THe first word of this verse brings on, from the for­mer Chapter, our reso­lution thus. We have A­bel, Enoch, Noah, Abra­ham, Sarah, Isaac, Iacob, Ioseph, Moses, Rahab, Gedeon, Barac, Sampson, Iephthe, David, Samuel, the Prophets; in summe, of whom the world was not worthy, a cloud of witnesses.

Whereof there be such and so many Martyrs none may doubt the practice. Who doe not, en­during oppression, will not abide depressures. Ex­onerated [Page 2]of so much evill to our innate affliction is the corrosive.

The more then we suffer, we are furthered the more. Swifter our speed, our constancy greater, easier our race.

Tria sunt omnia; our Pace, our Patience, our Path. Let us run with patience the race which is set before us.

[...] admits no Cessation. A violent motion and continued.

Man is borne unto labour, Iob. 5.7. as the sparkes fly upward. That preceds, & there's no other way to rest, Acti­on is the life of Christianity, as obedience of ser­vice.

On we must; too soon we cannot: delay we may not. Occasion slipt is hardly recovered. Want of expedition is often the losse of great designes.

Naturally all runne so, from life to death. Cri­minally ill men doe, from grace to sinne. Spiritual­ly true Christians only, from sinne to grace.

Who are of the second, I advise to amend the fault, and with the third prevent the first.

• 1. The first is like the course of a Ship under saile. The body being once animated, the whole man is suddainly transferred. Our daies out run the post. Iob. 9.25.
• 2. The second as running of water into the Sea. So sinners are by the eddy of humors carried unto the Mare mortuum of iniquities. Their feet run to evill, and they hasten to shed blood. Prov. 1.16.
• [Page 3]3. The third, Secundùm motum primi mobilis, like that of the Sunne. The just, they, cease not to runne in the exercise of virtues.

1. First toward the West, in a holy considera­tion of their naturall corruption, dayly falls, and death the catastrophe of all.

2. Secondly toward the East, subliming their thoughts, and forcing all the faculties of soule and body to be conformable unto the will of God.

Who wait upon the Lord renewing their strength mount up with wings as Eagles. Running they wax not weary, nor walking faint. Isa, 40.31.

Runners indeed: nothing behind withdrawes, nothing on the right hand inveagles, and on the left nothing burthens them. Avoyding all things that may hinder, they be in heaven before the worldling is aware, or themselves goe hence.

Yet so zealous, keep, & affectum, & intellectum, both will, and wit. Both: for will without reason runs to a precipice.

We need not range abroad for instances: there be too many thousands in this Kingdome, God en­lighten them, that they may see, whilest he enables us to withstand their folly.

Ʋnderstanding, and affection, these right produce zeale, and zeale pleaseth God as love delighteth men. No variable, or halting, or Snaile-like, or La­odicean motion: yet neither furious nor remisse. A Lyon cannot stop, no Circean dreg, nor Orphean note divert it. Among risings and fallings the same still.

As the Hound after the Hart, or the Hawke af­ter the Partridge, she is swift to know, to practice swift. Alwaies devout, but at occurrences most fer­uent. David derided by Michal, 2. Sam. 6.16. Judg. 16.30. will be more vile for the Lords sake. And Sampson ever vexing the Philistims, slew more at his death, then in his whole life.

Foure things be little on earth, the Ant, the Co­nie, the Locust, the Spider, yet are exceeding wise, Prov. 30.24, 25. Silly creatures condemne idle men, and disorderly. Statute-Protestants then and the lawlesse may goe to Heaven when the Pharises come from Hell.

Our Sauiour said, I must work, Ioh. 9.4. How excellent is it for the Disciple to be as his Master?

I am much taken that the Ministers of the Lord are busy in Sion, and bold for the truth. Nor is this all: the people learne to leave any thing save their o­bedience. That's it, that makes my exultation full.

So let our first love ever appeare, and faith being tryed the Gospell will shine. Prisons are shaken with devotion, and 'tis the nature of Christianity to flou­rish under the Crosse. Rest was Moabs ruine, but the Arke of God did safely passe through the swel­lings of Iordan. If we enjoyed the former without holinesse, the latter may sanctify us unto happinesse.

It may, if we stand not when God bids us goe; nor walke another way, when he saith come; nor lye downe, when he commands us to runne. But who runne, and runne from him, on them, ira effun­denda, [Page 5]the vialls of his wrath are ready to be pow­red.

On the Heresiarchs, whether Arrians, Eutychi­ans, Nestorians, or who ever runne desperately a­gainst the fundamentalls of Religion.

On the Schismaticks, whether Brownists, that wilfully runne to prophane the Temple, and conse­crated things therein: or Anabaptists, that insolent­ly runne to spit defiance in the face of Gods an­noynted, and every one dignified under him: or Aë­rians, that runne headlong to demolish the Aposto­licall structure of the Hierarchie.

On the Libertines that runne any way; on the Neuters that runne no way; on the Atheists that run from God to Nature.

But my charity much pittieth the simple throng, that, captived in a Smictymnuan snare by Iesuited Priests, runne with a blind zeale to the effusion of their brethrens blood, till they welter in their own.

Lord, convert their leaders in thy mercy, or to thy glory confound them in thine ire.

True Christians we know the Kingdome of Hea­ven suffereth violence. Forcing therefore into it our motion from the first terme to the last is impetuous. Not to one side, nor to another; not forward now, and then backward; but straight, even, vehement. Whose footsteps are preposed we tread them to perfection. Not beleeving we are before all, ear­nestly contend not to be behind any. With unwea­ried bodies and undaunted spirits every one doth, [...], so strive as he may not come short of glo­ry. [Page 6]Perpetually moving, & strongly, whose Orbe is Celestiall. Whom no worldly allectives may de­ceive, no fond opinions distract, no adverse fortune frighten; who can be pleased to part with life and all in the cause, we, we will runne. And let us runne with patience.

[...], is so much as the stout susteining of an incurse.

Some therefore, per periphrasin adverbii, trans­late it constantly. As if to set forth with full speed, and afterward fall off, were shamefully to be frustra­ted of the promise. Happier is it not to be, then to be worst in the end.

Others read, per tolerantiam, with durance. As i [...] Christians were [...], Theatrized, or brought forth on a stage of affliction. Heb. 10.33. S. Paul describes how: by reproaches, imprisonments, stripes, labours, by perills at home, and abroad, by pe­rills. 2. Cor. 1 [...].23, 24. The way of Israel through the Red-sea and Wildernesse;1. Sam. 14.5. or that of Ionathan and his Armour-bearer between the two sharp Rocks Botzetz and Sene typified no lesse.

Ioyne both, and here is meant the willing and constant bearing of the crosse in this life, for the hopes sake, which is laid up in heaven.

And if whom we suffer with, we shall also raigne with him, 2. Tim. 2.12. then there is great use of such patience, that, after the will of God is done, we may receive the reward. Heb. 10.36.

Not only he, which taketh not up his crosse, but [Page 7]who also followeth not, is unworthy of mee, saith our Saviour, Mat. 10.38. For how shall that vir­tue injoy the inheritance, which failes before pos­session may be had?

Our translation therefore renders it, with pati­ence rather then constantly. Because there may be constancy without patience, but no patience without constancy.

This I stand to, and my inference is thus, Dolor patientiâ opprimitur, si modò est aliqua patientia, griefe is quelled by patience, if there be any. Si nulla est, quid Religione exornamur? if there be none, why are wee palliated with Religion? We are not maugo­nized Christians, but graffed into Christ.

To two things, that grieved the sonne of Syrach, he added a third, which made him angrie. A man of warre, that suffereth poverty: men of understanding which are not set by; and one that returneth from righteousnesse unto sinne. Ecclus. 26.28.

His sacred Majesty may grieve for somethings, his indignation rise at other, his justice command execution too in pitty of the maine, yet be patient, and merciful still.

Those passions proceeding from their just ob­jects derogate not from such excellency. And the amputation of a gangreened member is in piety to conserve the body sound.

Let me not partake of Cassandra's hap whilest I tell the truth. The woe is to them that have lost the vertue. For who wants her hath no hope, and without hope, what will we doe, when the Lord shall visit us? Ecclus. 2.14.

The hand once put to, may not be taken off the Plough, Luk. 9.62. To it we must, and that, [...], daily. v.23. That is, ut dies diem consequitur, it a crux crucem accipiat, as one day succeeds another, so one crosse should receive another.

This concernes every one, but Gods Vice-gerent highly. For being solo Deo minor, that he may be the more like Christ his tolerance is the more.

Naahs Arke, which represents the Church, was built of squared timber. Quadrati lapidis similis de­bet esse Christianus, a Christian may not be round, but is cut into that forme, wherein he will be ever, and every way firme.

Firme to his profit, as the Merchant that regards not his paine. Firme to his honour, as the Souldi­er that minds not a wound. Firme to his love, as Iacob, that thought seven years short. Firme to his God as Iob, that would dye rather then forsake his Saviour. Nothing can amate him, who runs, and looks unto Iesus.

There be two sorts of men unable to continue running, the feeble and the full. The one for lack of strength, the other for want of breath.

Among the first S. Paul found the Galatians; who did runne well, yet were driven back. Gal. 4.9, 10. These whilest the wind is faire promise much prosperity; but when stormes arise, are tossed to and fro by the fury of the gusts.

Among the other our Saviour took a certain man. Mar. 10.17. And such a one, as we might think would winne the Garland. He wanted no strength, [Page 9]his bones were full of Marrow. Mat. 19.20. His pace was swift, he came running. His course steddy, he kept the high way unto Iesus. His carriage hum­ble, he Kneeled. His desire earnest: Good master! what shall I doe to inherit eternall life? Yea when Christ had repeated unto him the precepts, it ap­peared that his life was unspotted. For he answe­red confidently; all these have I observed from my youth. Mar. 10.20. what lack I yet? Mat. 19.20. Whereupon Iesus looked on, and loved him. Mar. 10.21. If this man failed, who then shall obtaine?

Yet he was too soon out of breath: there being but one step between him and home he gave ouer: [...], one thing thou lackest, saith Christ, v. 21. Shall one saying confound, one blow astonish, one thing discourage thee? Having much thou must have something more: one gasp with one straine will reach it. This one, and this thing only thou wantest. Goe sell that thou hast, give to the poore, take up the crosse and follow mee. v. 21.

That set his winde; for he had great possessions, v. 22. He ranne well indeed had he held out, but be­ing so full could no longer runne with patience. Cursed is the over-plus, which by the reservation deprives a man of the inestimable treasure.

These two have been common evils; and to cure them Gods work is strange.

The Memento of Lots wife, remember her, would not serve our backsliding Ephesus. Luk. 17.32. Power and pow­er superior and inferior, Lords and Pesants, Father and Child, Brother and Brother, Master and Ser­vant, [Page 10]one opposeth another, that the sword may be made drunk in Christian blond. Iustice will be so satisfied, and the truth approved so.

The unum necessarium, Luc. 10.42. which he that hath en­joyes enough, that hath not, is nothing worth, could not returne our vain Cosmopolites. All must be sold, and in this case there's no feare of being worse then infidells. Not that the price may be laid at their Apostles feet, who stirre up the dust to stifle the Monarchie. Cast it should be into the Kings treasury to help support the high disparity between he Scepter and the Coulter. Who will not goe so farre, yee may rate your vanities, bring in so much, and the work is done.

This is one way I am sure to justify Gods most respected on earth; and every one that fears the Lord, and honours the King will be so justified. A visible means to uphold the truth, recover peace, relieve our families, and maintain plenty. A signe too that we have our measure of grace here, and shall have full happinesse hereafter. The losse of temporalls in Gods cause fore-goes and immense weight of glory in Heaven.

'Tis plain, I favour not the Priscillianists, that wave this patience; nor the Gnosticks, that allow no patience for the name of God.

Nor intend I the desperate patience of the Patri­cians cutting their own throats to be quit of evill: Nor the vain-glorious patience of the Donatists, in­curring the displeasure of Magistrates to stile them­selves Martyrs. Nor the compelled patience of [Page 11]transgressors, who in the hands of justice, will they; nill they▪ must suffer. Nor the abused patience of the Papists, in their voluntary superstitio [...]s of ca­stigation, by flagellation, peregrination, abstinence, &c. Nor the misled patience of our Catharists, Se­paratists, Novilists, that most profusely expend their goods, friends, liberties, lives, to infringe the sacred Authority of our Soveraigne Lord the King, and our holy Mother the Church.

The well informed patience I commend: that, and that only, whereof Iesus Christ hath given him­selfe an example.

Thereto conformeus, Lord, and stay us there, so shall we be right. Equally to thee at liberty, and in thrall.

True Christians, we inspecting the state of wick­ed men, take care to prevent the like mischiefe in our selves. We are not [...], so mad to end in the flesh, beginning in the spirit. With our encrease of daies grace growes in us. And such is her virtue that all things are subject to her patience. Fire burn­ing other places builds her house: and death killing other things brings her life. Gaudet patientia duris: we by that heavenly influence have the property to be fatted with penurie. In hazards best known, whose courage may not be abated by difficulties. When the right object is before us, we are never im­patient; most violent alwaies against the wrong. No obstinacy this: nor a will that followes what it lists. We want not so much discretion, that our judgements should be therein questioned. For runne [Page 12]we doe, and ever let us, with patience the race, that is set before us.

[...] signifies bickering, and a game, whereat one endeavoureth to surpasse another. Of this were five kinds, [...]. In use, and in our dialect; Dancing, Quo [...]ing, Tilting, Wrestling, Running.

The last is here; and translated stadium, because a place where running is exercised.

It's the eight part of a mile, 125. paces, each pace five foot. At first invented by Hercules, and called a stade; because he runne i [...] at one breathing, and then respirâsset, simul (que) stetisset, drew breath, and staied.

Per metaphoram the life of a Christian, which Iob termes [...], warfare. Iob 7.1. [...], full of tryalls, outward and inward. [...], without fightings, within feares.

The inward are exanimations, and temptations.

The first arise out of the infirmity of mind, or weaknesse of faith: as sadnesse of heart, guiltinesse of conscience, &c.

The second are inducements, or allurements un­to sinne: which according to the diversity of prince­pall agents be three fold.

1. Of the flesh, the armies of lusts, that muster themselves to beleaguer, and batter the religious for­tifications of the soule.

2. Of the world, such as, under pretence of pro­fit [Page 13]or pleasure, entice man from himselfe, that Sa­tan lying in ambush may surprise the hold.

3. Of the Divell, those, which be by his immedi­ate insi [...]uation: as murmurings, distrust, &c. These are like the mutinous in a besieged Citty, or the tr [...]cherous, that by sedition, or otherwise would deliver it into the hands of the enimy.

The outward agonismata, or tryalls, consist either in the affliction of the body, as sicknesse, imprison­ment, &c. Or in the losse of goods, by fraud, extor­tion, &c. or in both, by persecution, Rebellion, &c. evills tolerated, cryed up, and under a supposed un­erring Authority made familiar in these daies.

They are so: but this is the misery of all: the grand plunders of our lives, and livelyhoods turne the sword of the spirit against the spirit of truth, and the sword of justice against the justice of the Law. As if the use of either to defend both were against both in us.

Thus assaulted Christianity may be, justly [...], and we agonists. Some therefore read, let us runne to the fight that is set before us, Running, Fighting, both imply much striving. Yea others in certamine, as if we should runne fighting, like those, that pur­sue their enimies in fight.

Ne Hercules contra duos, is old and rife. But eve­ry good Christian fights against the Divell, the World, the Flesh, and their legions.

The first hath innumerable spirits to over­throw, the second nets in every corner to catch, and the third various concupiscences as flames of fire to consume us.

Nor is it sufficient to grapple with them; we must, [...], be masters of the field. For vincenti dabitur, Rev. 2.10. though many runne and fight, yet he only that conquereth wears the crowne.

A strange course this,Ob. and to be victorious im­possible.

Impossible to carnall minds:Sol. but if we look unto Iesus, who triumphed over Satan, made the World his footstoole, and subdued our rebellious flesh, it is, [...], an easy yoke, [...], a light bur­then. Mat. 11.30. Beleeve and all things are pos­sible.

First, resist the Divell [...], being strong in faith, 1. Pet. 5.9. and he will fly. Iam. 4.7.

Secondly, pretious, and very great promises are given us, [...], that through them ye should be partakers of the Divine nature. 2. Pet. 1.4, 5.

Thirdly this is the victory that overcometh the world, [...], even our faith. 1. Ioh. 5.4.

But among so many enimies abroad, and such Re­bells at home, no marvell if we sustain some dam­mage. We may, and gaine thereby. For that losse discovers where the traitor is, and he being cut off the officers sent forth by the understanding and af­fections become more wary, and all our forces more valiant for the future.

So warie, and so valiant that nothing may divide us from Christ-Not banishment: wee find the E­vangelists in Pathmos. Not cutting in pieces: Isaiah lay under the wodden saw. Not drowning: Ionah di­ved into the living gulfe. Not devouring: Daniel [Page 15]was in the sealed den among his terrible compani­ons. Not burning: behold the three children walk­ing in the fierie furnace. Not stoning: see the first Martyr under his heap of many grave-stones. Nor beheading: loe there's the Baptists head bleeding in Herodias Platter.

Not the wedge of gold, the height of honour, nor the fill of pleasure; S^t Paul esteemes them losse, and dung.

Nor can Satan, unlesse we yeeld, nor sinne with­out impneitence, nor any thing without infidelity, separate us from the love of God in Christ Iesus. Rom. 8.39.

Vnto the worlds decipiam, the fleshes inficiam, the Divells interficiam apply Christs reficiam, and what was said of griefe, we may of our race. Si lon­gus levis: si summus brevis. If long, light. If violent, short.

So short, that S^t Iames compares our life to a va­pour, [...], vanishing in the appearing. Iam. 4.14. And Iob calls it [...], as passing like a puffe of wind. Iob. 7.7.

If the Malignants might prevaile, and wee by strong destinie come under their curious torments, what were this [...] of misery, to that eternall joy before us?

Suppose the worst, you are unwilling to conceive, should happen, shall we thereat storme? God for­bid. For in us is cause enough of the one: and if we goe to the next words no reason may be had for the other. Because we are to runne the race.

Iobserve the participle only used in the new Te­stament, and translated propositum, that is, ex Deo statutum, purposed and ordained by God for us.

The decree eternall, but the promulgation in time. In time preached and practised by the Patri­archs, Prophets, Christ himselfe, the Apostles, Martys, and Fathers of the Church.

What is so constituted, by the grace of God we follow. For as before the Conqueror he sets glory, before them that hope pardon; so certantibus propo­nit gratiam, before them that runne to fight, he sets grace.

The originall word makes it good. Because in the execution of the decree are contained as well governing, guiding, &c. as creating, making, &c. He that is [...] to set forth this race, is also [...] to provide for the runners.

If God should appoynt a race, and desert the run­ners, the race might be set, fore-set, and set before us in vaine. There is then a government, and therein a conservation. Meanes extraordinary to feed the Israelites with Manna, and ordinary to feed David with bread.

At the lowest ebb, blessed be God, I never found room for despaire. Nor is it presumption to Preach that one man may chase a thousand: and He, that seemed to have no power, shall have all over His Subjects. No such offence certainly: For Gods might is manifested in weaknesse, 2. Cor. 12.9. And [Page 17]as sure as S. Paul, and S. Peter are right, every soule is bound to advance the Lords Christ next unto Christ the Lord, Rom. 13. 1. Pet. 2.13. If it be a­gainst any maligne proposition, so be it. The jew­ells I put into the peoples eares, taken out, will not be turned into a molten calfe.

I see what is set, and feel my own pulse beat in [...]. I have not then digressed: For [...] and [...] make the emphasis full to every one.

That and no other. but what that is needs not be repeated. Before; not behind to runne back: nor on either side, so to runne. Before us it's set, we are sure of that. For in the way, permitted to our try­all, all the malice, the Divell and his agents can vent, is wrecked on us.

Yet we must runne, and with patience wee. Not as left to our selves, of our selves we are not able. Rom. 9.16. He therefore,Mat. 6.7. & 7.7 that knowes what we want, commands us to aske. Strength is appoyn­ted for the runners, and assistance for the fighters, if they running, sighting call for strength and assi­stance.

God, purposing both the prayer, and the graunt, decreed to graunt when we pray.Gen. 22.17. & 25.21. Abraham was to be a father of many Nations, yet Isaac must pray before Rebecca conceive. Providentia non to litt cau­sas secandas, sedillis utitur, Predestination is fulfil­led by meanes, and the spirit provokes us by the same to accomplish Gods providence.

Religion affords man his will in the Work, and God his work in the order. The Souldiers fight, the [Page 18]Generall leads.1. Cor. 15.10. We runne, Christ guides. God hath his work: Draw me: man his will: We will run after thee. Can. 1.4.

I would not torment your patience. As Christ faid unto his Apostles, I may unto you, [...], the way ye know. Tis old and good, walke therein that yee may find rest for your soules. Ierem. 6.16.

If this seem obscure, the Prophet Isaiah sends you unto the Law and Testimony. Isa. 8.20. There's the way we should, and the way we may not goe.

If that suffice not, King David puts it out of que­stion. I will runne the the waies of thy Commandements, Psal. 119.32. The wayes of the Lord are the works of his Law; and the race set before is the Comman­dements he hath given us. Every sanctified thought, every gratious word, every good deed is a step in this race. Vnite these, be active in, and constant to them. Doe, and, maugre all opposition, endure. Let the Apostle have his desire, and you shall reap the gaine.

☞ You, not the Simonians, that sleight this race, as if the Amanuenses of the Holy Ghost were fanaticks. Nor the Helcesaits, that, as crosses come, and goe, leave or take the profession of Christ. Nor the A­damites; that, Cynically abandoning modesty, ad­mit every act of lust, even in the highest degree.

You, not the Messalians, that live, as if they would out doc the Divell in Wickednesse. Nor the Apostolicks, breaking the rules of Propriety, licence all manner of thefts. Nor the Puritans, that will have no peace on good conditions, therein [Page 19]worse then the Marcionites, and eldest Anabaptists, refusing warre on any termes.

You, not the Marcites, who worship the Divell. Nor the Bardesanites, who attribute all things to Fate, as the Valentinians did to Characters. Nor the Nepotians, who dream of an eternity in earthly delights. Nor the debouched Predestinates, who carouse their memory unto oblivion, and are more full of Oathes then wise men will be of words.

But you, whom all the mischiefs in the world may inviron, not ensnare: you possessing your soules in patience shall be crowned with everlasting happinesse.

Lord, thy Pestilence could not prevent our e­vills; nor doth the Sword stay them: if the Famine must; take thou thy will of us, whilest we are im­boldned to expect reliefe from thee.

True Christians we are inriched with that Iewell, which in quantity, [...] as the smallest graine, is, [...] of more value then the whole world. One of us may therewith chase legions of enimies, and passe through the midst of Hell into Heaven. With it we can levell Mountaines, & raise vallies; smooth rugged waies, and make the crooked straight. With it deposing out burthen of sinne under the crosse we lay hold on high, and shall not let goe, till wee goe into glory. Thus established in our humility, are sure to be triumphant at last. Though oppositi­on cause our hearts to bleed, yet our cries are heard, our teares boded, & pretious is the blood of Saints. Not utterly destroying our foes, we have not lost [Page 18] [...] [Page 19] [...] [Page 20]by our will. Faith tells us, that what we would shall be accepted for the deed. Then on with courage: the Lords hand is not shortned. He can yet save and prosper yet. Who gives so much vertue to us, in us will crowne his grace. Let us runne with patience the race that is set before us, looking unto Iesus the Author, and finisher of our faith. To whom with the Father and the holy Spirit be all power and glory for ever, and ever.

AMEN, AMEN.