RIght Honourable , right Worshipfull , and most Christian and blessed brethren ; perfection is all in all . The onely thing in euery thing . But that which is vnperfect , is like eyther the vntimely birth of a woman , or else the vntimely fruire of a tree . The one dying before it be borne , the other rotting before it be ripe . Therefore it is sayd of the lawe , a a He. 7. v. 19 That it made nothing perfect : but of the Gospell , b b Ih. ▪ 19. 13. that it is most perfect in it selfe . And of the tower of Babell , c c Lu. 14. 30. these men began well to build , yet could not perfect it : but of the frame of the world , d d Ge. 1. v. 1. thus the heauen and the earth were perfectly finished , 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 . Now of all things in the world , man especially is borne , not to dye , as an vntimely birth , but to liue : and man liueth , not to rotte away as vntimely fruite , but to flourish for euer . Therefore we that doe not dye vnder the law , but liue vnder grace , e e Rom. 9. 14 must not be lyke the law , but like the Gospell : and we which shall not rotte away as the Tower of Babel , but flourish for euer , as the building of God , f f 1. Cor. 3. 9 must not be lyke the tower of Babell , but lyke the frame of the world ; labouring continually to be perfect , as our heauenly Father is perfect . g g Mar. 5. 48. Labour , I say , we must : for as nothing is excellent , and easie both together ; in lyke sort perfection , though it be so excellent a thing , that it ought to be much desired , yet it is not so easie a thing , that it can be soone attayned . Therefore sayes the Apostle in the former verse , I do not thinke that I haue yet attayned to it . For , sayes Bernard : h h Quomodo proficis si , i● tibi su●●icis ? 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 . i i Exo. 25. 10. i1 . Ki. 7. 32 So likewise the wheeles of the Cauldron were but a Cubit and a halfe high . Nowe we know that a Cubite and a halfe is an vnperfect measure , which shewes that none in this life are perfectly perfect . The verie highest are , as the Arke in Moyses tabernacle , or as the wheeles in Salomons temple , but a Cubite and a halfe high : k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . perfectly vnperfect when they begin : vnperfectly perfect when they end . Benaiah was honourable among thirtie , but he attained not to the first three : l l 1. Sa. 3 , 23. And so some one man may bee as perfect as thirtie , yea , as a thousand other men , and yet not attayne to the perfection of the blessed Trinitie , which is the first three . Nay when we haue done the best we can , we are but vnprofitable Seruants m m Lu. 17. 10. . All our righteousnesse is as a stayned cloth n n Esa ▪ 64. 5 . Our greatest strength is confirmed in weakenesse o o 2. Cor. 12. 9. . We knowe but in part , not as wee are knowne p p 1. Cor. 13 , 12. , Wee walke by fayth , not by sight q q 2 , Cor. 5. 7. . Wee behold as in a Glasse darkely , not face to face r r 1. Col. 13. 12. . So that the most perfect perfection wee can attayne to in this lyfe , is an humble acknowledging of that imperfection which wee haue s s Est quaedam imperfecta perfectio , vt sciat homo se non esse perfectum in hac vita . Primaesius in Col. c. 1. in fine . , and an earnest labouring for that perfection which wee haue not t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nyssenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in fine . Wee liue heere in that wee hope for lyfe u u Spes vitae immortali● est vita vitae mortalis . Au. in p. ●03 . : and we are perfect heere in that wee labour for perfection x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecume . in H● . c. 6. . Wherfore as Salomon went vp sixe steps to come to hys great throne of Iuory y y Reg. 10. 19. , so must wee ascend sixe degrees to come to this high toppe of perfection . The first ( Not manie thinges ) But one thing . The second ( I doe not remember , but I Forget that which is behinde . The third ( I stand not still , but ) I endeuour my selfe to that which is before . The fourth ( I runne not amisse , but ) I followe hard , The fift ( Not beside the marke , but ) Toward the marke . The sixt , ( Not for anie other prize , but ) For the prize of the high calling of God in Christ Iesus .

Touching the first , hee sayes ( Not manie things ) But one thing . Gregorie hath thys sentence z z Cum animus diuiditur ad multa fit minor ad singulae . The minde of man is lyke the stone Tirrhenus . That stone , so long as it is whole swimmeth , but beeing once broken sinketh . And so the heart of man beeing once broken , it soone sinketh , and beeing diuersly distracted , it is easilie ou●rwhelmed . Z●dikias a a Iere. 39. 5. 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 , then were his eyes put out . What 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 : h h Vt res opposstas mens ferat vna duas . Cor. Gallus . Hercules himselfe could not cope with two aduersaries at once . So that Peter was vnwise to ware two swords at once . i i Lu. 22. 3● Alexander sayed , the whole world could not holde two Sunnes at once . So that Issacar was an Asse to beare two burthens at once . k k Gen. 49 14. No man sitteth vpon two seates together . No man hunteth two games together . No man iustleth with two Speares together . 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 : l l Iam. 1 , 8. A double hearted man is vnconstant in all his wayes . He that hath two tongues , if hee tell trueth with the one , hee will lye with the other . Therefore sayes Saint Paule : m m 1. Ti. 3 , 8 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 : n n Lu. 10 , 13 No man can serue two Maysters . Hee that walketh two wayes , if hee goe well in the one , hee will stumble in the other . Therfore saies Ecclesiasticus : o o Eccl. 2 , 13 Woe be to the sinner which walketh two manner of wayes . Wherefore we must not be lyke the Philistines which had two harts , p p 1 , Sa. 5. 2. one hart that cleaued to God , another that cleaued to Dagon . Wee must not bee lyke the Iewes which had two tongues , q q Soph. 2 , 1. one tongue that sweared by the Lorde , another that sweared by Malcham . Wee must not bee lyke the Israelites which serued two Maysters , r r 1 , Kin. 18. 12. they halted betwixt two opynions seruing sometimes God , sometimes Baal . Wee must not be like Salomon which walked two waies , s s 1 , Ki , 11 , 5 his hart was not perfect with God , but somtimes he walked the way of the Lord , sometimes the way of Ashteroth . We must not doo so , I say ; wee must not followe God and Dagon ; God & Malcham : God and Baal : God and Ashteroth . If wee would bee perfect indeede , wee must followe ( Not many things , no not so much as two thinges ) But one thing .

For this One thing , is the very band of Perfection t t Collo. 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodor●● grae , Affect . eur . 2. . Heere-vpon Christ speaking to his Spouse , sayth thus u u Cantica . 4 , 9. , Thou hast wounded my heart with one of thine eyes , 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 x x Psa. 123. 2. : so all these eyes wayte onelie on the Lord , looke onelie one way , and so ( in a sort ) make onely one eye , therefore hee sayes , with One of thine eyes . So likewise the Church hath many chaynes . 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 , as the necke ioyneth the bodie to the head , therefore hee sayes , with One chayne of the necke . 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 . Thou hast wounded my heart , sayes hee , with one of thine eyes , and with one chayne of thy neck . The Spouse of Christ must haue but One chayne about her necke . The Disciple of Christ must haue but One coate vppon his backe . y y Luk. 9. 3. Hee must not be a turne-coate , much lesse a change-coate . 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 . For as Rebeccaes two Twins did strugle and wrestle before they were borne , for hatred and malice , but Elizabeths one childe did spring and skip before hee was borne , for ioy and gladnes ; so hee that busies himselfe about more thinges then one , shall neuer prooue singular in anie thing , z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat● de . rep. l. 3. nay hee shall finde that strife and resistance in his head , which Rebecca did in her wombe , but hee that labours and trauailes onely about One thing , shall bring it to good perfection , and be as well deliuered of it , as Elizabeth was of Iohn Baptist. Hence it is that wee are exhorted , for our heart , a a Act. 4 , 32. to haue One heart and one soule , for our tongue , b b 1 , Cor. 1 , 10. to speake One and the selfe same thing , for our Master , c c Mat. 13 , 8. to serue One Maister in heauen , for our way , d d Phil. 3 , 16 to walke after One and the selfe same rule . According to that most wise and worthy word e e Cor vnum , via vna . My L. Treasurer his word . One heart , One way . Which is also agreeable to the word of God , who sayeth , I will giue them one hart , and one way , that they may feare me for euer , for the wealth of them and of their children after them , f f Ie. 32 , 39 Wherefore let vs not haue many mindes , or trouble our selues about many thinges , but with Mary , g g He. 10 , 41 mind onely One thing which is necessarie : let vs not haue many tongues , or desire many things , but euery one of vs say with Dauid , h h Psal. 1● , 1 One thing onely haue I desired of the Lord : let vs not serue many Maisters , or be many Maisters our selues , but as Sophony speaketh , i i Soph. 3 , 9. with One shoulder serue the Lorde our God , and onely worship him : let vs not walk many waies , or kick against many pricks , k k Act. 9 , 5. or shoote at rouers ( as I may say ) but with Saint Paule in this place , ayme onely at one marke , and follow But one thing . This is the first degree to perfection .

TOuching the second hee sayth , ( I doo not remember , but ) I forget that which is behind . Truth it is , we may remember , both that wee haue done ill , to amend it , and also that we haue done well , to continue it . For the first Chrisostom saith , l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nothing doeth so well help vs forward in a good course , as the often remembrance of our sins . Whereas in the bitternes of our soules wee call to remembrance the dais of old , which we haue passed away in sin . Wherupon the Psalmist particularly intituleth the eight and thirtith Psal. a Memorandum , or a Remembrance , because he made it , when hee called to remembrance his sinnes , which hee had in former time committed m m C●●● commissa olim a se delicta memoriae repeteret . Euthymius . ibidem . And generally Baruch sayeth to vs in this sort . Remember well what you haue done , and as it came into your hearts to turne away from God , so now striue with your selues ten times more to turne agayne vnto him n n Thus did Paule , remembring he had once beene a persecutor , o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bar. 4 , 28. 1. Tim. 1. 13 he did repent him of it , & made amends for it , and was afterward tenne times more zealous to saue the wicked , then before hee had beene to destroy the godly . For the second , an other sayeth , p p Quam immensa est laetitia de recordatione tran●o●●● vir tu●is , &c. Ber. in se●t● omnium saenc . ser. 2. ô what heauenly comfort doe they inwardly feele , which are delighted , with the remembrance of vertue past , with the fruition of ioy pesent : with the expectation of felicitie to come ? This three-fold cord of comfort , as it can neuer be broken , 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 q q Re. 22 , 11 Thus did Dauid , r r 1. Sa. 17 , 36. remembring hee had once slaine a Beare , he did not repent him of it , but gathered strength and courage by it , & was afterward more bold to combat with a mighty Gyant , 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 : so heere we may looke back a little , and remember both that we haue done ill , to amend it , and also that wee haue done well to continue it . Otherwise the remembrance eyther of vices or vertues , is so far from putting vs any whit forward , that it casteth vs quite backward . 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 . Our sinnes & Elies Sonnes are alike . Ely hearing his Sonnes were slaine , whom he himselfe had not chastised and corrected as he ought , fell down backward and brake his necke t t 1. Sa. 4 , 17 . 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 . For this is the difference betweene the godly and the wicked . Both fall : But the godly fall forward vpon their faces , as Abraham did wh●n he talked with God : the wicked fall backward vppon the ground , as the Iewes did when they apprehended Christ . He that remembers his sinnes , to be sorie for them , as Abraham did , falls forward vppon his face : but hee that remembers his sins , to reioyce in them , as the Iewes did , fals backward vpon the ground . Wherefore if thou be vppon a mountaine , looke not backward again vnto Sodom , as Lots wife did : x x Gen. 19 , 27. if thou be within the Arke , flie not out againe into the world , as Noahs Crow did : y y Gen. 8 , 7 if thou be well washed , returne not agayne to thy mire as the Hog doth : z z 2 , Pet. 2 , 22. if thou be cleane purged , run not againe to thy filth , as the Dog doth : a a Pr. 16. 11 If thou be going towards the Land of Canaan , thinke not on the flesh pots of Eg●pt : b b Ex. 16 , 3 If thou be marching agaynst the hoast of Madian , drinke not of the waters of Harod : c c Iud. 7 , 6 If thou be vppon the house top , come not downe : d d Mark , 13. 11. If thou haue set thy hand to the plough , looke not behind thee ; e e Lu. 9. 62 remember not those vices which are behind thee : no , nor those vertues neither . For as Gregory writeth , f f Memoria virtutis forma mentis . De arcae pastorali . par. 4 , ca. 1. 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 . 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 . Yet hauing brought her forward a great way , at length his loue was so excessiue , that hee could not contain any longer , but would needs haue a sight of her . Whereupon forthwith hee lost both her sight and her selfe , shee sodainly againe vanishing away from him . g g Flexit aman● oculos , et protinus illa relapsae est . Ouid. Met. l. 1o . Fab. 1 , Memin●t et Virgilius Geor. l. 4 , in fin . This is a poeticall fiction . Neuertheles it serueth very fitly to this purpose . To admonish vs , that if we haue anie vertue , which is to be loued as a man is to loue hys wife , yet we must not be so blind in affection , as to doate too much vpon it , or to fall in admiration of our selues for it , or to be alwaies gazing & wondering at it , lest by too much looking vpon it , and by too well liking of it , and by too often remembring it , wee loose it . Because indeede he that remembers his vertues , hath no vertues to remember . Seeing he wants humility which is the mother-vertue of all vertues . For this is the difference between the godly & the wicked . Both remember vertues . But the godly remember other mens vertues : the wicked remember theyr owne vertues . They remembring other mens vertues , make than ensamples to imitate : these remembring theyr owne vertues , make them miracles to wonder at . Therefore the godly remembring they haue some one or other little vice in them , are humble , though they haue very manie great vertues : but the wicked remembring they haue some one or other little vertue in them are proud , though they haue ve●●e manie great vices . Wherefore though thou haue conquered Kingdomes yet cracke not of it , as Zenacharib did g g Esa. 37. 13. : though thou hast built Babel , yet bragge not of it , as Nabuchodonozer did h h Da. 4 , 27 : though thou haue a great people , yet number 〈◊〉 not ; as Diuid did i i 2 , Sa. 24 , 2. : though thou haue rich treasures , yet shewe them not , as Ezechias did k k 2 , Reg. 20 , 13. : though thou haue slain a thousand Philistines , yet glory not in it , as Sampson did l l Iud. 15 , 16. : though thou hast built seauen , altars , yet vaunt not of it , as Balack did m m Num. 23 , 1. : though thou giue almes , yet blow not a trumpet n n Mat. 6 , 2. : though thou fast twise a weeke , yet make no words of it o o Luk. 18 12. , ( remember it not but ) Forget that which is behind .

If thou wilt be Perfect , p p Mat. 19. 22 sell all that thou hast , and follow mee , sayth our Sauiour , S●ll all that thou hast . Or if no man will buy it , giue it . Or if no man will take it , Forget it . Themistocles said , he had rather learne the Art of forgetfulnes , then of memory . That is , as I vnderstand it , rather diuinity , then philosophy . 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 q q Reminiscere . . 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 . But the first lesson that Christ teacheth his Scholler is , Forget r r Obliuiscere . . Harken ô daughter ( saies he ) & see . Forget thine owne Country and thy fathers house . So that faith is that faire Hellena , which drinketh to vs in a cup of Nepenthes , and saith s s Reu. 21 , 4. , Be of good cheere , there shall be no more sorrow , neither crying , neither death , neither paine , for the first things are past . 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 t t Esa. 43 , 18. , Remember not the former thinges , neyther regard the things of olde . For as they which die cloth , doe not immediatly change one contrarie into an other , but first turne a white into an azure , and then make a puke of it : so wee can neuer holde colour , as a good puke , except first our white be turned into an azure , that is , as Lirinensis saith u u D●nec dediscimus bene quod didicimus non bene cap. 25. , except first we do well to Forget , that which wee did ill to get , except first we do happily vnlearn , that which we did vnhappily learne . And like as they which work in wax , cannot frame any new impression in it , till the olde bee defaced x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bas. E. 1. p , 28. : so the Image of Caesar the Prince of thys world , the deuil must first be defaced , before the image of Christ can be formed in vs . For this image of Christ , ( as Clemens testifieth ) y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prot. p. 5. is seene only in them , which Forget the hil of Helicon , and dwell in mount Sion . Wherfore though thou haue had a bloody issue twelue yeeeres , yet thine issue being now stopt , Forget all bloodines : z z Mar. ● , 25. , though thou haue had a crooked bodie eyghteene yeares , yet thy body beeing nowe straightned , Forget all crookednes a a Luk. 13 , 11. : thogh thou haue had blind eyes , yet thine eyes beeing now cleared , Forget all blindnes in seeing the truth , b b Mar. 10 , 5. though thou haue had deafe eares , yet thine eares being now opened , Forget all deafnes in hearing the word c c Mar. 7 , 34. : though thou haue had a dry hand ▪ yet thy hand beeing now restored , Forget all drinesse and nigardlines with men d d Mat. 12 , 10. : though thou haue had a lame foote , yet thy foote being now recured , Forget all limping and halting with God e e Act. 14. 8 : though thou haue beene dead and buried in the graue foure dayes , as Lazarus was , yet being now reuiued , Forget all deadnes in sin f f Ih. 11 , 39 : though thou haue ben possessed & tormented with seauen deuils , as Mary Magdalen was , yet beeing now deliuered , renounce the deuill and all his works , g g Lu. 8 , 2. and Forget all thy wicked workes which are behind thee h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Uide na 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Nat. 〈◊〉 . Yea , and all thy good works also . For if thou Forget them , then will God remember them . The patriark Abraham was content for Gods pleasure to sacrifice his Son Isaac . i i Ge. 21 , 16. . But as soone as he had done , he Forgets it . Therfore God remembers it , and sets downe euery seuerall circumstance of it . By mine owne selfe haue I sworn ( saith the Lord ) because thou hast don this thing . There is the general . But what thing ? The particuler followes . And hast not spared ; yea not thy seruant , but thy Son ; nay , not onely thy Sonne , but thine onely Sonne , And hast not spared thine only Sonne , therefore I will surely blesse thee . That good woman k k Lu. 7 , 7 , 42 gaue Christ louing and frindly intertainment . But as soone as she had don she Forgets it . Therfore Christ remembers it , and amplifies it from point to point . He turned to the woman and said to Simon , Seest thou this woman ? when I came to thy house , thou gauest me no water for my feet : but she hath washed my feet with the teares of her eies , and wiped them with the haires of her head . Thou gauest me no kisse : but she since the time I came in hath not ceased to kisse me feet . My head with oyle thou didest not anoynt , but she hath anointed my feet with ointment . Lo yee how true it is which I said before , that if wee remember our good workes , then God will forget them ; but if we Forget them , then God will remember them ; yea & he wil reward them when we haue forgotten them . If we wage warre with God l l Lu. 14 , 31 , & think to ouercome him with ten thousand of our good deeds , 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 , and with twenty thousand of our sins will easily ouerthrow ten thousand of our good deedes , and so finally confound vs . But if one the other side wee can bee content to Forget all our good workes ; and to strowe our best garments , and our most florishing branches at Christs feete m m Mat. 21 , 8 ; and to cast downe our verie crownes before the throane of the Lambe n n Reu. 4 , 10 , then he will be a right Lambe indeed , hee will not fight with vs , but hee will crowne vs with honour & glory . Almighty God appoynted his people not to sheare the first borne of the sheepe o o De. 15. 16 . The first borne of the sheepe are the best of our good works . These we must not sheare , nor lay naked and open to the view and knowledge of all men , but Forget them , and hide them vnder the fleece of silence , and keepe them secret to our selues . So Ioseph , whom God did lead as a sheepe p p Psa. 80 , 2 , hauing a first borne , did not sheare this first borne of the sheepe , but called him Manasses , that is , Forgetfulnes of those thinges which were behind , when God had now answered the desires of his hart q q Ecl. 5 , 19 . The faithful speaking to Christ say thus , wee will make for thee borders of golde guilt with siluer r r Murenulas ●ureas vermiculatas ar●ento . Can 1 10. . This is quite contrary to the fashion of the world . The fashion of the world is to guild siluer with gold , & to put the best side outward . But the faithfull guild gold with siluer , and put the best side inward . So Moses hauing a glorius countenance , did not set it out to the shew , but did Forget it , and couered it with a vaile s s Ex 34 , 33. Now , a glorious countenance couered with a vaile , what is it else , 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 wee sheare the first borne of our sheepe . We do not cast down our garments and our branches and our crownes-before the throane of the lamb , but we war against God with tenne thousand of our good works . Or rather indeed , which of vs all can muster together so many good works to fight for him ? Nay , 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 . 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 . But heere we may all of vp learne true humility t t Humilitas animi sublimitas christiani ▪ Leo. , which is true magnanimity of S. Paul . Paul had a most noble and most stately hart , higher than the very poles of heauen it selfe . All that euer he had done hetherto , or could doo , he thinkes too little , nay , he counts it nothing . He was not a whit inferiour to the very chiefest Apostles u u 2 , Cor. 12 , 11. , yet he Forgets it . Hee laboured more than they all . x x 1 , Cor. 15 , 10. yet he Forgets it . He spake with tongues more than they all y y 1 Cor. 14 , 18. , yet he Forgets it . Hee had care of the churches z z 2 , Cor. 11 , 28. , yet he Forgets it . He fought with beasts at Ephesus a a 1 , Cor. 15 , 32. , yet he Forgets it . He troad sathan , that vile beast vnder his feete b b Ro. 16 , 30. , yet he Forgets it . Hee spake wisedome among them that are perfect c c 1. Cor. 2 , 6. , yet he Forgets it . Hee was rapt vp to paradise into the third heauen , where he first learned that among the Angels , which afterwards hee taught amongst men d d 1 , Cor. 12 , 4. , yet he Forgets it , All this is nothing with him . Quae retro sunt obliuisci et ad ea quae ●nte sunt Apostolum seq●i . Ep. 15. All this he Forgets , & saith , I Forget that which is behind . This is the second degree to perfection .

TOuching the third , hee sayes , ( I stand not still ) but I Endeuour my selfe to that which is before . Saint Bernard writing to one Haimericus Chancelor of Rome , in his very first salutation , wisheth him to forget those things which are behind , and to follow the Apostle to those thinges which are before . Which no man can doo , that either stands still , or is idle . Wherefore Hermes saith generally , Nothing in the whole world is altogether idle f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 11. . The wise man hath allowed a time for euery thing else , but for idlenes he hath allowed no time . Moses Arke had rings ; and barres within the rings g g Ex. 24 , 14. , to signifie that it was not made to stand still , but to be remoued from place to place . Iacobs ladder had slaues h h Ge. 28 , 12 , vpon which hee saw none standing still , but all either ascending or else descending by it . 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 . Whereupon Basil noteth , that king Dauid hauing first said , Lord who shall dwell in thy tabernacle , addes then i i Psal. 15 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . , Not he that hath wrought righteousnes heeretofore , but hee that doth now worke righteousnes , euen as Christ sais , My father doth now worke , and I worke also . 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 . Whereupon Theophylact noteth , that Iohn Baptist hauing first sayde , The axe is layde to the roote of the tree , adds then k k Mat. 3 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . , Not euery tree that hath not brought forth good fruite heretofore : 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 . Therefore we must so walke , as God seeing our continuall fruitfulnes may say of vs , I see men walking like trees l l Mar. 8 , 24 . Men walke like trees , when as men are neuer idle , but alwaies abounding in the worke of the Lord m m 1. Cor. 15. 58. . As the tree of lyfe euerie moneth bringeth forth twelue maner of fruits n n Reu. 22 , 2 . For so Christ said to him whom he healed o o Mar. 2 , 10 , Take vp thy bed , and walk . He sais not , Take vp thy bed and stand still , like a stone , but take vp thy bed , and walke , like a tree . Otherwise to them whom he found standing still , he said in his wrath and in his sore displeasure , why stand yee still all the day idle ? why are ye like Moab setled vpon your lees p p Ie. 48 , 11. , and not poured from vessell to vessell ? we must make account to giue account for euery idle word , wee speake q q Mat. 12 , 36. . And much more then for euery idle houre wee spende . Hee hath called the time against me , sayes Ierusalem r r Lam. 1 , 15 . 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 . 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 s s Ex. 16 , 26. . To teach them , and all vs , that till wee come to the saboth of our euerlasting rest in heauen , wee must neuer stand still , but euery day bee doing somewhat . Wherfore Apelles posey was this , Let no day passe without a line t t Nulla dies sine line● . . Be sure euery day thou do some good then draw one line at the least . According to that u u Esa 28 , 10 , Line vpon line , line vpon line . And Pithagoras posey was this x x Cha●nici ne insideas . , Sit not still vpon the measure of corne . Do not looke to eate , except thou sweat for it . According to that z z 2 , Thes. 3 , 10. Hee which will not worke , let him not eate . In my Fathers house , sayes Christ , are many mansions a a Ioh. 14 , 3. , So that no man may sing his soule a sweete Requiem , saying with that cor●orant in the Gospell , Soule take thy rest . For in heanen onely , which is in our father● house , there are many mansions to rest in . 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 . We are come , sayes the author to the Hebrews b b He. 12 , 23 , 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 . For in heauen onely , are the spirits of iust and perfect men , which are rich and haue inough . In this world wee must neuer think we are rich , but we must alwaies be poore in spirit : wee must neuer thinke we haue inough , but we must alwayes hunger & thirst after righteousnes . Wherfore if thou haue a talent c c Lu. 19 , 20. , put it not into a napkin , but into the banke : if thou light a candle , d d Mar. 4 , 21 set it not vnder a bushell ▪ but vpon a candlestick : if thou build a Citty e e Mat. 5 , 14. , place it not vnder a dale , but vpon a hil ▪ if thou seek Christ f f Cant. 3 , 1. , seeke him not in thy bed , but in the garden . Lie not stil : Sit not stil : ( stand not stil ) but Endeuour thy selfe to that which is before .