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word_n	call_v	day_n	sabbath_n	6,611	5	9.9211	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01027	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	Forbes, John, 1568?-1634.	1626 (1626)	STC 11130; ESTC S116489	28,013	106

recreation of the flesh and had rather loose the opportunity of gayning Christ in a sermon then fayle to accomplish the least desire of their sinfull hearts in fulfilling the lusts of the flesh whose judgment must needs bee heavy and greivous before God seing willingly they choose death with the contempt of life And thus much for the points of tryall now followes the fourth point which is the argument it self whereby the Apostle enforceth them to acknowledge that Christ in his ministry was not weake towards thē but mighty in them which may be fully gathered after this manner in 2 several arguments the first whereof is containd in the preceding words in this forme If ye by tryall find yourselves to be in the faith and Christ in you thē must ye acknowledg that Christ is not weake but mighty in my ministry towards you but by tryall ye shall find that you are in the faith and Christ in you therefore yee must acknowledge Christ to bee mighty in my ministry toward you The 2. Argument is the cōfirmation of the 2 part of this that is that by tryall they shall find themselves in the faith and Christ in them after this māner eyther ye must find your selvs in the faith Christ in you or thē ye must bee reprobate Christiās but wee confidently trust yee shall find yee are not reprobate Christiās therefore ye must find yourselvs to bee in the faith and Christ in you Al the 3 parts of this argument may be easily gathered out of the Apo. words for the proposition is plaine in the 5 verse the assumtion or 2 part is set downe in termes equivalent in the 6 verse the conclusion is implyed in the Apostles urged interrogation what c. in the 5 verse of which conclusion we haue spoken already touching the assumption or 2 part we are not to speake so it rests that we only entreat of the proposition or first part which seemes at the first to be a difficile and hard saying but yet is most certaine true for if that sentēce of the Apo. be marked which is set downe in the 13 of the Acts to wit that all they who were ordeyned to eternall life beleeved we shall finde that the Apo. reasons according to the truth of the Gospell that it followes necessarily that whosoeuer by the true ministry of the Gospell are not made to believ to embrace Christ must bee of the nōber of those whom God never ordeynd to eternall life this is cleare by 2 places of scripture besides many other the 1. is in the Epistle to Tytus Cap. 1. verse 1. where the Apostle calls faith the faith of Gods elect which is as much as to tell us not onely that the Gospell begets faith in none but such only as are elected but also that it doth beget faith in every one that is elected The 2 is in the Gospell of Ioh. 10 26 27 viz. But ye beleeue not because ye are not of my sheepe as I said unto you for my sheepe heare my voyce I know them and they follow mee this is cōfirmed by the words of Christ in the 6 of Iohn verse 35 36 37. he that beleeveth in mee shall never thirst but I sayd unto you that ye also haue seene mee and beleeue not all that the father giveth me shall come unto me where he playnely affirmeth the cause why they did not beleeue to be because the father had not given thē unto him or which is equivalent because they were not of his sheepe both which phrases import asmuch as that they wer none of Gods elect so that wee may conclude in the very words of the Apo. answering this demand hath God cast away his people what then saith the Apostle Israell hath not abtayned that he sought but the election hath obtayned it the rest haue bene hardned Out of all which wee are plainely taught by God that in whom the Gospell truely preached worketh no faith in whom by faith it planteth not Christ they must be reprobats hereby we learn that tho Gospell preached is the fan of Christ by which in this life he maketh a division of the chaffe from the corn severeth those whom the father hath given him from the wicked and such as are forsaken of God what then have they to boast of who vilipending the Gospell ministry thereof as foolishnes do therby testify against themselves that they are reprobats but wisdom is justified of her owne children for whomsoever the Gospell begetteth they do acknowledg it to be both the wisdom power of God unto salvation to them the feete of those that publish it are beautifull To conclude this point we may justly dispise those dispysers al their contempt of our ministry seing it doth no hurt to us nor our blessed ministry but doth discover them to us although not to thēselvs that they are rejected of God for if the Apo. conclude aright in the first Epist 1 Chap. to the Thes that he knew that they were elected of God because his Gospell was unto them not in word onely but also in power doth not also this conclusion stand on the contrary that they are not elect of God to whō the Gospell is onely in word not in power the words of Peter do demonstrate the truth of this matter plainly when he setteth downe this different judgmēt of men touching Christ Iesus our faviour saying unto you therefore which beleeve it is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of corner a stone to stumble at Rocke of offence even to them which stumble at the word being disobedient unto the which thing they were even ordayned We need no clearer evidēce therefore to make knowne unto us who are elect who are reprobate forsaken of God but this even the judgmēt estimation of every man concerning the Gospell ministry thereof What shall we say then of this miserable age wherein we do live in which there be so few that make any accompt at all of the blessed word of God messengers of Christ who of all men are coūted the basest their calling the most contemptible O Germany Germany this is the cheiffest cause of thy presēt misery that thou above all natiōs art cōtinually troad upō because of all nations thou didst most basely esteem of Christs servāts use them in most slavish manner Lord upon the eies of these Provinces wher we dwell that seing thēselvs guilty of the same offence they may in tyme prevēt the lyke judgment upon the like sin by unfained amendemēt surely we may say that there is no hope of delivery for the one nor of farther blessing to the other from God untill this iniquity be redressed oh that they wold give us occasiō with cōfidēce to pray to God for his mercie to them boldly to say to him thou wilt aryse have mercy upon Zion for the tyme to have mercy therō for the appoynted time is cōe for thy servāts delight in the stones thereof have pity on the dust therof certainly that promise of the Lord in his prophet I say is cōstantely true viz. that in the day wh●● the bud of the Lord shal be beautifull glorious the 〈…〉 shal be excellent 〈…〉 that day the Lord 〈…〉 every place of moūt Zion 〈…〉 assemblies thereof a cloud smoke by day the shyning of a flameing fyre by night for upon all the glory shal be a defence a covering shal be for a shadow in the day for the heate a place of refuge a covert for the storm and for the raine And now beloved I end with this warning from that same prophet to you to them and al the churches of God if thou turn away thy foote frō the sabbath from doing thy will on myne holy day call the sabbath a delight to cōsecrate it ●s glorious to the Lord and shalt honour him not doing thyn owne wayes not seeking thyn own will nor speaking a vain word then shalt thou delight in the Lord and I will 〈…〉 to mount upon the high places of the earth feed thee with the 〈…〉 vid thy father 〈…〉 Lord hath 〈…〉 AMEN 2. Cor. 2. 14. 2. Cor. 12. 13. 2. Cor. 12. 11. 2. Cor. 10 Cap 1 10. vers 2. Cor. 13 9. 2. Cor. 12. 11. Deut. 19. vers 15. Cor. 2. cap. 4. vers 7. 2. Cor 2. cap. 10. vers 4. 1 Cor. 1. cap. 3. vers 5 1 Cor. 1 24 Ibidem 18. 1. Iohn 4 1. Psal 34 8. 1 Pet. 2 2 ● Psal 19. 10. Rom. 10 15 Esai 52 7. Galat. 4 13 14 15. 1 Cor. 14. 32. 1. Io. 4 1. 1. Cor. 10. 4 5. Rom. 1 19. Ibidem 11 21. 1. Pet. 1 3 4 Rom. 5. 5. Habr 4. 12. Rom. 14 4. Mat. 7 12. 1 Cor. 4 3. Ibidem 11 30 38. 2 Thes 3 14 15. 2 Tim. 2 19 1. Cor 2 14 15. Heb. 11. 1. 1. Cor. 1 18 Cap. 53 1. E●an Iohn 16 27. Iohn 17 6. 7 8. 1. Rom. 16. Mat. 6 20. Acts. 8 Mat. 13 47. Mat. 20 16 Rom. 14. 23 1. Cor. 1 30. 2. Tim. 1. 4. 5. Col. 1. 23. Ibidem 2 6 7. 2. Cor. 3. 5. Iohn 15. 5. Phil. 4. 13. Rom. 12. 3. Gen. 4 9. 1 Iohn 2 27 Iohn 1. 5. 9. 10. Dent. 19. 5. Iohn 14 20. 1. Pet. 2 7. 8. Isa ● 14. Isa ● 〈…〉 13.

the chidren of God And so by consequence wherein stands the chief proof that the word of God is Gods power to our salvation but in the consideration of these our faith is the point that makes the conclusion For without faith its impossible wee can bee or know our selves to bee the children of God But notwithstanding that which makes the infallible determination of being in the faith depends upon the presence of Christ within us without which all conceit of having faith is frivolous and vain The order then of our minds in searching our spirituall estats is this 1. Wee are to try and examine our selves whether wee know our selves to bee of God or no for he is not of God that knowes not himself to bee of God for according to the saying of Iohn he hath given us a mind to know him which is true and wee are in him that is true and wee know that wee are of God Iohn 1. Epi. 5. 19. 20. Secondly wee are to try if wee bee in the faith because wee never can know our selves to bee of God untill the time wee find ourselves to bee in the faith according to the saying of Christ Hee that is of God heareth Gods words ye therefore heare them not because ye are not of God Iohn 8. 47. 3. For confirming our hearts in the knowledge of this 2. Point and so consequently in the full assurance of the first wee are to try if Christ bee in us without which wee can never assuredly know that wee beleeved and so consequently that wee are of God according to the saying of Christ speaking of the work of the spirit in those to whom he gives it at that day shall ye know that I am in my father and you in 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 Iohn 17. 22. 23. And againe I haue declared unto them thy name and will declare it that the loue wherewith thou hast loved mee may be in them and I in them Ibidem 17. 26. For which cause the saincts are called the habitation of God by the spirit Ephesians 2. 22. Whereupon the Apostle concludeth that if any man haue not the spirit of Christ the same is not his Rom. 8. 9. And this dwelling of Christ by his spirit in our hearts is only wrought by faith according to the saying of the Apostle I bow my knees unto the father of our Lord Iesus Christ that he might grant you according to the richnes of his glory that you may bee strengthned by his spirit in the inward man that Christ may dwell in your hearts by saith Ephesians 3. 14. 15 16. 17. By all which it evidently appeares when it is that a man knowes himself indeed to be the child of God and also wherein this knowledge consisteth viz. when he comes to a lively feeling and cleare sight that Christ is in him all other gifts and graces whatsoever being of no valew or force in the least to give any assurance or true knowledge to a mans soule that he is truely and effectually called by the Gospell to the estate of grace and hope of glory for then onely it is that the Gospell becomes the power of God to our salvation when as thereby Christ is formed in us according to the words of the Apostle to the Galatians saying my litle children of whom I trauell in birth againe untill Christ bee formed in you Cap. 4. 19. The same is confirmed by that speech of the Apostle to the Colossiaus wherein he discribes what is the riches of the glorious mistery of the Gospell amongst the gentills saying which riches is Christ in you the hope of glory Cap. 1 27. The use of this is to teach us that in vaine any man contents himselfe with any other thing whatsoever thereby hoping to be saved if he haue not Christ within him and that he himself know it for with out him nothing availes to salvation synce nothing can make a man the child of God but he aloue in so far that faith it self is not the true faith of Gods elect whereby the heart is purified and a sinner justified and saved except that by it Christ be brought in and made to dwell in the heart and that in such evidency that the beleeving man know that he hath Christ within him for its impossible that a man can haue Christ but that he must know that he hath him such is the liuely operation and supernaturall working of Christ in the soule where he is illuminating quickning and transforming everie man who hath him in the spirit of his mind and in pacifying comforting the conscience and in filling and replenishing the soule with the sence of Gods loue and hope of his glorie that never man could ever more clearely discern that hee hath a soule within him by the naturall effects thereof in his bodie then a christian may perceaue Christ to be within him by his proper effects before mentioned Out of this use we gather a second viz. That a man should sett himselfe to gaine Christ rather and aboue all things esteeming all other things but losse and judging all to be but dung for the excellent knowledg sake of Iesus Christ our Lord according as Paul did Philip. 3. 8. So as with the same Apostle he may sencibly know the vertue of his resurrection and the fellowship of his afflictions and be made conform to him in his death ibid. ver 10 For as Christ himselfe saith What availeth it a man to win the whole world if he loose his soule Mark 8 36. But certaine it is that everie soule shall perish eternally hereafter which gayneth not Christ in this present life This yealds matter of just reproofe against the most part of men if not all who labour so much for the things of this earth which are but transitorie vanities and helpe nothing to their salvation and make so small account of gayning Christ for the in●oying of whom even when they are invited unto him will not forsake the smallest ease proffit or pleasure of this life but make light of him and goe their waies one to his farm another about his marchandize others take the inviters and use them sharply and kill them As Christ himself tels us in the ●arable● Mat. 22. 5 6. And ●e were to be wished that these were the worst sort of the dispisers of Christ though these be so bad that they shall never tast of the supper of the great King but there is another sort much more to be lamēred who are lovers of sinfull pleasures more then of God spending the time appointed and sette for the purchase and gayning of Christ in abhominable filthines in chambring and wontonnesse in gluttony and drunckennesse in sport and unlawfull gayming and sinfull