a Comparison, I proue the truth of this my former Doctrine, raised from this first word of Exhortation, Runne: that all and euery one of those, that doe now professe indeed true Christian Pietie and Religion, they must neither stand still,
And thus by this one Reason from a Comparison, I prove the truth of this my former Doctrine, raised from this First word of Exhortation, Run: that all and every one of those, that do now profess indeed true Christian Piety and Religion, they must neither stand still,
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The vse of this Doctrine, raysed from this first word of Exhortation Runne: is of reprehension to taxe a number of lazie Lepid• (I meane, of drowzie Protestants and Professors) now in these our dayes and times, who albeit with Iudas amongst the Apostles of Christ, they doe know as much in Christ his Schoole as others doe,
The use of this Doctrine, raised from this First word of Exhortation Run: is of reprehension to Tax a number of lazy Lepid• (I mean, of drowzy Protestants and Professors) now in these our days and times, who albeit with Iudas among the Apostles of christ, they do know as much in christ his School as Others do,
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But either they resemble Iosua his Sunne, which stood still by the space of one whole day, Ios. 10.13. or else Hezekiah his Sun, which went backward ten degrees, Esay 38.8.
But either they resemble Iosua his Sun, which stood still by the Molle of one Whole day, Ios. 10.13. or Else Hezekiah his Sun, which went backward ten Degrees, Isaiah 38.8.
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So doe these either stand still, or else goe backward in goodnesse: whereas they should resemble King Dauids Sunne, in Psal. 19.5. Which commeth forth as a Bridegroome out of his Chamber:
So do these either stand still, or Else go backward in Goodness: whereas they should resemble King David Sun, in Psalm 19.5. Which comes forth as a Bridegroom out of his Chamber:
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To all which drowzie Protestants, (as Gods vnworthy Messenger) I must bee also a Rememberancer from the Lord, with this my former instruction, from this first word of Exhortation, Runne: that all and euery one of those that do now professe indeed true Christian Pietie and Religion:
To all which drowzy Protestants, (as God's unworthy Messenger) I must be also a Rememberancer from the Lord, with this my former instruction, from this First word of Exhortation, Run: that all and every one of those that do now profess indeed true Christian Piety and Religion:
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Whereunto wee haue these two mayne Motiues to incite vs (which I beseech you marke) First, that there is alwayes in true Christianitie, a NONLATINALPHABET: that is, a furthermore:
Whereunto we have these two main Motives to incite us (which I beseech you mark) First, that there is always in true Christianity, a: that is, a furthermore:
And finall, as the Motto of Charles the Fifth was this: Ʋlterius: Goe on further. Euen as Christ himselfe sometimes said to that worthy Ghest in the Gospel, Luke 14.10. Superius, Sit vp higher:
And final, as the Motto of Charles the Fifth was this: Ʋlterius: Go on further. Eve as christ himself sometime said to that worthy Guessed in the Gospel, Lycia 14.10. Superius, Fit up higher:
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and that growing Wheate in the Gospel, which waxed riper and riper, Marke 4.28. till we come to that great Haruest Day, which is in the end of the World.
and that growing Wheat in the Gospel, which waxed riper and riper, Mark 4.28. till we come to that great Harvest Day, which is in the end of the World.
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it is not our only Faith of knowing much, which the Deuils haue, Iames 2. Vers. 19. Nor yet our only Faith of assenting to much, which our Hypocrites haue, that will then suffice, and serue our turnes:
it is not our only Faith of knowing much, which the Devils have, James 2. Vers. 19. Nor yet our only Faith of assenting to much, which our Hypocrites have, that will then suffice, and serve our turns:
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First, a godly sorrow, or vnfayned Repentance, for her Gentleman Vsher, as the Faith of the Ninouites sometimes had, Ionas 3.10. and secondly, those liuely fruits, or effects of the Spirit of God for her Attendants and Companions, mentioned in Gen. 5.22. Loue, Ioy, Peace, long suffering, &c. This grace of true sauing faith, being a most glorious Queene.
First, a godly sorrow, or unfeigned Repentance, for her Gentleman Usher, as the Faith of the Ninouites sometime had, Ionas 3.10. and secondly, those lively fruits, or effects of the Spirit of God for her Attendants and Sodales, mentioned in Gen. 5.22. Love, Joy, Peace, long suffering, etc. This grace of true Saving faith, being a most glorious Queen.
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And so I come from our Apostles word of Exhortation, Runne, vnto his most worthy Direction how, with patience the Race that is set before vs. In which Direction, note I pray you these two particular Points:
And so I come from our Apostles word of Exhortation, Run, unto his most worthy Direction how, with patience the Raze that is Set before us In which Direction, note I pray you these two particular Points:
for our more comfortable finishing of this our mortall Race, in that one word Patience: Let vs runne with patience the Race, &c. The word Race in the Originall, as I find, is NONLATINALPHABET:
for our more comfortable finishing of this our Mortal Raze, in that one word Patience: Let us run with patience the Raze, etc. The word Raze in the Original, as I find, is:
And euen so likewise, this life of ours (as we see, and know by daily experience) is but only the lasting and continuance of a few yeeres, moneths, weekes,
And even so likewise, this life of ours (as we see, and know by daily experience) is but only the lasting and Continuance of a few Years, months, weeks,
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and dayes at the vttermost, and then at last comes this death vpshot, Mortuus est: So this man died, which is the Epitaph of euery man, either first, or last.
and days At the uttermost, and then At last comes this death upshot, Mortuus est: So this man died, which is the Epitaph of every man, either First, or last.
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Hence then from this Metaphoricall word Race, there ariseth this Doctrine for our Learning, that the lasting of this our life vpon Earth, it is exceeding short, and passeth verie swiftly.
Hence then from this Metaphorical word Raze, there arises this Doctrine for our Learning, that the lasting of this our life upon Earth, it is exceeding short, and passes very swiftly.
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whereof the first is drawne, from the Scripture à testimonio Spiritus sancti, (which is, Spiritus veritatis the Spirit of Truth, Iohn 14. ver. 17. & therefore his testimonie cannot but be true:) in Iob 14.1. Man that is borne of a woman hath but a short time to liue:
whereof the First is drawn, from the Scripture à Testimony Spiritus sancti, (which is, Spiritus veritatis the Spirit of Truth, John 14. ver. 17. & Therefore his testimony cannot but be true:) in Job 14.1. Man that is born of a woman hath but a short time to live:
though falsly) but very short and sharpe, as daily triall and (experience prooues vnto vs all most plainly) some giuing ouer, at their first setting out in this their earthly Race,
though falsely) but very short and sharp, as daily trial and (experience Proves unto us all most plainly) Some giving over, At their First setting out in this their earthly Raze,
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euen in their very Cradles, as did those Infants of Bethlehem, in Matth. 2.16. Some others when they haue run some three or foure paces in their youth:
even in their very Cradles, as did those Infants of Bethlehem, in Matthew 2.16. some Others when they have run Some three or foure paces in their youth:
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as did the young man in the Gospel, Luke 7.12. Some others about the middest of their Race, as did Lazarus the Brother of Martha and Marie, in Iohn 11.14.
as did the young man in the Gospel, Lycia 7.12. some Others about the midst of their Raze, as did Lazarus the Brother of Martha and marry, in John 11.14.
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and if any doe liue till eightie yeeres, we repute him then exceeding old, as appeares out of Psal. 90. vers. 10. the dayes of the yeeres are threescore and tenne:
and if any do live till Eighty Years, we repute him then exceeding old, as appears out of Psalm 90. vers. 10. the days of the Years Are threescore and tenne:
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and if by reason of strength, they reach to fourescore yeeres, yet is there strength then but labour and sorrow for it is soone cut off, and we flye away.
and if by reason of strength, they reach to fourescore Years, yet is there strength then but labour and sorrow for it is soon Cut off, and we fly away.
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And thus, à testimonio Spiritus Sancti, I prooue the truth of this my former Doctrine, from this our Apostles Metaphoricall word Race, that the lasting of this our life here vpon Earth, it is exceeding short, &c.
And thus, à Testimony Spiritus Sancti, I prove the truth of this my former Doctrine, from this our Apostles Metaphorical word Raze, that the lasting of this our life Here upon Earth, it is exceeding short, etc.
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A second Reason is drawne, ab experientia quotidiana, from daily experience (which is the surest Schoole-mistris in the World) in that we doe find, perceiue, and see by experience:
A second Reason is drawn, ab experientia Quotidian, from daily experience (which is the Surest Schoolmistress in the World) in that we do find, perceive, and see by experience:
And euen thus, Ab experientia quotidiana, by experience, I proue also the truth of this my former Doctrine, raised from the word Race. That the lasting,
And even thus, Ab experientia Quotidian, by experience, I prove also the truth of this my former Doctrine, raised from the word Raze. That the lasting,
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for further proofe & confirmation of this Doctrine, is drawne à Comparatis, from Comparisons, taken out of the pure fountain it selfe of Gods blessed Booke.
for further proof & confirmation of this Doctrine, is drawn à Comparatis, from Comparisons, taken out of the pure fountain it self of God's blessed Book.
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In that this present life of ours is compared by the Holy Ghost in Scripture, sometimes to a Pilgrimage in which is vncertaintie: as in Gen. 47.9. The dayes of my Pilgrimage are an hundred and thirtie yeeres.
In that this present life of ours is compared by the Holy Ghost in Scripture, sometime to a Pilgrimage in which is uncertainty: as in Gen. 47.9. The days of my Pilgrimage Are an hundred and thirtie Years.
Sometimes to Grasse and Flowers, in which is mutabilitie: as in Esay 40.7. Sometimes to a Smoake, in which is vanitie; as in Psal. 102.3. Sometimes to a house of Clay, in which there is miserie. Iob. 4.19. Sometimes to a Weauers shittle, in which is volubilitie: as in Iob. 7.6. Somtimes to a Shepherds Tent, in which is varietie: as in Esa. 38.12. Sometimes to a Ship vpon the Seas, or to a Post vpon the Land, in which is great celeritie: as in Wisdom. 5.9.10. Somtimes to a Race, as in 1. Cor. 9.24.
Sometime to Grass and Flowers, in which is mUTABILITY: as in Isaiah 40.7. Sometime to a Smoke, in which is vanity; as in Psalm 102.3. Sometime to a house of Clay, in which there is misery. Job 4.19. Sometime to a Weavers shittle, in which is volubility: as in Job 7.6. Sometimes to a Shepherd's Tent, in which is variety: as in Isaiah 38.12. Sometime to a Ship upon the Seas, or to a Post upon the Land, in which is great celerity: as in Wisdom. 5.9.10. Sometimes to a Raze, as in 1. Cor. 9.24.
And so likewise heere in this my Text. Sometimes to a Dreame, whereof wee haue many in one night: as in Iob 20.8. Sometimes to Vanitie, which is nothing in it selfe: as in Psal. 39.5.
And so likewise Here in this my Text. Sometime to a Dream, whereof we have many in one night: as in Job 20.8. Sometime to Vanity, which is nothing in it self: as in Psalm 39.5.
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And no maruel, for that the holy Ghost resembleth Mans present estate: (besides all those transitorie things, which afore I haue mentioned:) sometimes to a Shadow, which is as nothing to the body: as in Iob 8.9.
And no marvel, for that the holy Ghost resembles men present estate: (beside all those transitory things, which afore I have mentioned:) sometime to a Shadow, which is as nothing to the body: as in Job 8.9.
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but a serious consideration with our selues of our most short, vnconstant, and variable estate? The chiefest of mans glory heere vpon Earth, being resembled (as before I shewed you) but to a Flower:
but a serious consideration with our selves of our most short, unconstant, and variable estate? The chiefest of men glory Here upon Earth, being resembled (as before I showed you) but to a Flower:
And euen so is our life, in length but as a spanne; yea, a very nothing in respect of Eternitie. Psal. 144.4. The vse of this my former Doctrine, raised from our Apostles metaphoricall word Race, is of admonition to warne vs all, that sith this present life of ours is so exceeding short: (as I haue most euidently prooued vnto you, by three most pregnant and powerfull reasons) So that in truth, in comparison of that which followeth, it is but Punctum temporis, quod hîc viuimus, imò & puncto minus.
And even so is our life, in length but as a span; yea, a very nothing in respect of Eternity. Psalm 144.4. The use of this my former Doctrine, raised from our Apostles metaphorical word Raze, is of admonition to warn us all, that sith this present life of ours is so exceeding short: (as I have most evidently proved unto you, by three most pregnant and powerful Reasons) So that in truth, in comparison of that which follows, it is but Punctum Temporis, quod hîc viuimus, imò & puncto minus.
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Hoc est momentum vnde pendet Aeternitas. This is that onely moment whereupon dependeth Eternitie. For that if this time bee well spent, then of our liuing in euerlasting Felicitie:
Hoc est momentum vnde Pendet Aeternitas. This is that only moment whereupon dependeth Eternity. For that if this time be well spent, then of our living in everlasting Felicity:
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without standing, sitting, fainting, flinching, or looking backe. Two speciall rules must bee well learned of vs; to wit; First, a due Preparation before:
without standing, sitting, fainting, flinching, or looking back. Two special rules must be well learned of us; to wit; First, a due Preparation before:
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Secondly, in the stripping and shifting cleane of our selues, from the filthy rotten ragges of our owne supposed righteousnesse, (which is all but like to a menstruous Cloath,
Secondly, in the stripping and shifting clean of our selves, from the filthy rotten rags of our own supposed righteousness, (which is all but like to a menstruous Cloth,
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Secondly, in going on well, not in the wry way of Paganisme, nor in the by-way of Papisme, but only in that old way, which is the good and right way of Christianisme. That is, In semita Dei statutorum, onely in the path of Gods Commandements.
Secondly, in going on well, not in the wry Way of Paganism, nor in the byway of Papism, but only in that old Way, which is the good and right Way of Christianity. That is, In semita Dei statutorum, only in the path of God's commandments.
The which Truth, is taught vs by Christ himselfe, in Luk. 9.62. Whosoeuer shall put his hand to the Lords Plough, and then looke backe againe, is vnfit for the Kingdome of Heauen.
The which Truth, is taught us by christ himself, in Luk. 9.62. Whosoever shall put his hand to the lords Plough, and then look back again, is unfit for the Kingdom of Heaven.
Let vs therefore now labour, not onely to enter, but once being entred, carefully and constantly to hold on in this Religious race, to the vttermost end,
Let us Therefore now labour, not only to enter, but once being entered, carefully and constantly to hold on in this Religious raze, to the uttermost end,
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Closing vp this our Race, when wee shall come to the goale, with that sweet and comfortable conclusion of our blessed Apostle Saint Paul, in 2. Tim. 4.7.8. I haue fought the good fight of Faith;
Closing up this our Raze, when we shall come to the goal, with that sweet and comfortable conclusion of our blessed Apostle Saint Paul, in 2. Tim. 4.7.8. I have fought the good fight of Faith;
wherewith our hearts must bee fortified, fenced, & guarded, for our more comfortable running and finishing of this our Religious race, most liuely layed downe in that one word, Patience. Let vs runne with Patience, &c. Patience, is described for to bee a most excellent gift,
wherewith our hearts must be fortified, fenced, & guarded, for our more comfortable running and finishing of this our Religious raze, most lively laid down in that one word, Patience. Let us run with Patience, etc. Patience, is described for to be a most excellent gift,
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And hence there ariseth this Doctrine, or lesson for our learning, that true Patience indeed in vndergoing of crosses, is a most needfull and gainefull part of euery true Christians spirituall Armour,
And hence there arises this Doctrine, or Lesson for our learning, that true Patience indeed in undergoing of Crosses, is a most needful and gainful part of every true Christians spiritual Armour,
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The first reason, for proofe of this Doctrine, is drawne à presenti conditione Sanctorum, from the present troublesome estate of all Gods militant Saints.
The First reason, for proof of this Doctrine, is drawn à presenti condition Sanctorum, from the present troublesome estate of all God's militant Saints.
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before they can come to the goales end, & enjoy euerlasting rest and happinesse in Heauen: as in Ioh. 16.33. in Luk. 14.27. in Act. 14.22. and in Heb. 12.6.7. (being the very Chapter it selfe, from whence this my Text is taken) you may runne and reade.
before they can come to the goals end, & enjoy everlasting rest and happiness in Heaven: as in John 16.33. in Luk. 14.27. in Act. 14.22. and in Hebrew 12.6.7. (being the very Chapter it self, from whence this my Text is taken) you may run and read.
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As namely of Abel, Noah, Abraham, Isaac, Iacob, and his posteritie in Aegypt, in the Wildernesse, in Canaan, vnder Iudges, vnder Kings, and in their Captiuities.
As namely of Abel, Noah, Abraham, Isaac, Iacob, and his posterity in Egypt, in the Wilderness, in Canaan, under Judges, under Kings, and in their Captivities.
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Which of all the Saints was euer Crowned without crossing, without fighting, without suffering? Let vs but seriously consider with our selues, the liues of Christ,
Which of all the Saints was ever Crowned without crossing, without fighting, without suffering? Let us but seriously Consider with our selves, the lives of christ,
For that the Church of God in Kings Salomons dayes, and so likewise vnder the raigne of many other good Kings and Princes, had very great peace and quiet. And in Act. 9.31. wee doe finde that in the Apostles dayes, which were troublesome times, the Churches had rest.
For that the Church of God in Kings Solomon's days, and so likewise under the Reign of many other good Kings and Princes, had very great peace and quiet. And in Act. 9.31. we do find that in the Apostles days, which were troublesome times, the Churches had rest.
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And euen so likewise (blessed bee God) heere in this our Iland, vnder the peaceable raigne of King Edward the sixt, Queene Elizabeth, and our most Gracious King IAMES, whom the Lord of his goodnesse long continue amongst vs,
And even so likewise (blessed be God) Here in this our Island, under the peaceable Reign of King Edward the sixt, Queen Elizabeth, and our most Gracious King JAMES, whom the Lord of his Goodness long continue among us,
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For that as in Psal. 34.19. Many are the troubles of the Righteous; yea, euen in the most halcion and peaceable dayes and times that euer were. And no maruell;
For that as in Psalm 34.19. Many Are the Troubles of the Righteous; yea, even in the most halcion and peaceable days and times that ever were. And no marvel;
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as well as some new borne againe after the Spirit of God. Which being so indeed, there will therefore euermore bee persecution of Gods Church vpon Earth;
as well as Some new born again After the Spirit of God. Which being so indeed, there will Therefore evermore be persecution of God's Church upon Earth;
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Many and manifold iniuries, both in body, goods and name, doe the true Saints of God receiue from their wicked neighbours, being often disgraced and oppressed of the greater sort,
Many and manifold injuries, both in body, goods and name, do the true Saints of God receive from their wicked neighbours, being often disgraced and oppressed of the greater sort,
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And if in this life they should haue peace abroad, yet at home, euen in their owne priuate Families, shall they finde tryals and troubles enough, arising ordinarily from their Parents, Husbands, Wiues, Children, Seruants, Friends, Kindred, and the like.
And if in this life they should have peace abroad, yet At home, even in their own private Families, shall they find trials and Troubles enough, arising ordinarily from their Parents, Husbands, Wives, Children, Servants, Friends, Kindred, and the like.
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For euen as a light burthen borne at our armes length, will weigh much heauier then a burthen of treble weight layed vpon our shoulders, which are made to beare.
For even as a Light burden born At our arms length, will weigh much Heavier then a burden of triple weight laid upon our shoulders, which Are made to bear.
Ios. 2. So will Patience say vnto vs amidst all our crosses it is nothing to be belyed, nothing to be enuied, nothing to bee back-byted, nothing to bee slandered, nothing to be imprisoned, &c. as though all these things did come vpon vs, not to make vs conquered,
Ios. 2. So will Patience say unto us amid all our Crosses it is nothing to be belied, nothing to be envied, nothing to be back-byted, nothing to be slandered, nothing to be imprisoned, etc. as though all these things did come upon us, not to make us conquered,
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and whine, and curse, as they were not sicke but franticke. And therefore Christ his yoke is stiled easie, in Matth. 11.28. because it is made easie to some that haue patience to beare it.
and whine, and curse, as they were not sick but frantic. And Therefore christ his yoke is styled easy, in Matthew 11.28. Because it is made easy to Some that have patience to bear it.
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if wee haue this one Preseruatiue of patience about vs. For what else hath the poore man to beare his pouertie? or the sicke man his paines? or the bond-man his bondage? or the banished man his exile? but only to lay all vpon the shoulders of patience,
if we have this one Preservative of patience about us For what Else hath the poor man to bear his poverty? or the sick man his pains? or the bondman his bondage? or the banished man his exile? but only to lay all upon the shoulders of patience,
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and to say, with Ieremy in all his trials, This is my sorrow, and I will beare it, Ier. 10. Vers. 19. In Exod. 15.25. we do reade, That the Tree which Moses cast into the Spring did season the bitternesse of the waters:
and to say, with Ieremy in all his trials, This is my sorrow, and I will bear it, Jeremiah 10. Vers. 19. In Exod 15.25. we do read, That the Tree which Moses cast into the Spring did season the bitterness of the waters:
and will assist vs to ouercome all our trials and temptations: like that Armour-bearer, which holpe good Ionathan to vanquish all his enemies, 1. Sam. 14.
and will assist us to overcome all our trials and temptations: like that Armour-bearer, which help good Ionathan to vanquish all his enemies, 1. Sam. 14.
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And no maruell, for that this most excellent grace of Patience, hath a deuice (as one wittily writeth) to draw such a skinne ouer all our soares and sorrowes,
And no marvel, for that this most excellent grace of Patience, hath a device (as one wittily Writeth) to draw such a skin over all our soars and sorrows,
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vntill wee doe say with holy Dauid; Behold, thy Iudgements are good, Psal. 119. Ver. 39. And for want of which most worthy grace, many thinke themselues in Hell, amidst there earthly woes;
until we do say with holy David; Behold, thy Judgments Are good, Psalm 119. Ver. 39. And for want of which most worthy grace, many think themselves in Hell, amid there earthly woes;
So that as Seneca saith, Qui verè patiens est, à toto mundo vinci non possit. Hee which is truly patient, no crosses can ouercome him, but he ouercomes them all:
So that as Senecca Says, Qui verè Patient est, à toto mundo Vinci non possit. He which is truly patient, no Crosses can overcome him, but he overcomes them all:
Noting that by their patience they ouercame all their troubles: and therefore in Iam. 1.5. We are all of vs exhorted, let patience haue her perfect worke.
Noting that by their patience they overcame all their Troubles: and Therefore in Iam. 1.5. We Are all of us exhorted, let patience have her perfect work.
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And lastly, of what kind, qualitie and quantitie soeuer they be, as the Holy Ghost implyeth, saying, in 2. Cor. 6.4. We approoue our selues in much patience.
And lastly, of what kind, quality and quantity soever they be, as the Holy Ghost Implies, saying, in 2. Cor. 6.4. We approve our selves in much patience.
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Remembring still, that hee which hath patience to the end shall bee saued, Mat. 10.22. Thus the patience of Iob had her perfect worke in all these three respects.
Remembering still, that he which hath patience to the end shall be saved, Mathew 10.22. Thus the patience of Job had her perfect work in all these three respects.
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but hee by patience ouercame them all: as we may runne and reade in Iob 13.15. and 42.7. whose President by Saint Iames is proposed for our practice, Iam. 5.11. and that not vnfitly.
but he by patience overcame them all: as we may run and read in Job 13.15. and 42.7. whose President by Saint James is proposed for our practice, Iam. 5.11. and that not unfitly.
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First, Ignominie, and our God prouoked vtterly to forsake vs, and to haue no pleasure in vs, as in Heb. 10.38. and therefore euermore amidst all our crosses, wee must still remember this short close, Si vis vincere, disce pati.
First, Ignominy, and our God provoked utterly to forsake us, and to have no pleasure in us, as in Hebrew 10.38. and Therefore evermore amid all our Crosses, we must still Remember this short close, Si vis vincere, Disce pati.
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That true patience indeed amidst all our crosses, is a most needfull and gainfull grace, for the fitting, fencing, and furnishing of our soule to runne this Religious Race.
That true patience indeed amid all our Crosses, is a most needful and gainful grace, for the fitting, fencing, and furnishing of our soul to run this Religious Raze.
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The Vse is of admonition to warne vs all, to labour for this Celestiall Herbe of grace & of patience, that so we may haue it still sprouting and springing in the spirituall Gardens of our hearts and liues.
The Use is of admonition to warn us all, to labour for this Celestial Herb of grace & of patience, that so we may have it still sprouting and springing in the spiritual Gardens of our hearts and lives.
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Knowing well, that God hath giuen such a wonderfull power to this Medicinable Herbe of perfect patience, that it shall bee an acceptable Medicament to a generall salue for all persons, and for all Diseases. And therefore in Reuel. 13.10. wee doe reade that when Gods Angell had recorded all the troubles, which should come into the World in the latter dayes, at last hee closeth and concludeth thus.
Knowing well, that God hath given such a wonderful power to this Medicinable Herb of perfect patience, that it shall be an acceptable Medicament to a general salve for all Persons, and for all Diseases. And Therefore in Revel. 13.10. we do read that when God's Angel had recorded all the Troubles, which should come into the World in the latter days, At last he closeth and Concludeth thus.
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as in Luke 19.21 By your patience possesse your soule, and in Prou. 14.29. A mans wisdome is knowne by his patience. And in Heb. 10.36. Wee haue need of patience, that after that we haue done the will of God, we might receiue the promise. And in Rom. 5.4. Patience breedes experience, experience hope; and hope maketh not ashamed.
as in Lycia 19.21 By your patience possess your soul, and in Prou. 14.29. A men Wisdom is known by his patience. And in Hebrew 10.36. we have need of patience, that After that we have done the will of God, we might receive the promise. And in Rom. 5.4. Patience breeds experience, experience hope; and hope makes not ashamed.
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And againe, in Iam. 4.7, 8. Bee patient Brethren to the comming of the Lord, &c. And besides all these powerfull Exhortations vnto patience, the Prophets, Euangelists,
And again, in Iam. 4.7, 8. be patient Brothers to the coming of the Lord, etc. And beside all these powerful Exhortations unto patience, the prophets, Evangelists,
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and Apostles, haue set forth a number of Examples before our eyes, like Beacons vpon the tops of Hils, of such great Cures as haue beene healed by patience.
and Apostles, have Set forth a number of Examples before our eyes, like Beacons upon the tops of Hills, of such great Cures as have been healed by patience.
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By patience holy Iob did beare all the trials that the Deuill could possibly heape vpon him, Iob 1. By patience Iacob put a number of wrongs at the hands of Laban, his Father-in-law,
By patience holy Job did bear all the trials that the devil could possibly heap upon him, Job 1. By patience Iacob put a number of wrongs At the hands of Laban, his Father-in-law,
and neuer once complained in one and twenty yeeres, Gen. 31.7. By patience good Ioseph forgaue all his Brethren, when hee might haue put them all to death:
and never once complained in one and twenty Years, Gen. 31.7. By patience good Ioseph forgave all his Brothers, when he might have put them all to death:
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Yet Dauid still comforted himselfe in the Lord his God, 1. Sam. 30.6. euen as if this most precious Pearle of patience, were the only spiritual stone vpon which he leaned and rested his head.
Yet David still comforted himself in the Lord his God, 1. Sam. 30.6. even as if this most precious Pearl of patience, were the only spiritual stone upon which he leaned and rested his head.
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For that whosoeuer doth know perfectly, and is sure in his heart by Faith, that God who is the Lord of all haps and mishaps, of prosperitie and aduersitie, of health and sicknesse.
For that whosoever does know perfectly, and is sure in his heart by Faith, that God who is the Lord of all haps and mishaps, of Prosperity and adversity, of health and sickness.
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hee hath promised, doe but aske and haue, &c. And if experience prooues this much vnto vs, that when once we haue but opened our needs and griefs to our friends, we do afterward feele a certain ease in our selues,
he hath promised, do but ask and have, etc. And if experience Proves this much unto us, that when once we have but opened our needs and griefs to our Friends, we do afterwards feel a certain ease in our selves,
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O then much more comfort, and ease shall we find from God, to the quieting and setling of our mindes, by the opening of our griefes and complaints vnto God in humble Prayer.
Oh then much more Comfort, and ease shall we find from God, to the quieting and settling of our minds, by the opening of our griefs and complaints unto God in humble Prayer.
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Fourthly, diligent reading, searching, and seeking into Gods most holy, & blessed Word, helpeth much vnto patience, wherein he doth set before our eyes his most sweete and louing promises, as in Iohn 16.33. These things haue I spoken vnto you, that in me you might haue peace, in the World you must suffer tribulation.
Fourthly, diligent reading, searching, and seeking into God's most holy, & blessed Word, Helpeth much unto patience, wherein he does Set before our eyes his most sweet and loving promises, as in John 16.33. These things have I spoken unto you, that in me you might have peace, in the World you must suffer tribulation.
with such like gracious promises, which we ought daily to seek, & search in his Sacred word, neuer ceasing to laude & prayse his holy Name, in that in these our dayes and times he hath made vs rich partakers of these most sweete and infallible comforts for our soules, in his Word and Gospel:
with such like gracious promises, which we ought daily to seek, & search in his Sacred word, never ceasing to laud & praise his holy Name, in that in these our days and times he hath made us rich partakers of these most sweet and infallible comforts for our Souls, in his Word and Gospel:
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which Word wee ought all to beleeue, receiue and obey, euen as though wee heard the immediate voyce of God himselfe from Heauen, speaking all such things as we heare out of the same.
which Word we ought all to believe, receive and obey, even as though we herd the immediate voice of God himself from Heaven, speaking all such things as we hear out of the same.
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and we must leaue the World, wee cannot tell how soone, as in Prou. 27.1. Boast not thy selfe of to morrow, for thou canst not tell what a day may bring forth.
and we must leave the World, we cannot tell how soon, as in Prou. 27.1. Boast not thy self of to morrow, for thou Canst not tell what a day may bring forth.
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so that if wee liue after the flesh, we shall dye, Rom. 8. Vers. 13. Nor yet looking to Satan, Quia Diabolus interficiet; The Deuill will destroy vs, walking about continually like a roaring Lion, seeking whom hee may deuoure, 1. Pet. 5.8. but, as it is here in this my Text; Looking to Iesus: Quia reficiet:
so that if we live After the Flesh, we shall die, Rom. 8. Vers. 13. Nor yet looking to Satan, Quia Diabolus interficiet; The devil will destroy us, walking about continually like a roaring lion, seeking whom he may devour, 1. Pet. 5.8. but, as it is Here in this my Text; Looking to Iesus: Quia reficiet:
For where in all the whole World can wee sooner fiud true Humilitie, perfect Charitie, Sobrietie, Patience, Obedience, and Prayer without Example, with all other co-adjoyned,
For where in all the Whole World can we sooner fiud true Humility, perfect Charity, Sobriety, Patience, obedience, and Prayer without Exampl, with all other co-adjoyned,
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For what Pride is there in thee, that his Humility cannot abate? What Wrath and Anger, that his Gentlenesse cannot lenifie? What Couetousnesse, that his Pouertie cannot salue? What benummednesse of thine heart, that his Loue cannot inflame? And as Christ his life is a most Celestiall Medicine for all the Defects and Diseases of our Soules;
For what Pride is there in thee, that his Humility cannot abate? What Wrath and Anger, that his Gentleness cannot lenify? What Covetousness, that his Poverty cannot salve? What benummednesse of thine heart, that his Love cannot inflame? And as christ his life is a most Celestial Medicine for all the Defects and Diseases of our Souls;
then in the forgiuenesse of Christ? What, I pray doe wee learne by his base lying in the Manger at Bethlehem, and by his poore bringing vp in a meane Hostage at Nazareth, but an vtter contempt of this wicked World? What learne wee by his Exile into Egypt, and by his Birth in the dayes of cruell Herod, but patient suffering hereof Persecution? What learne we by his Fasting in the Wildernesse, the Austeritie of his life;
then in the forgiveness of christ? What, I pray do we Learn by his base lying in the Manger At Bethlehem, and by his poor bringing up in a mean Hostage At Nazareth, but an utter contempt of this wicked World? What Learn we by his Exile into Egypt, and by his Birth in the days of cruel Herod, but patient suffering hereof Persecution? What Learn we by his Fasting in the Wilderness, the Austerity of his life;
but still to possesse our soules by Patience? What lastly learne wee, by his most heartie Prayers to God his heauenly Father for his most bloudie Persecutours (yea,
but still to possess our Souls by Patience? What lastly Learn we, by his most hearty Prayers to God his heavenly Father for his most bloody Persecutors (yea,
Who euer respected them lesse then he? But if we speake of heauen and of heauenly things, who euer tended and tendred them more then he? If we speake of Almes, where euer was there such an Almesgiuer heard off as he, who freely gaue his own bodie and bloud to refresh the hungry? If we speake of Bountifulnesse, where euer was there so bountifull a giuer as hee, who gaue Paradise it selfe to a sinfull Suter, only vpon the very first motion made vnto him? Finally, what Grace I pray you can any Christian mans heart desire, which is not to bee found with much spirituall delight in the life of Christ? Or what any one Vertue can wee wish,
Who ever respected them less then he? But if we speak of heaven and of heavenly things, who ever tended and tendered them more then he? If we speak of Alms, where ever was there such an Almsgiver herd off as he, who freely gave his own body and blood to refresh the hungry? If we speak of Bountifulness, where ever was there so bountiful a giver as he, who gave Paradise it self to a sinful Suitor, only upon the very First motion made unto him? Finally, what Grace I pray you can any Christian men heart desire, which is not to be found with much spiritual delight in the life of christ? Or what any one Virtue can we wish,
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but that in him we may euidently see, a most liuely Idea, or Image of the same? Thus hath our Lord and Master Christ done his part, and conformed himself vnto vs:
but that in him we may evidently see, a most lively Idea, or Image of the same? Thus hath our Lord and Master christ done his part, and conformed himself unto us:
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& what now remayneth on our parts, but that we striue to conforme our selues to him, Who is the Way, the Truth, and the Life, Iohn 14.6. The Way without erring, the Truth without failing: the Life without fading:
& what now remaineth on our parts, but that we strive to conform our selves to him, Who is the Way, the Truth, and the Life, John 14.6. The Way without erring, the Truth without failing: the Life without fading:
and lowly, to loue your enemies, to suffer affliction, &c. The olde Eagle for to learne her young Ones to flye, doth often flutter and houer ouer them:
and lowly, to love your enemies, to suffer affliction, etc. The old Eagl for to Learn her young Ones to fly, does often flutter and hover over them:
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So our Master Christ to teach vs how to liue, both by his Precepts, and Examples of Pietie, doth daily flutter and houer ouer vs in this present life. In Iohn 13.15.
So our Master christ to teach us how to live, both by his Precepts, and Examples of Piety, does daily flutter and hover over us in this present life. In John 13.15.
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And in 1. Cor. 11. Verse 1. When Saint Paul would incite the Corinthians for to follow him, hee tels them plainely that his meaning was, that indeed they should follow CHRIST;
And in 1. Cor. 11. Verse 1. When Saint Paul would incite the Corinthians for to follow him, he tells them plainly that his meaning was, that indeed they should follow CHRIST;
saying, Be yee followers of mee euen as I follow Christ. And in Ephes. 4.32. When as the same Apostle would perswade the Ephesians, to forgiue one another, hee sayth;
saying, Be ye followers of me even as I follow christ. And in Ephesians 4.32. When as the same Apostle would persuade the Ephesians, to forgive one Another, he say;
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Forgiue yee one another, as CHRIST forgaue you. And finally in the 1. of Ioh. 2.6. Saint Iohn layes downe this point of Doctrine most plainly vnto vs, saying;
Forgive ye one Another, as CHRIST forgave you. And finally in the 1. of John 2.6. Saint John lays down this point of Doctrine most plainly unto us, saying;
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And thus Ab ipsissima vita Christi, I prooue the truth of this my former Doctrine, that in Running of this our Religious Race, the holy Life of our Lord and Master CHRIST, must bee our Coelestiall Card and Compasse, it must bee our onely leuell and our line for to guide vs by.
And thus Ab ipsissima vita Christ, I prove the truth of this my former Doctrine, that in Running of this our Religious Raze, the holy Life of our Lord and Master CHRIST, must be our Celestial Carded and Compass, it must be our only level and our line for to guide us by.
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First, Vse is of reprehension to checke, and sharpely to rebuke the Spiritually blinde, (I meane the ignorant Papists ) of these our dayes and times, who in stead of their looking vnto the life of IESVS,
First, Use is of reprehension to check, and sharply to rebuke the Spiritually blind, (I mean the ignorant Papists) of these our days and times, who in stead of their looking unto the life of JESUS,
looke either to the Pardons, and Indulgences of the holy Father the Pope, or else to the Diabolicall and damnable rules, of his Iesuites (those Iebusites ) his Seminary Priests:
look either to the Pardons, and Indulgences of the holy Father the Pope, or Else to the Diabolical and damnable rules, of his Iesuites (those Jebusites) his Seminary Priests:
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preferring most grossely, the rules of his Franciscan and Benedictine Friars, &c. before this one onely most excellent rule of the life of Christ: or else they looke altogether to their own Merits & Works, which will vtterly deceiue them at the last,
preferring most grossly, the rules of his Franciscan and Benedictine Friars, etc. before this one only most excellent Rule of the life of christ: or Else they look altogether to their own Merits & Works, which will utterly deceive them At the last,
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or Dutie which our God doth owe vs: but NONLATINALPHABET Donum, the free Gift of our God: as in Rom. 6.23. Eternall life is the gift of God, through Iesus Christ our Lord.
or Duty which our God does owe us: but Donum, the free Gift of our God: as in Rom. 6.23. Eternal life is the gift of God, through Iesus christ our Lord.
So that notwithstanding all our owne good Workes, yet wee must looke to Iesus; And onely to his Actiue and Passiue workes, which hee alone hath both done,
So that notwithstanding all our own good Works, yet we must look to Iesus; And only to his Active and Passive works, which he alone hath both done,
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but this of Eternall life from GOD, is merces Euangelica, an Euangelicall hyre: not merces debita, a deserued hyre, as the Legall is: but onely indebita, altogether vndeserued:
but this of Eternal life from GOD, is merces Evangelical, an Evangelical hire: not merces Debita, a deserved hire, as the Legal is: but only Indebita, altogether undeserved:
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yet Oculo fidei, with the Spirituall eye of a liuely Faith, learne and labour with our Apostle in this short Race of your liues, still to looke vnto Iesus. In quo omnia habemus.
yet Oculo fidei, with the Spiritual eye of a lively Faith, Learn and labour with our Apostle in this short Raze of your lives, still to look unto Iesus. In quo omnia habemus.
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whose Victorie ouer the Tempter, was our Triumph; his Labours, our Peace and quietnesse; his Prayers, our Intercession; his Pouertie, our Riches; his Soares, our Salues; his Wounds, our Medicines; his Righteousnesse, our Merits;
whose Victory over the Tempter, was our Triumph; his Labours, our Peace and quietness; his Prayers, our Intercession; his Poverty, our Riches; his Soars, our Salves; his Wounds, our Medicines; his Righteousness, our Merits;
Looking to Iesus. Is of admonition to warne vs all, in the Running of this our Religious Race, (wherein euery true Christian is a Runner:) that we may so runne indeed,
Looking to Iesus. Is of admonition to warn us all, in the Running of this our Religious Raze, (wherein every true Christian is a Runner:) that we may so run indeed,
And who alone is both the Alpha and Omega, the beginning, and the end, the first and the last of our Redemption. Reuel. 22.13. There being none other Name giuen vnder Heauen, whereby wee can bee saued, but onely the Name of IESVS. Act. 4.12.
And who alone is both the Alpha and Omega, the beginning, and the end, the First and the last of our Redemption. Revel. 22.13. There being none other Name given under Heaven, whereby we can be saved, but only the Name of JESUS. Act. 4.12.
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and is, Omnium virtutum perfectissima idea: The most perfect Patterne of all true Vertues. Insomuch, that whereas Enoch is commended in the sacred Scriptures for his Pietie:
and is, Omnium Virtues perfectissima idea: The most perfect Pattern of all true Virtues. Insomuch, that whereas Enoch is commended in the sacred Scriptures for his Piety:
Abraham for his Faith, and Perseuerance: Iob for his Patience: Isaac for his Coelestiall meditation: Ioseph for his Chastitie: Moses for his Meeknesse: Phinea for his Zeale: Samuel for his vprightnesse: Tobias for his Mercie:
Abraham for his Faith, and Perseverance: Job for his Patience: Isaac for his Celestial meditation: Ioseph for his Chastity: Moses for his Meekness: Phinea for his Zeal: Samuel for his uprightness: Tobias for his Mercy:
And therefore hee is stiled Sanctus Sanctorum, the Holie of Holies, as in Heb. 9.3. No maruell, for as in the most Sacred place, was contayned the Golden Censer; the Arke of the Testament;
And Therefore he is styled Sanctus Sanctorum, the Holy of Holies, as in Hebrew 9.3. No marvel, for as in the most Sacred place, was contained the Golden Censer; the Ark of the Testament;
the Golden Pot that contayned Manna; the Rod of Aaron, which being dead, budded againe; and the winges of the Cherubins ouershadowing the Mercie Seate.
the Golden Pot that contained Manna; the Rod of Aaron, which being dead, budded again; and the wings of the Cherubim overshadowing the Mercy Seat.
together with the Censer, which is the acceptation of the Prayers of the Saints; and the Golden Pot, which contayneth the Manna; to wit, the blessed Sacrament:
together with the Censer, which is the acceptation of the Prayers of the Saints; and the Golden Pot, which Containeth the Manna; to wit, the blessed Sacrament:
In the very same hee hath also gone before vs for our imitation, as a most perfect obseruer, euermore liuing as hee taught. In Math. 5.3. as he taught vs in his Word, to bee poore in Spirit.
In the very same he hath also gone before us for our imitation, as a most perfect observer, evermore living as he taught. In Math. 5.3. as he taught us in his Word, to be poor in Spirit.
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So in deed, who euer more meeke then hee, who was as a Sheepe before the Shearer, not once opening his mouth? In Math. 5.4. as hee taught vs to Mourne and heartily to Lament.
So in deed, who ever more meek then he, who was as a Sheep before the Shearer, not once opening his Mouth? In Math. 5.4. as he taught us to Mourn and heartily to Lament.
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So in this, who euer hungred and thirsted more then hee, who gaue his Life for the Righteousnesse of many? Last of all, as in Math. 10.37. Hee hath taught vs in Word, to leaue all for his Loue.
So in this, who ever hungered and thirsted more then he, who gave his Life for the Righteousness of many? Last of all, as in Math. 10.37. He hath taught us in Word, to leave all for his Love.
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When Mariners vpon the mayne Sea, doe want markes to direct them by in their course of sayling, they then take their marke (which is the surest) from the Heauens:
When Mariners upon the main Sea, do want marks to Direct them by in their course of sailing, they then take their mark (which is the Surest) from the Heavens:
But let vs all assure our selues, that vnlesse wee bee his Disciples, and faithfull followers now, we shall neuer bee triumphant Christians with him in his Kingdome.
But let us all assure our selves, that unless we be his Disciples, and faithful followers now, we shall never be triumphant Christians with him in his Kingdom.
Which was most true in this our Master CHRIST before all others, who as wee finde euer led the way himselfe before his Disciples, in all Holinesse of Life, in all Tryals and Tribulations, in all Conflicts and Temptations, which are heere wont to arise in the life of Man. And therefore our Apostle wils vs heere, To runne with Patience the Race that is set before vs, looking to Iesus.
Which was most true in this our Master CHRIST before all Others, who as we find ever led the Way himself before his Disciples, in all Holiness of Life, in all Trials and Tribulations, in all Conflicts and Temptations, which Are Here wont to arise in the life of Man. And Therefore our Apostle wills us Here, To run with Patience the Raze that is Set before us, looking to Iesus.
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The which, that from henceforth wee may doe, let vs euermore most carefully keepe and obserue, these foure Spirituall steppes or degrees in this our Religious Race. First, Mature, to begin betimes:
The which, that from henceforth we may do, let us evermore most carefully keep and observe, these foure Spiritual steps or Degrees in this our Religious Raze. First, Mature, to begin betimes:
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And these foure former Steps or Degrees, that in Running of this our appointed Race, wee may now the more happily and comfortably keepe and obserue, wee must fully and faithfully resolue with our owne selues, of these sixe particular and principall Points.
And these foure former Steps or Degrees, that in Running of this our appointed Raze, we may now the more happily and comfortably keep and observe, we must Fully and faithfully resolve with our own selves, of these sixe particular and principal Points.
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Fourthly, that wee must daily endeauour our selues to that which is before: which is to the practice of those Christian duties, that wee haue left vndone.
Fourthly, that we must daily endeavour our selves to that which is before: which is to the practice of those Christian duties, that we have left undone.
