A Fruitful Sermon, Sermon

A Fruitful Sermon · Sermon

A FRVITFVLL SERMON, Made by the Reverend and Learned M^r. IOHN FORBES.

Paſtour of the Engliſh Company of Merchants adventurers at Delft.

Publiſhed by ſome of his flock out of ſincere affection for common good.

AT AMSTERDAM, Printed by Richard Plater, 1626.

Academiae Cantabrigiensis Liber.

p. 3A fruitfull Sermon upon 2. Cor. Cap. 13. verſ. 5.

Proue your ſelves, if ye be in the faith; examine your ſelves: know ye not your owne ſelves? that Ieſus Christ is in you except ye be reprobates.

IT is no vvonder that in all ages and eſpeciallie in this ſinfull & profane age wherein wee now liue, there hath beene and now is ſo great and univerſall a contempt of the bleſſed miniſtrie of Chriſt, as of a baſe and Contemptible thing: when an Apoſtle, and ſuch an Apoſtle, as Paule: had ſo much a doe to vindicate his miniſtrie from the Contempt & baſe account therof amongſt p. 4the Corinths. notwithſtanding that they had beene converted thereby, and the ſygnes of an Apoſtle had bene ſo powerfully wrought by him amongſt them.

For if the weakenes and infirmitie of his fleſh and outward eſtate worldlie, did ſo blind the Corinthians eys that they could not perceave the divine power of Chriſts ſpirit in ſo weake a veſſell, what marveil is it, that ſucceeding ages, and this preſent fleſhlie age, (judging according to the fleſh of ſuch as are far inferiour to Paule in grace) doe not behould that heavenlie power which accompanyeth their miniſtrie.

The grief of this vanitie were eaſie to be borne if it were onelie the profane worldlings that did ſo, ſeing no natural mā is able to diſcern the things of Gods Spirit: p. 52. Cor. 2. 14.2 Cor 2:14But its a more lamētable error, when it falleth in ſuch as profes the trueth, and doe vphold this miniſtrie, and reape the ſweet and vnſpeakeable fruits thereof, to eſteeme ſo baſelie of that which is the power of God to their ſalvation, if ever they be to be ſaved. Yet this example of that church which was not inferiour in anie thing to other churches 2. Cor. 12. 13.2 Cor 12:13by the Ap. Paules paines amongſt them, ſo comtemptiblie ſpeaking of him, who was not in 2. Cor. 12. 11.2 Cor 12:11anie thing inferiour to the verie chief Apoſtles, that his preſence 2. Cor. 10, Cap 1 & 10. verſ.2 Cor 10was baſe and weake and his ſpeach of no value, may ſerve to teach al miniſters patience under the like croſſe: but withall, as Paule, (who was glad when he was weake and they were ſtrong) did play the 2. Cor. 13 9. 2. Cor. 12. 11.2 Cor 13:92 Cor 12:11foole in boasting of him ſelf, for the defence of his authoritie & p. 6power of his miniſtrie, not becauſe of anie ambitious deſire of vaineglorie, but onelie to procure their edification, that by their contempt of his miniſtrie they ſhould not fruſtrate themſelves of the bleſſed fruit thereof; even ſo, the faithfull miniſters of Chriſt in this age, hauehave more then juſt cauſe with Paule to ſpeake ſomewhat for themſelves: not vainelie for their owne creditie ſake, but onelie to prevent the like dāger in their hearers, upon the like contempt of their miniſtrie, knowing that the ſame cauſes, ſtill produce the like effects.

In doeing this; as it is neceſſarie, ſo it ſhalbe ſufficient, to uſe no more Apollogie then is contained in this one verſe of this text. As being the ſtrongeſt argument whereby not onelie p. 7Paule forced the Corinthians to confeſſe the mightie ſtrength of Chriſt in his miniſtrie towards them, but alſo whereby all true and faithfull Paſtors, muſt convince the conſcience of their hearers that they are not reprobate Paſtors. The maine ſcope and force of the Apoſtles argument being punctuallie taken up, is this. You Corinthians muſt eyther acknowledge the divine vertue & force of my miniſtry, or thē ye your ſelvs muſt be reprobates? but, wee truſt yee are not reprobates neither will ye have us think ſo, therefore yee muſt acknowledge the vertue of our miniſtry.

Thus doth he reduce them to a neceſſitie eyther of acknowledging him not to be a reprobate miniſter, but ſuch an one in whom Chriſt did ſpeake, or p. 8then of acknowledging themſelves to bee reprobate Chriſtians, without faith and without Chriſt, the evidence of the truth and ſoundnes of his argument, wee ſhall (God willing) manifeſt in the particular opening thereof.

For the cleare vnderſtanding of the Apoſtles meaning wee are firſt to conſider what hath gone before, and how this verſe dependeth or cohereth with the former.

Two arguments have beene uſed by the Apoſtle to ſhew why he behooved to manifeſt to the Corinthians the authority of his miniſtry, in not ſparing them at his comming againe. The firſt was becauſe they were lawfullie convinced of obſtinacie, having bene now twice or rather thrice admoniſhed, and therefore he p. 9behooved to proceed againſt them with ſharpnes, if they did not now repent before his comming, even according to the law of God, which ordaineth that in the mouth of two Deut. 19. verſ. 15.Deut 19:15or three witneſſes everie word ſhall ſtand.

The ſecond argument was this: They who having felt Chriſt to be mighty in them by my miniſtrie doe yet ſeeke a proof of Chriſt ſpeaking in me, muſt needs hauehave it in ſharpnes to make them know me to be an Apoſtle of Chriſt; But ye Corinthians do yet after your converſion ſeeke an experience of Chriſt ſpeaking in me: Therefore you muſt hauehave a ſharper proof, ſeeing ye acquieſſe not in that which ye hauehave alreadie, and reverence not my admonitions given p. 10you upon that proof which ye hauehave of Chriſts power in me.

To ſhew yet farther the equity of this threatning upon this ground he layeth downe an aſſertion of the power of Chriſt in his miniſtrie towards them, affirming that Chriſt in his miniſtrie towards them was not weak but mighty in them, and therefore this their doing was nothing but a tempting of Chriſts power in him, even as the people of Iſrael in the wildernes after ſufficient proof of the mighty power of God in Moſes by the miracles wrought in Egipt, by leading them ſafely through the redd ſea which overwhelmed their enemies, by the waters given them out of the Rock &c. did (notwithſtanding of all theſe and much more) tempt the p. 11Lords power deſiring yet a farther evidence thereof, by covering them a table in the wilderneſſe and giving them fleſh to eate, as though all the preceding wonders had been no ſufficient proofe of Gods almighty power: Even ſo the Corinthians, having had ſufficient evidence and teſtimonie of Chriſt ſpeaking in Paul, by his mighty working in thē ſelvs: yet for all this did eſteeme Paul but baſe and weak and his words of no value, and ſo forced him to giuegive them a ſharper experience of Chriſt ſpeaking in him to their farther grief, if upon this evidence paſt they would not reverence his words nor obey his warnings; but would yet tempt Chriſt in him for a farther proof of his power.

p. 12Now before the Apoſtle prove this which he hath affirmed touching the might of Chriſt in them by his miniſtry (perceaving the chief ground and cauſe of this their fooliſh judgment, to be the weakneſſe and poore eſtate of the Apoſtle in the fleſh) he firſt removed this errour, and then confirmeth his aſſertion.

The remooving of this errour is by way of Anticipation, anſwering that which he knew they ſtumbled at, and might object unto him after this manner: how canſt thou ſhew or wee feare anie might or power of Chriſt in thee towards us, who art thy ſelf ſo weake in Chriſt and deſtitute of all ſtrength? The Apoſtle anſwereth this by a diſtinction and confirmes it by the like p. 13example in Chriſt himſelf, for he denyeth not ſimplie, but confeſſeth himſelf to be weak in Chriſt, but that this weakeneſſe was onelie according to the fleſhe, notwithſtanding whereof he was mightie with Chriſt by the heavenlie and divine power of the ſpirit of God in him, and in this he was like his lord & maſter Chriſt, who as cōcerning the fleſh was weak indeed, having taken our nature upon him with all the infirmities therof except ſin, and according to this weakneſſe did ſuffer death and was crucified, who notwithſtanding liveth againe by the power of his Godhead, by the which he mightilie rayſed himſelf from the dead. So that even as Chriſt in himſelf was weake in, or according to p. 14the fleſhe, and yet was mightie in the ſpiritt or accordinge to his divine nature: ſo alſo his ſervants and meſſengers in him are weake in the fleſh and in all fleſhlie power, but are aliue or mightie with him by the power of his ſpirit in them.

This conformitie of Chriſts miniſters with Chriſt himſelf in fleſhlie weakenes and ſpirituall power is carefullie to bee marked, not onelie againſt the ſacriligious vſurpation of both powers or ſwords by the Pope as Chriſts vicar, but alſo againſt the corruption which originallie flowing from his practice hath yet too great place in reformed churches? Its Gods will that the meſſengers of his truth ſhould carie that heauenlie treaſure p. 15in earthen veſſells that the excellencie Cor. 2. cap. 4. verſ. 7.of the power may be of God and not of them. For the 2. Cor, 2. cap. 10. verſ. 4.weapons of their warfare are not carnall but ſpirituall, mighty (not through men eyther thēſelves or others but onelyonly) through God to cast downe ſtrong houlds &c. So 1 Cor. 1. cap. 3. verſ. 51 Cor 1that nether is he that planteth nor he that watereth anie thing but only God that giveth the encreaſe. And hereof Chriſt himſelf in the daies of his miniſtry was a livelie patterne, in ſhunning all wordly perferment, and diſclayming all civill authoritie, walking in great weaknes outward as touching the fleſh, evē from his birth to his death, armed with no carnal might or fleſhlie power, but onelie with the heavenlie and ſpirituall power of his divine nature.

p. 16And even as his baſenes and weakenes in the fleſh made the world to diſpiſe him notwithſtanding the infinite power of his divine nature: ſo in all ages and now, doe moſt men ſtumble at the weakenes of his miniſters in fleſhlie things belonging to this world, notwithſtanding of the ſpirituall power of Chriſt in their miniſtry.

Now the Apoſtle having thus anſwered their objection, he comes to prooue his former aſſertion, to wit. That Chriſt in his miniſtry was not weake towards them but was mighty in them, ſo that this their ſeeking of a farther proofe of Chriſt ſpeaking in him was nothing but a ſinfull tempting of Chriſt, and that the proofe which he ſhould p. 17giuegive them behooved to bee ſharp and bitter vntounto them in not ſparing them at his coming. If before his coming they did not reverence his words, and yeald obedience to his admonitions, upon the proofe bypaſt in themſelves of Chriſts mighty power towards them in his miniſtry. The argument of confirmation is drawne from their owne teſtimonies, grounded upon their owne knowledge & experience in themſelves, which teſtimonie the Apoſtle doth forcibly conſtraine thē to yeald, by an argument taken from the wofull conſequēce which muſt neceſſarie follow upon the contrarie, the conſequence being, that if they acknowledg not this experience in themſelves of Chriſts power in his miniſtry toward them, then they themſelves p. 18muſt be reprobate Chriſtians, but becauſe manie careleſlie and negligentlie do paſſe by the right conſideration and obſervation of the powerfull effects of the miniſtry of the Goſpell in themſelves, and ſo do fall in this ſinne of the Corinthians, deſpiſing that which they ſhould highlie eſteeme of, the Apoſtle therefore referreth not the proofe of his aſſertiō to what they would vnadviſedlie ſay and witneſſe of this might of Chriſt towards them in his miniſtry, but unto their teſtimonie upon ſufficient tryall and examination of themſelves in themſelves: upō which he boldlie affirmeth that they ſhall eyther find his miniſtry powerfull, or themſelves reprobats.

If then wee will conſider this argument in al the particularities p. 19therein contained, there bee 4 things to be marked of us: the 1 is, The tryall and examination of themſelvs. the 2 is, Theſe things whereof they are to take tryall in themſelves. the 3 is, the argument remooving all excuſe of ignorance, or pretences of impoſſibilities of diſcerning theſe things in themſelves. The 4 is, The argument it ſelf, whereby the Apoſtle drawes them to a neceſſitie of acknowledging the power of Chriſt in his miniſtry towards them, from the hard conſequence that muſt follow upon the contrarie. Before wee ſpeake of theſe particulars, its neceſſarie that firſt wee marke and conſider the maine points of the Apoſtles doctrine in this place, firſt laying this ſuppoſition that the hearers are true Chriſtians and not reprobates, p. 20he concludeth abſolutelie that they muſt hauehave proofe and experience of the mightie power of Chriſt in the miniſtry of thoſe men by whom they are eyther firſt called, or afterward confirmed in grace.

Thereupon he ſeemeth evidently to conclude theſe poſitions followinge. Firſt where no proofe of Chriſts power in the miniſtry is found or felt by the hearers, eyther the Teacher muſt be a rebrobate Teacher, or the hearers reprobate hearers. Secondly that it is impoſſible, that thoſe who are the elect of God can be without ſence & feeling of Chriſts mightie power unto ſalvation in thoſe who are the true miniſters of the Goſpell. Thirdly, That want of ſence & feeling (in the hearers) of this power of Chriſt in the miniſtry p. 21of his faithfull ſervants, doth evidently evince ſuch hearers to be reprobates. Laſtly, That thoſe miniſters in whoſe miniſtry the hearers (being of Gods elect) do find no ſence or evidence of Chriſts power unto ſalvation muſt needs be reprobate miniſters. For the true miniſtry of 1, Cor. 1 24Chriſt Ieſus is the power of God unto ſalvation to all that are to bee Ibidem. 18.ſaved and is fooliſhnes to none but ſuch as periſh. And if it bee not the power of God to them that are ſaved; It muſt needs follow, that that mans miniſtry is not of God. Theſe generall poſitions ſhalbe moſt cleare and evident unto us after the expoſition of the 4 former particular points contayned in the Apoſtles argument, whereof wee are now to ſpeake. The 1 point is the tryall whereunto the Apoſtle doth invite p. 22them, wherein 2 things are ſpecially to be obſerved. The 1 is, the action it ſelfe of tryall or examination. The 2 is, the ſubject or perſons whom he willeth them to try. Concerning the action, it is not onelyonly a commē dable, but alſo a moſt neceſſary duety to be obſerved of every man, before he pronounce ſentence or paſſe his iudgment upō anie thing, but ſpeciallie upon the things of God, & his worſhip in his ordinances, eyther in rejecting or admitting, condemming or approoving, for hereby wee are preſerved, not onelyonly from that great ſinne of ſiniſtrous and raſh judgement, but alſo from that great follie that falleth in many, of forſaking that which is for our good, and embracing that which is for our hurt, and ſo conſequently are p. 23kept from doeing wrong both to our ſelves and others. The truth hereof wee may evidently ſee in theſe Corinthians, who diſpiſed and contemned the bleſſed miniſtry of Paul who was the faithfull Apoſtle of Chriſt, and did reverence and highlie eſteeme the deceitfull miniſters of Sathan, onelyonly becauſe they neglected this examination and tryall, and hereof alſo it cōmeth dayly to paſſe, that many fall in that heavie ſinne wherewith Chriſt upbraided the Iewes ſaying. I am come in my fathers name and yee receave me not, if another ſhall come in his owne name him ye will receave. Happie therefore are they who follow the direction of the Apoſile Io. In not beleeving every ſpirit, but trying the ſpirits whether they bee of God or not. For p. 24manie falſe prophets hauehave in former ages, doe at this preſēt, & ſhal hereafter 1. Iohn. 4, 1.1 John 4:1goe out into this world. The neceſſity of this action may yet farther be perceaued by the Apoſtles doubling of his exhortation ſaying, Prooue yourſelvs, examine yourſelvs, whereby he inforceth them to this as a thing of great moment and moſt neceſſarie, and therefore not to be neglected, for it is the cuſtome of the Apoſtles in things of this nature to uſe repetition, that we may take them more deeply to hart and ſeriouſly practiſe them, and ſurely there is not any one practiſe more neceſſarie in a chriſtian, then this of tryall and examination, the neglecte whereof maketh many not onelyonly to deſpiſe God, his Goſpell, his miniſters, and his ſalvation, p. 25all which they could not but highly eſteeme of, and deſire aboue all things, if once they would truly try and taſt how good they are: but alſo cauſeth manie in the ignorance of their owne eſtate either ſecurely and proudly to boaſt of themſelvs as children of grace, when there is no grace in them; or then in the miſerable weakneſſe of their owne hearts to deplore their lamentable eſtate, as forlorne and forſaken of God, whenas notwithſtanding they injoy the ſolid teſtimonies of Gods favour towards them; for this cauſe when the Pſalmiſt would perſwade men to ſeek after God Pſal. 34, 8.Ps 34:8and draw neare unto him, he exhorteth them to taſt and behold how gracious the Lord is, whoſe goodneſſe Peter alſo maketh p. 261, Pet. 2, 2, & … ▪to be the argument or condition either to perſwade or to be required to moove men to deſire the ſincere milk of the word: for queſtionleſſe, they that hauehave taſted and truly felte what is the goodneſſe of God manifeſted by his word, cannot but confeſſe with David, that the Word of God is more to be deſired than much fine gold, & Pſal. 19. 10.Ps 19:10ſweeter alſo than the hony and the hony-comb. For the very feete of Rom. 10, 15 Eſai. 52, 7.Rom 10:15Isa 52:7thoſe who publiſh peace and Preach good things are beautifull, to all who hauehave felt the conſolation of theire miniſtrye the truth whereof may be ſeene in the Galatians who as ſaith the Ap. himſelfe did not deſpiſe the tryall of him which was in his fleſh, nether abhorred hī whenas firſt he preached the Goſpell unto thē through the infirmity of the fleſh, but upō the falicity which they found in his mini…ry p. 27receaved him as an Angel of Galat. 4, 13, 14, 15.Gal 4:13Gal 4:14Gal 4:15…od, yea as Chriſt Ieſus, ſo that if it …d beene poſſible, they would hauehave …ucked out their eies and hauehave gi…en them unto him; For which …auſe the ſame Apoſtle when …e willeth the Theſſalonians …ot to diſpiſe propheſying, immediatelie addes this exhortation, to try all things & keepe that …hich is good as a meane to …ing them to the louelove, deſire …nd eſtymatiō of propheſying, …or he knew that tryall and …roofe, would make diſpiſers …o change their mind, and …ighlie to eſteeme that which …hey diſpiſed before, and this …s the 1. Vſe of the doubling of …his exhortatiō. The 2 uſe is to …ew the Apoſtles aſſured confidence touching the certainty of that which he had affirmed, of the mighty power of Chriſt p. 28in his miniſtry towards then when ſo earneſtlie and inſtantly he urgeth them to the trya… thereof in themſelves, referring the examination of the tru… thereof to the ſame perſons wh… did ſeeke it in him. For a… though the ſpirit of the prophe… bee ſubject to the prophets, yet no… 1 Cor. 14. 32.1 Cor 14:32withſtanding the tryall wheth… the ſpirits bee of God, and wheth… they ſpeake in the evidency … 1. Io. 4, 1.1 John 4:1the ſpirit and power of God … not, is pertinent and belonge… in ſpeciall māner to the heare… whoſe feeling experience is th… moſt certaine teſtimony, an… moſt infallible proofe of Chri… ſpeaking in thoſe miniſte… whom they heare. And therefore a Paſtor may then mo… juſtly boaſt of the power o… Chriſtan his miniſtry, when h… dare make his hearers his judges p. 29and refer himſelf to their tryall, …hich teacheth us alſo another …ſſon, to condemn that vaine …rogancy & fooliſh pride which …oſſeſſeth the harts of manie, in …ghly eſteeming and vainely …orying of their owne mini…y, whenas the vertue & valew …ereof hath no teſtimony …om the ſence and experience …f the hearers, but from the …ind conceyt of the teachers themſelves. For the Lord Ieſus …oth arme his meſſengers with …e power and vertue of his …irit from aboue, not ſo much …or their owne ſake as for their …earers, in whom God will hauehave their miniſtry mighty & power…ll, to caſt down all ſtrong houlds, …nd every high thing that is exal…d in 1. Cor. 10. 4 5.1 Cor 10:4their imaginations against …he knowledge of God, and to …ubdue all their thoughts & intents p. 30of their minds to the obedience Christ wee conclude therefo… this uſe, with this warning to a preachers, that ſeeing (as the… are miniſters) the honour an… credit of their miniſtry cōſiſte… moſt in the power of God in … towards others, they doe n… glory nor boaſt of themſelves i… reſpect of their miniſtry, but according as the evidence of th… power thereof may be truel… teſtified by the conſcience o… their hearers, eſteeming nothing eyther of their eloquence o… gifts of preaching how grea… ſoeuer they be in themſelves whē as they are without eyther force or power towards other… ſeeing as ſayth the Apoſtle. Th… kingdome of God is not in wo… but in power, and therefore … threatneth thoſe falſe teache… puft up at Corinth, that when h… p. 31ſhould come to try them he would take notice not of their words but of their power. And this ſhall appeare more evidently by that 2 point which in this tryall is to bee obſerved who are the perſons whom he willeth thē to proove & examine, his words are, proove yourſelues examine yourſelvs. The queſtion being of the power of Chriſt in Pauls miniſtry he referreth the tryall thereof to his hearers in themſelvs, which he would never hauehave done, if the queſtion concerning this power in all mens preaching were not to be decided rather by that which is felt by experience in the hearers, than by any thing whatſoever in the Teacher; Divers ſingular uſes we hauehave of this poynt. Firſt, touching the true knowledge p. 32of the nature of all ſpirituall things; It muſt be taken from the tryall and experience which we have of them in onr ſelvs; which is the true limits and bounds as well as the ground & foundatiō of all true knowledg of God and all things belonging to ſalvation, For how excellent and ſuperemminently good ſoever they be in themſelvs, our mindes can riſe no higher in apprehending and knowing them, then the experience and ſence is which wee receive of theire force and effectuall working in and upon ourſelvs: And this is true not onelyonly in the ſupernaturall knowledge of God & heavenly things, but alſo in ſo far as nature it ſelf can apprehend of God; this is manifeſt by the Apoſtles words to the p. 33Rom. 1, 19.Rom 1:19Romans, when he ſayth that which might be known of God is manifest in men themſelves. For which cauſe he juſtly concludeth the Gentiles to hauehave beene vniuſt detayners of the truth of God, and therefore moſt juſtly puniſht from heaven, becauſe knowinug God they did not glorifie Ibidem. 11, & 21.him as God neither were thankfull. For it is moſt certaine that there can bee no true judgement of theſe things that are ſpirituall, and ſo no way ſubject to the apprehenſion of earnall ſences, but onelyonly from the ſence and ſeeling of our ſoules, according to the meaſure of working, whereby it pleaſeth God by his ſpirit to make our ſoules ſenſible of his nature and goodnes, which wee never can rightly eſteeme of, vntill by his bleſſed goſpell, begetting us again to a liuely hope p. 34of an inheritance immortall, vndefyled and that withereth not, he 1. Pet. 1, 3, 41 Pet 1:31 Pet 1:4powreth in by his ſpirit aboundantly in our harts his louelove and peace Rom. 5. 5.Rom 5:5that paſſeth all vnderſtanding, neither can wee ever acknowledge the bleſſed word of God to be the power of God vntounto ſalvation, vntill that by experience wee find it to bee that which the Apoſtle deſcribes it to bee in us, viz. a living word mighty in operation and ſharper then any two edged ſword, and Habr. 4. 12.piercing into the deviſion of our ſoule and of our ſpirit, the joynts & the marrow, and judging the verie thoughts and intents of our harte, ſo that wee may juſtly conclude that no man hath any more true knowledge eyther of God, the goſpell, or miniſtry thereof, then ſo far as in himſelf he hath felt by proofe and experience p. 35their efficacy and working upon himſelf.

Moreover this teacheth us another leſſon touching the true courſe of mens tryall in matters ſpirituall, and ſpecially of the vertue and power of any mans miniſtry, it is apparent that the Corinthians did narrowly marke the Apoſtle himſelfe in his outward eſtate, and in his vtterance and eloquence, in all which they externally found nothing in their carnal judgmēt but baſenes, weakenes, and words of no valew, but in the meane time they did not marke the mighty work of that weake mā by his ſeeming weake words in their owne harts inwardly, which made them perverſe and ſiniſtrous Iudges of his miniſtry, the vertue and power whereof is not to be diſcerned by ought p. 36that outwardly can bee perceaved eyther by the eye in behoulding the ſpeaker, or by the eare in hearing his eloquence, but onelyonly by the inward ſence and feeling of their owne harts and ſpirits. And this ſerves to correct two great vices in our judging, firſt concerninge the perſons, and 2 concerning the matter. Touching the perſons its a common vice to bee buſie in taking notice & in judging of others, but not of our ſelves, whereas our mindes ought to bee ſtill examining our ſelves & not others, for as ſayth the Apoſtle, who art thou that judgeſt another mans ſervant hee Rom. 14, 4.Rom 14:4ſtandeth or falleth to his owne Lord and not unto thee, and the ſcriptures of God continually warne us to abſteyn from judging of others, and ſtill to judge p. 37and tax our ſelvs, leaſt wee be judged and in judging others to begine firſt at our ſelves, becauſe thereby we ſhalbe the more able to giuegive righteous judgment of others, for as Chriſt ſayth, how can a man ſay to his brother let me caſt out a mote out of thine eie, & behould there is a beame in his owne eie. Mat. 74. For how ſhall a man ſee to cast out a mote out of his brothers eie unto the time that firſt he hath caſt out the beame out of his owne eie. For Chriſt himſelf Mat. 7, 12.Matt 7:12ſhewes, that with what judgment wee judge others wee ſhalbe judged, and with what meaſure wee meat unto others; it ſhalbe meaſured againe to us. Beſides that the judgment of others is not left unto us by the Lord, but reſerved unto himſelf, and therefore the Apoſtle counteth it a very ſmall matter to bee p. 381, Cor. 4 3.judged by the Corinthians or any mans judgment touching his fidelity in his miniſtry, but this Apoſtle earneſtly invites us to judge and examine our ſelvs, and ſheweth to the Corinthians that if wee judged our ſelves, wee ſhould not bee judged of the Lord with his temporall plagues; as infirmities, ſicknes, and temporall Ibidem. 11, 30, & 38.death, by which the Lord did chaſtiſe the Corinthians, for not judging and examining thē ſelvs before they did eat of the Lords bodie. And this duety of not judging others but our ſelvs, is the more carefully to bee obſerved by us, becauſe (as we ſhall heare afterwards) every faithfull Chriſtian is able by the ſpirit of God given him, to diſcerne of himſelf, & his ſpirituall eſtate aright, but as concerning others, although in the judgment p. 39of charity wee ought to eſteeme well of all that profeſſe Chriſt, (yea euen of thoſe with whom wee refuſe to converſe for diſobedience in them whom ſtill according to the rule of the Apoſtle wee are not to eſteeme as enemies, but to admoniſh 2, Theſ. 3, 14 15.as brethren:) yet the infallible knowledge of their eſtate in Chriſt, is only known to God who only knoweth who is his owne. 2, Tim. 2, 19The 2. errour, concerning the matter of our judgment is, hereby likewiſe corrected, wee ſee and perceaue this to bee a common folly in men, to looke upon the perſon of the preacher, upon his gifts and utterance, and ſtill to be cenſuring all men, to bee eyther good or bad preachers according as they find them to ſatiſfie or diſpleaſe their judgment in their gifts of knowledge, p. 40vtterance, or eloquence and ſo often fall in a wofull errour in contemning the beſt & applauding the worſt, whereas the matter of all true judgment of preaching, conſiſts not ſo much in the matter or utterance of the preacher, as in the power of that which is ſpoken: which power is often wanting in the greateſt both of knowledge and eloquence, and oft yea moſt times accompanieth the moſt ſimple delivery of the truth in men having far leſſe meaſure of the aforeſaid gifts. And this tryall taken from the power of the word heard, muſt needs force every mā back to himſelf, to examine himſelf, if he will know how to judge aright of the preacher, ſeeing his hart & ſoul is the ſubject wherein the vertue & efficacy of all preaching p. 41is to bee found. For he is the moſt powerfull preacher who moſt ſtirrs and mooves the hart of the hearer unto faith and obedience, ſo that a man needs not to go out of himſelf to looke to anie thing but that thats in himſelf, whereby to diſcern whether Chriſt ſpeak or not in the preacher whom he heareth; even as its not ſo much colour or taſt of the wine, or matter of the cup whereout we drink, as the felt virtue in our ſpirits refreſhed thereby, wherby the valour and vertue of wine is diſcerned, both colour and taſt though in a golden cup deceiving us: As in matereall temples built of ſtone, the more the windowes be painted the leſſe is the light: So in the true ſpirituall Temple of Chriſt p. 42thoſe that are the lights thereof the more their preaching be painted with the intiſing words of humane wiſdom and eloquence, the leſſe ſolid light of the knowledge of the glorie of God in the face of Ieſus is miniſtred by them to the harts of their hearers. And thus much for the firſt point ſett down by the Apoſtle: Now followes the ſecond, vizt. Touching thoſe things wherein the Corinthians were to try and examine themſelvs, which are two, Firſt their faith, 2. Chriſts being in them: this laſt being the evidence of the firſt. It is true that the words may be taken two manner of waies, For theſe words (If ye be in the faith) may be either the condition required in thoſe that ſhall try themſelvs concerning p. 43the power of Chriſt in …e miniſtry of thoſe who teach …em, or then, it may be tak…n for the matter it ſelf, wher… they are to find out the evidence of Chriſts power in their …achers. In what ſence ſoe…er we take it, it ſervs for the …poſtles purpoſe, and yeelds … great inſtruction. In the …ſt ſence, it teacheth us that …hich is moſt true; viz. That …ntill a man beleeve hee can …ue no right judgment of ſpi…tuall things, it being faith …ely that purifies the heart …om all ſinne and filthines. …eſides that, it remaines ſure which the Apoſtle ſaith. That …he naturall man comprehends not …e things of the ſpirit of God, for …ey are fooliſhnes unto him; be…auſe they are ſpiritually diſcerned, …ut the ſpirituall man diſcerneth p. 441. Cor, 2, 14 15.all things. Now no man can be a ſpirituall man but he that beleeveth: Therefore juſtly doth the Apoſtle call faith the evidence of things that are not ſeen. Heb. 11. 1.Heb 11:1So that before a man can be able to perceave the ſpiritual power of Chriſt in anie man… preaching, he muſt hauehave this faith, elſe how can he perceav… or apprehend that which is inviſible, of which nature this power is. Hereby we learne that it is no wonder that the Word of the croſſe is fooliſhnes i… most part of men, yea to all that periſh 1. Cor. 1, 181 Cor 1:18as ſaith the Apoſtle. For the arme of the Lord therein is not revealed unto them, becauſe they beleeve not the report of Cap. 53, 1.Gods meſſengers, as ſaith the Prophet Eſa. For beleife and knowledg of the power of God in preaching, are never ſeperate, p. 45for which cauſe Chriſt himſelf, giving the reaſon that …is diſciples loved him, ſayth, …hat they belieued that the was …ome out from the father. And …gaine when in his prayer to the E…an. Iohn. 16, 27.John 16:27…ther he hath ſet downe divers …aſons why he recommended …hem to the father, (as that he …d declared his name unto them: …ut they had kept his word, that …ey knew that all things which … father had given him, was …m the father: that he had given …to them the words which the …her had given him: that they …d receaved them, and that they …ely knew he was come out from … father) he ſubjoynd as the …und and foundation of all …s their knowledge, that they Iohn. 17, 6. 7, 8.John 17:6John 17:7John 17:8…eued that the father had ſent …. The uſe hereof is firſt to …ch us that faith is the only eie p. 46of the ſoule, whereby its abl… truely to diſcerne the nature o… all ſpirituall & heavenly things 2. It lets us ſee the miſer able … ſtate & condition of all infidels who are utterly deprived of a… ability to know or rightly t… perceaue the nature of God, o… Chriſt, of his goſpell, or hi… miniſters, yea alſo of themſelves in any ſpirituall thing. Laſt… it teacheth us not to ſtumble … the baſe account and contem… of the Goſpell and miniſte… thereof, in the moſt part … men in this age, ſeeing poo… blind wretches being deſtitu… of faith are not able to kno… theſe things, nor to give a… right judgment of them, or themſelvs, & this either having or wanting of fayth in men, the very cauſe of all differe… judgment, of all things in religion, p. 47and ſpecially of things indifferent, as may be perceaved by the Apoſtles words to the Romans. Cap. 14, ſaying, One man beleveth that he may eat al things, and another which is weake eateth hearbs, & againe, I know and am perſwaded through the Lord Ieſus, that there is nothing uncleane of it ſelf, but to him that judgeth ought uncleane, to him it is uncleane. and againe, haſt thou faith, hauehave it with thyſelf before God, bleſſed is he that condemneth not himſelf in that which he alloweth, but he that doubteth is condemned if he eate, becauſe he eateth not of faith. and what ſoeuer is not of faith is ſinne, in all which words the Apoſtle attributeth knowledg and full perſwaſion of the indifferent uſe of all externall things as meat drink &c. unto fayth, and p. 48ignorance & doubting to infidelity or weaknes of faith which giues us a cleare light to diſcern betwixt man and man in their judgment touching things indifferent in their uſe, where it may be without ſcandall. And abſtinence from them, where the uſe is ſcandalous: for undoubtedly true faith where it is, giues a man knowledg and full perſwaſion that ther is no difference betwixt one meate, one garment, or oneday and another &c. in themſelvs: but where one day, one meate, one garmēt &c. is eſteemd above another, or where ther is doubting of their indifferency and equall law fulnes in uſe as before, there muſt needs be weaknes of faith, which is a faith accompanied with much infidelity. But leaving this ſence of theſe words, p. 49notwithſtanding that it may be probably taken to be the Apoſtles meaning, wee come to the other ſence as being in moſt mens judgment, the true meaning of the Apoſtle, taking the words as a declaration of that wherein they ſhall try themſelues, viz. whether they be in the fayth or no, according to which ſence the Apoſtles argument will follow after this manner. If ye be in the faith, ye muſt acknowledge the power of Chriſt in my miniſtry: But by tryall ye ſhall find that ye are in the faith: Therefore if ye try yourſelvs ye ſhall finde the power of Chriſt in my miniſtry. The confirmation of the ſecond part of this argument viz. That by tryall they ſhall finde themſelvs to be in the p. 50faith is to be taken from the laſt words of this verſe, which are indifferently to be uſed for prooving both the parts of tryall, that is, both that they are in the faith, and that Chriſt is in them, after this manner, either by tryall you ſhall finde you are in the faith, or that ye are reprobates: But we truſt ye ſhall finde ye are not reprobates: Therefore we truſt that by tryall ye ſhall finde yourſelvs to be in the faith.

To ſpeak then of this firſt thing wherein they are to try themſelvs, we hauehave two things to be marked in it. Firſt what it is whereabout this tryall muſt be in themſelvs, viz. faith. Secondly, what muſt be tryed concerning this faith, viz. Whether they be in it or not.

p. 51Touching the firſt, Its not without great reaſon that the Apoſtle ſetts down no other chriſtian vertue whereby to finde out in themſelvs the effectuall power of Chriſt in his miniſtry towards them but faith, For all other operation of the miniſtry whatſoever, be what it will be, if it hauehave not faith accompanying it, doth never prove that miniſtry to be the power of God unto ſalvation in thoſe men, for as ſaith the Apoſtle, the Goſpell is the 1. Rom. 16.Rom 16power of God unto ſalvation to every one that beleeveth, by which ſort of ſpeech the ſpirit of God will teach us plainely, that the miniſtry of the Goſpell, is not Gods power to ſalvation to thoſe men in whom it neuer begetteth faith, ſo that if any will rightly try p. 52himſelf whether the miniſtry of men, be accompanyed with the power of Chriſt ſpeaking in them to his ſalvation, he is not to looke ſo much to any effect thereof in himſelf as to this vertue of fayth, for all other effects may deceaue him as doubtleſſe they doe many, for experience teacheth, that the Goſpell and preaching thereof doth work many great effects even in the reprobate, as wee ſee in Herod, who feared Iohn the Baptist and heard him gladly, and Mat. 6, 20.Matt 6:20when hee heard him did many things, yet in the end, he impriſoned him, & put him to death. Likewiſe even Symon Magus which uſed witchcraft and had bewitched the people of Samaria a long time, by the force of Philips Preaching is ſaid, to hauehave beleeued and to hauehave beene p. 53baptiſed, and to hauehave continued with Philip, wondring at the ſignes and great miracles which were done by him, and alſo upon the acknowledgment of his ſinne in ſeeking by money to hauehave power to give the holy ghoſt by laying on of hands, did earneſtly entreat the Apoſtles to pray to the Lord for him, & yet notwithſtanding al this, he Acts. 8,Acts 8was euen then in the gall of bitternes & bāds of iniquity: for although it be ſaid he beleeued it becauſe he did make profeſſiō of faith, yet had he not this true faith whereof the Apoſtle here ſpeaks; which if he had had, he could not hauehave ſtill remayned in the gall of bitternes & bond of iniquity. And its manifeſt by the parable of Chriſt in the Goſpell that the kingdome of heaven is like a draw net caſt into p. 54Mat. 13 47.Matt 13:47the ſea that gathereth of all kinde of things. But as the Apoſtle ſayth, all men hauehave not faith. 2, Theſ. 3, 2. For many are called but few are choſen, nether every Mat. 20, 16Matt 20:16one that calleth Christ Lord ſhall enter into the kingdome of heaven Mat. 7, 21.

Its evident by dayly experience that the Goſpell worketh effectually in many to their conviction, and in many alſo to their externall converſion, & outward profeſſion of the true God, and unto obedience in many things, in whom notwithſtanding it neuer wrought true juſtifyng faith, whereby its evident that there is no tryall ſound & infallible to any man, of Chriſts ſaving power by the miniſtry of the Goſpell toward them, except that which is taken from faith; our devotion, p. 55zeale, holines, profeſſion and obedience, will miſerably deceaue us, if wee buyld our truſt on them, for it is not they, but faith alone, that makes us the ſonnes of God and truely juſtifieth us, yea which is more, euen they all are ſinnes, if faith be not theyr fountain, for what ſoever is not of faith is ſinne. The Rom. 14. 23Rom 14:23uſe of this is principally to teach us, what ought to be the principall ſcope and chief endeavour both of Paſtors in preaching, and of people in hearing, that is; that the one by preaching may work, & the other by hearing, may receaue faith in their hearts without which al other things are nothing, ſeeing ther is nether entry, nor acceſſe, nor continuance in grace, but by faith alone, for as ſaith the Apoſtle, in Chriſt Ieſus wee hauehave bouldnes and entrance p. 56with confidence by faith in him. Epheſ. 3, 12. And againe by him alſo through faith wee hauehave had acceſſe unto this grace wherein wee ſtand. Rom. 5, 2. And again, for by faith ye ſtand. 2. Cor. 1, 24. This doth argue both preaching and hearing of manie to bee vaine & fruitles, whenas eyther is not chiefly intended to this end of beleeving, for if a teacher work not faith by preaching, whatſoever hee doe beſides ſhall neuer ſaue the hearers. And if a man by hearing, attain not to beeleeving, what ever other fruit he receaue ſhal but encreaſe his judgment, for faith wrought by preaching is the true touchſtone, whereby both a preacher is tryed to hauehave Chriſts power in his miniſtry, and a hearer doth finde the Goſpell to bee the power of God to his p. 57ſalvation. Now wee come to the next touching their being in this faith. Its a common cuſtome of the ſcriptures when they ſpeake of the ſaving graces of God, or of Ieſus Chriſt in whom wee enjoy them, ſometimes to require them to be in us, and ſomtimes, us in them. Concerning Chriſt, the Apoſtle prayes for the Epheſians that Christ may dwell in their hearts, Epheſians 3. 17. 1. Cor. 1, 30.1 Cor 1:30And againe to the Corinthians he ſaith, but ye are of God in Chriſt Ieſus, and Chriſt himſelf in the 15 of Iohn ſaith to his diſciples, abide in mee and I in you, he that abideth in mee and I in him the ſame bringeth forth much fruit. Touching faith the Apoſtle ſaith to Tymothy, that he deſired to ſee him, when he cald to remembrance, the un…ained faith that was in him, which p. 58dwelt firſt in his grandmother Loys, and in his mother Eunice, & which 2. Tim. 1. 4. 5.2 Tim 1:42 Tim 1:5he was aſſured did dwell in him alſo: And here the Apoſtle willeth the Corintians, to try themſelves if they bee in the faith, and againe to the Coloſſians, If ye continue grounded and stabliſhed in the faith, & Col. 1. 23.Col 1:23againe, as ye hauehave received Chriſt Ieſus the Lord walk in him, rooted Ibidem. 2, 6, 7.and built in him, and stabliſhed in the faith. In like manner the ſcripture ſpeakes of louelove, of patience, of hope, of holynes, of righteouſnes, and all other chriſtian vertues. The reaſon of this forme of ſpeache in ſcripture is, becauſe of the double uſe and benefit both of Chriſt himſelf, and all other ſpirituall graces in him: The firſt uſe is of practiſe, the ſecond of preſervation: For the p. 59firſt, theſe graces are neceſſarie to be in us, to enable us to all chriſtian duties, who of ourſelvs 2. Cor. 3. 5.2 Cor 3:5are not ſufficient (as of ourſelves) to doe ſo much as think any good, according to that of Chriſte Iohn. 15. 5.John 15:5ſpeaking of himſelf, without me ye can doe nothing. And touching faith its ſaid of the Apoſtle, That without faith its impoſſible to pleaſe God Heb. 6.

So that neither we ourſelvs, nor anie of our actions, can be acceptable to God, (even although they be the actions commaunded by God) unleſſe beleeving we doe them by …aith, yea not onelyonly are they not acceptable, but it is impoſſible to us to hauehave any ſtrength or ability to doe them according to Gods will without faith, for that mighty power Phil. 4. 13.Phil 4:13of God through Chriſt whereby we p. 60are made able to doe all things is not in any but in thoſe that beleeve. According to that ſaying of the Apo. praying for the Epheſians, That the eies of their underſtanding might be enlightened, that they might know what is the exceeding greatnes of Gods power towards us that beleeve. cap. 1. v. 18, 19. And again, ſpeaking to the Coloſſians, he ſaith, Wee are buried together with Christ in baptiſme, in the which we are alſo rayſed together with him, through the faith of the effectuall operation of God, who hath rayſed Chriſt from the dead cap. 2. ver. 12. And therefore Iohn in his firſt epiſtle doth attribute our victorie over the whole world onelyonly to our faith, ſaying, All that are born of God overcommeth this world, and this is the victorie that hath overcome the p. 61world, even our faith. For who is it that overcommeth this world but he that beleeveth that Ieſus is the ſone of God? 1 Ioh. 5. 4. 5. And the Apoſtle to the Hebrewes, chap. 11 attributeth all the ſtrength of all the children of God (in doing good, and obaying God) onelyonly to their faith; through which faith as ſaith the Apoſtle, they ſubdued kingdomes, wrought righteouſnes, obtayned the …romiſe, ſtopped the mouthes of …yons, quenched the violence of fire, eſcaped the edge of the ſword, of weake were made ſtrong, waxed valiant in battell, turned to flight the …rmies of the aliants, the women …eceaved their dead rayſed to life, other alſo were racked and would not bee delivered, that they might …eceaue a better reſurrection, and others hauehave beene tryed by mockings …nd by ſcourgings, yea meorover by p. 62bonds and impriſonment, they were ſtoned, they were hewen a ſunder, they were ſlaine with the ſword, they wandred up and downe in ſheepes ſkins and in goats ſkinnes, being destitute, afflicted, and tormented, all which they did endure and ſuffer onelyonly by faith, by which they all obtayned good report. It is clear therefore for ſuch practiſes and all other obedience whatſoeuer, it is neceſſary that a Chriſtian hauehave faith in him, without which he hath no ſtrength eyther to doe o… ſuffer any thing to the glory of God & his owne ſalvation, 2. Its expedient that as he muſt hauehave faith in him for practice, ſo he muſt be in the faith for his preſervation, for as nothing can enable him to doe good but faith; ſo nothing can preſerve him from all evill p. 63unto ſalvation but faith onelyonly, within the compaſſe & limits whereof, except he remaine encloſed, he cannot avoyd evill, therefore is it that the Apoſtle chargeth every one in the houſe of God, that no man Rom. 12. 3.Rom 12:3preſume to bee wiſe aboue that which is meete, but that every man bee wiſe unto ſobriety, as God hath dealt to every man the meaſure of faith, this meaſure of every mans faith being unto him the onelyonly rule and juſt meaſure, both of his actions and ſufferings, ſeeing whatſoeuer is not of faith is ſinne, for which cauſe the Apoſtle defines the life of a Chriſtian, to bee the life of faith in the ſonne of God. Galatians 2. 20. Therefore for the better keeping our ſelves from all the aſſaults of ſathan, wee are commanded p. 64to put on, as an armour given us from God, theſe Chriſtian vertues, truth, righteouſnes, peace hope, and aboue all faith, whereby wee may be able to quench all the ſiery darts of the diuell, & to ſtand againſt all his aſſaults. Epheſians 6, 10, 11. And in another place wee are exhorted by the Apoſtle as the elect of God (holy and belooved) to put on the bowells of mercies, kindnes, humblenes of mind, meekenes, long-ſuffering, louelove, &c. And finally whatſoeuer wee ſhall doe in word or deed to doe all in the name of the Lord Ieſus, which is aſmuch as to will us to doe al in faith. Coloſſians 3, 12, &c. For as God doth not exerciſe his power in us to the praſtiſe of good but by faith: So doth he not imploy his power to keepe us unto ſalvation but by faith alſo: as is p. 65plaine by the words of Peter ſaying, that wee are kept by the power of God through faith unto ſalvation. 1, Ep. 1, 5. Thus faith is both the power of God within us, to ſtrengthen us to all goodnes, and the armour of God upon us, to keepe and couer us from all evill. For which cauſe, as wee muſt abide in Chriſt, and Chriſt muſt abide in us unto ſalvation: So muſt wee alſo abide in faith, and faith in us, ſince Chriſt is neither in us; nor wee in him, nor liue wee in him, nor he in us, neither keepeth hee us, nor wee him, except by faith aloue.

Now the reaſon why the Apoſtle doth not will us to …ry if faith be in us, but rather if wee bee in the faith, is not becauſe p. 66both bee not neceſſary, or that the one can poſſibly bee without the other, ſeeing the union betwixt us and the graces of God in Chriſt, is like to our communion with Chriſt himſelf, for as he is in us and we are in him, ſo are wee in his graces and gifts and they are in us; even as he is in the father and the father in him, but the cauſe moouing the Apoſtle to ſpeak ſo is this, becauſe our finding of our ſelves in the faith is the moſt cleare evidence of the power of Chriſt in the miniſtry to our ſalvation, for then it is effectuall when not onelyonly, it doth work faith in our hearts; but alſo doth make us walke in it, ſo that as in our knowledge will or affection inwardly; even p. 67ſo in our deeds externally, we manifeſt this faith. Not going in any thing beyōd the meaſure of that faith which God hath given us, and to ſpeake the truth it is a wofull error in many Chriſtians to ſatiſfie themſelvs with a conceyt, that they beleeue, without marking, or once conſidering, whether they hauehave put on this faith, as a garment to walk in, and as an armour to fight in, that they may ſee themſelves in it cloathed both as their garment and adorning them, and as an armour defending them, for its manyfeſt by the doctrine of Iames, that many boaſt they hauehave faith who yet doe not walke in it, nor uſe it as a ſhield againſt ſin and ſathan, therefore wee are never to eſteeme the miniſtry of the Goſpell to bee the p. 68power of God to our ſalvation for any light or perſwation it worketh in our hearts inwardly, excepte likewiſe it make us put on that light to walke in it as the children of light, and arme us with it to fight againſt the prince of darknes and all his works; For, ſcripture and experience teach us, that manie hauehave the lighte of the knowledg and truth of God within them, boaſting of it in words, who yet in their deeds deny it, doing as the Apo. ſpeaks of the gentils who held and detained the truth in unrighteouſnes, and ſuppreſt it in their hearts, becauſe when they knew God they glorified him not as God, neither were thankfull. Rom. 1. 18. & 21. And thus much for the firſt point of the tryall: we ſhould now ſpeake of the ſecond, p. 69but that the Apoſtle doth ſtay us with an argument preventing an objection, before he ſpecifieth the ſecond point of tryall, which is the mean to know the former, for they might hauehave ſaid, how ſhall we be able to know theſe things which thou willeſt us to try either that which goeth before, viz. Whether we be in the faith: or that which followeth, viz. whether Chriſt be in us?

The Apoſtle to take away this pretence of ignorance and ſo to enforce them to acknowledg by this tryall of themſelvs the power of Chriſt in his miniſtry towards them, doth uſe this argument. You muſt eyther by tryall perceave theſe things in your-ſelvs being chriſtians: or then ye knowe p. 70not your ſelves; but its abſurd that you Chriſtians, ſhould not know your ſelves, therefore you may eaſily try theſe things in your ſelves. Of argument wee hauehave no more ſet downe but the ſecond part, yet ſo as in the manner of ſpeech he leadeth us to the collection and gathering of the reſt, the words being theſe know ye not your ſelves, as if he would ſay this, wherein I will you to examine your ſelves cannot be hid from you if ye know your ſelves? which knowledge of themſelves, he inforceth upō them by this his interrogation, which implyeth as much, as that it was not only a ſhame to thē, but alſo an impoſſible thing not to know themſelvs, & ſo inſinuateth the concluſiō, to wit, that therefore they behooved to know theſe things where in he p. 71willd them to try themſelves. In this forme of the Apoſtles proceeding, wee hauehave firſt to learne, what backwardnes and untowardnes lurks in our nature ſtil, in that wee are loath to acknowledge any thing whereby wee ourſelvs may be convinced, except confeſſion bee wreſted from us by forcible and unreſiſtable argument, wee being ſtill inclind to uſe all ſort of pretences to excuſe, and amongſt the reſt, ignorance rather, then by ſimple acknowledgment of the known truth, to condemne our ſelves in any thing. This vice did evidently appeare in Cain, when God inquired where his brother Abell was, who, although he knew perfectly, he had kild him, yet uſed a ſhifting anſwere to the Lord, firſt pretending ignorance, and p. 72then bringing in an argument to convince God of unrighteouſnes in requiring ſuch a-thing at his hand; in that he ſaid, he Gen. 4, 9.Gen 4:9was not his brothers keeper, the like wee ſee alſo in Saul when he was accuſed by Samuell for ſparing Agag the King of Ameleck in ſtrongly affirming he had performed the will of the Lord, notwithſtanding that he knew that the preſerving of Agag aliue and reſerving of the beſt of the ſpoile, was direct contrary to the direction of the Lord, whereby he was commanded to ſmite Ameleck, and to deſtroy all that pertained unto them, but to ſtay both man and woman, both infant and ſuckling, both oxe and ſheepe, both Camell and aſſe. 1. Samuel 15. The ſame alſo is cleerly to bee marked in Annanias and Saphira Acts. 5. p. 73And this ſame infirmity appeareth here in the Corinthians although not in the ſame manner, nor meaſure of inquity: In Cain, Saul, Ananias and Saphira, it proceeded from profane and unſanctified hearts filled with malice, pride, and coveteouſnes, but in the Corinthians (as in other Godly men) it falleth through infirmity and negligence, but never of obſtinate malice or contempt, yet ſtill to bee acknowledged a great weakenes, having always mixt with it ſome ſelfloue of our ſelvs, which makes us rather to diſſemble a knowne truth, then to diſgrace our ſelvs, in any ſort, but leaving this, wee come to thoſethings which principally are to be marked in this argument of the Apoſtle, which yealds us two p. 74things to our conſideration, the firſt is, that a Chriſtian who is caled out of darknes to the marvelous light of God, hath amongſt all others, this great bleſſing, that his eies are open to know himſelf, which no man can doe, till he be effectually called of God, and hauehave receaved the ſpirit of truth, whereby he is made able to diſcerne all things, this knowledge of our ſelvs was known to bee a great vertue amongſt the very heathen, and was propounded to be followed as a ſingular vertue by the philoſophers, but never any of thē ſelves could ever attaine to it, it being the ſpeciall prerogative of thoſe who are taught by the truth of God revealed in his word, to hauehave this grace to know themſelves, according to that ſaying of Iohn, wee know that p. 75wee are of God & this whole world lyeth in wickedneſſe. Iohn 1 Epiſt. 5, 19. And therefore is it that the ſame Apoſtle ſayth concerning the elect, that the annointing which they hauehave receaved of the father dwelleth in them, and that they need not that any man teach them, but as the ſame annointing 1 Iohn. 2, 271 John 2:27teacheth them of all things, and it is true and not lying. The 2. thing which hereby wee learne is this. That the calling of God to the knowledg of his truth, giues to men (in the knowledg of themſelves) the ſight and knowledge of all graces that are given them of God, according to that ſaying of the Apoſtle ſpeaking of the unſearchablenes of the things which God hath prepared for them that louelove him but (ſaith he) God hath reveyled them unto us by his ſpirit, for wee p. 76hauehave not receaud the ſpirit of the world, but the ſpirit which is of God, that wee might know the things that are given us of God. 1, Corint. 2, 10, 12. Therefore is it, that Chriſt calles his diſciples no more ſervaunts but friends, becauſe (as he ſaith) the ſervant knoweth not what his maſter doth, but vntounto them he had made known all things which he heard of his father. Iohn 15, 15. And in another place hee ſhewes the reaſon of this knowledge in his diſciples, as alſo why the world is deſtitute of it (ſpeaking concerning the ſpirit) ſaying whom the world cannot receaue becauſe it ſees him not neither knowes him, but yee know him, becauſe he dwelleth with you and ſhal bee in you. Iohn. 14, 17. This place being conferd with the former two, teacheth us 3 ſpeciall things touching p. 77the eſtate of a true Chriſtian. The 1 is, that they are not ignorant of the things of God, nor of any grace or bleſſing ſpirituall given them by God in Chriſt. the 2 is. That all this knowledge is taught thē by the ſpirit of God which is given them, & remaines within them. The 3 that both the gift of this ſpirit and knowledge by him, proceedes from this, that God hath not left us in the world nor in the eſtate of ſervitude & bondage, but hath taken us out of the world, and by reconcyling us to himſelf in Chriſt hath made us his friends as Abrahā was. The uſe of this is to convince the doctrine of the papiſticall church of falſhood, whereby they maintaine that a Chriſtian truely called can hauehave no certaine knowledge whether p. 78he bee in the eſtate of grace or not; for if the Apoſtle urge the Corinthians by this ſpeciall knowledge of their owne being in the faith, and of Chriſts being in them, to bee witneſſes of the power of Chriſt in his miniſtry toward them, it muſt neceſſarily follow, that both they, and all others called as they were, muſt hauehave vndoubted knowledge of themſelves, that they are in the faith, and Chriſt in them, otherwiſe Chriſts argument before alleadged could not bee true, when he ſaith, that his diſciples did know the ſpirit of truth, becauſe he dwelt with them and ſhould be in thē, which argumēt teacheth us thus much, that the ſaints cannot bee ignorant of any gift or grace of God which dwelleth with them and is in them, ſo that wee p. 79may Iuſtly concluded that a Papiſt (houlding the former poſition for a truth,) muſt bee both faythles and graceleſſe, ſeing if eyther faith or grace were in them they could not be ignorant of them; neither can they hauehave anie evaſion by their old argument of the neceſſitie of ſome ſpeciall revelation from God; For this which we hauehave ſaid before, compared with the words of Iohn doth fully anſwer them, ſaying, If we receive the witnes of men the witneſſe Iohn. 1. 5. 9. & 10.John 1:5John 1:9John 1:10of God is greater, For this is the witnes of God which he teſtifieth of his ſonne: He that beleeveth in that ſone of God hath witnes in himſelfe. By which words we are plainly taught, that faith can never be without the teſtimonie both of thoſe three p. 80which beare record in heaven (to wit) the Father, the Word, and the Holy-ghoſt, nor of theſe three witneſſes which beare record in earth, viz. The ſpirit, the water, and the bloud, and therefore that it muſt follow that everie true beleever hath a moſt undoubted revelation of his ſalvation, and bleſſed eſtate in grace, and on the contrarie that whoſoever hath not this vndoubted warrant is faithles indeed, ſeeing as ſaith the Apoſtle, whoſoever beleeveth in the ſonne of God hath this witnes of the Father, of the Word, and of the Holy ghost, which are in heaven, & of the ſpirit, and of the water, and of the blood, which are in earth: then which there can be no revelation of greater force to confirm the certaintie of ones ſalvation, p. 81For, if according to Gods owne law at the mouth of two or three witneſſes every matter Dent. 19. 5.ſhalbe establiſhed, how much more muſt a true beleeving chriſtian know the certaintie of his ſalvation, who hath it witneſſed vntounto him and that within himſelf, by thoſe ſixe witneſſes before mentioned, of which none can lye, and this is ſo much the clearer by that which Iohn in the ſame place ſpeaketh ver. 13, ſaying, theſe things hauehave I written unto you, who beleeve in the name of the ſonne of God, that ye may knowe that ye hauehave eternall life. Whereby he utterly annulleth that blind argument of the Papiſts, ſeing it enforceth thē eyther to confeſſe that they know they hauehave eternal life, or then plainely to confeſſe that they p. 82beleeue not in the ſonne of God, for faith and knowledge of ſalvation are two unſeparable adjuncts, and ever ſuch knowledge, as is not builded upon a doubtfull opinion or conjecture, but which is buylt upon the unfallible teſtimony of the ſix witneſſes, mētioned before. Wee conclude therefore this point, with the confortable uſe thereof to all true beleeving Chriſtians viz. that they rejoyce always, I ſay againe with the Apoſtle that they rejoyce always, ſeeing their ſalvation is ſure, and that its given unto them to knowe that it is ſure.

Thus much for the Apoſtles argument for remooving of all pretence of ignorance. Now followes the 2 point of tryall, which is, whether Chriſt p. 83bee in them or not, but its propounded in another manner then the firſt, for touching faith, he willd them to try if they were in it, but this laſt, he propounds as a thing which he would hauehave them undoubtedly to acknowledge, and no marveil, for the effects are more eaſie to be known then their cauſes; now Chriſt he dwells in our hearts by faith, and therefore wee can never have a true evidence that we beleeue, untill we find, that Chriſt is aſſuredly within us, for this cauſe wee ſaid before, that this 2 point of tryall, was the meane to know the former. Moreover the Apo. ſubjoins this point, unto his former argument, whereby he remooves all pretence of Ignorāce purpoſely to teach us, both whē, and wherein it is, that a Chriſtian p. 84comes to know himſelf to bee in the faith, and ſo receaves experiēce of the power of Chriſt in the miniſtry of the Goſpell to his ſalvation whereof before wee ſpake, wee will firſt ſomewhat conſider the order of the Apoſtles words. Wee ſee that in the firſt place he puts them to the tryall of their faith, as being the evidence of the power of Chriſt in his miniſtry toward them to their ſalvation. 2. In this examination he brings them to the acknowledging of themſelves, as the proper effect of true faith in all true beleevers. 3. He brings thē to the acknowledgment of Chriſts preſence in their hearts, as the onelyonly true teſtimony of the firſt, & proper matter of the 2. For if any man thinks he beleeves, not having Chriſt within him, he is miſerably p. 85deceaved, and if any man think, he knowes himſelf to bee the child of God, except he find himſelf and Chriſt united by faith pittifully abuſeth himſelf by his owne judgment. This order therefore of the Apoſtles proceeding teacheth us this leſſon, what way and by what meanes it is, that wee come to the knowledge of the mighty power and outſtreched arme of God in the miniſtry of his word to our ſalvation, in the which 3, things are principally to be marked. Our faith, our ſelvs, and that in our ſelves which makes us know our ſelves by faith to bee the chidren of God. And ſo by conſequence wherein ſtands the chief proof that the word of God is Gods power to our ſalvation, but in the conſideration of theſe, our faith is the point that p. 86makes the concluſion, For without faith its impoſſible wee can bee, or know our ſelves to bee the children of God. But notwithſtanding that which makes the infallible determination of being in the faith, depends upon the preſence of Chriſt within us, without which all conceit of having faith is frivolous and vain. The order then of our minds in ſearching our ſpirituall eſtats is this. 1. Wee are to try and examine our ſelves whether wee know our ſelves to bee of God or no, for he is not of God that knowes not himſelf to bee of God, for according to the ſaying of Iohn he hath given us a mind to know him which is true, and wee are in him that is true, and wee know that wee are of God. Iohn 1. Epi. 5. 19. 20. Secondly wee p. 87are to try if wee bee in the faith, becauſe wee never can know our ſelves to bee of God untill the time wee find ourſelves to bee in the faith, according to the ſaying of Chriſt. Hee that is of God heareth Gods words, ye therefore heare them not becauſe ye are not of God. Iohn 8. 47. 3. For confirming our hearts in the knowledge of this. 2. Point, and ſo conſequently in the full aſſurance of the firſt, wee are to try if Chriſt bee in us, without which wee can never aſſuredly know that wee beleeved, and ſo conſequently that wee are of God, according to the ſaying of Chriſt (ſpeaking of the work of the ſpirit in thoſe to whom he gives it,) at that day ſhall ye know that I am in my father and you in Iohn. 14, 20.John 14:20mee and I in you and againe in his prayer to God for his elect, p. 88the glory that thou gaveſt mee I hauehave given them, that they may be one as wee are one, I in them and thou in mee, that they may bee made perfect in one. Iohn 17. 22. 23. And againe I hauehave declared unto them thy name and will declare it, that the louelove wherewith thou haſt loved mee may be in them and I in them. Ibidem 17. 26. For which cauſe the ſaincts are called the habitation of God by the ſpirit. Epheſians 2. 22. Whereupon the Apoſtle concludeth that if any man hauehave not the ſpirit of Chriſt the ſame is not his. Rom. 8. 9. And this dwelling of Chriſt by his ſpirit in our hearts is only wrought by faith according to the ſaying of the Apoſtle, I bow my knees unto the father of our Lord Ieſus Christ that he might grant you according to the richnes of his glory, that you may p. 89bee ſtrengthned by his ſpirit in the inward man, that Christ may dwell in your hearts by ſaith, Epheſians 3. 14. 15, 16. 17. By all which it evidently appeares when it is that a man knowes himſelf indeed to be the child of God, and alſo wherein this knowledge conſiſteth, viz. when he comes to a lively feeling and cleare ſight that Chriſt is in him, all other gifts and graces whatſoever being of no valew or force in the leaſt to give any aſſurance or true knowledge to a mans ſoule that he is truely and effectually called by the Goſpell to the eſtate of grace and hope of glory, for then onelyonly it is that the Goſpell becomes the power of God to our ſalvation, when as thereby Chriſt is formed in us according to p. 90the words of the Apoſtle to the Galatians ſaying my litle children of whom I trauell in birth againe untill Chriſt bee formed in you. Cap. 4. 19. The ſame is confirmed by that ſpeech of the Apoſtle to the Coloſſiaus wherein he diſcribes what is the riches of the glorious miſtery of the Goſpell amongſt the gentills ſaying, which riches is Chriſt in you the hope of glory. Cap. 1, 27. The uſe of this is to teach us, that in vaine any man contents himſelfe with any other thing whatſoever, thereby hoping to be ſaved if he hauehave not Chriſt within him, and that he himſelf know it, for with out him nothing availes to ſalvation, ſynce nothing can make a man the child of God but he aloue, in ſo far that faith it ſelf is not the true faith of Gods elect p. 91whereby the heart is purified, and a ſinner juſtified and ſaved, except that by it Chriſt be brought in, and made to dwell in the heart, and that in ſuch evidency that the beleeving man know that he hath Chriſt within him, for its impoſſible that a man can hauehave Chriſt, but that he muſt know that he hath him, ſuch is the liuely operation and ſupernaturall working of Chriſt in the ſoule where he is, illuminating, quickning, and tranſforming everie man who hath him in the ſpirit of his mind, and in pacifying & comforting the conſcience, and in filling and repleniſhing the ſoule with the ſence of Gods louelove, and hope of his glorie that never man could ever more clearely diſcern that hee p. 92hath a ſoule within him by the naturall effects thereof in his bodie; then a chriſtian may perceaue Chriſt to be within him by his proper effects before mentioned.

Out of this uſe we gather a ſecond: viz. That a man ſhould ſett himſelfe to gaine Chriſt, rather and aboue all things, esteeming all other things but loſſe, and judging all to be but dung for the excellent knowledg ſake of Ieſus Christ our Lord, according as Paul did Philip. 3. 8. So (as with the ſame Apoſtle) he may ſencibly know the vertue of his reſurrection and the fellowſhip of his afflictions. and be made conform to him in his death ibid. ver. 10 For as Chriſt himſelfe ſaith, What availeth it a man to win the whole world if he looſe? his ſoule. Mark. 8, 36. But certaine p. 93it is, that everie ſoule ſhall periſh eternally hereafter which gayneth not Chriſt in this preſent life. This yealds matter of juſt reproofe againſt the moſt part of men (if not all) who labour ſo much for the things of this earth, which are but tranſitorie vanities and helpe nothing to their ſalvation, and make ſo ſmall account of gayning Chriſt, for the in…oying of whom (even when they are invited unto him) will not forſake the ſmalleſt eaſe, proffit or pleaſure of this life; but make light of him, and goe their waies, one to his farm, another about his marchandize; others take the inviters and uſe them ſharply and kill them: As Chriſt himſelf tels us in the …arable…, Mat. 22. 5, 6. And …e were to be wiſhed that theſe p. 94were the worſt ſort of the diſpiſers of Chriſt, (though theſe be ſo bad that they ſhall never taſt of the ſupper of the great King) but there is another ſort much more to be lamēred who are lovers of ſinfull pleaſures more then of God, ſpending the time, appointed and ſette for the purchaſe and gayning of Chriſt, in abhominable filthines, in chambring, and wontonneſſe in gluttony, and drunckenneſſe, in ſport and unlawfull gayming and ſinfull recreation of the fleſh, and had rather looſe the opportunity of gayning Chriſt in a ſermon, then fayle to accompliſh the leaſt deſire of their ſinfull hearts in fulfilling the luſts of the fleſh, whoſe judgment muſt needs bee heavy p. 95and greivous before God, ſeing willingly they chooſe death with the contempt of life.

And thus much for the points of tryall, now followes the fourth point which is the argument it ſelf, whereby the Apoſtle enforceth them to acknowledge that Chriſt in his miniſtry was not weake towards thē, but mighty in them, which may be fully gathered after this manner in 2 ſeveral arguments, the firſt whereof is containd in the preceding words in this forme: If ye by tryall find yourſelves to be in the faith, and Chriſt in you, thē muſt ye acknowledg that Chriſt is not weake but mighty in my miniſtry towards you, but by tryall ye ſhall find that you are in the faith and Chriſt in you, therefore yee muſt acknowledge Chriſt to bee mighty in my miniſtry toward p. 96you. The 2. Argument is the cō firmation of the 2 part of this, that is: that by tryall they ſhall find themſelves in the faith and Chriſt in them after this māner, eyther ye muſt find your ſelvs in the faith & Chriſt in you, or thē ye muſt bee reprobate Chriſtiās, but wee confidently truſt yee ſhall find yee are not reprobate Chriſtiās, therefore ye muſt find yourſelvs to bee in the faith and Chriſt in you. Al the 3 parts of this argument may be eaſily gathered out of the Apo. words, for the propoſition is plaine in the 5 verſe, the aſſumtion, or 2 part is ſet downe in termes equivalent in the 6 verſe, & the concluſion is implyed in the Apoſtles urged interrogation what &c. in the 5 verſe: of which concluſion we hauehave ſpoken already: touching the aſſumption or 2 p. 97part we are not to ſpeake, ſo it reſts that we only entreat of the propoſition or firſt part, which ſeemes at the firſt to be a difficile and hard ſaying, but yet is moſt certaine & true, for if that ſentēce of the Apo. be marked, which is ſet downe in the 13 of the Acts, to wit, that all they who were ordeyned to eternall life beleeved, we ſhall finde that the Apo. reaſons according to the truth of the Goſpell, & that it followes neceſſarily, that whoſoeuer by the true miniſtry of the Goſpell are not made to believ, & to embrace Chriſt, muſt bee of the nōber of thoſe whom God never ordeynd to eternall life, & this is cleare by 2 places of ſcripture beſides many other, the 1. is in the Epiſtle to Tytus. Cap. 1. verſe 1. where the Apoſtle calls faith, the faith of Gods elect, which is as p. 98much as to tell us, not onelyonly that the Goſpell begets faith in none but ſuch only as are elected, but alſo that it doth beget faith in every one that is elected. The 2 is, in the Goſpell of Ioh. 10, 26, 27, viz. But ye beleeue not, becauſe ye are not of my ſheepe as I ſaid unto you, for my ſheepe heare my voyce & I know them, and they follow mee, & this is cōfirmed by the words of Chriſt in the 6 of Iohn verſe 35, 36, 37. he that beleeveth in mee ſhall never thirſt, but I ſayd unto you, that ye alſo hauehave ſeene mee and beleeue not, all that the father giveth me ſhall come unto me, where he playnely affirmeth the cauſe why they did not beleeue, to be becauſe the father had not given thē unto him, or which is equivalent, becauſe they were not of his ſheepe, both which phraſes import aſmuch as that they wer p. 99none of Gods elect: ſo that wee may conclude in the very words of the Apo. anſwering this demand, hath God caſt away his people what then ſaith the Apoſtle, Iſraell hath not abtayned that he ſought but the election hath obtayned it & the reſt hauehave bene hardned. Out of all which wee are plainely taught by God, that in whom the Goſpell truely preached worketh no faith, & in whom by faith it planteth not Chriſt, they muſt be reprobats, hereby we learn that tho Goſpell preached is the fan of Chriſt by which in this life he maketh a diviſion of the chaffe from the corn, & ſevereth thoſe whom the father hath given him from the wicked and ſuch as are forſaken of God, what then have they to boaſt of who vilipending the Goſpell & miniſtry thereof as fooliſhnes do p. 100therby teſtify againſt themſelves that they are reprobats, but wiſdom is juſtified of her owne children for whomſoever the Goſpell begetteth, they do acknowledg it to be both the wiſdom & power of God unto ſalvation, & to them the feete of thoſe that publiſh it are beautifull. To conclude this point, we may juſtly diſpiſe thoſe diſpyſers, & al their contempt of our miniſtry, ſeing it doth no hurt to us, nor our bleſſed miniſtry, but doth diſcover them to us, although not to thēſelvs that they are rejected of God, for if the Apo. conclude aright in the firſt Epiſt & 1 Chap. to the Theſ. that he knew that they were elected of God, becauſe his Goſpell was unto them not in word onelyonly, but alſo in power, doth not alſo this concluſion ſtand on the contrary, that p. 101they are not elect of God to whō the Goſpell is onelyonly in word, & not in power, the words of Peter do demonſtrate the truth of this matter plainly, when he ſetteth downe this different judgmēt of men touching Chriſt Ieſus our faviour, ſaying, unto you therefore which beleeve it is precious: but 1. Pet. 2, 7. 8.1 Pet 2:71 Pet 2:8unto them which be diſobedient the ſtone which the builders diſallowed the ſame is made the head of corner & a ſtone to ſtumble at & Rocke of offence, even to them which ſtumble at the word, being diſobedient: unto the which thing they were even ordayned. We need no clearer evidēce therefore to make knowne unto us who are elect, & who are reprobate & forſaken of God, but this; even the judgmēt & eſtimation of every man concerning the Goſpell; & miniſtry thereof. What ſhall we ſay then of this p. 102miſerable age, wherein we do live, in which there be ſo few that make any accompt at all of the bleſſed word of God, & meſſengers of Chriſt, who of all men are coūted the baſeſt, & their calling the moſt contemptible. O Germany, Germany, this is the cheiffeſt cauſe of thy preſēt miſery, & that thou above all natiōs art cōtinually troad upō, becauſe of all nations thou didſt moſt baſely eſteem of Chriſts ſervāts, & uſe them in moſt ſlaviſh manner. Lord upon the eies of theſe Provinces wher we dwell, that ſeing thēſelvs guilty of the ſame offence they may in tyme prevēt the lyke judgment upon the like ſin, by unfained amendemēt ſurely we may ſay that there is no hope of delivery for the one nor of farther bleſſing to the other from God, untill this iniquity p. 103be redreſſed, oh that they wold give us occaſiō with cōfidēce to pray to God for his merciemercy to them, & boldly to ſay to him thou wilt aryſe & have mercy Iſa. … 14.Isa 14upon Zion, for the tyme to have mercy therō, for the appoynted time is cōe, for thy ſervāts delight in the stones thereof, & have pity on the duſt therof, certainly that promiſe of the Lord in his prophet I ſay is cōſtantely true, viz. that in Iſa. …the day wh… the bud of the Lord ſhalbe beautifull, & glorious, & the … ſhalbe excellent, … that day the Lord … every place of moūt Zion, & … aſſemblies thereof a cloud & ſmoke by day, & the ſhyning of a flameing fyre by night, for upon all the glory ſhalbe a defence, & a covering ſhalbe for a ſhadow in the day for the heate, & a place of refuge, & a covert for the ſtorm, and for the raine. And now beloved I end with this warning from that ſame prophet to you, to them, and al the churches of God: if thou turn away thy foote frō the ſabbath, from doing thy will on …. 13.myne holy day, & call the ſabbath a delight to cōſecrate it …s glorious to the Lord, and ſhalt honour him, not doing thyn owne wayes, not ſeeking thyn own will, nor ſpeaking a vain word, then ſhalt thou delight in the Lord, and I will … to mount upon the high places of the earth & feed thee with the … vid thy father: … Lord hath …

AMEN

End of the text · John Forbes, A Fruitful Sermon (1626)