THE PATHWAY TO PERFECTION.  
A Sermon preached at Saint mary's Spittle in London on Wednesday in Easter week. 1593.  
By Thomas Playfere, Doctor of Divinity.  
AT LONDON, Printed by james Roberts for Andrew Wise, dwelling in Paul's Churchyard, at the sign of the Angel. 1597.   

To the most noble and worshipful Knight, my honourable good Patron, Sir George Carey, Knight Martial of her majesties most honourable household, and governor of her I'll of Wight, all joys, external, internal, eternal.  
SIR, as soon as I had preached this Sermon, it pleased the L. Bishop of London last deceased, both by his letter, and by word of mouth, to request a copy of it for the press. The like did divers other also. But in truth I had then no copy of it. Or if I had been possessed of any, yet I was resolute to yield to no such motion. Which some (I know not who) understanding, that being by so many, and so many times importuned, to print this, or some other Sermon, I always utterly refused so to do, have presumed to print the Mean in Mourning; altogether without true judgement, or calling me to counsel therein. And that so falsely, and in most places so quite contrary to my meaning, that I may say to him, whosoever was the procurer thereof, as Martial the Poet said to one,  
Quem recitas meus est, o Fidentine, libellus:  
Sed male dum recitas, incipit esse tuus.  
O Fidentine, a book of mine  
Thou printst against my will;  
And yet not mine, but it is thine  
Because thou printst it ill.  
When in the triumph of julius Caesar, the Romans had carried about the model of those Cities, which he had subdued, graven in ivory, and not long after in the triumph of Fabius Maximus, they showed 〈◊〉 description of his Cities, carved in wood: Chrysippus beholding the difference, said merrily, that Fabius cities were but the sheaths of Caesar's Cities. And certes I may be bold to aver, that as much diversity as there is between ivory and wood: so much there is between that Sermon which was first once preached, & that which was afterward twice printed. For those two editions were but wooden sheaths. Or if there were any metal in them, yet it had not an ivory but a dudgeon haft, being blunt and dull, without any point or edge.  
Therefore after I was, not only persuaded by the advise of all my friends, but even enforced by the necessity of the thing itself, to print that Sermon as it was preached, I thought good likewise to let this go with it. That as the graver of images in Aesop telleth Mercury, if he would give a groat for the image of jupiter, he should have his own image for nothing: so if any one who hath cast away his money upon the former editions, will bestow a groat upon the true copy now set out by myself, he may have this sermon with it for nothing, in surplusage over and beside the bargain. Which if it shall please you out of your true worth favourably to patronize and protect, than all that reap any benefit by perusing it, shall have good cause to honour your most noble mind, by whose munificence and bounty my studies have been hitherto continued. And so craving your honourable acceptance of my faithful endeavours I humbly take my leave. From Saint john's College in Cambridge the first day of February. 1595. (⸫)  
Your Worships ever, and in all duty most bounden, Thomas Playfere.   

To the Reader.  
GEntle Reader, the sentences are so framed, as thou mayst read them, without any regard of the marginal notes, as though they were not set down at all. Do therefore herein as thou shalt think best. The quotations which are marked without a parenthesis, as thus, a b c, were all uttered when the Sermon was preached. The rest, which are marked with a parenthesis, as thus, (a) (b) (c), were thought convenient to be printed, though, not the quotations themselves, but only the matter contained in them was preached. Farewell.   

THE PATHWAIE TO Perfection.  
The Text.  But one thing, I forget that which is behind, and endeavour myself to that which is before, and follow hard, toward the mark, for the prize of the high calling of God in Christ jesus. Philip. 3. 14. 
RIght Honourable, right Worshipful, and most Christian and blessed brethren; perfection is all in all. The only thing in every thing. But that which is unperfect, is like either the untimely birth of a woman, or else the untimely fruire of a tree. The one dying before it be borne, the other rotting before it be ripe. Therefore it is said of the law, 
a Herald 7. v. 19  That it made nothing perfect: but of the Gospel, 
b Ih.▪ 19 13.  that it is most perfect in itself. And of the tower of Babel, 
c Lu. 14. 30.  these men began well to build, yet could not perfect it: but of the frame of the world, 
d Goe 1. v. 1.  thus the heaven and the earth were perfectly finished, yea so perfectly, that every thing since which hath had any little resemblance of this perfection, is said to be as perfect as God made the world. Now of all things in the world, man especially is borne, not to die, as an untimely birth, but to live: and man liveth, not to rot away as untimely fruit, but to flourish for ever. Therefore we that do not die under the law, but live under grace, 
e Rom. 9 14  must not be like the law, but like the Gospel: and we which shall not rot away as the Tower of Babel, but flourish for ever, as the building of God, 
f 1. Cor. 3. 9  must not be like the tower of Babel, but like the frame of the world; labouring continually to be perfect, as our heavenly Father is perfect. 
g Mar. 5. 48.  Labour, I say, we must: for as nothing is excellent, and easy both together; in like sort perfection, though it be so excellent a thing, that it ought to be much desired, yet it is not so easy a thing, that it can be soon attained. Therefore says the Apostle in the former verse, I do not think that I have yet attained to it. For, says Bernard: 
h Quomodo proficis si, i● tibi su●●icis?  How canst thou possibly be a proficient, if thou think thyself already sufficient? The ark of the covenant was but a Cubit and a half high. 
i Exo. 25. 10. i1s. Ki. 7. 32  So likewise the wheels of the Cauldron were but a Cubit and a half high. Now we know that a cubit and a half is an unperfect measure, which shows that none in this life are perfectly perfect. The very highest are, as the Ark in Moses' tabernacle, or as the wheels in salomon's temple, but a cubit and a half high: 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perfectly unperfect when they begin: unperfectly perfect when they end. Benaiah was honourable among thirty, but he attained not to the first three: 
l 1. Sa. 3, 23.  And so some one man may be as perfect as thirty, yea, as a thousand other men, and yet not attain to the perfection of the blessed Trinity, which is the first three. Nay when we have done the best we can, we are but unprofitable Servants 
m Lu. 17. 10. . All our righteousness is as a stained cloth 
n Esa▪ 64. 5 . Our greatest strength is confirmed in weakness 
o 2. Cor. 12. 9 . We know but in part, not as we are known 
p 1. Cor. 13, 12. , We walk by faith, not by sight 
q 2, Cor. 5. 7. . We behold as in a Glass darkly, not face to face 
r 1. Col. 13. 12. . So that the most perfect perfection we can attain to in this life, is an humble acknowledging of that imperfection which we have 
s Est quaedam imperfecta perfectio, ut sciat homo se non esse perfectum in hac vita. Primaesius in Col. c. 1. in fine. , and an earnest labouring for that perfection which we have not 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nyssenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in fine . We live here in that we hope for life 
u Spes vitae immortali● est vita vitae mortalis. Au. in p. ●03. : and we are perfect here in that we labour for perfection 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecume. in H●. c. 6. . Wherefore as Solomon went up six steps to come to his great throne of ivory 
y Reg. 10. 19 , so must we ascend six degrees to come to this high top of perfection. The first (Not many things) But one thing. The second (I do not remember, but I Forget that which is behind. The third (I stand not still, but) I endeavour myself to that which is before. The fourth (I run not amiss, but) I follow hard, The fift (Not beside the mark, but) Toward the mark. The sixth, (Not for any other prize, but) For the prize of the high calling of God in Christ jesus.  
Touching the first, he says (Not many things) But one thing. Gregory hath this sentence 
z Cum animus dividitur ad multa fit minor ad singulae.  The mind of man is like the stone Tirrhenus. That stone, so long as it is whole swimmeth, but being once broken sinketh. And so the heart of man being once broken, it soon sinketh, and being diversly distracted, it is easily overwhelmed. Z●dikias 
a jere. 39 5.  did well enough so long as he stayed in jerusalem, ●ignifying the vision of peace which is one thing▪ but when he was carried to Riblah, signifying a multitude which is many things, than were his eyes put out. What so near one as two? And yet we must not go so far from one as two, seeing it is a very hard matter and almost unpossible, that one mind should well heed two divers things: 
h Vt res opposstas mens ferat una duas. Cor. Gallus.  Hercules himself could not cope with two adversaries at once. So that Peter was unwise to ware two swords at once. 
i Lu. 22. 3●  Alexander said, the whole world could not hold two Suns at once. So that Issacar was an Ass to bear two burdens at once. 
k Gen. 49 14.  No man sitteth upon two seats together. No man hunteth two games together. No man iustleth with two Spears together. He that hath two hearts, if he have a true heart of the one, he will have a false heart of the other. Therefore says Saint james: 
l jam. 1, 8.  A double hearted man is unconstant in all his ways. He that hath two tongues, if he tell truth with the one, he will lie with the other. Therefore says Saint Paul: 
m 1. Ti. 3, 8  Deacons must not be double tongued. He that serves two Masters, if he please the one, he will displease the other: therefore says our Saviour: 
n Lu. 10, 13  No man can serve two Masters. He that walketh two ways, if he go well in the one, he will stumble in the other. Therefore says Ecclesiasticus: 
o Eccl. 2, 13  Woe be to the sinner which walketh two manner of ways. Wherhfore we must not be like the Philistines which had two hearts, 
p 1, Sa. 5. 2.  one heart that cleaved to God, another that cleaved to Dagon. We must not be like the jews which had two tongues, 
q Soph. 2, 1.  one tongue that sweared by the Lord, another that sweared by Malcham. We must not be like the Israelites which served two Masters, 
r 1, Kin. 18. 12.  they halted betwixt two opinions serving sometimes God, sometimes Baal. We must not be like Solomon which walked two ways, 
s 1, Ki, 11, 5  his heart was not perfect with God, but sometimes he walked the way of the Lord, sometimes the way of Ashteroth. We must not do so, I say; we must not follow God and Dagon; God & Malcham: God and Baal: God and Ashteroth. If we would be perfect indeed, we must follow (Not many things, no not so much as two things) But one thing.  
For this One thing, is the very band of Perfection 
t Collo. 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor●● grae, Affect. eur. 2. . Hereupon Christ speaking to his Spouse, saith thus 
u Cantica. 4, 9 , Thou hast wounded my heart with one of thine eyes, and with one chain of thy neck. The Church, I grant, hath many eyes. But because as the eyes of a maiden look unto the hand of her mistress 
x Psa. 123. 2. : so all these eyes wait only on the Lord, look only one way, and so (in a sort) make only one eye, therefore he says, with One of thine eyes. So likewise the Church hath many chains. But because these chains are so linked and intorteled together, that they all make (in a manner) but one golden chain of Christian virtues, which is the band of Perfection, and bindeth the Church to Christ, as the neck joineth the body to the head, therefore he says, with One chain of the neck. This one eye it is, this one chain it is, which makes Christ in love with his Church, which overcomes him, and wounds his heart. Thou hast wounded my heart, says he, with one of thine eyes, and with one chain of thy neck. The Spouse of Christ must have but One chain about her neck. The Disciple of Christ must have but One coat upon his back. 
y Luk. 9 3.  He must not be a turncoat, much less a change-coat. Seeing indeed that which Cyprian speaks of Christ's coat, may be as truly said of every Christians coat, That either it must be unica, or else it cannot be Tunica, either it must be One or none. For as Rebeccaes two Twins did struggle and wrestle before they were borne, for hatred and malice, but Elizabeth's one child did spring and skip before he was borne, for joy and gladness; so he that busies himself about more things than one, shall never prove singular in any thing, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat● de. rep. l. 3.  nay he shall find that strife and resistance in his head, which Rebecca did in her womb, but he that labours and travails only about One thing, shall bring it to good perfection, and be as well delivered of it, as Elizabeth was of john Baptist. Hence it is that we are exhorted, for our heart, 
a Act. 4, 32.  to have One heart and one soul, for our tongue, 
b 1, Cor. 1, 10.  to speak One and the self same thing, for our Master, 
c Mat. 13, 8.  to serve One Master in heaven, for our way, 
d Phil. 3, 16  to walk after One and the self same rule. According to that most wise and worthy word 
e Cor unum, via una. My L. Treasurer his word.  One heart, One way. Which is also agreeable to the word of God, who sayeth, I will give them one heart, and one way, that they may fear me for ever, for the wealth of them and of their children after them, 
f je. 32, 39  Wherefore let us not have many minds, or trouble ourselves about many things, but with Mary, 
g Herald 10, 41  mind only One thing which is necessary: let us not have many tongues, or desire many things, but every one of us say with David, 
h Psal. 1●, 1  One thing only have I desired of the Lord: let us not serve many Masters, or be many Masters ourselves, but as Sophony speaketh, 
i Soph. 3, 9  with One shoulder serve the Lord our God, and only worship him: let us not walk many ways, or kick against many pricks, 
k Act. 9, 5.  or shoot at rovers (as I may say) but with Saint Paul in this place, aim only at one mark, and follow But one thing. This is the first degree to perfection.  
TOuching the second he saith, (I do not remember, but) I forget that which is behind. Truth it is, we may remember, both that we have done ill, to amend it, and also that we have done well, to continued it. For the first Chrisostom saith, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nothing doth so well help us forward in a good course, as the often remembrance of our sins. Whereas in the bitterness of our souls we call to remembrance the days of old, which we have passed away in sin. Whereupon the Psalmist particularly entituleth the eight and thirtieth Psal. a Memorandum, or a Remembrance, because he made it, when he called to remembrance his sins, which he had in former time committed 
m C●●● commissa olim a se delicta memoriae repeteret. Euthymius. ibidem . And generally Baruch sayeth to us in this sort. Remember well what you have done, and as it came into your hearts to turn away from God, so now strive with yourselves ten times more to turn again unto him n Thus did Paul, remembering he had once been a persecutor, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bar. 4, 28. 1. Tim. 1. 13  he did repent him of it, & made amends for it, and was afterward ten times more zealous to save the wicked, then before he had been to destroy the godly. For the second, an other sayeth, 
p Quam immensa est laetitia de recordatione tran●o●●● vir tu●is, etc. Ber. in se●t● omnium saenc. ser. 2.  o what heavenly comfort do they inwardly feel, which are delighted, with the remembrance of virtue past, with the fruition of joy pesent: with the expectation of felicity to come? This threefold cord of comfort, as it can never be broken, so it must always be drawn forth at length, that he which is just may be still more just, that he which is strong may be still more strong 
q Re. 22, 11  Thus did David, 
r 1. Sa. 17, 36.  remembering he had once slain a Bear, he did not repent him of it, but gathered strength and courage by it, & was afterward more bold to combat with a mighty Giant, than before he had been to deal with an elvish Bear, Therefore as they which leap, the further they go backward to fetch their run, the further they leap forward, when they have run: so here we may look back a little, and remember both that we have done ill, to amend it, and also that we have done well to continue it. Otherwise the remembrance either of vices or virtues, is so far from putting us any whit forward, that it casteth us quite backward. For as Mark the Eremite witnesseth, The remembrance of former sins is enough to cast him down altogether, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who otherwise might have had some good hope. Our sins & Elies Sons are alike. Ely hearing his Sons were slain, whom he himself had not chastised and corrected as he ought, fell down backward and broke his neck 
t 1. Sa. 4, 17 . And so all they that remember & hearken after their former sins, which they should have mortified and killed, fall down backward, and turn away from God. For this is the difference between the godly and the wicked. Both fall: But the godly fall forward upon their faces, as Abraham did wh●n he talked with God: the wicked fall backward upon the ground, as the jews did when they apprehended Christ. He that remembers his sins, to be sorry for them, as Abraham did, falls forward upon his face: but he that remembers his sins, to rejoice in them, as the jews did, falls backward upon the ground. Wherhfore if thou be upon a mountain, look not backward again unto Sodom, as Lot's wife did: 
x Gen. 19, 27.  if thou be within the Ark, fly not out again into the world, as Noah's Crow did: 
y Gen. 8, 7  if thou be well washed, return not again to thy mire as the Hog doth: 
z 2, Pet. 2, 22.  if thou be clean purged, run not again to thy filth, as the Dog doth: 
a Pr. 16. 11  If thou be going towards the Land of Canaan, think not on the flesh pots of Eg●pt: 
b Ex. 16, 3  If thou be marching against the host of Madian, drink not of the waters of Harod: 
c jud. 7, 6  If thou be upon the house top, come not down: 
d Mark, 13. 11.  If thou have set thy hand to the plough, look not behind thee; 
e Lu. 9 62  remember not those vices which are behind thee: no, nor those virtues neither. For as Gregory writeth, 
f Memoria virtutis forma mentis. De arcae pastorali. par. 4, ca 1.  The remembrance of former virtues doth many times so besot and inveigle a man, that it makes him like a blind Ass fall down into a ditch. When Orpheus went to fetch his wife Eurydice out of hell, he had her granted to him upon condition, that he should not turn back his eyes to look upon her, till he had brought her into heaven. Yet having brought her forward a great way, at length his love was so excessive, that he could not contain any longer, but would needs have a sight of her. Whereupon forthwith he lost both her sight and herself, she suddenly again vanishing away from him. 
g Flexit aman● oculos, et protinus illa relapsae est. ovid. Met. l. 1o. Fab. 1, Memin●t et Virgilius Geor l. 4, in fin.  This is a poetical fiction. Nevertheless it serveth very fitly to this purpose. To admonish us, that if we have any virtue, which is to be loved as a man is to love his wife, yet we must not be so blind in affection, as to dote too much upon it, or to fall in admiration of ourselves for it, or to be always gazing & wondering at it, lest by too much looking upon it, and by too well liking of it, and by too often remembering it, we lose it. Because indeed he that remembers his virtues, hath no virtues to remember. Seeing he wants humility which is the mother-vertue of all virtues. For this is the difference between the godly & the wicked. Both remember virtues. But the godly remember other men's virtues: the wicked remember their own virtues. They remembering other men's virtues, make than ensamples to imitate: these remembering their own virtues, make them miracles to wonder at. Therefore the godly remembering they have some one or other little vice in them, are humble, though they have very many great virtues: but the wicked remembering they have some one or other little virtue in them are proud, though they have ve●●e many great vices. Wherefore though thou have conquered Kingdoms yet crack not of it, as Zenacharib did 
g Esa. 37. 13. : though thou hast built Babel, yet brag not of it, as Nabuchodonozer did 
h Da. 4, 27 : though thou have a great people, yet number 〈◊〉 not; as David did 
i 2, Sa. 24, 2. : though thou have rich treasures, yet show them not, as Ezechias did 
k 2, Reg. 20, 13. : though thou have slain a thousand Philistines, yet glory not in it, as Samson did 
l jud. 15, 16. : though thou hast built seven, altars, yet vaunt not of it, as Balack did 
m Num. 23, 1. : though thou give alms, yet blow not a trumpet 
n Mat. 6, 2. : though thou fast twice a week, yet make no words of it 
o Luk. 18 12. , (remember it not but) Forget that which is behind.  
If thou wilt be Perfect, 
p Mat. 19 22  sell all that thou hast, and follow me, saith our Saviour, S●ll all that thou hast. Or if no man will buy it, give it. Or if no man will take it, Forget it. Themistocles said, he had rather learn the Art of forgetfulness, then of memory. That is, as I understand it, rather divinity, than philosophy. For philosophy is an Art of memory, but divinity is an Art of forgetfulness. Therefore the first lesson that Socrates taught his Scholar was, Remember 
q Reminiscere. . For he thought that knowledge is nothing else but a calling of those things to remembrance which the mind knew, before it knew the body. But the first lesson that Christ teacheth his Scholar is, Forget 
r Obliviscere. . hearken o daughter (says he) & see. Forget thine own Country and thy father's house. So that faith is that fair Helena, which drinketh to us in a cup of Nepenthes, and saith 
s Reu. 21, 4. , Be of good cheer, there shall be no more sorrow, neither crying, neither death, neither pain, for the first things are past. And the water of the word of God is, that fountain Lethe, which when we come to drink of it, speaks to us (as it were) in this sort 
t Esa. 43, 18. , Remember not the former things, neither regard the things of old. For as they which die cloth, do not immediately change one contrary into an other, but first turn a white into an azure, and then make a puke of it: so we can never hold colour, as a good puke, except first our white be turned into an azure, that is, as Lirinensis saith 
u D●nec dediscimus bene quod didicimus non bene cap. 25. , except first we do well to Forget, that which we did ill to get, except first we do happily unlearn, that which we did unhappily learn. And like as they which work in wax, cannot frame any new impression in it, till the old be defaced 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. E. 1. p, 28. : so the Image of Caesar the Prince of this world, the devil must first be defaced, before the image of Christ can be form in us. For this image of Christ, (as Clemens testifieth) 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prot. p. 5.  is seen only in them, which Forget the hill of Helicon, and dwell in mount Zion. Wherefore though thou have had a bloody issue twelve yeeeres, yet thine issue being now stopped, Forget all bloodiness: 
z Mar. ●, 25. , though thou have had a crooked body fifteen years, yet thy body being now straightened, Forget all crookedness 
a Luk. 13, 11. : though thou have had blind eyes, yet thine eyes being now cleared, Forget all blindness in seeing the truth, 
b Mar. 10, 5.  though thou have had deaf ears, yet thine ears being now opened, Forget all deafness in hearing the word 
c Mar. 7, 34. : though thou have had a dry hand▪ yet thy hand being now restored, Forget all dryness and niggardliness with men 
d Mat. 12, 10. : though thou have had a lame foot, yet thy foot being now recured, Forget all limping and halting with God 
e Act. 14. 8 : though thou have been dead and buried in the grave four days, as Lazarus was, yet being now revived, Forget all deadness in sin 
f Ih. 11, 39 : though thou have been possessed & tormented with seven devils, as Mary Magdalen was, yet being now delivered, renounce the devil and all his works, 
g Lu. 8, 2.  and Forget all thy wicked works which are behind thee 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Uide na 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Nat. 〈◊〉 . Yea, and all thy good works also. For if thou Forget them, then will God remember them. The patriarch Abraham was content for God's pleasure to sacrifice his Son Isaac. 
i Goe 21, 16. . But as soon as he had done, he Forgets it. Therefore God remembers it, and sets down every several circumstance of it. By mine own self have I sworn (saith the Lord) because thou hast done this thing. There is the general. But what thing? The particular follows. And hast not spared; yea not thy servant, but thy Son; nay, not only thy Son, but thine only Son, And hast not spared thine only Son, therefore I will surely bless thee. That good woman 
k Lu. 7, 7, 42  gave Christ loving and friendly entertainment. But as soon as she had done she Forgets it. Therefore Christ remembers it, and amplifies it from point to point. He turned to the woman and said to Simon, Seest thou this woman? when I came to thy house, thou gavest me no water for my feet: but she hath washed my feet with the tears of her eyes, and wiped them with the hairs of her head. Thou gavest me no kiss: but she since the time I came in hath not ceased to kiss me feet. My head with oil thou diddest not anoint, but she hath anointed my feet with ointment. Lo ye how true it is which I said before, that if we remember our good works, than God will forget them; but if we Forget them, than God will remember them; yea & he will reward them when we have forgotten them. If we wage war with God 
l Lu. 14, 31 , & think to overcome him with ten thousand of our good deeds, then will he like a puissant Prince, bring forth into the field a huge army of our sins, twenty thousand of our sins against us, and with twenty thousand of our sins will easily overthrow ten thousand of our good deeds, and so finally confound us. But if one the other side we can be content to Forget all our good works; and to strow our best garments, and our most flourishing branches at Christ's feet 
m Mat. 21, 8 ; and to cast down our very crowns before the throne of the Lamb 
n Reu. 4, 10 , than he will be a right Lamb indeed, he will not fight with us, but he will crown us with honour & glory. Almighty God appointed his people not to shear the first borne of the sheep 
o De. 15. 16 . The first borne of the sheep are the best of our good works. These we must not shear, nor lay naked and open to the view and knowledge of all men, but Forget them, and hide them under the fleece of silence, and keep them secret to ourselves. So joseph, whom God did lead as a sheep 
p Psa. 80, 2 , having a first borne, did not shear this first borne of the sheep, but called him Manasses, that is, Forgetfulness of those things which were behind, when God had now answered the desires of his heart 
q Ecl. 5, 19 . The faithful speaking to Christ say thus, we will make for thee borders of gold guilt with silver 
r Murenulas ●ureas vermiculatas ar●ento. Can 1 10. . This is quite contrary to the fashion of the world. The fashion of the world is to gild silver with gold, & to put the best side outward. But the faithful guild gold with silver, and put the best side inward. So Moses having a glorius countenance, did not set it out to the show, but did Forget it, and covered it with a vail 
s Ex 34, 33.  Now, a glorious countenance covered with a vail, what is it else, but a border of gold, guilt with silver? But we, we alas, for the most part, have such base minds, that we are scarce worth the ground we go upon▪ We do not gild our borders of gold with silver; but we shear the first borne of our sheep. We do not cast down our garments and our branches and our crownes-before the throne of the lamb, but we war against God with ten thousand of our good works. Or rather indeed, which of us all can muster together so many good works to fight for him? Nay, if we have done one thing well, or one time well, we think all is well▪ we need do no more, we have done good enough, and oft enough. Yea, if others do not commend us also, we do so wonderfully please ourselves in it, that we are ready presently to praise ourselves for it. But here we may all of up learn true humility 
t Humilitas animi sublimitas christiani▪ Leo. , which is true magnanimity of S. Paul. Paul had a most noble and most stately heart, higher than the very poles of heaven itself. All that ever he had done hitherto, or could do, he thinks too little, nay, he counts it nothing. He was not a whit inferior to the very chiefest Apostles 
u 2, Cor. 12, 11. , yet he Forgets it. He laboured more than they all. 
x 1, Cor. 15, 10.  yet he Forgets it. He spoke with tongues more than they all 
y 1 Cor. 14, 18. , yet he Forgets it. He had care of the churches 
z 2, Cor. 11, 28. , yet he Forgets it. He fought with beasts at Ephesus 
a 1, Cor. 15, 32. , yet he Forgets it. He trod Satan, that vile beast under his feet 
b Ro. 16, 30. , yet he Forgets it. He spoke wisdom among them that are perfect 
c 1. Cor. 2, 6. , yet he Forgets it. He was rapt up to paradise into the third heaven, where he first learned that among the Angels, which afterwards he taught amongst men 
d 1, Cor. 12, 4. , yet he Forgets it, All this is nothing with him. 
Quae retro sunt oblivisci et ad ea quae ●nte sunt Apostolum seq●i. Ep. 15.  All this he Forgets, & saith, I Forget that which is behind. This is the second degree to perfection.  
TOuching the third, he says, (I stand not still) but I Endeavour myself to that which is before. Saint Bernard writing to one Haimericus Chancellor of Rome, in his very first salutation, wisheth him to forget those things which are behind, and to follow the Apostle to those things which are before. Which no man can do, that either stands still, or is idle. Wherefore Hermes saith generally, Nothing in the whole world is altogether idle 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 11. . The wise man hath allowed a time for every thing else, but for idleness he hath allowed no time. Moses Ark had rings; and bars within the rings 
g Ex. 24, 14. , to signify that it was not made to stand still, but to be removed from place to place. jacobs' ladder had slaves 
h Goe 28, 12 , upon which he saw none standing still, but all either ascending or else descending by it. Ascend you likewise to the top of the ladder, to heaven, and there you shall hear one say, My Father doth now work, and I work also. Whereupon Basil noteth, that king David having first said, Lord who shall dwell in thy tabernacle, adds then 
i Psal. 15, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Not he that hath wrought righteousness heretofore, but he that doth now work righteousness, even as Christ says, My father doth now work, and I work also. Descend you likewise to the foot of the ladder to the earth, and there you shall hear that fig three accursed, which did bear leaves and no fruit. Whereupon Theophylact noteth, that john Baptist having first said, The axe is laid to the root of the tree, adds then 
k Mat. 3, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Not every tree that hath not brought forth good fruit heretofore: but every tree that doth not now bring forth good fruit shall be cut down, even as that fruitless fig tree was cut down, and cast into the fire. Therefore we must so walk, as God seeing our continual fruitfulness may say of us, I see men walking like trees 
l Mar. 8, 24 . Men walk like trees, when as men are never idle, but always abounding in the work of the Lord 
m 1. Cor. 15. 58. . As the tree of life every month bringeth forth twelve manner of fruits 
n Reu. 22, 2 . For so Christ said to him whom he healed 
o Mar. 2, 10 , Take up thy bed, and walk. He says not, Take up thy bed and stand still, like a stone, but take up thy bed, and walk, like a tree. Otherwise to them whom he found standing still, he said in his wrath and in his sore displeasure, why stand ye still all the day idle? why are ye like Moab settled upon your lees 
p je. 48, 11. , and not poured from vessel to vessel? we must make account to give account for every idle word, we speak 
q Mat. 12, 36. . And much more than for every idle hour we spend. He hath called the time against me, says jerusalem 
r Lam. 1, 15 . So that for the very time which we have contemned, we shall be condemned: and for every day which we have spent idly, we shall be shent severely. The Istaelites were commanded, not once in a week, or once in a month, but every day to gather Manna, except only the Sabaoth day 
s Ex. 16, 26. . To teach them, and all us, that till we come to the Sabbath of our everlasting rest in heaven, we must never stand still, but every day be doing somewhat. Wherefore Apelles posy was this, Let no day pass without a line 
t Nulla dies sine line●. . Be sure every day thou do some good then draw one line at the least. According to that 
u Esa 28, 10 , Line upon line, line upon line. And Pythagoras posy was this 
x Cha●nici ne insideas. , Sat not still upon the measure of corn. Do not look to eat, except thou sweat for it. According to that 
z 2, Thes. 3, 10.  He which will not work, let him not eat. In my Father's house, says Christ, are many mansions 
a joh. 14, 3. , So that no man may sing his soul a sweet Requiem, saying with that cor●orant in the Gospel, Soul take thy rest. For in heaven only, which is in our father's house, there are many mansions to rest in. In this world, which is out of our father's house, there are not many mansions, no not any mansions to rest in▪ but only 〈◊〉 to work in. We are come, says the author to the Hebrews 
b Herald 12, 23 , to the spirits of just & perfect then in heaven▪ So that no man may ●ue out for himself a Quietus est, saying with the church of Laodicea, I am rich and have enough. For in heaven only, are the spirits of just and perfect men, which are rich and have enough. In this world we must never think we are rich, but we must always be poor in spirit: we must never think we have enough, but we must always hunger & thirst after righteousness. Wherefore if thou have a talon 
c Lu. 19, 20. , put it not into a napkin, but into the bank: if thou light a candle, 
d Mar. 4, 21  set it not under a bushel▪ but upon a candlestick: if thou build a City 
e Mat. 5, 14. , place it not under a dale, but upon a hill▪ if thou seek Christ 
f Cant. 3, 1. , seek him not in thy bed, but in the garden. Lie not still: Sat not still: (stand not still) but Endeavour thyself to that which is before.  
Walk before me, and be perfect saith God to Abraham 
g Gen. 17, 1 . As if he should say, if thou wilt be perfect, then walk before me, and Endeavour thyself to that which is before thee. For the Apostle in the other part, speaking of those things which are behind, saith that he doth not only not bear them in body, But not so much as bear them in mind. Hear contrariwise, speaking of those things which are before, he saith, that he doth not only intend his mind to them, but also extend his very body towards them. So that as they which run in a race, bend forward they● breasts, and stretch out their arms, to show that they have a desire to run faster than possibly their feet can follow them: after the same sort we which run in this course of Christianity▪ must cast away every thing that presseth down, & sin which cleaveth so fast 
h Heb. 12, 1 , that we may Endeavour ourselves, or (as the Greek word 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here signifies) stretch ourselves, to those things which are before. And like as Aeolus left all the other winds, which might have been a trouble to him with his friend Ulysses, to be packed up in a male, & kept only the western wind for his own use, to bring him home into his country: so we must reject all other things, which may be as contrary winds to drive us from the shore of salvation, and retain only that western wind of the spirit of God, whereby we may Endeavour ourselves to that which is before, and stretch out our sails, & so come safely to the haven of heaven. Every thing, as Austin testifieth, is either a hindrance, or a furtherance 
k Aut vin●●ulum aut ●vehiculum De ciu●. Dei. l. 9, c. 5. : if it be a hindrance, cast it away: If it be a furtherance, then keep it. For even as the silk worm keeps her body spare and empty, and uses to fast two or three days together, that she may stretch out herself the better, and spin her thread the finer: so we must Endeavour to bring under our bodies 
l 2, Cor. 9 ●, 27. , and (as I may say) diet them for the nonce, that we may not any longer weave the spider's web 
m Esa, 59, 5. , but with the silk worm spin a new third. The spider's web is vinculum, the silk worms third vehiculum. And like as the viper perceiving her old skin to be so stiff that she cannot easily stretch out herself in it, strips it quite off: after the same sort we which are by nature a generation of vipers, must strip off our old skin 
n Colo. 3, 9 , and perceiving we cannot well do our Endeavour & stir ourselves in the armour of Saul, we must with David put it of, and put on the armour of light. When long war had been between the two houses of Saul and David, at length the house of Saul waxed weaker and weaker, & the house of David waxed stronger & stronger 
o 2. Sa. 3. 1. . In like manner the spirit must always Endeavour itself to that which is before, & never leave fight with the flesh, till the house of Saul, who was a limb of the devil, that is, the flesh, wax weaker and weaker, and the house of David, who was a figure of Christ, that is the spirit, wax stronger and stronger. Thus the Baptist being but a child waxed stronger and stronger in spirit. And yet speaking of Christ and himself, he says thus 
p joh. 3. 30. , He must increase, I must decrease. But the Baptist was borne of old Elizabeth: Christ was borne of young Marie. Whereby we see, that that which is borne of the old man, which is the flesh, must daily decrease in us, and grow downward: but that which is borne of the new man, which is the spirit, must daily increase in us, and grow upward. For so indeed Christ in the beginning of the new world increased, in wisdom for his mind, and stature for his body 
q Luk. 2, 52 . To teach us that if we be lively members of the same body, than we must in like sort Endeavour ourselves to that which is before, and increase and multiply 
r Crescite et multiplicamini. Non solum ad corpus sed etiam ad animum refer●ur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & grow up into him who is the head, till we all come to the measure of the age of the fullness of Christ. The holy ghost also in the beginning of the old world, was moved upon the waters 
s Gen. 1, 2.  To teach us that if we be inspired & moved by the same spirit, than we must in like sort be moved upon the waters, and pass apace over the red sea of this world, that we may quickly come to the celestial Canaan, which is the kingdom of God. We pray indeed that the kingdom of God may come. But the kingdom of God cometh not by observation, 
t Lu. 17 20  if we stand still gazing and gaping for it 
u Act. 1. 11 Non dormientibus, provenit regnum coelorum, nec otio disidiaque torpentibus beatitudo aeternitatis ingeritur. Leo de epiph. ser. 5. . Therefore as Abraham did run from the door of his Tent, to meet the Angels 
x Gen. 18. 2 : So must we Endeavour to run forward, not only looking for, but also hasting unto, the coming of the day of God 
y 2, Pe. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may (if it be possible) meet the Lord in the air 
z 1. Thes. 4. 17. , with all his holy Angels, if we would have his kingdom come. We pray also that the will of God may be done in earth as it is in heaven. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But the will of GOD will be not done if we will do nothing. Therefore as the Cherubins spread out their wings on high, and cover the mercy seat 
a Exo. 37. 9 : So must we spread out our wings, and stretch out, or Endeavour ourselves, and be always priest and ready to fly, as it were, to do the will of God 
b Ez. 1. 11 Non solum aquila, sed et bos, et lo, et homo volant. , if we would have his will done in the earth, as it is in heaven. When God at the first had made a paradise upon earth, he took the man, and put him into it, to dress it and keep it 
c Gen. 2, 15 ut operatu● et custodiret illum. vulgata. . Adam was not enjoined to bestow any bodily labour in dressing it at that time. For this was a part of his punishment afterward. Neither yet had he need to keep it from wild beasts. For all these were then subject and obedient unto him. So that he dressed and kept it, by keeping those graces which God hath given him, yea and Endeavouring himself to increase them continually 
d Quamuis paradisus operib. ruralibus non egeret tamen quia primus homo lex posteritatis futurus erat, legitimi etiam in paradiso spetiem suscepit laboris. Ambro. de Parad. c. 4. . Therefore the Apostle beseecheth us also, that we receive not the grace of God in vain, but that in all things we approve ourselves, as the servants of God, in much patience, in afflictions, in necessities, in distresses, and so forth 
e 2. Cor, 6. 1  See ye, how many posts & props he putteth under us, that we may be stayed up and confirmed in the grace of God. How many tools, as it were, & implements he giveth us, that we may not receive the graces of God in vain, but that as they are received & kept in us, so they may be daily dressed and bettered by us. For, as Saint Peter witnesseth 
f 2. Pet. 1. ●. , if these things be and abound, we shall neither be idle nor unfruitful in the knowledge of Christ. Whereupon O●cumenius observeth, that the graces of God, as the flowers of a garden, must not only be kept, but also be dressed, that they may have, not only a being, but also an abounding 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Because a man may have great good things being in him, and yet be himself like a garden that is kept indeed, but not dressed, altogether idle and unfruitful. But if they be both being and abounding in him, if he Endeavour himself to go on further every day than other, then surely he is neither idle nor unfruitful in the knowledge of Christ. Hereupon Charles the fift gave this Emblem, 
h Vlterius . Stand not still but go on further. Vlterius, as God says to his guest, Superius 
i Luk, 14, 10  Sat not still, but fit up higher. So the water riseth up higher and higher which Ezechiel speaks of 
k Eze. 47. 4. . First to the ankles: then to the knees: them to the loins: lastly to the head. So the wheat grows up riper & riper, which Christ speaks of 
l Mar, 4. 28. . First there is the blade: them the ear: them the full corn: lastly cometh the harvest. So must we with the water, rise up higher and higher, till we come to the head, which is the son of God: and with the wheat grow up riper and riper, till we come to the harvest, which is the end of the world. Always Endeavouring ourselves to that which is before, and continually singing one of the Songs of Zion, that is, one of the Psalms of degrees, 
m Nomine graduum significatur ascensio, qua profici●ntes quique a tenporalibus ad ●eterna, a terrenis ad coelestia provebunter. Prosper. in ti tulump. 120  till we behold the Lord in Zion, till we see the head, in the harvest, the son of GOD in the end of the world. Even as he did, who says here, I endeavour myself to that which is before. Thus much concerning this part, being the third degree to perfection.  
TOuching the fourth, he saith, (I run not amiss, but I follow hard. A man may run amiss, otherwise than he should, by running either too slowly or too fast.  
Now for overmuch slowness, Rusticus Diaconus sayeth 
a Turpe est contra ardenter perversa asserentes, nos pro veritate frigidiores inveniri. li. adversus Acephalos. , It is a stark shame for us to be cold in maintaining a truth, seeing our adversaries are so hot in defending a falsehood. When the adversary had sown tars among the good corn, the Master said to his Servants, Let both grow together. He sayeth not, Let the tars grow, and the good corn not grow, but, Let both grow together. If the tars grow so fast for the fire, then let the good corn grow as fast for the barn. If the wicked run so fast to damnation, then let the godly run as fast to salvation. Yet the Prophets have ever complained, that the children of this world are much more forward in their kind, than the Children of light. David speaking of the Children of this world, saith, They encourage themselves in an ill purpose. But Esay speaking of the Children of light, saith 
c Esa. 59, 4. , No man calleth for justice, no man contendeth for the truth. When the time drew near that our Saviour should be taken and carried away to be crucified, only judas that vile traitor was vigilant and watchful to bring his mischievous purpose to pass, but all the other disciples were fast a sleep. Therefore as jerusalem said of her eye 
d La. 3. 51. . Mine eye hath spoiled my soul: So might these drowsy disciples have said of their eye, Our eye hath spoiled our soul. And as the Centurion said of his servant 
e Mat. 8. 6. , My servant lieth at home sick of the palsy and is ill troubled: So might Christ have said of these his sleepy disciples, My disciples lie at home sick of the palsy, and are ill troubled. Well said, ill troubled. For he that is diligent to discharge his duty, and takes pains in his calling as he ought, is well troubled 
f Bene torquetur. . But he that hath the palsy and is dissolute and negligent, and lies at home sick of the lazy disease, is ill troubled 
g Male torquetur. . Ill troubled, with an evil spirit, with the spirit of slumber, which, as job testifies 
h job. 40. 16.  lieth in the covert of the reeds. They that are lazy and lither fellows, and have nothing in them, are here called reeds, in whom the devil himself lieth and sleepeth securely. But though he be well quieted in them, yet (as I said before) they are ill troubled with him. Ill troubled with him, as those scutcheon Kings were ill troubled with Adonibezec, when he did cut off the thumbs of their hands and feet. For he that hath the thumbs of his hands cut off, may perhaps do something, but he is so long about a little that he were better sit still & do nothing, then be so long piddling about nothing. So he that hath the thumbs of his feet cut off, may peradventure go forward, but it is 
i Testudineus gradus. Plaut.  such a snails pace which he goes, that he were better stand still & not go at all forward, then go so slowly forward. Wherefore we must not go so slowly forward, as though the thumbs of our hands and feet were cut off, but rather we must run as fast as it is to be supposed that mighty man could 
k 2. Sam. 21. 20. , which had upon every hand six fingers, and upon every foot six toes. But yet says Bernard 
l Et fervour discretionem erigat, et discretio feruorem dirigat. , As zeal must erect our discretion, that we run not too slowly, so discretion must direct our zeal, that we run not too fast. That wise woman, by whom is meant the Church of Christ, laboureth with the counsel of her hands 
m Consilio manuum. Pr. 31, 13. . Her hands are full of eyes 
n Oculatae manus. Plautus. . She hath more foresight and wisdom even in her little finger, than many a man hath in his whole head. She laboureth with her hands. There is zeal. She laboureth with the counsel of her hands. There is discretion as well as zeal. In Leviticus they are forbidden to bring any blind offering to GOD 
o Le. 22. 22. . All zeal without discretion, is an offering without an eye. All blind zeal, is a blind offering. Which God will never accept. So that as Minerva is said to put a golden bridle upon Pegasus, that he should not fly too fast: in like sort our Minerva, that is our Christian discretion, must put a golden bridle upon Pegasus, that is our earnest zeal 
p james. 3. 3 , lest if our zeal be unbridled, it make us follow too fast. Therefore Octavian the Emperor did bear in his Eschocheon, a Crab-fish and a Butterfly, with this mot, 
q Festina lente.  Soft pace, goes far. A crab-fish creeps. That's soft pace. A Butterfly flies. That goes far. A Crab-fish, a Butterfly, Soft pace, goes far. And Vespasian the Emperor did stamp in his coin a Dolphin and an anchor, with this impresa 
r Sat cito, si sat been. , Soon enough, if well enough. A Dolphin outstrips the ship. That's soon enough. An anchor stays the ship. That's well enough. A Dolphin, an Anchor, Soon enough, if well enough. For as if the lower spheres in the heaven should not be stayed with the contrary course of the highest sphere in the firmament, they would soon set the whole world on a light fire: So the inferior affections of the mind, if they be not stayed with the contrary course of reason, and with the mild motion of the spirit of God, they will soon overheat thee, and overthrow all thou goest about. Therefore Chilo giveth us this precept, not to overheat jacobs' sheep by driving them too fast 
s Goe 33. 13. , not to make over much haste in the way. According to that in the Prophet Esay, where it is said 
t Qui crediderit non festinabit. c. 28 v. 16. , He which believeth shall not make haste. The string of an Instrument may be as well too high as too low. If it be too low it jars, if it be too high it breaks. So the mind of man may be as well too intent, as too remiss. If it be too remis, it runs too slowly: if it be too intent, it runs too fast. Wherefore Clemens giveth us this precept, that we should not be strained and wrested too high, but set and tuned aright 
u Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paedag, lib, 1 cap. 12. . According to that in the second to the Corinth's 
x Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2, Co. 10 14 , where it is said, that we must not outstretch ourselves, but stretch out ourselves; not run amiss (either too slowly or too fast) but Fellow hard.  
For the way of the righteous 
y Pro. 4, 18. , it glittereth as the light, which shineth more and more unto the perfect day. It glittereth as the Sun, which cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant, to run his course. Indeed the wicked are like a wheel. O my God make them like a wheel, says David 
z Psa. 82. 13 . A wheel tilts up behind, and shoots down before. So the wicked are forward to all badness, and backward to all goodness. But the godly are like a Panther. A Panther hath four claws and no more, on each hind foot, but five claws, and no less on each fore foot. So the godly, though they be weak to the worldward, yet they are strong to Godward. And setting the better foot before (as we say) they Fellow hard and run with might and main most violently to lay hold on that hope which is set before them 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cursum corripiunt. Beza Hebr. 6. 18. . For there are two sorts of violent men. Of the first sort the Apostle says, b. No extortioners or violeent men shall inherit the kingdom of heaven. Of the second sort our saviour says 
c Ma. 11. 12 , The kingdom of heaven suffereth violence and violent men lay hold on it. Both are violent men: but both are not violent to men. For they offer violence to men: these offer violence to God. Therefore they do not enter: but these do enter into the kingdom of heaven. For though God be not content that we should offer violence to men, yet he is well content that we should offer violence to himself 
d Bona violentia qua acquiritur regnum Dei. Vis intrare in regnum celorum? Esto violentus et improbus Em Dominica. 3. Aduent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And that we should Follow hard, and as Pirates or thieves set upon him (if it be lawful for me so to speak) and by the force of faith spoil him▪ and rob him of all his eternal treasures 
e More latronum suis eum spol●are nitimur, cupimus illi auferre regnum thesauros & vitam. Am. Par. se. 15. . Therefore calling his church he saith 
f Can. 2, 13. , Arise my love, my fair one, make haste and come away. He that doth make account to come to GOD, must make haste to come to God. He must use violence, and Fellow hard, and come down quickly with Zacheus, and for speediness he must be like a do or a Roe upon the mountains of Bether. Even as those beasts in Ezechiel 
g Ezec. 1. 14  did run & return as lightning: So must every one who is enlightened with the spirit of God Follow as swiftly as lightning, which doth no sooner flash down from heaven to the earth, them he must in affection mount up from the earth to heaven. And like as the Isralites were commanded to eat the pass over in haste 
h Ex. 12. 11. : Semblably all we which are true Isralites must gird up the loins of our minds, and Fellow hard, and run a pace, & redeem the time, that both the wrath of God may pass over us, and also the mercy of God may abide with us. For God among other arguments of his mercy says thus 
i job. 39 16 , Who hath given wings to the Ostridg? The Ostridg never flies with his wings but only a little lifts up his body with them when he runs. And in the pinion of each wing he hath a sharp spur, wherewith he pricketh his own self, that he may run the faster. So that God hath given wings unto the Ostridg not for the Ostrich, but for us. That we might thereby learn, how we ought by all good means to quicken our dull disposition, that we may Follow hard, even as we see the Ostrich eggeth his own self forward with the flapping of his wings. For they that wait upon the Lord shall change their strength, they shall lift up their wings, (not only as the Ostrich, but also) as the Eagle: they shall (I say) lift up their wings as the Eagle 
k Esa. 40, 31 , they shall run and not be faint, they shall walk and not be weary. Even as Pindarus writeth that King Therons' coursers were such as would never be weary of going : so shall these Fellow still, and never be weary of well doing. But the most especial thing to be considered here is this, that the Prophet says, They which weight upon the Lord, shall change their strength 
m Mutabunt fortitudinem . He says not, they shall lose their strength, that whereas before they were strong, now they shall be weak: but they shall change their strength (namely, the use of their strength) that whereas before they were strong, and did follow hard, to serve sin, now they shall be as strong, & shall Fellow as hard, to serve God. 
* Ro. 6. 19  For God only it is which can melt brass out of a stone 
n job. 28. 2. . I wots well there is a stone called Almacrasia, which being melted becometh brass. But these words have a far more hidden meaning. To wit, that God doth melt brass out of a stone, when he taketh the heart of a sinner which is as hard as a stone, and melting it with the holy Ghost, and with fire, doth afterward make it as tough as brass. This was seen in the conversion of Paul. For when Paul was made an Apostle, them a stone was made brass. He was as hard as any stone, before his conversion, when he stoned Stephen 
o Act. 7, 58 . He was as tough as any brass after his conversion, when he did Fellow so hard, that no affliction could separate him from the love of Christ 
p Ro. 8, 35 . Which thing was prophesied of long before 
q Goe 49, 27 . When the Patriarch jacob said, Benjamin shall be as a ravening Wolf; in the morning he shall devour the prey: in the evening he shall divide the spoil. Paul was this Benjamin, because he was of the tribe of Benjamin 
r Phil. 3. 5. . Paul was this ravening wolf, because he breathed out threatening and slaughter against the Disciples, and was even mad upon them as a ravening Wolf 
s Acts 9, 5. . Paul in the morning devoured the prey, because in the beginning of his days he wasted and devoured the Church of God as a pray 
t Gal. 1, 13 . Paul in the evening divided the spoil, because in the latter end of his days, he did Fellow his calling hard, and divided the word of God aright 
g 2, Tim. 2, 15. , of which the Psalmist says, I rejoice in thy word, more than they which have found a great spoil. So that this is no loss of strength, but only a change of strength. O blessed Benjamin! O holy Apostle! Thou hast now changed thy strength. Yea by changing it thou hast much increased it. For thou wert nothing so strong before, as thou art now. Nothing so strong before, being a stone, as thou art now, being brass. Nothing so strong before, being a ravening wolf, as thou art now, being a meek lamb. Nothing so strong before, in the morning, as thou art now, in the evening. Nothing so strong before, when thou didst devour the pray, as thou art now, when thou dost divide the spoil▪ When no impediments, no stumblingblocks can stay thee, but thou wilt needs Fellow hard, and run over the whole world, to divide the spoil among all Nations, to preach the Gospel unto all people. So likewise Baruch was inflamed, as the Hebrew word signifieth 
h Hekeriah. Nehemi. 3, 20. , he was (I say) inflamed, to fortify the wall of jerusalem. In man's body the arteries running along the veins, and beating upon them, stir up the blood, and keep it warm, lest otherwise by standing still, it should congeal and wax cold 
i Vide Theodor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. . After the same manner in Baruch his heart, there were lively and quick motions of the holy Ghost, which did blow coals, and stir up the gift of GOD in him 
k 2, Tim. 1, 6. , which did warm his blood, and make him Follow the matter hard, being wholly inflamed with a burning desire, to see the City of GOD restored again to her former glory. So Abraham when the Angels came to him 
l Gen. 18, 7. , made haste to run to his tent: & his wife made haste to knead three measures of fine meal; and his boy made haste to kill & dress a good and tender calf. Lo ye how all are employed in a godly man's house. Abraham and his wife, man & woman; Abraham and his boy, old and young; all make haste, and Fellow hard. So David did run the way of God's commandments. Nay, no ordinary pace would serve him, but he must needs dance before the Ark. Yea, his feet could not hold him, but he must needs have wings as a Dove. O that I had wings as a Dove (says he) then would I fly and be at rest 
m Ps. 55, 6 . He wisheth for wings, not that he might first be at rest, and afterward fly, but that he might first fly, and afterward be at rest. That he might first Fellow hard, and fly up with the wings of faith, into the heavenly paradise, and afterward be at rest, and settle there, in the tree of eternal life. O that I had wings, that I had wings, as a Dove (says he) then would I fly, would I fly, and be at rest. And so must we after the example of David, of Abraham, of Baruch, of Paul, fight for the faith which we have received 
n Jude, 1, 3 : & strive to enter in at the strait gate 
o Lu. 13, 24. : and labour for the meat which perisheth not 
p Ih. 6, 27. : and study to enter into rest 
q Herald 4. 11 . We must▪ I say, study: and labour; and strive; and fight; and Follow hard. This is the fourth degree to perfection.  
TOuching the fift he says (not beside the mark, but) Toward the mark. Austin holdeth, that a man were better run, either too slowly, or too fast in the way, then follow hard out of the way. For the harder thou followest out of the way, the further thou runnest from the Mark. Hereupon the Apostle, after following hard, addeth immediately▪ Toward the Mark. Insinuating thereby, that to follow is nothing, but the Mark is the matter. And consequently that he which is not a skilful Markman, can never be a faithful follower. Therefore we must mark well, what this Mark is. In one word it is the cross of Christ 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert, in Diogene. Quod ille ioco, id nos seris dicamus. . For Christ hath set up his cross, as a spell 
r Hinc dicitur gospel quasi Gods spell. , or as a Mark for us to aim at, as a pattern of all perfection, as an everlasting sign, which shall not be taken away 
s Esa, 55, 13. . Hence it is that speaking of one, who should be his Disciple, he says 
t Mar. 8, 54. ▪ He that would come after me, let him take up his cross, and follow me. Let him take up his cross, that he may come the nearer to my cross; and follow me, that he may be directed all the way by me. For thou canst never err, or go beside the Mark, so long as thou walkest in this way 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de spiritu. S. c. 8. . Therefore Maximus saith, If thou wouldst find the way which bringeth unto life, then seek it in that way which saith, I am the way: the truth: and the life 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Centu. 2. , The way, to them that begin; the truth, to them that proceed; the life, to them that are perfect 
y Via est incip●ētibus. veritas proficientibus: & vita perfectis Tho. . Now the way of this way is the word. Which S. Peter confirmeth saying 
z Campis in seliloquio animae. c. 12. z. 1, Pe. I, 25 , The word of the Lord endureth for ever, and this is the word which is preached among you. He avoucheth that the eternal word, is the preached word, meaning thereby that the only way, to the begotten word, is the written word. According to that of the Psalmist 
a Ps. 119, 1 , Blessed are they which are upright in the way, and walk in the law of the Lord. So that if thou wouldst be upright in the way, which is the word Christ, than thou must walk in the law of the Lord, which is the word of Christ. For the holy scripture is given by the inspiration of God, to be a lantern unto our steps, and a light unto our paths, that the man of God may be absolute, being made perfect unto all good works 
b 2▪ Tim. 3, 17. . Wherefore (to define this whole matter in few words), we shall in mine opinion follow hard toward the mark, if we labour earnestly in our several vocations to express the vertuss of Christ our good Lord 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. pag. 554. , which he showed forth in all the course of his life, & especially in his death upon the cross for us to imitate and follow, by walking faithfully in the way of his commandments, and squaring all our actions, speeches, and thoughts, according to the rule of his word. Even as on the contrary part, it is very evident, that all they run beside the mark, which do not propound to themselves to follow the ensample of Christ, but either in their doctrine, or in their life, either in their opinions, or in their actions, continually serve from him. Such are, all Atheists: Temporizers: neuter: & Humorists. For Atheists run beside the mark by going too much on the left hand. They do not make Christ a mark to aim at that they may follow him, but a sign to shore at that they may blaspheme him 
c Luk. 2, 34. . They bend their tongues as bows, and shoot out their arrows even bitter words 
d Psal. 64, 3. . They corrupt others, and speak of wicked blasphemy, their talking is against the most high 
e Psal. 73, 8. . They say unto God, Depart from us, for we desire not the knowledge of thy ways 
f job. 21, 13 Exceed pietas si modo in nostra domo v●●quam fuisti. Atreus apud Senecam in Thyeste Actu. 2. . And no marvel that they speak so impiously which live so ungodly. Running altogether upon the left hand in the broad way of the world, of the flesh, of the devil. For the world hath a kind of course 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 2, ve. 2 , which Atheists follow being past feeling, and even stark dead in their trespasses and sins. The flesh also hath a bypath 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 3, 3. , whereby they are seduced and deceived. Lastly the devil hath a method 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph 6, v. 11. part sinistra Centifidum confundit iter. Prud con. Sim. li. 2  which is without any method, and an order which is contrary to all good order, and a left handed direction which bringeth them to final confusion. Now Temporizers also run beside the mark by going about in a circle. They go about many things, but bring about nothing 
k Thes. 3, 11 . They do all things for the time, but nothing for the truth 
l Omnia protempore, nihil pro veritate Optatus. lib. 1. . They make many a period, but never a full point 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chryso.  They are always learning but never come to knowledge 
n Tim. 3, 7. . The hedgehog hath two holes in his siege, one toward the South, an other toward the North. Now when the southern wind blows, he stops up that hole, and turns him Northward. When the Northern wind blows, he stops up that hole likewise, & turns him again Southward. Such urchins, are all temporizers. They believe for a time, as long as the warm Sun shines upon them. But as soon as any storm of persecution ariseth, by and by they have a starting hole to hide themselves in, they change their religion, and turn about with the time. For as the hearts of such men are as a cartwheel, & their thoughts are like a rolling axle-tree 
o Eccl. 33, 5 . Or as a top which always runs round, and never goes forward, unless it be whipped 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesy. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Or like a mill-horse which making many steps, turns about, and is continually found in the same place 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. pag. 563 . Or as door which riding upon his hinges all the day long, is never a whit nearer at night 
r Pro. 26, 14 . So likewise neuter run beside the mark by going forward and backward in a maze. These do not ask of their Father an egg, but a Scorpion. For an egg would teach them to go only forward, but a Scorpion doth teach them to go both forward and backward 
s Augustin. Ep. 121 cap. 5. & Basil. in Psal. 32. mitio. . Like the Barnacles, which are both flesh and fish 
t Auibus ist is tanquam non carneis viri religios● ieiuniorum tempore vescisolent. Giral. Cam. App. c. 8. . Or the Israelites, which speak both Ashdod and Hebrew 
u Ne. I3, 24 . Or janus, which sees both before and behind 
x janus bifrons exprimitur, quod in medio constitutus annuinciqientem pariter et excedentem spec●are videatur Cypri. l. de Idol. vani. : Or Balaam which doth both bliss and curse 
y Nurse 23, 25 . Such a Neuter among the Romans' was Tully, who could not resolve, whether he should take Caesar's or Pompey's part 
z Quem fugiam sci●, qmem sequar nescio. . Among the Grecians was Tytides, who could not determine, whether he should join himself with Achilles or Hector 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 5. . Among the jews was the tribe of Ephraim, which was as cake upon the hearth not turned 
b Ose, 7, 8. , baked on the one side, and raw on the other side. Among the Gentiles was the Church of Laodicea, which was neither hot, nor cold 
c Reu. 3, I5. , neither hot, because it was raw on the one side, nor cold, because it was baked on the other side. So it is with all neuter. Their cake is dowe, as we say, and they hold of both sides: and as ambidexters with Ehud 
d Iu. 3, 15. , they play with both hands 
e Malefaciunt ambabus manibus henefaciendo Micheas 7, 3 : and as the sun in Ezekias time they go both forward, and backward 
f Esa. 38, 8 . Running up, and down; in, and out; and yet indeed are neither above, nor beneath, neither within, nor without 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Irenae. l. 1, c 9 . Panarches' riddle was this, How a man and no man, can with a stone, and no stone, kill a bird, and no bird, sitting upon a tree, and no tree? Athenaeus makes the answer 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conuivaelium l. 10. , That an Eunuch is the man: a Pumeise is the stone: a Bat is the bird: Fennell is the tree. After the same sort a Neuter is a very hard riddle. You can not tell what to make of him. For going forward and backward, he is a Christian and no Christian. Like an Eunuch, which is a man, and no man; or a Pumeise, which is a stone, and no stone; or a Bat, which is a bird, and no bird; or Fennell, which is a tree, and no tree. Now Humorists also run beside the mark, by going too much on the right hand. Therefore David could wish his utter enemy no geater harm, then that sathan might stand at his right hand 
i Psal. 109. 6 . Satan stands at a man's left hand, when he draweth him by the arm into the old way of Atheism. At a man's right hand, when he pulleth him by the elbow, into the newfound way of Puri●anisme. For so blessed Cramner says, 
k Initio prologi sui ante magna Bibliae.  Some lose their game by short-shooting, some by overshooting: some walk too much on the left hand, some too much on the right hand. The first which shoot short, & walk too much on the left hand, are Atheists: these latter which overshoote themselves and walk too much on the right hand, are Humorists. Of both which S. Austin writeth thus 
l Cavenda pernitias, vel Zizaniorum, vel praecisorum de vite domini sarmentorum. Epist. 203.  we must in any case beware and take heed, says he, of the mischievous infection, not only of tars (which are Atheists) but also of those branches that have cut themselves from the Lord's Vine (which are Humorists.) For as Atalanta ranging out on the right hand to gather up those gold apples which Hippomanes for the nonce threw forth before her, did lose the wager she ran for 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aravibus apud Notalem Comitem Myth. li. 7. cap. 8. : no otherwise they which are not thankful to God for the glorious peace and prosperity of his Church, but run after every strange-devised discipline, and take up all pretty novelties as golden apples, which every man le●s fall, shall without question miss the mark, and lose the garland of glory. Wherhfore we must run, not too much on the left hand, as Atheists do: not round about in a circle as Temporizers do: not forward and backward in a maze as N●wters do: not too much on the right hand as Humorists do: (not any other way beside the mark) but toward the Mark.  
john Baptist did go before Christ to make ready a perfect people for the Lord 
n Parare domino plebem perfectam. Luk. 1, I7. . Now the sum of john's preaching was this, Prepare the way of the Lord, and make his path strait. So that they which walk in a strait path directly toward Christ, are a perfect people for the Lord. Therefore we which would run toward the Mark, must leave all Atheism, all Gentilism, all profaneness, all lewdness on the left hand, as Paul did leave Cyprus on the left hand, when he sailed toward S●●ia 
o Act. 33 1 . For thus touching the world, Saint Basil telleth us, That we must for sake all those worldly affections, which may draw us any way beside the Mark of true godliness 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 448. . Touching the flesh, Maximus telleth us, That when our mind is perfectly freed from fleshly desires, than it goeth on strait without any declining from the Mark. Touching the devil Macarius telleth us, That we cannot avoid that gaping gulf wherein the powers of darkness are overwhelmed, except the spirit of Christ be our pilot, and guide us in a strait course toward the Mark, and in a right line as it were to the haven of rest 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homil. 44. . For indeed Hymenius and Alexander wanting this guide, made shipwreck of their faith, and were overwhelmed in the gulf of damnation, being delivered to the devil, that they might learn not to blaspheme 
s 1, Tim. 1, 20. . Whereupon Occumenius saith that it asketh good Art, & is a point of great cunning, for a man to keep the scope of Christianity, and to go right toward the Mark of truth 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● v. 6. . And therefore as gunner's wink with their left eye, that they may level more truly: in semblable sort we must not behold any ungodliness or sinister dealing with our eyes, but we must aim directly toward Christ, and either, if it be possible hit the Mark, or at the leastwise with those lefthanded Beniamites come within a hairs breadth of it 
u I u. 20, 16 . When Diogenes saw a bungling Archer shoot, he ran as fast as he could to the Mark. The lookers on demanded what he meant in so doing? He answered, to make sure that he might not be hit. For this fellow (saise he) means never to come near the Mark. Thus must we do. When we see profane stragglers, starting a side like a broken bow, and roving a great way wide on the left hand, we must presently run to the Mark. That not only we may keep our selves safe from the danger of their ill ensample, but also we may give aim (as it were) to others, by our good ensample, and direct them that they be neither wide nor short of the Mark 
x Paulus dicit se insta▪ s●gitary ad prepositum & ad signum iacula dirigere, ne sagitta ad partem declinans alteram, imperitum ostendat sagittarium. Hiero. adver. P. l. 1, initio. . Now for Temporizers, we know that joseph's brethren stood so long dallying and delaying, and trifling out the time, that having a journey to buy corn, they might have returned twice before they would go once 
y Goe 43, 10 . Also that Elizeus when Elias called him, went about the bush (as we say) and would needs go bid his Father and his Mother farewell, before he would follow the Prophet 
z 1, Kin. 19, 20. . Paul did not so. Being called of God, he did not stand temporising, and cirkling, and consulting with flesh and blood 
a Gal. 1, 16. , before he would follow toward the Mark, neither did he fetch a compass, as he was constrained to do when he arrived at Rhegium 
b Act. 28. 13 , but as he came with a strait course to Cous 
c Act. 21, 1. , so here strait ways he came to Christ. There is but one place in the whole Scripture, which may seem to serve them, which serve the time. And that is, where the Apostle exhorteth us, not to be slothful in service, but fervent in spirit, serving the time 
d Ro. 12, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . They that by serving the time, understand, taking all opportunities to do good, expound it nevertheless thus, That we must apply ourselves to the time, yet so, as in every inclination, and turning, we keep a strait course 
e Sic tamen, ut in qualibet inclinatione rectum cursum ten●amus, Caluin ibid. . But all the fathers, Origen only excepted, do read the place otherwise. Jerome by name saith most peremptorily 
f I lli legant, tempori seruientes, nos legamus, Domino seruientes. Epistola ad Marcel. , Let others read, serving the time, I for my part will read, serving the Lord. And this reading in deed is much more agreeable to the text. So that here is nothing said in defence of time-servers. For they that are such, serve not the Lord jesus Christ, they are not Christ-seruers, but they serve their own bellies, and with their glavering and flattering, they seduce the hearts of the simple, and lead them beside the Mark 
g Ro▪ 16, 18 . Therefore as fleachers to make their shatts f●ie steadyly, piece them with sugarchest, or holy, or such like heavy wood: so we must adjoin, to that asp, or service tree, or such other light matter, which we are all made of, the sweet sugarchest of the holy ghost, that we may not be unsteady as arrows of asp, nor yet slothful in service, but fervent in spirit, serving the Lord. Saint Ambrose reporteth, that the Bee being to fly home to her hive, and fearing lest if she should be taken by the way with the wind, she might perhaps be blown about in the air, counterpeizes herself with a little stone, and so flies strait home 
h Apis cum aeris motus suspecto▪ habet laplllis saepe sublatis per inania se librat nubila ne leave alari● remigium praecipitent flabra ventorum. De Vir. prop. f. l. 3. . This may teach us also what we ought to do. We must not be wavering, & carried about with every blast of doctrine 
i Eph. 4, 14 , like a reed shaken in the wind 
k Vide Fox 'em in praefatione ante Pandectas locorum communium : but as the Bee is balaunced with a little stone, so we must be built upon the chief corner stone 
l Eph. 4, 20 , and grounded upon a rock 
m Lu. 6, 24 , and established with grace 
n Herald 13, 9 , that howsoever the rain fall, or the floods arise, or the winds blow 
o Mat. 7, 25.  or what times soever come, yet we may stand fast in the street which is called strait 
p Act. 9, 11. , always following Christ directly toward the Mark. To come now to neuter, they may be compared to a weavers shuttle 
q job. 7, 6.  which if it go forward one way, presently goes backward again as much another way. Or to a Weaver himself, such an one as Penelope was, who would do, and undo, weaving that in the day time, which she did unweave in the night. But contrariwise saith our Apostle, 
r Gala. 2, 16  If I build again the things that I have destroyed, I make myself a transgressor. As if he should say, If I weave, and unweave, if I build, and destroy, I make myself a Neuter, and so consequently run beside the Mark. For no man doth more transgress, than he that is doubtful, and uncertain in religion, one while putting his foot forward, another while pulling it backward again 
s Nihil turpius dubio & incerto, pedemmodo referent, modo producente. Seneca. Ep● 96. . God saith to his people which come to worship him in his temple, That he which entereth in by the way of the North gate, shall go out by the way of the South gate, and he that entereth by the way of the South gate, shall go forth by the way of the North gate, he shall not return by the way of the gate, whereby he came, but they shall go forth over against it 
t Ez●▪ 46, 9 . Thus the wise men which came to worship Christ, returned not home the same way they came, but returned home another way 
u Mat. 2, 12 . For it was behoveful that believing now in Christ, they should not walk any more in the ways of their old conversation, but that taking a new course, they should leave all their former errors, & go forward continually toward the Mark 
x Opertebat enim ut tam in Christum credentes, non per antiquas conuer sationis semitas ambularent, sed novam ingressi viam a relistu erroribus abstinerent, Leo de epiphania. ser. 3. . Among those souls, which are counted abominable, the Sea-mew, or the Gull is one 
y Le. 11, 16 . Now this is unclean, because it lives in both elements, both in the water, and in the earth, swimming as a fish, and yet flying as a bird 
z Larus animal est in utroque vivens, id est aqua & terra, qui sicut avis quidem volat, ut aquatile autem natat. Cui non male comparantur hi qui circumcisionem vener●●tur & Baptisma, a● quos Paulus dicit, si circumcidamini Christus vobis nihil prodest. Isychiu in Le●●. lib. 3 . And certainly, those wise men should have been such fools, and such gulls, as these are, if they had worshipped both circumcision, which is an earthly rudiment, and also Baptism, which is administered by water, & by the holy Ghost. For the holy Ghost saith, if you be circumcised, Christ shall profit you nothing. As if he should say, If you go backward again to the circumcision of Herod, having gone thus far forward to the baptism of Christ, you make yourselves neuter, and shall never come to the Mark. The jews were charged not to wear a garment of divers sorts, as of linen and woollen together 
a Deu. 22, 11 . Hath God care of Oxen, and hath he not much more care of preachers 
b 1, Cor. 9 9 ? Hath God care of those garments, wherewith our bodies are covered, and hath he not much more care of those virtues wherewith our minds are adorned 
c 1, P●. 3. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1, Pet. 5, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Yes verily we must so understand it, that by this jewish law we are all charged, not to run with old clouted shoes upon our feet 
d judg. 9, 5 , when our feet should be new shod with the preparation of the Gospel of peace 
e Eph. 6, 15. , not to sow a piece of new cloth into an old garment 
f Mar. 2, 21 , when old things are now past, and all things are become new 
g 1, Cor, 5, 17. . In one word, not to have a linsie woolsie religion, or a parched moth-eaten conscience, but to wear such a fair cognisance of certainty and constancy upon our coat, as all men may see, that without any neutrality or hipocrasie, we follow hard toward the Mark, and sincerely serve God. Therefore as Theseus being guided by Ariadne's thread, which she tied at the entrance into Dedalus labyrinth, escaped all the danger and error of it: even so we must make Christ the door, by which we must enter into the labyrinth of all our affairs, and tie Rahabs' thread 
h josu. 2, 14.  at this entrance, and follow it all the way, that so we may be safe, and go in, and out, and find pasture 
i joh. 10, 9 . For to go in and out after this sort, is not to go forward & backward, but to go only forward. Seeing, whether we go in by remembrance of Christ's mercies, or go out by consideration of our own miseries, whether we go in by faith, or go out by good works, whether we go in by life, or go out by death, always we find pasture, that is heavenly comfort in Christ, always we go forward, always we follow toward the Mark. Now for Humorists, S. Paul adviseth us to put on the armour of righteousness, on the right hand, and on the left 
k 2, Cor. 6. 7 . Marcus Caelius was said to have a good right hand, but an ill left hand, because he could plead, against a man better, then for him. But here it is contrary. For these are armed well enough on the left hand, but they lie open to the devil on the right hand. Who like a cunning fencer doth strike a great deal● more fiercely, at the right hand then at the left. 
l Ampliori soli citudine vulnerare in nobis dextram satagit quan▪ sinistran. Ber. qui hab● ser. 7 . Therefore David saith, The Lord upon the right hand shall wound even Kings, in the day of his wrath 
m Ps. 120, 5 . If sathan stand at thy right hand, he shall wound thee: but if the Lord stand at thy right hand, thou shalt wound him; and bruise his head, and break the hairy scalp of all the kings, and princes of darkness 
n Ep. 6. 12 . Wherefore every Christian must say with the Psalmist 
o Psal. 19, 9 , I have set God always before me (there is the Mark) for he is at my right hand, so that I shall not fall. And again 
p Psa. 73, 23  Thou hast holden me up by my right hand, thuo shalt guide me with thy counsel, (there is toward the Mark) and after that receause me to glory. S. Bernard writing to one Guido a Cardinal of Rome in his very first salutation, wisheth him no greater gift of God, then that he might have grace to turn, neither to the right hand nor to the left 
q Guidoni Barnardus, non declinar● ad dextram nec ad ●inistram. Epistola. 192.  And a little after in the same Epistle, he requesteth him, that he would learn to know himself, and not go beyond his own mediocrity, but be wise unto sobriety 
r Seipsun cognosceret, nec egrederetur mensuram suam, sed saperet ad sobrietatem ib. . This lesson the wisest that ever was teacheth us 
f Eccl. 7, 18. , Not to be òuer much just, neither to make ourselves over much wise 
t Quisquis plus justo non sapit ille sapit. Martial. li. 14 . For that which is too good, is stark nought: and he that is too wise, is a stark fool. Because he is never contented with the time present, but needs he must have a Praeter. And yet no Praeter will content him neither, not an imperfect, no not a perfect, but only that which is more than perfect. Now he which will needs be more than perfect, shall whether he will or no● be less than imperfect. He that seeks to be more wise, than he can be, shall be found to be less wise, than he should be. And he that thinks himself seen in all things, shall soon show himself overseen in most things. Because a self-conceit of surmised wisdom, will not let him come to a happy increase of true wisdom 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And certain it is that God will not reveal wisdom, but only to such as walk continually in the way of peace, and do not at any time, like scattered sheep, run too much on the right hand, out of the way of peace, into the way of preciseness 
x Invi●●pac ● tantum ambulantibus reuelab●t, & in nullam praecis●●nem deviantibus. Aug. l. 2, de Bap. contr● Don●. c. 8. & citatur a Brun● de haereticis. l. 4, c. 4  Wherefore though it be thy right eye, yet if it offend thee, or cause thee to offend the Church of God by thy running beside the Mark, pluck it out hardly and cast it from thee 
y Mat. 5, 30 . For thou knowest than he which would needs forsooth in all the hast call for fire from heaven 
z Lu. 9, 54  had too hot a spirit, and at that time, went too much on the right hand, and therefore not with a right foot to the Gospel 
a Gal. 2, 14 . But he that did shave his head in Cenchrea 
b Act. 18, 18 Paulus Timotheum circumeidit, hostias in templo immolavit, cum Aquila & Priscilla caput Corinthi totondit. Wilfridus apud Bedam. Historia lib▪ 3, cap. 25. , and yielded to many other ceremonies for peace sake, which otherwise perhaps he did not greatly allow, and like of, as he exhotteth others to do, so he did himself make strait steps for his feet 
* Herald 12, 13 , and went directly toward the Mark. To return then now at the length to that which erewhile I was about to say, It hath been thought in former time that none could be perfect but they which led a solitary life. Hence it is that so many writers both old and new have so largely discoursed of the perfection of that life 
c Venire ad erenium summa perfectio est. C●ēsar. Arelatensis. ho. 23, p. 143. Vide praeter alios Laurentium justinianum de disciplina, & perfectione monasticae conue●sati●●is pag. 118. . Yea divers, not only inferiors but even Princes, and not only of other Countries, but even of of this realm of England 
d Kymgilsus●▪ Ceolulsu●: Eadbert●s: Ethelredus: Kenredus▪ Sigebertus: Offa: Sebbi: Ive. , have voluntarily relinquished, their crown, their sceptre, and all their royal robes, and cloistered up themselves in Monasteries, that they might live, as they thought, in a more perfect state. And certes I will not deny but that such as can well away with this kind of life, have many opportunities to serve God, which we have not 
e Nihil aliud quickquam ●rat olim monach● professio, qu● priscae liberaequ● v●tae meditatio ac pure christianae. Erasmus in praefatione ante Hier. Ep , and have not many imperfections of the world which we have 
f Cellae & Caeli habitati● cognnatae sunt. Ber. de vitaeso. . Yet this is not the only perfect state, which tendeth toward the Mark. But as divers have lived very badly in Monasteries: so many have lived very blessedly without them. Yea there is no calling so mean, but if a man follow Christ in it, he may well enough, according to the measure of grace which it shall please GOD to give him, become a perfect man. Let joseph be an example for servants; jacob for shepherds; Amos for cottagers; Mathewe for farmers; Peter for fishers; Paul for tentmakers; & so forth in the rest 
g Vide theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. 7. in fine. Et Philo. judaeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 593. . For if a man have the right Mark always before his eyes, he may live as well in a City, as in a sanctuary 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ad pop. ancho. 17 , as well in a shop, as in a cell 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vbi supr● hom. 22. . So that no one calling simply of itself, doth make a man perfect, but the answer of a good conscience to God 
k 1, Pet. 3, 21. , that is it which maketh a man perfect. Briefly the point is this. What lawful calling, state, or condition soever thou art in, if over and beside the plying of thy worldly business, thou have a conscionable care every day to increase spiritually also, in such a faith as worketh by charity 
l Gal. 5, 6 , I warrant thee, fear nothing, thou art right enough, and dost go strait toward the Mark. The superstitious pagans thought that an Idol which they termed Vibilia, kept them from erring out of their way 
m Ab erroribus via●●● dea vibili● liberat Arnob. advers. gent. l. 4, initio. . But faith is our Vibilia which will not suffer us to wander out of the way, so long as we do all things according to that pattern which was showed us in the mount 
n Exo. 25▪ 40. . For Christ with his cross in mount Calvary hath gone before us, and broken the ice already for us, and left us an example, that by faith we might follow his steps 
o 1, Pet. 2, 21. . Every one of us saying unto him with holy job, My foot hath followed thy steps, thy way have I kept, and have not declined 
p job. 23, 11. . This we shall do if we walk in the King's high way of charity 
q Num. 21, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazi●anzen▪ pa. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. pa. 139 , and keep the royal law of love 
r jam. 2, 8. . For we that are Christians go toward the Mark, not by living, but by loving: not with our feet, but with our affections. Neither is there any thing which maketh a good or a bad life, but a good or a bad love 
s Imus elim n● ambulando sed amando. non ped●bus, sed moribus. Nec faciv●t bonos vel malos mores, nisi b●● vel mali amores. Aug. Epist 52. . Therefore he that would be perfect, must be rich in good works, and according to the rule of evangelical perfection, he must love, not only his friends in God, but also his foes for God 
t Amigoes in D●●, & inimicos propter Deum Prosper. in l. sententiarum. . Because as that is the hottest fire which warmeth them that are furthest off: so that is the most fervent & perfect love which forsaketh none, though they be never so far off, neither friend nor foe, that may be loved, but embraceth all in him who never doth forsake unless he be forsaken. Now this charity of ours ought to be scarlet twice died 
u Coc●us bis tinctus. Exod. 28. 6. , I mean extended, not only towards men, but also towards God. Which love of God must make us contemn the world, and loath our own selves 
x Duo amores, duas constituunt civitates. Amor Dei crescen● usque ad contemptum sui, civitatem Dei. Amor suiusque ad contemptum Dei, civitatem diaboli. Aug , and mortify all our inordinate desires, and keep no propriety in any thing we have, but renounce, and resign, our whole will, and our whole soul, to the good will, and pleasure of God. For indeed so many times we step out of the way, as we desire any thing which is not finally referred to the love of the Lord 
y Tot gressus extra vian ponimus, quot perversis desiderijs a c●lis●is vitae meditatione separamur. Grego. Mag. . And therefore as a cunning archer will hit, not only the white. but even that very black, in the midst of the Mark●, which is commonly made in the form of a heart; semblably a sincere lover of God, must never leave darting, and shooting up to God his most passionate and piercing desires 
z jaculatoria desideria Au. , till he hath hit the Mark 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Epst. 12. , and with his wounded heart hath also wounded God's heart, that the Lord may mercifully, and lovingly confess unto him and say, Thou hast wounded my heart, my sister, my spouse 
b Can. 4, 9 . But now as in our charity to men we must love, not only our friends, but also our foes; so in our charity to God, we must love the Lord, not only when he showeth sensible signs of familiarity and favour toward us, but also when he seemeth to frown as it were, and to be offended with us. David saith in one Psalm 
c Psal. 119, 143. , Trouble and heaviness have found me: but in another Psalm 
d Ps. 116, 3. , I have found trouble and heaviness. Between these two speeches there is a great difference. For trouble and heaviness may find him, which runneth into a corner, and hideth himself, and would not be found by affliction. But he finds trouble and heaviness, who when it is in his own free choice whether he will be afflicted or no, willingly with Moses chooseth to suffer affliction 
e Heb. 11, 25. , and loveth the Lord most of all, when he layeth some fatherly chastisement, and correction upon him. Knowing that, as Christ was consecrated and perfected by afflictions 
f ●●eb. 2, 10. & cap. 5, 9 : so nothing doth more perfect a Christian, & make him fine gold indeed (as S. Paul also in the very next verse almost before my text declareth) them the fellowship of his afflictions, and to be made conformable unto his death 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . For the sweet lamb of God was in such an extreme agony, & anguish & distress, and desolation of spirit, that his blessed body was bathed all over m●a sweat of blood. To teach us, that though we have suffered very much already for the love of Christ, yet if we be not content to suffer a thousand times more, and even to endure martyrdom, & to sweat a bloody sweat for his sake, we are not of his body 
h Haec pugna salu●toris nostri, martyrum agones, & certamina significabat. Ille sudor sanguineus eor● sanguinem de toto eius corpore (quod est ecclsia) utique fundendum manifestabat Emisse. ●eria 4. post Domi▪ in palmis. p. 116. . But on the other side, that this is the highest perfection that can be in this life, not only in prosperity, but also in the greatest adversity to bless God, & if it please him for our further trial to take away from us all comforts, both outward, and inward, yea & to bring us in a manner, to the very point of desperation, yet even then, then also to show an invincible faith, & only for the pure, and perfect love which we bear toward his Majesty, to wrestle with the whole world, and to fight manfully against the powers of hell itself, and to brave it out, and triumph over all tribulations, each one of us saying with job 
i job. 13, 15. , Though he kill me, though he kill me, yet will I love him, and put my trust in him; and with Christ 
k Mat. 26, 39 , Father, father, O my loving Father, if it be possible, let this cup pass from me, nevertheless not my will, not my will, but thy will be fulfilled. This is indeed to follow hard toward the Mark. This is the fift degree to perfection.  
TOuching the sixth he says (not for any other prize, but) For the prize of the high calling of God in Christ jesus. A man were as good to shoot at no mark 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. in proverbio, Nullo scopo iaculari , as at a wrong mark. And a man were as good venture for no Prize 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marcus Ereinita.  as for a wrong Prize. For he that suffereth martyrdom, (which, as I said even now, is the highest top of perfection, that any mortal creature can reach to in this life) he, I say, that suffereth martyrdom, to this intent, to have his relics honoured of all men, or is willing any other way to have his blood shed, to this end, to make himself famous in the world, followeth hard (I grant) toward the mark, yet he followeth not for this perfect Prize, but for popular praise 
c Si ita martyrium fecerimus quo● nostras ab omnibus velimus honorari reliqui● & si opinion● vulgi sectantes intrepide sanguinem fuderimus, huic operi non ●am praemium quam poen● debetur, & perfidiae magis tormenta sunt. quam corona victoriae Amb. . And therefore all that he suffereth, doth rather torment him for his hypocrisy, then crown him for his victory. Wherefore it will not be amiss to consider, what ought to be the chiefest end of all our actions, and what is the greatest felicity that man may attain by following hard toward the mark, which the Apostle here calleth, The prize of the high calling of God in Christ jesus. Varro reporteth, that the ancient Philosophers have held and maintained, two hundred threescore and eight several opinions, concerning felicity 
d Libro de philosophia apud August. de civets. Dei. lib. 19 cap. 1. . No marvel then though Athens, and Rome, and all the brave and gallant wits in the world, could never attain to the true knowledge of perfect blessedness. For following so many, they could never find any, but vanishing away in their own smoky conceits, when they thought themselves wise men they proved in the end to be very fools 
e Ro. 1, 22 . Seeing this is the greatest folly that can be, and a misery of all miseries, for a man but once to dream of so divers and so contrary felicities. I will touch but a few of them at this time. And that very briefly. Some therefore define perfect happiness, to be an action of the mind, according to virtue, in a perfect life. But by this perfect life, they understand this present life. Whereas the Apostle avoucheth, that the Servants of God have their fruit in righteousness, and their end everlasting life 
f Ro, 6, 22. . Therefore as everlasting death is the greatest misery, so everlasting life is the greatest felicity. Which iverlasting life being the perfect life, is not this present life, nor in this present life, but the life to come, & in the life to come. This is, and then is, everlasting life. Others esteem worldly honour to be perfect happiness. But Hilary contrariwise affirmeth 
g Omnis seculi honor diaboli est neg●tium. Canon● 3. in Math. , That all the honour of the world, is the merchandise of the devil, not the prize of perfection. And Eucherius also saith, That the honours of the world, are the waves of the world 
h Honours mundi, tumores mundi. Epist. paraene. de contempt. mund. , which Christ did teach us to contemn, & tread under our feet, when he himself did walk upon the water 
i Mar. 6, 48 . For so the very heathenish Romans did. They had for the difference of their nobility a little ornament in the form of a moon, which they did wear upon their shoes 
k Isidorus calc●os lunatos senatorum vocat, ad●●● que Romul● calceos patricios reperisse, assuta luna. Sigo. de judi lib. cap. 20. . What did they but think all worldly honour very mutable, when they did represent it in the form of a moon? And what did they but tread it under their feet, when they did wear it upon their shoes? Now we that are Christians see, and aught to see our calling better than they. How that not many wise men according to the flesh, not many mighty, not many noble, are called. But that we must aswell by dishonour 
l 2 Cor. 6. 8 , as by honour enter into eternal glory. Some others imagine that carnal pleasure is perfect happiness. But what saith the Apostle? Meats for the belly, and the belly for meats, but God will destroy both it and them 
m 1, Cor, 6, 13. . Meats for the belly. That is true, we do eat to live. And the belly for meats. That is false, We do not live, to eat. Therefore GOD will destroy both it and them. Both the belly, & the meats of all Epicures. Because they think their belly is made for meats 
n Machometus credidit beatitudinem consistere in cibo, potu, & delectationibus corporalibus. joh. Galensis Anglus. l. de orig. Mach. cap. 5. , whereas indeed only meats are made for their belly. Because they think they may live to eat 
o Nihil aliud putant esse vitam nisi vescendi & potandi licentiam. Firmicus in lib. de errore profa. relig. , whereas indeed only they may eat to live. For the prize of our high calling is not meat or drink (or any carnal pleasure) but righteousness and peace, & joy in the holy Ghost.  
Others account transitory riches to be perfect happiness. And certainly, if we use our riches well, as divers worthy Citizens of this City have done, to the maintenance of learning, to the building of Hospitals, & to such other good purposes, than riches (I grant) are a great help to a virtuous mind, and a special furtherance to felicity. Otherwise that complaint of Saluianus may take place even in those our times 
p Tanta est miseria huius temporis, ut nullus habeatur magis faelix quam qui est plurimum dives. De guber. lib. 3. . Our times are so miserable (saith he) that now adays no man is thought to be more happy, than he that is known to be most wealthy. And that also of Innocentius 
q ●r●h pu●or, secundum fortunam aestimatur persona, quum ●otius secunlum personam estimandae sit fortuna. Tam ●onus reputa●ur quam di●es, tam malus quam pauper, cum potius tam dives sit reputa●dus quam bonus, tam pauper, quam malus De contem. mundi. l. 1, c. 16.  Fie for shame (saith he) now adays a man is esteemed according to his money, whereas rather the money should be esteemed according to the man. Every one is reputed worthy if he be wealthy, and nought if he be needy, whereas rather every one should be reputed wealthy if he be worthy, and needy if he be nought. For questionless riches of themselves do encumber and entangle the mind, even as an Ape is tied and teddered to his clog. We read according to the Greek translation, that Abraham was very rich. But there is a Latin translation, which saith, that Abraham was very heavy. And the original Hebrew 
r Gen. 13, 2 Chavedh.  indifferently beareth both. Which proveth, that riches are a heavy burden, and do many times hinder them very much, which would attain to blessedness. Yea if thou set thy heart upon them, they will likewise set themselves upon thy heart, and lie so heavily upon thy heart, that they will press, and way thee down with thy heart into hell. Therefore divers holy men and women heretofore have voluntarily abandoned their wealth, and preferred poverty before it, that they might the sooner & the easier come to perfection. For as it is hard for a Periwinkle in the sea to swim, or for a Snail upon the land to creep, while they bear their houses upon their backs 
s Domi●orta. : even so it ●s hard for a rich man that trusteth in his riches, with all his big bunches of wealth upon his back, to go through the needle's eye 
t Mar. 10, 25 , and to enter into the kingdom of heaven. Wherhfore we must follow hard toward the mark (not for any action in this life, but) for everlasting life▪ (not for any worldly honour, but) for eternal glory: (not for any carnal pleasure, but) for joy in the holy Ghost: (not for any transitory treasure, but) for the kingdom of heaven: (not for any other prize, but) For the prize of the high calling of God in Christ jesus.  
This everlasting life, is the only perfect life, because it is the prize: this eternal glory is the only high honour, because it is of the high calling: this joy in the holy Ghost is the only godly pleasure, because it is of God: this kingdom of heaven, is the only Christian treasure, because it is in Christ jesus. This (I say) this everlasting life, is the only perfect life, because it is the prize. Which maketh the Merchant-venturer, that gets it, most absolutely blessed. As the Psalmist, saith 
u Psa. 127, 1 , speaking of another, Blessed art thou, that fearest God, and walkest in his ways. For thou shalt eat the labour of thy hands. O well art thou, and happy shalt thou be! O well art thou! For thou hast feared God, and walked in his ways, for thou hast followed hard, toward the mark. And happy shalt thou be! for thou shalt eat the labour of thy hands; for thou shalt have, by the gracious gift of God, everlasting life, the only perfect life, The prize of the high calling of GOD in Christ jesus. As the Apostle saith 
x 2, Ti. 4. 8. Rom. 6, 22. , speaking of himself, I have finished my course, I have kept the faith. There is henceforth laid up for me the crown of righteousness. O well art thou, and happy shalt thou be! O well art thou! For thou hast finished thy course, and kept the faith; for thou hast followed hard, toward the mark. And happy shalt thou be! for there is henceforth laid up for thee, the crown of righteousness; for there is henceforth laid up for thee everlasting life, the only perfect life. The prize of the high calling of GOD in Christ jesus. This eternal glory is the only high honour, because it is of the high calling. For all of the visible Church, have a calling. Seeing the Church is nothing else, but the company of them which are called 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. Hierosoty 〈◊〉: 18. . Yet all that are called, are not worthy of this calling. Seeing many make excuses, and will not come, when they are called 
z Lu. 14, 8 . Therefore Saint Peter prayeth for the dispiersed jews 
a a 1. Pe. 1, 10 , That the God of all grace, which hath called them to his eternal glory, would make them perfect, confirm, strengthen, and establish them therein. And S. Paul likewise prayeth for the Thessalonians 
b 2. Thes. 1 11. , That God would make them worthy of his calling (to eternull glory) and perfect all the good pleasure of his goodness, and the work of faith in them. Whereby we see that they are the only worthies of the world, which are so happy, as to have this high honour, and dignity 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dignitatem. Bez●. Io. 1, 12.  given them, to be called the sons of God. Which was prefigured in the ceiling of the temple. Where were graven palm-trees and chains 
d 2, Chr. 3, 5 . The palm-tree is high, the chain is calling. The palm-tree chain, the high calling. For God the Father by his effectual calling, as by a strong chain 
e joh. 6. 44. , doth draw his children to Christ. And then standing before the Lamb, they hold palms in their hands 
f reve. 7, 9 , which are the ensigns of their honour. So that being drawn up to the high palm-tree by the calling chain, they are made partakers of eternal glory, the only high honour, The prize of the high calling of God in Christ jesus. This joy in the holy Ghost is the only godly pleasure, because it is of God. Indeed sometimes even in this life we have a taste 
f Can. 8, 2 ▪ (as it were) of this joy. As the Israelites had a taste of the Grapes and other pleasures of Canaan before they came thither 
g Num. 13 14. . But we cannot enjoy the full fruition of it until we come to the presence of God. Therefore David saith 
h Psa. 36, 12 , In thy presence is the fullness of joy, and at thy right hand are pleasures for evermore. And again, They shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the river of thy pleasures 
i Psal. 36, 8 . For this fatness of the house of God is that meat, and this river of the pleasures of God; is that drink, which shall perfectly satisfy; and fill our hearts with joy in the holy Ghost. When the Lord shall say to every one of us, Enter thou into thy Lord's joy 
k Mat, 25, 23. . Not, ●et thy Lords joy enter into thee. For it is so great, that it can not enter into thee, thy heart cannot hold it 
l Non ergo totum illud gaudium intrabit in gaudentes, sed to 〈◊〉 gaudentes intrabunt in gaudium domini sui Au. Manua. c. 36 . But, Enter thou into the Lord's joy. For thou shalt even bathe thyself in blessedness, and swim in the bottomless saint of the sweet pleasure of God, as a little fish taketh his pastime in the huge Ocean Sea. And look how he that hath once tasted of the fountain named Clitoriu● fons, will never afterward drink any wine 
m Clitorio quicunque si tim de font levarit, Vina fugit, gaudetque meris abstemius undis. ovid. Meta. 15. In Arcadia civitas est non ignota Clitor I, in c●ius agris est spelunca pro●●uens aquae, quam qui biberi●t fiunt abstemij V●tr●●ius lib. 8 cap. 3. : in like sort when thou hast once tasted this pure crystal water of life, thou shalt never any more relish the wine of the world, but be perfectly delighted with joy in the holy Ghost, the only godly pleasure, The prize of the high calling of God in Christ jesus. This kingdom of heaven in the only Christian treasure, because it is in Christ jesus. For all treasures which are laid up in earth may be stolen with thieves, or corrupted with cankers 
n Mat. 6, 19 . But this treasure is an enduring substance 
o Heb. 10, 34.  hoardward up in heaven, where neither thief stealeth, nor canker corrupteth 
p V●ras divitias illam prorsus immortalem gl●riam supernoruque bonorum retri buti●●em ess▪ existimamus Cyril in Genes. lib 5, in fine . Therefore the kingdom of heaven is likened to a treasure hidden in the field 
q Mat. 13, 44. . And the field is Christ jesus 
r Thesaurus in agro absconditus, deus est latens in carne sua Vigilius eon Eutych. lib. 3 cap. 3. , in whom are hidden all the treasures of wisdom and knowledge 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . O blessed then, O blessed is the man that findeth this wisdom, and the man that getteth this knowledge. 
t Pro. 3, 13. . Because the merchandise thereof is better than silver, and the gain thereof is better than gold 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem●ns in Protrep p. 32 . It is more precious than pearls, and all things that thou canst desire are not to● be compared unto it 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Yea doubtless (says one) I think all things but loss for the excellent knowledge sake of Christ jesus my Lord. O wise! O worthy! O holy! O heavenly Merchant! Hear is a frank chapman indeed, which prizeth the kingdom of heaven according to the right worth and true value of it. Knowing that this Christian treasure was bought and purchased for him, not with corruptible things, as silver▪ or gold, or such like, but with the most dear, and precious blood of Christ 
y 1, Pe. 1, 18. . For whom (says he) I have counted all things loss, and do judge them to be dung that I may gain Christ 
a Phil. 3. 8 . For Christ jesus only is the wisdom of his Father; and by him only we come to the knowledge of God. He is the wisdom of his Father, because he doth give us grace in this life, that we may be wise unto salvation, and see the Father by faith, and receive the earnest of our inheritance 
b Eph 1, 14 . By him we come to the knowledge of God, because he will give us glory in the life to come, that we may know, as we are known, and behold GOD face to face, and receive, not only the earnest-peny, or the pledge-peny, but also the prize-peny, or the possession-peny of perfection 
c Mat. 20, 10.  So that Christ jesus is, the Alpha, and the Omega, the beginner, and the ender of our perfection 
d Reu. 1. 8 , the author, and the finisher of our faith; who for the joy which was set before him; endured the cross, and despised the shame; and is set at the right hand of the throne of God 
e Heb. 12, 2. . He is the author, and finisher of of our faith, that is, our forerunner 
f Herald 6, 20. . and mark: who, for the joy which was set before him; that is, for the kingdom of heaven, the only Christian treasure, The prize of the high calling of God in Christ jesus: endured the cross, and despised the shame; that's again, followed hard, toward the mark: and is set at the right hand of the throne of God; that's again, and is now possessed of the kingdom of heaven, the only Christian treasure, The prize of the high calling of God in Christ jesus. Lo ye, lo ye, whether we are now come. So high that we can go no higher. Namely, to the right hand of the throne of God. Which is, everlasting life: eternal glory: joy in the holy Ghost: the kingdom of heaven; The prize: of the high calling: of God: in Christ jesus. For this rich throne of God, is that ivory throne of Solomon, whereof I spoke in the beginning. Which is the only perfect life: the only high honour: the only godly pleasure: the only Christian treasure; The prize: of the high calling of God in Christ jesus. This is the sixth, and last degree to perfection.  
NOw then, my dear brethren, let us hear, if it please you, pause a while, and seriously consider how Christ prayed for his chosen, that they might be made perfect in one 
g joh. 17, 23 . That they might bend the whole forces of all their actions and affections to this one thing, namely, to the attaining of perfect blessedness, or (if you had rather so call it) of blessed perfection. And therefore forgetting that which is behind, and leaving the doctrine of the beginning of Christ 
h Heb. 6, 1. ; let us Endeavour ourselves to that which is before, and be led on forward unto perfection. Yea let us follow hard, and run with patience the race that is set before us 
i Heb. 12, 1. ; looking unto jesus:, who is our mark, and hath given us an example 
k joh. 13, 15 . That every one of us might say unto him with good David, I have applied my heart ro fulfil thy statutes, 
l Psal. 119, 112. Legholanghe chebh. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septagin●. Propter aeternam retributionem vulga. , for the eternal recompense of reward; for the prize of the high calling of God in Christ jesus. Tell me (beloved) I beseech you, if it will be no great trouble to you, as I trust it will not, tell me, I pray you, wherefore says the same David 
m Ps. 86, 11 lached levaui. Cald. unicum fac cormeum. Hi●●●. , speaking to God, O knit my heart unto thee, that I may fear thy name, but only to teach us, that, But one thing, is the first degree to perfection? For whereas we usually read it, O knit my heart unto thee, that I may fear thy name, the Chaldee paraphrast & S. jerom translate it, O make my heart but only one heart, that I may fear thy name. So that a man cannot any way, so much as enter into the fear of God's name, which is the beginning of all perfection, except first his heart be made one in itself, and one in GOD, that he may principally mind but one thing. Almighty God concerning the East gate of the Temple saith thus, This gate shall be shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath entered by it 
n Ezec. 44, 2 . Here-throgh signifying, that although the heart of a Christian, which is the temple of the holy Ghost, may let many things enter into it at other gates, yet it must keep the East gate, the most illuminate and highest power & part of it, continually shut against all men, yea against all the world, and opened only to one thing, I mean to God, who hath already entered into it, and enlightened it with his spirit. That as at the window of Noah's Ark, there entered in, no mist, no water, nothing else but one thing only, which is light 
o Gen. 6, 16 Fenestra dicitur Zohar, quia non aliud quam me ridia●em lucem recipit. Et Esay 54, 12. Shemashah, quia so lum solemn intromittiv. ▪ so at this East gate, no mist of humane errors, no water of worldly cares may enter in; but only the light of heaven, and a sanctified desire, to be fast knit, and perfectly united, by faith and love to God. Hence it is that Moses, coming to talk with God upon the mountain, was commanded to bring no man with him, but to come up himself alone 
p Ex. 24, 18. . Nay moreover being upon the mountain alone, he was covered and compassed about with a thick cloud, which made him fear the name of the Lord, and hooded him, as I may say, in such sort, that he could see nothing, but one thing, which was God. And therefore the Psalmist saith, O make my heart like Moses heart, when he was upon the mountain: O make my heart like the window of Noah's Ark, and the East gate of the temple: O make my heart but only one heart, one in itself & one in thee: O knit my heart unto thee, that I may fear thy name. Tell me, wherefore says Christ 
q Can. 7, 4 , speaking to his spouse, Thy nose is like the tower of Lebanon, but only to teach us, that I forget that which is behind, is the second degree to perfection? For seeing Christ is now risen again, and ascended up into heaven, which is the high tower of Lebanon, therefore we which are the Saints of God, must not be like the Idols of the heathen, which have noses and smell not, but we must have noses like the tower of Lebanon 
* Si verb rum faciem consideremus quid poterit magis diei ridiculum? E● go spiritual requirunt intelligentiam Titelm●●●u● in hunc locum , which forgetting all earthly things and leaving them behind, must smell and seek those things which are above. God appointed Gedeon to dismiss all those of his army which bowed down their knees to drink, and to retain only those which lapped water out of their hands, as a dog lappeth 
r judg. 7, 5 . Because he which drinketh upon his knees like an Ox, cannot possibly go forward while he drinketh. But he which with some of the Polonians 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex and Stro. lib 1, pag. 110. , or with that dog Diogenes 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laertius in Dioge. , lappeth water out of his hands, may nevertheless go forward while he lappeth, as an Egyptian dog doth, while he lappeth the water of Nilus 
t Ae●ypti canes e Nilo n●nquaem 〈…〉 lambitant Solinus Po●yhist. cap 20. . And like as a lusty hound of a good kind, ordereth his going so well 
u P●. 30. 31 , that though he have run over very many fields, and through a thousand thickets already, yet he never remembreth any labour which is behind, but forgetteth it; and if he chance to lap water in some brook by the way 
x Ps. 110, 7 De torrent in via bibet. , yet even while he lappeth he lifteth up his head, and still goeth on, and plieth him forward to his gain: so must we do in this pursuit of perfection. Seeing Christ hath now sprinkled all the way between heaven and earth with his blood, and so hath made it a fresh and a living way 
y Herald 10, 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , therefore we which have noses like the tower of Lebanon, must as bloodhounds trace him by the foot, & run after him in the smell of his ointment 
z Can. 1, 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint. , & hunt hotly upon this fresh & living way, with a fresh and lively faith: & though we have gone very far, & done a thousand goods deeds already, yet we must always forget that which is behind, till we haúe got, if not the children's bread, yet, at the leastwise, some little crumb of mercy, that falls from our masters table, some little drop of blood, that falls from our lords side, which shall I assure you be sufficient, to make us perfect men in Christ. Tell me, wherefore was the altar of perfume set within the Sanctuary 
a Exo. 36, 6 , but only to teach us, that And endeavour myself to that which is before, is the third degree to perfection? For even as that altar of perfume was placed, not in any common room, or in any odd corner of the tabernacle, but in the Sanctuary itself, somewhat beyond the vail, close to the golden censer 
b Heb. 9, 4  very near the mercy seat: so a Christian heart which is a spiritual altar of perfume and of a sweet saviour to God 
c 2, Cor. 2 15. , must daily endeavour itself to that which is before, and still more and more aspire to heavenly things 
d Beda de tabernaculo. l. 3 c. 1, 11. , and always nearer and nearer approach unto the throne of grace, and continually higher & higher advance itself to him that is the highest and holiest of all. Tell me wherefore did the Israelites, when they had pitched in Mithkah, remove their tents from thence and pitch in Cashmonah 
e Nu. 33. 29  but only to teach us, that And follow hard is the fourth degree to perfection? For even as they, as soon as they had pitched in Mithkah, which signifies sweetness, by and by removed their tents from thence, and pitched in Cashmonah, which signifies swiftness: so we must join, Mithkah and Chashmonah, sweetness & swiftness both together 
f Hierony. Ep. ad Fal●●lam. Mansione. 26. , & as soon as we have pitched in Mithkah, as soon as we have tasted & seen how sweet the Lord is, presently we must remove our tents from thence, and pitch in Chashmonah, presently we must follow hard, and run, not only sweetly, but also swiftly, in this way of peace which leadeth unto life. Tell me, wherefore says Christ again 
g Can. 4, 13 , speaking of the praise of his spouse, Thy plants are as an Orchard of Pomegranates, but only to teach us, that toward the mark, is the fift degree to perfection? For a Pomegranate hath many grains within him in his case, and a little round circle or a crown without him upon his head. Now these grains being sweet in taste and red in colour, are orderly set one by another, and point up, or as it were look up, altogether to the crown. To intimate thus much, that we which are plants of the Church, as an Orchard of Pomegranates, must grow on still toward the mark, not only when we enjoy the sweet taste of pleasant prosperity, but also when we bear the red colour of bloody persecution 
h Memini● malogranatorum quod rubore granorum oblectent, & suavitate grata sint. Quod ad co●●rem, ad ardentem ecclesiae charitatem referri potest. Mercerus. Ma●a punice sanguineo rubent colore scilicet Martyres Haigrinus in cant. l 7. Idem Beda, & Haim●●abent in come. in hunc locum. : & consenting in a kind of conformity and perfect peace and unity one with another, we must point up altogether with the finger of faith to Christ, and look up continually with the eye of love to our head, who by being first crossed is now come to be crowned with honour and glory. In the ark of the covenant there was; the golden pot that had Manna; and Aaron's rod that had budded; and the tables of the testament; and the propitiatory or covering; and a crown of gold round about it 
i Heb. 9 4. Exo. 25, 11. . O how notably and marvelously do these things sort and agree together! The pomegranate and the ark: the sweet taste, and the pot of Manna: the red colour, and the rod of Aaron: the order of the grains, and the tables of the testament: the head of the pomegranate, and the covering of the ark: the crown upon that head, and the crown about this covering. To inhinuate thus much, that we which are like an orchard of pomegranates, must also be like the ark of the covenant, being builded and reared up still toward the mark, not only when our Lord feedeth us with the sweet Manna of his mercy, but also when he afflicteth us with the sharp rod of his correction: and always keeping the tables of the testament, which are the commandments of perfect love to God and to our neighbour 
k Gnullemaijc malion piccudhaia ha●erimmo nin Thargum. Iwenes, tui pleni praeceptis sicut malegranata. Montanus, , that by faith in Christ, who is the covering and the propitiation for our sins, we may obtain the golden crown of life. King Darius upon a time by chance opening a great pomegranate, and being demanded of what he would wish to have as many as there were grains in that pomegranate? answered in one word, of Zopyrusses 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ●nitio Apoth. Regum. . Now Zopyrus was a right noble and a valiant Knight, who seeing the King his master could hardly surprise Babylon, where the traitorous Assyrians were entrenched, bethought himself of a wonderful strange practice. He went home to his own house, and caused his servants to rend his whole body all over with scourging him, and to cut off his nose, his lips, & his ears 
b Domi se verberibus lacerari toto corpore inbe● nasum & la, bia, & aure● sibi praecidi▪ justin. li. 1. in fine. . Then straightways running to Babylon, he made the Assyrians believe that Darius had misused him in this s●rt, because he had spoken in their behalf, counseling him to break up his siege, and to remove his army from assaulting their City 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodotus. l. 3, Thalia in fine. . They hearing this tale, and the rather thinking it to be true, because they saw him so shamefully disfigured in his body, were persuaded to make him their chief Captain. By which means he betrayed them all, & surrendered both them, and their City into his master's hands. O most faithful and loving subject! O most worthy and courageous heart! One Pomegranate full of such grains, yea even one grain full of such valour and virtue, is sufficient for a whole Country, either to recover it if it be lost, or to keep it that it be not lost. O that I could tell where to find such a man! O that I could tell where to see but one such amongst us all! I would, I assure you, honour the very ground he goes upon, and kiss even the shadow of his feet. Well (beloved) I pray God, I pray God with all my heart, that her sacred Majesty, whom the Lord for his glory sake always shield & defend, that her sacred Majesty I say may find very many, yea may see us all, as true to God, to her, and to our Country, as Zopirus was to his prince. That if any time of trial should come, we may have so much will, and holy manhood in us, as to put ourselves upon the pikes, & jeopard a joint, yea venture the martyring and mangling of our whole body, and even the losing of our lives, rather the either foreign enemies, or homebred rebels should have their wills of us. Knowing that our life is frail and mortal, & we may die every moment, but for a man to do some notable piece of service before he die, and to sheathe his sword in the sides of his enemies, and to kill if it be but one that is a sworn rebel, to his God, to his Prince, and to his country; this indeed is a most honourable and a most glorious thing, this is it which shall be chronicled, and registered, & remembered, yea and rewarded for ever. But ●o return to the Mark again. We which are plants of the Church like an orchard of pomegranates, & like the ark of the covenant, must love, not only the head of the pomegranate, & the covering of the ark; but also the order of the grains & the tables of the testament▪ not only the sweet taste, and the pot of manna; but also the red colour, and the rod of Aaron. It is a miracle, and would amaze any man to consider, how zealous the Christians▪ were in the Primitive Church; how unsatiably they thirsted after the crown of martyrdom; what 〈◊〉 with Zopyrus, what rackings, what wild beasts, what broilings, they endured. How in a manner, if I durst say so, they suffered almost as horrible torments when they died for Christ, as Christ did when he died for them. Well, well, so great, and so absolute▪ and so excellent, and so admirable perfection, is not now required at our hands▪ Yet this by your good leave & favour I will be bold to say, That we can never be perfect Christians indeed, and run toward the marke ●right, except at the lost wise we have that in resolution, which they did put in execution. Except, if need require 
d 1, Pe. 1, 6  we that are faithful, can find in our hearts, to do that and to suffer that, for battered of the spiritual Babylon, and for love of our heaven by Lord; which Zopi●us an infidel, did, and suffered, for hatred of the earthly Babylon, and for love of a mortal King▪ Except we can be content, not only to be white 〈◊〉, by living purely and patiently in those afflictions and crosses, whereof our miserable life is full, which is in some sort a kind of martyrdom 
e Est quaedam sangui●nis effusio, afflictio. Bernard Non putemus effusionem sanguinis tantum esse Martirium. Semper Martyrium est. Caesarius Arelatensis Hom 21, Sine serro Ma●●tyres esse possumus si patientiam in anim● veraciter conseruemus. Gregor Omnis piorum vita testimonium reddit Deo. Cypria de dup. Martyrio initio. vide locum. : but also to be red Roses, by dying constantly and joyfully for the truth, if the good pleasure of God should so appoint it 
* 1, Pet. 3 17. , and by making our garments red in the blood of Grapes 
f Goe 49, 11. , which is the most perfect martyrdom, and cometh nearest of all to the mark, 
g Duplex est species Martyrij, una quando quis pro Christo occiditur: a●la quand● caro pro deo maceratur. Primo dabitur corona d●rosis, second de lilijs. H●e. Erat ante ecclesiaa operi●bus fratrum candida nun● facta est in Martyrum cruore purpu●rea. 〈◊〉 ●. 2, Ep. 6, p. 44 , that so Christ may rightly say to his Church here amongst us, Thy plants are as an Orchard of pomegranates: Tell me wherefore says David again, speaking of the oath of God 
h Ps. 100L 10 , He appointed the same unto jacob for a law, and unto Israel for an everlasting testament, but only to teach us, that for the prize of the high calling of God in Christ jesus, is the sixth and last degree to perfection? For jacob and Israel are two several names, and yet they signify but one singular man. Nevertheless in a divers respect, Because jacob is he that supplanteth or wrestleth: Israel is he that seethe or beholdeth God 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inition. 〈◊〉 . Now jacob supplanting or wrestling is a subject or a servant: Israel seeing or beholding God, is a friend or a son. This is confirmed by Baruch, saying 
k Baru. 3, 36 , God hath found out the way of knowledge, and hath given it unto jacob his servant, & unto Israel his beloved. So that jacob is only a faithful servant: but Israel is a beloved son. Therefore there is appointed unto jacob a law: but unto Israel an everlasting testament. Seeing a law 
l Lex. Vul. , or a statute 
m Koah. Heb. , or a decree 
n Ghezarah. Caldai.  or a precept 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint. , properly belongs to jacob, a subject or a servant, but a testament 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint. , or a covenant 
q Berith. Heb. , or an agreement 
r Keian. Ca , or an accord 
s Pactum. Vulga●a.  properly belongs to Israel, a friend or a son. For as long as jacob wrestleth with many great imperfections and spiritual adversaries in this life, he must as a faithful subject or servant of God, keep the law of wrestling 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Tim, 2, 5.  appointed unto him; to wit, that he mind but one thing▪ & forget that which is behind, and endeavour himself to that which is before; & follow hard; toward the mark; but when Israel hath once overcome all his worldly & ghostly enemies, & is become a perfect man in Christ, & seethe the Lord in the life to come, than he shall as a beloved friend or child of God, possess that inheritance, which the father hath by his everlasting testament written with the blood of Christ jesus 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13, 20. , appointed unto him, to wit, everlasting life; eternal glory: joy in the holy Ghost; the kingdom of heaven. The prize; of the high calling; of God; in Christ jesus. O happy, happy man art thou, and thrice happy man art thou, whosoever thou art, which with jacob dost wrestle, & keep the law, as a faithful servant, for no other end, but only this, that with Israel thou mayst see God, & enjoy the everlasting testament, as a beloved son. For when we shall see God, we shall see: and what shall we see? That which no mortal eye hath seen, that we shall see. We shall see our own selves sitting & shining at the right hand of the throne of Majesty. We shall see all our dear friends which we have not seen this many a day, embracing us, & welcoming us into Christ's kingdom. We shall see all the noble army, of Martyrs, of Apostles, of Prophets, of patriarchs, shouting day and night, and singing out the praises of the lord. We shall see all the invincible host of Angels, of Archangels, of Principalities, of Dominations, reverently attending upon the king of glory. We shall see the king himself Christ jesus, disparkling & displaying those beams of beauty, which are the heavens wonder, and all the Angel's bliss. If there were no we amongst us one as fair as ever Absalon was▪ who would not be glad to behold him? But suppose some one were ten times as fair as Absalon, how then would men look & gaze upon him? I but if another were a hundred times as fair as Absalon, what a matter of admiration would that make? Put the case then some one should now step forth & sh●we himself a thousand times fairer than ever Absalon was, what wondering, what marveling would there be amongst us? how would our eyes be dazzled, how would our very minds be amazed at this sight? Well, all this is but a counterfeit, but a shadow, in respect of the bright-blazing beauty of our spiritual spouse. For Christ jesus is ten times fairer, yea a hundred times fairer, yea a thousand times fairer, yea ten hundred thousand times fairer, than all the children of men. So that if the whole beauty not only of all men, but even of all this inferior Globe, were put together in one, yet it would not be any way comparable not only to Christ's glory, but not so much as to the least glorified body in heaven. And yet all this is but the outside of heaven▪ all this we shall see with our bodily eye. The inside and the insight is much more glorious. For the least glorified body seeing innumerable Saints and Angels more highly exalted than he is, hath his joy doubled, & trebled, & beyond all measure multiplied, when he considereth, that he is loved unspeakably more, by all of them, yea by every one of them, than he can be by himself. And therefore again seeing himself so dear unto them, he for his part likewise as a hot burning coal is set on fire and inflamed with love, and the more he seethe any other excel him in glory, the more doth he rejoice, and is gladder of his glory, than his own. But now when he lifteth up his eyes to the glorious Trinity, and seethe how the Father, the Son, and the holy Ghost, do eternally and perfectly love and like and enjoy one another in surpassing sweetness and content, than all his affections are swallowed up in love, all his spirits are ravished in delight, all his desires are imparadized in pleasure. In so much as if on the one side were laid the love of Christ as he is man, and of all the Saints and Angels among themselves, and on the other side, the love which the least glorified body in heaven beholding the blessed Trinity breatheth out to GOD, this love would without all comparison excel & exceed that as far, as light doth darkness, or as heaven doth the earth. Wherhfore for man to see God; for jacob to be called Israel; for him that hath been a servant, to become a son; for him that hath kept the law, to enjoy the testament; is the highest degree to perfection, yea it is the very perfection of perfection itself; The only perfect life; the only high honour; the only godly pleasure; the only christian treasure. The prize: of the high calling: of God; in Christ jesus. Seeing then, blessed brethren, seeing we fight not as they that beat the air 
a 1, Cor. 9 26. , but our reward is so great, so exceeding great in heaven 
b Mat. 5, , therefore as jacob wrestled all the night long and never gave over, till about the breaking of the day he was called Israel 
* Goe 32, 24  so let us wrestle all the night long of this life 
c Mar. 13. 35. , & never give over till the day break, & the shadows fly away 
d Can. 4. 6.  and we come to the marvelous light & sight of God. And like as the same jacob said to the Angel, I will not let thee go, except thou bless me 
e Gen. 32, 26. ▪ even so let every true Israelite say to Christ, I took hold of him, and left him not 
f Can. 3, 4. . O Lord jesus, who would leave thee? or who would let thee go? or rather who would not hold thee fast? which strengthenest him that holdeth thee fast, and makest him persevere, that is strengthened, and crownest him that persevereth, and makest him perfect that is crowned. Therefore I will hold thee fast, and will not let thee go, except thou bless me, that is indeed, I will never let thee go, because thou dost never bless but only those that always hold thee fast. Hold fast then, and Stand fast, good beloved, once again I say. Hold fast that which you have, that no man take your crown from you 
g Reu. 3. 11, . Stand fast in that liberty, whereby Christ hath made you free, and be not any more entangled with the yoke of bondage 
h Gala, 5, 1. . But so run, so run, as ye may attain 
i 1, Cor. 9 24. . As ye may attain? How 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus in Paraene circamed.  is that? Marry faithfully, patiently, constantly unto the end. A shame it would be, and a vile shame for us, if it should be said of us, not, you do run well, but, you did run well 
l Gala 5, 7, . ●ye upon it. Having been hitherto brought up in scarlet, shall we now embrace the dung 
m Lam. 4, 5 ? Shall we be like those antics or monsters, which are half men and half beasts 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niss●nus, l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illa actio Chym●ra est quae initium habet a ratione sinem a sensualitate. Cum igitur sic agitur hum no capiti ceruicem pictor depingit equ●●nam. Innocen. Eleemo c 6. Operare igitur perseverantur ne (ut Horatius ait) Desinat in piscem mul. ter formesa superne. Nebrissensis. H●. 2, in fine. ? Shall we be like nabuchadnezzar's image which had a head of gold and feet of clay 
o Dan. 3, 33 ? Shall we begin in the spirit and end in the flesh (p)? God forbidden. God for his mercy sake keep us from such fearful falling from him. Nay rather let us remember, that joseph signifieth increasing, and Arimathea signifieth getting the reward 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theo in c. 15. in Mar. , to teach us that if we would be like to joseph of Arimathea, we must always increase and go on till we get the reward. The other joseph also had a coat reaching down to his feet 
r Aquila interpretatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est tunicam talarem. Hier. in Quaest Heb. in Genesus. joseph typum ecclesiae praetendens, vestis suae habitu perseverantiam certaminie habere nos admonet, cuius longitudo rsque 〈◊〉 eius pervenit. Tanqan diceretur, Antequam ite● perficias, noli in vita latescere. Auobertus in cap. 2 Apocalyp. , to teach us that we must not have scarlet about our head and dung about our feet, not gold about our head and clay about our feet, but that when we put on the Lord jesus, we must put on such a scarlet rob of righteousness, such a golden garment of grace, such a vesture of a godly and virtuous life, such a coat of a holy and heavenly conversation; as may reach to the feet, as may continue to the end: considering our Saviour hath said, He that persevereth unto the end shall be saved: and again, Be faithful unto death, and I will give thee the crown of life. This crown of life is promised to all those which make a good beginning, but performed only to those which make a good ending 
s Non campo capitur, sedfine corona Pros. Sapientia in exitu canitur. qui● laudari penitus anteact● vitae prudentia non mer●bitur, nisi bono fine claudatur. Saluia. ad Eccle. lib. 4. . And they which run in a race run all, yet one only, that is he which holdeth out to the end, receiveth the prize 
t 1. Cor. 9 . And none are saved but such as are marked in their foreheads with the letter Tau, which is the note of perseverance and perfection 
u Eze, 9, 6,  And if we would be conformable to the cross of Christ, the lively picture of all perfection, we must be like unto it, not only in the depth of faith, and in the height of hope, and in the breadth of charity, but also in the length of perseverance 
x Eph, 3, 18,  Because all the depth, height, and breadth of the cross is nothing without the length: and so all the faith, hope, and charity of a Christian, is to no purpose without continuance in them even unto the end. Wherhfore (my good brethren) yet once again I will say, and then I will say no more, Let us draw near unto God with a true heart in assurance of faith 
y Herald 10. 23, : and let us keep the profession of our hope without wavering 
z Verse, 23, : and let us consider one another to provoke unto charity and to good works 
a Verse, 24.  and so much the more, because we see the breaking of the day draweth near 
b Verse, 25 , and the kingdom of heaven is at hand. There is a Greek word signifying the end of a race, which is derived of another Greek word signifying to spur or prick on forward 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. verbo. Nu●ea. Idem habet Pollux. l. 3. c. 30. & Theodoret. de Pro. ui. lib. 9 circa intium, ubi hunc textum recitat.  Which proveth, that as they which run their horses for a wager, spur hardest at the races end 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  so seeing our salvation is nearer now than ever it was 
e Ro. 13. 11 , therefore we must run faster now than ever we did 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Laert. in Dio . Especially because the very horse and mule and divers other bruit beasts which have no understanding, though they have been never so much wearied and tired before, yet when they come near home they will mend their pace 
g Pecoribus sagitatis quoque veloci●r domum gradu est Senaca de tranquilli. vitae. lib. 1. cap. 1. . And therefore the more to blame should we be, if having travailed thus far already in the way to perfection, and being come by this time almost to our journeys end, we should now go no further, when in deed we ought if it be possible, to run much faster to our everlasting home in heaven. O beloved, all the Saints in heaven think long, yea they think of us, & they long for us 
h Ergo quia omnis caelestis curia expectat nos, et desiderat, desideremus iam quanto possumus desiderio. vide quaeso Bernard. medit. cap. 6 , and they earnestly desire to be perfected with us, because they certainly know they cannot be perfected without us 
i Herald 11. 40 . The holy Angels also as they blush, and hold down their heads, when they see us stumble, or trip never so little: so on the other side, they shout, and clap their hands when they see us run cheerfully in a good course, and come away apace to perfection. Lastly, Christ himself doth stand waiting for us, and beckoning to us, and heartening us on all the way, being ready to receive us, and to embrace us in the arms of his loving mercy, as soon as ever we come to the end of our race. For even as a royal King, when one of his nobles returns home, which hath in a foreign Country by chivalry, or feats of arms, or other like excellent parts achieved great renown to his realm, presently sendeth for him to the Court, and in open audience giveth him words of grace, and advanceth him to high preferments and honours: so Christ our most magnificent King, immediately upon our arrival into heaven out of the foreign Country of this world, will reach forth unto us his holy hand, conducting us to the eternal tabernacles of rest, and as for all the prayers that we have made, all the tears that we have shed, all the alms that we have given, all the other exercises of a Christian life that we have performed, though never so secretly in this pursuit of perfection, he will openly reward them, and most gloriously crown them; when as all the host of Angels shall triumph for our coronation, and the blessed Saints shall think themselves more perfect for our pefe●●ion, and all the Court of heaven shall applaud our praises, and God himself shall say Amen to our felicities. Which that it may so happily come to pass, and that every one of us, which now with jacob wrestleth unto the breaking of the day, and constantly keepeth the law appointed unto him, may in the end with Israel see God, and have the full fruition of his glory, and enjoy the everlasting testament, which is The prize of the high calling of God in Christ jesus, grant we beseech thee, O dear Lord, grant it to us I say, not for our own deserts or merits, but for the tender mercies of the same, our sweet Saviour Christ jesus, to whom with the Father and the holy Ghost, be all honour and glory, power and praise, dignity, and dominion, now a●d evermore, Amen.  
FINIS.