Question . 1 What it is to examine here ?

For answer whereunto I say , that though it bee not hard for Englishmen to conceiue what is meant by this word examin , namely , to make proofe or tryall of our selues in some thing : yet because the Originall Greeke word is not alwaies in the New Testament so translated , nor vsed in the same sense for the same kind of Tryall ; therefore do I thinke it needfull to say a little more of the propriety of the word , because it will serue for the better vnderstanding not onely of this Text , but of other also in the New Testament where it is vsed .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I would haue the Reader therfore to know , that the word in the Originall , is sometimes taken in the best sense , for a good tryall , and sometimes in the worst , for a bad one , according to the circumstances of the Text where it is vsed , and the good or bad meanes and end of that tryall .

In the worst , when it is vsed for a bad tryal , it is in our English Tongue properly called tempting ; and tempting , is an using of some euill meanes , to effect an euill end , ( that is ) to try if thereby men will be perswaded to doe that which is euill : and so was Christ led by the Spirit into the wildernesse , to be tempted of the Divell , that is , Mat. 4.1 . to bee tryed by those meanes he then vsed , if happely hee might bee perswaded to sin , and do that which is evill . Now this kind of tryal is not vsed in this text , because tryall by temptation is alwayes exercised about that which is euill on the tempters part , and is forbidden in the Word ; but tryall by examination mentioned in the Text , is occupied about that which is good , namely , their Faith , and it is commanded therein .

In a good sense , when it is vnderstood of a lawfull tryall , it is an vsing of some lawfull meanes , to effect a good purpose , namely , to try if by those meanes we may know the nature and condition of the persons , or things that we try , whether they be or no , or be good or no , or be so good as we expect or no ; to the end we may accordingly approoue or disallow them : and so the Angell or Pastor of the Church of Ephesus is sayd to try or examine those that said they were Apostles , Revel. 2.2 . and were not , namely , by examining through the Word , their Doctrine they preached , and the liues which they led ; Mat. 7.20 . that by these fruites hee might know them , and discerne them , not to be Apostles indeed . And such a tryall was this in the Text , because it was an vsing of good meanes to a good end , namely , that thorowly they might know themselues to be in the Faith ; and consequently , know , that Christs power had beene in him , and in his Ministery among them , which was the thing they seemed doubtfull of : and for clearing whereof , he wils them to try and examine themselues , whether they were in the Faith .

Quesstion . 2 What it is to prooue in this Text.

The second word to bee opened followes , which is proove ; concerning which , the questions shall be three : viz. 1. What is meant by prooving . 2. Why hee addes this word to the former , and 3. why he saith , Prooue your owne selues .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word in the Originall Greeke hath many meanings , but most vsually it doth signifie to prove ; but not to proove by Arguments , as the word in English is often vsed , but to prove by tryall and experiment . So we prove or try oxen , Luke 14.19 . 1. Pet. 1.7 . 1. Tim. 3.10 . to see whether they will beare the yoke and draw ; we proove or try gold in the fire , to know whether it be pure ; and Ministers are to be prooved or tryed , whether they haue gifts competent for that calling : and in this sense the Corinthians were to prove themselues , whether they be in the Faith , namely , by experiment and tryall .

And as touching the second branch of this Question , which is , why he vseth two words to expresse one action : I say , that hee addes proove to examine , for one or more of these reasons , ( as I suppose ) either because it is his manner to vse variety of words , to expresse the sense of one by another , Hebr. 6.9 . the former by the latter ; or because both words doe signifie but one dutie or action , in regard of the thing , which is Faith , to which they are ioyntly applyed , namely , tryall : or in regard of the duty it selfe , to shew the necessity of examining our selues , whether we be in the Faith ; or in regard of Paul , to manifest his desire to haue them practise it ; or lastly , in regard of the Corinthians , to teach them the great care , diligence , and conscience that they ought to vse in practising of this Dutie .

And concerning the reason why he saith , Prove your owne selves , ( which is the 3. branch of this Question ) I say , he addes those words , either because themselues principally were the parties , by examining whereof they might best find a proofe by the efficacie of his Ministery , for their owne satisfaction : or because thereby he would giue them a close , ( but withall a mild reproofe ) for beeing so eager and forward in seeking a proofe of him , and of Christ speaking in him : as if he would say , Turne the edge from me to your selues , cease seeking proofe of me any further , and begin to examine and proove your selues , whether you be in the Faith , and you shall easily discerne the faith of Christ in your selves , and the power of Christ in me .

Now followes the last of the simple words , which is Faith ; and of it the question shall be , what manner of Faith it was whereof they were to examine themselues .

Question . 3 What is the Faith here spoken of ?

For answer to this question , I say , that by Faith in this Text , is to be vnderstood , any kind of Faith , which in those dayes was vsually given to the members of any Church , and consequently to any of the members of the Church of Corinth , whether a saving faith , an historical , or a miraculous faith ; for all the members of the Church of Corinth had an historicall faith , which was a beliefe of the Doctrine of the Gospell : and in the iudgement of charity , ( for ought that can be proved to the contrary ) every member thereof also had a saving faith , and ( at least ) many members of that Church at that time had a miraculous faith . 1. Cor. 12.9.10 . & 13.1.2 . The reasons of my opinion are two , both taken from my Text : 1. Because they were to examine themselves of any kind of faith ; by the finding whereof in themselves , they might find Christ to be in them ; for so he saith , Know yee not your selves , vers. 5. how that Christ is in you ? Now by the finding of an historicall and a miraculous faith , ( as well , though not so much ) as by finding of a saving Faith , the beleeving Corinthians might find Christ to be in them ; for by an historicall Faith Christ was in them by his wisdome , making them to vnderstand and beleeve the Gospell , 1. Cor. 1.23 . though it were once foolishnesse vnto them : by a miraculous Faith Christ was in them by his power , causing some of them to doe strange and miraculous works , though they were weake men ; even as by a saving Faith Christ was in them by his grace and goodnesse vnto salvation .

The second Reason to prove , that by Faith in this Text is meant any kind of Faith , is this ; because the Corinthians were to examine themselves of any Faith , by the finding whereof in them they might finde a proofe of the efficacie of his Ministery : for that is the end wherefore Paul wils them to examine themselves , whether they were in the faith , viz. because thereby they might find it to have bin wrought in them by his Ministery , Rom. 1.16 . 1. Cor. 3.5 . & 4.15 . for the proofe of Christs power in it . Now not onely a saving Faith , and an historicall Faith were wrought in the Corinthians by the preaching of the Gospell , but a miraculous Faith also , as is plaine by the Epistle to the Galathians , where doing of miracles , ( which were done by a miraculous Faith ) is said to bee wrought in them , ( and therefore it was accordingly wrought in the Corinthians ) by the hearing of the Gospell , Gal. 3.2.5 . or by the hearing of Faith preached . So that Christ being in the Corinthians by an historicall , and a miraculous Faith , as well as by a saving , though not in the same manner , nor to the same end ; and the finding of an historicall Faith and a miraculous , being a good argument to prove the efficacie of Pauls Ministery among them ; therefore doe J thinke , ( saving other mens better iudgements , vpon better proofes ) that the Faith whereof the Corinthian Christians were to examine themselves , was any kind of Faith , an historicall , and miraculous , as well as a saving Faith ; and the rather , because by all three kinds a greater proofe will be gained for Christs power in Paul , and for the efficacie of his Apostleship thereby , then by any one alone , though it were a saving faith . And thus much for opening and interpreting the simple words of the Text , I descend now to expound the phrases thereof , which are two , namely , 1. What it is to be in the Faith : and 2. why he saith , Whether you be in the Faith : and first of the first .

What is meant by the Corinthians being in the Faith ?

It seemes at first sight , Answer . a strange manner of speaking , as if Faith were some locall thing that did comprehend in it all beleevers ; as the place doth containe in it the thing that is placed there ; the house , the inhabitant ; but we may learne , that to be in the Faith , is nothing else , but to have Faith to bee in them ; and the exhortation is in effect no more , then if the Apostle had said , Examine your selves whether Faith bee in you , or whether God hath wrought Faith in you : and I proove my exposition ,

1. By other Scripture phrases , namely , because to be in the Spirit , is to have the Spirit in them ; so to be in Christ , , Rom. 8.9 . Rom. 8.1 . Ephes. 3.17 . is to have Christ to be in them , namely , by Faith : to dwell in loue , is to haue the love of God , 1. Iohn 4.16 . and our neighbour dwelling in them : Rom. 8.8 . to be in the flesh , is to haue the corruption of nature dwelling , and raigning in them .

2. I prove it by other phrases commonly vsed in our English tongue , as when a man loves a mayd , we say he is in love ; when hee hates his neighbour , we say , he is in malice ; when a man is drunke , we say , he is in drink : so that the beeing of the Corinthians in the Faith , is the being of Faith in the Corinthians , or the having of Faith in them : the reason of which manner of speech , I take to bee one of these ; either because he had before spoken of Christ being in him , and answerable to that would speake of their beeing in the Faith ; or else , because hee would intimate to vs the certainty of the Corinthians beeing beleevers , and of their having of Faith ; even so surely , as if they had bin in the faith it self .

Question . 2 The next Question is , Why he sayth , Examin your selues , whether you be in the Faith ? seeing the word whether seemes to imply a doubting , and making some question , whether they had the Faith or no ?

Answere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I answere : in the Originall , the words are , If you be in the Faith , of you bee in the Faith , is all one in sense with Whether you be in the Faith : and neither if you bee in the Faith , nor whether you be in the faith , doe imply any doubting of their saving Faith . J grant , that in some places it may , but in all it doth not : and therefore it is not necessary it should in this , except the circumstances of the places did manifestly shew it ; which they doe not here . That neither whether , nor if , doe in all places of the New Testament imply Doubting , I proove by one , where Paul saith , he wrote to the Corinthians , that hee might know the proofe of them , and whether they would bee obedient in all things , yet did he not write this , as if he doubted they would not be obedient in all things , 2. Cor. 2.9 . because in the third verse of the same Chapter , ( which hee could not forget ) he sayes he was confident in them , that his ioy was the ioy of them all ; 2. Cor. 2.3 . which he would never haue said , if he had not beene confident of their obedience . And that the circumstances of this Text doe give no light to intimate , that whether or if did imply my doubting , I proove thus : If they did , then this doubting must either be in Paul , or in the Corinthians ; but Paul could not doubt , whether the Corinthians had the Faith , because hee could not forget what he had written of them in the first Epistle , where he saith , that in Iesus Christ hee had begotten them through the Gospell : 1. Cor. 4.15 . 1. Cor. 3.5 . neither could the Corinthians doubt thereof , because after hee had said , Examine your selves whether you be in the Faith , hee addes in the very next words , Know you not your selves ? that is , Know you not your selves to be in the Faith ; implying , that Paul was sure they could not choose but know themselves to be in the Faith . 2. Because the end of this examination was , that they might more clearely discerne themselves to have it , that so they might thereby find an evident proofe of Christs power in the efficacie of his Ministerie , for the iustifying of the same ; which they could not doe , if they had not knowne themselves to be in the faith , but had doubted of it .

By my answere to these fiue Questions , the interpretation of these words and phrases may be gathered ; by the interpretation , the scope and sense of the Scripture collected ; and by both , the Doctrines may be better raysed , which was the fourth and last thing propounded in handling this Text.

The points observeable out of the coherence and drift of the Apostle , have already beene touched . That which is to be collected out of the words as they stand by themselves , is but one sentence , or proposition , and consequently but one Doctrine ; for it is but an exhortation to one Duty ; and that one Duty is examining & trying themselves concerning their Faith ; whence the Doctrine of the Text , ( speaking according to the Hypothesis , and particular both persons and matter ) is properly thus : The Corinthian Christians must examine and prove themselves , whether they be in the Faith .

But forasmuch as the Exhortation was not written for them onely , although it were written to them onely , therfore from the Hypothesis to the Thesis , from the particular to the generall , I rayse and propound the Doctrine thus : It is the Duty of all Christians to try and examin themselves , whether they be in the Faith , or whether they have a saving Faith .

This Doctrine shall bee the Subiect of the ensuing Treatise , whereunto J have added this Preface , even this Discourse vpon the opening of that Text , vpon which it is mainly founded , not onely for an Introduction vnto the Treatise ; but for a maine pillar and proofe of the Doctrine , to which I perswade in the Booke it selfe .

Now ( for a conclusion of my Preface ) I humbly pray the Christian and iudicious Reader , as to peruse with patience the whole , and with brotherly kindnesse to cover or correct all faults escaped the Author , or Printer , in any part thereof : so by the spirit of meekenesse to informe me , of whatsoever by the spirit of discerning he shall observe , to bee insufficiently prooved , or vnsoundly propounded , vpon a sincere purpose , and faithfull promise , ( the Lord knoweth ) to altar any thing in that kind , at the next Impression : ( if ever in the iudgement of the Church it be thought worthy of it ) if I shall not be able to satisfie them , by bringing better reasons for the proofe of that I have written , then they for the reproofe thereof .