A FRVITFULL SERMON, Made by the Reverend and Learned Mr. JOHN FORBES.  
Pastor of the English Company of Merchant's 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.   Cambridge University blazon or coat of arms   

A fruitful Sermon upon 2. Cor. Cap. 13. vers. 5.  Prove yourselves, if ye be in the faith; examine yourselves: know ye not your own selves? that jesus Christ is in you except ye be reprobates. 
IT is no wonder that in all ages and especially in this sinful & profane age wherein we now live, there hath been and now is so great and universal a contempt of the blessed ministry of Christ, as of a base and Contemptible thing: when an Apostle, and such an Apostle, as Paul: had so much a do to vindicate his ministry from the Contempt & base account thereof amongst the Corinth's. notwithstanding that they had been converted thereby, and the signs of an Apostle had been so powerfully wrought by him amongst them.  
For if the weakness and infirmity of his flesh and outward estate worldly, did so blind the Corinthians eyes that they could not perceive the divine power of Christ's spirit in so weak a vessel, what marvel is it, that succeeding ages, and this present fleshly age, (judging according to the flesh of such as are far inferior to Paul in grace) do not behold that heavenly power which accompanieth their ministry.  
The grief of this vanity were easy to be borne if it were only the profane worldlings that did so, seeing no natural man is able to discern the things of God's Spirit: 
2. Cor. 2. 14.  But it's a more lamentable error, when it falleth in such as profess the truth, and do uphold this ministry, and reap the sweet and unspeakable fruits thereof, to esteem so basely 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 inferior in any thing to other churches 
2. Cor. 12. 13.  by the Ap. Paul's pains amongst them, so comtemptiblie speaking of him, who was not in 
2. Cor. 12. 11.  any thing inferior to the very chief Apostles, that his presence 
2. Cor. 10, Cap 1 & 10. verse.  was base and weak and his speech of no value, may serve to teach all ministers patience under the like cross: but withal, as Paul, (who was glad when he was weak and they were strong) did play the 
2. Cor. 13 9 2. Cor. 12. 11.  fool in boasting of himself, for the defence of his authority & power of his ministry, not because of any ambitious desire of vainglory, but only to procure their edification, that by their contempt of his ministry they should not frustrate themselves of the blessed fruit thereof; even so, the faithful ministers of Christ in this age, have more than just cause with Paul to speak somewhat for themselves: not vainly for their own creditie sake, but only to prevent the like danger in their hearers, upon the like contempt of their ministry, knowing that the same causes, still produce the like effects.  
In doing this; as it is necessary, so it shallbe sufficient, to use no more Apollogie then is contained in this one verse of this text. As being the strongest argument whereby not only Paul forced the Corinthians to confess the mighty strength of Christ in his ministry towards them, but also whereby all true and faithful Pastors, must convince the conscience of their hearers that they are not reprobate Pastors. The main scope and force of the Apostles argument being punctually taken up, is this. You Corinthians must either acknowledge the divine virtue & force of my ministry, or them you your selus must be reprobates? but, we trust ye are not reprobates neither will ye have us think so, therefore ye must acknowledge the virtue of our ministry.  
Thus doth he reduce them to a necessity either of acknowledging him not to be a reprobate minister, but such an one in whom Christ did speak, or then of acknowledging themselves to be reprobate Christians, without faith and without Christ, the evidence of the truth and soundness of his argument, we shall (God willing) manifest in the particular opening thereof.  
For the clear understanding of the Apostles meaning we are first to consider what hath gone before, and how this verse dependeth or cohereth with the former.  
Two arguments have been used by the Apostle to show why he behoved to manifest to the Corinthians the authority of his ministry, in not sparing them at his coming again. The first was because they were lawfully convinced of obstinacy, having been now twice or rather thrice admonished, and therefore he behoved to proceed against them with sharpness, if they did not now repent before his coming, even according to the law of God, which ordaineth that in the mouth of two 
Deut. 19 vers. 15.  or three witnesses every word shall stand.  
The second argument was this: They who having felt Christ to be mighty in them by my ministry do yet seek a proof of Christ speaking in me, must needs have it in sharpness to make them know me to be an Apostle of Christ; But ye Corinthians do yet after your conversion seek an experience of Christ speaking in me: Therefore you must have a sharper proof, seeing ye acquiesse not in that which ye have already, and reverence not my admonitions given you upon that proof which ye have of Christ's power in me.  
To show yet farther the equity of this threatening upon this ground he layeth down an assertion of the power of Christ in his ministry towards them, affirming that Christ in his ministry towards them was not weak but mighty in them, and therefore this their doing was nothing but a tempting of Christ's power in him, even as the people of Israel in the wilderness after sufficient proof of the mighty power of God in Moses by the miracles wrought in Egypt, by leading them safely through the red sea which overwhelmed their enemies, by the waters given them out of the Rock etc. did (notwithstanding of all these and much more) tempt the Lord's power desiring yet a farther evidence thereof, by covering them a table in the wilderness and giving them flesh to eat, as though all the preceding wonders had been no sufficient proof of God's almighty power: Even so the Corinthians, having had sufficient evidence and testimony of Christ speaking in Paul, by his mighty working in themselvs: yet for all this did esteem Paul but base and weak and his words of no value, and so forced him to give them a sharper experience of Christ speaking in him to their farther grief, if upon this evidence passed they would not reverence his words nor obey his warnings; but would yet tempt Christ in him for a farther proof of his power.  
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 judgement, to be the weakness and poor estate of the Apostle in the flesh) he first removed this error, and then confirmeth his assertion.  
The removing of this error is by way of Anticipation, answering that which he knew they stumbled at, and might object unto him after this manner: how canst thou show or we fear any might or power of Christ in thee towards us, who art thyself so weak in Christ and destitute of all strength? The Apostle answereth this by a distinction and confirms it by the like example in Christ himself, for he denyeth not simply, but confesseth himself to be weak in Christ, but that this weakness was only according to the flesh, notwithstanding whereof he was mighty with Christ by the heavenly and divine power of the spirit of God in him, and in this he was like his lord & master Christ, who as concerning the flesh was weak indeed, having taken our nature upon him with all the infirmities thereof except sin, and according to this weakness did suffer death and was crucified, who notwithstanding liveth again by the power of his Godhead, by the which he mightily raised himself from the dead. So that even as Christ in himself was weak in, or according to the flesh, and yet was mighty in the spirit or according to his divine nature: so also his servants and messengers in him are weak in the flesh and in all fleshly power, but are alive or mighty with him by the power of his spirit in them.  
This conformity of Christ's ministers with Christ himself in fleshly weakness and spiritual power is carefully to be marked, not only against the sacrilegious usurpation of both powers or swords by the Pope as Christ's vicar, but also against the corruption which originally flowing from his practice hath yet too great place in reformed churches? It's God's will that the messengers of his truth should carry that heavenly treasure in earthen vessels that the excellency 
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 carnal but spiritual, mighty (not through men either themselves or others but only) through God to cast down strong holds &c. So 
1 Cor. 1. cap. 3. vers. 5  that neither is he that planteth nor he that watereth any thing but only God that giveth the increase. And hereof Christ himself in the days of his ministry was a lively pattern, in shunning all worldly perferment, and disclaiming all civil authority, walking in great weakness outward as touching the flesh, even from his birth to his death, armed with no carnal might or fleshly power, but only with the heavenly and spiritual power of his divine nature.  
And even as his baseness and weakness in the flesh made the world to despise him notwithstanding the infinite power of his divine nature: so in all ages and now, do most men stumble at the weakness of his ministers in fleshly things belonging to this world, notwithstanding of the spiritual power of Christ in their ministry.  
Now the Apostle having thus answered their objection, he comes to prove his former assertion, to wit. That Christ in his ministry was not weak towards them but was mighty in them, so that this their seeking of a farther proof of Christ speaking in him was nothing but a sinful tempting of Christ, and that the proof which he should give them behoved to be sharp and bitter unto them in not sparing them at his coming. If before his coming they did not reverence his words, and yield obedience to his admonitions, upon the proof bypast in themselves of Christ's mighty power towards them in his ministry. The argument of confirmation is drawn from their own testimonies, grounded upon their own knowledge & experience in themselves, which testimony the Apostle doth forcibly constrain them to yield, by an argument taken from the woeful consequence which must necessary follow upon the contrary, the consequence being, that if they acknowledge not this experience in themselves of Christ's power in his ministry toward them, than they themselves must be reprobate Christians, but because many carelessly and negligently do pass by the right consideration and observation of the powerful effects of the ministry of the Gospel in themselves, and so do fall in this sin of the Corinthians, despising that which they should highly esteem of, the Apostle therefore referreth not the proof of his assertion to what they would unadvisedly say and witness of this might of Christ towards them in his ministry, but unto their testimony upon sufficient trial and examination of themselves in themselves: upon which he boldly affirmeth that they shall either find his ministry powerful, or themselves reprobats.  
If then we will consider this argument in all the particularities therein contained, there be 4 things to be marked of us: the 1 is, The trial and examination of themselves. the 2 is, These things whereof they are to take trial in themselves. the 3 is, the argument removing all excuse of ignorance, or pretences of impossibilities of discerning these things in themselves. The 4 is, The argument itself, whereby the Apostle draws them to a necessity of acknowledging the power of Christ in his ministry towards them, from the hard consequence that must follow upon the contrary. Before we speak of these particulars, its necessary that first we mark and consider the main points of the Apostles doctrine in this place, first laying this supposition that the hearers are true Christians and not reprobates, he concludeth absolutely that they must have proof and experience of the mighty power of Christ in the ministry of those men by whom they are either first called, or afterward confirmed in grace.  
Thereupon he seemeth evidently to conclude these positions following. First where no proof of Christ's power in the ministry is found or felt by the hearers, either 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 sense & feeling of Christ's mighty power unto salvation in those who are the true ministers of the Gospel. Thirdly, That want of sense & feeling (in the hearers) of this power of Christ in the ministry of his faithful 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 sense or evidence of Christ's power unto salvation must needs be reprobate ministers. For the true ministry of 
1, Cor. 1 24  Christ jesus is the power of God unto salvation to all that are to be 
Ibidem. 18.  saved and is foolishness to none but such as perish. And if it be not the power of God to them that are saved; It must needs follow, that that man's ministry is not of God. These general positions shallbe most clear and evident unto us after the exposition of the 4 former particular points contained in the Apostles argument, whereof we are now to speak. The 1 point is the trial whereunto the Apostle doth invite them, wherein 2 things are specially to be observed. The 1 is, the action itself of trial or examination. The 2 is, the subject or persons whom he willeth them to try. Concerning the action, it is not only a commendable, but also a most necessary duty to be observed of every man, before he pronounce sentence or pass his judgement upon any thing, but specially upon the things of God, & his worship in his ordinances, either in rejecting or admitting, condemming or approving, for hereby we are preserved, not only from that great sin of sinistrous and rash judgement, but also from that great folly that falleth in many, of forsaking that which is for our good, and embracing that which is for our hurt, and so consequently are kept from doing wrong both to ourselves and others. The truth hereof we may evidently see in these Corinthians, who despised and contemned the blessed ministry of Paul who was the faithful Apostle of Christ, and did reverence and highly esteem the deceitful ministers of Satan, only because they neglected this examination and trial, and hereof also it cometh daily to pass, that many fall in that heavy sin wherewith Christ upbraided the jews saying. I am come in my father's name and ye receive me not, if another shall come in his own name him ye will receive. Happy therefore are they who follow the direction of the Aposile Io. In not believing every spirit, but trying the spirits whether they be of God or not. For many false prophets have in former ages, do at this present, & shall hereafter 
1. john. 4, 1.  go out into this world. The necessity of this action may yet farther be perceived by the Apostles doubling of his exhortation saying, Prove yourselus, examine yourselus, whereby he enforceth them to this as a thing of great moment and most necessary, and therefore not to be neglected, for it is the custom 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 practice more necessary in a christian, then this of trial and examination, the neglect whereof maketh many not only to despise God, his Gospel, his ministers, and his salvation, all which they could not but highly esteem of, and desire above all things, if once they would truly try and taste how good they are: but also causeth many in the ignorance of their own estate either securely and proudly to boast of themselves as children of grace, when there is no grace in them; or then in the miserable weakness of their own hearts to deplore their lamentable estate, as forlorn and forsaken of God, whenas notwithstanding they enjoy the solid testimonies of God's favour towards them; for this cause when the Psalmist would persuade men to seek after God 
Psal. 34, 8.  and draw near unto him, he exhorteth them to taste and behold how gracious the Lord is, whose goodness Peter also maketh 
1, Pet. 2, 2, & ●▪  to be the argument or condition either to persuade or to be required to move men to desire the sincere milk of the word: for questionless, they that have tasted and truly felt what is the goodness of God manifested by his word, cannot but confess with David, that the Word of God is more to be desired than much fine gold, & 
Psal. 19 10.  sweeter also than the honey and the hony-comb. For the very feet of 
Rom. 10, 15 Esai. 52, 7.  those who publish peace and Preach good things are beautiful, to all who have felt the consolation of their ministry the truth whereof may be seen in the Galatians who as saith the Ap. himself did not despise the trial of him which was in his flesh, neither abhorred him whenas first he preached the Gospel unto them through the infirmity of the flesh, but upon the felicity which they found in his ministry received him as an Angel of 
Galat. 4, 13, 14, 15.  ●od, yea as Christ jesus, so that if it ●●d been possible, they would have ●●ucked out their eyes and have gi●en them unto him; For which ●ause the same Apostle when ●e willeth the Thessalonians ●ot to despise prophesying, immediately adds this exhortation, to try all things & keep that ●hich is good as a mean to ●●ing them to the love, desire ●nd estymation of prophesying, ●or he knew that trial and proof, would make despisers ●o change their mind, and highly to esteem that which ●hey despised before, and this ●s the 1. Use of the doubling of ●his exhortation. 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 in his ministry towards then when so earnestly and instantly he urgeth them to the trial thereof in themselves, referring the examination of the tru● thereof to the same persons wh● did seek it in him. For a●● though the spirit of the prophet be subject to the prophets, yet no● 
1 Cor. 14. 32.  withstanding the trial wheth●● the spirits be of God, and wheth●● they speak in the evidency ● 
1. Io. 4, 1.  the spirit and power of God ● not, is pertinent and belonge● in special manner to the heare●● whose feeling experience is th● most certain testimony, an● most infallible proof of Chri●● speaking in those ministe●● whom they hear. And therefore a Pastor may then mo●● justly boast of the power o● Christian his ministry, when h● dare make his hearers his judges and refer himself to their trial, ●hich teacheth us also another ●●sson, to condemn that vain ●rogancy & foolish pride which possesseth the hearts of many, in ●●ghly esteeming and vainly ●orying of their own mini●●●y, whenas the virtue & value ●ereof hath no testimony ●●om the sense and experience ●f the hearers, but from the ●ind conceit of the teachers themselves. For the Lord jesus ●oth arm his messengers with ●e power and virtue of his spirit from above, not so much ●or their own sake as for their ●earers, in whom God will have their ministry mighty & powerful, to cast down all strong holds, ●nd every high thing that is exalted in 
1. Cor. 10. 4 5.  their imaginations against ●he knowledge of God, and to subdue all their thoughts & intents of their minds to the obedience Christ we conclude therefore this use, with this warning to a preachers, that seeing (as the● are ministers) the honour an● credit of their ministry consisted most in the power of God in ● towards others, they do 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 either of their eloquence o● gifts of preaching how grea● soever they be in themselves when as they are without either force or power towards other● seeing as saith the Apostle. Th● kingdom of God is not in wo●● but in power, and therefore ●● threateneth those false teache● puffed up at Corinth, that when h● should come to try them he would take notice not of their words but of their power. And this shall appear more evidently by that 2 point which in this trial is to be observed who are the persons whom he willeth them to prove & examine, his words are, prove yourselves examine yourselus. The question being of the power of Christ in Paul's ministry he referreth the trial thereof to his hearers in themselves, which he would never have done, if the question concerning this power in all men's 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 have of this point. First, touching the true knowledge of the nature of all spiritual things; It must be taken from the trial and experience which we have of them in onr selus; which is the true limits and bounds as well as the ground & foundation of all true knowledge of God and all things belonging to salvation, For how excellent and superemminently good soever they be in themselves, our minds can rise no higher in apprehending and knowing them, than the experience and sense is which we receive of their force and effectual working in and upon ourselus: And this is true not only in the supernatural knowledge of God & heavenly things, but also in so far as nature itself can apprehend of God; this is manifest by the Apostles words to the 
Rom. 1, 19  Romans, when he saith that which might be known of God is manifest in men themselves. For which cause he justly concludeth the Gentiles to have been unjust detayners of the truth of God, and therefore most justly punished from heaven, because knowinug God they did not glorify 
Ibidem. 11, & 21.  him as God neither were thankful. For it is most certain that there can be no true judgement of these things that are spiritual, and so no way subject to the apprehension of earnall senses, but only from the sense and ceiling of our souls, according to the measure of working, whereby it pleaseth God by his spirit to make our souls sensible of his nature and goodness, which we never can rightly esteem of, until by his blessed gospel, begetting us again to a lively hope of an inheritance immortal, undefiled and that withereth not, he 
1. Pet. 1, 3, 4  poureth in by his spirit abundantly in our hearts his love and peace 
Rom. 5. 5.  that passeth all understanding, neither can we ever acknowledge the blessed word of God to be the power of God unto salvation, until that by experience we find it to be that which the Apostle describes it to be in us, viz. a living word mighty in operation and sharper than any two edged sword, and 
Habr. 4. 12.  piercing into the division of our soul and of our spirit, the joints & the marrow, and judging the very thoughts and intents of our heart, so that we may justly conclude that no man hath any more true knowledge either of God, the gospel, or ministry thereof, then so far as in himself he hath felt by proof and experience their efficacy and working upon himself.  
Moreover this teacheth us another lesson touching the true course of men's trial in matters spiritual, and specially of the virtue and power of any man's ministry, it is apparent that the Corinthians did narrowly mark the Apostle himself in his outward estate, and in his utterance and eloquence, in all which they externally found nothing in their carnal judgement but baseness, weakness, and words of no value, but in the mean time they did not mark the mighty work of that weak man by his seeming weak words in their own hearts inwardly, which made them perverse and sinistrous judges of his ministry, the virtue and power whereof is not to be discerned by aught that outwardly can be perceaved either by the eye in beholding the speaker, or by the ear in hearing his eloquence, but only by the inward sense and feeling of their own hearts and spirits. And this serves to correct two great vices in our judging, first concerning the persons, and 2 concerning the matter. Touching the persons its a common vice to be busy in taking notice & in judging of others, but not of ourselves, whereas our minds ought to be still examining ourselves & not others, for as saith the Apostle, who art thou that judgest another man's servant he 
Rom. 14, 4.  standeth or falleth to his own Lord and not unto thee, and the scriptures of God continually warn us to abstain from judging of others, and still to judge and tax our selus, lest we be judged and in judging others to begin first at ourselves, because thereby we shallbe the more able to give righteous judgement of others, for as Christ saith, how can a man say to his brother let me cast out a mote out of thine eye, & behold there is a beam in his own eye. Mat. 74. For how shall a man see to cast out a mote out of his brother's eye unto the time that first he hath cast out the beam out of his own eye. For Christ himself 
Mat. 7, 12.  shows, that with what judgement we judge others we shallbe judged, and with what measure we meat unto others; it shallbe measured again to us. Besides that the judgement 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 be 
1, Cor. 4 3.  judged by the Corinthians or any man's judgement touching his fidelity in his ministry, but this Apostle earnestly invites us to judge and examine our selus, and showeth to the Corinthians that if we judged ourselves, we should not be judged of the Lord with his temporal plagues; as infirmities, sickness, and temporal 
Ibidem. 11, 30, & 38.  death, by which the Lord did chastise the Corinthians, for not judging and examining themselvs before they did eat of the Lords body. And this duty of not judging others but our selus, is the more carefully to be observed by us, because (as we shall hear afterwards) every faithful Christian is able by the spirit of God given him, to discern of himself, & his spiritual estate aright, but as concerning others, although in the judgement of charity we ought to esteem well of all that profess Christ, (yea even of those with whom we refuse to converse for disobedience in them whom still according to the rule of the Apostle we are not to esteem 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 own. 
2, Tim. 2, 19  The 2. error, concerning the matter of our judgement is, hereby likewise corrected, we see and perceive this to be a common folly in men, to look upon the person of the preacher, upon his gifts and utterance, and still to be censuring all men, to be either good or bad preachers according as they find them to satisfy or displease their judgement in their gifts of knowledge, utterance, or eloquence and so often fall in a woeful error in contemning the best & applauding the worst, whereas the matter of all true judgement 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 less measure of the aforesaid gifts. And this trial taken from the power of the word heard, must needs force every man 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 virtue & efficacy of all preaching is to be found. For he is the most powerful preacher who most stirs and moves the hart of the hearer unto faith and obedience, so that a man needs not to go out of himself to look to any thing but that that's in himself, whereby to discern whether Christ speak or not in the preacher whom he heareth; even as it's not so much colour or taste of the wine, or matter of the cup whereout we drink, as the felt virtue in our spirits refreshed thereby, whereby the valour and virtue of wine is discerned, both colour and taste though in a golden cup deceiving us: As in matereall temples built of stone, the more the windows be painted the less is the light: So in the true spiritual Temple of Christ those that are the lights thereof the more their preaching be painted with the enticing words of humane wisdom and eloquence, the less solid light of the knowledge of the glory of God in the face of jesus is ministered by them to the hearts of their hearers. And thus much for the first point set down by the Apostle: Now follows the second, vizt. Touching those things wherein the Corinthians were to try and examine themselves, which are two, First their faith, 2. Christ's being in them: this last being the evidence of the first. It is true that the words may be taken two manner of ways, For these words (If ye be in the faith) may be either the condition required in those that shall try themselves concerning the power of Christ in ●●e ministry of those who teach ●●em, or then, it may be tak●n for the matter itself, wher●● they are to find out the evidence of Christ's power in their teacher's. In what sense soe●er we take it, it servs for the apostles purpose, and yields ●● great instruction. In the ●●●st sense, it teacheth us that ●hich is most true; viz. That ●ntill a man believe he can ●●ue no right judgement of spiritual things, it being faith ●●●ely that purifies the heart ●●om all sin and filthiness. ●esides that, it remains sure which the Apostle saith. That ●he natural man comprehends not ●●e things of the spirit of God, for ●●ey are foolishness unto him; because they are spiritually discerned, ●ut the spiritual man discerneth 
1. Cor, 2, 14 15.  all things. Now no man can be a spiritual man but he that believeth: 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 perceive the spiritual power of Christ in any man● preaching, he must have this faith, else how can he perceive or apprehend that which is invisible, of which nature this power is. Hereby we learn that it is no wonder that the Word of the cross is foolishness i● most part of men, yea to all that perish 
1. Cor. 1, 18  as saith the Apostle. For the arm of the Lord therein is not revealed unto them, because they believe not the report of 
Cap. 53, 1.  God's messengers, as saith the Prophet Esa. For belief and knowledge of the power of God in preaching, are never separate, for which cause Christ himself, giving the reason that ●is disciples loved him, saith, ●hat they believed that the was ●ome out from the father. And again when in his prayer to the 
E●an. john. 16, 27.  ●●ther he hath set down diverse ●●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 received 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 
john. 17, 6. 7, 8.  keeved that the father had sent ●●. The use hereof is first to ●●ch us that faith is the only eye of the soul, whereby its abl● truly to discern the nature o● all spiritual & 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● perceive the nature of God, o● Christ, of his gospel, or hi● ministers, yea also of themselves in any spiritual thing. Last●● it teacheth us not to stumble ● the base account and contem●● of the Gospel and minister thereof, in the most part ●● men in this age, seeing poo● blind wretches being destitute of faith are not able to kno● these things, nor to give a● right judgement of them, or themselves, & this either having or wanting of faith in men, the very cause of all differed judgement, of all things in religion, and specially of things indifferent, as may be perceaved by the Apostles words to the Romans. Cap. 14, saying, One man believeth that he may eat all things, and another which is weak eateth herbs, & again, I know and am persuaded through the Lord jesus, that there is nothing unclean of itself, but to him that judgeth aught unclean, to him it is unclean. and again, hast thou faith, have 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 eat, because he eateth not of faith. and what soever is not of faith is sin, in all which words the Apostle attributeth knowledge and full persuasion of the indifferent use of all external things as meat drink etc. unto faith, and ignorance & doubting to infidelity or weakness of faith which gives us a clear light to discern betwixt man and man in their judgement touching things indifferent in their use, where it may be without scandal. And abstinence from them, where the use is scandalous: for undoubtedly true faith where it is, gives a man knowledge and full persuasion that there is no difference betwixt one meat, one garment, or oneday and another etc. in themselves: but where one day, one meat, one garment etc. is esteemed above another, or where there is doubting of their indifferency and equal law fullness in use as before, there must needs be weakness of faith, which is a faith accompanied with much infidelity. But leaving this sense of these words, notwithstanding that it may be probably taken to be the Apostles meaning, we come to the other sense as being in most men's judgement, the true meaning of the Apostle, taking the words as a declaration of that wherein they shall try themselves, viz. whether they be in the faith or no, according to which sense 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 trial ye shall find that ye are in the faith: Therefore if ye try yourselus ye shall find the power of Christ in my ministry. The confirmation of the second part of this argument viz. That by trial they shall find themselves to be in the faith is to be taken from the last words of this verse, which are indifferently to be used for proving both the parts of trial, that is, both that they are in the faith, and that Christ is in them, after this manner, either by trial you shall find you are in the faith, or that ye are reprobates: But we trust ye shall find ye are not reprobates: Therefore we trust that by trial ye shall find yourselus to be in the faith.  
To speak then of this first thing wherein they are to try themselves, we have two things to be marked in it. First what it is whereabout this trial must be in themselves, viz. faith. Secondly, what must be tried concerning this faith, viz. Whether they be in it or not.  
Touching the first, It's not without great reason that the Apostle sets down no other christian virtue whereby to find out in themselves the effectual 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 have 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 Gospel is the 
1. Rom. 16.  power of God unto salvation to every one that believeth, by which sort of speech the spirit of God will teach us plainly, that the ministry of the Gospel, is not God's power to salvation to those men in whom it never begetteth faith, so that if any will rightly try himself whether the ministry of men, be accompanied with the power of Christ speaking in them to his salvation, he is not to look so much to any effect thereof in himself as to this virtue of faith, for all other effects may deceive him as doubtless they do many, for experience teacheth, that the Gospel and preaching thereof doth work many great effects even in the reprobate, as we see in Herod, who feared john the Baptist and heard him gladly, and 
Mat. 6, 20.  when he heard him did many things, yet in the end, he imprisoned him, & put him to death. Likewise even Simon Magus which used witchcraft and had bewitched the people of Samaria a long time, by the force of Philip's Preaching is said, to have believed and to have been baptised, and to have continued with Philip, wondering at the signs and great miracles which were done by him, and also upon the acknowledgement of his sin in seeking by money to have 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 all this, he 
Acts. 8,  was even then in the gall of bitterness & bands of iniquity: for although it be said he believed it because he did make profession of faith, yet had he not this true faith whereof the Apostle here speaks; which if he had had, he could not have still remained in the gall of bitterness & bond of iniquity. And its manifest by the parable of Christ in the Gospel that the kingdom of heaven is like a draw net cast into 
Mat. 13 47.  the sea that gathereth of all kind of things. But as the Apostle saith, all men have not faith. 2, Thes. 3, 2. For many are called but few are chosen, neither every 
Mat. 20, 16  one that calleth Christ Lord shall enter into the kingdom of heaven Mat. 7, 21.  
It's evident by daily experience that the Gospel worketh effectually in many to their conviction, and in many also to their external conversion, & outward profession of the true God, and unto obedience in many things, in whom notwithstanding it never wrought true justifing faith, whereby its evident that there is no trial sound & infallible to any man, of Christ's saving power by the ministry of the Gospel toward them, except that which is taken from faith; our devotion, zeal, holiness, profession and obedience, will miserably deceive us, if we build our trust on them, for it is not they, but faith alone, that makes us the sons of God and truly justifieth us, yea which is more, even they all are sins, if faith be not their fountain, for what soever is not of faith is sin. The 
Rom. 14. 23  use of this is principally to teach us, what ought to be the principal 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 receive faith in their hearts without which all other things are nothing, seeing there is neither entry, nor access, nor continuance in grace, but by faith alone, for as saith the Apostle, in Christ jesus we have boldness and entrance with confidence by faith in him. Ephes. 3, 12. And again by him also through faith we have had access unto this grace wherein we stand. Rom. 5, 2. And again, for by faith ye stand. 2. Cor. 1, 24. This doth argue both preaching and hearing of many to be vain & fruitless, whenas either is not chiefly intended to this end of believing, for if a teacher work not faith by preaching, whatsoever he do beside shall never save the hearers. And if a man by hearing, attain not to beeleeving, what ever other fruit he receive shall but increase his judgement, for faith wrought by preaching is the true touchstone, whereby both a preacher is tried to have Christ's power in his ministry, and a hearer doth find the Gospel to be the power of God to his salvation. Now we come to the next touching their being in this faith. It's a common custom of the scriptures when they speak of the saving graces of God, or of jesus Christ in whom we enjoy them, sometimes to require them to be in us, and sometimes, us in them. Concerning Christ, the Apostle prays for the Ephesians that Christ may dwell in their hearts, Ephesians 3. 17. 
1. Cor. 1, 30.  And again to the Corinthians he saith, but ye are of God in Christ jesus, and Christ himself in the 15 of john saith to his disciples, abide in me and I in you, he that abideth in me 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 called to remembrance, the un●ained faith that was in him, which dwelled first in his grandmother Joys, 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 be in the faith, and again to the Colossians, If ye continue grounded and established in the faith, & 
Col. 1. 23.  again, as ye have received Christ jesus the Lord walk in him, rooted 
Ibidem. 2, 6, 7.  and built in him, and established in the faith. In like manner the scripture speaks of love, of patience, of hope, of holiness, of righteousness, and all other christian virtues. The reason of this form of speech in scripture is, because of the double use and benefit both of Christ himself, and all other spiritual graces in him: The first use is of practice, the second of preservation: For the first, these graces are necessary to be in us, to enable us to all christian duties, who of ourselus 
2. Cor. 3. 5.  are not sufficient (as of ourselves) to do so much as think any good, according to that of Christ 
john. 15. 5.  speaking of himself, without me ye can do nothing. And touching faith it's said of the Apostle, That without faith its impossible to please God Heb. 6.  
So that neither we ourselus, nor any of our actions, can be acceptable to God, (even although they be the actions commanded by God) unless believing we do them by ●aith, yea not only are they not acceptable, but it is impossible to us to have any strength or ability to do them according to Gods will without faith, for that mighty power 
Phil. 4. 13.  of God through Christ whereby we are made able to do all things is not in any but in those that believe. According to that saying of the Apo. praying for the Ephesians, That the eyes of their understanding might be enlightened, that they might know what is the exceeding greatness of God's power towards us that believe. cap. 1. v. 18, 19 And again, speaking to the Colossians, he saith, We are buried together with Christ in baptism, in the which we are also raised together with him, through the faith of the effectual operation of God, who hath raised Christ from the dead cap. 2. ver. 12. And therefore john in his first epistle doth attribute our victory over the whole world only to our faith, saying, All that are born of God overcommeth this world, and this is the victory that hath overcome the world, even our faith. For who is it that overcommeth this world but he that believeth that jesus is the soon of God? 1 joh. 5. 4. 5. And the Apostle to the Hebrews, chap. 11 attributeth all the strength of all the children of God (in doing good, and obeying God) only to their faith; through which faith as saith the Apostle, they subdued kingdoms, wrought righteousness, obtained the promise's, stopped the mouths of ●yons, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the ●rmies of the aliens, the women ●eceaved their dead raised to life, other also were racked and would not be delivered, that they might deceive a better resurrection, and others have been tried by mockings ●nd by scourge, yea meorover by bonds and imprisonment, they were stoned, they were hewn a sunder, they were slain with the sword, they wandered up and down in sheep's skins and in goat's skins, being destitute, afflicted, and tormented, all which they did endure and suffer only by faith, by which they all obtained good report. It is clear therefore for such practices and all other obedience whatsoever, it is necessary that a Christian have faith in him, without which he hath no strength either to do o● suffer any thing to the glory of God & his own salvation, 2. It's expedient that as he must have faith in him for practice, so he must be in the faith for his preservation, for as nothing can enable him to do good but faith; so nothing can preserve him from all evil unto salvation but faith only, within the compass & limits whereof, except he remain enclosed, he cannot avoid evil, therefore is it that the Apostle chargeth every one in the house of God, that no man 
Rom. 12. 3.  presume to be wise above that which is meet, but that every man be wise unto sobriety, as God hath dealt to every man the measure of faith, this measure of every man's faith being unto him the only rule and just measure, both of his actions and sufferings, seeing whatsoever is not of faith is sin, for which cause the Apostle defines the life of a Christian, to be the life of faith in the son of God. Galatians 2. 20. Therefore for the better keeping ourselves from all the assaults of sathan, we are commanded to put on, as an armour given us from God, these Christian virtues, truth, righteousness, peace hope, and above all faith, whereby we may be able to quench all the fiery darts of the devil, & to stand against all his assaults. Ephesians 6, 10, 11. And in another place we are exhorted by the Apostle as the elect of God (holy and belooved) to put on the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, love, etc. And finally whatsoever we shall do in word or deed to do all in the name of the Lord jesus, which is as much as to will us to do all in faith. Colossians 3, 12, etc. For as God doth not exercise his power in us to the practice of good but by faith: So doth he not employ his power to keep us unto salvation but by faith also: as is plain by the words of Peter saying, that we 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 goodness, and the armour of God upon us, to keep and cover us from all evil. For which cause, as we must abide in Christ, and Christ must abide in us unto salvation: So must we also abide in faith, and faith in us, since Christ is neither in us; nor we in him, nor live we in him, nor he in us, neither keepeth he us, nor we him, except by faith alone.  
Now the reason why the Apostle doth not will us to ●ry if faith be in us, but rather if we be in the faith, is not because both be not necessary, or that the one can possibly be 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 we 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 moving the Apostle to speak so is this, because our finding of ourselves in the faith is the most clear evidence of the power of Christ in the ministry to our salvation, for than it is effectual when not only, it doth work faith in our hearts; but also doth make us walk in it, so that as in our knowledge will or affection inwardly; even so in our deeds externally, we manifest this faith. Not going in any thing beyond the measure of that faith which God hath given us, and to speak the truth it is a woeful error in many Christians to satisfy themselves with a conceit, that they believe, without marking, or once considering, whether they have put on this faith, as a garment to walk in, and as an armour to fight in, that they may see themselves in it clothed both as their garment and adorning them, and as an armour defending them, for its manifest by the doctrine of james, that many boast they have faith who yet do not walk in it, nor use it as a shield against sin and sathan, therefore we are never to esteem the ministry of the Gospel to be the power of God to our salvation for any light or persuasion it worketh in our hearts inwardly, except likewise it make us put on that light to walk in it as the children of light, and arm us with it to fight against the prince of darkness and all his works; For, scripture and experience teach us, that many have the light of the knowledge 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 gentiles who held and detained the truth in unrighteousness, and suppressed it in their hearts, because when they knew God they glorified him not as God, neither were thankful. Rom. 1. 18. & 21. And thus much for the first point of the trial: we should now speak of the second, but that the Apostle doth stay us with an argument preventing an objection, before he specifieth the second point of trial, which is the mean to know the former, for they might have 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 acknowledge by this trial of themselves the power of Christ in his ministry towards them, doth use this argument. You must either by trial perceive these things in yourselus being christians: or than ye know not yourselves; but its absurd that you Christians, should not know yourselves, therefore you may easily try these things in yourselves. Of argument we have no more set down 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 yourselves, as if he would say this, wherein I will you to examine yourselves cannot be hid from you if ye know yourselves? which knowledge of themselves, he enforceth upon them by this his interrogation, which implieth as much, as that it was not only a shame to them, but also an impossible thing not to know themselves, & so insinuateth the conclusion, to wit, that therefore they behoved to know these things where in he willed them to try themselves. In this form of the Apostles proceeding, we have first to learn, what backwardness and untowardness lurks in our nature still, in that we are loath to acknowledge any thing whereby we ourselus may be convinced, except confession be wrested from us by forcible and unresistable argument, we being still inclined to use all sort of pretences to excuse, and amongst the rest, ignorance rather, then by simple acknowledgement of the known truth, to condemn ourselves in any thing. This vice did evidently appear in Cain, when God inquired where his brother Abel was, who, although he knew perfectly, he had killed him, yet used a shifting answer to the Lord, first pretending ignorance, and then bringing in an argument to convince God of unrighteousness in requiring such athing at his hand; in that he said, he 
Gen. 4, 9  was not his brother's keeper, the like we see also in Saul when he was accused by Samuel 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 alive and reserving of the best of the spoil, 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 ox and sheep, both Camel and ass. 1. Samuel 15. The same also is clearly to be marked in Annanias and Saphira Acts. 5. 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 covetousness, 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 be acknowledged a great weakness, having always mixed with it some self-love of our selus, which makes us rather to dissemble a known truth, then to disgrace our selus, in any sort, but leaving this, we come to thosethings which principally are to be marked in this argument of the Apostle, which yealds us two things to our consideration, the first is, that a Christian who is called out of darkness to the marvellous light of God, hath amongst all others, this great blessing, that his eyes are open to know himself, which no man can do, till he be effectually called of God, and have received the spirit of truth, whereby he is made able to discern all things, this knowledge of our selus was known to be a great virtue amongst the very heathen, and was propounded to be followed as a singular virtue by the philosophers, but never any of themselves could ever attain to it, it being the special prerogative of those who are taught by the truth of God revealed in his word, to have this grace to know themselves, according to that saying of john, we know that we are of God & this whole world lieth in wickedness. john 1 Epist. 5, 19 And therefore is it that the same Apostle saith concerning the elect, that the anointing which they have received of the father dwelleth in them, and that they need not that any man teach them, but as the same anointing 
1 john. 2, 27  teacheth them of all things, and it is true and not lying. The 2. thing which hereby we learn is this. That the calling of God to the knowledge of his truth, gives to men (in the knowledge 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 love him but (saith he) God hath reveyled them unto us by his spirit, for we have not received the spirit of the world, but the spirit which is of God, that we might know the things that are given us of God. 1, Corint. 2, 10, 12. Therefore is it, that Christ calls his disciples no more servaunts but friends, because (as he saith) the servant knoweth not what his master doth, but unto them he had made known all things which he heard of his father. john 15, 15. And in another place he shows 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 receive because it sees him not neither knows him, but ye know him, because he dwelleth with you and shall be in you. john. 14, 17. This place being conferred with the former two, teacheth us 3 special things touching 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 spiritual given them by God in Christ. the 2 is. That all this knowledge is taught them by the spirit of God which is given them, & remains within them. The 3 that both the gift of this spirit and knowledge by him, proceeds 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 Abraham was. The use of this is to convince the doctrine of the papistical church of falsehood, whereby they maintain that a Christian truly called can have no certain knowledge whether he be in the estate of grace or not; for if the Apostle urge the Corinthians by this special knowledge of their own being in the faith, and of Christ's being in them, to be 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 have undoubted knowledge of themselves, that they are in the faith, and Christ in them, otherwise Christ's argument before alleged could not be true, when he saith, that his disciples did know the spirit of truth, because he dwelled with them and should be in them, which argument teacheth us thus much, that the saints cannot be ignorant of any gift or grace of God which dwelleth with them and is in them, so that we may justly concluded that a Papist (holding the former position for a truth,) must be both faithless and graceless, seeing if either faith or grace were in them they could not be ignorant of them; neither can they have any evasion by their old argument of the necessity of some special revelation from God; For this which we have said before, compared with the words of john doth fully answer them, saying, If we receive the witness of men the witness 
john. 1. 5. 9 & 10.  of God is greater, For this is the witness of God which he testifieth of his son: He that believeth in that soon of God hath witness in himself. By which words we are plainly taught, that faith can never be without the testimony both of those three which bear record in heaven (to wit) the Father, the Word, and the Holyghost, nor of these three witnesses which bear record in earth, viz. The spirit, the water, and the blood, and therefore that it must follow that every true believer hath a most undoubted revelation of his salvation, and blessed estate in grace, and on the contrary that whosoever hath not this undoubted warrant is faithless indeed, seeing as saith the Apostle, whosoever believeth in the son of God hath this witness 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: than which there can be no revelation of greater force to confirm the certainty of ones salvation, For, if according to Gods own law at the mouth of two or three witnesses every matter 
Dent. 19 5.  shallbe established, how much more must a true believing christian know the certainty of his salvation, who hath it witnessed unto him and that within himself, by those six witnesses before mentioned, of which none can lie, and this is so much the clearer by that which john in the same place speaketh ver. 13, saying, these things have I written unto you, who believe in the name of the son of God, that ye may know that ye have eternal life. Whereby he utterly annuleth that blind argument of the Papists, seeing it enforceth them either to confess that they know they have eternal life, or then plainly to confess that they believe not in the son of God, for faith and knowledge of salvation are two unseparable adjuncts, and ever such knowledge, as is not builded upon a doubtful opinion or conjecture, but which is built upon the unfallible testimony of the six witnesses, mentioned before. We conclude therefore this point, with the comfortable use thereof to all true believing Christians viz. that they rejoice always, I say again with the Apostle that they rejoice always, seeing their salvation is sure, and that it's given unto them to know that it is sure.  
Thus much for the Apostles argument for removing of all pretence of ignorance. Now follows the 2 point of trial, which is, whether Christ be in them or not, but it's propounded in another manner than the first, for touching faith, he willed them to try if they were in it, but this last, he propounds as a thing which he would have them undoubtedly to acknowledge, and no marvel, for the effects are more easy to be known then their causes; now Christ he dwells in our hearts by faith, and therefore we can never have a true evidence that we believe, until we find, that Christ is assuredly within us, for this cause we said before, that this 2 point of trial, was the mean to know the former. Moreover the Apo. subjoins this point, unto his former argument, whereby he remooves all pretence of Ignorance purposely to teach us, both when, and wherein it is, that a Christian comes to know himself to be in the faith, and so receaves experience of the power of Christ in the ministry of the Gospel to his salvation whereof before we spoke, we will first somewhat consider the order of the Apostles words. We see that in the first place he puts them to the trial 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 believers. 3. He brings them to the acknowledgement of Christ's presence in their hearts, as the only true testimony of the first, & proper matter of the 2. For if any man thinks he believes, not having Christ within him, he is miserably deceived, and if any man think, he knows himself to be the child of God, except he find himself and Christ united by faith pitifully abuseth himself by his own judgement. This order therefore of the Apostles proceeding teacheth us this lesson, what way and by what means it is, that we come to the knowledge of the mighty power and outstretched arm of God in the ministry of his word to our salvation, in the which 3, things are principally to be marked. Our faith, our selus, and that in ourselves which makes us know ourselves by faith to be the chidrens of God. And so by consequence wherein stands the chief proof that the word of God is God's power to our salvation, but in the consideration of these, our faith is the point that makes the conclusion, For without faith its impossible we can be, or know ourselves to be 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 spiritual estates is this. 1. We are to try and examine ourselves whether we know ourselves to be of God or no, for he is not of God that knows not himself to be of God, for according to the saying of john he hath given us a mind to know him which is true, and we are in him that is true, and we know that we are of God. john 1. Epi. 5. 19 20. Secondly we are to try if we be in the faith, because we never can know ourselves to be of God until the time we find ourselves to be in the faith, according to the saying of Christ. He that is of God heareth God's words, ye therefore hear them not because ye are not of God. john 8. 47. 3. For confirming our hearts in the knowledge of this. 2. Point, and so consequently in the full assurance of the first, we are to try if Christ be in us, without which we can never assuredly know that we believed, and so consequently that we 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 
john. 14, 20.  me and I in you and again in his prayer to God for his elect, the glory that thou gavest me I have given them, that they may be one as we are one, I in them and thou in me, that they may be made perfect in one. john 17. 22. 23. And again I have declared unto them thy name and will declare it, that the love wherewith thou hast loved me may be in them and I in them. Ibidem 17. 26. For which cause the saints are called the habitation of God by the spirit. Ephesians 2. 22. Whereupon the Apostle concludeth that if any man have 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 jesus Christ that he might grant you according to the richness of his glory, that you may be strengthened 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 appears when it is that a man knows himself indeed to be the child of God, and also wherein this knowledge consisteth, viz. when he comes to a lively feeling and clear sight that Christ is in him, all other gifts and graces whatsoever being of no value or force in the least to give any assurance or true knowledge to a man's soul that he is truly and effectually called by the Gospel to the estate of grace and hope of glory, for then only it is that the Gospel becomes the power of God to our salvation, when as thereby Christ is form in us according to the words of the Apostle to the Galatians saying my little children of whom I travel in birth again until Christ be form 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 mystery of the Gospel 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 vain any man contents himself with any other thing whatsoever, thereby hoping to be saved if he have not Christ within him, and that he himself know it, for with out him nothing avails to salvation, since nothing can make a man the child of God but he alone, in so far that faith itself is not the true faith of Gods elect 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 believing man know that he hath Christ within him, for its impossible that a man can have Christ, but that he must know that he hath him, such is the lively operation and supernatural working of Christ in the soul where he is, illuminating, quickening, and transforming every man who hath him in the spirit of his mind, and in pacifying & comforting the conscience, and in filling and replenishing the soul with the sense of God's love, and hope of his glory that never man could ever more clearly discern that he hath a soul within him by the natural effects thereof in his body; then a christian may perceive Christ to be within him by his proper effects before mentioned.  
Out of this use we gather a second: viz. That a man should set himself to gain Christ, rather and above all things, esteeming all other things but loss, and judging all to be but dung for the excellent knowledge sake of jesus Christ our Lord, according as Paul did Philip. 3. 8. So (as with the same Apostle) he may sensibly know the virtue of his resurrection and the fellowship of his afflictions. and be made conform to him in his death ibid. ver. 10 For as Christ himself saith, What availeth it a man to win the whole world if he loose? his soul. Mark. 8, 36. But certain it is, that every soul shall perish eternally hereafter which gaineth not Christ in this present life. This yealds' matter of just reproof against the most part of men (if not all) who labour so much for the things of this earth, which are but transitory vanities and help nothing to their salvation, and make so small account of gaining Christ, for the in●oying of whom (even when they are invited unto him) will not forsake the smallest ease, profit or pleasure of this life; but make light of him, and go their ways, one to his farm, another about his merchandise; others take the inviters and use them sharply and kill them: As Christ himself tells us in the ●arable●, Mat. 22. 5, 6. And ●e were to be wished that these were the worst sort of the despisers of Christ, (though these be so bad that they shall never taste of the supper of the great King) but there is another sort much more to be lamenred who are lovers of sinful pleasures more than of God, spending the time, appointed and set for the purchase and gaining of Christ, in abominable filthiness, in chambering, and wantonness in gluttony, and drunkenness, in sport and unlawful gayming and sinful recreation of the flesh, and had rather lose the opportunity of gaining Christ in a sermon, then fail to accomplish the least desire of their sinful hearts in fulfilling the lusts of the flesh, whose judgement must needs be heavy and grievous before God, seeing willingly they choose death with the contempt of life.  
And thus much for the points of trial, now follows the fourth point which is the argument itself, whereby the Apostle enforceth them to acknowledge that Christ in his ministry was not weak towards them, but mighty in them, which may be fully gathered after this manner in 2 several arguments, the first whereof is contained in the preceding words in this form: If ye by trial find yourselves to be in the faith, and Christ in you, them must ye acknowledge that Christ is not weak but mighty in my ministry towards you, but by trial ye shall find that you are in the faith and Christ in you, therefore ye must acknowledge Christ to be mighty in my ministry toward you. The 2. Argument is the confirmation of the 2 part of this, that is: that by trial they shall find themselves in the faith and Christ in them after this manner, either ye must find your selus in the faith & Christ in you, or them ye must be reprobate Christians, but we confidently trust ye shall find ye are not reprobate Christians, therefore ye must find yourselus to be in the faith and Christ in you. All the 3 parts of this argument may be easily gathered out of the Apo. words, for the proposition is plain in the 5 verse, the assumption, or 2 part is set down in terms equivalent in the 6 verse, & the conclusion is employed in the Apostles urged interrogation what &c. in the 5 verse: of which conclusion we have spoken already: touching the assumption or 2 part we are not to speak, so it rests that we only entreat of the proposition or first part, which seems at the first to be a difficile and hard saying, but yet is most certain & true, for if that sentence of the Apo. be marked, which is set down in the 13 of the Acts, to wit, that all they who were ordained to eternal life believed, we shall find that the Apo. reasons according to the truth of the Gospel, & that it follows necessarily, that whosoever by the true ministry of the Gospel are not made to believ, & to embrace Christ, must be of the number of those whom God never ordained to eternal life, & this is clear 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 much as to tell us, not only that the Gospel 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 Gospel of joh. 10, 26, 27, viz. But ye believe not, because ye are not of my sheep as I said unto you, for my sheep hear my voice & I know them, and they follow me, & this is confirmed by the words of Christ in the 6 of john verse 35, 36, 37. he that believeth in me shall never thirst, but I said unto you, that ye also have seen me and believe not, all that the father giveth me shall come unto me, where he plainly affirmeth the cause why they did not believe, to be because the father had not given them unto him, or which is equivalent, because they were not of his sheep, both which phrases import as much as that they were none of Gods elect: so that we may conclude in the very words of the Apo. answering this demand, hath God cast away his people what then saith the Apostle, Israel hath not abtayned that he sought but the election hath obtained it & the rest have been hardened. Out of all which we are plainly taught by God, that in whom the Gospel truly preached worketh no faith, & in whom by faith it planteth not Christ, they must be reprobats, hereby we learn that though Gospel preached is the fan of Christ by which in this life he maketh a division of the chaff 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 Gospel & ministry thereof as foolishness do thereby testify against themselves that they are reprobats, but wisdom is justified of her own children for whomsoever the Gospel begetteth, they do acknowledge it to be both the wisdom & power of God unto salvation, & to them the feet of those that publish it are beautiful. To conclude this point, we may justly despise those despisers, & all their contempt of our ministry, seeing it doth no hurt to us, nor our blessed ministry, but doth discover them to us, although not to themselvs 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 Gospel was unto them not in word only, but also in power, doth not also this conclusion stand on the contrary, that they are not elect of God to whom the Gospel is only in word, & not in power, the words of Peter do demonstrate the truth of this matter plainly, when he setteth down this different judgement of men touching Christ jesus our faviour, saying, unto you therefore which believe 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 & Rock of offence, even to them which stumble at the word, being disobedient: unto the which thing they were even ordained. We need no clearer evidence therefore to make known unto us who are elect, & who are reprobate & forsaken of God, but this; even the judgement & estimation of every man concerning the Gospel; & ministry thereof. What shall we say then of this miserable age, wherein we do live, in which there be so few that make any account at all of the blessed word of God, & messengers of Christ, who of all men are counted the basest, & their calling the most contemptible. O Germany, Germany, this is the cheiffest cause of thy present misery, & that thou above all nations art continually troad upon, because of all nations thou didst most basely esteem of Christ's servants, & use them in most slavish manner. Lord upon the eyes of these Provinces where we dwell, that seeing themselvs guilty of the same offence they may in time prevent the like judgement upon the like sin, by unfeigned amendment surely we may say that there is no hope of delivery for the one nor of farther blessing to the other from God, until this iniquity be redressed, oh that they would give us occasion with confidence to pray to God for his mercy to them, & boldly to say to him thou wilt arise & have mercy 
Isa. ● 14.  upon Zion, for the time to have mercy theron, for the appointed time is come, for thy servants delight in the stones thereof, & have pity on the dust thereof, certainly that promise of the Lord in his prophet I say is constantely true, viz. that in 
Isa. ●  the day wh●● the bud of the Lord shallbe beautiful, & glorious, & the 〈…〉 shallbe excellent, 〈…〉 that day the Lord 〈…〉 every place of mount Zion, & 〈…〉 assemblies thereof a cloud & smoke by day, & the shining of a flaming fire by night, for upon all the glory shallbe a defence, & a covering shallbe for a shadow in the day for the heat, & a place of refuge, & a covert for the storm, and for the rain. And now beloved I end with this warning from that same prophet to you, to them, and all the churches of God: if thou turn away thy foot from the sabbath, from doing thy will on 
〈…〉. 13.  mine holy day, & call the sabbath a delight to consecrated it ●s glorious to the Lord, and shalt honour him, not doing thine own ways, not seeking thine 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