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THE PATHVVAIE TO Perfection.
THE PATHVVAIE TO Perfection.
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The Text. But one thing, I forget that which is behinde, and endeuour my selfe to that which is before,
The Text. But one thing, I forget that which is behind, and endeavour my self to that which is before,
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and followe hard, towarde the marke, for the prize of the high calling of God in Christ Iesus. Philip. 3. 14. RIght Honourable, right Worshipfull, and most Christian and blessed brethren; perfection is all in all.
and follow hard, toward the mark, for the prize of the high calling of God in christ Iesus. Philip. 3. 14. RIght Honourable, right Worshipful, and most Christian and blessed brothers; perfection is all in all.
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The onely thing in euery thing.
The only thing in every thing.
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But that which is vnperfect, is like eyther the vntimely birth of a woman, or else the vntimely fruire of a tree.
But that which is unperfect, is like either the untimely birth of a woman, or Else the untimely fruire of a tree.
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The one dying before it be borne, the other rotting before it be ripe. Therefore it is sayd of the lawe, That it made nothing perfect:
The one dying before it be born, the other rotting before it be ripe. Therefore it is said of the law, That it made nothing perfect:
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but of the Gospell, that it is most perfect in it selfe.
but of the Gospel, that it is most perfect in it self.
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And of the tower of Babell, these men began well to build, yet could not perfect it:
And of the tower of Babel, these men began well to built, yet could not perfect it:
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but of the frame of the world, thus the heauen and the earth were perfectly finished,
but of the frame of the world, thus the heaven and the earth were perfectly finished,
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yea so perfectly, that euery thing since which hath had any little resemblance of this perfection, is sayd to be as perfect as God made the world.
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.
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Now of all things in the world, man especially is borne, not to dye, as an vntimely birth, but to liue:
Now of all things in the world, man especially is born, not to die, as an untimely birth, but to live:
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and man liueth, not to rotte away as vntimely fruite, but to flourish for euer.
and man lives, not to rotten away as untimely fruit, but to flourish for ever.
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Therefore we that doe not dye vnder the law, but liue vnder grace, must not be lyke the law, but like the Gospell:
Therefore we that do not die under the law, but live under grace, must not be like the law, but like the Gospel:
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and we which shall not rotte away as the Tower of Babel, but flourish for euer,
and we which shall not rotten away as the Tower of Babel, but flourish for ever,
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as the building of God, must not be lyke the tower of Babell, but lyke the frame of the world;
as the building of God, must not be like the tower of Babel, but like the frame of the world;
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labouring continually to be perfect, as our heauenly Father is perfect. Labour, I say, we must:
labouring continually to be perfect, as our heavenly Father is perfect. Labour, I say, we must:
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for as nothing is excellent, and easie both together;
for as nothing is excellent, and easy both together;
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in lyke sort perfection, though it be so excellent a thing, that it ought to be much desired,
in like sort perfection, though it be so excellent a thing, that it ought to be much desired,
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yet it is not so easie a thing, that it can be soone attayned.
yet it is not so easy a thing, that it can be soon attained.
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Therefore sayes the Apostle in the former verse, I do not thinke that I haue yet attayned to it. For, sayes Bernard:
Therefore Says the Apostle in the former verse, I do not think that I have yet attained to it. For, Says Bernard:
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Howe canst thou possibly be a proficient, if thou thinke thy selfe already sufficient? The arke of the couenant was but a Cubit and a halfe high. How Canst thou possibly be a proficient, if thou think thy self already sufficient? The Ark of the Covenant was but a Cubit and a half high.
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So likewise the wheeles of the Cauldron were but a Cubit and a halfe high. So likewise the wheels of the Cauldron were but a Cubit and a half high.
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Nowe we know that a Cubite and a halfe is an vnperfect measure, which shewes that none in this life are perfectly perfect.
Now we know that a Cubit and a half is an unperfect measure, which shows that none in this life Are perfectly perfect.
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The verie highest are, as the Arke in Moyses tabernacle, or as the wheeles in Salomons temple,
The very highest Are, as the Ark in Moses tabernacle, or as the wheels in Solomon's temple,
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but a Cubite and a halfe high: perfectly vnperfect when they begin: vnperfectly perfect when they end.
but a Cubit and a half high: perfectly unperfect when they begin: unperfectly perfect when they end.
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Benaiah was honourable among thirtie, but he attained not to the first three:
Benaiah was honourable among thirtie, but he attained not to the First three:
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And so some one man may bee as perfect as thirtie, yea, as a thousand other men, And so Some one man may be as perfect as thirtie, yea, as a thousand other men,
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and yet not attayne to the perfection of the blessed Trinitie, which is the first three.
and yet not attain to the perfection of the blessed Trinity, which is the First three.
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Nay when we haue done the best we can, we are but vnprofitable Seruants . All our righteousnesse is as a stayned cloth .
Nay when we have done the best we can, we Are but unprofitable Servants. All our righteousness is as a stained cloth.
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Our greatest strength is confirmed in weakenesse .
Our greatest strength is confirmed in weakness.
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VVe knowe but in part, not as wee are knowne , VVee walke by fayth, not by sight .
We know but in part, not as we Are known, We walk by faith, not by sighed.
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VVee behold as in a Glasse darkely, not face to face .
We behold as in a Glass darkly, not face to face.
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So that the most perfect perfection wee can attayne to in this lyfe, is an humble acknowledging of that imperfection which wee haue ,
So that the most perfect perfection we can attain to in this life, is an humble acknowledging of that imperfection which we have,
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and an earnest labouring for that perfection which wee haue not . VVee liue heere in that wee hope for lyfe :
and an earnest labouring for that perfection which we have not. We live Here in that we hope for life:
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and we are perfect heere in that wee labour for perfection . Wherfore as Salomon went vp sixe steps to come to hys great throne of Iuory ,
and we Are perfect Here in that we labour for perfection. Wherefore as Solomon went up sixe steps to come to his great throne of Ivory,
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so must wee ascend sixe degrees to come to this high toppe of perfection.
so must we ascend sixe Degrees to come to this high top of perfection.
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The first (Not manie thinges) But one thing. The second (I doe not remember,
The First (Not many things) But one thing. The second (I do not Remember,
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but I Forget that which is behinde.
but I Forget that which is behind.
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The third (I stand not still, but) I endeuour my selfe to that which is before.
The third (I stand not still, but) I endeavour my self to that which is before.
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The fourth (I runne not amisse, but) I followe hard, The fift (Not beside the marke,
The fourth (I run not amiss, but) I follow hard, The fift (Not beside the mark,
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but) Toward the marke. The sixt, (Not for anie other prize, but) For the prize of the high calling of God in Christ Iesus.
but) Towards the mark. The sixt, (Not for any other prize, but) For the prize of the high calling of God in christ Iesus.
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Touching the first, hee sayes (Not manie things) But one thing. Gregorie hath thys sentence The minde of man is lyke the stone Tirrhenus.
Touching the First, he Says (Not many things) But one thing. Gregory hath this sentence The mind of man is like the stone Tirrhenus.
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That stone, so long as it is whole swimmeth, but beeing once broken sinketh.
That stone, so long as it is Whole swimmeth, but being once broken sinks.
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And so the heart of man beeing once broken, it soone sinketh, and beeing diuersly distracted, it is easilie ou•rwhelmed.
And so the heart of man being once broken, it soon sinks, and being diversely distracted, it is Easily ou•rwhelmed.
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Z•dikias did well enough so long as hee stayed in Ierusalem, •ignifying the vision of peace which is one thing ▪ but when hee was carried to Riblah, signifying a multitude which is manie thinges,
Z•dikias did well enough so long as he stayed in Ierusalem, •ignifying the vision of peace which is one thing ▪ but when he was carried to Riblah, signifying a multitude which is many things,
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then were his eyes put out.
then were his eyes put out.
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VVhat so neare one as two? And yet wee must not goe so farre from one as two, seeing it is a verie hard matter and almost vnpossible, that one mind should well heede two diuers things:
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 diverse things:
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Hercules himselfe could not cope with two aduersaries at once. So that Peter was vnwise to ware two swords at once. Hercules himself could not cope with two Adversaries At once. So that Peter was unwise to beware two swords At once.
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Alexander sayed, the whole world could not holde two Sunnes at once. So that Issacar was an Asse to beare two burthens at once. Alexander said, the Whole world could not hold two Suns At once. So that Issachar was an Ass to bear two burdens At once.
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No man sitteth vpon two seates together. No man hunteth two games together. No man iustleth with two Speares together. No man Sitteth upon two seats together. No man hunts two games together. No man justleth with two Spears together.
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Hee that hath two harts, if he haue a true hart of the one, hee will haue a false hart of the other. Therefore sayes Saint Iames:
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:
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A double hearted man is vnconstant in all his wayes. A double hearted man is unconstant in all his ways.
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He that hath two tongues, if hee tell trueth with the one, hee will lye with the other. Therefore sayes Saint Paule:
He that hath two tongues, if he tell truth with the one, he will lie with the other. Therefore Says Saint Paul:
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Deacons must not be double tongued. Hee that serues two Maisters, if he please the one, he will displease the other: therefore sayes our Sauiour: 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:
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No man can serue two Maysters. No man can serve two Masters.
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Hee that walketh two wayes, if hee goe well in the one, hee will stumble in the other. Therfore saies Ecclesiasticus:
He that walks two ways, if he go well in the one, he will Stumble in the other. Therefore Says Ecclesiasticus:
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Woe be to the sinner which walketh two manner of wayes. Woe be to the sinner which walks two manner of ways.
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VVherefore we must not be lyke the Philistines which had two harts, one hart that cleaued to God, another that cleaued to Dagon.
Wherefore we must not be like the philistines which had two hearts, one heart that cleaved to God, Another that cleaved to Dagon.
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Wee must not bee lyke the Iewes which had two tongues, one tongue that sweared by the Lorde, another that sweared by Malcham.
we must not be like the Iewes which had two tongues, one tongue that sweared by the Lord, Another that sweared by Malcham.
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VVee must not bee lyke the Israelites which serued two Maysters, they halted betwixt two opynions seruing sometimes God, sometimes Baal.
We must not be like the Israelites which served two Masters, they halted betwixt two opinions serving sometime God, sometime Baal.
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VVee must not be like Salomon which walked two waies, his hart was not perfect with God,
We must not be like Solomon which walked two ways, his heart was not perfect with God,
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but somtimes he walked the way of the Lord, sometimes the way of Ashteroth. We must not doo so, I say;
but sometimes he walked the Way of the Lord, sometime the Way of Ashtaroth. We must not do so, I say;
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wee must not followe God and Dagon; God & Malcham: God and Baal: God and Ashteroth.
we must not follow God and Dagon; God & Malcham: God and Baal: God and Ashtaroth.
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If wee would bee perfect indeede, wee must followe (Not many things, no not so much as two thinges) But one thing.
If we would be perfect indeed, we must follow (Not many things, no not so much as two things) But one thing.
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For this One thing, is the very band of Perfection .
For this One thing, is the very band of Perfection.
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Heere-vpon Christ speaking to his Spouse, sayth thus , Thou hast wounded my heart with one of thine eyes,
Hereupon christ speaking to his Spouse, say thus, Thou hast wounded my heart with one of thine eyes,
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and with one chaine of thy necke. The Church, I graunt, hath manie eyes. But because as the eyes of a mayden looke vnto the hand of her mistresse :
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:
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so all these eyes wayte onelie on the Lord, looke onelie one way, and so (in a sort) make onely one eye,
so all these eyes wait only on the Lord, look only one Way, and so (in a sort) make only one eye,
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therefore hee sayes, with One of thine eyes. So likewise the Church hath many chaynes.
Therefore he Says, with One of thine eyes. So likewise the Church hath many chains.
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But because these chaynes are so linked and intorteled together, that they all make (in a manner) but one golden chayne of Christian vertues, which is the band of Perfection, and bindeth the Church to Christ,
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 binds the Church to christ,
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as the necke ioyneth the bodie to the head, therefore hee sayes, with One chayne of the necke.
as the neck Joineth the body to the head, Therefore he Says, with One chain of the neck.
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This one eye it is, this one chayne it is, which makes Christ in loue with his Church, which ouercomes him, and woundes his heart.
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.
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Thou hast wounded my heart, sayes hee, with one of thine eyes, and with one chayne of thy neck.
Thou hast wounded my heart, Says he, with one of thine eyes, and with one chain of thy neck.
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The Spouse of Christ must haue but One chayne about her necke. The Disciple of Christ must haue but One coate vppon his backe.
The Spouse of christ must have but One chain about her neck. The Disciple of christ must have but One coat upon his back.
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Hee must not be a turne-coate, much lesse a change-coate. He must not be a turncoat, much less a change-coat.
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Seeing indeed that which Cyprian speakes of Christes coate, may be as truly sayde of euery Christians coate, That eyther it must be Vnica, or else it cannot be Tunica, eyther it must be One or none.
Seeing indeed that which Cyprian speaks of Christ's coat, may be as truly said of every Christians coat, That either it must be One, or Else it cannot be Tunica, either it must be One or none.
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For as Rebeccaes two Twins did strugle and wrestle before they were borne, for hatred and malice,
For as Rebecca's two Twins did struggle and wrestle before they were born, for hatred and malice,
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but Elizabeths one childe did spring and skip before hee was borne, for ioy and gladnes;
but Elizabeths one child did spring and skip before he was born, for joy and gladness;
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so hee that busies himselfe about more thinges then one, shall neuer prooue singular in anie thing, nay hee shall finde that strife and resistance in his head, which Rebecca did in her wombe,
so he that busies himself about more things then one, shall never prove singular in any thing, nay he shall find that strife and resistance in his head, which Rebecca did in her womb,
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but hee that labours and trauailes onely about One thing, shall bring it to good perfection,
but he that labours and travails only about One thing, shall bring it to good perfection,
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and be as well deliuered of it, as Elizabeth was of Iohn Baptist.
and be as well Delivered of it, as Elizabeth was of John Baptist.
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Hence it is that wee are exhorted, for our heart, to haue One heart and one soule,
Hence it is that we Are exhorted, for our heart, to have One heart and one soul,
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for our tongue, to speake One and the selfe same thing, for our Master, to serue One Maister in heauen,
for our tongue, to speak One and the self same thing, for our Master, to serve One Master in heaven,
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for our way, to walke after One and the selfe same rule. According to that most wise and worthy word One heart, One way.
for our Way, to walk After One and the self same Rule. According to that most wise and worthy word One heart, One Way.
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VVhich is also agreeable to the word of God, who sayeth, I will giue them one hart,
Which is also agreeable to the word of God, who Saith, I will give them one heart,
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and one way, that they may feare me for euer, for the wealth of them and of their children after them, Wherefore let vs not haue many mindes,
and one Way, that they may Fear me for ever, for the wealth of them and of their children After them, Wherefore let us not have many minds,
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or trouble our selues about many thinges, but with Mary, mind onely One thing which is necessarie:
or trouble our selves about many things, but with Marry, mind only One thing which is necessary:
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let vs not haue many tongues, or desire many things, but euery one of vs say with Dauid, One thing onely haue I desired of the Lord:
let us not have many tongues, or desire many things, but every one of us say with David, One thing only have I desired of the Lord:
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let vs not serue many Maisters, or be many Maisters our selues, but as Sophony speaketh, with One shoulder serue the Lorde our God, and onely worship him:
let us not serve many Masters, or be many Masters our selves, but as Sophony speaks, with One shoulder serve the Lord our God, and only worship him:
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let vs not walk many waies, or kick against many pricks, or shoote at rouers (as I may say) but with Saint Paule in this place, ayme onely at one marke,
let us not walk many ways, or kick against many pricks, or shoot At rovers (as I may say) but with Saint Paul in this place, aim only At one mark,
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and follow But one thing. This is the first degree to perfection.
and follow But one thing. This is the First degree to perfection.
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TOuching the second hee sayth, (I doo not remember, but) I forget that which is behind.
TOuching the second he say, (I do not Remember, but) I forget that which is behind.
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Truth it is, we may remember, both that wee haue done ill, to amend it, and also that we haue done well, to cōtinue it.
Truth it is, we may Remember, both that we have done ill, to amend it, and also that we have done well, to continue it.
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For the first Chrisostom saith, Nothing doeth so well help vs forward in a good course,
For the First Chrysostom Says, Nothing doth so well help us forward in a good course,
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as the often remembrance of our sins.
as the often remembrance of our Sins.
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Whereas in the bitternes of our soules wee call to remembrance the dais of old, which we haue passed away in sin.
Whereas in the bitterness of our Souls we call to remembrance the dais of old, which we have passed away in since.
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Wherupon the Psalmist particularly intituleth the eight and thirtith Psal. a Memorandum, or a Remembrance, because he made it,
Whereupon the Psalmist particularly intituleth the eight and Thirtieth Psalm a Memorandum, or a Remembrance, Because he made it,
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whē hee called to remembrance his sinnes, which hee had in former time committed , And generally Baruch sayeth to vs in this sort.
when he called to remembrance his Sins, which he had in former time committed, And generally baruch Saith to us in this sort.
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Remember well what you haue done, and as it came into your hearts to turne away from God,
remember well what you have done, and as it Come into your hearts to turn away from God,
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so now striue with your selues ten times more to turne agayne vnto him n.
so now strive with your selves ten times more to turn again unto him n.
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Thus did Paule, remembring he had once beene a persecutor, he did repent him of it,
Thus did Paul, remembering he had once been a persecutor, he did Repent him of it,
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& made amends for it, and was afterward tenne times more zealous to saue the wicked,
& made amends for it, and was afterwards tenne times more zealous to save the wicked,
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then before hee had beene to destroy the godly.
then before he had been to destroy the godly.
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For the second, an other sayeth, ô what heauenly comfort doe they inwardly feele, which are delighted, with the remembrance of vertue past, with the fruition of ioy pesent:
For the second, an other Saith, o what heavenly Comfort do they inwardly feel, which Are delighted, with the remembrance of virtue past, with the fruition of joy pesent:
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with the expectation of felicitie to come? This three-fold cord of comfort, as it can neuer be broken,
with the expectation of felicity to come? This threefold cord of Comfort, as it can never be broken,
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so it must always be drawn forth at length, that he which is iust may be stil more iust, that hee which is strong may be still more strong Thus did Dauid, remembring hee had once slaine a Beare, he did not repent him of it,
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 Thus did David, remembering he had once slain a Bear, he did not Repent him of it,
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but gathered strength and courage by it, & was afterward more bold to combat with a mighty Gyant,
but gathered strength and courage by it, & was afterwards more bold to combat with a mighty Giant,
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than before he had beene to deale with an eluish Beare, Therefore as they which leap, the further they goe backward to fetch their run, the further they leap forward, when they haue runne:
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:
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so heere we may looke back a little, and remember both that we haue done ill, to amend it,
so Here we may look back a little, and Remember both that we have done ill, to amend it,
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and also that wee haue done well to continue it.
and also that we have done well to continue it.
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Otherwise the remembrance eyther of vices or vertues, is so far from putting vs any whit forward, that it casteth vs quite backward.
Otherwise the remembrance either of vices or Virtues, is so Far from putting us any whit forward, that it Cast us quite backward.
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For as Marke the Eremite witnesseth, The remembrance of former sins is inough to cast him downe altogether, who otherwise might haue had some good hope.
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.
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Our sinnes & Elies Sonnes are alike.
Our Sins & Ely's Sons Are alike.
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Ely hearing his Sonnes were slaine, whom he himselfe had not chastised and corrected as he ought, fell down backward and brake his necke .
Ely hearing his Sons were slain, whom he himself had not chastised and corrected as he ought, fell down backward and brake his neck.
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And so all they that remember & hearken after their former sins, which they should haue mortified and kild, fall downe backward, and turne away from God.
And so all they that Remember & harken After their former Sins, which they should have mortified and killed, fallen down backward, and turn away from God.
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For this is the difference betweene the godly and the wicked. Both fall:
For this is the difference between the godly and the wicked. Both fallen:
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But the godly fall forward vpon their faces, as Abraham did wh•n he talked with God:
But the godly fallen forward upon their faces, as Abraham did wh•n he talked with God:
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the wicked fall backward vppon the ground, as the Iewes did when they apprehended Christ.
the wicked fallen backward upon the ground, as the Iewes did when they apprehended christ.
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He that remembers his sinnes, to be sorie for them, as Abraham did, falls forward vppon his face:
He that remembers his Sins, to be sorry for them, as Abraham did, falls forward upon his face:
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but hee that remembers his sins, to reioyce in them, as the Iewes did, fals backward vpon the ground.
but he that remembers his Sins, to rejoice in them, as the Iewes did, falls backward upon the ground.
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VVherefore if thou be vppon a mountaine, looke not backward again vnto Sodom, as Lots wife did:
Wherefore if thou be upon a mountain, look not backward again unto Sodom, as Lots wife did:
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if thou be within the Arke, flie not out againe into the world, as Noahs Crow did: if thou be within the Ark, fly not out again into the world, as Noahs Crow did:
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if thou be well washed, returne not agayne to thy mire as the Hog doth: if thou be cleane purged, run not againe to thy filth, as the Dog doth: if thou be well washed, return not again to thy mire as the Hog does: if thou be clean purged, run not again to thy filth, as the Dog does:
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If thou be going towards the Land of Canaan, thinke not on the flesh pots of Eg•pt: If thou be going towards the Land of Canaan, think not on the Flesh pots of Eg•pt:
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If thou be marching agaynst the hoast of Madian, drinke not of the waters of Harod: If thou be marching against the host of Midian, drink not of the waters of Harod:
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If thou be vppon the house top, come not downe: If thou haue set thy hand to the plough, looke not behind thee; If thou be upon the house top, come not down: If thou have Set thy hand to the plough, look not behind thee;
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remember not those vices which are behind thee: no, nor those vertues neither. Remember not those vices which Are behind thee: no, nor those Virtues neither.
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For as Gregory writeth, The remembrance of former vertues doth many times so besot and inueigle a man, that it makes him lyke a blinde Asse fall downe into a ditch.
For as Gregory Writeth, The remembrance of former Virtues does many times so besot and inveigle a man, that it makes him like a blind Ass fallen down into a ditch.
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When Orpheus went to fetch his wife Euridice out of hell, he had her granted to him vpon condition, that hee should not turne backe his eyes to looke vppon her, till he had brought her into heauen.
When Orpheus went to fetch his wife Euridice 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.
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Yet hauing brought her forward a great way, at length his loue was so excessiue, that hee could not contain any longer,
Yet having brought her forward a great Way, At length his love was so excessive, that he could not contain any longer,
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but would needs haue a sight of her.
but would needs have a sighed of her.
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VVhereupon forthwith hee lost both her sight and her selfe, shee sodainly againe vanishing away from him. This is a poeticall fiction.
Whereupon forthwith he lost both her sighed and her self, she suddenly again vanishing away from him. This is a poetical fiction.
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Neuertheles it serueth very fitly to this purpose.
Nevertheless it serveth very fitly to this purpose.
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To admonish vs, that if we haue anie vertue, which is to be loued as a man is to loue hys wife,
To admonish us, that if we have any virtue, which is to be loved as a man is to love his wife,
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yet we must not be so blind in affection, as to doate too much vpon it,
yet we must not be so blind in affection, as to dote too much upon it,
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or to fall in admiration of our selues for it, or to be alwaies gazing & wondering at it,
or to fallen in admiration of our selves for it, or to be always gazing & wondering At it,
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lest by too much looking vpon it, and by too well liking of it, and by too often remembring it, wee loose it.
lest by too much looking upon it, and by too well liking of it, and by too often remembering it, we lose it.
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Because indeede he that remembers his vertues, hath no vertues to remember. Seeing he wants humility which is the mother-vertue of all vertues.
Because indeed he that remembers his Virtues, hath no Virtues to Remember. Seeing he Wants humility which is the mother-virtue of all Virtues.
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For this is the difference between the godly & the wicked. Both remember vertues. But the godly remember other mens vertues:
For this is the difference between the godly & the wicked. Both Remember Virtues. But the godly Remember other men's Virtues:
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the wicked remember theyr owne vertues. They remembring other mens vertues, make thē ensamples to imitate:
the wicked Remember their own Virtues. They remembering other men's Virtues, make them ensamples to imitate:
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these remembring theyr owne vertues, make them miracles to wonder at.
these remembering their own Virtues, make them Miracles to wonder At.
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Therefore the godly remembring they haue some one or other little vice in them, are humble,
Therefore the godly remembering they have Some one or other little vice in them, Are humble,
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though they haue very manie great vertues:
though they have very many great Virtues:
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but the wicked remembring they haue some one or other little vertue in them are proud,
but the wicked remembering they have Some one or other little virtue in them Are proud,
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though they haue ve••e manie great vices. Wherefore though thou haue conquered Kingdomes yet cracke not of it, as Zenacharib did :
though they have ve••e many great vices. Wherefore though thou have conquered Kingdoms yet Crac not of it, as Sennacherib did:
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though thou hast built Babel, yet bragge not of it, as Nabuchodonozer did : though thou haue a great people, yet number 〈 ◊ 〉 not; as Diuid did :
though thou hast built Babel, yet brag not of it, as Nebuchadnezzar did: though thou have a great people, yet number 〈 ◊ 〉 not; as David did:
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though thou haue rich treasures, yet shewe them not, as Ezechias did : though thou haue slain a thousand Philistines, yet glory not in it, as Sampson did :
though thou have rich treasures, yet show them not, as Hezekiah did: though thou have slave a thousand philistines, yet glory not in it, as Sampson did:
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though thou hast built seauen, altars, yet vaunt not of it, as Balack did : though thou giue almes, yet blow not a trumpet :
though thou hast built seauen, Altars, yet vaunt not of it, as Balak did: though thou give alms, yet blow not a trumpet:
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though thou fast twise a weeke, yet make no words of it , (remember it not but) Forget that which is behind.
though thou fast twice a Week, yet make no words of it, (Remember it not but) Forget that which is behind.
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If thou wilt be Perfect, sell all that thou hast, and follow mee, sayth our Sauiour, S•ll all that thou hast.
If thou wilt be Perfect, fell all that thou hast, and follow me, say our Saviour, S•ll all that thou hast.
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Or if no man will buy it, giue it. Or if no man will take it, Forget it.
Or if no man will buy it, give it. Or if not man will take it, Forget it.
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Themistocles said, he had rather learne the Art of forgetfulnes, then of memory. That is, as I vnderstand it, rather diuinity, then philosophy.
Themistocles said, he had rather Learn the Art of forgetfulness, then of memory. That is, as I understand it, rather divinity, then philosophy.
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For philosophy is an Art of memory, but diuinity is an Art of forgetfulnes. Therfore the first lesson that Socrates taught his Scholler was, Remember .
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.
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For he thought that knowledge is nothing els but a calling of those things to remembrance which the mind knew, before it knew the body.
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.
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But the first lesson that Christ teacheth his Scholler is, Forget . Harken ô daughter (saies he) & see.
But the First Lesson that christ Teaches his Scholar is, Forget. Harken o daughter (Says he) & see.
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Forget thine owne Country and thy fathers house.
Forget thine own Country and thy Father's house.
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So that faith is that faire Hellena, which drinketh to vs in a cup of Nepenthes,
So that faith is that fair Helena, which Drinketh to us in a cup of Nepenthes,
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and saith , Be of good cheere, there shall be no more sorrow, neither crying, neither death,
and Says, Be of good cheer, there shall be no more sorrow, neither crying, neither death,
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neither paine, for the first things are past.
neither pain, for the First things Are passed.
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And the water of the word of God is, that fountaine Lethe, which when we come to drinke of it, speaks to vs (as it were) in this sort , Remember not the former thinges,
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, remember not the former things,
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neyther regard the things of olde. For as they which die cloth, doe not immediatly change one contrarie into an other,
neither regard the things of old. For as they which die cloth, do not immediately change one contrary into an other,
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but first turne a white into an azure, and then make a puke of it:
but First turn a white into an azure, and then make a puke of it:
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so wee can neuer holde colour, as a good puke, except first our white be turned into an azure, that is,
so we can never hold colour, as a good puke, except First our white be turned into an azure, that is,
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as Lirinēsis saith , except first we do well to Forget, that which wee did ill to get,
as Lirinēsis Says, except First we do well to Forget, that which we did ill to get,
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except first we do happily vnlearn, that which we did vnhappily learne.
except First we do happily unlearn, that which we did unhappily Learn.
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And like as they which work in wax, cannot frame any new impression in it, till the olde bee defaced :
And like as they which work in wax, cannot frame any new impression in it, till the old be defaced:
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so the Image of Caesar the Prince of thys world, the deuil must first be defaced,
so the Image of Caesar the Prince of this world, the Devil must First be defaced,
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before the image of Christ can be formed in vs. For this image of Christ, (as Clemens testifieth) is seene only in them, which Forget the hil of Helicon, and dwell in mount Sion.
before the image of christ can be formed in us For this image of christ, (as Clemens Testifieth) is seen only in them, which Forget the hill of Helicon, and dwell in mount Sion.
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Wherfore though thou haue had a bloody issue twelue yeeeres, yet thine issue being now stopt, Forget all bloodines:
Wherefore though thou have had a bloody issue twelue Years, yet thine issue being now stopped, Forget all bloodines:
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, though thou haue had a crooked bodie eyghteene yeares, yet thy body beeing nowe straightned, Forget all crookednes : , though thou have had a crooked body eyghteene Years, yet thy body being now straightened, Forget all crookedness:
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thogh thou haue had blind eyes, yet thine eyes beeing now cleared, Forget all blindnes in seeing the truth, though thou haue had deafe eares,
though thou have had blind eyes, yet thine eyes being now cleared, Forget all blindness in seeing the truth, though thou have had deaf ears,
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yet thine eares being now opened, Forget all deafnes in hearing the word :
yet thine ears being now opened, Forget all deafness in hearing the word:
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though thou haue had a dry hand ▪ yet thy hand beeing now restored, Forget all drinesse and nigardlines with men :
though thou have had a dry hand ▪ yet thy hand being now restored, Forget all dryness and nigardlines with men:
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though thou haue had a lame foote, yet thy foote being now recured, Forget all limping and halting with God :
though thou have had a lame foot, yet thy foot being now recured, Forget all limping and halting with God:
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though thou haue beene dead and buried in the graue foure dayes, as Lazarus was, yet being now reuiued, Forget all deadnes in sin :
though thou have been dead and buried in the graven foure days, as Lazarus was, yet being now revived, Forget all deadness in since:
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though thou haue ben possessed & tormented with seauen deuils, as Mary Magdalen was, yet beeing now deliuered, renounce the deuill and all his works, and Forget all thy wicked workes which are behind thee .
though thou have been possessed & tormented with seauen Devils, as Marry Magdalen was, yet being now Delivered, renounce the Devil and all his works, and Forget all thy wicked works which Are behind thee.
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Yea, and all thy good works also. For if thou Forget them, then will God remember them.
Yea, and all thy good works also. For if thou Forget them, then will God Remember them.
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The patriark Abraham was content for Gods pleasure to sacrifice his Son Isaac. . But as soone as he had done, he Forgets it.
The patriarch Abraham was content for God's pleasure to sacrifice his Son Isaac.. But as soon as he had done, he Forgets it.
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Therfore God remembers it, and sets downe euery seuerall circumstance of it.
Therefore God remembers it, and sets down every several circumstance of it.
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By mine owne selfe haue I sworn (saith the Lord) because thou hast don this thing. There is the general.
By mine own self have I sworn (Says the Lord) Because thou hast dONE this thing. There is the general.
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But what thing? The particuler followes. And hast not spared; yea not thy seruant, but thy Son;
But what thing? The particular follows. And hast not spared; yea not thy servant, but thy Son;
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nay, not onely thy Sonne, but thine onely Sonne, And hast not spared thine only Sonne, therefore I will surely blesse thee.
nay, not only thy Son, but thine only Son, And hast not spared thine only Son, Therefore I will surely bless thee.
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That good woman gaue Christ louing and frindly intertainment. But as soone as she had don she Forgets it.
That good woman gave christ loving and friendly entertainment. But as soon as she had dONE she Forgets it.
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Therfore Christ remembers it, and amplifies it from point to point.
Therefore christ remembers it, and amplifies it from point to point.
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He turned to the woman and said to Simon, Seest thou this woman? when I came to thy house, thou gauest me no water for my feet:
He turned to the woman and said to Simon, See thou this woman? when I Come to thy house, thou Gavest me not water for my feet:
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but she hath washed my feet with the teares of her eies, and wiped thē with the haires of her head. Thou gauest me no kisse:
but she hath washed my feet with the tears of her eyes, and wiped them with the hairs of her head. Thou Gavest me not kiss:
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but she since the time I came in hath not ceased to kisse me feet.
but she since the time I Come in hath not ceased to kiss me feet.
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My head with oyle thou didest not anoynt, but she hath anointed my feet with ointment.
My head with oil thou didst not anoint, but she hath anointed my feet with ointment.
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Lo yee how true it is which I said before, that if wee remember our good workes, then God will forget them;
Lo ye how true it is which I said before, that if we Remember our good works, then God will forget them;
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but if we Forget them, then God will remember them; yea & he wil reward them when we haue forgotten them.
but if we Forget them, then God will Remember them; yea & he will reward them when we have forgotten them.
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If we wage warre with God , & think to ouercome him with ten thousand of our good deeds,
If we wage war with God, & think to overcome him with ten thousand of our good Deeds,
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then will he like a puisant Prince, bring forth into the field a huge army of our sins, twentie thousand of our sins against vs,
then will he like a puissant Prince, bring forth into the field a huge army of our Sins, twentie thousand of our Sins against us,
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and with twenty thousand of our sins will easily ouerthrow ten thousand of our good deedes,
and with twenty thousand of our Sins will Easily overthrow ten thousand of our good Deeds,
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and so finally confound vs. But if one the other side wee can bee content to Forget all our good workes;
and so finally confound us But if one the other side we can be content to Forget all our good works;
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and to strowe our best garments, and our most florishing branches at Christs feete ;
and to strow our best garments, and our most flourishing branches At Christ feet;
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and to cast downe our verie crownes before the throane of the Lambe , then he will be a right Lambe indeed, hee will not fight with vs,
and to cast down our very crowns before the throne of the Lamb, then he will be a right Lamb indeed, he will not fight with us,
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but hee will crowne vs with honour & glory. Almighty God appoynted his people not to sheare the first borne of the sheepe .
but he will crown us with honour & glory. Almighty God appointed his people not to shear the First born of the sheep.
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The first borne of the sheepe are the best of our good works.
The First born of the sheep Are the best of our good works.
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These we must not sheare, nor lay naked and open to the view and knowledge of all men,
These we must not shear, nor lay naked and open to the view and knowledge of all men,
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but Forget them, and hide them vnder the fleece of silence, and keepe them secret to our selues.
but Forget them, and hide them under the fleece of silence, and keep them secret to our selves.
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So Ioseph, whom God did lead as a sheepe , hauing a first borne, did not sheare this first borne of the sheepe,
So Ioseph, whom God did led as a sheep, having a First born, did not shear this First born of the sheep,
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but called him Manasses, that is, Forgetfulnes of those thinges which were behind, when God had now answered the desires of his hart .
but called him Manasses, that is, Forgetfulness of those things which were behind, when God had now answered the Desires of his heart.
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The faithful speaking to Christ say thus, wee will make for thee borders of golde guilt with siluer .
The faithful speaking to christ say thus, we will make for thee borders of gold guilt with silver.
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This is quite contrary to the fashion of the world.
This is quite contrary to the fashion of the world.
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The fashion of the world is to guild siluer with gold, & to put the best side outward.
The fashion of the world is to guild silver with gold, & to put the best side outward.
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But the faithfull guild gold with siluer, and put the best side inward.
But the faithful guild gold with silver, and put the best side inward.
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So Moses hauing a glorius countenance, did not set it out to the shew, but did Forget it,
So Moses having a glorious countenance, did not Set it out to the show, but did Forget it,
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and couered it with a vaile Now, a glorious countenance couered with a vaile, what is it else,
and covered it with a veil Now, a glorious countenance covered with a veil, what is it Else,
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but a border of gold, guilt with siluer? But we, we alas, for the most part, haue such base mindes, that wee are scarce worth the ground we goe vpon ▪ We doe not guild our borders of golde with siluer;
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 guild our borders of gold with silver;
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but wee sheare the first borne of our sheepe.
but we shear the First born of our sheep.
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We do not cast down our garments and our branches and our crownes-before the throane of the lamb,
We do not cast down our garments and our branches and our crowns-before the throne of the lamb,
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but we war against God with tenne thousand of our good works.
but we war against God with tenne thousand of our good works.
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Or rather indeed, which of vs all can muster together so many good works to fight for him? Nay,
Or rather indeed, which of us all can muster together so many good works to fight for him? Nay,
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if wee haue done one thing well, or one time well, we think all is well ▪ we need do no more, we haue done good inough, and oft inough.
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.
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Yea, if others do not commend vs also, we do so wonderfully please our selues in it, that wee are ready presently to prayse our selues for it.
Yea, if Others do not commend us also, we do so wonderfully please our selves in it, that we Are ready presently to praise our selves for it.
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But heere we may all of vp learne true humility , which is true magnanimity of S. Paul.
But Here we may all of up Learn true humility, which is true magnanimity of S. Paul.
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Paul had a most noble and most stately hart, higher than the very poles of heauen it selfe.
Paul had a most noble and most stately heart, higher than the very poles of heaven it self.
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All that euer he had done hetherto, or could doo, he thinkes too little, nay, he counts it nothing.
All that ever he had done hitherto, or could do, he thinks too little, nay, he counts it nothing.
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He was not a whit inferiour to the very chiefest Apostles , yet he Forgets it. Hee laboured more than they all. yet he Forgets it.
He was not a whit inferior to the very chiefest Apostles, yet he Forgets it. He laboured more than they all. yet he Forgets it.
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He spake with tongues more than they all , yet he Forgets it. Hee had care of the churches , yet he Forgets it.
He spoke with tongues more than they all, yet he Forgets it. He had care of the Churches, yet he Forgets it.
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He fought with beasts at Ephesus , yet he Forgets it. He troad fathan, that vile beast vnder his feete , yet he Forgets it.
He fought with beasts At Ephesus, yet he Forgets it. He troad fathan, that vile beast under his feet, yet he Forgets it.
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Hee spake wisedome among them that are perfect , yet he Forgets it.
He spoke Wisdom among them that Are perfect, yet he Forgets it.
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Hee was rapt vp to paradise into the third heauen, where he first learned that among the Angels, which afterwards hee taught amongst men ,
He was rapt up to paradise into the third heaven, where he First learned that among the Angels, which afterwards he taught among men,
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yet he Forgets it, All this is nothing with him. All this he Forgets, & saith, I Forget that which is behind.
yet he Forgets it, All this is nothing with him. All this he Forgets, & Says, I Forget that which is behind.
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This is the second degree to perfection.
This is the second degree to perfection.
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TOuching the third, hee sayes, (I stand not still) but I Endeuour my selfe to that which is before.
TOuching the third, he Says, (I stand not still) but I Endeavour my self to that which is before.
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Saint Bernard writing to one Haimericus Chancelor of Rome, in his very first salutation, wisheth him to forget those things which are behind,
Saint Bernard writing to one Haimericus Chancellor of Room, in his very First salutation, wishes him to forget those things which Are behind,
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and to follow the Apostle to those thinges which are before. Which no man can doo, that either stands still, or is idle.
and to follow the Apostle to those things which Are before. Which no man can do, that either Stands still, or is idle.
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Wherefore Hermes saith generally, Nothing in the whole world is altogether idle .
Wherefore Hermes Says generally, Nothing in the Whole world is altogether idle.
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The wise man hath allowed a time for euery thing else, but for idlenes he hath allowed no time. Moses Arke had rings;
The wise man hath allowed a time for every thing Else, but for idleness he hath allowed no time. Moses Ark had rings;
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and barres within the rings , to signifie that it was not made to stand still, but to be remoued from place to place.
and bars within the rings, to signify that it was not made to stand still, but to be removed from place to place.
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Iacobs ladder had slaues , vpon which hee saw none standing still, but all either ascending or else descending by it.
Iacobs ladder had slaves, upon which he saw none standing still, but all either ascending or Else descending by it.
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Ascend you likewise to the top of the ladder, to heauen, and there you shal heare one say, My Father doth now worke, and I work also.
Ascend you likewise to the top of the ladder, to heaven, and there you shall hear one say, My Father does now work, and I work also.
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Whereupon Basil noteth, that king Dauid hauing first said, Lord who shall dwell in thy tabernacle, addes then , Not he that hath wrought righteousnes heeretofore,
Whereupon Basil notes, that King David having First said, Lord who shall dwell in thy tabernacle, adds then, Not he that hath wrought righteousness heretofore,
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but hee that doth now worke righteousnes, euen as Christ sais, My father doth now worke, and I worke also.
but he that does now work righteousness, even as christ Says, My father does now work, and I work also.
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Descend you likewise to the foote of the ladder to the earth, and there you shall heare that figge tree accursed, which did beare leaues and no fruite.
Descend you likewise to the foot of the ladder to the earth, and there you shall hear that fig tree accursed, which did bear leaves and no fruit.
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VVhereupon Theophylact noteth, that Iohn Baptist hauing first sayde, The axe is layde to the roote of the tree, adds then , Not euery tree that hath not brought forth good fruite heretofore:
Whereupon Theophylact notes, that John Baptist having First said, The axe is laid to the root of the tree, adds then, Not every tree that hath not brought forth good fruit heretofore:
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but euery tree that doth not now bring forth good fruite shall be cut downe, euen as that fruitlesse fig tree was cut downe, and cast into the fire.
but every tree that does not now bring forth good fruit shall be Cut down, even as that fruitless fig tree was Cut down, and cast into the fire.
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Therefore we must so walke, as God seeing our continuall fruitfulnes may say of vs, I see men walking like trees .
Therefore we must so walk, as God seeing our continual fruitfulness may say of us, I see men walking like trees.
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Men walke like trees, when as men are neuer idle, but alwaies abounding in the worke of the Lord .
Men walk like trees, when as men Are never idle, but always abounding in the work of the Lord.
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As the tree of lyfe euerie moneth bringeth forth twelue maner of fruits . For so Christ said to him whom he healed , Take vp thy bed, and walk.
As the tree of life every Monn brings forth twelue manner of fruits. For so christ said to him whom he healed, Take up thy Bed, and walk.
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He sais not, Take vp thy bed and stand still, like a stone, but take vp thy bed, and walke, like a tree.
He Says not, Take up thy Bed and stand still, like a stone, but take up thy Bed, and walk, like a tree.
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Otherwise to them whom he found standing still, he said in his wrath and in his sore displeasure,
Otherwise to them whom he found standing still, he said in his wrath and in his soar displeasure,
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why stand yee still all the day idle? why are ye like Moab setled vpon your lees ,
why stand ye still all the day idle? why Are you like Moab settled upon your lees,
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and not poured from vessell to vessell? we must make account to giue account for euery idle word, wee speake .
and not poured from vessel to vessel? we must make account to give account for every idle word, we speak.
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And much more then for euery idle houre wee spende. Hee hath called the time against me, sayes Ierusalem .
And much more then for every idle hour we spend. He hath called the time against me, Says Ierusalem.
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So that for the very time which we haue contemned, we shall be condemned: and for euery day which wee haue spent idlely, wee shall be shent seuerelie.
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.
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The Istaelites were commaunded, not once in a weeke, or once in a moneth, but euery day to gather Manna, except onely the Sabaoth day .
The Israelites were commanded, not once in a Week, or once in a Monn, but every day to gather Manna, except only the Sabaoth day.
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To teach them, and all vs, that till wee come to the saboth of our euerlasting rest in heauen, wee must neuer stand still,
To teach them, and all us, that till we come to the Sabbath of our everlasting rest in heaven, we must never stand still,
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but euery day bee doing somewhat. Wherfore Apelles posey was this, Let no day passe without a line .
but every day be doing somewhat. Wherefore Apelles posey was this, Let no day pass without a line.
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Be sure euery day thou do some good then draw one line at the least. According to that , Line vpon line, line vpon line.
Be sure every day thou do Some good then draw one line At the least. According to that, Line upon line, line upon line.
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And Pithagoras posey was this , Sit not still vpon the measure of corne. Do not looke to eate, except thou sweat for it.
And Pythagoras posey was this, Fit not still upon the measure of corn. Do not look to eat, except thou sweat for it.
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According to that Hee which will not worke, let him not eate.
According to that He which will not work, let him not eat.
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In my Fathers house, sayes Christ, are many mansions , So that no man may sing his soule a sweete Requiem, saying with that cor•orant in the Gospell, Soule take thy rest.
In my Father's house, Says christ, Are many mansions, So that no man may sing his soul a sweet Requiem, saying with that cor•orant in the Gospel, Soul take thy rest.
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For in heanen onely, which is in our father• house, there are many mansions to rest in.
For in Heaven only, which is in our father• house, there Are many mansions to rest in.
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In this world, which is out of our fathers house, there are not many mansions, no not any mansions to rest in ▪ but onely 〈 ◊ 〉 to worke 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.
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We are come, sayes the author to the Hebrews , to the spirits of iust & perfect then in heauen ▪ So that no man may •ue out for hymselfe a Quietus est, saying with the church of Laodicea, I am rich and haue inough.
We Are come, Says the author to the Hebrews, 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.
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For in heauen onely, are the spirits of iust and perfect men, which are rich and haue inough.
For in heaven only, Are the spirits of just and perfect men, which Are rich and have enough.
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In this world wee must neuer think we are rich, but we must alwaies be poore in spirit:
In this world we must never think we Are rich, but we must always be poor in Spirit:
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wee must neuer thinke we haue inough, but we must alwayes hunger & thirst after righteousnes.
we must never think we have enough, but we must always hunger & thirst After righteousness.
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Wherfore if thou haue a talent , put it not into a napkin, but into the banke:
Wherefore if thou have a talon, put it not into a napkin, but into the bank:
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if thou light a candle, set it not vnder a bushell ▪ but vpon a candlestick:
if thou Light a candle, Set it not under a bushel ▪ but upon a candlestick:
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if thou build a Citty , place it not vnder a dale, but vpon a hil ▪ if thou seek Christ , seeke him not in thy bed, but in the garden. Lie not stil:
if thou built a city, place it not under a dale, but upon a hill ▪ if thou seek christ, seek him not in thy Bed, but in the garden. Lie not still:
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Sit not stil: (stand not stil) but Endeuour thy selfe to that which is before.
Fit not still: (stand not still) but Endeavour thy self to that which is before.
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Walke before mee, and be perfect sayth God to Abraham .
Walk before me, and be perfect say God to Abraham.
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As if hee should say, if thou wilt bee perfect, then walke before me, and Endeuour thy selfe to that which is before thee.
As if he should say, if thou wilt be perfect, then walk before me, and Endeavour thy self to that which is before thee.
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For the Apostle in the other part, speaking of those thinges which are behind, saith that he doth not onely not beare them in body,
For the Apostle in the other part, speaking of those things which Are behind, Says that he does not only not bear them in body,
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But not so much as beare them in mind.
But not so much as bear them in mind.
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Heere contrariwise, speaking of those things which are before, hee sayth, that hee doth not onely intende hys minde to them,
Here contrariwise, speaking of those things which Are before, he say, that he does not only intend his mind to them,
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but also extend his very body towards them.
but also extend his very body towards them.
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So that as they which runne in a race, bend forward they• breasts, and stretch out their armes, to shew that they haue a desire to run faster then possibly theyr feete can follow them:
So that as they which run in a raze, bend forward they• breasts, and stretch out their arms, to show that they have a desire to run faster then possibly their feet can follow them:
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after the same sort wee which runne in this course of Christianity ▪ must cast away euery thing that presseth down,
After the same sort we which run in this course of Christianity ▪ must cast away every thing that Presseth down,
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& sin which cleaueth so fast , that wee may Endeuour our selues, or (as the Greeke word here signifies) stretch our selues, to those things which are before.
& since which cleaveth so fast, that we may Endeavour our selves, or (as the Greek word Here signifies) stretch our selves, to those things which Are before.
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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,
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,
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& kept onely the westerne wind for his owne vse, to bring him home into his country:
& kept only the western wind for his own use, to bring him home into his country:
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so we must reiect all other things, which may be as contrary windes to driue vs from the shoare of saluation,
so we must reject all other things, which may be as contrary winds to driven us from the shore of salvation,
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and retaine onely that westerne winde of the spyrit of God, whereby we may Endeuour our •elues to that which is before,
and retain only that western wind of the spyrit of God, whereby we may Endeavour our •elues to that which is before,
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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 :
and stretch out our sails, & so come safely to the Haven of heaven. Every thing, as Augustine Testifieth, is either a hindrance, or a furtherance:
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if it be a hinderance, cast it away: If it be a furtherance, then keepe it.
if it be a hindrance, cast it away: If it be a furtherance, then keep it.
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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,
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 her self the better,
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and spin her threed the finer:
and spin her thread the finer:
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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 ,
so we must Endeavour to bring under our bodies, and (as I may say) diet them for the nonce, that we may not any longer weave the spiders web,
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but with the silk worme spin a new thrid.
but with the silk worm spin a new thrid.
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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:
The spiders web is vinculum, the silk worms thrid vehiculum. And like as the viper perceiving her old skin to be so stiff that she cannot Easily stretch out her self in it, strips it quite off:
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after the same sort we which are by nature a generation of vipers, must strip off our old skin ,
After the same sort we which Are by nature a generation of vipers, must strip off our old skin,
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and perceauing we cannot well do our Endeuour & stirre our selues in the armor of Saul, wee must with Dauid put it of,
and perceiving we cannot well do our Endeavour & stir our selves in the armour of Saul, we must with David put it of,
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and put on the armour of light.
and put on the armour of Light.
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When long warre had bin betweene the two houses of Saul and Dauid, at length the house of Saul waxed weaker and weaker,
When long war had been between the two houses of Saul and David, At length the house of Saul waxed Weaker and Weaker,
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& the house of Dauid waxed stronger & stronger . In like manner the spirit must alwaies Endeuour it selfe to that which is before,
& the house of David waxed Stronger & Stronger. In like manner the Spirit must always Endeavour it self to that which is before,
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& 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,
& never leave fighting with the Flesh, till the house of Saul, who was a limb of the Devil, that is, the Flesh, wax Weaker and Weaker,
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and the house of Dauid, who was a figure of Christ, that is the spirit, waxe stronger and stronger.
and the house of David, who was a figure of christ, that is the Spirit, wax Stronger and Stronger.
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Thus the Baptist being but a child waxed stronger and stronger in spirit.
Thus the Baptist being but a child waxed Stronger and Stronger in Spirit.
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And yet speaking of Christ and himselfe, he sayes thus , He must increase, I must decrease.
And yet speaking of christ and himself, he Says thus, He must increase, I must decrease.
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But the Baptist was borne of olde Elizabeth: Christ vvas borne of young Marie.
But the Baptist was born of old Elizabeth: christ was born of young Marie.
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Whereby wee see, that that which is borne of the olde man, which is the flesh, must daily decrease in vs, and grow downeward:
Whereby we see, that that which is born of the old man, which is the Flesh, must daily decrease in us, and grow downward:
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but that which is borne of the new man, which is the spirit, must daylie increase in vs, and grow vpward.
but that which is born of the new man, which is the Spirit, must daily increase in us, and grow upward.
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For so indeede Christ in the beginning of the new world increased, in wisdome for his mind, and stature for his bodie .
For so indeed christ in the beginning of the new world increased, in Wisdom for his mind, and stature for his body.
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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,
To teach us that if we be lively members of the same body, then we must in like sort Endeavour our selves to that which is before,
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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.
and increase and multiply & grow up into him who is the head, till we all come to the measure of the age of the fullness of christ.
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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,
The holy ghost also in the beginning of the old world, was moved upon the waters To teach us that if we be inspired & moved by the same Spirit,
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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.
then we must in like sort be moved upon the waters, and pass apase over the read sea of this world, that we may quickly come to the celestial Canaan, which is the Kingdom of God.
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We pray indeede that the kingdome of God may come.
We pray indeed that the Kingdom of God may come.
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But the kingdome of God commeth not by obseruation, if wee stand still gazing and gaping for it .
But the Kingdom of God comes not by observation, if we stand still gazing and gaping for it.
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Therefore as Abraham dyd runne from the doore of his Tent, to meete the Angells :
Therefore as Abraham did run from the door of his Tent, to meet the Angels:
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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,
So must we Endeavour to run forward, not only looking for, but also hasting unto, the coming of the day of God, that we may (if it be possible) meet the Lord in the air, with all his holy Angels,
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if wee would haue his kingdome come.
if we would have his Kingdom come.
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VVee pray also that the will of God may bee done in earth as it is in heauen.
We pray also that the will of God may be done in earth as it is in heaven.
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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 : But the will of GOD will be not done if we will do nothing. Therefore as the Cherubim spread out their wings on high, and cover the mercy seat:
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So must we spread out our wings, and stretch out, or Endeuour our selues, and bee alwayes prest and ready to flye,
So must we spread out our wings, and stretch out, or Endeavour our selves, and be always pressed and ready to fly,
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as it were, to do the will of God , if wee would haue his will done in the earth, as it is in heauen.
as it were, to do the will of God, if we would have his will done in the earth, as it is in heaven.
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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 .
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.
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Adam was not enioyned to bestow any bodily labour in dressing it at that time. For this was a part of his punishment afterward.
Adam was not enjoined to bestow any bodily labour in dressing it At that time. For this was a part of his punishment afterwards.
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Neither yet had he neede to keepe it from wild beasts. For all these were then subiect and obedient vnto him.
Neither yet had he need to keep it from wild beasts. For all these were then Subject and obedient unto him.
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So that he dressed and kept it, by keping those graces which God hath giuen him,
So that he dressed and kept it, by keeping those graces which God hath given him,
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yea and Endeuouring hymselfe to encrease them continually .
yea and Endeavouring himself to increase them continually.
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Therfore the Apostle beseecheth vs also, that wee receaue not the grace of God in vaine,
Therefore the Apostle Beseecheth us also, that we receive not the grace of God in vain,
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but that in all thinges wee approue our selues, as the seruants of God, in much patience, in afflictions, in necessities, in distresses,
but that in all things we approve our selves, as the Servants of God, in much patience, in afflictions, in necessities, in Distresses,
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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.
and so forth See ye, how many posts & props he putteth under us, that we may be stayed up and confirmed in the grace of God.
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How many tooles, as it were, & implements he giueth vs, that we may not receaue the graces of God in vaine,
How many tools, as it were, & implements he gives us, that we may not receive the graces of God in vain,
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but that as they are receaued & kept in vs, so they may be daylie dressed and bettered by vs. For,
but that as they Are received & kept in us, so they may be daily dressed and bettered by us For,
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as Saint Peter witnesseth , if these things be and abound, we shall neither be idle nor vnfruitfull in the knowledg of Christ.
as Saint Peter Witnesseth, if these things be and abound, we shall neither be idle nor unfruitful in the knowledge of christ.
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Wherevpon O•cumenius obserueth, that the graces of God, as the flowers of a garden, must not onely be kept,
Whereupon O•cumenius observeth, that the graces of God, as the flowers of a garden, must not only be kept,
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but also bee dressed, that they may haue, not onely a beeing, but also an abounding .
but also be dressed, that they may have, not only a being, but also an abounding.
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Because a man may haue great good things being in him, and yet be himselfe like a garden that is kept indeed,
Because a man may have great good things being in him, and yet be himself like a garden that is kept indeed,
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but not dressed, altogether idle and vnfruitfull.
but not dressed, altogether idle and unfruitful.
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But if they be both being and abounding in him, if hee Endeuour himselfe to goe on further euery day then other,
But if they be both being and abounding in him, if he Endeavour himself to go on further every day then other,
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then surely he is neither idle nor vnfruitful in the knowledge of Christ. Hereupon Charls the fift gaue this Emblem, .
then surely he is neither idle nor unfruitful in the knowledge of christ. Hereupon Charls the fift gave this Emblem,.
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Stād not stil but go on further. Vlterius, as God sais to his guest, Superius Sit not still, but fit vp higher.
Stand not still but go on further. Vlterius, as God Says to his guest, Superius Fit not still, but fit up higher.
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So the water riseth vp higher and higher which Ezechiel speaks of . First to the ankles: then to the knees: thē to the loines: lastly to the head.
So the water Riseth up higher and higher which Ezechiel speaks of. First to the ankles: then to the knees: them to the loins: lastly to the head.
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So the wheat grows vp riper & riper, which Christ speakes of . First there is the blade: thē the eare: thē the full corne: lastly cometh the haruest.
So the wheat grows up riper & riper, which christ speaks of. First there is the blade: them the ear: them the full corn: lastly comes the harvest.
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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 vp riper and riper, till wee come to the haruest, which is the ende of the world. Alwayes Endeuouring our selues to that which is before,
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 our selves to that which is before,
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and continually singing one of the Songs of Sion, that is, one of the Psalmes of degrees, till wee beholde the Lorde in Sion, till wee see the head, in the haruest, the sonne of GOD in the ende of the worlde. Euen as hee did, who sayes heere, I endeuour my selfe to that which is before.
and continually singing one of the Songs of Sion, that is, one of the Psalms of Degrees, till we behold the Lord in Sion, 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 my self to that which is before.
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Thus much cōcerning this part, beeing the thirde degree to perfection.
Thus much Concerning this part, being the Third degree to perfection.
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TOuching the fourth, hee sayth, (I runne not amisse, but I followe hard. A man may runne amisse, otherwise then he shoulde, by running eyther too slowly or too fast.
TOuching the fourth, he say, (I run not amiss, but I follow hard. A man may run amiss, otherwise then he should, by running either too slowly or too fast.
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Nowe for ouer-much slownesse, Rusticus Diaconus sayeth , It is a starke shame for vs to bee colde in maintayning a truth, seeing our aduersaries are so hot in defending a falshoode.
Now for overmuch slowness, Rusticus Deacon Saith, It is a stark shame for us to be cold in maintaining a truth, seeing our Adversaries Are so hight in defending a falsehood.
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VVhen the aduersarie had sowne tares among the good corne, the Mayster sayde to his Seruaunts, Let both growe together.
When the adversary had sown tares among the good corn, the Master said to his Servants, Let both grow together.
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Hee sayeth not, Let the tares growe, and the good corne not growe, but, Let both growe together.
He Saith not, Let the tares grow, and the good corn not grow, but, Let both grow together.
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If the tares growe so fast for the fire, then let the good corne growe as fast for the barne.
If the tares grow so fast for the fire, then let the good corn grow as fast for the bairn.
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If the wicked runne so fast to damnation, then let the godlie runne as fast to saluation.
If the wicked run so fast to damnation, then let the godly run as fast to salvation.
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Yet the Prophets haue euer complayned, that the children of thys worlde are much more forwarde in theyr kinde, then the Children of light.
Yet the prophets have ever complained, that the children of this world Are much more forward in their kind, then the Children of Light.
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Dauid speaking of the Children of thys worlde, sayth, They encourage them-selues in an ill purpose.
David speaking of the Children of this world, say, They encourage themselves in an ill purpose.
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But Esay speaking of the Children of light, sayth , No man calleth for iustice, no man contendeth for the truth.
But Isaiah speaking of the Children of Light, say, No man calls for Justice, no man contendeth for the truth.
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VVhen the time drew neere that our Sauiour should bee taken and carried away to be crucified, onely Iudas that vile traytor was vigilant and watchfull to bring his mischieuous purpose to passe,
When the time drew near that our Saviour should be taken and carried away to be Crucified, only Iudas that vile traitor was vigilant and watchful to bring his mischievous purpose to pass,
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but all the other disciples were fast a sleepe. Therfore as Ierusalem sayde of her eye .
but all the other Disciples were fast a sleep. Therefore as Ierusalem said of her eye.
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Mine eye hath spoiled my soule:
Mine eye hath spoiled my soul:
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So might these drousy disciples haue said of their eye, Our eie hath spoiled our soule.
So might these drousy Disciples have said of their eye, Our eye hath spoiled our soul.
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And as the Centurion said of his seruant , My seruāt lieth at home sick of the palsey and is ill troubled:
And as the Centurion said of his servant, My seruamt lies At home sick of the palsy and is ill troubled:
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So might Christ haue said of these his sleepie disciples, My disciples lye at home sicke of the palsey, and are ill troubled. Wel said, 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.
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For he that is diligent to discharge his duty, and takes paines in his calling as he ought, is well troubled .
For he that is diligent to discharge his duty, and Takes pains in his calling as he ought, is well troubled.
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But he that hath the palsey and is dissolute and negligent, and lies at home sicke of the lazie disease, is ill troubled .
But he that hath the palsy and is dissolute and negligent, and lies At home sick of the lazy disease, is ill troubled.
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Ill troubled, with an euill spyrite, with the spirit of slumber, which, as Iob testifies lyeth in the couert of the reedes.
Ill troubled, with an evil Spirit, with the Spirit of slumber, which, as Job Testifies lies in the covert of the redes.
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They that are lazie and lither fellowes, and haue nothing in them, are heere called reedes, in whom the deuill himselfe lyeth and sleepeth securely.
They that Are lazy and lither Fellows, and have nothing in them, Are Here called redes, in whom the Devil himself lies and Sleepeth securely.
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But though he be well quieted in them, yet (as I said before) they are ill troubled with him.
But though he be well quieted in them, yet (as I said before) they Are ill troubled with him.
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Ill troubled with him, as those seauenty Kings were ill troubled with Adonibezec, when hee did cut off the thumbs of their hands and feet.
Ill troubled with him, as those seauenty Kings were ill troubled with Adonibezek, when he did Cut off the thumbs of their hands and feet.
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For he that hath the thumbs of his hands cut off, may perhaps do something,
For he that hath the thumbs of his hands Cut off, may perhaps do something,
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but hee is so long about a little that he were better sit still & do nothing,
but he is so long about a little that he were better fit still & do nothing,
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then be so long pidling about nothing. So hee that hath the thumbs of his feete cut off, may peraduenture goe forwarde,
then be so long piddling about nothing. So he that hath the thumbs of his feet Cut off, may Peradventure go forward,
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but it is such a snayles pace which hee goes, that he were better stand still & not go at all forward, then go so slowlie forward.
but it is such a snails pace which he Goes, that he were better stand still & not go At all forward, then go so slowly forward.
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Wherefore we must not goe so slowly forward, as though the thumbs of our hands and feete were cut off,
Wherefore we must not go so slowly forward, as though the thumbs of our hands and feet were Cut off,
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but rather we must runne as fast as it is to be supposed that mightie man could , vvhich had vppon euery hand sixe fingers,
but rather we must run as fast as it is to be supposed that mighty man could, which had upon every hand sixe fingers,
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and vppon euerie foote sixe toes.
and upon every foot sixe toes.
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But yet sayes Bernard , As zeale must erect our discretion, that we runne not too slowly, so discretion must direct our zeale, that we runne not too fast. That wise woman, by whome is meant the Church of Christ, laboureth with the counsell of her handes .
But yet Says Bernard, 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.
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Her handes are full of eyes .
Her hands Are full of eyes.
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Shee hath more fore-sight and wisedome euen in her little finger, then many a man hath in his whole head. Shee laboureth with her handes. There is zeale.
She hath more foresight and Wisdom even in her little finger, then many a man hath in his Whole head. Shee Laboureth with her hands. There is zeal.
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Shee laboureth with the counsell of her hands. There is discretion as well as zeale. In Leuiticus they are forbidden to bring anie blinde offering to GOD .
Shee 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.
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All zeale without discretion, is an offering without an eye. All blind zeale, is a blind offering. Which God wil neuer accept.
All zeal without discretion, is an offering without an eye. All blind zeal, is a blind offering. Which God will never accept.
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So that as Minerua is saide to put a golden bridle vppon Pegasus, that hee should not flye too fast:
So that as Minerva is said to put a golden bridle upon Pegasus, that he should not fly too fast:
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in lyke sort our Minerua, that is our Christian discretion, must put a golden bridle vppon Pegasus, that is our earnest zeale ,
in like sort our Minerva, that is our Christian discretion, must put a golden bridle upon Pegasus, that is our earnest zeal,
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least if our zeale bee vnbrideled, it make vs followe too fast.
lest if our zeal be unbridled, it make us follow too fast.
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Therefore Octauian the Emperour did beare in his Eschocheon, a Crabfish and a Butterflie, with this mot, Softe pace, goes farre. A Crabfish creepes. Thats softe pace. A Butterflie flies. That goes farre.
Therefore Octavian the Emperor did bear in his Eschocheon, a Crabfish and a Butterfly, with this mote, Soft pace, Goes Far. A Crabfish creeps. Thats soft pace. A Butterfly flies. That Goes Far.
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A Crabfish, a Butterflie, Softe pace, goes farre.
A Crabfish, a Butterfly, Soft pace, Goes Far.
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And Vespasian the Emperour did stampe in his coyne a Dolphin and an anchor, with this impresa , Soone inough, if well inough. A Dolphin out-strips the ship. Thats soone inough. An anchor stayes the shippe. Thats well inough.
And Vespasian the Emperor did stamp in his coin a Dolphin and an anchor, with this impresa, Soon enough, if well enough. A Dolphin outstrips the ship. Thats soon enough. an anchor stays the ship. Thats well enough.
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A Dolphin, an Anchor, Soone inough, if well inough.
A Dolphin, an Anchor, Soon enough, if well enough.
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For as if the lower spheares in the heauen should not bee stayed with the contrarie course of the highest spheare in the firmament, they would soone sette the whole world on a light fire:
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:
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So the inferiour affections of the minde, if they be not staied with the contrary course of reason,
So the inferior affections of the mind, if they be not stayed with the contrary course of reason,
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and with the milde motion of the spirit of God, they will soone ouer-heat thee, and ouerthrow all thou goest about.
and with the mild motion of the Spirit of God, they will soon overheat thee, and overthrow all thou goest about.
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Therfore Chilo giueth vs this precept, not to ouer-heat Iacobs sheepe by driuing them too fast , not to make ouer much hast in the way.
Therefore Chilo gives us this precept, not to overheat Iacobs sheep by driving them too fast, not to make over much haste in the Way.
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According to that in the Prophet Esay, where it is said , Hee which beleeueth shall not make hast.
According to that in the Prophet Isaiah, where it is said, He which Believeth shall not make haste.
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The string of an Instrument may be as wel too high as too low. If it be too lowe it iarres, if it bee too high it breaks.
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.
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So the mind of man may be as wel too intent, as too remisse. If it be too remis, it runs too slowly:
So the mind of man may be as well too intent, as too remiss. If it be too Remis, it runs too slowly:
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if it be too intent, it runs too fast.
if it be too intent, it runs too fast.
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Wherfore Clemens giueth vs this precept, that we should not be strained and wrested too high, but set and tuned aright .
Wherefore Clemens gives us this precept, that we should not be strained and wrested too high, but Set and tuned aright.
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According to that in the second to the Corinths , where it is said, that we must not outstretch our selues, but stretch out our selues;
According to that in the second to the Corinths, where it is said, that we must not outstretch our selves, but stretch out our selves;
vvg p-acp cst p-acp dt ord p-acp dt n2, c-crq pn31 vbz vvn, cst pns12 vmb xx vvb po12 n2, cc-acp vvb av po12 n2;
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not run amisse (either too slowly or too fast) but Follow hard.
not run amiss (either too slowly or too fast) but Follow hard.
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For the way of the righteous , it glittereth as the light, which shyneth more and more vnto the perfect day.
For the Way of the righteous, it glittereth as the Light, which shineth more and more unto the perfect day.
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It glittereth as the Sun, which commeth forth as a bridegroome out of his chamber, and reioyceth as a giant, to run his course.
It glittereth as the Sun, which comes forth as a bridegroom out of his chamber, and rejoices as a giant, to run his course.
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Indeed the wicked are like a wheele. O my God make them like a wheele, sayes Dauid .
Indeed the wicked Are like a wheel. O my God make them like a wheel, Says David.
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A wheele tilts vp behind, and shootes downe before. So the wicked are forward to all badnes, and backward to all goodnes.
A wheel tilts up behind, and shoots down before. So the wicked Are forward to all badness, and backward to all Goodness.
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But the godly are like a Panther. A Panther hath foure claws and no more, on each hind foot, but fiue clawes,
But the godly Are like a Panther. A Panther hath foure claws and no more, on each hind foot, but fiue claws,
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and no lesse on each fore foote.
and no less on each before foot.
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So the godly, though they bee weake to the worldward, yet they are strong to Godward.
So the godly, though they be weak to the worldward, yet they Are strong to Godward.
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And setting the better foote before (as wee say) they Follow hard and run with might and maine most violently to lay holde on that hope which is set before them .
And setting the better foot before (as we say) they Follow hard and run with might and main most violently to lay hold on that hope which is Set before them.
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For there are two sortes of violent men. Of the first sorte the Apostle sayes, b.
For there Are two sorts of violent men. Of the First sort the Apostle Says, b.
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No extortioners or violeent men shal inherit the kingdom of heauen.
No extortioners or violeent men shall inherit the Kingdom of heaven.
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Of the second sort our sauior saies , The kingdome of heauen suffereth violence and violent men lay hold on it. Both are violent men:
Of the second sort our Saviour Says, The Kingdom of heaven suffers violence and violent men lay hold on it. Both Are violent men:
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but both are not violent to men. For they offer violence to men: these offer violence to God. Therefore they doe not enter:
but both Are not violent to men. For they offer violence to men: these offer violence to God. Therefore they do not enter:
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but these do enter into the kingdome of heauen.
but these do enter into the Kingdom of heaven.
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For though God be not content that wee should offer violence to men, yet he is well content that wee should offer violence to himselfe .
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.
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And that we should Followe hard, and as Pyrats or theeues set vpon him (if it be lawfull for me so to speake) and by the force of faith spoile him ▪ and rob him of al his eternal treasures .
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.
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Therfore calling his church he sayth , Arise my loue, my faire one, make hast and come away.
Therefore calling his Church he say, Arise my love, my fair one, make haste and come away.
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He that doth make account to come to GOD, must make hast to come to God.
He that does make account to come to GOD, must make haste to come to God.
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He must vse violence, and Follow harde, and come downe quickly with Zacheus, and for speedines he must be like a Doe or a Roe vpon the mountaines of Bether.
He must use violence, and Follow harden, and come down quickly with Zacchaeus, and for speediness he must be like a Doe or a Roe upon the Mountains of Behter.
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Euen as those beastes in Ezechiel did run & returne as lightning:
Eve as those beasts in Ezechiel did run & return as lightning:
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So must euery one who is enlightned with the spirit of God Followe as swiftlie as lightning, which doth no soner flash down from heauen to the earth, thē he must in affection mount vp from the earth to heauen.
So must every one who is enlightened with the Spirit of God Follow as swiftly as lightning, which does no sooner flash down from heaven to the earth, them he must in affection mount up from the earth to heaven.
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And like as the Isralites were commanded to eate the passe ouer in hast : Semblably all we which are true Isralites must girde vp the loines of our minds,
And like as the Israelites were commanded to eat the pass over in haste: Semblably all we which Are true Israelites must gird up the loins of our minds,
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and Follow hard, and run a pace, & redeeme the time, that both the wrath of God may pas ouer vs,
and Follow hard, and run a pace, & Redeem the time, that both the wrath of God may pass over us,
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and also the mercy of God may abide with vs. For God among other arguments of his mercy sayes thus , Who hath giuen wings to the Ostridg? The Ostridg neuer flies with his wings but onely a little lifts vp his body with them when he runs.
and also the mercy of God may abide with us For God among other Arguments of his mercy Says thus, Who hath given wings to the Ostrich? The Ostrich never flies with his wings but only a little lifts up his body with them when he runs.
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And in ye pinion of each wing he hath a sharp spur, wherewith he pricketh his own self, that he may run the faster.
And in you pinion of each wing he hath a sharp spur, wherewith he pricks his own self, that he may run the faster.
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So that God hath giuē wings vnto ye Ostridg not for the Ostridge, but for vs. That we might thereby learne,
So that God hath given wings unto you Ostrich not for the Ostrich, but for us That we might thereby Learn,
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howe wee ought by all good meanes to quicken our dull disposition, that wee may Followe harde,
how we ought by all good means to quicken our dull disposition, that we may Follow harden,
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euen as wee see the Ostridge eggeth his owne selfe forward with the flapping of his wings.
even as we see the Ostrich eggeth his own self forward with the flapping of his wings.
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For they that wayte vpopn the Lord shall change their strength, they shall lift vp their winges, (not onely as the Ostridge,
For they that wait vpopn the Lord shall change their strength, they shall lift up their wings, (not only as the Ostrich,
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but also) as the Eagle:
but also) as the Eagl:
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they shall (I say) lift vp their wings as the Eagle , they shal run and not be faint, they shall walke and not bee weary.
they shall (I say) lift up their wings as the Eagl, they shall run and not be faint, they shall walk and not be weary.
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Euen as Pindarus writeth that King Therons coursers were such as wold neuer be wery of going l: so shal these Follow still, and neuer be weary of well doing.
Eve as Pindarus Writeth that King Therons coursers were such as would never be weary of going l: so shall these Follow still, and never be weary of well doing.
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But the most especiall thing to be considered heere is this, that the Prophet sayes, They which waight vpon the Lord, shall change their strength .
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.
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Hee sayes not, they shall loose their strength, that whereas before they were strong, now they shall be weake:
He Says not, they shall lose their strength, that whereas before they were strong, now they shall be weak:
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but they shall change their strength (namelie, the vse of their strength) that whereas before they were strong,
but they shall change their strength (namely, the use of their strength) that whereas before they were strong,
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and did follow hard, to serue sinne, nowe they shall be as strong, & shall Follow as hard, to serue God.
and did follow hard, to serve sin, now they shall be as strong, & shall Follow as hard, to serve God.
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For God only it is which can melt brasse out of a stone . I wot wel there is a stone called Almacrasia, which being molten becometh brasse. For God only it is which can melt brass out of a stone. I wot well there is a stone called Almacrasia, which being melted Becometh brass.
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But these words haue a far more hidden meaning.
But these words have a Far more hidden meaning.
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To wit, that God doth melt brasse out of a stone, when he taketh the hart of a sinner which is as hard as a stone,
To wit, that God does melt brass out of a stone, when he Takes the heart of a sinner which is as hard as a stone,
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and melting it with the holy Ghost, and with fire, dooth afterward make it as tough as brasse.
and melting it with the holy Ghost, and with fire, doth afterwards make it as tough as brass.
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This was seene in the conuersion of Paul. For when Paul was made an Apostle, thē a stone was made brasse.
This was seen in the conversion of Paul. For when Paul was made an Apostle, them a stone was made brass.
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He was as hard as any stone, before his conuersion, when he stoned Stephen .
He was as hard as any stone, before his conversion, when he stoned Stephen.
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Hee was as tough as any brasse after his conuersion, when he did Follow so hard, that no affliction could seperate him from the loue of Christ .
He was as tough as any brass After his conversion, when he did Follow so hard, that no affliction could separate him from the love of christ.
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Which thing was prophecied of long before . When the Patriarch Iacob sayd, Beniamin shall be as a rauening Wolfe;
Which thing was prophesied of long before. When the Patriarch Iacob said, Benjamin shall be as a ravening Wolf;
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in the morning he shall deuoure the pray: in the euening he shall deuide the spoile.
in the morning he shall devour the prey: in the evening he shall divide the spoil.
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Paul was this Beniamin, because he was of the tribe of Beniamin . Paul was this rauening wolfe, because he breathed out threatning and slaughter against the Disciples,
Paul was this Benjamin, Because he was of the tribe of Benjamin. Paul was this ravening wolf, Because he breathed out threatening and slaughter against the Disciples,
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and was euen mad vpon them as a rauening Wolfe .
and was even mad upon them as a ravening Wolf.
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Paule in the morning deuoured the pray, because in the beginning of his dayes he wasted and deuoured the Church of God as a pray .
Paul in the morning devoured the prey, Because in the beginning of his days he wasted and devoured the Church of God as a prey.
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Paul in the euening deuided the spoile, because in the latter ende of his dayes, he did Follow his calling hard,
Paul in the evening divided the spoil, Because in the latter end of his days, he did Follow his calling hard,
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and deuided the word of God aright , of which the Psalmist saies, I reioyce in thy word, more then they which haue found a great spoile.
and divided the word of God aright, of which the Psalmist Says, I rejoice in thy word, more then they which have found a great spoil.
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So that this is no losse of strength, but onely a change of strength. O blessed Beniamin! O holy Apostle!
So that this is no loss of strength, but only a change of strength. O blessed Benjamin! O holy Apostle!
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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.
Thou hast now changed thy strength. Yea by changing it thou hast much increased it. For thou Wertenberg nothing so strong before, as thou art now.
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Nothing so strong before, being a ston, as thou art now, being brasse.
Nothing so strong before, being a ston, as thou art now, being brass.
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Nothing so strong before, being a rauening wolf, as thou art now, beeing a meeke lambe.
Nothing so strong before, being a ravening wolf, as thou art now, being a meek lamb.
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Nothing so strong before, in the morning, as thou art now, in the euening.
Nothing so strong before, in the morning, as thou art now, in the evening.
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Nothing so strong before, when thou diddest deuoure the pray, as thou art nowe, when thou doest deuide the spoyle ▪ When no impediments, no stumbling-blocks can stay thee,
Nothing so strong before, when thou didst devour the prey, as thou art now, when thou dost divide the spoil ▪ When no impediments, no stumbling-blocks can stay thee,
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but thou wilt needes Follow hard, and runne ouer the whole world, to deuide the spoyle among all Nations, to preach the Gospell vnto all people.
but thou wilt needs Follow hard, and run over the Whole world, to divide the spoil among all nations, to preach the Gospel unto all people.
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So likewise Baruch was inflamed, as the Hebrew word signifieth , hee was (I say) inflamed, to fortifie the wall of Ierusalem.
So likewise baruch was inflamed, as the Hebrew word signifies, he was (I say) inflamed, to fortify the wall of Ierusalem.
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In mans bodie the arteries running along the veines, and beating vpon them, stir vp the blood,
In men body the arteries running along the Veins, and beating upon them, stir up the blood,
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and keepe it warme, least otherwise by standing still, it should congeale and waxe colde .
and keep it warm, lest otherwise by standing still, it should congeal and wax cold.
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After the same manner in Baruch his heart, there were liuely and quicke motions of the holy Ghost, which did blowe coales,
After the same manner in baruch his heart, there were lively and quick motions of the holy Ghost, which did blow coals,
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and stirre vp the gift of GOD in him , which did warme 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.
and stir up the gift of GOD in him, which did warm his blood, and make him Follow the matter harden, being wholly inflamed with a burning desire, to see the city of GOD restored again to her former glory.
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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;
So Abraham when the Angels Come to him, made hast to run to his tent: & his wife made haste to knead three measures of fine meal;
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and his boy made hast to kill & dresse a good and tender calfe. Loe yee how all are imployed in a godly mans house.
and his boy made haste to kill & dress a good and tender calf. Loe ye how all Are employed in a godly men house.
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Abraham and his wife, man & woman; Abraham and his boy, old and yong; all make hast, and Follow hard.
Abraham and his wife, man & woman; Abraham and his boy, old and young; all make haste, and Follow hard.
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So Dauid did runne the way of Gods commaundements. Nay, no ordinary pace would serue him, but hee must needs daunce before the Arke.
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.
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Yea, his feete could not hold him, but hee must needs haue wings as a Doue.
Yea, his feet could not hold him, but he must needs have wings as a Dove.
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O that I had wings as a Doue (sayes he) then would I flye and be at rest .
O that I had wings as a Dove (Says he) then would I fly and be At rest.
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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.
He wishes for wings, not that he might First be At rest, and afterwards fly, but that he might First fly, and afterwards be At rest.
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That he might first Follow hard, and flye vp with the wings of faith, into the heauenly paradice,
That he might First Follow hard, and fly up with the wings of faith, into the heavenly paradise,
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and afterward be at rest, and settle there, in the tree of eternall life.
and afterwards be At rest, and settle there, in the tree of Eternal life.
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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.
Oh that I had wings, that I had wings, as a Dove (Says he) then would I fly, would I fly, and be At rest.
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And so must we after the example of Dauid, of Abraham, of Baruch, of Paul, fight for the faith which we haue receaued :
And so must we After the Exampl of David, of Abraham, of baruch, of Paul, fight for the faith which we have received:
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& striue to enter in at the straight gate : and labour for the meate which perisheth not :
& strive to enter in At the straight gate: and labour for the meat which Perishes not:
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and study to enter into rest . We must ▪ I say, studie: and labour; and striue; and fight;
and study to enter into rest. We must ▪ I say, study: and labour; and strive; and fight;
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and Followe hard. This is the fourth degree to perfection.
and Follow hard. This is the fourth degree to perfection.
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TOuching the fift he sayes (not beside the marke, but) Toward the marke. Austine holdeth, that a man were better run, either too slowly,
TOuching the fift he Says (not beside the mark, but) Towards the mark. Augustine holds, that a man were better run, either too slowly,
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or too fast in the way, then follow hard out of the way.
or too fast in the Way, then follow hard out of the Way.
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For the harder thou followest out of the way, the further thou runnest from the Marke. Herevpon the Apostle,
For the harder thou followest out of the Way, the further thou runnest from the Mark. Hereupon the Apostle,
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after following hard, addeth immediatly ▪ Toward the Marke. Insinuating thereby, that to follow is nothing,
After following hard, adds immediately ▪ Towards the Mark. Insinuating thereby, that to follow is nothing,
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but the Marke is the matter.
but the Mark is the matter.
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And consequently that he which is not a skilfull Mark - man, can neuer bee a faythfull follower.
And consequently that he which is not a skilful Mark - man, can never be a faithful follower.
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Therfore we must marke well, what this Marke is. In one word it is the crosse of Christ .
Therefore we must mark well, what this Mark is. In one word it is the cross of christ.
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For Christ hath set vp his crosse, as a spell , or as a Marke for vs to ayme at,
For christ hath Set up his cross, as a spell, or as a Mark for us to aim At,
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as a patterne of all perfection, as an euerlasting signe, which shall not be taken away .
as a pattern of all perfection, as an everlasting Signen, which shall not be taken away.
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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.
Hence it is that speaking of one, who should be his Disciple, he Says ▪ He that would come After me, let him take up his cross, and follow me.
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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.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.
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For thou canst neuer erre, or goe beside the Marke, so long as thou walkest in this way .
For thou Canst never err, or go beside the Mark, so long as thou walkest in this Way.
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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:
Therefore Maximus Says, If thou Wouldst find the Way which brings unto life, then seek it in that Way which Says, I am the Way: the truth:
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and the life , The way, to them that begin; the truth, to them that proceed; the life, to them that are perfect . and the life, The Way, to them that begin; the truth, to them that proceed; the life, to them that Are perfect.
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Now the way of this way is the word.
Now the Way of this Way is the word.
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Which S. Peter confirmeth saying , The word of the Lord endureth for euer, and this is the word which is preached among you.
Which S. Peter confirmeth saying, The word of the Lord Endureth for ever, and this is the word which is preached among you.
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He auoucheth that the eternall word, is the preached word, meaning thereby that the only way, to the begotten word, is the written word.
He avoucheth that the Eternal word, is the preached word, meaning thereby that the only Way, to the begotten word, is the written word.
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According to that of the Psalmist , Blessed are they which are vpright in the way, and walk in the law of the Lord.
According to that of the Psalmist, Blessed Are they which Are upright in the Way, and walk in the law of the Lord.
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So that if thou wouldest be vpright in the way, which is the word Christ,
So that if thou Wouldst be upright in the Way, which is the word christ,
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then thou must walke in the lawe of the Lord, which is the word of Christ.
then thou must walk in the law of the Lord, which is the word of christ.
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For the holy scripture is giuen by the inspiration of God, to be a lanterne vnto our steps,
For the holy scripture is given by the inspiration of God, to be a lantern unto our steps,
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and a light vnto our paths, that the man of God may be absolute, being made perfect vnto all good works .
and a Light unto our paths, that the man of God may be absolute, being made perfect unto all good works.
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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 , wc he shewed forth in al the course of his life,
Wherefore (to define this Whole matter in few words), we shall in mine opinion follow hard towards the mark, if we labour earnestly in our several vocations to express the vertuss of christ our good Lord, which he showed forth in all the course of his life,
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& especially in his death vpon the crosse for vs to imitate and follow, by walking faithfully in the way of his commaundements,
& especially in his death upon the cross for us to imitate and follow, by walking faithfully in the Way of his Commandments,
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and squaring all our actions, speeches, and thoughts, according to the rule of his word.
and squaring all our actions, Speeches, and thoughts, according to the Rule of his word.
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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,
Eve 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,
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but either in their doctrine, or in their life, either in their opinions, or in their actions, continually swarue from him.
but either in their Doctrine, or in their life, either in their opinions, or in their actions, continually swerve from him.
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Such are, all Atheists: Temporizers: Newters: & Humorists. For Athiests runne beside the marke by going too much on the left hand.
Such Are, all Atheists: Temporizers: Newters: & Humorists. For Atheists run beside the mark by going too much on the left hand.
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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 do not make christ a mark to aim At that they may follow him, but a Signen to shore At that they may Blaspheme him.
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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 bend their tongues as bows, and shoot out their arrows even bitter words. They corrupt Others, and speak of wicked blasphemy, their talking is against the most high.
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They say vnto God, Depart from vs, for we desire not the knowledge of thy waies .
They say unto God, Depart from us, for we desire not the knowledge of thy ways.
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And no meruaile that they speake so impiously which liue so vngodly.
And no marvel that they speak so impiously which live so ungodly.
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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,
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, which Atheists follow being passed feeling,
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and euen starke dead in their trespasses and sinnes. The flesh also hath a by-path , whereby they are seduced and deceaued.
and even stark dead in their Trespasses and Sins. The Flesh also hath a bypath, whereby they Are seduced and deceived.
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Lastly the deuill hath a method which is without any methode, and an order which is contrary to all good order,
Lastly the Devil hath a method which is without any method, and an order which is contrary to all good order,
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and a left handed direction which bringeth them to finall confusion. Now Temporizers also run beside the marke by going about in a circle.
and a left handed direction which brings them to final confusion. Now Temporizers also run beside the mark by going about in a circle.
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They goe about many things, but bring about nothing . They do all things for the time, but nothing for the trueth .
They go about many things, but bring about nothing. They do all things for the time, but nothing for the truth.
pns32 vvb p-acp d n2, cc-acp vvb p-acp pix. pns32 vdb d n2 p-acp dt n1, cc-acp pix p-acp dt n1.
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They make many a period, but neuer a full poynt They are alwaies learning but neuer come to knowledge .
They make many a Period, but never a full point They Are always learning but never come to knowledge.
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The hedgehog hath two holes in his siege, one toward the South, an other toward the North.
The hedgehog hath two holes in his siege, one towards the South, an other towards the North.
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Now whē the southren wind blowes, he stops vp that hole, and turnes him Northward.
Now when the southren wind blows, he stops up that hold, and turns him Northward.
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When the Northren wind blowes, he stops vp that hole likewise, & turnes him againe Southward.
When the Northern wind blows, he stops up that hold likewise, & turns him again Southward.
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Such vrchins, are all temporizers. They beleeue for a time, as long as the warme Sunne shines vpon them.
Such urchins, Are all temporizers. They believe for a time, as long as the warm Sun shines upon them.
d n2, vbr d n2. pns32 vvb p-acp dt n1, c-acp av-j c-acp dt j n1 vvz p-acp pno32.
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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,
But as soon as any storm of persecution arises, by and by they have a starting hold to hide themselves in, they change their Religion,
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and turne about with the time.
and turn about with the time.
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For as the harts of such men are as a cart-wheele, & their thoughts are like a rowling axeltree .
For as the hearts of such men Are as a cartwheel, & their thoughts Are like a rolling axletree.
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Or as a top which alwaies runs round, and neuer goes forward, vnlesse it be whipt .
Or as a top which always runs round, and never Goes forward, unless it be whipped.
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Or like a mill-horse which making many steps, turnes about, and is continually found in the same place .
Or like a mill-horse which making many steps, turns about, and is continually found in the same place.
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Or as dore which riding vpon his hinges all the day long, is neuer a whit nearer at night .
Or as door which riding upon his hinges all the day long, is never a whit nearer At night.
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So likewise Newters runne beside the marke by going forward and backward in a maze. These doe not aske of their Father an egge, but a Scorpion.
So likewise Newters run beside the mark by going forward and backward in a maze. These do not ask of their Father an egg, but a Scorpion.
av av n2 vvn p-acp dt n1 p-acp vvg av-j cc av-j p-acp dt n1. np1 vdb xx vvi pp-f po32 n1 dt n1, cc-acp dt n1.
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For an egge would teach them to goe onely forward, but a Scorpion doth teach them to goe both forward and backward .
For an egg would teach them to go only forward, but a Scorpion does teach them to go both forward and backward.
p-acp dt n1 vmd vvi pno32 pc-acp vvi av-j av-j, cc-acp dt n1 vdz vvi pno32 pc-acp vvi d j cc av-j.
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Like the Barnacles, which are both flesh and fish . Or the Israelites, which speake both Ashdod and Hebrew .
Like the Barnacles, which Are both Flesh and Fish. Or the Israelites, which speak both Ashdod and Hebrew.
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Or Ianus, which sees both before and behind : Or Balaam which doth both blesse and curse .
Or Ianus, which sees both before and behind: Or balaam which does both bless and curse.
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Such a Newter among the Romaines was Tully, who could not resolue, whether he should take Caesars or Pompeis part .
Such a Neuter among the Romans was Tully, who could not resolve, whither he should take Caesars or Pompeis part.
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Among the Grecians was Tytides, who could not determine, whether he shold ioyne himselfe with Achilles or Hector .
Among the Greeks was Tytides, who could not determine, whither he should join himself with Achilles or Hector.
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Among the Iews was the tribe of Ephraim, which was as cake vpon the harth not turned , bakt on the one side,
Among the Iews was the tribe of Ephraim, which was as cake upon the hearth not turned, bakt on the one side,
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and raw on the other side.
and raw on the other side.
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Among the Gentiles was the Church of Laodicea, which was neither hot, nor colde , neither hot,
Among the Gentiles was the Church of Laodicea, which was neither hight, nor cold, neither hight,
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because it was raw on the one side, nor colde, because it was bakt on the other side.
Because it was raw on the one side, nor cold, Because it was bakt on the other side.
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So it is with all Newters. Theyr cake is dowe, as we say, and they hold of both sides:
So it is with all Newters. Their cake is dow, as we say, and they hold of both sides:
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and as ambidexters with Ehud , they play with both hands : and as the sunne in Ezekias time they goe both forward, and backward . Running vp, and downe; in, and out;
and as ambidexters with Ehud, they play with both hands: and as the sun in Ezekias time they go both forward, and backward. Running up, and down; in, and out;
cc c-acp n2 p-acp np1, pns32 vvb p-acp d n2: cc c-acp dt n1 p-acp npg1 n1 pns32 vvb d j, cc av-j. vvg a-acp, cc a-acp; p-acp, cc av;
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and yet indeede are neyther aboue, nor beneath, neither within, nor without .
and yet indeed Are neither above, nor beneath, neither within, nor without.
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Panarches ridle was this, How a man and no man, can with a stone, and no stone, kill a bird,
Panarches riddle was this, How a man and no man, can with a stone, and no stone, kill a bird,
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and no bird, sitting vpon a tree, and no tree? Athenaeus makes the answere , That an Eunuche is the man: a Pumeise is the stone: a Bat is the bird: Fennell is the tree.
and no bird, sitting upon a tree, and no tree? Athenaeus makes the answer, That an Eunuch is the man: a Pumeise is the stone: a Bat is the bird: Fennel is the tree.
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After the same sort a Newter is a very hard riddle. You can not tell what to make of him.
After the same sort a Neuter is a very hard riddle. You can not tell what to make of him.
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For going forward and backward, he is a Christian and no Christian. Like an Eunuche, which is a man, and no man;
For going forward and backward, he is a Christian and no Christian. Like an Eunuch, which is a man, and no man;
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or a Pumeise, which is a stone, and no stone; or a Bat, which is a bird, and no bird;
or a Pumeise, which is a stone, and no stone; or a Bat, which is a bird, and no bird;
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or Fennell, which is a tree, and no tree. Now Humorists also run beside the marke, by going too much on the right hand.
or Fennel, which is a tree, and no tree. Now Humorists also run beside the mark, by going too much on the right hand.
cc np1, r-crq vbz dt n1, cc dx n1. av n2 av vvn p-acp dt n1, p-acp vvg av av-d p-acp dt j-jn n1.
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Therefore Dauid could wish his vttter enemy no geater harme, then that sathan might stand at his right hand .
Therefore David could wish his vttter enemy no geater harm, then that sathan might stand At his right hand.
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Sathan stands at a mans left hand, when he draweth him by the arme into the old way of Atheisme.
Sathan Stands At a men left hand, when he draws him by the arm into the old Way of Atheism.
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At a mans right hand, when he pulleth him by the elbow, into the new-found way of Puri•anisme.
At a men right hand, when he pulls him by the elbow, into the newfound Way of Puri•anisme.
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For so blessed Cramner sayes, Some lose their game by short-shooting, some by ouer-shooting: some walke too much on the left hand, some too much on the right hand.
For so blessed Cranmer Says, some loose their game by short-shooting, Some by overshooting: Some walk too much on the left hand, Some too much on the right hand.
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The first which shoot short, & walk too much on the left hand, are Atheists:
The First which shoot short, & walk too much on the left hand, Are Atheists:
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these latter which ouer-shoote themselues and walk too much on the right hand, are Humorists. Of both which S. Austine writeth thus we must in any case beware and take heed, sayes he, of the mischieuous infection, not onely of tares (which are Atheists) but also of those branches that haue cut themselues from the Lords Vine (which are Humorists. ) For as Atalanta ranging out on the right hand to gather vp those gold apples which Hippomanes for the nonce threw forth before her, did lose the wager she ran for :
these latter which overshoot themselves and walk too much on the right hand, Are Humorists. Of both which S. Augustine Writeth thus we must in any case beware and take heed, Says he, of the mischievous infection, not only of tares (which Are Atheists) but also of those branches that have Cut themselves from the lords 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 loose the wager she ran for:
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no otherwise they which are not thankfull to God for the glorious peace and prosperity of his Church,
no otherwise they which Are not thankful to God for the glorious peace and Prosperity of his Church,
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but runne after euery strange-deuised discipline, and take vp all pritty nouelties as golden apples, which euery man le•s fall, shall without question misse the marke,
but run After every strange-devised discipline, and take up all pretty novelties as golden Apples, which every man le•s fallen, shall without question miss the mark,
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and lose the garland of glory. VVherefore we must runne, not too much on the left hand, as Atheists do:
and loose the garland of glory. Wherefore we must run, not too much on the left hand, as Atheists do:
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not round about in a circle as Temporizers do: not forward and backward in a maze as N•wters doe:
not round about in a circle as Temporizers do: not forward and backward in a maze as N•wters do:
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not too much on the right hand as Humorists doe: (not any other way beside the marke) but toward the Marke.
not too much on the right hand as Humorists do: (not any other Way beside the mark) but towards the Mark.
xx av av-d p-acp dt j-jn n1 p-acp n2 vdb: (xx d j-jn n1 p-acp dt n1) cc-acp p-acp dt vvb.
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Iohn Baptist did goe before Christ to make ready a perfect people for the Lord .
John Baptist did go before christ to make ready a perfect people for the Lord.
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Now the sum of Iohns preching was this, Prepare the way of the Lord, and make his path straight.
Now the sum of Iohns preaching was this, Prepare the Way of the Lord, and make his path straight.
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So that they which walke in a straight path directly toward Christ, are a perfect people for the Lord.
So that they which walk in a straight path directly towards christ, Are a perfect people for the Lord.
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Therefore wee which would runne toward the Marke, must leaue all Atheisme, all Gentilisme, all prophanenes, all lewdnes on the left hand,
Therefore we which would run towards the Mark, must leave all Atheism, all Gentilism, all profaneness, all Lewdness on the left hand,
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as Paul did leaue Cyprus on the left hand, when he sayled toward S••ia .
as Paul did leave Cyprus on the left hand, when he sailed towards S••ia.
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For thus touching the world, Saint Basil telleth vs, That wee must for sake all those worldly affections, which may draw vs any way beside the Marke of true godlines .
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.
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Touching the flesh, Maximus telleth vs, That when our mind is perfectly freed from fleshly desires,
Touching the Flesh, Maximus Telleth us, That when our mind is perfectly freed from fleshly Desires,
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then it goeth on straight without any declining from the Marke. Touching the deuill Macarius telleth vs, That we cannot auoyde that gaping gulfe wherein the powers of darknes are ouer-whelmed,
then it Goes on straight 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,
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except the spirit of Christ be our pilot, and guide vs in a straight course toward the Marke, and in a right line as it were to the hauen of rest .
except the Spirit of christ be our pilot, and guide us in a straight course towards the Mark, and in a right line as it were to the Haven of rest.
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For indeed Hymenius and Alexander wanting this guide, made shipwrack of their faith, and were ouerwhelmed in the gulfe of damnation, being deliuered to the deuill, that they might learne not to blaspheme .
For indeed Hymenaeus 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.
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Wherevpon Occumenius saith that it asketh good Art, & is a poynt of great cunning,
Whereupon Oecumenius Says that it asks good Art, & is a point of great cunning,
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for a man to keep the scope of Christianity, and to goe right toward the Marke of truth .
for a man to keep the scope of Christianity, and to go right towards the Mark of truth.
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And therfore as gunners winke with their left eye, that they may leuell more truly: in semblable sort we must not behold any vngodlines or sinister dealing with our eyes,
And Therefore as gunners 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,
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but we must aime directly toward Christ, and either, if it be possible hit the Marke, or at the leastwise with those left-handed Beniamites come within a hayres breadth of it .
but we must aim directly towards christ, and either, if it be possible hit the Mark, or At the leastwise with those Left-handed Benjaminites come within a hairs breadth of it.
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When Diogenes saw a bungling Archer shoot, he ran as fast as he could to the Marke. The lookers on demaunded what he meant in so doing? He answered, to make sure that he might not be hit.
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.
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For this fellowe (saise he) means neuer to come neere the Marke. Thus must we doe.
For this fellow (saise he) means never to come near the Mark. Thus must we do.
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Whē we see prophane straglers, starting a side like a broken bow, and rouing a great way wide on the left hand, wee must presently runne to the Marke. That not only we may keepe our selues safe frō the danger of their ill ensample,
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,
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but also we may giue aime (as it were) to others, by our good ensample,
but also we may give aim (as it were) to Others, by our good ensample,
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and direct them that they be neyther wide nor short of the Marke .
and Direct them that they be neither wide nor short of the Mark.
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Now for Temporizers, wee know that Iosephs brethren stood so long dallying and delaying, and trifling out the time, that hauing a iourney to buy corn, they might haue returned twise before they would goe once .
Now for Temporizers, we know that Joseph's brothers 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.
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Also that Elizeus when Elias called him, went about the bush (as we say) and would needes goe bid his Father and his Mother farwell,
Also that Elisha when Elias called him, went about the bush (as we say) and would needs go bid his Father and his Mother farewell,
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before he would follow the Prophet . Paul did not so.
before he would follow the Prophet. Paul did not so.
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Being called of God, hee did not stand temporizing, and cirkling, and consulting with flesh and blood ,
Being called of God, he did not stand temporizing, and circling, and consulting with Flesh and blood,
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before hee would followe toward the Marke, neither did he fetch a compasse, as hee was constrained to doe when he ariued at Rhegium ,
before he would follow towards the Mark, neither did he fetch a compass, as he was constrained to do when he arrived At Rhegium,
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but as hee came with a straight course to Cous , so heere straight wayes hee came to Christ.
but as he Come with a straight course to Cous, so Here straight ways he Come to christ.
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There is but one place in the whole Scripture, which may seeme to serue them, which serue the time.
There is but one place in the Whole Scripture, which may seem to serve them, which serve the time.
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And that is, where the Apostle exhorteth vs, not to be slothfull in seruice, but feruent in spirit, seruing the time .
And that is, where the Apostle exhorteth us, not to be slothful in service, but fervent in Spirit, serving the time.
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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,
They that by serving the time, understand, taking all opportunities to do good, expound it nevertheless thus, That we must apply our selves to the time,
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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.
yet so, as in every inclination, and turning, we keep a straight course. But all the Father's, Origen only excepted, do read the place otherwise.
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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.
Jerome by name Says most peremptorily, 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.
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So that heere is nothing sayde in defence of timeseruers. For they that are such, serue not the Lord Iesus Christ, they are not Christ-seruers, but they serue their owne bellies,
So that Here is nothing said in defence of Timeservers. For they that Are such, serve not the Lord Iesus christ, they Are not Christ-servers, but they serve their own bellies,
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and with their glauering and flattering, they seduce the harts of the simple, and leade them beside the Marke .
and with their glavering and flattering, they seduce the hearts of the simple, and lead them beside the Mark.
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Therfore as fleachers to make their shatts f•ie stedily, peece them with sugarchest, or holy, or such like heauy wood:
Therefore as fleachers to make their shatts f•ie steadily, piece them with sugarchest, or holy, or such like heavy wood:
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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.
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.
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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 .
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 her self with a little stone, and so flies straight home.
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This may teach vs also what we ought to doe.
This may teach us also what we ought to do.
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We must not be wauering, & carried about with euery blast of doctrine , like a reed shaken in the wind :
We must not be wavering, & carried about with every blast of Doctrine, like a reed shaken in the wind:
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but as the Bee is balaunced with a little stone, so wee must be built vpon the chiefe corner stone ,
but as the Bee is balanced with a little stone, so we must be built upon the chief corner stone,
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and grounded vpon a rock , and established with grace , that howsoeuer the rayne fall, or the floods arise,
and grounded upon a rock, and established with grace, that howsoever the rain fallen, or the floods arise,
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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 the winds blow or what times soever come, yet we may stand fast in the street which is called straight, always following christ directly towards the Mark. To come now to Newters, they may be compared to a Weavers shittle which if it go forward one Way, presently Goes backward again as much Another Way.
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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.
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.
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But contrariwise sayth our Apostle, If I build againe the things that I haue destroyed, I make my selfe a transgressor.
But contrariwise say our Apostle, If I built again the things that I have destroyed, I make my self a transgressor.
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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,
As if he should say, If I weave, and unweave, if I built, and destroy, I make my self a Neuter, and so consequently run beside the Mark. For no man does more transgress,
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then he that is doubtfull, and vncertaine in religion, one while putting his foote forward, another while pulling it backward againe .
then he that is doubtful, and uncertain in Religion, one while putting his foot forward, Another while pulling it backward again.
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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,
God say 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,
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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,
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 Come,
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but they shall goe forth ouer against it .
but they shall go forth over against it.
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Thus the wise men which came to worship Christ, returned not home the same way they came, but returned home another way .
Thus the wise men which Come to worship christ, returned not home the same Way they Come, but returned home Another Way.
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For it was behoofull that beleeuing nowe in Christ, they should not walke any more in the wayes of their olde conuersation,
For it was behooveful that believing now in christ, they should not walk any more in the ways of their old Conversation,
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but that taking a new course, they should leaue all their former errors, & goe forward continually toward the Marke .
but that taking a new course, they should leave all their former errors, & go forward continually towards the Mark.
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Among those sowles, which are counted abhominable, the Sea-mew, or the Gull is one .
Among those Souls, which Are counted abominable, the Sea-mew, or the Gull is one.
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Nowe this is vncleane, because it liues in both elements, both in the water, and in the earth, swimming as a fish,
Now this is unclean, Because it lives in both elements, both in the water, and in the earth, swimming as a Fish,
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and yet flying as a bird .
and yet flying as a bird.
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And certainely, those wise men shold haue been such fooles, and such gulls, as these are,
And Certainly, those wise men should have been such Fools, and such gulls, as these Are,
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if they had worshipped both circumcision, which is an earthly rudiment, and also Bap••sme, which is administred by water, & by the holy Ghost.
if they had worshipped both circumcision, which is an earthly rudiment, and also Bap••sme, which is administered by water, & by the holy Ghost.
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For the holy Ghost sayth, if you be circumcised, Christ shall profit you nothing.
For the holy Ghost say, if you be circumcised, christ shall profit you nothing.
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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 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 your selves Newters, and shall never come to the Mark. The Iewes were charged not to wear a garment of diverse sorts,
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as of linnen and woollen together .
as of linen and woollen together.
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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,
Hath God care of Oxen, and hath he not much more care of Preachers? Hath God care of those garments, wherewith our bodies Are covered,
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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 ,
and hath he not much more care of those Virtues wherewith our minds Are adorned? 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,
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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 our feet should be new shod with the preparation of the Gospel of peace, not to sow a piece of new cloth into an old garment,
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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,
when old things Are now past, and all things Are become new. In one word, not to have a linsie woolsey Religion, or a parched Moth-eaten conscience,
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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.
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 towards the Mark, and sincerely serve God.
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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:
Therefore as Theseus being guided by Ariadnes thread, which she tied At the Entrance into Dedalus labyrinth, escaped all the danger and error of it:
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euen so wee must make Christ the doore, by which we must enter into the labyrinth of all our affaires,
even so we must make christ the door, by which we must enter into the labyrinth of all our affairs,
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and tye Rahabs threed at this entrance, and follow it all the way, that so wee may be safe,
and tie Rahabs thread At this Entrance, and follow it all the Way, that so we may be safe,
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and goe in, and out, and finde pasture .
and go in, and out, and find pasture.
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For to goe in and out after this sort, is not to goe forward & backward, but to go only forward.
For to go in and out After this sort, is not to go forward & backward, but to go only forward.
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Seeing, whether we goe in by remembrance of Christs mercies, or goe out by consideration of our own miseries,
Seeing, whither we go in by remembrance of Christ Mercies, or go out by consideration of our own misery's,
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whether we goe in by faith, or goe out by good works, whether we goe in by life,
whither we go in by faith, or go out by good works, whither we go in by life,
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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 .
or go out by death, always we find pasture, that is heavenly Comfort in christ, always we go forward, always we follow towards the Mark. Now for Humorists, S. Paul adviseth us to put on the armour of righteousness, on the right hand, and on the left.
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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.
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.
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For these are armed well enough on the left hand, but they lye open to the deuill on the right hand.
For these Are armed well enough on the left hand, but they lie open to the Devil on the right hand.
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Who like a cunning fencer doth strike a great deal• more fiercely, at the right hand then at the left.
Who like a cunning fencer does strike a great deal• more fiercely, At the right hand then At the left.
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. Therfore Dauid saith, The Lord vpō the right hand shall wound euen Kings, in the day of his wrath . . Therefore David Says, The Lord upon the right hand shall wound even Kings, in the day of his wrath.
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If sathan stand at thy right hand, he shall wound thee: but if the Lord stand at thy right hand, thou shalt wound him;
If sathan stand At thy right hand, he shall wound thee: but if the Lord stand At thy right hand, thou shalt wound him;
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and bruse his head, and breake the hairy scalp of all the kings, and princes of darknes .
and bruise his head, and break the hairy scalp of all the Kings, and Princes of darkness.
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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,
Wherefore every Christian must say with the Psalmist, I have Set God always before me (there is the Mark) for he is At my right hand,
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so that I shall not fall.
so that I shall not fallen.
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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.
And again Thou hast held me up by my right hand, thuo shalt guide me with thy counsel, (there is towards the Mark) and After that receause me to glory.
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S. Bernard writing to one Guido a Cardinall of Rome in his very first salutation, wisheth him no greater gift of God,
S. Bernard writing to one Guido a Cardinal of Room in his very First salutation, wishes him no greater gift of God,
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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,
then that he might have grace to turn, neither to the right hand nor to the left And a little After in the same Epistle, he requesteth him, that he would Learn to know himself,
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and not goe beyond his owne medio•rity, but be wise vnto sobriety . This lesson the wisest that euer was teacheth vs , Not to be òuer much iust,
and not go beyond his own medio•rity, but be wise unto sobriety. This Lesson the Wisest that ever was Teaches us, Not to be òuer much just,
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neither to make our selues ouer much wise . For that which is too good, is starke naught:
neither to make our selves over much wise. For that which is too good, is stark nought:
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and he that is too wise, is a stark foole.
and he that is too wise, is a stark fool.
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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,
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,
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but onely that which is more then perfect.
but only that which is more then perfect.
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Now he which will needes be more then perfect, shall whether hee will or no• be lesse then imperfect.
Now he which will needs be more then perfect, shall whither he will or no• be less then imperfect.
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He that seeks to be more wise, then he can be, shall be found to be lesse wise, then he should be.
He that seeks to be more wise, then he can be, shall be found to be less wise, then he should be.
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And he that thinks himselfe seene in all things, shal soone shew himself• ouerseene in most things.
And he that thinks himself seen in all things, shall soon show himself• overseen in most things.
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Because a selfe-conceit of surmised wisedome, will not let him come to a happy increase of true wisedome .
Because a Self-conceit of surmised Wisdom, will not let him come to a happy increase of true Wisdom.
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And certaine it is that God will not reueale wisdome, but onely to such as walke continually in the way of peace,
And certain it is that God will not reveal Wisdom, but only to such as walk continually in the Way of peace,
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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,
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 Wherefore though it be thy right eye,
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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 .
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.
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For thou knowest than he which would needs forsooth in all the hast call for fire from heauen had too hot a spirit,
For thou Knowest than he which would needs forsooth in all the haste call for fire from heaven had too hight a Spirit,
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and at that time, went too much on the right hand, and therfore not with a right foote to the Gospell .
and At that time, went too much on the right hand, and Therefore not with a right foot to the Gospel.
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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,
But he that did shave his head in Cenchrea, and yielded to many other ceremonies for peace sake, which otherwise perhaps he did not greatly allow,
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and like of, as he exhotteth others to doe, so he did himselfe make straight steps for his feete ,
and like of, as he exhotteth Others to do, so he did himself make straight steps for his feet,
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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.
and went directly towards 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.
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Hence it is that so many writers both old and new haue so largely discoursed of the perfection of that life .
Hence it is that so many writers both old and new have so largely discoursed of the perfection of that life.
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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,
Yea diverse, not only inferiors but even Princes, and not only of other Countries, but even of of this realm of England, have voluntarily relinquished, their crown, their sceptre,
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and all their royall robes, and cloystered vp themselues in Monasteries, that they might liue, as they thought, in a more perfect state.
and all their royal robes, and cloistered up themselves in Monasteries, that they might live, as they Thought, in a more perfect state.
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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 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,
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and haue not many imperfections of the world which we haue .
and have not many imperfections of the world which we have.
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Yet this is not the onely perfect state, which tendeth toward the Mark. But as diuers haue liued verie badly in Monasteries:
Yet this is not the only perfect state, which tendeth towards the Mark. But as diverse have lived very badly in Monasteries:
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so many haue liued very blessedly without them.
so many have lived very blessedly without them.
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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.
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.
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Let Ioseph be an example for seruaunts; Iacob for shepheards; Amos for cottagers; Mathewe for farmers; Peter for fishers; Paul for tentmakers;
Let Ioseph be an Exampl for Servants; Iacob for shepherds; Amos for cottagers; Matthew for farmers; Peter for Fishers; Paul for tentmakers;
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& so forth in the rest .
& so forth in the rest.
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For if a man haue the right Marke alwayes before his eyes, he may liue as well in a Citty,
For if a man have the right Mark always before his eyes, he may live as well in a city,
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as in a sanctuary , as well in a shop, as in a cell .
as in a sanctuary, as well in a shop, as in a cell.
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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.
So that no one calling simply of it self, does make a man perfect, but the answer of a good conscience to God, that is it which makes a man perfect. Briefly the point is this.
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What lawfull calling, state, or condition soeuer thou art in, if ouer and besides the plying of thy worldly bu•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,
What lawful calling, state, or condition soever thou art in, if over and beside the plying of thy worldly bu•ines, thou have a conscionable care every day to increase spiritually also, in such a faith as works by charity, I warrant thee, Fear nothing, thou art right enough,
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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 .
and dost go straight towards the Mark. The superstitious Pagans Thought that an Idol which they termed Vibilia, kept them from erring out of their Way.
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But faith is our Vibilia which vvil not suffer vs to vvander out of the way,
But faith is our Vibilia which will not suffer us to wander out of the Way,
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so long as we do all things according to that patterne vvhich vvas shewed vs in the mount .
so long as we do all things according to that pattern which was showed us in the mount.
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For Christ with his crosse in mount Caluary hath gone before vs, and broken the ice already for vs,
For christ with his cross in mount Calvary hath gone before us, and broken the ice already for us,
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and left vs an example, that by faith vve might follow his steps .
and left us an Exampl, that by faith we might follow his steps.
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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 .
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.
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This we shall doe if we walke in the Kings high way of charity , and keepe the royall law of loue .
This we shall do if we walk in the Kings high Way of charity, and keep the royal law of love.
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For we that are Christians goe toward the Marke, not by liuing, but by louing: not with our feete, but with our affections.
For we that Are Christians go towards the Mark, not by living, but by loving: not with our feet, but with our affections.
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Neyther is there any thing which maketh a good or a bad life, but a good or a bad loue .
Neither is there any thing which makes a good or a bad life, but a good or a bad love.
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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,
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,
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but also his foes for God . Because as that is the hottest fire which warmeth thē that are furthest off:
but also his foes for God. Because as that is the hottest fire which warmeth them that Are furthest off:
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so that is the most feruent & perfect loue which forsaketh none, though they be neuer so farre off,
so that is the most fervent & perfect love which Forsaketh none, though they be never so Far off,
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neither friend nor foe, that may be loued, but embraceth all in him who neuer doth forsake vnlesse he be forsaken.
neither friend nor foe, that may be loved, but Embraceth all in him who never does forsake unless he be forsaken.
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Now this charity of ours ought to be skarlet twise dyed , I meane extended, not onely towards men, but also towards God.
Now this charity of ours ought to be scarlet twice died, I mean extended, not only towards men, but also towards God.
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VVhich loue of God must make vs contemne the world, and loath our owne selues , and mortifie all our inordinate desires, and keepe no propriety in any thing we haue,
Which love of God must make us contemn the world, and loath our own selves, and mortify all our inordinate Desires, and keep no propriety in any thing we have,
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but renounce, and resigne, our whole will, and our whole soule, to the good will, and pleasure of God.
but renounce, and resign, our Whole will, and our Whole soul, to the good will, and pleasure of God.
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For indeede so many times we step out of the way, as we desire any thing which is not finally referred to the loue of the Lord .
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.
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And therfore as a cunning archer will hit, not only the white.
And Therefore as a cunning archer will hit, not only the white.
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but euen that very blacke, in the middest of the Mark•, which is commonly made in the forme of a hart;
but even that very black, in the midst of the Mark•, which is commonly made in the Form of a heart;
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semblably a sincere louer of God, must neuer leaue darting, and shooting vp to God his most passionate and piercing desires , till hee hath hit the Marke ,
semblably a sincere lover of God, must never leave darting, and shooting up to God his most passionate and piercing Desires, till he hath hit the Mark,
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and with his wounded heart hath also wounded Gods hart, that the Lord may mercifully,
and with his wounded heart hath also wounded God's heart, that the Lord may mercifully,
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and louingly confesse vnto him and say, Thou hast wounded my hart, my sister, my spouse .
and lovingly confess unto him and say, Thou hast wounded my heart, my sister, my spouse.
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But now as in our charity to men we must loue, not only our friends, but also our foes;
But now as in our charity to men we must love, not only our Friends, but also our foes;
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so in our charity to God, wee must loue the Lord, not onely when hee sheweth sensible signes of familiarity and fauour toward vs,
so in our charity to God, we must love the Lord, not only when he shows sensible Signs of familiarity and favour towards us,
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but also vvhen he seemeth to frowne as it vvere, and to be offended vvith vs. Dauid saith in one Psalme , Trouble and heauines haue found mee:
but also when he seems to frown as it were, and to be offended with us David Says in one Psalm, Trouble and heaviness have found me:
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but in another Psalme , I haue found trouble and heauines. Betweene these two speeches there is a great difference.
but in Another Psalm, I have found trouble and heaviness. Between these two Speeches there is a great difference.
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For trouble and heauines may finde him, vvhich runneth into a corner, and hideth himselfe, and vvould not bee found by affliction.
For trouble and heaviness may find him, which Runneth into a corner, and Hideth himself, and would not be found by affliction.
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But he finds trouble and heauines, vvho vvhen it is in his owne free choyce vvhether hee vvill bee afflicted or no, vvillingly vvith Moses chooseth to suffer 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 chooses to suffer affliction,
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and loueth the Lord most of all, vvhen hee layeth some fatherly chastisement, and correction vpon him.
and loves the Lord most of all, when he Layeth Some fatherly chastisement, and correction upon him.
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Knovving that, as Christ vvas consecrated and perfected by afflictions :
Knowing that, as christ was consecrated and perfected by afflictions:
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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) thē the fellowshippe of his afflictions,
so nothing does 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,
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and to be made cōformable vnto his death .
and to be made conformable unto his death.
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For the sweet lambe of God was in such an extreame agony, & anguish & distresse,
For the sweet lamb of God was in such an extreme agony, & anguish & distress,
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and desolation of spirit, that his blessed body was bathed all ouer m•a sweat of bloud.
and desolation of Spirit, that his blessed body was bathed all over m•a sweat of blood.
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To teach vs, that thogh we haue suffered very much already for the loue of Christ,
To teach us, that though we have suffered very much already for the love of christ,
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yet if we be not cōtent to suffer a thousand times more, and euen to endure martirdome,
yet if we be not content to suffer a thousand times more, and even to endure martyrdom,
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& to sweat a bloudie sweat for his sake, wee are not of his body .
& to sweat a bloody sweat for his sake, we Are not of his body.
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But on the other side, that this is the hiest perfection that can be in this life, not onely in prosperitie,
But on the other side, that this is the highest perfection that can be in this life, not only in Prosperity,
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but also in the greatest aduersity to blesse God, & if it please him for our further tryall to take avvay from vs all comforts, both outward,
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,
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and inward, yea & to bring vs in a manner, to the very poynt of desperation,
and inward, yea & to bring us in a manner, to the very point of desperation,
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yet euen then, then also to shew an inuinsible faith, & only for the pure, and perfect loue vvhich vvee beare toward his Maiestie, to vvrestle with the whole worlde,
yet even then, then also to show an invincible faith, & only for the pure, and perfect love which we bear towards his Majesty, to wrestle with the Whole world,
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and to fight manfully against the powers of hell it selfe, and to braue it out,
and to fight manfully against the Powers of hell it self, and to brave it out,
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and triumph ouer all tribulations, each one of vs saying with Iob , Though he kill me,
and triumph over all tribulations, each one of us saying with Job, Though he kill me,
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though he kill me, yet will I loue him, and put my trust in him;
though he kill me, yet will I love him, and put my trust in him;
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and with Christ , Father, father, O my louing Father, if it be possible, let this cup passe from me, neuerthelesse not my wil, not my will, but thy will be fulfilled.
and with christ, Father, father, Oh 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.
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This is indeed to follow hard toward the Marke. This is the fift degree to perfection.
This is indeed to follow hard towards the Mark. This is the fift degree to perfection.
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TOuching the sixt he sayes (not for any other prize, but) For the prize of the high calling of God in Christ Iesus.
TOuching the sixt he Says (not for any other prize, but) For the prize of the high calling of God in christ Iesus.
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A man were as good to shoot at no marke , as at a wrong marke.
A man were as good to shoot At no mark, as At a wrong mark.
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And a man were as good venter for no Prize as for a wrong Prize. For he that suffreth martirdome, (which,
And a man were as good venture for no Prize as for a wrong Prize. For he that suffers martyrdom, (which,
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as I said euen now, is the highest top of perfection, that any mortal creature can reach to in this life) he, I say, that suffereth martirdome, to this intent, to haue his reliques honored of all men,
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 suffers martyrdom, to this intent, to have his Relics honoured of all men,
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or is willing any other way to haue his blood shed, to this end, to make himselfe famous in the world, followeth hard (I graunt) toward the mark,
or is willing any other Way to have his blood shed, to this end, to make himself famous in the world, follows hard (I grant) towards the mark,
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yet he followeth not for this perfect Prize, but for popular praise .
yet he follows not for this perfect Prize, but for popular praise.
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And therefore all that he suffereth, dooth rather torment him for his hipocrisie, then crowne him for his victory.
And Therefore all that he suffers, doth rather torment him for his hypocrisy, then crown him for his victory.
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VVherfore it will not be amisse to consider, what ought to be the chiefest end of all our actions,
Wherefore it will not be amiss to Consider, what ought to be the chiefest end of all our actions,
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and what is the greatest felicity that man may attayne by following hard towarde the marke, which the Apostle here calleth, The prize of the high calling of God in Christ Iesus.
and what is the greatest felicity that man may attain by following hard toward the mark, which the Apostle Here calls, The prize of the high calling of God in christ Iesus.
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Varro reporteth, that the auntient Philosophers haue held and maintayned, two hundred threescore and eight seuerall opinions, concerning felicity .
Varro Reporteth, that the ancient Philosophers have held and maintained, two hundred threescore and eight several opinions, Concerning felicity.
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No meruaile then though Athens, and Rome, and all the braue and gallant wits in the world, could neuer attaine to the true knowledge of perfect blessednes.
No marvel then though Athens, and Room, and all the brave and gallant wits in the world, could never attain to the true knowledge of perfect blessedness.
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For following so many, they could neuer finde any, but vanishing away in their owne smokie conceites,
For following so many, they could never find any, but vanishing away in their own smoky conceits,
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when they thought themselues wise men they prooued in the end to be very fooles . Seeing this is the greatest folly that can be, and a miserie of all miseries,
when they Thought themselves wise men they proved in the end to be very Fools. Seeing this is the greatest folly that can be, and a misery of all misery's,
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for a man but once to dreame of so diuers and so contrary felicities. I will touch but a few of them at this time. And that very briefely.
for a man but once to dream of so diverse and so contrary felicities. I will touch but a few of them At this time. And that very briefly.
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Some therefore define perfect happines, to be an action of the minde, according to vertue, in a perfect life.
some Therefore define perfect happiness, to be an actium of the mind, according to virtue, in a perfect life.
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But by this perfect lyfe, they vnderstand this present life.
But by this perfect life, they understand this present life.
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VVhereas the Apostle auoucheth, that the Seruants of God haue their fruit in righteousnes, and theyr end euerlasting lyfe .
Whereas the Apostle avoucheth, that the Servants of God have their fruit in righteousness, and their end everlasting life.
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Therefore as euerlasting death is the greatest miserie, so euerlasting life is the greatest felicity.
Therefore as everlasting death is the greatest misery, so everlasting life is the greatest felicity.
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VVhich iuerlasting life being the perfect life, is not this present life, nor in this present life,
Which iuerlasting life being the perfect life, is not this present life, nor in this present life,
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but the life to come, & in the life to come. This is, and then is, euerlasting life. Others esteeme worldly honour to bee pe•fect happines.
but the life to come, & in the life to come. This is, and then is, everlasting life. Others esteem worldly honour to be pe•fect happiness.
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But Hilary cōtrariwise affirmeth , That all the honour of the worlde, is the marchandize of the deuill, not the prize of perfection.
But Hilary contrariwise Affirmeth, That all the honour of the world, is the merchandise of the Devil, not the prize of perfection.
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And Eucherius also sayth, That the honors of the worlde, are the waues of the world , which Christ dyd teach vs to cōtemne,
And Eucherius also say, That the honours of the world, Are the waves of the world, which christ did teach us to contemn,
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& tread vnder our feet, when he himselfe did walk vpō the water . For so the very heathenish Romans did.
& tread under our feet, when he himself did walk upon the water. For so the very Heathenish Roman did.
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They had for the difference of their nobilitie a little ornament in the forme of a moone, which they did wear vpon theyr shooes .
They had for the difference of their Nobilt a little ornament in the Form of a moon, which they did wear upon their shoes.
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VVhat did they but think all worldly honor very mutable, vvhen they did represent it in the forme of a moone? And what dyd they but tread it vnder their feete,
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,
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when they did weare it vpon their shooes? Nowe we that are Christians see, and ought to see our calling better then they.
when they did wear it upon their shoes? Now we that Are Christians see, and ought to see our calling better then they.
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Howe that not many vvise men according to the flesh, not many mighty, not manie noble, are called.
Howe that not many wise men according to the Flesh, not many mighty, not many noble, Are called.
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But that we must aswel by dishonour , as by honour enter into eternall glory. Some others imagin that carnall pleasure is perfect happines.
But that we must aswell by dishonour, as by honour enter into Eternal glory. some Others imagine that carnal pleasure is perfect happiness.
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But what saith the Apostle? Meates for the belly, and the belly for meats, but God will destroy both it and them .
But what Says the Apostle? Meats for the belly, and the belly for Meats, but God will destroy both it and them.
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Meates for the belly. That is true, we doe eate to lyue. And the belly for meates. Meats for the belly. That is true, we do eat to live. And the belly for Meats.
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That is false, VVee doe not lyue, to eate. Therfore GOD will destroy both it and them.
That is false, We do not live, to eat. Therefore GOD will destroy both it and them.
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Both the belly, & the meates of all Epicures.
Both the belly, & the Meats of all Epicureans.
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Because they thinke their belly is made for meates , whereas indeede onely meates are made for their belly.
Because they think their belly is made for Meats, whereas indeed only Meats Are made for their belly.
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Because they thinke they may liue to eate , vvhereas indeede onely they may eate to liue.
Because they think they may live to eat, whereas indeed only they may eat to live.
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For the prize of our hie calling is not meate or drinke (or any carnall pleasure) but righteousnes and peace,
For the prize of our high calling is not meat or drink (or any carnal pleasure) but righteousness and peace,
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& ioy in the holy Ghost. Others account transitory riches to be perfect happines.
& joy in the holy Ghost. Others account transitory riches to be perfect happiness.
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And certainly, if wee vse our riches well, as diuers worthy Citizens of this Citty haue done, to the maintenance of learning, to the building of Hospitals,
And Certainly, if we use our riches well, as diverse worthy Citizens of this city have done, to the maintenance of learning, to the building of Hospitals,
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& to such other good purposes, then riches (I graunt) are a great helpe to a vertuous mind,
& to such other good Purposes, then riches (I grant) Are a great help to a virtuous mind,
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and a speciall furtherance to felicity. Otherwise that complaint of Saluianus may take place euen in those our times .
and a special furtherance to felicity. Otherwise that complaint of Saluianus may take place even in those our times.
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Our times are so miserable (sayth hee) that now adaies no man is thought to be more happie,
Our times Are so miserable (say he) that now adais no man is Thought to be more happy,
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then hee that is knowne to be most wealthie.
then he that is known to be most wealthy.
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And that also of Innocentius Fie for shame (saith he) now adayes a man is esteemed according to his money,
And that also of Innocentius Fie for shame (Says he) now adays a man is esteemed according to his money,
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whereas rather the money should bee esteemed according to the man. Euery one is reputed worthy if he be wealthy, and naught if he be needy,
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,
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whereas rather euery one should be reputed wealthy if he be worthy, and needie if hee be naught.
whereas rather every one should be reputed wealthy if he be worthy, and needy if he be nought.
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For questionlesse riches of themselues doe encumber and entangle the mind, euen as an Ape is tied and teddered to his clogge.
For questionless riches of themselves do encumber and entangle the mind, even as an Ape is tied and teddered to his clog.
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VVe reade according to the Greek translation, that Abraham was very rich. But there is a Latine translation, which saith, that Abraham was very heauy.
We read according to the Greek Translation, that Abraham was very rich. But there is a Latin Translation, which Says, that Abraham was very heavy.
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And the originall Hebrew indifferentlie beareth both.
And the original Hebrew indifferently bears both.
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VVhich proueth, that riches are a heauie burthen, and doe many times hinder them very much, which would attaine to blessednes.
Which Proves, that riches Are a heavy burden, and do many times hinder them very much, which would attain to blessedness.
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Yea if thou set thy heart vpon them, they will likewise set themselues vpon thy hart,
Yea if thou Set thy heart upon them, they will likewise Set themselves upon thy heart,
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and lie so heauily vpon thy hart, that they will presse, and way thee downe with thy hart into hell.
and lie so heavily upon thy heart, that they will press, and Way thee down with thy heart into hell.
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Therfore diuers holy men and women heretofore haue voluntarily abandoned their wealth, and preferred pouerty before it, that they might the sooner & the easier come to perfection.
Therefore diverse 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.
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For as it is hard for a Periwinkle in the sea to swim, or for a Snayle vpon the land to creepe,
For as it is hard for a Periwinkle in the sea to swim, or for a Snail upon the land to creep,
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while they beare their houses vpon their backs :
while they bear their houses upon their backs:
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euen so it •s hard for a rich man that trusteth in his riches, with all his big bunches of wealth vpon his back, to goe through the needles eye ,
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 needles eye,
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and to enter into the kingdom of heauen. VVherefore we must follow hard toward the mark (not for any action in this life, but) for euerlasting life ▪ (not for any worldly honour, but) for eternall glorie: (not for any carnall pleasure, but) for ioy in the holy Ghost:
and to enter into the Kingdom of heaven. Wherefore we must follow hard towards the mark (not for any actium 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:
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(not for anie transitory treasure, but) for the kingdom of heauen: (not for any other prize,
(not for any transitory treasure, but) for the Kingdom of heaven: (not for any other prize,
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but) For the prize of the high calling of God in Christ Iesus.
but) For the prize of the high calling of God in christ Iesus.
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This euerlasting life, is the onely perfect life, because it is the prize: this eternall glory is the onely high honour, because it is of the high calling: this ioy in the holy Ghost is the onely godly pleasure, because it is of God: this kingdome of heauen, is the onely Christian treasure, because it is in Christ Iesus. This (I say) this euerlasting life, is the onely perfect life, because it is the prize. VVhich maketh the Marchant-venturer, that gets it, most absolutely blessed.
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 Iesus. This (I say) this everlasting life, is the only perfect life, Because it is the prize. Which makes the Merchant-venturer, that gets it, most absolutely blessed.
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As the Psalmist, sayth , speaking of another, Blessed art thou, that fearest God, and walkest in his waies.
As the Psalmist, say, speaking of Another, Blessed art thou, that Fearest God, and walkest in his ways.
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For thou shalt eate the labour of thy hands. O well art thou, and happy shalt thou be! O well art thou!
For thou shalt eat the labour of thy hands. Oh well art thou, and happy shalt thou be! O well art thou!
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For thou hast feared God, and walked in his waies, for thou hast followed hard, toward the marke. And happy shalt thou be!
For thou hast feared God, and walked in his ways, for thou hast followed hard, towards the mark. And happy shalt thou be!
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for thou shalt eate the labour of thy hands;
for thou shalt eat the labour of thy hands;
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for thou shalt haue, by the gracious gift of God, euerlasting life, the onely perfect life, The prize of the high calling of GOD in Christ Iesus.
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 Iesus.
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As the Apostle sayth , speaking of himselfe, I haue finished my course, I haue kept the fayth.
As the Apostle say, speaking of himself, I have finished my course, I have kept the faith.
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There is hence-forth layde vp for mee the crowne of righteousnesse. O well art thou, aud happie shalt thou bee! O well art thou!
There is henceforth laid up for me the crown of righteousness. Oh well art thou, and happy shalt thou be! O well art thou!
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For thou hast finished thy course, and kept the fayth; for thou hast followed hard, towarde the marke. And happie shalt thou bee!
For thou hast finished thy course, and kept the faith; for thou hast followed hard, toward the mark. And happy shalt thou be!
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for there is hence-forth layde vp for thee, the crowne of righteousnesse;
for there is henceforth laid up for thee, the crown of righteousness;
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for there is hence-forth layde vp for thee euerlasting life, the onelie perfect lyfe. The prize of the high calling of GOD in Christ Iesus.
for there is henceforth laid up for thee everlasting life, the only perfect life. The prize of the high calling of GOD in christ Iesus.
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Thys eternall glorie is the onely high honour, because it is of the high calling. For all of the visible Church, haue a calling. Seeing the Church is nothing else,
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,
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but the companie of them which are called . Yet all that are called, are not worthie of this calling. Seeing many make excuses,
but the company of them which Are called. Yet all that Are called, Are not worthy of this calling. Seeing many make excuses,
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and will not come, when they are called .
and will not come, when they Are called.
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Therefore Saint Peter prayeth for the dispiersed Iewes , That the God of all grace, which hath called them to his eternall glory, would make them perfect, confirme, strengthen, and establish them therein.
Therefore Saint Peter Prayeth for the dispersed Iewes, That the God of all grace, which hath called them to his Eternal glory, would make them perfect, confirm, strengthen, and establish them therein.
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And S. Paul likewise prayeth for the Thessalonians , That God would make them worthy of his calling (to eternull glory ) and perfect al the good pleasure of his goodnes,
And S. Paul likewise Prayeth for the Thessalonians, That God would make them worthy of his calling (to eternull glory) and perfect all the good pleasure of his Goodness,
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and the work of faith in them.
and the work of faith in them.
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VVhereby wee see that they are the onely worthies of the world, which are so happy,
Whereby we see that they Are the only worthies of the world, which Are so happy,
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as to haue this high honour, and dignity giuen them, to be called the sonnes of God.
as to have this high honour, and dignity given them, to be called the Sons of God.
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VVhich was prefigured in the seeling of the temple. VVhere were grauen palme-trees and chaynes .
Which was prefigured in the seeling of the temple. Where were graven Palm trees and chains.
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The palme-tree is high, the chayne is calling. The palme-tree chayne, the high calling. For God the Father by his effectuall calling, as by a strong chayne , doth draw his children to Christ.
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, does draw his children to christ.
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And then standing before the Lambe, they hold palmes in their hands , which are the ensignes of their honour. So that being drawne vp to the high palme-tree by the calling chayne, they are made partakers of eternall glory, the only high honour, The prize of the high calling of God in Christ Iesus.
And then standing before the Lamb, they hold palms in their hands, 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 Iesus.
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This ioy in the holie Ghost is the only godly pleasure, because it is of God. Indeede sometimes euen in this life we 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 .
This joy in the holy Ghost is the only godly pleasure, Because it is of God. Indeed sometime even in this life we have a taste ▪ (as it were) of this joy. As the Israelites had a taste of the Grapes and other pleasures of Canaan before they Come thither.
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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.
But we cannot enjoy the full fruition of it until we come to the presence of God. Therefore David say, In thy presence is the fullness of joy, and At thy right hand Are pleasures for evermore.
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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 .
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.
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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;
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;
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and fill our harts with ioy in the holy Ghost.
and fill our hearts with joy in the holy Ghost.
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VVhen the Lord shall say to euery one of vs, Enter thou into thy Lords ioy .
When the Lord shall say to every one of us, Enter thou into thy lords joy.
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Not, •et thy Lords ioy enter into thee.
Not, •et thy lords joy enter into thee.
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For it is so great, that it can not enter into thee, thy hart cannot hold it .
For it is so great, that it can not enter into thee, thy heart cannot hold it.
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But, Enter thou into the Lords ioy. For thou shalt euen bathe thy selfe in blessednes,
But, Enter thou into the lords joy. For thou shalt even bathe thy self in blessedness,
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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 Clitoriu• fons, will neuer afterward drink any wine :
and swim in the bottomless Saint of the sweet pleasure of God, as a little Fish Takes his pastime in the huge Ocean Sea. And look how he that hath once tasted of the fountain nam Clitoriu• fons, will never afterwards drink any wine:
cc vvi p-acp dt j zz pp-f dt j n1 pp-f np1, p-acp dt j n1 vvz po31 n1 p-acp dt j n1 n1 cc vvb c-crq pns31 cst vhz a-acp vvn pp-f dt n1 vvn np1 n2, vmb av-x av vvi d n1:
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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,
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,
p-acp j n1 c-crq pns21 vvb a-acp vvd d j n1 n1 pp-f n1, pns21 vm2 av-x d dc n1 dt n1 pp-f dt n1,
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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.
but be perfectly delighted with joy in the holy Ghost, the only godly pleasure, The prize of the high calling of God in christ Iesus.
cc-acp vbb av-j vvn p-acp vvb p-acp dt j n1, dt j j n1, dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1.
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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 .
This Kingdom of heaven in the only Christian treasure, Because it is in christ Iesus. For all treasures which Are laid up in earth may be stolen with thieves, or corrupted with cankers.
d n1 pp-f n1 p-acp dt j njp n1, c-acp pn31 vbz p-acp np1 np1. p-acp d n2 r-crq vbr vvn a-acp p-acp n1 vmb vbi vvn p-acp n2, cc vvn p-acp n2.
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But this treasure is an enduring substance hoorded vp in heauen, where neyther theefe stealeth, nor cankar corrupteth .
But this treasure is an enduring substance hoarded up in heaven, where neither thief steals, nor cankar corrupteth.
p-acp d n1 vbz dt j-vvg n1 j-vvn p-acp p-acp n1, c-crq dx n1 vvz, ccx n1 vvz.
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Therefore the kingdome of heauen is likened to a treasure hidden in the field .
Therefore the Kingdom of heaven is likened to a treasure hidden in the field.
av dt n1 pp-f n1 vbz vvn p-acp dt n1 vvn p-acp dt n1.
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And the field is Christ Iesus , in whom are hidden all the treasures of wisedome and knowledge .
And the field is christ Iesus, in whom Are hidden all the treasures of Wisdom and knowledge.
cc dt n1 vbz np1 np1, p-acp ro-crq vbr vvn d dt n2 pp-f n1 cc n1.
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O blessed then, O blessed is the man that findeth this wisedome, and the man that getteth this knowledge.
O blessed then, Oh blessed is the man that finds this Wisdom, and the man that gets this knowledge.
sy j-vvn av, uh vvn vbz dt n1 cst vvz d n1, cc dt n1 cst vvz d n1.
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. Because the marchandize therof is better then siluer, and the gaine therof is better then gold . . Because the merchandise thereof is better then silver, and the gain thereof is better then gold.
. p-acp dt n1 av vbz jc cs n1, cc dt n1 av vbz jc cs n1.
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It is more pretious then pearles, and all thinges that thou canst desire are not to• bee compared vnto it .
It is more precious then Pearls, and all things that thou Canst desire Are not to• be compared unto it.
pn31 vbz av-dc j cs n2, cc d n2 cst pns21 vm2 vvi vbr xx n1 vbi vvn p-acp pn31.
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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!
Yea doubtless (Says one) I think all things but loss for the excellent knowledge sake of christ Iesus my Lord. O wise! O worthy! O holy! O heavenly Merchant!
uh av-j (vvz pi) pns11 vvb d n2 p-acp n1 p-acp dt j n1 n1 pp-f np1 np1 po11 n1. sy j! sy j! sy j! sy j n1!
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Heere is a frank chapman indeed, which prizeth the kingdom of heauen according to the right worth and true value of it.
Here is a frank chapman indeed, which prizeth the Kingdom of heaven according to the right worth and true valve of it.
av vbz dt j n1 av, r-crq vvz dt n1 pp-f n1 vvg p-acp dt j-jn n1 cc j n1 pp-f pn31.
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Knowing that this Christian treasure was bought and purchased for him, not with corruptible things,
Knowing that this Christian treasure was bought and purchased for him, not with corruptible things,
vvg cst d njp n1 vbds vvn cc vvn p-acp pno31, xx p-acp j n2,
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as siluer ▪ or gold, or such like, but with the most deare, and pretious blood of Christ .
as silver ▪ or gold, or such like, but with the most deer, and precious blood of christ.
c-acp n1 ▪ cc n1, cc d av-j, cc-acp p-acp dt av-ds j-jn, cc j n1 pp-f np1.
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For whom (saies he) I haue counted al things losse, and doe iudge them to be doung that I may gayne Christ .
For whom (Says he) I have counted all things loss, and do judge them to be dung that I may gain christ.
p-acp ro-crq (vvz pns31) pns11 vhb vvn d n2 n1, cc vdb vvi pno32 pc-acp vbi n1 cst pns11 vmb vvi np1.
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For Christ Iesus onely is the wisedome of his Father;
For christ Iesus only is the Wisdom of his Father;
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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 by him only we come to the knowledge of God. He is the Wisdom of his Father, Because he does give us grace in this life, that we may be wise unto salvation,
cc p-acp pno31 j pns12 vvb p-acp dt n1 pp-f np1. pns31 vbz dt n1 pp-f po31 n1, c-acp pns31 vdz vvi pno12 vvi p-acp d n1, cst pns12 vmb vbi j p-acp n1,
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and see the Father by fayth, and receiue the earnest of our inheritance .
and see the Father by faith, and receive the earnest of our inheritance.
cc vvi dt n1 p-acp n1, cc vvi dt n1 pp-f po12 n1.
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By him wee come to the knowledge of God, because hee will giue vs glorie in the lyfe to come, that we may know,
By him we come to the knowledge of God, Because he will give us glory in the life to come, that we may know,
p-acp pno31 pns12 vvb p-acp dt n1 pp-f np1, c-acp pns31 vmb vvi pno12 vvi p-acp dt n1 pc-acp vvi, cst pns12 vmb vvi,
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as we are knowne, and behold GOD face to face, and receaue, not onely the earnest-peny,
as we Are known, and behold GOD face to face, and receive, not only the earnest-penny,
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or the pledge-peny, but also the prize-peny, or the possession-peny of perfection So that Christ Iesus is, the Alpha,
or the pledge-penny, but also the prize-penny, or the possession-penny of perfection So that christ Iesus is, the Alpha,
cc dt n1, cc-acp av dt n1, cc dt n1 pp-f n1 av cst np1 np1 vbz, dt np1,
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and the Omega, the beginner, and the ender of our perfection , the author, and the finisher of our faith;
and the Omega, the beginner, and the endear of our perfection, the author, and the finisher of our faith;
cc dt np1, dt n1, cc dt vvi pp-f po12 n1, dt n1, cc dt n1 pp-f po12 n1;
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who for the ioy which was set before him; endured the crosse, and despised the shame;
who for the joy which was Set before him; endured the cross, and despised the shame;
r-crq p-acp dt n1 r-crq vbds vvn p-acp pno31; vvd dt n1, cc vvd dt n1;
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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: and is Set At the right hand of the throne of God. He is the author, and finisher of of our faith, that is, our forerunner. and mark:
cc vbz vvn p-acp dt j-jn n1 pp-f dt n1 pp-f np1. pns31 vbz dt n1, cc n1 pp-f pp-f po12 n1, cst vbz, po12 n1. cc n1:
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who, for the ioy which was set before him; who, for the joy which was Set before him;
r-crq, p-acp dt n1 r-crq vbds vvn p-acp pno31;
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that is, for the kingdome of heauen, the onely Christian treasure, The prize of the high calling of God in Christ Iesus:
that is, for the Kingdom of heaven, the only Christian treasure, The prize of the high calling of God in christ Iesus:
cst vbz, c-acp dt n1 pp-f n1, dt j np1 n1, dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1:
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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; endured the cross, and despised the shame; that's again, followed hard, towards the mark: and is Set At the right hand of the throne of God;
vvd dt n1, cc vvd dt n1; cst|vbz av, vvd av-j, p-acp dt n1: cc vbz vvn p-acp dt j-jn n1 pp-f dt n1 pp-f np1;
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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.
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 Iesus.
cst|vbz av, cc vbz av vvn pp-f dt n1 pp-f n1, dt j np1 n1, dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1.
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Loe ye, loe ye, whether we are now come. So high that we can goe no higher.
Lo you, lo you, whither we Are now come. So high that we can go no higher.
uh pn22, uh pn22, cs pns12 vbr av vvn. av j cst pns12 vmb vvi av-dx av-jc.
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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.
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 Iesus.
av, p-acp dt j-jn n1 pp-f dt n1 pp-f np1. r-crq vbz, j n1: j n1: vvb p-acp dt j n1: dt n1 pp-f n1; dt n1: pp-f dt j n-vvg: pp-f np1: p-acp np1 np1.
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For this rich throne of God, is that yuory throne of Salomon, wherof I spake in the beginning.
For this rich throne of God, is that ivory throne of Solomon, whereof I spoke in the beginning.
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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.
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 Iesus.
r-crq vbz dt j j n1: dt j j n1: dt j j n1: dt j njp n1; dt n1: pp-f dt j n-vvg pp-f np1 p-acp np1 np1.
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This is the sixt, and last degree to perfection. NOw then, my deare brethren, let vs heare, if it please you, pause a while,
This is the sixt, and last degree to perfection. NOw then, my deer brothers, let us hear, if it please you, pause a while,
d vbz dt ord, cc ord n1 p-acp n1. av av, po11 j-jn n2, vvb pno12 vvi, cs pn31 vvb pn22, vvb dt n1,
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and seriously consider how Christ prayed for his chosen, that they might be made perfect in one .
and seriously Consider how christ prayed for his chosen, that they might be made perfect in one.
cc av-j vvb c-crq np1 vvd p-acp po31 j-vvn, cst pns32 vmd vbi vvn j p-acp crd.
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That they might bend the whole forces of all their actions and affections to this one thing,
That they might bend the Whole forces of all their actions and affections to this one thing,
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namely, to the attayning of perfect blessednes, or (if you had rather so call it) of blessed perfection.
namely, to the attaining of perfect blessedness, or (if you had rather so call it) of blessed perfection.
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And therefore forgetting that which is behind, and leauing the doctrine of the beginning of Christ ;
And Therefore forgetting that which is behind, and leaving the Doctrine of the beginning of christ;
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let vs Endeuour our selues to that which is before, and be led on forward vnto perfection.
let us Endeavour our selves to that which is before, and be led on forward unto perfection.
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Yea let vs follow hard, and runne with patience the race that is set before vs ; looking vnto Iesu:
Yea let us follow hard, and run with patience the raze that is Set before us; looking unto Iesu:
uh vvb pno12 vvi j, cc vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12; vvg p-acp np1:
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, who is our marke, and hath giuen vs an example .
, who is our mark, and hath given us an Exampl.
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That euery one of vs might say vnto him with good Dauid, I haue applyed my hart ro fulfill thy statutes, ,
That every one of us might say unto him with good David, I have applied my heart ro fulfil thy statutes,,
cst d crd pp-f pno12 vmd vvi p-acp pno31 p-acp j np1, pns11 vhb vvd po11 n1 pc-acp vvi po21 n2,,
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for the eternall recompence of reward; for the prize of the high calling of God in Christ Iesus.
for the Eternal recompense of reward; for the prize of the high calling of God in christ Iesus.
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Tell me (beloued) I beseech you, if it wil be no great trouble to you,
Tell me (Beloved) I beseech you, if it will be no great trouble to you,
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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,
as I trust it will not, tell me, I pray you, Wherefore Says the same David, speaking to God, Oh knit my heart unto thee, that I may Fear thy name,
c-acp pns11 vvb pn31 vmb xx, vvb pno11, pns11 vvb pn22, q-crq vvz dt d np1, vvg p-acp np1, uh vvb po11 n1 p-acp pno21, cst pns11 vmb vvi po21 n1,
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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.
but only to teach us, that, But one thing, is the First degree to perfection? For whereas we usually read it, Oh knit my heart unto thee, that I may Fear thy name, the Chaldee Paraphrast & S. Jerom translate it, Oh make my heart but only one heart, that I may Fear thy name.
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So that a man cannot any way, so much as enter into the feare of Gods name, which is the beginning of all perfection,
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,
av cst dt n1 vmbx d n1, av av-d c-acp vvi p-acp dt n1 pp-f npg1 n1, r-crq vbz dt n1 pp-f d n1,
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except first his hart be made one in it selfe, and one in GOD, that hee may principally minde but one thing.
except First his heart be made one in it self, and one in GOD, that he may principally mind but one thing.
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Almighty God concerning the East gate of the Temple sayth thus, This gate shall be shut,
Almighty God Concerning the East gate of the Temple say thus, This gate shall be shut,
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and shall not bee opened, and no man shall enter by it, because the Lorde God of Israell hath entred by it .
and shall not be opened, and no man shall enter by it, Because the Lord God of Israel hath entered by it.
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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,
Here-through 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,
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yet it must keepe the East gate, the most illuminate and highest power & part of it, continuallie shut against all men,
yet it must keep the East gate, the most illuminate and highest power & part of it, continually shut against all men,
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yea against all the world, and opened onely to one thing, I meane to God, who hath already entred into it,
yea against all the world, and opened only to one thing, I mean to God, who hath already entered into it,
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and enlightened it with his spirit.
and enlightened it with his Spirit.
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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;
That as At the window of Noahs Ark, there entered in, no missed, no water, nothing Else but one thing only, which is Light ▪ so At this East gate, no missed of human errors, no water of worldly Cares may enter in;
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but onely the light of heauen, and a sanctified desire, to be fast knit, and perfectly vnited, by faith and loue to God.
but only the Light of heaven, and a sanctified desire, to be fast knit, and perfectly united, by faith and love to God.
cc-acp av-j dt n1 pp-f n1, cc dt j-vvn n1, pc-acp vbi av-j vvn, cc av-j vvn, p-acp n1 cc n1 p-acp np1.
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Hence it is that Moses, comming to talke with God vpon the mountaine, was commaunded to bring no man with him,
Hence it is that Moses, coming to talk with God upon the mountain, was commanded to bring no man with him,
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but to come vp himselfe alone .
but to come up himself alone.
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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,
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,
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and hooded him, as I may say, in such sort, that hee could see nothing, but one thing, which was God.
and hooded him, as I may say, in such sort, that he could see nothing, but one thing, which was God.
cc vvd pno31, c-acp pns11 vmb vvi, p-acp d n1, cst pns31 vmd vvi pix, cc-acp crd n1, r-crq vbds np1.
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And therefore the Psalmist sayth, O make my heart like Moses heart, when he was vpon the mountaine:
And Therefore the Psalmist say, Oh make my heart like Moses heart, when he was upon the mountain:
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O make my heart like the windowe of Noahs Arke, and the East gate of the temple:
Oh make my heart like the window of Noahs Ark, and the East gate of the temple:
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O make my heart but onely one heart, one in it selfe & one in thee:
Oh make my heart but only one heart, one in it self & one in thee:
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O knit my heart vnto thee, that I may feare thy name.
Oh knit my heart unto thee, that I may Fear thy name.
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Tell me, wherefore sayes Christ , speaking to his spouse, Thy nose is like the tower of Lebanon,
Tell me, Wherefore Says christ, speaking to his spouse, Thy nose is like the tower of Lebanon,
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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,
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,
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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,
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,
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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.
but we must have noses like the tower of Lebanon, which forgetting all earthly things and leaving them behind, must smell and seek those things which Are above.
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God appoynted Gedeon to dismisse all those of his army which bowed downe their knees to drink,
God appointed Gideon to dismiss all those of his army which bowed down their knees to drink,
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and to retaine onely those which lapped water out of their hands, as a dogge lappeth .
and to retain only those which lapped water out of their hands, as a dog lappeth.
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Because hee which drinketh vpon his knees like an Oxe, cannot possibly goe forward while hee drinketh.
Because he which Drinketh upon his knees like an Ox, cannot possibly go forward while he Drinketh.
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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,
But he which with Some of the Polonians, or with that dog Diogenes, lappeth water out of his hands, may nevertheless go forward while he lappeth,
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as an Egyptian dogge doth, while he lappeth the water of Nilus .
as an Egyptian dog does, while he lappeth the water of Nilus.
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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 like as a lusty hound of a good kind, Ordereth his going so well, that though he have run over very many fields,
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and through a thousand thickets alreadie, yet hee neuer remembreth any labour which is behind, but forgetteth it;
and through a thousand thickets already, yet he never Remember any labour which is behind, but forgetteth it;
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and if he chance to lap water in some brook by the way , yet euen while he lappeth he lifteth vp his head,
and if he chance to lap water in Some brook by the Way, yet even while he lappeth he lifts up his head,
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and stil goeth on, and plieth him forward to his gaine: so must wee doe in this pursuite of perfection.
and still Goes on, and plieth him forward to his gain: so must we do in this pursuit of perfection.
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Seeing Christ hath now sprinkled all the way betweene heauen and earth with his blood,
Seeing christ hath now sprinkled all the Way between heaven and earth with his blood,
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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,
and so hath made it a fresh and a living Way, Therefore we which have noses like the tower of Lebanon, must as bloodhounds trace him by the foot,
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& run after him in the smel of his oyntment , & hunt hotly vpon this fresh & liuing way, with a fresh and liuely faith:
& run After him in the Smell of his ointment, & hunt hotly upon this fresh & living Way, with a fresh and lively faith:
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& 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,
& 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,
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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.
if not the Children's bred, 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.
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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,
Tell me, Wherefore was the altar of perfume Set within the Sanctuary, but only to teach us, that And endeavour my self 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,
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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:
or in any odd corner of the tabernacle, but in the Sanctuary it self, somewhat beyond the veil, close to the golden censer very near the mercy seat:
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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,
so a Christian heart which is a spiritual altar of perfume and of a sweet Saviour to God, must daily endeavour it self to that which is before,
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and still more and more aspire to heauenly things , and alwayes neerer and neerer aproach vnto the throne of grace,
and still more and more aspire to heavenly things, and always nearer and nearer approach unto the throne of grace,
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and continually higher & higher aduance it selfe to him that is the highest and holiest of all.
and continually higher & higher advance it self to him that is the highest and Holiest of all.
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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,
Tell me Wherefore did the Israelites, when they had pitched in Mithkah, remove their tents from thence and pitch in Cashmonah but only to teach us, that And follow hard is the fourth degree to perfection? For even as they,
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as soone as they had pitched in Mithkah, which signifies sweetnes, by and by remoued their tents frō thence,
as soon as they had pitched in Mithkah, which signifies sweetness, by and by removed their tents from thence,
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and pitched in Cashmonah, which signifies swiftnes:
and pitched in Cashmonah, which signifies swiftness:
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so we must ioyne, Mithkah and Chashmonah, sweetnes & swiftnes both together , & as soone as we haue pitched in Mithkah,
so we must join, Mithkah and Hasmonean, sweetness & swiftness both together, & as soon as we have pitched in Mithkah,
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as soone as we haue tasted & seene how sweet the Lord is, presently wee must remoue our tents from thence,
as soon as we have tasted & seen how sweet the Lord is, presently we must remove our tents from thence,
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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.
and pitch in Hasmonean, presently we must follow hard, and run, not only sweetly, but also swiftly, in this Way of peace which leads unto life.
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Tell me, wherfore saies Christ againe , speaking of the praise of his spouse, Thy plants are as an Orchard of Pomegranates,
Tell me, Wherefore Says christ again, speaking of the praise of his spouse, Thy plants Are as an Orchard of Pomegranates,
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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,
but only to teach us, that towards the mark, is the fift degree to perfection? For a Pomegranate hath many grains within him in his case,
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and a little round circle or a crown without him vpon his head.
and a little round circle or a crown without him upon his head.
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Now these graynes being sweet in tast and red in colour, are orderly set one by another,
Now these grains being sweet in taste and read in colour, Are orderly Set one by Another,
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and poynt vp, or as it were looke vp, altogether to the crown.
and point up, or as it were look up, altogether to the crown.
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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,
To intimate thus much, that we which Are plants of the Church, as an Orchard of Pomegranates, must grow on still towards the mark, not only when we enjoy the sweet taste of pleasant Prosperity,
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but also when wee beare the red colour of bloody persecution :
but also when we bear the read colour of bloody persecution:
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& 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,
& 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,
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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.
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.
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In the arke of the couenant there was; the golden pot that had Manna; and Aarons rod that had budded;
In the Ark of the Covenant there was; the golden pot that had Manna; and Aaron's rod that had budded;
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and the tables of the testament; and the propitiatory or couering; and a crowne of gold round about it .
and the tables of the Testament; and the propitiatory or covering; and a crown of gold round about it.
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O how notably and marueilously do these things sort and agree together! The pomegranate and the ark:
O how notably and marvelously do these things sort and agree together! The pomegranate and the Ark:
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the sweete tast, and the pot of Manna: the red colour, and the rod of Aaron:
the sweet taste, and the pot of Manna: the read colour, and the rod of Aaron:
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the order of the graynes, and the tables of the testament: the head of the pomegranate, and the couering of the ark:
the order of the grains, and the tables of the Testament: the head of the pomegranate, and the covering of the Ark:
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the crowne vpon that head, and the crowne about this couering.
the crown upon that head, and the crown about this covering.
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To inhinuate thus much, that we which are like an orchard of pomegranates, must also be like the arke of the couenant, being builded and reared vp still toward the mark, not only when our Lorde feedeth vs with the sweete Manna of his mercie,
To inhinuate thus much, that we which Are like an orchard of pomegranates, must also be like the Ark of the Covenant, being built and reared up still towards the mark, not only when our Lord feeds us with the sweet Manna of his mercy,
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but also when he afflicteth vs with the sharp rod of his correction:
but also when he afflicts us with the sharp rod of his correction:
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and alwayes keeping the tables of the testament, which are the commandements of perfect loue to God and to our neighbour , that by faith in Christ, who is the couering and the propitiation for our sinnes, we may obtaine the golden crowne of life.
and always keeping the tables of the Testament, which Are the Commandments of perfect love to God and to our neighbour, that by faith in christ, who is the covering and the propitiation for our Sins, we may obtain the golden crown of life.
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King Darius vpon a time by chance opening a great pomegranate, and being demanded of what hee would wish to haue as manie as there were graynes in that pomegranate? answered in one word, of Zopyrusses .
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.
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Now Zopyrus was a right noble and a valiant Knight, who seeing the King his master could hardly surprize Babylon, where the trayterous Assirians were entrenched, bethought himselfe of a wonderful strange practise.
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 wondered strange practice.
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He went home to his owne house, and caused his sernants to rent his whole bodie all ouer with scourging him,
He went home to his own house, and caused his sernants to rend his Whole body all over with scourging him,
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and to cut off his nose, his lips, & his eares .
and to Cut off his nose, his lips, & his ears.
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Then straightwaies running to Babilon, he made the Assyrians beleeue that Darius had misused him in this s•rt,
Then straightways running to Babylon, he made the Assyrians believe that Darius had misused him in this s•rt,
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because he had spoken in their behalfe, counselling him to breake vp his siege, and to remoue his armie from assaulting their Citty .
Because he had spoken in their behalf, counseling him to break up his siege, and to remove his army from assaulting their city.
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They hearing this tale, and the rather thinking it to be true, because they saw him so shamefully disfigured in his bodie, were perswaded to make him their chiefe Captayne.
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.
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901
By which meanes he betrayed them all, & surrendred both them, and their City into his masters hands.
By which means he betrayed them all, & surrendered both them, and their city into his Masters hands.
p-acp r-crq n2 pns31 vvd pno32 d, cc vvd d pno32, cc po32 n1 p-acp po31 ng1 n2.
(4) sermon (DIV1)
16
Image 5
902
O most faithfull and louing subiect! O most worthy and couragious hart!
O most faithful and loving Subject! O most worthy and courageous heart!
sy ds j cc j-vvg n-jn! sy ds j cc j n1!
(4) sermon (DIV1)
16
Image 5
903
One Pomegranate full of such graynes, yea euen one grayne full of such valour and vertue, is suffi•ient for a whole Country, either to recouer it if it be lost,
One Pomegranate full of such grains, yea even one grain full of such valour and virtue, is suffi•ient for a Whole Country, either to recover it if it be lost,
crd n1 j pp-f d n2, uh av crd n1 j pp-f d n1 cc n1, vbz j p-acp dt j-jn n1, av-d pc-acp vvi pn31 cs pn31 vbb vvn,
(4) sermon (DIV1)
16
Image 5
904
or to keepe it that it be not lost. O that I could tell where to finde such a man!
or to keep it that it be not lost. O that I could tell where to find such a man!
cc pc-acp vvi pn31 cst pn31 vbb xx vvn. sy cst pns11 vmd vvi c-crq pc-acp vvi d dt n1!
(4) sermon (DIV1)
16
Image 5
905
O that I could tel where to see but one such amongst vs all!
O that I could tell where to see but one such among us all!
sy cst pns11 vmd vvi c-crq pc-acp vvi p-acp crd d p-acp pno12 d!
(4) sermon (DIV1)
16
Image 5
906
I wold, I assure you, honor the very ground he goes vpon, and kisse euen the shadow of his feet.
I would, I assure you, honour the very ground he Goes upon, and kiss even the shadow of his feet.
pns11 vmd, pns11 vvb pn22, vvb dt j n1 pns31 vvz p-acp, cc vvi av-j dt n1 pp-f po31 n2.
(4) sermon (DIV1)
16
Image 5
907
VVell (beloued) I pray God, I pray God with all my heart, that her sacred Maiestie, whom the Lord for his glory sake alwaies shield & defend, that her sacred Maiesty I say may finde very many,
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,
uh-av (vvn) pns11 vvb np1, pns11 vvb np1 p-acp d po11 n1, cst po31 j n1, ro-crq dt n1 p-acp po31 n1 n1 av n1 cc vvi, cst po31 j n1 pns11 vvb vmb vvi av d,
(4) sermon (DIV1)
16
Image 5
908
yea may see vs al, as true to God, to her, and to our Countrey, as Zopirus was to his prince.
yea may see us all, as true to God, to her, and to our Country, as Zopirus was to his Prince.
uh vmb vvi pno12 d, c-acp j p-acp np1, p-acp pno31, cc p-acp po12 n1, c-acp np1 vbds p-acp po31 n1.
(4) sermon (DIV1)
16
Image 5
909
That if any time of triall should come, vve may haue so much will, and holy manhoode in vs,
That if any time of trial should come, we may have so much will, and holy manhood in us,
cst cs d n1 pp-f n1 vmd vvi, pns12 vmb vhi av d n1, cc j n1 p-acp pno12,
(4) sermon (DIV1)
16
Image 5
910
as to put our selues vpon the pykes, & ieopard a ioynt, yea venter the martyring and mangling of our whole body,
as to put our selves upon the pikes, & jeopard a joint, yea venture the martyring and mangling of our Whole body,
c-acp pc-acp vvi po12 n2 p-acp dt n2, cc vvi dt n1, uh vvb dt vvg cc vvg pp-f po12 j-jn n1,
(4) sermon (DIV1)
16
Image 5
911
and euen the losing of our liues, rather the either forraine enemies, or home-bred rebels should haue theyr wils of vs. Knowing that our life is frayle and mortall,
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,
cc av-j dt n-vvg pp-f po12 n2, av-c cs d j n2, cc j n2 vmd vhi po32 n2 pp-f pno12 vvg cst po12 n1 vbz j cc j-jn,
(4) sermon (DIV1)
16
Image 5
912
& wee may dye euery moment, but for a man to do some notable peece of seruice before he dye,
& we may die every moment, but for a man to do Some notable piece of service before he die,
cc pns12 vmb vvi d n1, cc-acp p-acp dt n1 pc-acp vdi d j n1 pp-f n1 c-acp pns31 vvb,
(4) sermon (DIV1)
16
Image 5
913
and to sheath his sworde in the sides of his enemies, and to kill if it be but one that is a sworne rebell, to his God, to his Prince, and to his countrie;
and to sheath 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;
cc pc-acp vvi po31 n1 p-acp dt n2 pp-f po31 n2, cc pc-acp vvi cs pn31 vbb p-acp pi cst vbz dt j-vvn n1, p-acp po31 n1, p-acp po31 n1, cc p-acp po31 n1;
(4) sermon (DIV1)
16
Image 5
914
this indeede is a most honourable and a most glorious thing, this is it which shal be chronicled,
this indeed is a most honourable and a most glorious thing, this is it which shall be chronicled,
d av vbz dt av-ds j cc dt av-ds j n1, d vbz pn31 r-crq vmb vbi vvn,
(4) sermon (DIV1)
16
Image 5
915
and registred, & remembred, yea and rewarded for euer. But •o return to the Marke againe.
and registered, & remembered, yea and rewarded for ever. But •o return to the Mark again.
cc vvn, cc vvn, uh cc vvn p-acp av. p-acp av vvb p-acp dt vvb av.
(4) sermon (DIV1)
16
Image 5
916
VVe which are plants of the Church like an or•hard of pomegranats, & like the arke of the couenant, must loue, not only the head of the pomegranate,
We which Are plants of the Church like an or•hard of pomegranates, & like the Ark of the Covenant, must love, not only the head of the pomegranate,
pns12 r-crq vbr n2 pp-f dt n1 av-j dt n1 pp-f n2, cc av-j dt n1 pp-f dt n1, vmb vvi, xx av-j dt n1 pp-f dt n1,
(4) sermon (DIV1)
16
Image 5
917
& the couering of the arke;
& the covering of the Ark;
cc dt n-vvg pp-f dt n1;
(4) sermon (DIV1)
16
Image 5
918
but also the order of the grains & the tables of the testament ▪ not onely the sweete taste, and the pot of manna;
but also the order of the grains & the tables of the Testament ▪ not only the sweet taste, and the pot of manna;
cc-acp av dt n1 pp-f dt n2 cc dt n2 pp-f dt n1 ▪ xx av-j dt j n1, cc dt n1 pp-f n1;
(4) sermon (DIV1)
16
Image 5
919
but also the red colour, and the rod of Aaron.
but also the read colour, and the rod of Aaron.
cc-acp av dt j-jn n1, cc dt n1 pp-f np1.
(4) sermon (DIV1)
16
Image 5
920
It is a myracle, and would amaze any man to consider, how zealous the Christians ▪ were in the Primitiue Church;
It is a miracle, and would amaze any man to Consider, how zealous the Christians ▪ were in the Primitive Church;
pn31 vbz dt n1, cc vmd vvi d n1 pc-acp vvi, c-crq j dt np1 ▪ vbdr a-acp dt j n1;
(4) sermon (DIV1)
16
Image 5
921
how vnsatiably they thirsted after the crowne of martirdome; what 〈 ◊ 〉 with Zopyrus, what rackings, what wild beasts, what broylings, they endured.
how unsatiably they thirsted After the crown of martyrdom; what 〈 ◊ 〉 with Zopyrus, what rackings, what wild beasts, what broilings, they endured.
c-crq av-j pns32 vvd p-acp dt n1 pp-f n1; r-crq 〈 sy 〉 p-acp np1, r-crq n2-vvg, r-crq j n2, r-crq n2-vvg, pns32 vvd.
(4) sermon (DIV1)
16
Image 5
922
How in a manner, if I durst say so, they suffered almost as horrible tormēts when they dyed for Christ,
How in a manner, if I durst say so, they suffered almost as horrible torments when they died for christ,
np1 p-acp dt n1, cs pns11 vvd vvi av, pns32 vvd av p-acp j n2 c-crq pns32 vvd p-acp np1,
(4) sermon (DIV1)
16
Image 5
923
as Christ did when he dyed for them.
as christ did when he died for them.
c-acp np1 vdd c-crq pns31 vvd p-acp pno32.
(4) sermon (DIV1)
16
Image 5
924
VVell, 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 leaue & fauor I wil be bold to say, That we can neuer be perfect Christians indeede,
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,
uh-av, uh-av, av j, cc av j ▪ cc av j, cc av j n1, vbz xx av vvn p-acp po12 n2 ▪ av d p-acp po22 j n1 cc n1 pns11 vmb vbi j pc-acp vvi, cst pns12 vmb av-x vbi j np1 av,
(4) sermon (DIV1)
16
Image 5
925
and runne toward the marke •right, except at the loast wise we haue that in resolution, which they did put in execution.
and run towards the mark •right, except At the loast wise we have that in resolution, which they did put in execution.
cc vvi p-acp dt vvb j, c-acp p-acp dt n1 j pns12 vhb d p-acp n1, r-crq pns32 vdd vvi p-acp n1.
(4) sermon (DIV1)
16
Image 5
926
Except, if need require wee that are faithfull, can finde in our hearts, to doe that and to suffer that,
Except, if need require we that Are faithful, can find in our hearts, to do that and to suffer that,
j, cs n1 vvb pns12 d vbr j, vmb vvi p-acp po12 n2, pc-acp vdi d cc pc-acp vvi d,
(4) sermon (DIV1)
16
Image 5
927
for batred of the spirituall Babilon, and for loue of our heauen by Lord;
for batred of the spiritual Babylon, and for love of our heaven by Lord;
p-acp n1 pp-f dt j np1, cc p-acp n1 pp-f po12 n1 p-acp n1;
(4) sermon (DIV1)
16
Image 5
928
which Zopi•us an infidell, did, and suffered, for hatred of the earthly Babilon, and for loue of a mortall King ▪ Except wee can be content, not only to be white 〈 ◊ 〉, by liuing purely and patiently in those afflictions and crosses, whereof our miserable life is full, which is in some sort a kind of martirdome :
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:
r-crq av dt n1, vdd, cc vvd, p-acp n1 pp-f dt j np1, cc p-acp n1 pp-f dt j-jn n1 ▪ c-acp pns12 vmb vbi j, xx av-j pc-acp vbi j-jn 〈 sy 〉, p-acp vvg av-j cc av-j p-acp d n2 cc n2, c-crq po12 j n1 vbz j, r-crq vbz p-acp d n1 dt n1 pp-f n1:
(4) sermon (DIV1)
16
Image 5
929
but also to be red Roses, by dying constantly and ioyfully for the truth, if the good pleasure of God should so appoynt it ,
but also to be read Roses, by dying constantly and joyfully for the truth, if the good pleasure of God should so appoint it,
cc-acp av pc-acp vbi j-jn n2, p-acp vvg av-j cc av-j p-acp dt n1, cs dt j n1 pp-f np1 vmd av vvi pn31,
(4) sermon (DIV1)
16
Image 5
930
and by making our garments red in the bloud of Grapes , which is the most perfect martyrdome,
and by making our garments read in the blood of Grapes, which is the most perfect martyrdom,
cc p-acp vvg po12 n2 vvn p-acp dt n1 pp-f n2, r-crq vbz dt av-ds j n1,
(4) sermon (DIV1)
16
Image 5
931
and commeth neerest of all to the marke, , that so Christ may rightly say to his Church here amongst vs, Thy plants are as an Orchard of pomegranates:
and comes nearest of all to the mark,, that so christ may rightly say to his Church Here among us, Thy plants Are as an Orchard of pomegranates:
cc vvz av-j pp-f d p-acp dt vvb,, cst av np1 vmb av-jn vvi p-acp po31 n1 av p-acp pno12, po21 n2 vbr p-acp dt n1 pp-f n2:
(4) sermon (DIV1)
16
Image 5
932
Tell me wherfore sayes Dauid againe, speaking of the oath of God , He appoynted the same vnto Iacob for a law,
Tell me Wherefore Says David again, speaking of the oath of God, He appointed the same unto Iacob for a law,
vvb pno11 c-crq vvz np1 av, vvg pp-f dt n1 pp-f np1, pns31 vvd dt d p-acp np1 p-acp dt n1,
(4) sermon (DIV1)
16
Image 5
933
and vnto Israell for an euerlasting testament, but onely to teach vs, that for the prize of the high calling of God in Christ Iesus, is the sixt and last degree to perfection? For Iacob and Israel are two seuerall names,
and unto Israel for an everlasting Testament, but only to teach us, that for the prize of the high calling of God in christ Iesus, is the sixt and last degree to perfection? For Iacob and Israel Are two several names,
cc p-acp np1 p-acp dt j n1, cc-acp av-j pc-acp vvi pno12, cst p-acp dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1, vbz dt ord cc ord n1 p-acp n1? p-acp np1 cc np1 vbr crd j n2,
(4) sermon (DIV1)
16
Image 5
934
and yet they signifie but one singular man. Neuerthelesse in a diuers respect, Because Iacob is he that supplanteth or wrastleth:
and yet they signify but one singular man. Nevertheless in a diverse respect, Because Iacob is he that supplanteth or wrestleth:
cc av pns32 vvb p-acp crd j n1. av p-acp dt j n1, c-acp np1 vbz pns31 cst vvz cc vvz:
(4) sermon (DIV1)
16
Image 5
935
Israell is he that seeth or beholdeth God . Now Iacob supplanting or wrastling is a subiect or a seruant:
Israel is he that sees or beholdeth God. Now Iacob supplanting or wrestling is a Subject or a servant:
np1 vbz pns31 cst vvz cc vvz np1. av np1 n-vvg cc vvg vbz dt j-jn cc dt n1:
(4) sermon (DIV1)
16
Image 5
936
Israell seeing or beholding God, is a friend or a sonne.
Israel seeing or beholding God, is a friend or a son.
np1 vvg cc vvg np1, vbz dt n1 cc dt n1.
(4) sermon (DIV1)
16
Image 5
937
This is confirmed by Baruch, saying , God hath found out the way of knowledge, and hath giuen it vnto Iacob his seruaunt, & vnto Israell his beloued. So that Iacob is only a faithful seruant: but Israel is a beloued sonne.
This is confirmed by baruch, saying, God hath found out the Way of knowledge, and hath given it unto Iacob his servant, & unto Israel his Beloved. So that Iacob is only a faithful servant: but Israel is a Beloved son.
d vbz vvn p-acp np1, vvg, np1 vhz vvn av dt n1 pp-f n1, cc vhz vvn pn31 p-acp np1 po31 n1, cc p-acp np1 po31 vvn. av cst np1 vbz av-j dt j n1: p-acp np1 vbz dt j-vvn n1.
(4) sermon (DIV1)
16
Image 5
938
Therefore there is appoynted vnto Iacob a law: but vnto Israel an euerlasting testament.
Therefore there is appointed unto Iacob a law: but unto Israel an everlasting Testament.
av a-acp vbz vvn p-acp np1 dt n1: cc-acp p-acp np1 dt j n1.
(4) sermon (DIV1)
16
Image 5
939
Seeing a law , or a statute , or a decree or a precept , properly belongs to Iacob, a subiect or a seruant,
Seeing a law, or a statute, or a Decree or a precept, properly belongs to Iacob, a Subject or a servant,
vvg dt n1, cc dt n1, cc dt n1 cc dt n1, av-j vvz p-acp np1, dt n-jn cc dt n1,
(4) sermon (DIV1)
16
Image 5
940
but a testament , or a couenant , or an agreement , or an accord properlie belongs to Israell, a friend or a son.
but a Testament, or a Covenant, or an agreement, or an accord properly belongs to Israel, a friend or a son.
cc-acp dt n1, cc dt n1, cc dt n1, cc dt n1 av-j vvz p-acp np1, dt n1 cc dt n1.
(4) sermon (DIV1)
16
Image 5
941
For as long 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;
For as long as Iacob 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 appointed unto him;
p-acp c-acp av-j c-acp np1 vvz p-acp d j n2 cc j n2 p-acp d n1, pns31 vmb p-acp dt j n-jn cc n1 pp-f np1, vvb dt n1 pp-f vvg vvn p-acp pno31;
(4) sermon (DIV1)
16
Image 5
942
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;
to wit, that he mind but one thing ▪ & forget that which is behind, and endeavour himself to that which is before; & follow hard; towards the mark;
p-acp n1, cst pns31 n1 p-acp crd n1 ▪ cc vvi d r-crq vbz a-acp, cc n1 px31 p-acp d r-crq vbz a-acp; cc vvb av-j; p-acp dt n1;
(4) sermon (DIV1)
16
Image 5
943
but when Israel hath once ouercome all his worldly & ghostly enemies, & is become a perfect man in Christ,
but when Israel hath once overcome all his worldly & ghostly enemies, & is become a perfect man in christ,
cc-acp c-crq np1 vhz a-acp vvn d po31 j cc j n2, cc vbz vvn dt j n1 p-acp np1,
(4) sermon (DIV1)
16
Image 5
944
& 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.
& sees the Lord in the life to come, then 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 Iesus, 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 Iesus.
cc vvz dt n1 p-acp dt n1 pc-acp vvi, cs pns31 vmb p-acp dt j-vvn n1 cc n1 pp-f np1, vvb d n1, r-crq dt n1 vhz p-acp po31 j n1 vvn p-acp dt n1 pp-f np1 np1, vvn p-acp pno31, p-acp n1, j n1; j n1: vvb p-acp dt j n1; dt n1 pp-f n1. dt n1; pp-f dt j n-vvg; pp-f np1; p-acp np1 np1.
(4) sermon (DIV1)
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Image 5
945
O happy, happy man art thou, and thrice happy man art thou, whosoeuer thou art, which vvith Iacob dost wrastle,
Oh happy, happy man art thou, and thrice happy man art thou, whosoever thou art, which with Iacob dost wrestle,
uh j, j n1 vb2r pns21, cc av j n1 vb2r pns21, r-crq pns21 vb2r, r-crq p-acp np1 vdd2 vvi,
(4) sermon (DIV1)
16
Image 5
946
& keep the law, as a faithfull seruaunt, for no other ende, but only this, that with Israel thou maist see God,
& keep the law, as a faithful servant, for no other end, but only this, that with Israel thou Mayest see God,
cc vvi dt n1, c-acp dt j n1, c-acp dx j-jn n1, cc-acp av-j d, cst p-acp np1 pns21 vm2 vvi np1,
(4) sermon (DIV1)
16
Image 5
947
& enioy the euerlasting testamēt, as a beloued son. For when wee shall see God, we shal see:
& enjoy the everlasting Testament, as a Beloved son. For when we shall see God, we shall see:
cc vvi dt j n1, c-acp dt j-vvn n1. p-acp c-crq pns12 vmb vvi np1, pns12 vmb vvi:
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Image 5
948
and what shal we see? That which no mortall eye hath seene, that we shall see.
and what shall we see? That which no Mortal eye hath seen, that we shall see.
cc q-crq vmb pns12 vvi? d r-crq dx j-jn n1 vhz vvn, cst pns12 vmb vvi.
(4) sermon (DIV1)
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949
VVe shall see our own selues sitting & shining at the right hand of the throne of Maiestie.
We shall see our own selves sitting & shining At the right hand of the throne of Majesty.
pns12 vmb vvi po12 d n2 vvg cc vvg p-acp dt j-jn n1 pp-f dt n1 pp-f n1.
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950
VVe shal see all our deere friends which we haue not seene this many a day, embracing vs,
We shall see all our deer Friends which we have not seen this many a day, embracing us,
pns12 vmb vvi d po12 j-jn n2 r-crq pns12 vhb xx vvn d d dt n1, vvg pno12,
(4) sermon (DIV1)
16
Image 5
951
& welcomming vs into Christs kingdom.
& welcoming us into Christ Kingdom.
cc vvg pno12 p-acp npg1 n1.
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16
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952
VVee shall see all the noble armie, of Martyrs, of Apostles, of Prophets, of Patriarkes, shouting day and night,
We shall see all the noble army, of Martyrs, of Apostles, of prophets, of Patriarchs, shouting day and night,
pns12 vmb vvi d dt j n1, pp-f n2, pp-f n2, pp-f n2, pp-f n2, vvg n1 cc n1,
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Image 5
953
and singing out the praises of the lord.
and singing out the praises of the lord.
cc vvg av dt n2 pp-f dt n1.
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16
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954
VVe shall see all the inuincible hoast of Angels, of Archangels, of Principalities, of Dominations, reuerently attending vpon the king of glory.
We shall see all the invincible host of Angels, of Archangels, of Principalities, of Dominations, reverently attending upon the King of glory.
pns12 vmb vvi d dt j n1 pp-f n2, pp-f n2, pp-f n2, pp-f n2, av-j vvg p-acp dt n1 pp-f n1.
(4) sermon (DIV1)
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955
VVee shall see the king himselfe Christ Iesus, disparkling & displaying those beames of beautie, which are the heauens vvonder, and all the Angels blisse.
We shall see the King himself christ Iesus, disparkling & displaying those beams of beauty, which Are the heavens wonder, and all the Angels bliss.
pns12 vmb vvi dt n1 px31 np1 np1, vvg cc vvg d n2 pp-f n1, r-crq vbr dt ng1 n1, cc d dt ng1 n1.
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956
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,
If there were no we among us one as fair as ever Absalom was ▪ who would not be glad to behold him? But suppose Some one were tenne times as fair as Absalom,
cs pc-acp vbdr dx n1 p-acp pno12 crd c-acp j c-acp av np1 vbds ▪ q-crq vmd xx vbi j pc-acp vvi pno31? cc-acp vvb d crd vbdr crd n2 p-acp j c-acp np1,
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957
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 & sh•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 then would men look & gaze upon him? I but if Another were a hundred times as fair as Absalom, what a matter of admiration would that make? Put the case then Some one should now step forth & sh•we himself a thousande times Fairer then ever Absalom was, what wondering, what marvelling would there be among us? how would our eyes be dazzled,
c-crq av vmd n2 vvi cc vvi p-acp pno31? pns11 cc-acp cs n-jn vbdr dt crd n2 p-acp j c-acp np1, r-crq dt n1 pp-f n1 vmd d vvi? vvb dt n1 av d crd vmd av vvi av cc vvi px31 dt crd n2 jc cs av np1 vbds, r-crq vvg, r-crq vvg vmd pc-acp vbi p-acp pno12? q-crq vmd po12 n2 vbi vvn,
(4) sermon (DIV1)
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958
how would our very mindes be amazed at this sight? VVel, al this is but a counterfeit,
how would our very minds be amazed At this sighed? Well, all this is but a counterfeit,
q-crq vmd po12 j n2 vbb vvn p-acp d n1? uh-av, d d vbz p-acp dt n-jn,
(4) sermon (DIV1)
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959
but a shadow, in respect of the bright-blazing beautie of our spirituall spouse.
but a shadow, in respect of the bright-blazing beauty of our spiritual spouse.
cc-acp dt n1, p-acp n1 pp-f dt j n1 pp-f po12 j n1.
(4) sermon (DIV1)
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960
For Christ Iesus is ten times fairer, yea a hundred times fayrer, yea a thousand times fayrer,
For christ Iesus is ten times Fairer, yea a hundred times Fairer, yea a thousand times Fairer,
p-acp np1 np1 vbz crd n2 jc, uh dt crd n2 jc, uh dt crd n2 jc,
(4) sermon (DIV1)
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yea ten hundred thousand times fayrer, then all the children of men.
yea ten hundred thousand times Fairer, then all the children of men.
uh crd crd crd n2 jc, cs d dt n2 pp-f n2.
(4) sermon (DIV1)
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962
So that if the whole beautie not onely of all men, but euen of all this inferiour Globe, were put together in one,
So that if the Whole beauty not only of all men, but even of all this inferior Globe, were put together in one,
av cst cs dt j-jn n1 xx av-j pp-f d n2, cc-acp av pp-f d d j-jn n1, vbdr vvn av p-acp crd,
(4) sermon (DIV1)
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963
yet it would not be any way cōparable not onely to Christs glorie, but not so much as to the least glorified bodie in heauen.
yet it would not be any Way comparable not only to Christ glory, but not so much as to the least glorified body in heaven.
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(4) sermon (DIV1)
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964
And yet all this is but the outside of heauen ▪ all thys wee shall see with our bodily eye.
And yet all this is but the outside of heaven ▪ all this we shall see with our bodily eye.
cc av d d vbz p-acp dt n1-an pp-f n1 ▪ d d pns12 vmb vvi p-acp po12 j n1.
(4) sermon (DIV1)
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965
The inside and the insight is much more glorious.
The inside and the insight is much more glorious.
dt n1-an cc dt n1 vbz d dc j.
(4) sermon (DIV1)
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966
For the least glorified body seeing innumerable Saints and Angels more highly exalted then he is, hath his ioy doubled,
For the least glorified body seeing innumerable Saints and Angels more highly exalted then he is, hath his joy doubled,
p-acp dt av-ds vvn n1 vvg j n2 cc n2 av-dc av-j vvn cs pns31 vbz, vhz po31 n1 vvn,
(4) sermon (DIV1)
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967
& trebled, & beyond all measure multiplied, when he cōsidereth, that he is loued vnspeakably more, by all of them,
& trebled, & beyond all measure multiplied, when he Considereth, that he is loved unspeakably more, by all of them,
cc vvn, cc p-acp d n1 vvn, c-crq pns31 vvz, cst pns31 vbz vvn av-j av-dc, p-acp d pp-f pno32,
(4) sermon (DIV1)
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968
yea by euery one of them, then hee can be by himselfe.
yea by every one of them, then he can be by himself.
uh p-acp d crd pp-f pno32, cs pns31 vmb vbi p-acp px31.
(4) sermon (DIV1)
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969
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 Therefore again seeing himself so deer unto them, he for his part likewise as a hight burning coal is Set on fire and inflamed with love,
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(4) sermon (DIV1)
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970
and the more he seeth any other excell him in glory, the more doth he reioyce,
and the more he sees any other excel him in glory, the more does he rejoice,
cc dt av-dc pns31 vvz d j-jn vvi pno31 p-acp n1, dt av-dc vdz pns31 vvi,
(4) sermon (DIV1)
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971
and is gladder of his glory, then his owne.
and is gladder of his glory, then his own.
cc vbz jc pp-f po31 n1, cs po31 d.
(4) sermon (DIV1)
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But now when hee lifteth vp his eyes to the glorious Trinitie, and seeth how the Father, the Sonne,
But now when he lifts up his eyes to the glorious Trinity, and sees how the Father, the Son,
p-acp av c-crq pns31 vvz a-acp po31 n2 p-acp dt j np1, cc vvz c-crq dt n1, dt n1,
(4) sermon (DIV1)
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973
and the holy Ghost, doe eternally and perfectly loue and like and enioye one another in surpassing sweetnes and content,
and the holy Ghost, do eternally and perfectly love and like and enjoy one Another in surpassing sweetness and content,
cc dt j n1, vdb av-j cc av-j vvi cc vvi cc vvi pi j-jn p-acp vvg n1 cc n1,
(4) sermon (DIV1)
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974
then all his affections are swallowed vp in loue, all his spirits are rauisht in delight, all his desires are imparadized in pleasure.
then all his affections Are swallowed up in love, all his spirits Are ravished in delight, all his Desires Are imparadised in pleasure.
cs d po31 n2 vbr vvn a-acp p-acp n1, d po31 n2 vbr vvn p-acp n1, d po31 n2 vbr j-vvn p-acp n1.
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975
In so much as if on the one side were layd the loue of Christ as he is man,
In so much as if on the one side were laid the love of christ as he is man,
p-acp av av-d c-acp cs p-acp dt crd n1 vbdr vvn dt n1 pp-f np1 c-acp pns31 vbz n1,
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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,
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 breathes out to GOD, this love would without all comparison excel & exceed that as Far,
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(4) sermon (DIV1)
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977
as light doth darknes, or as heauen doth the earth. VVherefore for man to see God;
as Light does darkness, or as heaven does the earth. Wherefore for man to see God;
c-acp n1 vdz n1, cc p-acp n1 vdz dt n1. c-crq p-acp n1 pc-acp vvi np1;
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978
for Iacob to be called Israel; for him that hath bin a seruant, to becom a sonne;
for Iacob to be called Israel; for him that hath been a servant, to become a son;
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(4) sermon (DIV1)
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979
for him that hath kept the lawe, to enioy the testament;
for him that hath kept the law, to enjoy the Testament;
p-acp pno31 cst vhz vvn dt n1, pc-acp vvi dt n1;
(4) sermon (DIV1)
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980
is the highest degree to perfection, yea it is the very perfection of perfection it selfe;
is the highest degree to perfection, yea it is the very perfection of perfection it self;
vbz dt js n1 p-acp n1, uh pn31 vbz dt j n1 pp-f n1 pn31 n1;
(4) sermon (DIV1)
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981
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.
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 Iesus.
dt j j n1; dt j j vvi; dt j j n1; dt j njp vvb. dt n1: pp-f dt j n-vvg: pp-f np1; p-acp np1 np1.
(4) sermon (DIV1)
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982
Seeing then, blessed brethren, seeing wee fight not as they that beate the ayre , but our rewarde is so great,
Seeing then, blessed brothers, seeing we fight not as they that beat the air, but our reward is so great,
vvg av, j-vvn n2, vvg pns12 vvb xx c-acp pns32 cst vvd dt n1, cc-acp po12 n1 vbz av j,
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983
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 ,
so exceeding great in heaven, Therefore as Iacob wrestled all the night long and never gave over, till about the breaking of the day he was called Israel so let us wrestle all the night long of this life,
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(4) sermon (DIV1)
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984
& neuer giue ouer til the day breake, & the shadowes flye away and we come to the maruailous light & sight of God.
& never give over till the day break, & the shadows fly away and we come to the marvelous Light & sighed of God.
cc av-x vvb a-acp p-acp dt n1 vvi, cc dt n2 vvb av cc pns12 vvb p-acp dt j n1 cc n1 pp-f np1.
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985
And like as the same Iacob sayde to the Angell, I will not let thee goe,
And like as the same Iacob said to the Angel, I will not let thee go,
cc av-j p-acp dt d np1 vvd p-acp dt n1, pns11 vmb xx vvi pno21 vvi,
(4) sermon (DIV1)
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986
except thou blesse me ▪ euen so let euerie true Israelite say to Christ, I tooke hold of him, and left him not .
except thou bless me ▪ even so let every true Israelite say to christ, I took hold of him, and left him not.
c-acp pns21 vvb pno11 ▪ av av vvb d j np1 vvi p-acp np1, pns11 vvd n1 pp-f pno31, cc vvd pno31 xx.
(4) sermon (DIV1)
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987
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,
O Lord Iesus, who would leave thee? or who would let thee go? or rather who would not hold thee fast? which strengthenest him that holds thee fast,
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(4) sermon (DIV1)
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988
and makest him perseuere, that is strengthened, and crownest him that perseuereth, and makest him perfect that is crowned.
and Makest him persevere, that is strengthened, and Crownest him that persevereth, and Makest him perfect that is crowned.
cc vv2 pno31 vvi, cst vbz vvn, cc vv2 pno31 cst vvz, cc vv2 pno31 j cst vbz vvn.
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989
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,
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,
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(4) sermon (DIV1)
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990
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.
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.
c-acp pns21 vd2 av vvi cc-acp av-j d cst av vvb pno21 av-j. vvb av-j av, cc vvb av-j, j j-vvn, a-acp av pns11 vvb.
(4) sermon (DIV1)
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991
Hold fast that which you haue, that no man take your crowne from you .
Hold fast that which you have, that no man take your crown from you.
n1 av-j cst r-crq pn22 vhb, cst dx n1 vvi po22 n1 p-acp pn22.
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992
Stand fast in that liberty, whereby Christ hath made you free, and be not any more entangled with the yoke of bondage .
Stand fast in that liberty, whereby christ hath made you free, and be not any more entangled with the yoke of bondage.
n1 av-j p-acp d n1, c-crq np1 vhz vvn pn22 j, cc vbb xx d dc vvn p-acp dt n1 pp-f n1.
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993
But so runne, so runne, as yee may attayne .
But so run, so run, as ye may attain.
p-acp av vvn, av vvn, c-acp pn22 vmb vvi.
(4) sermon (DIV1)
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994
As yee may attayne? Howe is that? Mary faithfully, patiently, constantly vnto the ende.
As ye may attain? Howe is that? Mary faithfully, patiently, constantly unto the end.
p-acp pn22 vmb vvi? np1 vbz d? np1 av-j, av-j, av-j p-acp dt n1.
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995
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 . •ye vpon it.
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. •ye upon it.
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996
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.
Having been hitherto brought up in scarlet, shall we now embrace the dung? Shall we be like those antics or monsters, which Are half men and half beasts? Shall we be like Nebuchadnezars image which had a head of gold and feet of clay? Shall we begin in the Spirit and end in the Flesh (p)? God forbid.
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997
God for his mercie sake keepe vs from such fearfull falling from him.
God for his mercy sake keep us from such fearful falling from him.
np1 p-acp po31 n1 n1 vvb pno12 p-acp d j vvg p-acp pno31.
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998
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.
Nay rather let us Remember, that Ioseph signifies increasing, and Arimathea signifies getting the reward, to teach us that if we would be like to Ioseph of Arimathea, we must always increase and go on till we get the reward.
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999
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,
The other Ioseph also had a coat reaching down to his feet, 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,
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1000
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;
but that when we put on the Lord Iesus, we must put on such a scarlet robe 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;
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1001
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:
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:
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1002
and againe, Be faithfull vnto death, and I will giue thee the crowne of life.
and again, Be faithful unto death, and I will give thee the crown of life.
cc av, vbb j p-acp n1, cc pns11 vmb vvi pno21 dt n1 pp-f n1.
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1003
This crowne of lyfe is promised to all those which make a good beginning, but performed onely to those which make a good ending .
This crown of life is promised to all those which make a good beginning, but performed only to those which make a good ending.
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1004
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 they which run in a raze run all, yet one only, that is he which holds out to the end, receiveth the prize.
cc pns32 r-crq vvb p-acp dt n1 vvi d, av pi av-j, cst vbz pns31 r-crq vvz av p-acp dt n1, vvz dt vvb.
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1005
And none are saued but such as are marked in theyr foreheads with the letter Tau, which is the note of perseuera•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 none Are saved but such as Are marked in their foreheads with the Letter Tau, which is the note of perseuera•ce and perfection 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,
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1006
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 in the height of hope, and in the breadth of charity, but also in the length of perseverance Because all the depth, height,
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1007
and breadth of the crosse is nothing without the length:
and breadth of the cross is nothing without the length:
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1008
and so all the faith, hope, and charity of a Christian, is to no purpose without continuance in them euen vnto the end.
and so all the faith, hope, and charity of a Christian, is to no purpose without Continuance in them even unto the end.
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1009
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 :
Wherefore (my good brothers) 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:
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1010
and let vs keepe the profession of our hope without wauering :
and let us keep the profession of our hope without wavering:
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and let vs consider one another to prouoke vnto charity and to good workes and so much the more,
and let us Consider one Another to provoke unto charity and to good works and so much the more,
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because wee see the breaking of the day draweth neere , and the kingdome of heauen is at hand.
Because we see the breaking of the day draws near, and the Kingdom of heaven is At hand.
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1013
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 ,
There is a Greek word signifying the end of a raze, which is derived of Another Greek word signifying to spur or prick on forward Which Proves, that as they which run their Horses for a wager, spur Hardest At the races end so seeing our salvation is nearer now then ever it was,
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1014
therefore wee must runne faster now then euer wee did .
Therefore we must run faster now then ever we did.
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1015
Especially because the very horse and mule and diuers other bruite beasts which haue no vnderstanding,
Especially Because the very horse and mule and diverse other bruit beasts which have no understanding,
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1016
though they haue beene neuer so much wearied and tyred before, yet when they come neere home they will mend their pace .
though they have been never so much wearied and tired before, yet when they come near home they will mend their pace.
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1017
And therefore the more to blame should we be, if hauing trauailed thus far already in the way to perfection,
And Therefore the more to blame should we be, if having travailed thus Far already in the Way to perfection,
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1018
and being come by this time almost to our iournies end, wee should now goe no further,
and being come by this time almost to our journeys end, we should now go no further,
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1019
when in deed we ought if it be possible, to run much faster to our euerlasting home in heauen.
when in deed we ought if it be possible, to run much faster to our everlasting home in heaven.
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1020
O beloued, all the Saints in heauē think long, yea they think of vs, & they long for vs ,
O Beloved, all the Saints in heaven think long, yea they think of us, & they long for us,
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1021
and they earnestly desire to be perfected with vs, because they certainely knowe they cannot be perfected without vs .
and they earnestly desire to be perfected with us, Because they Certainly know they cannot be perfected without us.
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1022
The holy Angels also as they blush, and holde downe theyr heads, vvhen they see vs stumble, or trippe neuer so little:
The holy Angels also as they blush, and hold down their Heads, when they see us Stumble, or trip never so little:
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1023
so on the other side, they shoute, and clap their hands when they see vs runne cheerefully in a good course,
so on the other side, they shout, and clap their hands when they see us run cheerfully in a good course,
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1024
and come away apace to perfection.
and come away apace to perfection.
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1025
Lastly, Christ himselfe doth stand wayting for vs, and beckning to vs, and hartning vs on all the way, being readie to receiue vs,
Lastly, christ himself does stand waiting for us, and beckoning to us, and heartening us on all the Way, being ready to receive us,
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1026
and to imbrace vs in the armes of his louing mercy, as soone as euer wee come to the ende of our race.
and to embrace us in the arms of his loving mercy, as soon as ever we come to the end of our raze.
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1027
For euen as a royall King, when one of his nobles returnes home, which hath in a forraine Countrey by chiualry,
For even as a royal King, when one of his Nobles returns home, which hath in a foreign Country by chivalry,
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1028
or feates of armes, or other like excellent parts atchieued great renowne to his realme, presently sendeth for him to the Court,
or feats of arms, or other like excellent parts achieved great renown to his realm, presently sends for him to the Court,
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1029
and in open audience giueth him words of grace, and aduanceth him to high preferments and honors:
and in open audience gives him words of grace, and Advanceth him to high preferments and honours:
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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,
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,
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1031
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,
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,
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1032
though neuer so secretly in this pursuite of perfection, he will openly reward them, and most gloriouslie crowne them;
though never so secretly in this pursuit of perfection, he will openly reward them, and most gloriously crown them;
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1033
vvhen as all the hoast of Angels shall triumph for our coronation, and the blessed Saints shall thinke themselues more perfect for our pefe••ion,
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,
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1034
and all the Court of heauen shall applaude our prayses, and God himselfe shall saye Amen to our felicities.
and all the Court of heaven shall applaud our praises, and God himself shall say Amen to our felicities.
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1035
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,
Which that it may so happily come to pass, and that every one of us, which now with Iacob wrestleth unto the breaking of the day,
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and constantlie keepeth the law appoynted vnto him, may in the ende with Israell see God,
and constantly Keepeth the law appointed unto him, may in the end with Israel see God,
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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,
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 Iesus, grant we beseech thee, Oh deer Lord, grant it to us I say, not for our own deserts or merits,
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1038
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,
but for the tender Mercies of the same, our sweet Saviour christ Iesus, to whom with the Father and the holy Ghost, be all honour and glory, power and praise, dignity,
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1039
and dominion, now a•d euermore, Amen. FINIS.
and dominion, now a•d evermore, Amen. FINIS.
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