A fruitfull sermon made by the reverend and learned Mr. Iohn Forbes. Pastour of the English company of merchants adventures at Delft. Published by some of his flock out of sincere affection for common good
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,
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,
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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,
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 Spirit in so weak a vessel, what marvel is it, that succeeding ages,
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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.
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.
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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:
The grief of this vanity were easy to be born if it were only the profane worldlings that did so, sing no natural man is able to discern the things of God's Spirit:
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,
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,
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so comtemptiblie speaking of him, who was not in anie thing inferiour to the verie chief Apostles, that his presence was base and weake and his speach of no value, may serve to teach al ministers patience under the like crosse:
so comtemptiblie speaking of him, who was not in any thing inferior to the very chief Apostles, that his presence was base and weak and his speech of no valve, may serve to teach all Ministers patience under the like cross:
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but withall, as Paule, (who was glad when he was weake and they were strong) did play the foole in boasting of him self, for the defence of his authoritie & power of his ministrie, not because of anie ambitious desire of vaineglorie,
but withal, as Paul, (who was glad when he was weak and they were strong) did play the fool in boasting of him self, for the defence of his Authority & power of his Ministry, not Because of any ambitious desire of vainglory,
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;
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;
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As being the strongest argument whereby not onelie Paule forced the Corinthians to confesse the mightie strength of Christ in his ministrie towards them,
As being the Strongest argument whereby not only Paul forced the Corinthians to confess the mighty strength of christ in his Ministry towards them,
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,
You Corinthians must either acknowledge the divine virtue & force of my Ministry, or them the your selves must be Reprobates? but, we trust ye Are not Reprobates neither will you have us think so,
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but such an one in whom Christ did speake, or 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.
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.
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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.
Two Arguments have been used by the Apostle to show why he behooved to manifest to the Corinthians the Authority of his Ministry, in not sparing them At his coming again.
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;
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;
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,
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,
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 Lords power desiring yet a farther evidence thereof, by covering them a table in the wildernesse and giving them flesh to eate,
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 lords power desiring yet a farther evidence thereof, by covering them a table in the Wilderness and giving them Flesh to eat,
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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.
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.
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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.
Now before the Apostle prove this which he hath affirmed touching the might of christ in them by his Ministry (perceiving 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.
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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 example in Christ himself,
how Canst thou show or we Fear any might or power of christ in thee towards us, who art thy self so weak in christ and destitute of all strength? The Apostle Answers this by a distinction and confirms it by the like Exampl in christ himself,
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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,
for he denyeth not simply, but Confesses 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 cōcerning the flesh was weak indeed, having taken our nature upon him with all the infirmities therof except sin,
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 since,
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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.
and according to this weakness did suffer death and was Crucified, who notwithstanding lives again by the power of his Godhead, by the which he mightily raised himself from the dead.
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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,
This conformity of Christ 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 vicar,
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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 in earthen vessells that the excellencie of the power may be of God and not of them.
but also against the corruption which originally flowing from his practice hath yet too great place in reformed Churches? Its God's will that the messengers of his truth should carry that heavenly treasure in earthen vessels that the excellency of the power may be of God and not of them.
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For the 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 that nether is he that planteth nor he that watereth anie thing but only God that giveth the encrease.
For the 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 etc. So that neither is he that plants nor he that Waters any thing but only God that gives the increase.
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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,
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,
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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.
so in all ages and now, doe 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.
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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.
If before his coming they did not Reverence his words, and yeald Obedience to his admonitions, upon the proof bypast in themselves of Christ 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,
The argument of confirmation is drawn from their own testimonies, grounded upon their own knowledge & experience in themselves, which testimony the Apostle does forcibly constrain them to yeald, 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 power in his Ministry towards them,
then they themselves 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,
then 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 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,
and so do fallen in this sin of the Corinthians, despising that which they should highly esteem of, the Apostle Therefore Refers not the proof of his assertion to what they would unadvisedly say and witness of this might of christ towards them in his Ministry,
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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.
The 4 is, The argument it self, 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.
first laying this supposition that the hearers are true Christians and not reprobates, 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.
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 afterwards confirmed in grace.
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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.
First where no proof of Christ power in the Ministry is found or felt by the hearers, either the Teacher must be a rebrobate Teacher, or the hearers Reprobate hearers.
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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.
Secondly that it is impossible, that those who Are the elect of God can be without sense & feeling of Christ mighty power unto salvation in those who Are the true Ministers of the Gospel.
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Thirdly, That want of sence & feeling (in the hearers) of this power of Christ in the ministry of his faithfull servants, doth evidently evince such hearers to be reprobates.
Thirdly, That want of sense & feeling (in the hearers) of this power of christ in the Ministry of his faithful Servants, does evidently evince such hearers to be Reprobates.
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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.
Lastly, That those Ministers in whose Ministry the hearers (being of God's elect) do find no sense or evidence of Christ power unto salvation must needs be Reprobate Ministers.
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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.
These general positions shall 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.
& 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,
& 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,
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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,
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,
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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,
The necessity of this actium may yet farther be perceived by the Apostles doubling of his exhortation saying, Prove yourselves, examine yourselves, whereby he enforceth them to this as a thing of great moment and most necessary,
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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 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 heart and seriously practise them,
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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 surely there is not any one practice more necessary in a christian, then this of trial and examination, the neglect's whereof makes many not only to despise God, his Gospel, his Ministers,
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for this cause when the Psalmist would perswade men to seek after God and draw neare unto him, he exhorteth them to tast and behold how gracious the Lord is, whose goodnesse Peter also maketh 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 this cause when the Psalmist would persuade men to seek After God and draw near unto him, he exhorteth them to taste and behold how gracious the Lord is, whose Goodness Peter also makes to be the argument or condition either to persuade or to be required to move men to desire the sincere milk of the word:
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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,
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,
For the very feete of 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,
For the very feet of 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 Says the Apostle himself did not despise the trial of him which was in his Flesh,
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,
For which •ause the same Apostle when •e wills 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 •roofe, would make despisers •o change their mind,
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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 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.
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 urges them to the trya• thereof in themselves, referring the examination of the tru• thereof to the same Persons wh• did seek it in him.
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For a•• though the spirit of the prophe• bee subject to the prophets, yet no• withstanding the tryall wheth•• the spirits bee of God, and wheth•• they speake in the evidency • 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.
For a•• though the Spirit of the prophe• be Subject to the Prophets, yet no• withstanding the trial wheth•• the spirits be of God, and wheth•• they speak in the evidency • 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.
when h• dare make his hearers his judges 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,
when h• Dare make his hearers his judges and refer himself to their trial, •hich Teaches us also Another ••sson, to condemn that vain •rogancy & foolish pride which •ossesseth the hearts of many, in ••ghly esteeming and vainly •orying of their own mini•••y,
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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 their imaginations against •he knowledge of God,
For the Lord Iesus •oth arm his messengers with •e power and virtue of his ••irit from above, not so much •or their own sake as for their •earers, in whom God will have their Ministry mighty & power••ll, to cast down all strong holds, •nd every high thing that is exal••d in their Imaginations against •he knowledge of God,
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and to •ubdue all their thoughts & intents 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,
and to •ubdue all their thoughts & intents of their minds to the Obedience christ we conclude therefo•• this use, with this warning to a Preachers, that seeing (as the• Are Ministers) the honour an• credit of their Ministry consiste• 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 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.
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 say 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• should come to try them he would take notice not of their words but of their power.
Th• Kingdom of God is not in wo•• but in power, and Therefore •• threatens 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.
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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.
And this shall appear more evidently by that 2 point which in this trial is to be observed who Are the Persons whom he wills them to prove & examine, his words Are, prove yourselves examine yourselves.
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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,
The question being of the power of christ in Paul's Ministry he Refers the trial thereof to his hearers in themselves, which he would never have done,
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,
and so no Way Subject to the apprehension of earnall Senses, but only from the sense and seeling of our Souls, according to the measure of working, whereby it Pleases God by his Spirit to make our Souls sensible of his nature and Goodness, which we never can rightly esteem of,
vntill by his blessed gospell, begetting us again to a liuely hope of an inheritance immortall, vndefyled and that withereth not, he powreth in by his spirit aboundantly in our harts his loue and peace that passeth all vnderstanding,
until by his blessed gospel, begetting us again to a lively hope of an inheritance immortal, undefiled and that withereth not, he poureth in by his Spirit abundantly in our hearts his love and peace that passes all understanding,
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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,
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 then any two edged sword,
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,
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,
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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 specially of the virtue and power of any men Ministry, it is apparent that the Corinthians did narrowly mark the Apostle himself in his outward estate,
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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 that outwardly can bee perceaved eyther by the eye in behoulding the speaker,
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 ought that outwardly can be perceived either by the eye in beholding the speaker,
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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;
but this Apostle earnestly invites us to judge and examine our selves, and shows to the Corinthians that if we judged our selves, we should not be judged of the Lord with his temporal plagues;
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as infirmities, sicknes, and temporall death, by which the Lord did chastise the Corinthians, for not judging and examining thēselvs before they did eat of the Lords bodie.
as infirmities, sickness, and temporal death, by which the Lord did chastise the Corinthians, for not judging and examining themselves before they did eat of the lords body.
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& his spirituall estate aright, but as concerning others, although in the judgment 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,
& 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,
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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,
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,
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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, vtterance,
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,
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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.
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.
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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 is to bee found.
if he will know how to judge aright of the preacher, seeing his heart & soul is the Subject wherein the virtue & efficacy of all preaching is to be found.
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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;
so that a man needs not to go out of himself to look to any thing but that thats in himself, whereby to discern whither christ speak or not in the preacher whom he hears;
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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 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:
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So in the true spirituall Temple of Christ 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.
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 Iesus is ministered by them to the hearts of their hearers.
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 the power of Christ in ••e ministry of those who teach ••em,
It is true that the words may be taken two manner of ways, For these words (If you 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,
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.
viz. That •ntill a man believe he can ••ue no right judgement of spi••tuall things, it being faith •••ely that Purifies the heart ••om all sin and filthiness.
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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.
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 perceav• or apprehend that which is invisible, of which nature this power is.
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as saith the Prophet Esa. For beleife and knowledg of the power of God in preaching, are never seperate, 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.
as Says the Prophet Isaiah 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, say, •hat they believed that the was •ome out from the father.
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And •gaine when in his prayer to the ••ther he hath set downe divers ••asons why he recommended •hem to the father, (as that he ••d declared his name unto them:
And •gaine when in his prayer to the ••ther he hath Set down diverse ••asons why he recommended •hem to the father, (as that he ••d declared his name unto them:
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 ••eued that the father had sent ••.
that they ••d received them, and that they ••ely knew he was come out from •• father) he subjoined as the ••und and Foundation of all •s their knowledge, that they ••eued that the father had sent ••.
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The use hereof is first to ••ch us that faith is the only eie 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,
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,
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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,
Last•• it Teaches us not to Stumble • the base account and contem•• of the Gospel 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,
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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, and specially of things indifferent,
nor to give a• right judgement of them, or themselves, & this either having or wanting of faith in men, the very cause of all differe• judgement, of all things in Religion, and specially of things indifferent,
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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 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,
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and 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 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.
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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 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.
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But leaving this sence of these words, 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.
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. whither they be in the faith or no, according to which sense the Apostles argument will follow After this manner.
The confirmation of the second part of this argument viz. That by tryall they shall finde themselvs to be in the 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,
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,
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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,
Touching the First, Its 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 haue not faith accompanying it, doth never prove that ministry to be the power of God unto salvation in those men,
For all other operation of the Ministry whatsoever, be what it will be, if it have not faith accompanying it, does never prove that Ministry to be the power of God unto salvation in those men,
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for as saith the Apostle, the Gospell is the 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,
for as Says the Apostle, the Gospel is the 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 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,
so that if any will rightly try himself whither 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,
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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,
for all other effects may deceive him as doubtless they do many, for experience Teaches, that the Gospel and preaching thereof does work many great effects even in the Reprobate,
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as wee see in Herod, who feared Iohn the Baptist and heard him gladly, and when hee heard him did many things, yet in the end, he imprisoned him, & put him to death.
as we see in Herod, who feared John the Baptist and herd him gladly, and when he herd him did many things, yet in the end, he imprisoned him, & put him to death.
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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 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,
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 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 acknowledgment 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,
And its manifest by the parable of Christ in the Gospell that the kingdome of heaven is like a draw net cast into the sea that gathereth of all kinde of things.
And its manifest by the parable of christ in the Gospel that the Kingdom of heaven is like a draw net cast into the sea that gathereth of all kind of things.
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,
Its evident by daily experience that the Gospel works effectually in many to their conviction, and in many also to their external conversion, & outward profession of the true God,
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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,
and unto Obedience in many things, in whom notwithstanding it never wrought true justifying faith, whereby its evident that there is no trial found & infallible to any man, of Christ Saving power by the Ministry of the Gospel towards them,
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,
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,
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nor accesse, nor continuance in grace, but by faith alone, for as saith the Apostle, in Christ Iesus wee haue bouldnes and entrance with confidence by faith in him.
nor access, nor Continuance in grace, but by faith alone, for as Says the Apostle, in christ Iesus we have bouldnes and Entrance with confidence by faith in him.
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.
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.
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Concerning Christ, the Apostle prayes for the Ephesians that Christ may dwell in their hearts, Ephesians 3. 17. 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.
Concerning christ, the Apostle prays for the Ephesians that christ may dwell in their hearts, Ephesians 3. 17. And again to the Corinthians he Says, but you Are of God in christ Iesus, and christ himself in the 15 of John Says to his Disciples, abide in me and I in you, he that Abideth in me and I in him the same brings forth much fruit.
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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 dwelt first in his grandmother Loys,
Touching faith the Apostle Says to Timothy, 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 Loys,
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, & againe, as ye haue received Christ Iesus the Lord walk in him, rooted and built in him, and stablished in the faith.
And Here the Apostle wills the Corinthians, to try themselves if they be in the faith, and again to the colossians, If you continue grounded and established in the faith, & again, as you have received christ Iesus the Lord walk in him, rooted and built in him, and established in the faith.
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For the first, these graces are necessarie to be in us, to enable us to all christian duties, who of ourselvs are not sufficient (as of ourselves) to doe so much as think any good, according to that of Christe speaking of himself, without me ye can doe nothing.
For the First, these graces Are necessary to be in us, to enable us to all christian duties, who of ourselves Are not sufficient (as of ourselves) to do so much as think any good, according to that of Christ speaking of himself, without me you can do nothing.
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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,
So that neither we ourselves, 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,
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.
According to that saying of the Apostle 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, 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.
1. v. 18, 19. And again, speaking to the colossians, he Says, 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 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,
2. ver. 12. And Therefore John in his First epistle does attribute our victory over the Whole world only to our faith, saying, All that Are born of God Overcometh this world,
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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,
For who is it that Overcometh this world but he that Believeth that Iesus is the soon of God? 1 John 5. 4. 5. And the Apostle to the Hebrews, chap. 11 attributeth all the strength of all the children of God (in doing good,
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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,
through which faith as Says the Apostle, they subdued kingdoms, wrought righteousness, obtained the •romise, 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 aliants, the women •eceaved their dead raised to life, other also were racked and would not be Delivered, that they might •eceaue a better resurrection,
and others haue beene tryed by mockings •nd by scourgings, yea meorover by 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 Others have been tried by mockings •nd by scourgings, 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 skins and in Goats skins, being destitute, afflicted,
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,
It is clear Therefore for such practises 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. Its expedient that as he must have faith in him for practice,
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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 presume to bee wise aboue that which is meete,
except he remain enclosed, he cannot avoid evil, Therefore is it that the Apostle charges every one in the house of God, that no man presume to be wise above that which is meet,
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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,
but that every man be wise unto sobriety, as God hath dealt to every man the measure of faith, this measure of every men faith being unto him the only Rule and just measure, both of his actions and sufferings, seeing whatsoever is not of faith is sin,
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Galatians 2. 20. Therefore for the better keeping our selves from all the assaults of sathan, wee are commanded to put on, as an armour given us from God, these Christian vertues, truth, righteousnes, peace hope,
Galatians 2. 20. Therefore for the better keeping our selves 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,
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.
Ephesians 6, 10, 11. And in Another place we Are exhorted by the Apostle as the elect of God (holy and Beloved) 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 Iesus, which is as as to will us to do all in faith.
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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,
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,
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nor use it as a shield against sin and sathan, therefore wee are never to esteeme the ministry of the Gospell to bee the power of God to our salvation for any light or perswation it worketh in our hearts inwardly,
nor use it as a shield against since 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 works in our hearts inwardly,
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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,
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 Apostle speaks of the Gentiles who held and detained the truth in unrighteousness,
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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:
for they might have said, how shall we be able to know these things which thou willest us to try either that which Goes before, viz. Whither we be in the faith:
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.
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, does use this argument.
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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,
Of argument we have no more Set down but the second part, yet so as in the manner of speech he leads us to the collection and gathering of the rest, the words being these know you not your selves, as if he would say this, wherein I will you to examine your selves cannot be hid from you if you know your selves? which knowledge of themselves, he enforceth upon them by this his interrogation, which Implies as much,
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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,
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 ourselves may be convinced,
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in that he said, he 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,
in that he said, he 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 Amalek 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 Amalek, and to destroy all that pertained unto them,
1. Samuel 15. The same also is cleerly to bee 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:
1. Samuel 15. The same also is clearly to be marked in Ananias and Sapphira Acts. 5. And this same infirmity appears Here in the Corinthians although not in the same manner, nor measure of Iniquity:
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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,
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 selves, which makes us rather to dissemble a known truth,
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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 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,
then to disgrace our selves, 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 marvelous Light of God, hath among 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 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 have received the Spirit of truth, whereby he is made able to discern all things, this knowledge of our selves was known to be a great virtue among the very heathen,
and was propounded to be followed as a singular vertue by the philosophers, but never any of thēselves 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 wee are of God & this whole world lyeth in wickednesse.
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 lies in wickedness.
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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,
John 1 Epistle 5, 19. And Therefore is it that the same Apostle say Concerning the elect, that the anointing which they have received of the father dwells in them,
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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,
That the calling of God to the knowledge of his truth, gives to men (in the knowledge of themselves) the sighed 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 (Says he) God hath revealed them unto us by his Spirit,
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,
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,
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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,
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,
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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 he bee in the estate of grace or not;
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 whither he be in the estate of grace or not;
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,
Because he dwelled with them and should be in them, which argument Teaches us thus much, that the Saints cannot be ignorant of any gift or grace of God which dwells with them and is in them,
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so that wee 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;
so that we may Justly concluded that a Papist (holding the former position for a truth,) must be both faythles and graceless, sing if either faith or grace were in them they could not be ignorant of them;
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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 of God is greater, For this is the witnes of God which he testifieth of his sonne:
For this which we have said before, compared with the words of John does Fully answer them, saying, If we receive the witness of men the witness of God is greater, For this is the witness of God which he Testifieth of his son:
By which words we are plainly taught, that faith can never be without the testimonie both of those three which beare record in heaven (to wit) the Father, the Word,
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 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 blessed estate in grace, and on the contrary that whosoever hath not this undoubted warrant is faithless indeed, seeing as Says the Apostle, whosoever Believeth in the son of God hath this witness of the Father, of the Word,
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if according to Gods owne law at the mouth of two or three witnesses every matter 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,
if according to God's own law At the Mouth of two or three Witnesses every matter shall 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 sixe Witnesses before mentioned, of which none can lie,
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.
and this is so much the clearer by that which John in the same place speaks for. 13, saying, these things have I written unto you, who believe in the name of the son of God, that you may know that you have Eternal life.
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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.
and ever such knowledge, as is not built upon a doubtful opinion or conjecture, but which is built upon the unfallible testimony of the six Witnesses, mentioned before.
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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,
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,
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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.
and so receives 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.
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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 being the evidence of the power of christ in his Ministry towards them to their salvation. 2. In this examination he brings them to the acknowledging of themselves,
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 deceaved,
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,
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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.
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.
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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.
This order Therefore of the Apostles proceeding Teaches us this Lesson, what Way and by what means it is, that we come to the knowledge of the mighty power and outstreched arm of God in the Ministry of his word to our salvation, in the which 3, things Are principally to be marked.
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.
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.
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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,
The order then of our minds in searching our spiritual estates is this. 1. we Are to try and examine our selves whither we know our selves to be of God or no,
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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 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 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 mee and I in you and againe in his prayer to God for his elect, 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.
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 you know that I am in my father and you in 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.
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.
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.
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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 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,
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 richness of his glory, that you may be strengthened by his Spirit in the inward man, that christ may dwell in your hearts by Says, 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 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,
and also wherein this knowledge Consisteth, viz. when he comes to a lively feeling and clear sighed 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 men soul that he is truly and effectually called by the Gospel to the estate of grace and hope of glory,
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when as thereby Christ is formed in us according to 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.
when as thereby christ is formed 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 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. 4. 19. The same is confirmed by that speech of the Apostle to the Colossiaus wherein he describes what is the riches of the glorious mystery of the Gospel among the Gentiles 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,
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,
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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 whereby the heart is purified,
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 aloue, in so Far that faith it self is not the true faith of God's elect whereby the heart is purified,
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,
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 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 hath a soule within him by the naturall effects thereof in his bodie;
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;
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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 judging all to be but dung for the excellent knowledge sake of Iesus 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.
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,
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,
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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;
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;
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As Christ himself tels us in the •arable•, Mat. 22. 5, 6. And •e were to be wished that these 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,
As christ himself tells us in the •arable•, Mathew 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 then of God, spending the time, appointed and Set for the purchase and gaining of christ, in abominable filthiness, in chambering,
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 and greivous before God, seing willingly they choose death with the contempt of life.
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 Lustiest of the Flesh, whose judgement must needs be heavy and grievous before God, sing 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,
And thus much for the points of trial, now follows the fourth point which is the argument it self, whereby the Apostle enforceth them to acknowledge that christ in his Ministry was not weak towards them,
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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:
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:
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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,
If you by trial find yourselves to be in the faith, and christ in you, them must you acknowledge that christ is not weak but mighty in my Ministry towards you,
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,
that by trial they shall find themselves in the faith and christ in them After this manner, either you must find your selves in the faith & christ in you,
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touching the assumption or 2 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,
touching the Assump 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,
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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,
but yet is most certain & true, for if that sentence of the Apostle 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 Apostle Reasons according to the truth of the Gospel,
& 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 much as to tell us, not onely that the Gospell begets faith in none but such only as are elected,
& this is clear by 2 places of scripture beside many other, the 1. is in the Epistle to Titus. Cap. 1. verse 1. where the Apostle calls faith, the faith of God's elect, which is as much as to tell us, not only that the Gospel begets faith in none but such only as Are elected,
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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,
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,
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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,
but I said unto you, that you also have seen me and believe not, all that the father gives 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,
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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.
so that we may conclude in the very words of the Apostle answering this demand, hath God cast away his people what then Says the Apostle, Israel hath not abtayned that he sought but the election hath obtained it & the rest have be hardened.
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& 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,
& in whom by faith it plants not christ, they must be Reprobates, hereby we Learn that though Gospel preached is the fan of christ by which in this life he makes a division of the chaff from the corn,
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& 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 therby testify against themselves that they are reprobats,
& 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 Reprobates,
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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,
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,
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because his Gospell was unto them not in word onely, but also in power, doth not also this conclusion stand on the contrary, that they are not elect of God to whō the Gospell is onely in word,
Because his Gospel was unto them not in word only, but also in power, does not also this conclusion stand on the contrary, that they Are not elect of God to whom the Gospel is only in word,
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but 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,
but 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,
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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,
Lord upon the eyes of these Provinces where we dwell, that sing themselves guilty of the same offence they may in time prevent the like judgement upon the like since, 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,
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 the day wh•• the bud of the Lord shalbe beautifull,
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 constantly true, viz. that in the day wh•• the bud of the Lord shall beautiful,
if thou turn away thy foote frō the sabbath, from doing thy will on myne holy day, & call the sabbath a delight to cōsecrate it •s glorious to the Lord,
if thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, & call the Sabbath a delight to consecrate it •s glorious to the Lord,
