the ground VERSE 10. WHat mooved him to content himselfe with so meane a dwelling they made not so much reckoning of their habitation in this world as of that in the world to come therefore they did not greatly care how they dwelt here As for the land of Canaan though it were a pleasant Country flowing with milke and hony yet they knew they were not to continue in it long this made them to looke up to the heavenly Canaan whereof the earthly was but a type and figure Erecto capite his eye was also to that quasi accepturus Here hee had a Tent but there hee looked for a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that City which alone deserves the name of a City it excells all earthly Cities in two respects In regard of the foundation and the founder thereof The Tents wherein they dwelt had no foundation they were fastned with nayles to posts and stakes set in the ground but this City hath a foundation earthly houses have but one foundation and subject to earth-quakes stormes tempests inundations and other casualities this hath many foundations Apoc. 21.14 and nothing can shake those foundations The Tower of Siloam it is like had a good foundation yet it fell the Abbies and Monasteries had sure foundations yet they are fallen the pallaces of Kings Noblemen and Gentlemen have strong foundations yet they shall all fall but the heavenly Hierusalem shall never fall Aholiab and Bezaleel made the Tabernacle Hyram the Temple Carpenters and Masons set up these Citties but God Himselfe is the maker and builder of this City These Cities may be overthrowne by waters the Sea may come in tumbling and sweepe them away these Townes and Citties may be consumed with fire there bee burnings almost every day these may be sacked with the enemy and made even with the ground as Hierusalem and the Temple are which were the wonder of the world wee may bee driven by famine and pestilence out of those townes and Cities howsoever they stand a while and we in them the time shall come when the earth with all the goodly buildings that be on it shall be burnt with fire Therefore let us use these Citties as we used them not let our hearts and affections bee in this City whose maker and builder is God We have not here an abiding City London is no abiding City Yorke Norwich no Towne is an abiding Towne Death will give us a remove out of all Townes but in this City wee shall abide for ever and reigne with CHRIST for evermore therefore let us all long for it He doth not say that he believed there was such a City but hee looked for it Iud. 5.28 We looke out of our windowes on sights in the streets Gardens Orchards c. but not out of the windowes of our hearts for this City Hee that lookes shortly for a new Coate will not bee much in love with his old for a faire house will not care for a cottage Wee looke after our wooll and cloath houses and lands c. Let us looke dayly for CHRIST 's comming that will put us in possession of this City As Saint Peter said unadvisedly of the Mount let us say likewise of this City it is good for us to bee here VERSE 11. WE have had the things which he did severally by himselfe now of him joyntly with his Wife because he toucheth a thing which he could not doe without his Wife Of whom he entreateth 1. Severally by herselfe then joyntly together with others Also together with her Husband The Faith of them both concurred in this Lyra shewes himselfe delirantem senem in avouching that Sarah had no faith in this he interprets it thus through faith that is of Abraham Sarah also received power but by it is meant her owne faith 1. Certaine facts of hers which she did by faith 2. The event that issued on them 1. A narration of facts 2. An illustration of them by the cause thereof The facts are two Conception and Procreation 1. She received strength to conceive seed to receive and retaine the seed that came from Abraham It might be translated to the emission of seede to the dejection of seede For the childe is framed of the seed of them both though Aristotle be of another opinion mater à materia quia ministrat materiam procreandae proli as the father doth Whereupon Christ is termed the fruit of the Virgins wombe She was now by the course of nature past conceiving of seed being ninety yeeres old a woman as Plinie observeth for the most part is past child bearing at fiftie then how could a woman conceive â—t ninetie not by nature but by the grace and power of God therfore it is said through faith she received strength to doe it 2. She brought forth a Child when there were two obstacles in the way barrennesse and old age The one is to be repeated out of Genesis God had shut up her wombe the other is here expressed Besides the season of age it was now no seasonable time for a woman of ninety yeeres to have a child yet by faith she had one And why what was the cause of it because she judged him faithfull c. this Lyra referres to Abraham because he judged as for Sarah she laughed at it and Abraham thought it an incredible thing yet it may be adscribed to Sarah her selfe as for Abraham he is not mentioned at all in this verse Some affirme that that laughter of Sarahs did issue ab admiratione non à dubitatione as Abrahams did Abraham laughed admiring not doubting of Gods promise so did Sarah yet the laughter of Sarahs must needs be condemned 1. She opposes two impediments to the promise which Abraham doth not 2. Shee is reproved by God for laughing who tells her that it issued from infidelity 3. Shee her selfe covers it with a lye which she would not have done if it had not beene an evill laughter How then is it true that Shee judged him faithfull who had promised At the first she doubted and derided it but afterwards being reprehended by GOD better instructed by her husband and pondering in her mind that it was GOD Almighty which had spoken it she believed it and judged him faithfull He that hath promised me a child is able to fulfill his promise faithfull to performe that which he hath promised therfore though I be barren and old too I shall have a child Gen. 21.6 7. 1. Women as yee see may have faith they may believe in Christ be members of his body and heyres of the kingdom of heaven The woman was the first in the transgression yet she shall be saved though it be a kinde of purgatory by the bearing of Children 2. God is pleased with marryed folke he that liveth in the flesh cannot please God that is as Pope Siricius expounds it in mariage Abraham and Sarah were marryed folke yet they pleased God Let not
in token of that his voluntary service But hee could not have his eares prepared for the doing of the will of his Father unlesse he had a body Therefore the Seventie to make it more cleere sayes a body hast thou prepared for me wherein I should doe thee service and suffer for mankinde And because all the Sacrifices in the Law could not take away sin therefore was this body of Christ prepared by the Lord that should be sacrificed for the sins of the world No other sacrifice was able to make satisfaction to Gods justice for the sins of men Verse 10. There is joy when any man child commeth into the world but much more have we all cause to skip for joy at Christ's comming into the world Vnto us a child is given to us a Sonne is borne behold I bring you tidings of great joy sayd the Angel to the Shepheards when Christ came into the world The Angels sung at his comming which needed not to be redeemed by him and shall not we men sing for his comming for whose redemption he came into the world it had beene better for us we had never set a foot into the world if he had not come into the world Therefore let us praise God all the dayes of our life for his comming into the world When he commeth into the world that was the maker of the world For by him all things were made nay that which is more when hee commeth into the world that was the Saviour and redeemer of the world that reconciled the world to God and yet found no kind entertainment in the world he was rayled at spitted on buffetted whipped crucified he came into the world but the world received him not And shal we that be Christians imagine to find any kindnes in the world it hated the Head and wil it love the members no we must look to have a step-mother of the world as Christ had we must looke for crosses and afflictions in the world as he had As Christ came into the world so in the time appointed by the Father he went out of the world again and so must we There is a time to be borne and a time to dye as we came into the world so we must go out of the world Where we came we may know but where we shall go out we cannot tel Let us glorifie Christ while we be here that at our departure out of the world we may live with him in eternall glory He saith not so soone as he came into the world when he lay in the cratch but he said in the time of his humiliation in the world And how came he into the world after a base and ignominious manner borne of a poore woman affianced to a Carpenter that was brought to bed in a stable in the Inne where hee was laid in a Manger wrapped up in meane swadling clouts This was the manner of his first comming contemptible in the eyes of the world But his second comming shal be most glorious when he shall come in the clouds with all his holy Angels attending on him Now he came as a Lamb to be killed therefore he came meanely then he shall come as a Lion and a King to reigne for ever Therfore that shall be a glorious comming it shall be terrible to the wicked but most comfortable to us that be the wife of the Lord Iesus A true body made of a Woman the fruit of her Wombe as ours is not an aerie or phantasticall body as some Heretickes dreamed A body in all substantiall things like to ours differing only in one accidentall thing and that is sinne him that knew no sinne did God make sinne for us God ordained him a soule too The deity did not supply the office of his soule as Apollinaris did imagine he had a true soule too as we have wherein he suffered for our sakes my soule is heavy to the death But because the body is conspicuous so is not the soule and because he was to dye in his body he could not dye in respect of his soule therefore the spirit of God nameth that God hath ordained a body for every man but a more speciall and excellent body for our Saviour Christ a body conceived not by the conjunction of a man and a woman but extraordinarily by the Holy Ghost that being a most pure and sacred body not infected with the least spot and contagion of sinne it might be a propitiatory sacrifice for the sins of the world Ours are most wretched and sinfull bodies that because they are poysoned with sin must one day see corruption and bee consumed to dust and ashes Lazarus body did stincke when it lay foure dayes in the earth Ours in regard of sin are stincking bodies but Christ's was a most glorious body and for that cause saw no corruption Absalom had a beautifull body yet a wretched body Saul had a comely body yet a miserable body The body of the fairest Lady on earth is a vile body only Christ's was a glorious body The Martyrs bodies that were burnt for the profession of the Gospell were in some respect to be honoured because they were the Temples of the Holy Ghost and sealed up the truth of the Gospell with their bloud yet all their bodies joyned together nor the bodies of all the holy men in the world could make satisfaction for one sinne therefore God ordained Christ a body for this purpose to be offered up for the sins of us all As for our bodies let us labour to offer them up as a lively sacrifice to God in all obedience to him in this life that Christ may change them and make them like his glorious body in the life to come VERSE 6. THe reason why thou hast prepared this body for me is because in burnt offerings and sinne offerings thou hadst no pleasure These would not content thee therefore I come with my body into the world Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he reckons up two other sacrifices used in the Law which God likewise rejected Loa shealta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense is all one VERSE 7. FReely of mine owne accord as 1 Reg. 22.21 Isai. 6.8 as an obedient child sayes to his father loe I come father if it be to preferment a man will say loe I come but if it be to the Gallowes for another who will say loe I come Why because in the beginning of thy booke that mooved him to it that the things written of him might be performed Hebr. Bimgillath in volumine in the scrowle For the Bible with the Iewes as it is at this day was wrapped up in a scrowle not printed as it is among us Megillath of Galal volvere The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bred diversity of interpretations Some referre it to the beginning of the Psalmes Psalm 1.2 whereas that is spoken of all the godly others to the first verse in all the Bible In the
and the continuance in it Here are many excellent instructions Love is laborious If thou lovest a man thou wilt labour for him thou wilt runne and ride for him thou wilt relieve him in his wants according to that ability wherewith God hath blessed thee Love not in word and tongue only 1 Ioh. 3.18 I will not give any thing for such love as hath nothing but words Shew mee thy love by thy deeds and labour Art thou ready to doe what thou canst for thy brother art thou willing to part with thy mony thy meat and drinke for the relieving of him then thou lovest him hic labor hoc opus est this is the true labour of love indeed doest thou visit him if he be in prison for righteousnesse sake doest thou goe to him and comfort him if he be sicke never prate of love unlesse I may see the labour of thy love Iacob loved Rachel therefore he laboured for her For the glorifying of his name Here we have the end of a good worke which makes it a good work indeed when it is done for the name of Christ. The Pharisees gave almes yet because it was to procure a name to themselves it was not a good worke they have their reward amongst men they shall have none at the hands of God If thou givest to the poore because the statute compells thee or because thou shalt be hardly thought of if thou givest not or that thou mayest bee counted a liberall man and that the world may talke of thee and commend thee it looseth the title of a good worke whatsoever we doe let us doe all to the glory of God and he will recompense us Why what was this work of theirs they ministred to the Saints One speciall good worke is to minister to the Saints There were certaine women that ministred to Christ of their owne substance the woman of Shunem ministred to Elisha prepared a chamber and other necessaries for him Onesiphorus ministred to St. Paul which oft refreshed him and was not ashamed of his chaine Dorcas ministred to the poore widdowes in clothing them Doe good unto all especially to them who are of the household of faith If any Saints are in want minister to them In this sence we must all be Ministers this is a glorious service a worthy ministration in ministring to them wee minister to Christ in as much as yee have done it unto one of the least of these my brethren yee have done it unto mee and let it not grieve us to minister to Christ which hath ministred his own bloud to us The times are hard wherein we live all victualls are at an high rate many poore Saints fare hardly lye hardly goe hardly let us open the bowels of compassion and minister to them This worke above all others shall be recompensed at the day of Iudgement when I was hungry yee fed mee c. Therefore let us occupy our selves in this ministration But what doe they content themselves with their former ministring doe they set downe their staffe there No and yet Minister It is not sufficient to doe well for a time but we must continue in well doing Many soothe up themselves in their former good workes they vaunt of them such and such a thing did I. O how bountifull were we to our Preachers How kind have we beene to them O I but are you kinde still have yee ministred and yet do yee minister have yee beene zealous and yet are yee zealous have yee beene diligent hearers of the Word and yet are yee diligent have yee beene liberall to the poore and yet are yee liberall That is a worthie commendation then are yee good Christians indeed In earthly blessings wee cannot away with was or had hath any great list to bragge I was Rich I had land I had my health wee had rather say an hundred times I am rich I have my health I was good is not so much but I am yet good I am more and more good that is an excellent thing Yet there bee many that have beene good in the praeterperfecttence that are not in the present They were sober they would looke at no Ale-house but now they are common drunkards they were chaste but now are adulterers they were wont to keepe their Church well they would never misse a Sermon but now come seldome to Church every trifle will keepe them from a Sermon they were liberall but now are covetous that is a miserable thing a dolefull tune Let us so behave our selves that it may be affirmed of us we are yet good yet zealous yet religious and let not this yet be given over so long as we live This is an excellent place as any in all the bible to encourage us to good workes God will never forget them As hee puts our teares into his bottle so he puts our good workes into his booke and keepes a register of them all Men may forget the good turnes to them they wryte their injuries in steele and their benefits in water many will not acknowledge them that have beene their benefactors Pharaohs butler quickly forgate Ioseph though he foretold him of his delivery Men are forgetfull but God is not hee neither forgets us nor our workes Can a woman forget her sucking Child that shee should not have compassion on the Sonne of her wombe yea they may forget yet I will not forget thee God remembred the prayer and teares of Hezekiah 2 Reg. 20.5 The almes deeds of Cornelius went up into remembrance before God Acts 10.4 God remembers our prayers our fastings our joyfull hearing of his Word he remembers what money we have given to the poore the Cloath wherewith we have clothed them the kindnesse we have shewed to his Ministers if wee have given but a cup of cold water hee remembers it and will reward it Mat. 10.42 This should make us all zealous of good workes Now a dayes by our preaching faith in CHRIST we have through the corruption of the people preached good workes out of the Church the people nourish this conceit in their hearts we cannot merit heaven by our workes therefore it is not a pins matter though wee doe none I but God will not forget your good workes he will reward them both in this life and in the life to come he will give heaven to your workes as they are the fruits of faith though he give it not for the worthinesse and dignity of your workes therefore be full of them Good workes are not the meritorious causes of heaven yet they are the way to heaven and yee cannot goe to heaven but by the way of good workes therefore make your calling and election sure by them Blessed are the dead which dye in the Lord for they rest from their labours and their workes follow them Your houses and land silver and gold tarry behind when yee bee dead but your workes follow you God will not forget them but
contemned the word at length will be contemned That for the writer now to the persons to whom he writeth the mother and her children Origen speakes somewhat contemptibly of women When Christ came into the coasts of Tyrus and Sidon Behold a woman Mat. 15.22 Mira res Evangelista a strange thing O Evangelist Behold a woman that is the authour of transgression the mother of sinne the weapon of the Devill the cause of our expulsion out of Paradise I but Christ honoured women in lying in the wombe of a woman he appeared first to women after his resurrection and made them Apostolos apostolorum Apostles to preach his resurrection to the Apostles Paul preached to women There have beene women of speciall note Sarah the Mother of the faithfull Hester the nurse and preserver of the faithfull women that ministred to Christ of their owne substance among whom was Ioanna the wife of Chuza Herods steward Theano Crotoniatis was a Philosopher and a Poet too Pythagoras learned his naturall Philosophie of his sister Themistocleas Ignatius wrote to two women the blessed Virgin Mary Maria Cassabolita Cyrillus Alexandrinus Basil Chrystome Ambrose Augustine Fulgentius Bernard wrote to women Hierome wrote to many to Salvina to Faria to Agoruchia to Celantia Asella Marcellina most of his workes he dedicated to Eustochiam a noble and worthy Virgin S. Paul wrote to Apphia and S. Iohn heere to a woman The mother is first severally by her selfe described then both of them joyntly together by his singular love to them all Shee is set forth 1. By her internall and spirituall estate she was elect 2. By her externall and worldly estate she was a Lady Some of the Popish interpreters will have her name to bee elect to the Lady Elect. 1. That is a saucie transposing of the Greeke words it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lady Elect but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Elect Lady 2. As S. Iohn doth not set downe his owne name no more doth he hers 3. The same title is given to her sister verse ult and no likelyhood that two sisters should have one and the same name there was not so great a penurie of names Elect is nomen appellativum non proprium a noune appellative not a proper name First she was a Lady a Widdow by all probabilitie else S. Iohn would have made some mention of her husband She was magna nobilis domina a great and a Noble Lady sayes Lyra shee had an ample familie she was an entertainer of the Preachers and professors of the Christian faith Catharinus supposeth she had a Iurisdiction she was a Lady of some Towns Mannours and Lordships The unlearned Anabaptists use that place as an hammer to beate downe all the seats of superiority In Christ neither bond nor free Iew nor Grecian Male nor female we are all one in Christ Iesus True indeed we are all one in Christo but not in Mundo as S Augustine doth well distinguish in Christ there is no difference but in the world there is Men and women are to be respected according to those places of honour whereunto God hath advanced them in the world whether they be Kings or Queenes Lords or Ladyes Christ makes an honourable mention of the Queene of Shebah S. Luke dedicates his Gospell and the history of the Acts to Noble Theophilus To the most noble governour Felix saies Claudius Lysias Most Noble Festus sayes S. Paul heere S. Iohn gives the vertuous woman the title of a Lady whom God hath honoured let us honour too It is he that setteth up and pulleth downe according to his heavenly pleasure otherwise we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God as Gâ—maleel speaketh Yea though the persons bee bad yet the places are to be respected and they in regard of their places But this was a good an holy and religious Lady an elect Lady most interpret a select Lady egregia an egregious Lady a grege segregata separated from the common sort a famous and illustrious Lady But I see no reason why it may not be expounded according to the native signification of the word it is well translated in the English The elect Lady Elect in Gods eternall Counsell as S. Peter called the strangers dispersed through Pontus Galatia Cappadocia Bythinia Asia Elect according to the foreknowledge of God the Father S. Paul salutes Rufus that was elect and chosen of the Lord Rom. 16.13 He speakes of Clement and other his fellow-labourers that their names were written in the booke of life Philip. 4.3 She had learned Christ as the truth is in Iesus she had a lively faith in Christ she had a demonstration of her faith by good workes by them she made her calling and election sure therefore he pronounceth her to be one of Gods elect we must judge of the salvation of others by their love and charity It becommeth us saith S. Paul so to judge of you all he was farre more charitable than they that judge none shall be saved unlesse they be of their owne stampe and goe to such a Lecture and Sermons as they doe Now he writes not to her alone but to her children too To the Elect Lady and her Children by nature and by grace too as Aquinas speaketh children both men and women but the women were Virgins sayes Lorinus because they were at home with her so were the men-children too As he made great account of the mother so of the children too the proverbe is love me and love my dogge much more love me and my children we will pray for the Kings life and for his sonnes say they So S. Iohn heere salutes the mother and the children too Vpon this he makes a testification of his love to them which is first averred in respect of himselfe 2. amplified in regard of others 3. Illustrated by the procreant cause of love in them all verse 2. Touching himselfe he pronounceth with an ardent affection whom I love in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which men or women I love how in truth for in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article in the truth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth that is truely unfeignedly Let love be without dissimulation There is too much dissembled love in the world Love one another saith Saint Peter with a pure heart unfeignedly A kisse is a token of love For the which cause it was an use in the Primitive Church for Christians to kisse at the celebration of the Supper saith Saint Chrysostome But as he complaines many doth it with the lippes onely ac si in scenares ageretur as if they were on a stage Valentine being an Arrian kissed Ambrose but he reproved him for it Quid oscularis eum quem non agnoveris Why dost thou kisse him whom thou carest not for Greete one another with an holy kisse
never looke backe but continue with him to the end That this is the native meaning of it is apparant by the words following wherein he corroborateth his exhortation For many deceivers are come into the world which will supplant you if they may therefore walke on stedfastly in the truth VERSE 7. 1. HE warnes them of false teachers 2. He armes them against them verse 8. In the warning 1. There is a signification that they become 2. A marke whereby to know them being come 3. An application of that marke For the former 1. There is the qualitie of them that be come they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planing subtile cheating deceitfull fellowes they will deceive you with fine words and nise distinctions 2. Here is the quantitie of them They be not a few but many Many Beares many Lions many Foxes If they were but Waspes and Bees yet being many they might scare us and make us circumspect much more these 3. They be not to enter but are already entred 4. Into this wicked world which is a receptacle of good and bad I will give you a marke whereby ye shall discerne them They confesse not that Iesus Christ is come in the flesh and so subvert the very foundation of Christianity There be divers kindes of them Some deny that Christ is come in the flesh at all as the obstinate Iewes whose eyes the god of this world hath blinded Some confesse him to be come in a kinde of flesh yet not in true but in phantasticall flesh as Marcion whom Tertullian eloquently confuteth 1. The Angels appeared in true and solid flesh Abraham washed their feete they tooke Lot his wife and two daughters by the hand and lead them out of the city and doe ye thinke that the Sonne of God would dissemble and deceive the world with phantasticall flesh 2. He was borne of a woman he did not passe through a woman as water through a channel He came not out of her wombe transmeatorio but genitorio more not as one that passed through her but as one that was begotten of her The fruit of her wombe ut homines nascerentur ex Deo primò ex ipsis natus est Deus That men might be borne of God God was first borne of men We are commonly borne of a man and a woman He was singularly borne of a woman without a man 3. If his birth were phantasticall then his death was phantasticall then they are not to be blamed that killed him 4. If his humanity was phantasticall then we may justly imagine that his Deitie was phantasticall too Quomodo verax habebitur in occulto qui fallax repertus est in aperto How shall we beleeve him in that which is secret when he was deceitfull in that which is open Againe Some confesse him to have a true body but no soule as Apollinaris His Deity supplied that whereas he saith My soule is heavy even to the death Father into thy hands J commend my Spirit But let us acknowledge with thanksgiving to his Majestie that he is come in the flesh God manifested in the flesh seene of Angels beleeved on in the world ascended into glory Worthy then is the lamb that was borne and killed for us to receive all honour and glory praise power and might for ever Magna misericordia Domini nostri Iesu Christi Great is the mercy of our Lord Iesus Christ. Factum esse eum propter nos in tempore per quem facta sunt tempora that he which made time would be made for us in time that he which made man would be made man least that should have perished which he made Then he applies the marke to them before mentioned This is a deceiver and an Antichrist But why doth he change the number Why doth he not say these be the deceivers and Antichrists Catharinus supposeth he doth it to point out the devill qui est verus primus maximus Antichristus who is the true first and chiefe Antichrist that needeth not the alteration of number is frequent in all Authors There were many Antichrists in the Apostles dayes as forerunners of that great Antichrist in time to be revealed That shall sit in the Temple of God and exalt himself above all that is called God VERSE 8. HItherto he hath warned them of false teachers now he armes them against them 1. He wisheth them vitare errorem to eschew their errors 2. Fugere communionem to flie their communion and society verse 10 11. In the former 1. The Caveat then the reasons the caveat look to your selves and looke narrowly too with both eyes with all the circumspection you can We must looke to others too For no man liveth to himselfe none must say with Cain Am I my brothers keeper We must looke to our brethren too yet first and principally to our selves because every one of us must give an account of himselfe to God A traveller must looke to him that travells with him but chiefely to himselfe we must rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops over ourselves then over others that is condemned by S. Peter yet some there be that spend more time in other mens Diocesses than in their owne in looking to others than to themselves Multi multò sciunt scipsos nesciunt alios inspiciunt seipsos negligunt Many know much and know not themselves they looke upon others and neglect themselves This caveat he doth enforce by 4. Reasons 1. A damno from the losse 2. A praemio from the reward in this v. 3. Ab incommodo from the discōmoditie 4. A commodo from the commodity in the next He doth not say ye but wee including himselfe in the number the best of us all have neede to be vigilant that we lose not the things for which we have wrought namely the joyes of heaven for the which we have wrought by prayer and fasting by reading of Scriptures by hearing of Sermons and divine Service by a patient suffering of divers afflictions and shall wee now through negligence lose them We must worke for the meate that endureth to life everlasting We must not be idle not unfruitfull in the excellent knowledge of Iesus Christ. Wee must worke for heaven not to purchase it that hath Christ done with his owne precious bloud but to confirme it to our selves Goe worke in my Vineyard Worke out your salvation with feare and trembling But let us so worke that wee loose not our working be faithfull to the end and I will give thee the crowne of life Ye are they that have continued with me in my temptations therefore I appoint to you a Kingdome Without continuance no Kingdome A traveller loses his labour though hee have gone 40 or 50 mile if he goe not on to the end of his journey Marriners lose that which they have wrought unlesse they worke till they