The unfruitful they are such as make profession of being in Christ to themselves and others, and receive some greenness from him, but no true fruit: for their profession they are branches, for their emptiness, unfruitful ones.

The unfruitfull they are such as make profession of being in Christ to themselves and others, and receive some greennesse from him, but no true fruit: for their profession they are branches, for their emptinesse, unfruitfull ones.

The only question is,¹ How such as prove unfruitful, are said to be branches, and to be in Christ; Every branch in me, &c.

The onely question is,¹ How such as prove unfruitfull, are said to be branches, and to be in Christ; Every branch in me, &c.

1. 1Quest.

Many comparisons there are of Christ,¹ as he stands in various relations to his Church: whereof some serve to express one thing concerning him, some another. That of a Vine, here presents him only as he was to spread himself into a visible Church on earth, in the profession of him: and so considered, he may have many branches that are unfruitful. That other of An head over all the family in heaven and earth, which imports his relation only to that invisible company of his Church mystical, which together make up that general assembly spoken of in Heb. 12. which are his fullness, Eph. 1. ult. And agreeable to this meaning, in comparing himself to a Vine, in this large and common relation of a root to both sorts of Professors, true and false, is that other expression also, whereby he sets forth his Fathers office, when he calls him not [Greek or Hebrew], a Vine-dresser, or ⟨p. 9⟩a tiller of a Vineyard, in a strict sense, as Luke 13. 7. but [Greek or Hebrew], (as it were at large,) the Husbandman: As thereby denoting out, not simply and alone, that peculiar care that he hath to true believers only, that are branches of this Vine, (though including it) but withal importing that common care and providence which he bears to others of his creatures; and this because some of these branches of this Vine, are to him but as others out of the Church and of no more reckoning with him. The Fathers relation herein, answering to, and in a proportion running parallel along with that which Christ bears towards them: Those that Christ is head unto, those he is a Father unto: Those whom Christ is but as a Vine unto, Christ he is but [Greek or Hebrew], an Husbandman unto, whose office is seen, as well in cutting off such branches, as in pruning and dressing of those other.

Many comparisons there are of Christ,¹ as he stands in various relations to his Church: whereof some serve to expresse one thing concerning him, some another. That of a Vine, here presents him onely as he was to spread himselfe into a visible Church on earth, in the profession of him: and so considered, he may have many branches that are unfruitfull. That other of An head over all the family in heaven and earth, which imports his relation onely to that invisible company of his Church mysticall, which together make up that generall assembly spoken of in Heb. 12. which are his fulnesse, Eph. 1. ult. And agreeable to this meaning, in comparing himselfe to a Vine, in this large and common relation of a root to both sorts of Professors, true and false, is that other expression also, whereby he sets forth his Fathers office, when he calls him not 〈non-Latin alphabet〉, a Vine-dresser, or ⟨p. 9⟩a tiller of a Vineyard, in a strict sense, as Luke 13. 7. but 〈non-Latin alphabet〉, (as it were at large,) the Husbandman: As thereby denoting out, not simply and alone, that peculiar care that he hath to true beleevers onely, that are branches of this Vine, (though including it) but withall importing that common care and providence which he beares to others of his creatures; and this because some of these branches of this Vine, are to him but as others out of the Church and of no more reckoning with him. The Fathers relation herein, answering to, and in a proportion running parallel along with that which Christ beares towards them: Those that Christ is head unto, those he is a Father unto: Those whom Christ is but as a Vine unto, Christ he is but 〈non-Latin alphabet〉, an Husbandman unto, whose office is seene, as well in cutting off such branches, as in pruning and dressing of those other.

1. 1Ans. How the unfruitful are in Christ.Ans. How the unfruitfull are in Christ.

1. 12. Ans.

That expression which seems most to make for it,¹ is that in the second verse, when he says, Every branch [in me] that beareth not fruit, but those words [in me] may as well, yea rather be understood to have reference to their not bringing forth fruit [in him] then to their being properly branches [in him:] so as the meaning should be, they are branches that bring not forth fruit in me. Though they do some good, yet it is not fruit; if so [not in me:] though from me, and from my assistance. And so his meaning is not so much to declare tha• they are branches in him, as that they bring not for fruit in him. Which indeed is one of ⟨p. 10⟩the characteristical differences between true and unsound branches, and one main scope of the parable; and this the Syriac translation makes for also, and confirms it, Omnem palmitem qui in me non fert fructum, Every branch which in me bringeth not forth fruit. And there is this reason that this should be his meaning, that He never reckoned them at all true branches; Because that is the difference God puts between these and those other, that Those that bring forth fruit, his Father purgeth, that they may bring forth more fruit. He lets them not run so far out into sin, as to become altogether unfruitful: But these he takes away: So as true branches were never unfruitful.

That expression which seems most to make for it,¹ is that in the second verse, when he sayes, Every branch [in me] that beareth not fruit, but those words [in me] may as well, yea rather be understood to have reference to their not bringing forth fruit [in him] then to their being properly branches [in him:] so as the meaning should be, they are branches that bring not forth fruit in me. Though they doe some good, yet it is not fruit; if so [not in me:] though from mee, and from my assistance. And so his meaning is not so much to declare tha• they are branches in him, as that they bring not for fruit in him. Which indeed is one of ⟨p. 10⟩the characteristicall differences between true and unsound branches, and one maine scope of the parable; and this the Syriack translation makes for also, and confirms it, Omnem palmitem qui in me non fert fructum, Every branch which in me bringeth not forth fruit. And there is this reason that this should be his meaning, that He never reckoned them at all true branches; Because that is the difference God puts betweene these and those other, that Those that bring forth fruit, his Father purgeth, that they may bring forth more fruit. He lets them not run so far out into sin, as to become altogether unfruitfull: But these he takes away: So as true branches were never unfruitfull.

The Use is to stir up all that profess themselves to be in Christ,¹ to examine whether they be true genuine branches of this true Vine or no. Here in this Kingdom, Christ is spread forth into a fair and pleasant Vine in show, as this earth affords: But if we Ministers were able with this Husbandman here, to turn up the leaves of formal profession, and look with his eyes, we should discern that there are but a few true branches indeed to be found in flourishing Congregations, as Isaiah foretold there should be in Israel, Isa. 17. 5, 6. Like the gleaning grapes, two or three in the top of the uppermost bough, four or five in the outmost fruitful branches.

The Use is to stir up all that professe themselves to be in Christ,¹ to examine whether they be true genuine branches of this true Vine or no. Here in this Kingdome, Christ is spread forth into a faire and pleasant Vine in shew, as this earth affords: But if we Ministers were able with this Husbandman here, to turne up the leaves of formall profession, and looke with his eyes, we should discerne that there are but a few true branches indeed to be found in flourishing Congregations, as Isaiah foretold there should be in Israel, Isa. 17. 5, 6. Like the gleaning grapes, two or three in the top of the uppermost bough, foure or five in the outmost fruitfull branches.

1. 1Use.Ʋse.

Now for a general help to discern whether you be true branches,¹ consider, that union with Christ is it that makes men branches, that is, men are accounted branches of Christ in regard of some union with him: and such as their union is, such also is their communion with him, and accordingly such branches are they, and such their fruit.

Now for a generall help to discerne whether you be true branches,¹ consider, that union with Christ is it that makes men branches, that is, men are accounted branches of Christ in regard of some union with him: and such as their union is, such also is their communion with him, and accordingly such branches are they, and such their fruit.

1. 1The several sorts of branches that prove unfruitful.The severall sorts of branches that prove unfruitfull.

1. Some (and indeed the most) are united to him but by the external tie of the outward Ordinances, such as their obligation made in Baptism: and are knit to him thereby, no otherwise then many grafts are, that do not take or thrive in their stocks, only stand there as bound about by a thread; and suitable is their communion with him, even wholly external: they continuing to partake of the outward ordinances, but without any sap or inward influence derived, without any inward work of the Spirit, or stirring of affection: And answerable also is their fruit, when no other are found on them, but such as you shall find ⟨p. 11⟩grow in the waste of the wilderness among Heathens, which ingenuity and modesty, and natural honesty and natural conscience do bring forth: but not any such, as an inward sap from Christ useth to produce. Civill men are not true branches; for look on Christ the root, and see what fruits abounded in him most, as fruits of holiness did; and therefore if such were true branches, the same would abound in them likewise: for every tree brings forth according to its kind.

1. Some (and indeed the most) are united to him but by the externall tye of the outward Ordinances, such as their obligation made in Baptisme: and are knit to him thereby, no otherwise then many graffs are, that do not take or thrive in their stocks, onely stand there as bound about by a thread; and sutable is their communion with him, even wholly externall: they continuing to partake of the outward ordinances, but without any sap or inward influence derived, without any inward work of the Spirit, or stirring of affection: And answerable also is their fruit, when no other are found on them, but such as you shall finde ⟨p. 11⟩grow in the waste of the wildernesse among Heathens, which ingenuity and modesty, and naturall honesty and naturall conscience do bring forth: but not any such, as an inward sap from Christ useth to produce. Civill men are not true branches; for look on Christ the root, and see what fruits abounded in him most, as fruits of holinesse did; and therefore if such were true branches, the same would abound in them likewise: for every tree brings forth according to its kind.

2. You have some (they living in the Church) Christ begins to shoot some sap of his Spirit into their hearts, quickening them with many good motions, and stirring up some juicenesse of affections in the administration of the Word and Sacraments, which causes them to bud forth into good inward purposes, and outward good beginnings: but this being not the communication of the Spirit, as sanctifying and changing the branch into the same nature with the root, therefore it comes to pass they are still nipped in the bud, as the stony ground was, and the sap stricken in again, like rathe ripe fruit; which looking forth upon a February Sun, are nipped again with an April frost. Many, when young, and their affections are green and tender, are wrought upon, and bud, but the scoffs of men nip them, and their lusts draw the sap another way, as hopes of preferment, and the pleasures of sin, and so these buds wither and fall off, and the Spirit withdraws himself wholly in the root again.

2. You have some (they living in the Church) Christ begins to shoot some sap of his Spirit into their hearts, quickning them with many good motions, and stirring up some juicenesse of affections in the administration of the Word and Sacraments, which causes them to bud forth into good inward purposes, and outward good beginnings: but this being not the communication of the Spirit, as sanctifying and changing the branch into the same nature with the root, therefore it comes to passe they are still nipt in the bud, as the stony ground was, and the sap stricken in again, like rath ripe fruit; which looking forth upon a February Sun, are nipt againe with an April frost. Many, when young, and their affections are green and tender, are wrought upon, and bud, but the scoffes of men nip them, and their lusts draw the sap another way, as hopes of preferment, and the pleasures of sinne, and so these buds wither and fall off, and the Spirit withdrawes himself wholly in the root againe.

Again, 3. some there are, as the thorny ground, in whom this inward sap communicated to them, though not spiritually, changing and renewing them, yet being communicated in a further degree, abides in them longer, shoots up farther, and these prove exceeding green branches, and are owned for true, even by the people of God themselves, as Judas was by the Apostles, and therefore are outwardly like unto them; for how else are they said to be cast out? ver. 16. who therefore had once some fruit to commend them, for which they were accounted of by the people of God, and received amongst them, who judge of trees by the fruit. Neither are their fruits merely outward, like Solomons apples of gold, in pictures of silver, merely painted, but they have a sap that puts a greenness into what they do, and by ⟨p. 12⟩reason of which they bear and bring forth; for how else are they said to wither also? ver. 6. (which is a decay of inward moisture, and outward greenness:) and these also have some kind of union with Christ as with a Lord, 2 Pet. 2. 1. he ascending to bestow gifts, even upon the rebellious also, Psal. 68. 18. so far to enable them to do him some service in his Vineyard: They are not united unto Christ as unto an Head. Neither is it the spirit of adoption which they do receive from him; and such a branch was Judas, who was not only owned by the Disciples, who knew him not to be false, but who surely at the first had inward sap of gifts derived from Christ, to fit him for the Ministry, he being sent out as an Apostle to preach; whom therefore Christ here aimed at in this place.

Againe, 3. some there are, as the thorny ground, in whom this inward sap communicated to them, though not spiritually, changing and renewing them, yet being communicated in a further degree, abides in them longer, shoots up farther, and these prove exceeding green branches, and are owned for true, even by the people of God themselves, as Judas was by the Apostles, and therefore are outwardly like unto them; for how else are they said to be cast out? ver. 16. who therefore had once some fruit to commend them, for which they were accounted of by the people of God, and received amongst them, who judge of trees by the fruit. Neither are their fruits meerly outward, like Solomons apples of gold, in pictures of silver, meerly painted, but they have a sap that puts a greennesse into what they doe, and by

Now for a more particular differencing of these branches and their fruits,¹ it is not my scope to engraft a large common place, head of all the differences, between temporaries and true believers, upon this stock; this root is not big enough to bear them, those differences being many; Only I will explain those differences which the Text affords, because they are in our way, and will further open the words.

Now for a more particular differencing of these branches and their fruites,¹ it is not my scope to ingraffe a large common place, head of all the differences, between temporaries and true beleevers, upon this stock; this root is not big enough to bear them, those differences being many; Onely I will explain those differences which the Text affords, because they are in our way, and will further open the words.

1. 1Some differences of branches fruitful and unfruitful.Some differences of branches fruitfull and unfruitfull.

1. That which they do bring forth,¹ is not true fruit, the holy Ghost vouchsafeth it not that name, They are said here, not to bring forth fruit. That speech in Hosea 10. 1. will give clear light to understand this; with the ground of it also; Israel is, there called, an empty Vine, which brings forth fruit to her self. It implies a seeming contradiction, that it should be called an empty Vine, and yet withal to bring forth any fruit. And these bring forth not leaves, good words only, but good works, good actions, and those green, and therefore Jude 12. their fruit is said to wither, as themselves are said to wither here, ver. 6. And as there Israel is said to be an empty Vine, though it hath fruit, so here these are said not to bring forth fruit at all. Now the meaning of both, is one and the same: For a thing is said to be empty, when it wants that which is proper to it, and ought to be in it; as Wells are called empty, when are not full of water, they are full of ayre: for Non datur vacuum. So they are called an empty Vine, and these branches to have no fruit, because not such as ought to grow upon them, such as is proper to the root they ⟨p. 13⟩seem to grow upon. Therefore in Heb. 6. 7. that Epithet is added, [Meet] herbs, or fruit; that is, such as should grow there. So Luke 3. 8. They are to bring forth fruit [worthy] amendment of life, or else they were to be cut down: that is, such as became true repentants, as were answerable, suitable thereunto. As we say a man carries himself worthy of his place, when answerably to to what is required of him in it. That place fore-cited out of Hosea further acquaints us with the true ground, why their fruits (though green, which Chap. 6. 4. is called goodness also, yet) were not to be accounted meet fruit, and so not fruit at all; even because of this, that it brought forth all its fruit, whether good or bad, to it self: That is, those ends that did draw up the sap, and did put it forth in fruit, were drawn but from themselves, they bring them not forth principally to God. and for him. All their prayers, all their affections in holy duties, if they examine the reason of them all, the ends that run in them all, and whence all the motives that do actuate all they do in these, they will find they are taken from themselves:

And though the assistance wherewith they are enabled to do what they do, is more then their own, yet their ends are no higher then themselves, and so they employ but that assistance God gives them wholly for themselves. Now the end for which a true branch brings forth fruit, is, that God might be glorified. Thus Rom. 7. 8. when married to Christ they are said to bring forth fruit to God; which is spoken in opposition to bringing forth fruit to a mans self. Thus also Christ here useth this as the great and main motive to fruitfulness in ver. 8. Hereby is my Father glorified, that you bring forth much fruit. Now whom will this move, into whose affections will such an argument draw up sap, and quicken them? None but those hearts who do make Gods glory their utmost end, and so all true branches do or else this motive should have been used by Christ in vain unto them. And as this end makes their performances to be fruit, so this being wanting, all that is brought forth deserves not the name of fruit, for it is not fruit worthy, as the Baptist says, not meet fruit for the dresser to receive, (as was noted out of the Hebrews) not such as ought to grow on that tree. They should be trees of righteousness, the planting of the Lord, that he might be ⟨p. 14⟩glorified, Isaiah 61. 3. Again, not fruit meet or suitable for the root it seems to grow upon, that is, such as Christ did bring forth; for he did all, that his Father might be glorified: and therefore says he, exhorting them to fruitfulness, ver. 8. of this Chap. If you do likewise, ye shall be my Disciples. Again, otherwise it is not such as is meet for the Husbandmans taste and relish▪ it being equal that He that planteth a Vineyard, should eat the fruit of it, 1 Cor. 8. 7. And in fruit you know above all we regard the taste, and esteem the relish of it. Eve first considered the fruit was good for food, then pleasant to the eye, Gen. 3. It is not the sap that is in fruit only makes it acceptable; Crabs are as full of sap as apples: Not is it the greenness, or colour, or bigness, but the relish that is the chiefest excellency in it, though those other, when joined with a good relish, do make it more desirable: So though thy performances be full of life and affection, and green, and long, and many, yet if they relish and taste of none but self-ends, God regards them not, they are not ad gustum suum;

it is the end that gives the relish, and makes them fruits, and acceptable to God.

The second difference this Text holds forth,¹ is, That they bring not forth their fruit in Christ: for so the Syriac Translation reads it, as making the sense to be, that they bring not forth fruit in me: and so this particle [In me] referreth not so much to their being branches in him, as to not bearing their fruit in him. Which indeed seems to have been Christs meaning, for his scope in this Parable is to show how that he is the root of Sanctification; and how not the habitual power only, but every act of grace, and the performance, comes from him; Without me ye can do nothing, ver. 5. And thereupon he exhorts his Disciples to fetch all from him, and to abide in him; and therefore also, when he speaks of these unfruitful branches at ver. 6. that which here he calls bearing not fruit in me, he expresses there, by not abiding in me, as the cause of their not bringing forth fruit in him. Yea, and the principal scope of that phrase, Abide in me, is, (as evidently appears by ver. 4, 5.) to depend upon him for bringing forth of fruit, and to fetch strength from him by faith. There is therefore this essential defect in the work that is upon such, that they do not do all in that dependence upon ⟨p. 15⟩Christ, such a dependence as a branch hath upon the root, in bringing forth its fruit. For, my brethren, this you must know, that as it is essential to Evangelical▪ Sanctification to do all for another, as your end, namely, to God; so to do all in the strength of another, as your sole assistant, namely Christ, who works all in you, and through whose strength, saith Paul, I am able to do all things, and nothing without it. The life we lead is by faith, and it is not I, but Christ who lives in me. Therefore we find both these joined, Phil. 1. 11. The fruits of righteousness by Jesus Christ, to the praise and glory of God. The latter [To the glory of God] is mentioned as the final cause; the other [By Jesus Christ] as the efficient cause:² Both these are necessary unto true Sanctification. For as we are to honour the Husbandman by making him our end, so also the root, by doing all in him, and from him. Now temporary Believers, as they do all principally for themselves, so also all as from themselves: and as they do not make God their end, so nor Christ their root. And so some expound that phrase in the Parable of the stony ground,

when it is said they have no root, (though I think he means also inherent habits of grace infused, for it is added, no root [in themselves,] which Job call the root of the matter which was in him) it is because they fetch not their strength to do all they do from Christ by faith, and from their union with him. And the reason is this, because they are never emptied of themselves, (which is the root we all do grow upon) either in regard of their own ends, or of their own efficiency of working. Whereas we must all be brought to nothing in our selves, both in regard of self-aims, and also abilities of working; and till our hearts are inwardly taught that lesion, that we are not sufficient, as of our selves, we will not go out of our selves, to do all in Christ. And therefore there was nothing which Christ endeavoured more to engraft upon their hearts then this Principle now at his departure, as it is ver. 4, 5. And indeed it is as hard a thing for nature to live out of its self, and fetch all from another, as not to live to its self, but to another. We are full of our own strength, as well as of our own ends. And although these unfruitful branches they do indeed receive all their strength from Christ, and so all they do in what is good, is from him: yet they do no honour Christ ⟨p. 16⟩in receiving it, by doing all as in his strength, and so do not do it as in him. But though they receive all, yet they work with it, as if it were their own stock, and so glory (as the Apostle says) as if they had not received it. And thus though the sap and liveliness which stirs them, is really, and all efficiently from Christ, yet they may be said to bring forth fruit in themselves, because both they neither fetch not receive it by faith, nor act by faith that strength received, as men that were acted by Christ, and as working all in Christ, but they do all, as if all proceeded from their own root: Even as the Ivy, though it clasping about the Oak, receives much sap from it, which it digesteth and turneth into it self, yet it brings forth all its berries by virtue of its own root, rather then as in the Oak, which yet sustains and supplies it with juice and sap; whereas a true Believer brings forth fruit in Christ, as a branch that is in and of the Oak it self, as its own root, and so from him all their fruit is found, Hos. 14. 8.

when it is said they have no root, (though I think he means also inherent habits of grace infused, for it is added, no root [in themselves,] which Job call the root of the matter which was in him) it is because they fetch not their strength to doe all they doe from Christ by faith, and from their union with him. And the reason is this, because they are never emptyed of themselves, (which is the root we all doe grow upon) either in regard of their owne ends, or of their owne efficiencie of working. Whereas we must all be brought to nothing in our selves, both in regard of self-aymes, and also abilities of working; and till our hearts are inwardly taught that lession, that we are not sufficient, as of our selves, we will not goe out of our selves, to doe all in Christ. And therefore there was nothing which Christ endeavoured more to engraffe upon their hearts then this Principle now at his departure, as it is ver. 4, 5. And indeed it is as hard a thing for nature to live out of its selfe, and fetch all from another, as not to live to its selfe, but to another. We are full of our owne strength, as well as of our owne ends. And although these unfruitfull branches they do indeed receive all their strength from Christ, and so all they doe in what is good, is from him: yet they doe no honour Christ