Philip. 2.12 so that our endeuours are required in this businesse Howbeit it is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 We must worke but we stand not mainly by our owne worke but we are kept by the power of God as Peter speaketh in his first Epistle the first chapter Practise indeede is an excellent meanes to preuent the fall as we shall shew when we come to the Doctrine but it is not the maine We haue an higher cause of standing then our owne endeuours to wit the diuine power or else we should quickely fall for anie thing we are able to do by our best industrie If ye doe these things ye shall neuer fall The doctrine hence to be obserued is that Doctrine Practise of Gods word and adding grace vnto grace is an especiall meanes to preuent backe-sliding And that practise is an especiall meanes to preuent back-sliding it is manifest out of Mat. 7.24 Whosoeuer heareth these sayings of mine and doth them I will liken him to a wise man which built his house vpon a rock and the raynes descended and the flouds came and the windes blew and beate vpon that house and it fell not for it was founded vpon a Rock Secondly that adding grace vnto grace is likewise a meanes to preuent back-sliding it is euident for these words in the Text If ye doe these things ye shall neuer fall haue relation to that which goeth before in the fift sixt and seuenth verses of this Chapter where we are exhorted to adde grace vnto grace which if we doe we haue bore a promise we shall neuer fall Grace is of a preseruatiue power yea it is the armour of a Christian Faith is a shield Righteousnesse is a brestplate Hope is an helmet Truth is a warlike girdle Courage is warlike bootes or leg-harnesse as they are compared Ephes 6. Now therefore to adde grace vnto grace must needs be a meanes to preuent back-sliding Vse This serues to discry vnto vs the reason that so many carnall Gospellers fall off or goe back from their former true profession it is because howsoeuer they can talke of religion and discourse of godlinesse yet they doe not practise it if they did turne their talke into practise they should stand more firmly then they doe 2. This shews the very cause why many of Gods children do fall from the first forwardnesse it is partly want of practise and partly want of adding grace vnto grace Many of the children of God for want of practise and adding grace vnto grace doe fall into those sinnes which others of Gods seruants neuer fall into being more practicall and more carefull to adde grace vnto grace Therefore as any of vs desire to preuent apostasie in our selues let vs be admonished to practise and increase in grace at the least let vs vse our best endeuors thereunto If we doe these things it rests vpon Gods fidelitie that we shall neuer fâ—ll An entrance into the euerlasting kingdome Now we are come to the fourth and last argument whereby the former exhortation concerning adding grace vnto grace is pressed and vrged Wherein first we are to obserue that Doctrine Christ hath a kingdome For here as you see is made mention of it and for the same cause is he termed a king Zech. 9.9 Behold thy king commeth vnto thee and in many other places Now the kingdome of Christ is twofold viz. the kingdome of grace and the kingdome of glory Concerning the kingdome of grace we reade Col. 1.13 where it is said That God hath deliuered vs out of the power of darkenesse and translated vs into the kingdome of his deere Sonne that is into the kingdome of grace And this kingdome of grace is exercised in the hearts of men in righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 the lawes thereof being the word of God which is the word of the kingdome the subiects all the elect which are effectually called and regenerate Psal 2.6 Secondly as Christ hath a kingdome of grace so he hath a kingdome of glory according to that of the penitent theefe Luke 23.40 Lord remember me when thou commest into thy kingdome that is into thy kingdome of glory And this kingdome is not exercised as the former by the word and discipline but immediatly as seemeth to be intimated Reu. 7.17 where it is said that the Lambe doth leade vnto the liuing fountaines of waters Where by waters I take it is meant waters of comfort and by leading an immediate worke of Christ Now the subiects of this kingdome of glory are not only the Saints according to that in Reu. 14.1 I saw a Lambe standing vpon mount Sion but also the very Angels for so much the Apostle Peter doth plainly imply in his first epistle 3.22 Who is gone meaning Christ and is on the right hand of God Angells and authorities and powers being made subiect vnto him Vse Which bewrayeth the blindnesse of the Iewes despising Christ for his meanenesse not knowing indeede his greatnesse they take notice of his crosse but not of his Crowne Secondly let it teach vs to submit our selues to Christ as to our king Let vs obey him in the kingdome of grace that at the last we may liue with him in the kingdome of glory Into the euerlasting kingdome The next point hence to be obserued is that Doctrine The kingdome of Christ is not a temporary but an euerlasting kingdome It is not for a certaine time but for euer It is not for a moment but for eternity He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Luke 1.33 The Lord is the true God he is the liuing God and the euerlasting king Ier. 10.10 Thy throne ô God is for euer and euer Psal 45.6 And euery creature which is in heauen and on the earth and such as are in the sea and all that are in them heard I saying Blessing honour and glory and power be vnto him that sitteth vpon the Throne and vnto the Lamb for euer and euer Reu. 5.13 The which places do sufficiently proue the eternity of Christs kingdome or that his kingdome is an euerlasting kingdome Daniel the seuenth Chapter the thirteenth and fourteenth verses Reason And indeede we must not thinke that Christ shall lose any of his dignity or greatnesse at any time considering he is ouer all God blessed for euer Rom. 9.5 He neuer ceaseth to deserue a kingdome because his goodnesse is euerlasting and neuer groweth vnsufficient to manage a kingdome because for euer he is very God Therefore it were very iniurious for vs to thinke that his kingdome were not euerlasting Obiection But yet some may possibly obiect that in 1. Cor. 15.25 where it is said of Christ that he must reigne till he hath put all his enemies vnder his feete and in verse 28. When all things shall be subdued
and fourth verses in which acknowledgement two things are to be noted first a cause in the third verse secondly an effect in the fourth verse For the former we are to note first the power of the giuer according to his diuine power Secondly the bountifulnesse of the gift all things which belong to life and godlinesse Thirdly the meanes of obtaining this gift by the knowledge of him who hath called vs vnto glory and vertue According to his diuine power This is spoken of Christ and hath relation to the end of the former verse Whence we are to note Doctrine That Iesus hath in him not an humane power onely but also a diuine not the power of a man onely but also the power of a God For this cause he is termed in Esay 9.6 The mighty God And in Tit. 2.13 The great God For this cause is made mention of his mighty power Phil. 3. the last Yea for this cause he is said to haue all power both in heauen and in earth Mathew 28.18 And it is further manifest that Christ had diuine power First because he was able to create the world Iohn 1.3 Secondly because he is able with his word to beare vp the world Hebr. 1.3 Thirdly because he knowes the thoughts of mē Mat. 9.4 Fourthly because he wrought miracles by his owne power Iohn 15.24 Fiftly because he vanquished Satan Hebrews 2.14 dissolued sinne 1. Iohn 3.8 and ouercame the world Iohn 16.33 which workes he could neuer haue turned his hand to if he had not had a diuine power Vse This makes against Arrians and other cursed heretikes which disable Christ affirming him to be meere man and not God Secondly it makes also against the blasphemous Papists which subiect Christ to the command of the virgin Marie derogating thereby from his diuine power Thirdly it may be terrour to the wicked and namely to Antichrist for it sheweth how able Christ is to consume him with the spirit of his mouth and to destroy him with the brightnesse of his coming 2. Thessalonians 2.8 Fourthly it may minister comfort to the faithfull for be their dangers neuer so desperate and their enemies neuer so malicious yet Christ by his diuine power is able to deliuer them and to protect them If a finite power be against them yet an infinite power is for them 2. Chron. 32.7.8 All things which pertaine to life and c. Whence note we Doctrine That whatsoeuer tendeth to saluation or sanctification we receiue it all from Christ For by life here is meant glorie and by godlinesse is meant vertue as it is expounded in the end of the verse The doctrine may be proued by instance For from whom haue we the Gospel but frō Christ The Gospel of the kingdome is Christs Gospel as it is termed 2. Corinthians 10.14 And God speakes vnto his Church in these last dayes by his Sonne Hebrews 1.1 Againe from whom receiue we the Spirit but from Christ Iohn 16.7 Thirdly whence receiue we gifts of the Spirit but from Christ which ascended vp on high Ephes 4.8 that he might giue gifts to men Of whose fulnesse do we receiue grace for grace but of Christs fulnesse Iohn 1.16 Lastly how are we kept in the state of grace vnto glory but by Christ who is the Shepheard and Bishop of our soules 1. Pet. 2.25 Furthermore whence are the Sacraments but from Christ He ordained Baptisme Mat. 28.19 He also instituted the Lords Supper Matt. 26.26 Lastly who is it that sends Ministers but the same Christ which gaue some to be Apostles some Prophets some Euangelists c. Ephes 4. So that it is apparent by instance that whatsoeuer tendeth to saluation or sanctification it is from Christ Obiection Yea but do we not receiue these things as well from God the Father and from God the holy Ghost as from Christ I answer Yes Farre be it from vs to exclude the Father or the holy Ghost But this we affirme that as all things pertaining to life and godlinesse are of the Father and the holy Ghost so they are also from Christ For as the Father hath life in himselfe so he hath giuen to the Sonne to haue life in himselfe Iohn 5.26 Vse The vse of this point may be to teach vs to be thankfull for Christ for by his meanes we receiue life and all things tending thereunto Yea it should teach vs to depend vpon Christ for life and for all the meanes thereof Of his diuine power we receiue all things which belong to life and godlinesse Secondly this should teach vs to take notice of Christs bounty He giues life and all things that belong thereunto He is the good Shepheard in Psalme 23. which supplieth all things necessary to his flocke Christs flocke may want many things which they desire but they shall neuer want those things which shall be good for them Hath giuen vnto vs. The word in the originall is passiue and signifieth hath bene giuen but we must know that with the Greekes the passiue voice is sometimes put for the actiue An example for this we haue Hebr. 12.26 where you haue it translated hath promised but it properly signifieth hath bene promised the passiue voice being put for the actiue But the doctrine hence is this viz. Doctrine That whatsoeuer pertaineth to life and godlinesse it is not of merit but of free gift Saluation is the free gift of God Rom. 6. the last The Gospell is the word of grace that is of free fauour Acts 20.32 To you it is giuen to know the mysteries of the Kingdome of God Luke 8.10 Paul obtained mercie not merit 1. Tim. 1.16 By all which it is manifest that saluation and all the means thereof is of free gift and so by vs is to be accounted But we will not insist vpon this point Life Hence we are to note Doctrine That there is a life prepared for the elect after this life ended And that this is so it is manifest out of Psalme 21.4 He asked life of thee and thou gauest him a long life for euer and euer And Psalme 133. For there the Lord commanded the blessing euen life for euer And Matth. 25.46 And they shall go away into euerlasting punishment but the righteous into life eternall Vnto this also accordeth that in Iohn 11.25 Iesus said vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And that in Matthew 22.32 I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing And that in Colloss 3.3 You are dead and your life is hid with Christ in God By all which testimonies it is proued that there is a life prepared for Gods elect after this life ended Now if you desire to know what kinde of life it is which is prepared I confesse I am not able to expresse it if I
vnto him then shall the Sonne also himselfe bee subiect vnto him that put all things vnder him Therefore it might seeme that Christs kingdome shall only continue till the day of iudgement and that it shall then be abolished Answ I take it that the blessed Apostle meaneth the manner of Christs kingdome in that place to wit that Christ after the day of iudgement shall not rule his Church by the preaching of the word and the like But as for the matter of the kingdome that it shall continue for euer and that Christ as God shall reigne with the Father and the holy Ghost for euer Other answeres might be rendred but in my poore vnderstanding I hold this to be sufficient for the clearing of the Apostles meaning if any man thinke otherwise let him enioy his owne opinion I will not contend with him Vse Let the consideration then of Christs euerlasting kingdome first be a meanes to teach Christians to admire the excellency of Christ He reigneth and for the matter he shall reigne for euer Let vs haue no conceite of any future abasement os Christ Let vs not thinke that he shall at any time be dethroned or thrust from his dignity His kingdome is an euerlasting kingdome Secondly let it be matter of comfort to Gods children Christ our eldest brother shall reigne for euer therefore as brethren reioyce that it should alwaies goe well with their brother euen so ought we to reioyce that it shall alwaies goe well with Christ We doe but in this loue Christ because he loued vs first he reioyceth in our prosperity therefore why should not we reioyce in his glory and the eternity of it Yea it may be matter of comfort vnto Gods children being coheires with Christ they shall be partakers of an euerlasting kingdome Dan. 7.27 An entrance Whence obserue we that Doctrine Christ his kingdome hath an entrance Yea his kingdome of grace hath an entrance as well as the kingdome of glorie as euery house hath a doore whereby the family do enter and as euerie Citie hath gates whereby the citizens and others haue their ingresse and egresse So it is with the kingdome of Christ it hath its ingresse or entrance And this ingresse or entrance into Christs kingdome it is like the entrance into a Citie by gates For so it is compared Reu. 21.13 where the holie Citie is said to haue twelue gates three on the northside three on the south three on the west and three on the east Whereby we are to vnderstand especially the estate of the Church here below being indeede the kingdome of Christ into the which there be many gates or in lets Now the entrance into this kingdome is no easie entrance for indeede the gate is straite as Christ himself saith of it in Luke 13.24 and it is said to be straite First because there is so much opposition to keepe vs from entring in the world the flesh and the Diuell will not haue vs to enter into this City if all their power can keepe vs back Secondly it is said to be straite because it leadeth to an holy strictnesse After we are entred into this holy City or kingdome we must not thinke to liue loosely as in former times but we must come to a more strict course of life Thirdly it is said to be straite in respect that it will not giue entrance to any that hath a purpose in his heart to continue in his dearling and bosome sinnes Vnlesse the proud person will stoope he shall not enter here Vnlesse the vain-glorious person abate of his swelling this gate is too straite for him Vnlesse the couetous person be content to lay downe his burthen of ill got goods and monies this doore will not receiue him Vnlesse the luxurious person cease to embrace his harlot the gate of Christ his kingdome is too narrow to receiue both him and his harlot at once being both impenitent and gracelesse persons Vse Thus we see there is an entrance into Christ his kingdome and what kinde of entrance it is Let it teach vs to be thankefull to God who hath giuen vnto man an entrance vnto grace and glory The Lord hath not dealt so with the Angels that fell but hath vtterly cast them out of his kingdome of grace and glory and left them no entrance at all nor hope or possibilitie of entrance Secondly let it teach vs not to be discouraged though we finde the entrance into grace to be straite if we be content to endure the straitenesse of the entrance Christ will make our progresse in grace to be the more easie Math. 11.30 Thirdly let it teach vs to be content to lay aside all impediments which might hinder our entrance Let vs cast off euery thing that presseth downe and let vs earnestly striue to enter into this straite gate and the rather let vs so doe because without this City there is no saluation For without shall be dogges c. Reuelation 22. Shall be ministred That is shall be yeelded by God himselfe Whence we are to note that men and women doe not enter this gate of grace by their owne power but by Gods power They doe not minister an entrance vnto themselues but it is ministred vnto them by God himselfe Who was it that opened the doore of Faith to the Gentiles but God himselfe Acts 14.27 Who was it that opened a wide doore vnto Paules ministery to become effectuall and to doe good but God 1. Cor. 16.4 Who was it that opened the heart of Lydia but the same God Act. 16.14 Reason And indeede our hearts are shut vp or fast locked naturally We are shut vp vnto Faith as the Apostle speaketh Gal. 3.23 Now as a lock cannot open it selfe no more can our hearts without the key of Gods Spirit Obiection But here some possibly may obiect If it be not in our power to enter in at the straite gate then why doth the Lord bid vs to striue to enter in Shall we thinke that the Lord would haue vs to striue in vaine Answ Though our entrance is not mainly procured by our striuing yet our striuing through the mercy of God shall not be in vaine For God may giue a blessing vnto it yea such a blessing as that it may become a meanes of our entrance though not the efficient cause thereof Vse Now is it so that it is God that ministreth entrance into the kingdome of grace then this must teach all that haue found entrance to be thankefull to God who hath shewed this mercy on them If God had not opened the doore heere had beene no entrance at all for them Secondly let this teach vs that if we would finde more and more an entrance to be supplied vnto vs wherby we may enter farther and farther into this blessed kingdome of grace then we must pray vnto God that he would giue vs this supply It is he which openeth the gate at the first
and it is he that doth open it wider and wider by degrees as the greeke word also in this Text translated Ministred doth signifie Shall be supplied by degrees Thirdly let vs whilest God doth hold open this gate of mercy striue to enter in lest wilfully refusing to enter when we might we prouoke the Lord to shut vp the gate and neuer to be entreated to open againe vnto vs. Take heede of this Abundantly Or as the word signifieth in the greeke richly whence we may note that Doctrine There be degrees in this matter of entrance into the kingdome of grace Some are entred farther then others be some finde a rich entrance and abundant others â—…ot altogether so Thus the Prophets and Apostles were further entred into the treasures of knowledge then any ordinary Christian there was Thus Moses was brought into more familiaritie with God then many of his brethren in that the Lord talked with him as a man with his friend Thus Paul was led into more rauishing ioy then many others being rapt vp into the third heauen And thus at these dayes many haue made a greater progresse in Religion then others haue And what is the reason of this difference Surely the first and principall cause thereof is this viz. the mercy of God and his wisedome To one in his wisedome and mercy he giueth the degree of grace which he will not giue to another The second cause of the difference is because many are too remisse and negligent in the seeking of grace they will not take the paines that others doe in the acquiring of grace and therefore it is no marueile if like vnto trewants they come short in their learning Vse Let this teach vs to labour to get more rich entrance let vs not content our selues that we haue an entrance but let vs endeuour to grow rich in grace Let vs striue to goe further and further in Christ his kingdome We may goe farre in this kingdome euen in this life if we be carefull to vse the meanes as we ought For so That is by adding grace vnto grace you shall more and more finde entrance into Christ his kingdom for this verse hath relation to that which went before in the fift sixth and seauenth verses in this same Chapter Hence we are to note that Doctrine By the eight forenamed graces an entrance is made into the kingdome of Christ and by the growth in those graces an abundant entrance is more and more supplied Thus by knowledge we are entred into the light of Christ his kingdome and by increase in knowledge we are led into greater light Thus by Faith we are brought to the presence and fellowship of Christ and as our Faith groweth we increase in that fellowship Thus by godlinesse we are brought to the subiection and obedience which is in Christ his kingdome and the more we abound in godlinesse the further we make entrance into the kingdome Thus by loue and temperance and patience we are entred into the temper of Christs kingdome and the sweete affections that are exercised therein and the more that we increase in these blessed graces the further we enter into the kingdome Lastly by Charitie that is by workes of mercy we are brought into the practise of the kingdome and the more that we grow in these workes the further we enter into the kingdome the like may be said of vertue Vse Wouldest thou then enter and go farre in the Kingdome of Christ then labour to go farre in the eight forenamed graces content not thy selfe till thou hast these graces in thee and when thou hast them labour to growe in them And thus an entrance shall be ministred abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Which if thou findest happy and thrice happy art thou Wherefore Now we come to the third generall part of the Chapter wherein the Apostle declareth the reasons which moued him to write from the beginning of this twelfth verse vnto the end of the fifteenth and secondly the reasons which should moue the Church to heare him and to hearken vnto him from the beginning of the sixteenth verse vnto the end of the Chapter The reasons which moue him to write are first that he might excuse himselfe from negligence which is a foule fault in a Minister verse 12. Secondly from the fitnesse of the practise verse 13. Thirdly from the consideration of the shortnesse of his owne life verse 14. Fourthly from the consideration of the vtility of his writings in after times verse 15. Wherefore In this twelfth verse two points first the pleading of a cause secondly the remouing of an obiection Wherefore I will not be negligent or as the word in the originall is I will not be carelesse The first point hence to be obserued is that Doctrine It is a great fault in a Minister to be carelesse and negligent Else the Apostle would not thus excuse himselfe from that imputation And for the further euidencing of the truth of this point I referre the Reader to the 34. of Ezechiel 2.3.4.5.6 where it is said Woe vnto the Shepheards of Israel that feede themselues should not the Shepheards feede the flockes Ye feed vpon the fat and ye clothe you with the wooll Ye kill them that are fed but ye feed not the flocke The diseased haue ye not strengthened neither haue ye healed that which was sicke neither haue ye bound vp that which was broken neither haue ye brought againe that which was driuen away neither haue yee sought out that which was lost And againe in the sixt verse My sheep wandered thorough all the mountaines and vpon euerie high hill yea my flock was scattered vpon all the face of the earth and none did search or seek after them In all which the holy Ghost doth seuerely taxe carelesse negligent ministers The like we reade Esay 56.10 where the Lord taxeth the dumbe dogges for their sleeping and delighting in sleep that is for their remisnesse and negligence in their calling Reason And certainly it must needes be a great sinne in a Minister to be carelesse and negligent because his imployment concerneth the very soules of men It is a sin in a shepheard not to looke carefully to his sheepe because the life of the creature is in his hand but it is a greater sinne for a Minister not to looke carefully to his flocke because the soules of his people are in his hand Vse Which may serue iustly to reprooue all carelesse and negligent Ministers which looke narrowly to the fleece but starue the flocke So they may haue the pay they care not what becomes of the soules let them sinke or swimme so that they may haue their skinnes all is well These are worse then the King of Sodome Genesis 14.21 For he said vnto Abraham Giue me the soules and take thou the goods to thy selfe but these say to the diuell Giue me the goods take thou
the soules to thy selfe Secondly it may serue also iustly to reproue many which thinke the worse of their Ministers euen for their carefulnesse diligence How many Ministers be there at these daies that fare the worse for their painfulnes if they would be more negligent they should be better esteemed Oh vaine people consider if a Minister be diligent and industrious in his place he doth no more then God doth require of him as a duty Shall God require it as a duty and shall man dare to say It is more then needs Thirdly let people animate and encourage their Minister to this carefulnesse let them be carefull to heare as he must be carefull to preach yea let them minister vnto him in all good things An excellent worke ought to haue an excellent reward People must not be like vnto Pharaoes taskers which exact a great number of brickes but thinke much to allow straw but they must remember that the labourer is worthy of his hire as our blessed Sauiour speaketh Wherefore This hath relation to that which goeth before in the former verse And it is as though the Apostle had said Forasmuch as by grace an entrance is made into the euerlasting Kingdome of Christ and this grace is wrought ordinarily by the meanes of the word wherefore I will not be negligent c. Whence we are to note that Doctrine It ought to be an especiall motiue vnto a Minister to be carefull and diligent in his calling because he may be a meanes by his diligence to bring soules into Christs kingdome It is the very argument which Paul vseth to excite Timothie to be diligent to preach the word in season and out of season because in so doing he shall both saue him selfe and them that heare him 1. Tim. 4.16 And if any shall demand What good a Minister shall reape if he be vsed by the Spirit of God as an instrument in adding soules to Christs Kingdome I answer in the words of the holy Ghost Dan. 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer Vse Therefore the motiue should be very forcible with vs Ministers to make vs diligent in preaching and writing because hereby many soules may be entred into the euerlasting kingdome of our Lord and Sauiour Iesus Christ It is a good seruice by naturall generation to increase the world but it is a farre better seruice to be a meanes to increase the kingdome of Christ To put you in remembrance of these things Whence obserue we Doctrine That it is the office of the Minister to put people in remembrance of those things which pertaine to the kingdome of God For this cause Gods Ministers are termed Gods remembrancers for so I take it the Hebrue word is best rendred Esay 62.6 And so the Apostle doth directly enioyne Titus in the third of that epistle the first verse that he should put the Church of the Cretians in minde or as it is in the Greeke text that he should remember them to be subiect to Principalities and Powers intimating thereby that it is the Ministers duty to be a remembrancer Vse Which plainely sheweth what a short memory we haue in the best things in that we need a remembrancers helpe We can easily remember wrongs done vnto vs or we can remember with facilitie what belongs to our worldly gaine Commonly we neede no remembrancer in these matters But if it come to matters concerning Gods kingdome herein we are dull and cannot remember any thing vnlesse we be oftentimes put in minde of the same For this we ought to be humbled Though ye know them Obserue we here from the example of the dispersed Church of God vnto whom Peter writeth that Doctrine It is the part and duty of euery true Christian to be well acquainted with the Scriptures or word of God Hence it is that Christ saith Search the Scriptures Iohn 5.39 Hence it is also that Paul saith Let the word of Christ dwell in you richly Colos 3.16 Thus it was the commendation of Timothy that he knew the Scriptures of a childe 2. Timothy 3.15 And of Apollos that he was mighty in the Scriptures Acts 18 24. Reason And indeed ignorance of the Scriptures is carefully to be auoided first because it is the meanes of falling into many grosse and dangerous errours according to that in Math. 22.29 You do erre not knowing the Scriptures Secondly because to be ignorant now in these dayes of knowledge it is the marke of a reprobate or cast-away according to that in 2. Cor. 4.3 If our Gospel be now hid it is hid to them which are lost Vse Which doctrine serueth iustly to condemne the practise of the Pope which debarreth the people from the reading of the Scriptures God would haue people to know the Scriptures and the Pope would haue the people ignorant of the Scriptures O man of sinne how great is thy presumption which darest forbid that which God hath commanded Secondly it may iustly condemne the ignorance of these times wherein we liue for howbeit we haue plenty of preaching yet how many thousands be there which liue ignorant not knowing the Scriptures Thirdly let it serue to stirre vp euery one of vs to be more studious in the word of God Let vs abandon all vaine and wicked bookes out of our houses and let vs get euery one a Bible and let vs reade therein day and night And be established Whence obserue that Doctrine It is not sufficient to know the truth but we ought to be established in it Hereupon it is said Coloss 2.6 As ye haue therefore receiued Christ Iesus the Lord so walke in him rooted and built vp and established in the faith c. To this purpose also serueth that in Ephesians 4.14 That we hence forth be no more children tossed to and fro and carried about with euety winde of doctrine by the sleight of men and cunning craftinesse wherby they lie in wait to deceiue A Christian must not halt betweene two opinions as Israel did 1. Kin. 18.21 neither must he be luke warme as the Laodiceans Reuel 3.16 but he must be stedfast vnmoueable c. 1. Cor. 15.58 Vse Which may serue iustly to reprooue many in our daies who howsoeuer they yeelde a kinde of generall consent to the truth yet they are not setled nor established in it insomuch that if they shall be set vpon by any cunning deceiuer they are quickely carried away How many be there at these daies that are as indifferent for Popery as for the trueth O my brethren what a shame is this that after so much meanes ye should still remaine vnestablished Secondly let this serue to excite euery one of vs to be more throughly setled in the truth and that we may be so let vs take these directions 1. Let vs labour to be able to yeeld a reason of our faith and to know the grounds of that