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 [Page 4] the 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: 2. Cor. 2. 14. [Page 5] But 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. by the Ap. Paules paines amongst them, so comtemptiblie speaking of him, who was not in 2. Cor. 12. 11. anie thing inferiour to the verie chief Apostles, that his presence 2. Cor. 10, Cap 1 & 10. vers. was 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. foole in boasting of him self, for the defence of his authoritie & [Page 6] power 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, haue 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 [Page 7] Paule 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 [Page 8] then 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 [Page 9] behooved 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. or 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 haue 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 haue a sharper proof, seeing ye acquiesse not in that which ye haue alreadie, and reverence not my admonitions given [Page 10] you upon that proof which ye haue 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 [Page 11] Lords 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 giue 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.

[Page 12] Now 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 [Page 13] example 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 [Page 14] the 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 [Page 15] in 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 onely) through God to cast downe strong houlds &c. So 1 Cor. 1. cap. 3. vers. 5 that 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.

[Page 16] And 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 [Page 17] giue them behooved to bee sharp and bitter vnto 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 [Page 18] must 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 [Page 19] therein 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, [Page 20] he concludeth absolutelie that they must haue 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 [Page 21] of 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 24 Christ 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 [Page 22] them, 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 onely 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 onely 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 [Page 23] kept 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, onely 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 [Page 24] manie false prophets haue in former ages, doe at this presēt, & shal hereaf­ter 1. Iohn. 4, 1. goe 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 onely to despise God, his Gos­pell, his ministers, and his sal­vation, [Page 25] all 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. and draw neare unto him, he exhorteth them to tast and behold how gracious the Lord is, whose goodnesse Peter also maketh 1, Pet. 2, 2, & [...] ▪ [Page 26] 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 haue 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. sweeter also than the hony and the hony-comb. For the very feete of Rom. 10, 15 Esai. 52, 7. those who publish peace and Preach good things are beautifull, to all who haue 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 [Page 27] receaved him as an Angel of Galat. 4, 13, 14, 15. [...]od, yea as Christ Iesus, so that if it [...]d beene possible, they would haue [...]ucked out their eies and haue 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 loue, 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 [Page 28] in 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. withstanding the tryall wheth [...] the spirits bee of God, and wheth [...] they speake in the evidency [...] 1. Io. 4, 1. the 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 [Page 29] and 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 haue 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. their imaginations against [...]he knowledge of God, and to [...]ubdue all their thoughts & intents [Page 30] of 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 [...] [Page 31] should 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 haue 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 haue of this poynt. First, touching the true know­ledge [Page 32] of 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 onely 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 Rom. 1, 19. [Page 33] Romans, when he sayth that which might be known of God is manifest in men themselves. For which cause he justly conclu­deth the Gentiles to haue 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 onely 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 [Page 34] of an inheritance immortall, vnde­fyled and that withereth not, he 1. Pet. 1, 3, 4 powreth in by his spirit aboundantly in our harts his loue and peace Rom. 5. 5. that passeth all vnderstanding, neither can wee ever acknow­ledge the blessed word of God to be the power of God vnto 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 [Page 35] their 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 [Page 36] that outwardly can bee percea­ved eyther by the eye in behoul­ding the speaker, or by the eare in hearing his eloquence, but onely 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. standeth 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 [Page 37] and 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 giue 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. shewes, 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 1, Cor. 4 3. [Page 38] 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 [Page 39] of 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, 19 The 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, [Page 40] vtterance, 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 [Page 41] is 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 [Page 42] those 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 [Page 43] the 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 1. Cor, 2, 14 15. [Page 44] 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. So that before a man can be a­ble to perceave the spiritual power of Christ in anie man [...] preaching, he must haue 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, 18 as 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, [Page 45] for 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. [...]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. [...]eued that the father had sent [...]. The use hereof is first to [...]ch us that faith is the only eie [Page 46] of 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, [Page 47] and 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, haue 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 [Page 48] ignorance & 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, [Page 49] notwithstanding 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 [Page 50] faith 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 haue 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.

[Page 51] Touching 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 haue 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. power 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 [Page 52] himself 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. when 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 haue beleeued and to haue beene [Page 53] baptised, and to haue 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 haue 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, was 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 haue 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 Mat. 13 47. [Page 54] the sea that gathereth of all kinde of things. But as the Apostle sayth, all men haue not faith. 2, Thes. 3, 2. For many are called but few are chosen, nether every Mat. 20, 16 one 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, [Page 55] zeale, 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. 23 use 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 haue bouldnes and en­trance [Page 56] with confidence by faith in him. Ephes. 3, 12. And againe by him also through faith wee haue 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 haue Christs power in his ministry, and a hearer doth finde the Gospell to bee the power of God to his [Page 57] salvation. 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. And 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 [Page 58] dwelt first in his grandmother Loys, and in his mother Eunice, & which 2. Tim. 1. 4. 5. he 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. againe, as ye haue 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 loue, 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 [Page 59] first, these graces are necessarie to be in us, to enable us to all christian duties, who of ourselvs 2. Cor. 3. 5. are not sufficient (as of ourselves) to doe so much as think any good, according to that of Christe Iohn. 15. 5. speaking 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 onely are they not acceptable, but it is im­possible to us to haue any strength or ability to doe them according to Gods will with­out faith, for that mighty power Phil. 4. 13. of God through Christ whereby we [Page 60] are 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 onely to our faith, saying, All that are born of God overcom­meth this world, and this is the victorie that hath overcome the [Page 61] world, 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) onely 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 haue beene tryed by mockings [...]nd by scourgings, yea meorover by [Page 62] bonds 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 onely 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 haue 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 haue 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 [Page 63] unto salvation but faith onely, 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. presume 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 onely 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 [Page 64] to 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, loue, &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 [Page 65] plaine 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 [Page 66] both 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 onely, 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 [Page 67] so 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 haue 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 haue 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 [Page 68] power 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 haue 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, [Page 69] but 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 haue 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 [Page 70] not 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 haue 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 [Page 71] willd them to try themselves. In this forme of the Apostles proceeding, wee haue 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 [Page 72] then 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. was 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. [Page 73] And 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 [Page 74] things 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 haue 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 haue this grace to know themselves, according to that saying of Iohn, wee know that [Page 75] wee 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 haue 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, 27 teacheth 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 loue him but (saith he) God hath reveyled them unto us by his spirit, for wee [Page 76] haue 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 vnto 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 [Page 77] the 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 haue no certaine knowledge whether [Page 78] he 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 haue 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 [Page 79] may 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 haue anie evasion by their old argu­ment of the necessitie of some speciall revelation from God; For this which we haue 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. of 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 [Page 80] which 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, [Page 81] For, 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 vnto 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 haue I written unto you, who beleeve in the name of the sonne of God, that ye may knowe that ye haue eternall life. Where­by he utterly annulleth that blind argument of the Papists, seing it enforceth thē eyther to confesse that they know they haue eternal life, or then plainely to confesse that they [Page 82] beleeue 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 [Page 83] bee 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 haue 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 [Page 84] comes 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 onely 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 [Page 85] deceaved, 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 [Page 86] makes 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 [Page 87] are 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. mee and I in you and againe in his prayer to God for his elect, [Page 88] the glory that thou gavest mee I haue 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 haue declared unto them thy name and will de­clare it, that the loue 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 haue 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 [Page 89] bee 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 onely it is that the Gospell becomes the power of God to our sal­vation, when as thereby Christ is formed in us according to [Page 90] the 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 haue 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 [Page 91] whereby 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 haue 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 loue, and hope of his glorie that never man could ever more clearely discern that hee [Page 92] hath 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 [Page 93] it 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 [Page 94] were 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 [Page 95] and 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 [Page 96] you. 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 haue spoken already: touching the assumption or 2 [Page 97] part 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 [Page 98] much as to tell us, not onely 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 haue 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 [Page 99] none 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 haue 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 [Page 100] therby 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 onely, but also in power, doth not also this conclu­sion stand on the contrary, that [Page 101] they are not elect of God to whō the Gospell is onely 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. unto 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 [Page 102] miserable 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 [Page 103] be redressed, oh that they wold give us occasiō with cōfi­dēce to pray to God for his mer­cie to them, & boldly to say to him thou wilt aryse & have mer­cy Isa. [...] 14. upon 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, [Page] 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