as Iacob vvrastleth with manie great imperfections and spiritual aduersaries in this life he must as a faithful subiect or seruant of God keep the lawe of wrastling appointed vnto him to wit that he minde but one thing forget that which is behind and endeuour himselfe to that which is before followe hard toward the marke but when Israel hath once ouercome all his worldly ghostly enemies is become a perfect man in Christ seeth the Lord in the life to come then he shall as a beloued friend or child of God possesse that inheritance vvhich the father hath by his euerlasting testament written vvith the bloud of Christ Iesus appointed vnto him to wit euerlasting life eternal glory ioy in the holy Ghost the kingdome of heauen The prize of the high calling of God in Christ Iesus O happy happy man art thou and thrice happy man art thou whosoeuer thou art which vvith Iacob dost wrastle keep the law as a faithfull seruaunt for no other ende but only this that with Israel thou maist see God enioy the euerlasting testameÌ„t as a beloued son For when wee shall see God we shal see and what shal we see That which no mortall eye hath seene that we shall see VVe shall see our own selues sitting shining at the right hand of the throne of Maiestie VVe shal see all our deere friends which we haue not seene this many a day embracing vs welcomming vs into Christs kingdom VVee shall see all the noble armie of Martyrs of Apostles of Prophets of Patriarkes shouting day and night and singing out the praises of the lord VVe shall see all the inuincible hoast of Angels of Archangels of Principalities of Dominations reuerently attending vpon the king of glory VVee shall see the king himselfe Christ Iesus disparkling displaying those beames of beautie which are the heauens vvonder and all the Angels blisse If there were no we amongst vs one as faire as euer Absolon was who would not be glad to beholde him But suppose some one were tenne times as fayre as Absolon howe then would men looke gaze vpon him I but if another vvere a hundred times as faire as Absolon what a matter of admiration wold that make Put the case then some one should now step forth shâ—we himselfe a thousande times fayrer then euer Absolon was vvhat wondering what maruailing would there be amongst vs howe would our eyes bee dazeled how would our very mindes be amazed at this sight VVel al this is but a counterfeit but a shadow in respect of the bright-blazing beautie of our spirituall spouse For Christ Iesus is ten times fairer yea a hundred times fayrer yea a thousand times fayrer yea ten hundred thousand times fayrer then all the children of men So that if the whole beautie not onely of all men but euen of all this inferiour Globe were put together in one yet it would not be any way coÌ„parable not onely to Christs glorie but not so much as to the least glorified bodie in heauen And yet all this is but the outside of heauen all thys wee 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 then he is hath his ioy doubled trebled beyond all measure multiplied when he coÌ„sidereth that he is loued vnspeakably more by all of them yea by euery one of them then hee can be by himselfe And therefore againe seeing himselfe so deere vnto them hee for his parte likewise as a hote burning coale is set on fire and inflamed with loue and the more he seeth any other excell him in glory the more doth he reioyce and is gladder of his glory then his owne But now when hee lifteth vp his eyes to the glorious Trinitie and seeth how the Father the Sonne and the holy Ghost doe eternally and perfectly loue and like and enioye one another in surpassing sweetnes and content then all his affections are swallowed vp in loue all his spirits are rauisht in delight all his desires are imparadized in pleasure In so much as if on the one side were layd the loue of Christ as he is man and of all the Saints and Angels among themselues and on the other side the loue which the least glorified body in heauen beholding the blessed Trinitie breatheth out to GOD this loue would without all comparison excell exceed that as far as light doth darknes or as heauen doth the earth VVherefore for man to see God for Iacob to be called Israel for him that hath bin a seruant to becom a sonne for him that hath kept the lawe to enioy the testament is the highest degree to perfection yea it is the very perfection of perfection it selfe The onely perfect life the onely hye honor the onely godly pleasure the only christian treasure The prize of the high calling of God in Christ Iesus Seeing then blessed brethren seeing wee fight not as they that beate the ayre but our rewarde is so great so exceeding great in heauen therefore as Iacob wrastled all the night long and neuer gaue ouer til about the breaking of the day he was called Israel so let vs wrastle all the night long of this life neuer giue ouer til the day breake the shadowes flye away and we come to the maruailous light sight of God And like as the same Iacob sayde to the Angell I will not let thee goe except thou blesse me euen so let euerie true Israelite say to Christ I tooke hold of him and left him not O Lord Iesus who would leaue thee or who would let thee goe or rather who would not hold thee fast which strengthenest him that holdeth thee fast and makest him perseuere that is strengthened and crownest him that perseuereth and makest him perfect that is crowned Therefore I will hold thee fast and will not let thee goe except thou blesse me that is indeede I will neuer let thee goe because thou doest neuer blesse but onely those that alwayes hold thee fast Holde fast then and Stand fast good beloued once againe I say Hold fast that which you haue that no man take your crowne from you Stand fast in that liberty whereby Christ hath made you free and be not any more entangled with the yoke of bondage But so runne so runne as yee may attayne As yee may attayne Howe is that Mary faithfully patiently constantly vnto the ende A shame it would be and a vile shame for vs if it should be sayd of vs not you doe runne well but you did runne well â—ye vpon it Hauing been hetherto brought vp in skarlet shall wee now embrace the dung Shall we be like those antickes or monsters which are halfe men and halfe beasts Shall wee be like Nabuchadnezzars image which had a head of gold and
feete of clay Shall wee begin in the spirit and ende in the flesh p God forbid God for his mercie sake keepe vs from such fearfull falling from him Nay rather let vs remember that Ioseph signifieth encreasing and Arimathea signifieth getting the reward to teach vs that if wee would bee like to Ioseph of Arimathea wee must alwayes encrease and goe on till we get the reward The other Ioseph also had a coate reaching downe to his feete to teach vs that we must not haue skarlet about our head and dung about our feete not gold about our head and clay about our feete but that vvhen we put on the Lord Iesus we must put on such a skarlet robe of righteousnesse such a golden garment of grace such a vesture of a godlie and vertuous lyfe such a coate of a holy and heauenly conuersation as may reach to the feete as may continue to the end considering our Sauiour hath sayd He that perseuereth vnto the end shall be saued and againe Be faithfull vnto death and I will giue thee the crowne of life This crowne of lyfe is promised to all those which make a good beginning but performed onely to those which make a good ending And they which runne in a race runne all yet one onely that is he which holdeth out to the end receiueth the prize And none are saued but such as are marked in theyr foreheads with the letter Tau which is the note of perseueraâ—ce and perfection And if we would be conformable to the crosse of Christ the liuely picture of all perfection wee must be like vnto it not onely in the depth of faith and in the height of hope and in the breadth of charity but also in the length of perseuerance Because all the depth height and breadth of the crosse is nothing without the length and so all the faith hope and charity of a Christian is to no purpose without continuance in them euen vnto the end VVherefore my good brethren yet once againe I will say and then I will say no more Let vs drawe neere vnto God with a true heart in assurance of faith and let vs keepe the profession of our hope without wauering and let vs consider one another to prouoke vnto charity and to good workes and so much the more because wee see the breaking of the day draweth neere and the kingdome of heauen is at hand There is a Greeke word signifying the ende of a race which is deriued of another Greeke word signifying to spurre or pricke on forward VVhich proueth that as they which runne theyr horses for a wager spurre hardest at the races end so seeing our saluation is neerer now then euer it was therefore wee must runne faster now then euer wee did Especially because the very horse and mule and diuers other bruite beasts which haue no vnderstanding though they haue beene neuer so much wearied and tyred before yet when they come neere home they will mend their pace And therefore the more to blame should we be if hauing trauailed thus far already in the way to perfection and being come by this time almost to our iournies end wee should now goe no further when in deed we ought if it be possible to run much faster to our euerlasting home in heauen O beloued all the Saints in heaueÌ„ think long yea they think of vs they long for vs and they earnestly desire to be perfected with vs because they certainely knowe they cannot be perfected without vs The holy Angels also as they blush and holde downe theyr heads vvhen they see vs stumble or trippe neuer so little so on the other side they shoute and clap their hands when they see vs runne cheerefully in a good course and come away apace to perfection Lastly Christ himselfe doth stand wayting for vs and beckning to vs and hartning vs on all the way being readie to receiue vs and to imbrace vs in the armes of his louing mercy as soone as euer wee come to the ende of our race For euen as a royall King when one of his nobles returnes home which hath in a forraine Countrey by chiualry or feates of armes or other like excellent parts atchieued great renowne to his realme presently sendeth for him to the Court and in open audience giueth him words of grace and aduanceth him to high preferments and honors so Christ our most magnificent King immediatly vpon our arriuall into heauen out of the forraine Countrey of this world will reach forth vnto vs his holy hand conducting vs to the eternall tabernacles of rest and as for all the prayers that wee haue made all the teares that we haue shed all the almes that we haue giuen all the other exercises of a Christian life that we haue performed though neuer so secretly in this pursuite of perfection he will openly reward them and most gloriouslie crowne them vvhen as all the hoast of Angels shall triumph for our coronation and the blessed Saints shall thinke themselues more perfect for our pefeâ—â—ion and all the Court of heauen shall applaude our prayses and God himselfe shall saye Amen to our felicities VVhich that it may so happily come to passe and that euery one of vs vvhich nowe vvith Iacob vvrastleth vnto the breaking of the day and constantlie keepeth the law appoynted vnto him may in the ende with Israell see God and haue the full fruition of his glorie and enioy the euerlasting testament which is The prize of the high calling of God in Christ Iesus graunt vvee beseech thee O deare Lord graunt it to vs I say not for our owne deserts or merits but for the tender mercies of the same our sweete Sauiour Christ Iesus to vvhom vvith the Father and the holy Ghost be all honour and glory power and prayse dignitie and dominion now aâ—d euermore Amen FINIS a He. 7. v. 19 b Ih 19. 13. c Lu. 14. 30. d Ge. 1. v. 1. e Rom. 9. 14 f 1. Cor. 3. 9 g Mar. 5. 48. h Quomodo proficis si iâ— tibi suâ—â—icis i Exo. 25. 10. i1 Ki. 7. 32 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 1. Sa. 3 23. m Lu. 17. 10. n Esa 64. 5 o 2. Cor. 12. 9. p 1. Cor. 13 12. q 2 Cor. 5. 7. r 1. Col. 13. 12. s Est quaedaÌ„ imperfecta perfectio vt sciat homo se non esse perfectum in hac vita Primaesius in Col. c. 1. in fine t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nyssenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine u Spes vitae immortaliâ— est vita vitae mortalis Au. in p. â—03 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecume in Hâ— c. 6. y Reg. 10. 19. z Cum animus diuiditur ad multa fit minor ad singulae a Iere. 39. 5. h Vt res opposstas mens ferat vna duas Cor. Gallus i Lu. 22. 3â— k Gen. 49 14. l Iam. 1 8. m
signifies stretch our selues to those things which are before And like as Aeolus left all the other winds which might haue beene a trouble to hym with his friend Vlisses to be packt vp in a male kept onely the westerne wind for his owne vse to bring him home into his country so we must reiect all other things which may be as contrary windes to driue vs from the shoare of saluation and retaine onely that westerne winde of the spyrit of God whereby we may Endeuour our â—elues to that which is before and stretch out our sailes so come safelie to the hauen of heauen Euerie thing as Austine testifieth is either a hinderance or a furtherance if it be a hinderance cast it away If it be a furtherance then keepe it For euen as the silke worme keepes her body spare and empty and vses to fast two or three dayes together that she may stretch out her selfe the better and spin her threed the finer so we must Endeuour to bring vnder our bodies and as I may say diet them for the nonce that wee may not any longer weaue the spiders web but with the silk worme spin a new thrid The spiders webb is vinculum the silke wormes thrid vehiculum And like as the viper perceauing her olde skin to bee so stiffe that shee cannot easilie stretch out her self 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 and perceauing we cannot well do our Endeuour stirre our selues in the armor of Saul wee must with Dauid put it of and put on the armour of light When long warre had bin betweene the two houses of Saul and Dauid at length the house of Saul waxed weaker and weaker the house of Dauid waxed stronger stronger In like manner the spirit must alwaies Endeuour it selfe to that which is before neuer leaue fighting with the flesh till the house of Saul who was a lim of the deuill that is the flesh waxe weaker and weaker and the house of Dauid who was a figure of Christ that is the spirit waxe stronger and stronger Thus the Baptist being but a child waxed stronger and stronger in spirit And yet speaking of Christ and himselfe he sayes thus He must increase I must decrease But the Baptist was borne of olde Elizabeth Christ vvas borne of young Marie Whereby wee see that that which is borne of the olde man which is the flesh must daily decrease in vs and grow downeward but that which is borne of the new man which is the spirit must daylie increase in vs and grow vpward For so indeede Christ in the beginning of the new world increased in wisdome for his mind and stature for his bodie To teach vs that if wee be liuely members of the same body then we must in like sort Endeuour our selues to that which is before and increase and multiply grow vp into him who is the head till we all come to the measure of the age of the fulnes of Christ. The holy ghost also in the beginning of the old world was moued vpon the waters To teach vs that if we be inspired moued by the same spirit then we must in like sort be moued vpon the waters and passe apase ouer the red sea of this world that wee may quickly come to the celestial Canaan which is the kingdome of God We pray indeede that the kingdome of God may come But the kingdome of God commeth not by obseruation if wee stand still gazing and gaping for it Therefore as Abraham dyd runne from the doore of his Tent to meete the Angells So must we Endeuour to runne forward not onely looking for but also hasting vnto the comming of the day of God that wee may if it bee possible meete the Lorde in the ayre with all his holie Angells if wee would haue his kingdome come VVee pray also that the will of God may bee done in earth as it is in heauen But the will of GOD will be not done if wee will doo nothing Therefore as the Cherubins spread out their winges on high and couer the mercy seate So must we spread out our wings and stretch out or Endeuour our selues and bee alwayes prest and ready to flye as it were to do the will of God if wee would haue his will done in the earth as it is in heauen VVhen God at the first had made a paradise vpon earth hee tooke the man and put him into it to dresse it and keepe it Adam was not enioyned to bestow any bodily labour in dressing it at that time For this was a part of his punishment afterward Neither yet had he neede to keepe it from wild beasts For all these were then subiect and obedient vnto him So that he dressed and kept it by keping those graces which God hath giuen him yea and Endeuouring hymselfe to encrease them continually Therfore the Apostle beseecheth vs also that wee receaue not the grace of God in vaine but that in all thinges wee approue our selues as the seruants of God in much patience in afflictions in necessities in distresses and so forth See yee how many posts props he putteth vnder vs that we may be stayed vp and confirmed in the grace of God How many tooles as it were implements he giueth vs that we may not receaue the graces of God in vaine but that as they are receaued kept in vs so they may be daylie dressed and bettered by vs. For as Saint Peter witnesseth if these things be and abound we shall neither be idle nor vnfruitfull in the knowledg of Christ. Wherevpon Oâ—cumenius obserueth that the graces of God as the flowers of a garden must not onely be kept but also bee dressed that they may haue not onely a beeing but also an abounding Because a man may haue great good things being in him and yet be himselfe like a garden that is kept indeed but not dressed altogether idle and vnfruitfull But if they be both being and abounding in him if hee Endeuour himselfe to goe on further euery day then other then surely he is neither idle nor vnfruitful in the knowledge of Christ. Hereupon Charls the fift gaue this Emblem StaÌ„d not stil but go on further Vlterius as God sais to his guest Superius Sit not still but fit vp higher So the water riseth vp higher and higher which Ezechiel speaks of First to the ankles then to the knees theÌ„ to the loines lastly to the head So the wheat grows vp riper riper which Christ speakes of First there is the blade theÌ„ the eare theÌ„ the full corne lastly cometh the haruest So must we with the water rise vp higher and higher till wee come to the head which is the sonne of God and with the wheate grow
man shall enter by it because the Lorde God of Israell hath entred by it 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 keepe the East gate the most illuminate and highest power part of it continuallie shut against all men yea against all the world and opened onely to one thing I meane to God who hath already entred into it and enlightened it with his spirit That as at the window of Noahs Arke there entred in no mist no water nothing else but one thing onely which is light so at this East gate no mist of humaine errors no water of worldly cares may enter in but onely the light of heauen and a sanctified desire to be fast knit and perfectly vnited by faith and loue to God Hence it is that Moses comming to talke with God vpon the mountaine was commaunded to bring no man with him but to come vp himselfe alone Nay more-ouer being vpon the mountaine alone he was couered and compassed about with a thick cloude which made him feare the name of the Lord and hooded him as I may say in such sort that hee could see nothing but one thing which was God And therefore the Psalmist sayth O make my heart like Moses heart when he was vpon the mountaine O make my heart like the windowe of Noahs Arke and the East gate of the temple O make my heart but onely one heart one in it selfe one in thee O knit my heart vnto thee that I may feare thy name Tell me wherefore sayes Christ speaking to his spouse Thy nose is like the tower of Lebanon but onley to teach vs that I forget that which is behind is the second degree to perfection For seeing Christ is nowe risen againe and ascended vp into heauen which is the high tower of Lebanon therefore wee which are the Saints of God must not bee like the Idols of the heathen which haue noses and smell not but we must haue noses like the tower of Lebanon which forgetting all earthlie things and leauing them behind must smell and seeke those things which are aboue God appoynted Gedeon to dismisse all those of his army which bowed downe their knees to drink and to retaine onely those which lapped water out of their hands as a dogge lappeth Because hee which drinketh vpon his knees like an Oxe cannot possibly goe forward while hee drinketh But hee which with some of the Polonians or with that dogge Diogenes lappeth water out of his hands may neuerthelesse goe forward while he lappeth as an Egyptian dogge doth while he lappeth the water of Nilus And like as a lustie hound of a good kind ordereth his going so well that though hee haue runne ouer very many fields and through a thousand thickets alreadie yet hee neuer remembreth any labour which is behind but forgetteth it and if he chance to lap water in some brook by the way yet euen while he lappeth he lifteth vp his head and stil goeth on and plieth him forward to his gaine so must wee doe in this pursuite of perfection Seeing Christ hath now sprinkled all the way betweene heauen and earth with his blood and so hath made it a fresh and a liuing way therfore we which haue noses like the tower of Lebanon must as blood-hounds trace him by the foote run after him in the smel of his oyntment hunt hotly vpon this fresh liuing way with a fresh and liuely faith though we haue gone very far done a thousand goods deeds already yet we must alwayes forget that which is behind till we haúe gotte if not the childrens bread yet at the leastwise some little crum of mercy that fals from our Maisters table some little drop of blood that falls from our Lordes side which shall I assure you be sufficient to make vs perfect men in Christ. Tell me wherefore was the altar of perfume set within the Sanctuary but onely to teach vs that And endeuour my selfe to that which is before is the third degree to perfection For euen as that altar of perfume was placed not in any common roome or in any odde corner of the tabernacle but in the Sanctuary it selfe somewhat beyond the vaile close to the golden censer very neere the mercy seate so a Christian hart which is a spirituall altar of perfume and of a sweet sauiour to God must daily endeuour it selfe to that which is before and still more and more aspire to heauenly things and alwayes neerer and neerer aproach vnto the throne of grace and continually higher higher aduance it selfe to him that is the highest and holiest of all Tell me wherfore did the Israelites when they had pitched in Mithkah remoue their tents frō thence and pitch in Cashmonah but onely to teach vs that And followe hard is the fourth degree to perfection For euen as they as soone as they had pitched in Mithkah which signifies sweetnes by and by remoued their tents frō thence and pitched in Cashmonah which signifies swiftnes so we must ioyne Mithkah and Chashmonah sweetnes swiftnes both together as soone as we haue pitched in Mithkah as soone as we haue tasted seene how sweet the Lord is presently wee must remoue 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 vnto life Tell me wherfore saies Christ againe speaking of the praise of his spouse Thy plants are as an Orchard of Pomegranates but only to teach vs that toward the mark is the fift degree to perfection For a Pomegranate hath many graynes within him in his case and a little round circle or a crown without him vpon his head Now these graynes being sweet in tast and red in colour are orderly set one by another and poynt vp or as it were looke vp altogether to the crown To intimate thus much that wee which are plants of the Church as an Orchard of Pomegranates must grow on still toward the mark not only when we enioy the sweet tast of pleasant prosperity but also when wee beare the red colour of bloody persecution consenting in a kind of conformity and perfect peace and vnity one with another wee must poynt vp altogether with the finger of faith to Christ and looke vp continually with the eye of loue to our head who by being first crossed is now come to be crowned with honour and glory In the arke of the couenant there was the golden pot that had Manna and Aarons rod that had budded and the tables of the testament and the propitiatory or couering and a crowne of gold round about it O how notably and marueilously do these things sort and agree together The pomegranate
hys blood and make hym Followe the matter harde beeing wholly inflamed with a burning desire to see the Cittie of GOD restored againe to her former glory So Abraham when the Angels came to him made hast to runne to his tent his wife made hast to kneade three measures of fine meale and his boy made hast to kill dresse a good and tender calfe Loe yee how all are imployed in a godly mans house Abraham and his wife man woman Abraham and his boy old and yong all make hast and Follow hard So Dauid did runne the way of Gods commaundements Nay no ordinary pace would serue him but hee must needs daunce before the Arke Yea his feete could not hold him but hee must needs haue wings as a Doue O that I had wings as a Doue sayes he then would I flye and be at rest Hee wisheth for winges not that he might first be at rest and afterward flye but that he might first flye and afterward be at rest That he might first Follow hard and flye vp with the wings of faith into the heauenly paradice and afterward be at rest and settle there in the tree of eternall life O that I had wings that I had wings as a Doue saies he then would I flie would I flie and be at rest And so must we after the example of Dauid of Abraham of Baruch of Paul fight for the faith which we haue receaued striue to enter in at the straight gate and labour for the meate which perisheth not and study to enter into rest We must I say studie and labour and striue and fight and Followe hard This is the fourth degree to perfection TOuching the fift he sayes not beside the marke but Toward the marke Austine 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 Marke Herevpon the Apostle after following hard addeth immediatly Toward the Marke Insinuating thereby that to follow is nothing but the Marke is the matter And consequently that he which is not a skilfull Mark-man can neuer bee a faythfull follower Therfore we must marke well what this Marke is In one word it is the crosse of Christ For Christ hath set vp his crosse as a spell or as a Marke for vs to ayme at as a patterne of all perfection as an euerlasting signe which shall not be taken away Hence it is that speaking of one who should be his Disciple he sayes He that would come after me let him take vp his crosse and follow mee Let him take vp his crosse that he may come the neerer to my crosse and followe me that he may be directed all the way by me For thou canst neuer erre or goe beside the Marke so long as thou walkest in this way Therfore Maximus saith If thou wouldest finde the way which bringeth vnto lyfe then seeke it in that way which saith I am the way the truth and the life The way to them that begin the truth to them that proceed the life to them that are perfect Now the way of this way is the word Which S. Peter confirmeth saying The word of the Lord endureth for euer and this is the word which is preached among you He auoucheth that the eternall 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 Blessed are they which are vpright in the way and walk in the law of the Lord. So that if thou wouldest be vpright in the way which is the word Christ then thou must walke in the lawe of the Lord which is the word of Christ. For the holy scripture is giuen by the inspiration of God to be a lanterne vnto our steps and a light vnto our paths that the man of God may be absolute being made perfect vnto all good works Wherefore to define this whole matter in few words we shal in mine opinion folow hard toward the mark if we labour earnestly in our seuerall vocations to expresse the vertuss of Christ our good Lord w c he shewed forth in al the course of his life especially in his death vpon the crosse for vs to imitate and follow by walking faithfully in the way of his commaundements and squaring all our actions speeches and thoughts according to the rule of his word Euen as on the contrary part it is very euident that all they run beside the marke which doe not propound to themselues to follow the ensample of Christ but either in their doctrine or in their life either in their opinions or in their actions continually swarue from him Such are all Atheists Temporizers Newters Humorists For Athiests runne beside the marke by going too much on the left hand They doe not make Christ a marke to ayme at that they may follow him but a signe to shoore at that they may blaspheme him They bend their tongues as bowes and shoote out their arrowes euen bitter words They corrupt others and speake of wicked blasphemy their talking is against the most high They say vnto God Depart from vs for we desire not the knowledge of thy waies And no meruaile that they speake so impiously which liue so vngodly Running altogether vpon the left hand in the broad way of the world of the flesh of the deuill For the world hath a kind of course which Atheists follow being past feeling and euen starke dead in their trespasses and sinnes The flesh also hath a by-path whereby they are seduced and deceaued Lastly the deuill hath a method which is without any methode and an order which is contrary to all good order and a left handed direction which bringeth them to finall confusion Now Temporizers also run beside the marke by going about in a circle They goe about many things but bring about nothing They do all things for the time but nothing for the trueth They make many a period but neuer a full poynt They are alwaies learning but neuer come to knowledge The hedgehog hath two holes in his siege one toward the South an other toward the North. Now whē the southren wind blowes he stops vp that hole and turnes him Northward When the Northren wind blowes he stops vp that hole likewise turnes him againe Southward Such vrchins are all temporizers They beleeue for a time as long as the warme Sunne shines vpon them But as soone as any storme of persecution ariseth by and by they haue a starting hole to hide themselues in they change their religion and turne about with the time For as the harts of such men are as a cart-wheele their thoughts are like a rowling axeltree Or as a top which alwaies runs round
Elias called him went about the bush as we say and would needes goe bid his Father and his Mother farwell before he would follow the Prophet Paul did not so Being called of God hee did not stand temporizing and cirkling and consulting with flesh and blood before hee would followe toward the Marke neither did he fetch a compasse as hee was constrained to doe when he ariued at Rhegium but as hee came with a straight course to Cous so heere straight wayes hee came to Christ. There is but one place in the whole Scripture which may seeme to serue them which serue the time And that is where the Apostle exhorteth vs not to be slothfull in seruice but feruent in spirit seruing the time They that by seruing the time vnderstand taking all oportunities to doe good expound it neuerthelesse thus That wee must apply our selues to the time yet so as in euery inclination and turning we keepe a straight course But all the fathers Origen onely excepted doe reade the place otherwise Ierome by name saith most peremptorily Let others reade seruing the time I for my part will reade seruing the Lord. And this reading in deede is much more agreeable to the text So that heere is nothing sayde in defence of time-seruers For they that are such serue not the Lord Iesus Christ they are not Christ-seruers but they serue their owne bellies and with their glauering and flattering they seduce the harts of the simple and leade them beside the Marke Therfore as fleachers to make their shatts fâ—ie stedily peece them with sugarchest or holy or such like heauy wood so we must adioyne to that aspe or seruice tree or such other light matter which we are all made of the sweet sugarchest of the holy ghost that we may not be vnsteadie as arrowes of aspe nor yet slothfull in seruice but feruent in spirit seruing the Lord. Saint Ambrose reporteth that the Bee beeing to flye home to her hiue and fearing least if she should be taken by the way with the wind shee might perhaps bee blowne about in the ayre counterpeizes her selfe with a little stone and so flies straight home This may teach vs also what we ought to doe We must not be wauering carried about with euery blast of doctrine like a reed shaken in the wind but as the Bee is balaunced with a little stone so wee must be built vpon the chiefe corner stone and grounded vpon a rock and established with grace that howsoeuer the rayne fall or the floods arise or the winds blow or what times soeuer come yet wee may stand fast in the streete which is called straight alwayes following Christ directly toward the Marke To come nowe to Newters they may be compared to a Weauers shittle which if it goe forward one way presently goes backward againe as much another way Or to a Weauer himselfe such an one as Penelope was who would doe and vndoe weauing that in the day time which shee did vnweaue in the night But contrariwise sayth our Apostle If I build againe the things that I haue destroyed I make my selfe a transgressor As if he shold say If I weaue and vnweaue if I build and destroy I make my selfe a Newter and so consequently run beside the Marke For no man doth more transgresse then he that is doubtfull and vncertaine in religion one while putting his foote forward another while pulling it backward againe God sayth to his people which come to worship him in his temple That he which entreth in by the way of the North gate shall goe out by the way of the South gate and he that entreth by the way of the South gate shall goe forth by the way of the North gate hee shall not returne by the way of the gate wherby he came but they shall goe forth ouer against it Thus the wise men which came to worship Christ returned not home the same way they came but returned home another way For it was behoofull that beleeuing nowe in Christ they should not walke any more in the wayes of their olde conuersation but that taking a new course they should leaue all their former errors goe forward continually toward the Marke Among those sowles which are counted abhominable the Sea-mew or the Gull is one Nowe this is vncleane because it liues in both elements both in the water and in the earth swimming as a fish and yet flying as a bird And certainely those wise men shold haue been such fooles and such gulls as these are if they had worshipped both circumcision which is an earthly rudiment and also Bapâ—â—sme which is administred by water by the holy Ghost For the holy Ghost sayth if you be circumcised Christ shall profit you nothing As if hee should say If you goe backward againe to the circumcision of Herod hauing gone thus far forward to the baptisme of Christ you make your selues Newters and shall neuer come to the Marke The Iewes were charged not to weare a garment of diuers sorts as of linnen and woollen together Hath God care of Oxen and hath he not much more care of preachers Hath God care of those garments wherewith our bodies are couered and hath he not much more care of those vertues wherewith our mindes are adorned Yes verely wee must so vnderstand it that by this Iewish lawe we are all charged not to runne with old clouted shooes vpon our feet when our feete should be newe shod with the preparation of the Gospell of peace not to sow a peece of new cloath into an olde garment when old things are now past and al things are become new In one word not to haue a linsie woolsie religion or a parcht moath-eaten conscience but to weare such a faire cognisance of certainty and constancie vpon our coate as all men may see that without any newtrality or hipocrasie we follow hard toward the Marke and sincerely serue God Therefore as Theseus beeing guided by Ariadnes threed which shee tyed at the entrance into Dedalus labyrinth escaped all the danger and error of it euen so wee must make Christ the doore by which we must enter into the labyrinth of all our affaires and tye Rahabs threed at this entrance and follow it all the way that so wee may be safe and goe in and out and finde pasture For to goe in and out after this sort is not to goe forward backward but to go only forward Seeing whether we goe in by remembrance of Christs mercies or goe out by consideration of our own miseries whether we goe in by faith or goe out by good works whether we goe in by life or goe out by death alwayes we finde pasture that is heauenly comfort in Christ alwayes we goe forward alwayes wee follow toward the Marke Now for Humorists S. Paul aduiseth vs
to put on the armour of righteousnes on the right hand and on the left Marcus Caelius was said to haue 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 lye open to the deuill on the right hand Who like a cunning fencer doth strike a great dealâ— more fiercely at the right hand then at the left Therfore Dauid saith The Lord vpoÌ„ the right hand shall wound euen Kings in the day of his wrath 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 bruse his head and breake the hairy scalp of all the kings and princes of darknes Wherefore euery Christian must say with the Psalmist I haue set God alwaies before me there is the Marke for he is at my right hand so that I shall not fall And againe Thou hast holden me vp by my right hand thuo shalt guide me with thy counsell there is toward the Mark and after that receause me to glory S. Bernard writing to one Guido a Cardinall of Rome in his very first salutation wisheth him no greater gift of God then that hee might haue grace to turne neither to the right hand nor to the left And a little after in the same Epistle he requesteth him that he would learne to know himselfe and not goe beyond his owne medioâ—rity but be wise vnto sobriety This lesson the wisest that euer was teacheth vs Not to be òuer much iust neither to make our selues ouer much wise For that which is too good is starke naught and he that is too wise is a stark foole Because hee is neuer contented with the time present but needes he must haue a Praeter And yet no Praeter will content him neither not an imperfect no not a perfect but onely that which is more then perfect Now he which will needes be more then perfect shall whether hee will or noâ— be lesse then imperfect He that seeks to be more wise then he can be shall be found to be lesse wise then he should be And he that thinks himselfe seene in all things shal soone shew himselfâ— ouerseene in most things Because a selfe-conceit of surmised wisedome will not let him come to a happy increase of true wisedome And certaine it is that God will not reueale wisdome but onely to such as walke continually in the way of peace and doe not at any time like scattered sheepe runne too much on the right hand out of the way of peace into the way of precisenes Wherfore thogh it be thy right eye yet if it offend thee or cause thee to offend the Church of God by thy running beside the Marke plucke it out hardly and cast it from thee For thou knowest than he which would needs forsooth in all the hast call for fire from heauen had too hot a spirit and at that time went too much on the right hand and therfore not with a right foote to the Gospell But he that did shaue his head in Cenchrea and yeelded to many other cerimonies for peace sake which otherwise perhaps he did not greatly alow and like of as he exhotteth others to doe so he did himselfe make straight steps for his feete and went directlie toward the Marke To returne then now at the length to that which ere-while I was about to say It hath beene 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 haue so largely discoursed of the perfection of that life Yea diuers not onely inferiours but euen Princes and not only of other Countries but euen of of this realme of England haue voluntarilie relinquished theyr crowne their scepter and all their royall robes and cloystered vp themselues in Monasteries that they might liue 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 haue many oportunities to serue God which we haue not and haue not many imperfections of the world which we haue Yet this is not the onely perfect state which tendeth toward the Mark. But as diuers haue liued verie badly in Monasteries so many haue liued very blessedly without them Yea there is no calling so meane but if a man followe Christ in it hee may well enough according to the measure of grace which it shall please GOD to giue him become a perfect man Let Ioseph be an example for seruaunts Iacob for shepheards Amos for cottagers Mathewe for farmers Peter for fishers Paul for tentmakers so forth in the rest For if a man haue the right Marke alwayes before his eyes he may liue as well in a Citty as in a sanctuary as well in a shop as in a cell So that no one calling simply of it selfe doth make a man perfect but the answer of a good conscience to God that is it which maketh a man perfect Briefly the poynt is this What lawfull calling state or condition soeuer thou art in if ouer and besides the plying of thy worldly buâ—ines thou haue a conscionable care euery day to increase spiritually also in such a faith as worketh by charity I warrant thee feare nothing thou art right enough and doest goe straight toward the Marke The superstitious pagans thought that an Idoll which they termed Vibilia kept them from erring out of their way But faith is our Vibilia which vvil not suffer vs to vvander out of the way so long as we do all things according to that patterne vvhich vvas shewed vs in the mount For Christ with his crosse in mount Caluary hath gone before vs and broken the ice already for vs and left vs an example that by faith vve might follow his steps Euery one of vs saying vnto him with holy Iob My foote hath followed thy steps thy way haue I kept and haue not declined This we shall doe if we walke in the Kings high way of charity and keepe the royall law of loue For we that are Christians goe toward the Marke not by liuing but by louing not with our feete but with our affections Neyther is there any thing which maketh a good or a bad life but a good or a bad loue Therfore he that would be perfect must be rich in good workes and according to the rule of Euangelicall perfection hee must loue not onely his frinds in God but also his foes for God Because as that is the hottest fire which warmeth theÌ„ that are furthest off so that is the most feruent perfect loue which forsaketh none though they be neuer so farre off neither friend nor
haue a tast as it were of this ioy As the Israelites had a tast of the Grapes and other pleasures of Canaan before they came thither But wee cannot enioy the full fruition of it vntill we come to the presence of God Therefore Dauid sayth In thy presence is the fulnes of ioy and at thy right hand are pleasures for euermore And againe They shall be satisfied with the fatnes of thy house and thou shalt giue them drinke out of the riuer of thy pleasures For this fatnes of the house of God is that meate and this riuer of the pleasures of God is that drinke which shall perfectly satisfie and fill our harts with ioy in the holy Ghost VVhen the Lord shall say to euery one of vs Enter thou into thy Lords ioy Not â—et thy Lords ioy enter into thee For it is so great that it can not enter into thee thy hart cannot hold it But Enter thou into the Lords ioy For thou shalt euen bathe thy selfe in blessednes and swim in the bottomlesse st of the sweet pleasure of God as a little fish taketh his pastime in the huge Ocean Sea And looke how hee that hath once tasted of the fountaine named Clitoriuâ— fons will neuer afterward drink any wine in like sort when thou hast once tasted this pure christall water of life thou shalt neuer any more relish the wine of the world but be perfectly delighted with ioy in the holy Ghost the only godly pleasure The prize of the high calling of God in Christ Iesus This kingdome of heauen in the only Christian treasure because it is in Christ Iesus For all treasures which are layd vp in earth may be stollen with theeues or corrupted with cankers But this treasure is an enduring substance hoorded vp in heauen where neyther theefe stealeth nor cankar corrupteth Therefore the kingdome of heauen is likened to a treasure hidden in the field And the field is Christ Iesus in whom are hidden all the treasures of wisedome and knowledge O blessed then O blessed is the man that findeth this wisedome and the man that getteth this knowledge Because the marchandize therof is better then siluer and the gaine therof is better then gold It is more pretious then pearles and all thinges that thou canst desire are not toâ— bee compared vnto it Yea doubtlesse sayes one I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord. O wise O worthy O holy O heauenly Marchant Heere is a frank chapman indeed which prizeth the kingdom of heauen 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 siluer or gold or such like but with the most deare and pretious blood of Christ For whom saies he I haue counted al things losse and doe iudge them to be doung that I may gayne Christ For Christ Iesus onely is the wisedome of his Father and by him onely we come to the knowledge of God Hee is the wisedome of his Father because hee doth giue vs grace in this life that we may be wise vnto saluation and see the Father by fayth and receiue the earnest of our inheritance By him wee come to the knowledge of God because hee will giue vs glorie in the lyfe to come that we may know as we are knowne and behold GOD face to face and receaue not onely the earnest-peny or the pledge-peny but also the prize-peny or the possession-peny of perfection So that Christ Iesus is the Alpha and the Omega the beginner and the ender of our perfection the author and the finisher of our faith who for the ioy which was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God He is the authour and finisher of of our faith that is our fore-runner and marke who for the ioy which was set before him that is for the kingdome of heauen the onely Christian treasure The prize of the high calling of God in Christ Iesus endured the crosse and despised the shame that's againe followed hard toward the marke and is set at the right hand of the throne of God that's againe and is now possessed of the kingdome of heauen the onely Christian treasure The prize of the high calling of God in Christ Iesus Loe ye loe ye whether we are now come So high that we can goe no higher Namely to the right hand of the throne of God VVhich is euerlasting life eternall glory ioy in the holy Ghost the kingdome of heauen The prize of the high calling of God in Christ Iesus For this rich throne of God is that yuory throne of Salomon wherof I spake in the beginning VVhich is the onely perfect life the onely high honour the only godly pleasure the only Christian treasure The prize of the high calling of God in Christ Iesus This is the sixt and last degree to perfection NOw then my deare brethren let vs heare if it please you pause a while and seriously consider how Christ prayed for his chosen that they might be made perfect in one That they might bend the whole forces of all their actions and affections to this one thing namely to the attayning of perfect blessednes or if you had rather so call it of blessed perfection And therefore forgetting that which is behind and leauing the doctrine of the beginning of Christ let vs Endeuour our selues to that which is before and be led on forward vnto perfection Yea let vs follow hard and runne with patience the race that is set before vs looking vnto Iesu who is our marke and hath giuen vs an example That euery one of vs might say vnto him with good Dauid I haue applyed my hart ro fulfill thy statutes for the eternall recompence of reward for the prize of the high calling of God in Christ Iesus Tell me beloued I beseech you if it wil be no great trouble to you as I trust it will not tell mee I pray you wherfore sayes the same Dauid speaking to God O knit my hart vnto thee that I may feare thy name but only to teach vs that But one thing is the first degree to perfection For whereas we vsually reade it O knit my hart vnto thee that I may feare thy name the Chaldee paraphrast S. Ierom translate it O make my heart but onely one hart that I may feare thy name So that a man cannot any way so much as enter into the feare of Gods name which is the beginning of all perfection except first his hart be made one in it selfe and one in GOD that hee may principally minde but one thing Almighty God concerning the East gate of the Temple sayth thus This gate shall be shut and shall not bee opened and no