name of the Lord Iesus For our better clearing of this point we will consider 1. what this faith is 2. the benefit of it 3. the marks and signes of it 4. the vse First what this faith is It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation I say it is a gift nay the Scripture saith that it is the gift of God and it is giuen you to beleeue as also to suffer And that it is supernatural all the commandements we haue to beleeue plainly euince for were it naturall we should neede no commandement to doe it Further it is such a gift as whereby we apprehend and apply vnto our selues Christ and all his merits for the verie nature of iustifying and sauing faith standeth in these two degrees 1. In apprehension and receiuing of Christ for to beleeue and receiue Christ are all one Ioh. 1.13 2. In applying to ones selfe Christ and his merits particularly which is not onely to know that Christ is God in himselfe and all other parts of truth necessarie to be beleeued but a full perswasion of the mercie of God through Christ to belong vnto himselfe in particular so as he be able with Thomas to say My Lord and my God not only confessing that Christ died for sinners which the very Deuils beleeue but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it Gal. 2.20 Who died for mee and gaue himselfe for mee Further the description restraining this grace to beleeuers giueth vs to vnderstand that faith is not of all nor so common as men take it to be not euery one that can say I beleeue in God hath faith nor euery one that will boldly say Christ is his Sauiour hath presently sauing faith For 1. The Prophet Isay speaketh of a number that beleeued not the Prophets report and to whom the arme of God was not reuealed The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it selfe and saw the wonderfull miracles in the hands of Christ himselfe and his Apostles for the confirmation of that truth 2. The end of faith which is saluation belongeth not to the most and therefore not faith it selfe the means for there are few which shall be saued 3. The word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawne from it besides that the vnfaithfulnesse of teachers and abundance of iniquitie in all sorts of men prouokeâ—h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue that in the midst of meanes men should wilfully perish now if there be no seed-time what fruit or haruest of faith can be expected 4. The Scriptures not only denie true and sauing faith to the reprobate whose eies the Lord blindeth and whose hearts hee hardneth least they should see and beleeue but impropriateth it to the elect whence it is called the faith of the elect To them whom God hath predestinated to life for so many as were ordained to life euerlasting beleeued Act. 13.48 to the sheepe of Christ Ioh. 10.16 But yee beleeue not for yee are not of my sheepe to them that are regenerate by the holy Ghost as 1. Ioh. 5.1 Whosoeuer beleeueth that Iesus is the Christ is borne of God Lastly the description addeth the finall cause of faith to be salvation namely in regard of beleeuers for the maine end of all graces is the glorie of God and so Abraham by beleeuing is said to giue glorie to God but the subordinate end of faith is the saluation of the elect and therefore is it called sauing faith Heb. 10.39 we are not they which withdraw our selues vnto perdition but we follow faith to the conservation of the soule 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And from hence followeth it that sauing faith can neuer be quite shaken out of the heart of him that once hath it beeing 1. but once giuen to the Saints Iude 3. and a gift of which God neuer repenteth him 2. A gift flowing from Gods eternall election as we haue shewed out of Act. 13.48 3. A seed of God perpetually preserued in the regenerate who sinne not because this seed of God remaineth in them 1. Ioh. 4.4 4. It hath the promise of the Father to be the victorie that ouercommeth the world the intercession of the Sonne of God that it faile not Luk. 22.32 and the confirmation of the holy spirit who by it sealeth vp and giueth his earnest into the hearts of beleeuers 2. Cor. 1.22 so as vnlesse the mightie power of the Father Sonne and holy Spirit vpholding it can be shaken it can neuer be by all the gates of hell so shaken out of the heart but that the end of it shall be saluation which could not be if the elect did not euer abide in communion and fellowship with Christ. From which description of true iustifying faith it is euident that Popish doctrine knoweth not teacheth nor nor suffereth men to be taught the true doctrine of sauing faith because it vtterly disclaimeth the very essentiall forme of it which is speciall application of Christ and his merits with affiance and resting only on them vnto saluation yea and more they condemne this glorious worke of faith as a mortall sinne and stile it by the name of presumption and so by Gods iust iudgement they take vp such a faith in stead of it as is common not onely to Heretikes and reprobates but to the verie Deuils themselues who beleeue as much as Popish doctrine requireth to saluation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the word of God is true and certaine that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former Popish faith leaueth you and biddeth you farewell and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith as that the Scriptures are Gods word that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth they embrace only by historicall faith by which yet was neuer man saued for if euer man were then might the Deuils also by the same faith But iustifying faith is another manner of thing it sealeth not it selfe in the vnderstanding only as the former but taketh vp the whole soule euen the heart will and affections also all which lay hold and cleaue vnto Christ for saluation Neither is it a common and generall worke of
hee that receiueth them receiueth him hee that refuseth them refuseth him hee by his seruants entreateth men to be reconciled by them hee bindeth and looseth saueth and destroieth Secondly for the necessitie of this ordinance can any denie it who seeth the Sonne of God so carefull before his death after his resurrection and ascension also into heauen to furnish and fit with an extraordinarie measure of the spirit Apostles and Apostolike men for the founding of the Church of the new Testament and not only so but now sitting in his glorie at the right hand of his Father is mindfull of his promise and is with his Church to raise vp successiuely faithfull Pastors and teachers gracing them with varietie of excellent gifts and blessing those gifts for the building vp and repairing of his bodie and the gathering of the Saints of whom as of liuing stones is reared a spirituall house or temple fit for his owne vse But because most men are willingly ignorant of this necessitie of preaching I will a little inlarge it by some reasons 1. Consider the condition of those that are vnconuerted and it will appeare necessarie for them No man was euer saued while he was in his naturall blindnesse no vnbeleeuer could euer get within the gates of the holy Citie no hard hearted or impenitent person could euer so remaining see the life of God Neither was euer any man ordinarily drawne out of this fearefull estate of damnation but by the word of God preached which is the light to the blind eyes the ground of faith for how can they beleeue except they heare and the hammer of the Lord to breake asunder the hardest stones in mens hearts Who were euer begotten to God without this immortall seede and these spirituall Fathers who euer became liuing stones in the building without the hewing and polishing of Gods builders what harvest was euer brought into God without these labourers what soule was euer pulled out of the kingdome of darkenesse and brought to be a member of Gods kingdome but by this meanes The word in this ordinance is called the Gospel of the kingdome of God that is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glorie in the life to come from which effects it is called 1. the word of grace Act. 20.32 2. the Gospell of glorie 1. Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God the word of life because it quickneth the dead in sinne the Gospel of peace because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word because it onely reuealeth Christ who procureth all good vnto beleeuers Who seeth not then the necessitie of preaching seeing none are added to the Church without it Act. 2.41 no spirituall life can be preserued without this feeding Act. 20. no Saints are gathered nor no bodie of Christ built vp without Pastors and Teachers Ephes. 4.11 12. And it pleased not God by any other meanes but by the foolishnesse of preaching to saue such as beleeue Secondly if we consider those that are called to knowledge and faith it will appeare also a most necessarie ordinance in regard of them For 1. seeing a man cannot safely and comfortably passe through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set vp this publike ministerie in his Church that euen beleeuers themselues by hearing the Scriptures daily explained obscure places opened by those which are clearer and figuratiue speaches cleared by the proper might attaine not onely to a clearer vnderstanding of the Scriptures but also to haue them printed in their minds and memories so as they might be able to drawe them into continuall vse 2. Euen the best haue nature in them and their daily faylings and without daily repaire growe weake in faith wearie of wel-doing and vnfruitfull in the worke of the Lord. And therefore though they should not need to come to increase their knowledge yet haue they neede to heare their faults controlled to be provoked vnto dutie to be confirmed in their obedience to be strengthened in their faith reformed in their liues comforted in their troubles and spurred to bring every thing to vse and practise and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement fellowship of the members of the Church is excellently hereby maintained and preserued not onely by communication of gitfs and graces while some teach and some learne but also while it is a meane to hold them all of a minde whereas without this publike ministerie if euery one were left to his priuate sense and reading it could not but breed corrupt and priuate opinions to the dissoluing of mindes and affections And this special benefit of this publike ordinance the Apostle aimed at Eph. 4.13 Till we all meete together in the vnitie of the faith and knowledge of the sonne of God vnto a perfect man implying that the scope of the ministerie is to bring and preserue all the members of the Church in this vnitie of faith and knowledg which in this world it cannot doe but so soone as it hath done this it selfe shall cease namely in the life to come He must needes be wilfully blind that espieth not very great necessitie of the word preached for the strengthning of those ioynts and bands whereby beleeuers are knit both vnto the head as also vnto the members Thirdly the necessitie of this ordinance appeareth in that the deuil and wicked of the world haue euer resisted it aboue all other as beeing the greatest enemie vnto his kingdome which maketh him fall downe like lightening in the hearts of men Hence is it that he stirreth vp Iannes and Iambres and all the rable of Egypts inchanters against Moses and setteth all his power against him to prooue him a counterfait Hence is it that hee will not want a Pashur to smite Ieremie nor an Amaziah to doe as much to Amos. Hence raised he vp many armyes against Paul Elymas Alexander Hymeneus and Philetus Diotrephes and Demas and from his mouth he casts out floods of reproachfull and virulent slanders against him that he is a pestilent and seditious fellow that hee speaketh against the law and against the Temple away with such a fellow it is not fit that he shoul◠liue And hath the deuill growne any whit more calme or can hee digest Pauls preaching better since Pauls time no sure he is no changling except because his time is shorter his malice be strōger and more raging I wish Gods faithfull ministers euerie where found it otherwise But to omit other proofes obserue generally the voice of the multitude Where there is no preacher but some poore creature to serue as they say or starue them rather it is wonderfull how well people thinke themselues
or heard with their eares which he is sure so to be if it be contained in their writings Hereof the Euangelist Iohn giueth a notable president The word saith hee was made flesh here was a great mysterie and a maine principle of saluation but how knoweth he it is he sure of it yea that he is and therefore addeth we sawe the glorie of it Againe it were to be wished that hearers would take vp their dutie which is in reuerent manner to come to their teachers in things doubtfully deliuered and aske the question I beseech you tell me which of the Apostles heard or sawe this from Christ which you haue taught vs that I may beleeue it for they deliuered nothing else To which rule would Ministers and people frame themselues it would bring the Scriptures into request which for most part are least set by in many sermons it would make men more carefull of their doctrine and thrust out an infinite deale of trash and foolish conceits of froathie braines which make it a cheife part of their â—eputation to see with any eies saue the Apostles and speak with any tongues saue theirs by which meanes it commeth to passe that Gods owne voice is least heard in Gods house in Gods businesse and among Gods people 3. Hence note also what meane and weake men did the Lord choose to be his witnesses to all the world not great Rabbyes not rich not worldly wise who are not so expedite and readie neither to preach nor receiue the Gospell but poore simple and meane men For these reasons 1. that the conuersion of men might not be ascribed to eloquence arts power or wisedome of the world but this treasure is put in earthen vessels that all the power and glorie of the worke may redound to God who commonly in weake and foolish things putteth forth his admirable strength and wisedome 2. That there may be held a difference betweene Ciuill and Ecclesiasticall power the one is outwardly glorious and stately the other meane and lowely the ministerie which euer brought most men to God was least pompous which came the neerest to the simplicitie of Christ and his Apostles and on which the sunne of the world for most part as little shineth as it did on Christ himselfe and his Apostles 3. It made more for the glorie of Christ and his Apostles of Christ in that hee chooseth illiterate and vnlearned persons and presently maketh them wise learned and intelligent able by the wisedome of God to put to silence the most learned and exercised aduersaries they can meete withall Earthly Kings and Princes not beeing able to giue such gifâ—s are forced to advance such as are wise and experienced alreadie and set ouer their busines the wisest most learned and most noble that they can finde Christ neede choose none such but honoureth himselfe in choosing foolish and ignoble things to make them wise and noble and euerie way fitted to his worke Againe herein he honoureth also his instruments who beeing in themselues meane and contemptible yet vpon their calling receiued such a portion of the spirit as that they droue the wisest and most learned into admiration and daunted the greatest and most powerfull when they sawe that no power or glorie of this world could draw or hinder them from the execution of that office to which they were deputed Hence was it that the wise and mightie seeing the freedome and wisedome of Peter and Iohn in speaking knowing them to be vnlearned men they wondred and knew they had beene with Iesus and seeing the man standing with them which had beene healed they had nothing to say against them How great glorie wonne Christ hereby to himselfe and his seruants 4. By this choise of his he putteth a plaine difference betweene his kingdome and the kingdome of Antichrist His kingdome vpholdeth the truth of God which is strong of it selfe and well fenced by the power strength of God watching ouer it and needeth not the arme of mans wisedome or humane power to leaâ—e vpon but if it get simple and plaine men to carrie it through the world it disperseth it selfe as the light twelue naked and vnlearned men shal be inough to ouercome all the power and wisedome that the world can make against it But the kingdome of Antichrist maintaining nothing but fables and lyes needeth all the colours that wit and learning can deuise and all the power and tyranny in the world to maintaine it false doctrine can neuer stand of it selfe if it haue not the two legges of humane pollicie and power to stand vpon And what other is it that for these many yeares especially since the light of the Gospel was by the mercy of God restored to these parts of Europe hath vndershoared that tottering kingdome but a flourish of wise learned prudent and holy Fathers the profound pollycies equiuocating trickes and acute sophistrie of their Iesuites the cunning practises powder plots hellish attempts of their Priests and Disciples against Kings and Kingdomes whose power they cannot command the base insinuations and flatterie on the one side and false feares and treacherie on the other whereby they hold fast vnto them sundrie other great powers and kings of the earth to which adde the insatiable thirst of monie and their base trickes to lay false fingers and purloine goods and lands which they heape and laie together as the sand of the sea you may take a vew of the maine props of that kingdome It must haue the wit of men the sword of Princes the strength of armes the support of wealth and euery way a glorious outward estate else downe must it needs fall like Dagon before the Arke Christs kingdome hath none of these needeth none of these and yet it propagateth it selfe and preuaileth daily and so shall doe whilest this Antechristian kingdome beeing now in a consumption alreadie by the breath of his mouth shall be vtterly abolished by the brightnes of his comming 4. In that the Apostles were chosen witnesses of God it is a notable proofe of Christ his resurrection which is the Apostles owne vse for it Christ be not risen we are saith hee prooued false witnesses but that cannot be for the former reasons and therefore hee is surely risen The like deduction may be vsed for the confirmation of any other Article of faith deliuered by them wherein they are no lesse true witnesses then in this of Christs resurrection Who eate and drunke with him after hee arose from the dead In these words the Apostle Peter vseth another argument of demonstratiue force to prooue Christ his resurrection who both before his death and after did manifest himselfe to be both God man by two sorts of actions 1. Such as were miraculous and extraordinarie an instance where of after his resurrection we haue formerly mentioned Ioh. 21.11 in the miraculous lading of the net with fishes 2. Such as were more ordinarie and familiar such as in
that doctrine for the information of mens iudgements and reformation of their liues where Christ crucified is thus held out there need no wooden Images nor pictures nor the reall sacrifice of the abhominable Masse to put men in mind of him 2. Hearers may hence learne to iudge of themselues whether they haue heard aright or no. And then haue you heard well when you not only know that which you did not before but when you beleeue more loue more hope more and are more changed then before When you find our sermons as the glasse wherein you see and discerne the true estate of your soules when you are cast into the forme of this doctrine when your lusts stoope and yeeld to this scepter of Christ without this no knowledge is sauing but all our preaching and your hearing tendeth to damnation if yee knowe these things blessed are yee if yee doe them The third point is what is the particular doctrine which the Apostles and wee in them are so straitly enioyned to preach and that is the Article of Christs comming againe to iudge the quick and the dead And surely it is not without reason that our Sauiour should wish them to insist in this doctrine aboue others 1. Because this beeing the last worke of Christ remaining to be done after his ascension it could not be so easily beleeued as those things which were alreadie done and accomplished beeing still in fresh memorie and so much the lesse deniable by how much they were still fixed euen in the sences of all those who were eye-witnesses of the same And therefore hee would haue his Apostles carefull to helpe the weaknesse of mens faith in the expectation of his returne to iudgement by much and often beating vpon it as a point that needeth more instance and perswasion then such as beeing past and so sencibly confirmed by many hundreths and thousands as they were are farre more easily apprehended and beleeued 2. The Scriptures teach that the remembrance of this iudgement to come is a notable meanes to quicken the godly in their dutie to worke in them a reuerent feare and shake out securitie which breedeth hardnesse of heart therefore did the Apostle Paul considering the terrors of the Lord prouoke both himselfe and others vnto their dutie and no meruaile seeing the children of God haue euen at the consideration of more particular iudgements beene stricken with the feare of the Almightie The Prophet Abacuk when hee heard but of iudgements to come saith that his bellie trembled his lippes shooke and rottennesse entred into his bones And Dauid beeing a noble King hath these words my flesh trembleth for feare of thee and I am afraid of thy iudgements A speciall example whereof we haue in that famous Preacher of righteousnesse Noah of whom it is recorded that beeing warned by God of the flood to come an hundreth and twentie yeares after he was mooued with a reuerent feare of God to make the Arke And as Noah was by hearing of the waters so the seruants of God hearing of fire wherewith the world shall once againe be destroied ought to be and are mooued with a reuerent feare of God which is as a steele spurre to prouoke them to their dutie 3. The Scriptures make the contempt of this day of iudgement the ground of all sinnes and of the destruction of vngodly ones For as it was in the daies of Noah so shall it be in the daie of the Sonne of man they neuer dreamed of the iudgement before it came and so perished in it so men eate and drinke marrie and giue in marriage till the day come vpon them as a snare and they taken as a bird in an euill net What was the cause that the euill seruant sate him downe with drunkards and rose vp to beate his fellow seruants but because he said with himselfe my master will still deferre his comming In all which regards neither the Apostles nor we the ordinarie Ministers succeeding them can want good reason to stirre vp our selues and others by the often and diligent propounding and applying of this holy doctrine of Christ his comming againe to iudgement The verse containeth two things 1. Christ his appointment to this office that he is ordained of God 2. the execution of it a Iudge of the quicke and dead Touching the former it will be asked how God could ordaine Christ a Iudge seeing that both the Father and the Holy Ghost iudge as well as he An. In the last iudgement must be considered 1. the decree of iudging 2. the authoritie or iudiciary power 3. the externall and visible act or execution of Iudgement Now in regard of the two former all the three blessed persons the Father Sonne and holy Ghost concurre as hauing an equall decree of iudging an equall authoritie and iudiciarie power an equall dominion ouer all creatures and an equall consent in the iudging of them But in regard of the third the visible iudiciall act Christ is the Iudge and that according to both his natures the godhead and manhood and yet both of them herein retaining their owne properties Thus is Christ ordained of God a Iudge and thus is it said that the Father iudgeth no man but hath committed all iudgement to the Sonne Where by iudgement must be meant the administration of iudgement for so the Euangelist expoundeth it in the 27. verse of the same chapter where he saith that the Father hath giuen him power to execute iudgement And by committing it vnto the Sonne not as opposing the second person in Trinitie to the first or third or as excluding the other two but onely appropriating it thus farre that by the Sonne in a visible forme and according to his humanitie shall the last and generall iudgement bee exercised For all that power of iudging which is in God by nature shall be in Christ as man by grace of personall vnion for the execution of it Now the wisedome of God thought fit in this manner to lay the administration of the iudgement vpon the Sonne for sundry reasons 1. Because Christ hauing in his humanity accomplished the worke of mans redemption and in it had bin iudged in the world it is meete that he should now manifest the glorie of his manhood exalted aboue all creatures and shining in such brightnes of glorie as is fit for such a body as is vnited to the diuine nature Hence is it that often we read this second comming opposed vnto his former wherin he pleased to couer and vaile his glorie which now he will reueale and display aboue the shining of a world of Sunnes Matth. 25.31 when the Son of man commeth in his glorie and all the holy Angels with him then he shall sit vpon the throne of his glorie Luk. 21.27 Then shall they see the Sonne of man come in a cloud with power and great glorie Secondly he shall shewe his neere affinitie vnto man in that he
witnesse and therefore it is â—ound and perswasiue Yet we refuse not but challenge to the doctrine which we teach the consent of the ancient church but with these cautions 1. With the Primitiue and Apostolicall Churches which as they were most auncient so were they the purest 2. With the Churches which were after them fiue or sixe hundred yeares so farre forth as they consented in doctrine and discipline with the former for many Popish errors are auncient and the Apostle telleth vs that Antichrist begun to worke in a mysterie euen in their dayes And some of the Fathers were carried into some superstitions and errors and so not espying the mysterie helped vp Antichrist whom they entended to hold downe 3. The holy Ghost hath revealed euery doctrine necessarie to saluation more holily more clearely and more eloquently then all the Fathers put toâ—gether who if they had any true wisedome had it from the Scriptures to which we must still hold our selues both as the ground as also the iudge of consent 4. If any Father or fathers shall by a common error by word or writing condemne any point of our doctrine without the authoritie of the Scriptures we will willingly dissent neither doe we giue credance to any doctrine because the Fathers haue taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5. We cannot hold consent to bee a note of the true Church vnlesse it be in the true doctrine and therefore we iustly blame sundrie of the learned Papists who make vnitie a note of the Church but make no mention of veritie at all for the strong man may hold all at peace and vnitie whilest Paul and Barnabas hauing the truth may be at oddes betweene themselues On which conditions as we are able to iustifie our whole religion by antiquitie and consent of the most auntient Churches and Fathers so also hath it beene and may be made as cleare as the light that the doctrine of the Church of Rome wherein they dissent from vs is a stranger and noueltie neuer knowne to the Prophets and Apostles nor the purest Churches after them neither had it euer that which they bragge of the consent of the auntient Fathers neither doe they consent in it among themselues Secondly note hence what is the force and worke of consent of the Church in doctrine it is not to worke faith for that is in the next words tied to the word and witnesse of the Prophets and Apostles which is called the word of faith because it is by Gods ordinance a meanes to worke that faith by which it selfe is beleeued but to mooue the heart and prepare the way to faith For it cannot be that any spirituall grace such as faith is can be wrought by any but supernaturall meanes of which kind no outward testimonie if it come backed with the voice of all the Churches in the world can be for all this is but an humane witnes simply and in it selfe considered If they say the Churches testimonie is a diuine testimonie I answer so farre as it carrieth with it the agreement of the Scriptures and holy Ghost speaking therein it may be said to witnesse a diuine truth And thus in no other respect can the voice of the Church be called a diuine testimonie then the preaching and writing of some other teacher in the Church who deliuereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures in that they stifly after conuiction auouch and maintaine that the authoritie of the Scriptures depend vpon the testimonie of the Church some of them blaspemously saying that they haue no more credit then Esops fables further then the Church giueth it vnto them which is to say that God must not be beleeued for himself and as if the Kings word should haue no credit or command but from his guard 3. Hence note that in our reading of the Prophets we must still be led further vnto Christ for as all the Scriptures so the writings of the Prophets were reserued for this purpose and set apart by God to be the ordinarie outward stay and foundation of the faith of the Church And if our Lord Iesus himselfe whilest hee was yet in the flesh present with his Disciples did for the confirmation of their faith in his doctrine life death and resurrection interpret vnto them the writings of the Prophets how much more need haue we now in his bodily absence to reade with diligence these same writings to helpe vs forward beeing so wauering and staggering in our faith and the attendant graces of it And hereunto answereth that commandement Ioh. 5.39 Search the Scriptures namely Moses and the Prophets that is doe not only procure these writings to your selues nor only reade perfunctorily but diligently and studiously search to find out the cheife scope and matter conteined therein which lyeth not in the crust or shel but within in the verie bowells of them and this kernell himselfe in the next words sheweth to be himselfe and life eternall through him And why must we thus search the Scriptures of the Prophets himselfe rendreth the reason the very ground of our exhortation because they testifie of mee This is the naturall scope of them to bring men to the acknowledgement of the persons offices benefits of Christ. Thou loosest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou giuest ouer searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou historically knowest something of him which thou didst not know before nor when thou art able to discourse or dispute of deepe points of diuinitie but when thou commest vnto him as the context sheweth when by the quickning of thy faith and repentance thou laiest faster hold vpon him for life euerlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse wares of whom we may renew the wofull complaint of Christ against the Iewes who when hee had exhorted them to search the Scriptures presently addeth But yee will not come to mee that yee might haue life Ioh. 5.40 The second point is the scope of all the Prophets witnesse and this is to bring men to beleeue in the name of the Sonne of God which is by faith to receiue Christ as he hath described and propounded himselfe in the word and promises of the Gospel For although the Apostle might sooner haue said that whosoeuer beleeue in him yet he vseth this phrase rather of beleeuing in his name thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the