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, Luk. 8. 13.

The second difference this Text holds forth,¹ is, That they bring not forth their fruit in Christ: for so the Syriack 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 shew how that he is the root of Sanctification; and how not the habituall power onely, but every act of grace, and the performance, comes from him; Without me ye can doe 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 unfruitfull 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 principall scope of that phrase, Abide in me, is, (as evidently appeares 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 essentiall defect in the worke that is upon such, that they doe not doe all in that dependance upon ⟨p. 15⟩Christ, such a dependance as a branch hath upon the root, in bringing forth its fruit. For, my brethren, this you must know, that as it is essentiall to Evangelicall▪ Sanctification to doe all for another, as your end, namely, to God; so to doe 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 doe all things, and nothing without it. The life we leade is by faith, and it is not I, but Christ who lives in me. Therefore we finde both these joyned, Phil. 1. 11. The fruits of righteousnesse by Jesus Christ, to the praise and glory of God. The latter [To the glory of God] is mentioned as the finall 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 temporarie Beleevers, 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, Luk. 8. 13.

1. 12. Difference. How Hypocrites bring not forth their fruit [in Christ]
2. 2What it is to bring forth fruit [in Christ] explained.

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

he fetcheth his assistance from him: where as the inward assistance of another unsound branch is strengthened and supported by pride, and self sufficiency of gifts and parts, and not derived by faith, and maintained by confidence in Christs strength to act all in them; so that, as it is said of the Corinthians, that they reigned, but without us, says Paul. So I may say, Temporaries perform duties, and pray, but as without Christ. But all true Believers are emptied first of their own strength and ability, and so walk as those who can do nothing without Christ, as those who are not able to love, believe one moment more without him. So Phil. 4. 13. I am able to do all things, but through Christ that strengtheneth me. And this they lay for a principle in their hearts which they walk by, which therefore Christ presseth upon his Disciples here, as the main requisite and fundamental principle of Evangelical Sanctification, Without me ye can do nothing. And therefore such an one is sensible of that cursed self sufficiency in him, and humbleth himself, checks himself for it, as for as great and foul a sin as any other; and humbleth himself not only for the want of what life, and stirring, &c. should have been in the duty fell short of, in performing it; but also for that he sanctified not Christ, in the strength he received to do it with: But another ⟨p. 17⟩doth not so; if he finds strength, and power, and vigour to perform, and quickness in the performance, he looks no further. That poor man in the Gospel, as he acknowledged his want of faith, that he had much unbelief in him, so he goes out to Christ for the supply, Lord help my unbelief, for he knew that it was he was to be the worker of every degree of faith in him. And again, a true believer being thus sensible of his own unability, doth (when he is any thing assisted) attribute all to Christ when he hath done; and honours him as the Author of it in himself; confesseth in his heart, between Christ and himself, that it was not he, but Christ that strengthened him: It is not I, (says the Apostle) but the grace of God in me, though I have laboured more then they all. But another, though he receives all, yet not being emptied of himself, boasteth as if he had not received it. As the Pharisee, though he thanked God in words, yet in his heart attributed all to himself;

he fetcheth his assistance from him: where as the inward assistance of another unsound branch is strengthened and supported by pride, and selfe sufficiencie of gifts and parts, and not derived by faith, and maintained by confidence in Christs strength to act all in them; so that, as it is said of the Corinthians, that they raigned, but without us, sayes Paul. So I may say, Temporaries performe duties, and pray, but as without Christ. But all true Beleevers are emptied first of their owne strength and ability, and so walk as those who can doe nothing without Christ, as those who are not able to love, beleeve one moment more without him. So

And if it be asked,¹ whether in every act a Christian doth thus?

1. 1Quest.

I answer,¹ It is in this as in that other parallel to this,² The making God a mans end: Now as it doth not require, that in every action a man should actually think of that his end, whilst yet habitually he makes it his aim: (as a man in his journey, doth not think of the place he goes into every step he takes, yet so habitually hath it in his thoughts, as he keeps in the way to it.) Parallel to this is it in doing all in Christ, it cannot be supposed that in every act a man hath such a distinct thought of recourse to Christ; but at the beginning and entrance of greater actions, he still hath such actings and exercise of faith; And also often, in the progress he reneweth them, and in the conclusion, when he hath performed them, he doth sanctify Christ in his heart, by ascribing the praise of all unto him.

I answer,¹ It is in this as in that other parallel to this,² The making God a mans end: Now as it doth not require, that in every action a man should actually think of that his end, whilst yet habitually he makes it his aime: (as a man in his journey, doth not think of the place he goes into every step he takes, yet so habitually hath it in his thoughts, as he keeps in the way to it.) Parallel to this is it in doing all in Christ, it cannot be supposed that in every act a man hath such a distinct thought of recourse to Christ; but at the beginning and entrance of greater actions, he still hath such actings and exercise of faith; And also often, in the progresse he reneweth them, and in the conclusion, when he hath performed them, he doth sanctifie Christ in his heart, by ascribing the praise of all unto him.

1. 1Answ.
2. 2Whether in every act a Believer doth all in Christ.Whether in every act a Beleever doth all in Christ.

If in the second place,¹ the question be,² Whether, every true believer doth from his first conversion thus distinctly and knowingly (to himself) fetch thus all power from Christ, and do all in him?

If in the second place,¹ the question be,² Whether, every true beleever doth from his first conversion thus distinctly and knowingly (to himself) fetch thus all power from Christ, and doe all in him?

1. 12. Quest.
2. 2Whether all Believers do distinctly fetch virtue from Christ by faith.Whether all Beleevers doe distinctly fetch vertue from Christ by faith.

The answer is, 1. That to all believers this principle of having recourse to Christ for acting their Sanctification,¹ may (haply) not presently be so distinctly revealed as it hath been to some; this indeed is common and absolutely necessary to all believers, to constitute and make them such; namely, that their faith should have recourse to Christ, and to take him for their Salvation, in the large and general notion of it, as it infolds all under it that is to be done to save them; and thus many more ignorant do, when yet they have not learnt explicitly in every particular that concerneth their salvation, to have frequently a distinct recourse unto him: it is probable that these very Disciples of Christ (who yet savingly believed) had not this particular principle of bringing forth all their fruit of holiness in Christ, as their root, until this very time and Sermon whereby Christ informed them in it, so clearly revealed to them, nor till then so clearly apprehended by them; for ignorant they were of, and negligent in having recourse to Christ in many other particulars, and making use of him therein, which are of as much concernment as this. They had not so distinctly and explicitly (as would seem) put their prayers up in Christs name, Hitherto you have asked nothing in my name, John 16. 24. Neither had they so frequently exercised faith on Christ in all things as they had upon God. Therefore John 14. 1. he calls upon them, Ye believe in God, believe also in me.

The answer is, 1. That to all beleevers this principle of having recourse to Christ for acting their Sanctification,¹ may (haply) not presently be so distinctly revealed as it hath been to some; this indeed is common and absolutely necessary to all beleevers, to constitute and make them such; namely, that their faith should have recourse to Christ, and to take him for their Salvation, in the large and generall notion of it, as it infolds all under it that is to be done to save them; and thus many more ignorant doe, when yet they have not learnt explicitely in every particular that concerneth their salvation, to have frequently a distinct recourse unto him: it is probable that these very Disciples of Christ (who yet savingly beleeved) had not this particular principle of bringing forth all their fruit of holinesse in Christ, as their root, untill this very time and Sermon whereby Christ enformed them in it, so clearly revealed to them, nor till then so clearly apprehended by them; for ignorant they were of, and negligent in having recourse to Christ in many other particulars, and making use of him therein, which are of as much concernment as this. They had not so distinctly and explicitely (as would seem) put their prayers up in Christs name, Hitherto you have asked nothing in my name,

2. Many sorts of principles believers hearts may secretly have been taught, which also habitually they practice, and yet they may be exceeding hidden and latent in them in respect of their own discerning them; as was the case also of these Disciples, John 14. 4. says Christ, The way (namely, to heaven) ye know: and yet, ver. 5. Thomas says, How can we know the way? and then, ver. 7. Christ says of them again, that They knew him and the Father; and yet ver. 8. Philip again saith to him, Lord, show us the Father, speaking as if they were ignorant of him, for Christ rebukes him, ver. 9. and tells him he had both seen him and his Father. Those principles of Atheism and unbelief, (as those sayings in ⟨p. 19⟩the heart, that there is no God, &c. of which the Scriptures speak so much) they are the principles that act and work all in men that are wicked and carnal, and are the encouragers and counsellors to all the sins committed by them, and yet they are least of all discerned by them, of all other corruptions, for they are seldom or never drawn forth into distinct propositions, or actually thought upon; but do lie as common principles taken for granted, and so do guide men in their ways. And thus it is and may be long with some of the contrary principles of faith, they may act all secretly in the heart, and yet not be discerned; until called forth by the ministry of the Word, or some distinct information, when it comes more distinctly to clear such a practice to them.

2. Many sorts of principles beleevers hearts may secretly have been taught, which also habitually they practice, and yet they may be exceeding hidden and latent in them in respect of their own discerning them; as was the case also of these Disciples, John 14. 4. sayes Christ, The way (namely, to heaven) ye know: and yet, ver. 5. Thomas sayes, How can we know the way? and then, ver. 7. Christ sayes of them againe, that They knew him and the Father; and yet ver. 8. Philip again saith to him, Lord, shew us the Father, speaking as if they were ignorant of him, for Christ rebukes him, ver. 9. and tels him he had both seen him and his Father. Those principles of Atheisme and unbelief, (as those sayings in ⟨p. 19⟩the heart, that there is no God, &c. of which the Scriptures speak so much) they are the principles that act and work all in men that are wicked and carnall, and are the encouragers and counsellers to all the sins committed by them, and yet they are least of all discerned by them, of all other corruptions, for they are seldome or never drawn forth into distinct propositions, or actually thought upon; but doe lie as common principles taken for granted, and so do guide men in their wayes. And thus it is and may be long with some of the contrary principles of faith, they may act all secretly in the heart, and yet not be discerned; untill called forth by the ministery of the Word, or some distinct information, when it comes more distinctly to clear such a practice to them.

Neither 3. is union with Christ presently cleared up to all believers; ¹which whilst it is darkly and doubtfully apprehended by them, Christs communication of his grace and strength to them in every action, remains doubtful also, and is not discerned by them. Of these Disciples Christ says, John 14. 20. That in that day (namely, when they received the Comforter more fully, of the promise of whom he there speaks) they should know that they were in him, and he in them: But not so clearly was this as yet apprehended by them; and so likewise that intercourse betwixt Christ and them, both for grace and comfort, &c. was not so clearly discerned by them, though continually maintained by him in dispensing all grace and power to them.

Neither 3. is union with Christ presently cleared up to all beleevers; ¹which whilst it is darkly and doubtfully apprehended by them, Christs communication of his grace and strength to them in every action, remains doubtfull also, and is not discerned by them. Of these Disciples Christ sayes, John 14. 20. That in that day (namely, when they received the Comforter more fully, of the promise of whom he there speaks) they should know that they were in him, and he in them: But not so clearly was this as yet apprehended by them; and so likewise that intercourse betwixt Christ and them, both for grace and comfort, &c. was not so clearly discerned by them, though continually maintained by him in dispensing all grace and power to them.

1. 1Union with Christ is not cleared up to all in Christ.

And yet 4. in the mean while take the lowest and poorest believer,¹ and he doth these five things, which put together, is really and interpretatively a bringing forth their fruit in Christ, though not in their apprehensions.

And yet 4. in the mean while take the lowest and poorest beleever,¹ and he doth these five things, which put together, is really and interpretatively a bringing forth their fruit in Christ, though not in their apprehensions.

1. 1Yet every Believer doth five things which are really to bring forth fruit in Christ.Yet every Beleever doth five things which are really to bring forth fruit in Christ.

1. In that their hearts are trained up in a continual sensibleness of their own insufficiency and inability for any good thought or word, as of themselves; for poverty of spirit, to see their own nothingness, in this respect is the first Evangel grace, Mat. 5. 1. and and if the contrary would arise in them, to think through habitual grace alone received, they were able of themselves to do good, it is checked soon, and confuted by their own experience, both of their own weakness, being sure to be left to themselves, (as Peter was) when confident in his own strength; ⟨p. 20⟩as also by those various blowings of the Spirit in them as he pleaseth; with which when their sails are filled, they are able to do any thing, but when withdrawn, they lay wind-bound, (though all habits of grace be hoist up and ready) and not able to move of themselves. Now this principle of self emptiness habitually to live by it, no carnal heart in the world hath it, or doth live by it.

1. In that their hearts are trained up in a continuall sensiblenes of their own insufficiencie and inability for any good thought or word, as of themselves; for poverty of spirit, to see their own nothingnesse, in this respect is the first Evangell grace, Mat. 5. 1. and and if the contrary would arise in them, to think through habituall grace alone received, they were able of themselves to doe good, it is checked soone, and confuted by their owne experience, both of their owne weaknesse, being sure to be left to themselves, (as Peter was) when confident in his own strength; ⟨p. 20⟩as also by those various blowings of the Spirit in them as he pleaseth; with which when their sailes are filled, they are able to doe any thing, but when withdrawn, they lay wind-bound, (though all habits of grace be hoyst up and ready) and not able to move of themselves. Now this principle of self emptinesse habitually to live by it, no carnall heart in the world hath it, or doth live by it.

And 2. for this assistance, they are trained likewise up (from the first) to have a continual dependence, from a power from above, (without which they find they are able to do nothing) to come from God, and from the Spirit of Christ; with a renunciation of themselves, which implicitly is the same with this immediate intercourse with Christ, and is really equivalent thereunto, though they hit not at first haply on the right explicit notion thereof (as having not been taught it by the Ministry of the Word, or other ways) in that distinct manner that others do: and yet in honouring the Spirit of Christ dwelling in them, they honour Christ, who sends that Spirit into their hearts, even as in honouring the Son, Christ says, that we honour the Father also: although our thoughts may sometimes more distinctly be exercised towards one of the three Persons more then to another.

And 2. for this assistance, they are trained likewise up (from the first) to have a continuall dependance, from a power from above, (without which they find they are able to do nothing) to come from God, and from the Spirit of Christ; with a renunciation of themselves, which implicitely is the same with this immediate intercourse with Christ, and is really equivalent thereunto, though they hit not at first haply on the right explicite notion thereof (as having not been taught it by the Ministery of the Word, or other wayes) in that distinct manner that others doe: and yet in honouring the Spirit of Christ dwelling in them, they honour Christ, who sends that Spirit into their hearts, even as in honouring the Sonne, Christ sayes, that we honour the Father also: although our thoughts may sometimes more distinctly be exercised towards one of the three Persons more then to another.

And thirdly, when they are once taught from the Word, that it is the duty of a Christian, and part of the life of faith, to live thus in Christ, and to bring forth all in him and so come distinctly to apprehend this, as requisite to a right bringing forth of fruit, then their hearts instantly do use to close with the truth of it, as being most suitable and agreeable to that holy frame of their own spirits, which are Evangelically wrought to glorify Christ all manner of ways that shall be revealed; there is an instinct, a preparedness in their faith to make Christ their All in all, as any particular comes to be revealed to them, wherein they ought to exalt him in their hearts; and so this being once revealed to be one way whereby they are to honour him, if they have gone on afore in a confidence on their own graces, henceforth they do so no more, yea they humble themselves as much for so robbing Christ of glory, or neglecting of him, in not having had that distinct recourse to him, as for any other sin.

And thirdly, when they are once taught from the Word, that it is the duty of a Christian, and part of the life of faith, to live thus in Christ, and to bring forth all in him and so come distinctly to apprehend this, as requisite to a right bringing forth of fruit, then their hearts instantly doe use to close with the truth of it, as being most suitable and agreeable to that holy frame of their own spirits, which are Evangelically wrought to glorifie Christ all manner of wayes that shall be revealed; there is an instinct, a preparednesse in their faith to make Christ their All in all, as any particular comes to be revealed to them, wherein they ought to exalt him in their hearts; and so this being once revealed to be one way whereby they are to honour him, if they have gone on afore in a confidence on their own graces, henceforth they doe so no more, yea they humble themselves as much for so robbing Christ of glory, or neglecting of him, in not having had that distinct recourse to him, as for any other sin.

And 4. though haply after all this, yet still their union with him is not cleared to them, and so their communion with him herein (as must needs) doth still remain dark also, they therefore neither discern that they have any true communion with his person, nor can say how strength comes from him; yet having bin thus taught to fetch all from him, as was formerly explained, they do in a continual renunciation of their own strength, deny all offers of assistance from any other strength, as namely that which their gifts and parts would make; (even as they deny unlawful lusts or by-ends) and they still have their eyes upon Christ, to work in them both the will and the deed, and so by a faith of Recumbency, or casting themselves on him for strength in all, (such as they exercise towards him for justification, Gal. 2. 16.) they live by faith on the Son of God, and have thereby such a kind of faith, a continual recourse unto him. Upon which acts of true faith being exercised by them towards him, He (as he is pleased to dispense it) moves them, and works and acts all in them; although still not so sensibly unto their apprehensions, as that they should discern the connection between▪ the cause and the effect; nor can they hang them together, that is to say, know how, or that this virtue doth come from Christ, because their union with him is as yet doubtful to them; and also because the power that worketh in Believers is secret; and like that of the heavens upon our bodies, (which is as strong as that of physic, &c.) yet so sweet and so secretly insinuating it self with the principles of nature, that as for the conveyance of it, it is insensible, and hardly differenced from the other workings of the principles of nature in us: and therefore the Apostle prayeth for the Ephesians, That their eyes may be enlightened to see the power that wrought in them, Eph. 1. 18. 19.

And 4. though haply after all this, yet still their union with him is not cleared to them, and so their communion with him herein (as must needs) doth still remain dark also, they therefore neither discern that they have any true communion with his person, nor can say how strength comes from him; yet having bin thus taught to fetch all from him, as was formerly explained, they do in a continuall renunciation of their own strength, deny all offers of assistance from any other strength, as namely that which their gifts and parts would make; (even as they deny unlawfull lusts or by-ends) and they still have their eyes upon Christ, to work in them both the will and the deed, and so by a faith of Recumbencie, or casting themselves on him for strength in all, (such as they exercise towards him for justification,

Yet so as 5. their souls walk all this while by these two principles firmly rooted in them; both 1 That all good that is to be done, must and doth come from Christ, and him alone; and 2 That if any good be done by them, it is wrought by him alone, which do set their souls a breathing after nothing more then to know Christ in the power of his resurrection: And having walked thus in a self-emptiness and dependence upon Christ by way of a dark recumbency, when once their union with him comes to be cleared up unto them, they then acknowledge as they Es. 26. That he alone hath wrought all ⟨p. 22⟩their works in them, that they are nothing, and have done nothing; and though before this revelation of Christ, (as Christ said to Peter, What I do now thou knowest not, but thou shalt know, so) they knew not then that Christ had wrought all in them, yet then they know it, and when they do know and discern it, they acknowledge it with the greatest exaltation of him, they having reserved, even during all that former time of their emptiness, the glory for him alone; staying as Joab did for David, till Christ come more sensibly into their hearts, to set the crown of all upon his head.

Yet so as 5. their soules walk all this while by these two principles firmly rooted in them; both 1 That all good that is to be done, must and doth come from Christ, and him alone; and 2 That if any good be done by them, it is wrought by him alone, which doe set their souls a breathing after nothing more then to know Christ in the power of his resurrection: And having walkt thus in a selfe-emptines and dependance upon Christ by way of a dark recumbencie, when once their union with him comes to be cleared up unto them, they then acknowledg as they Es. 26. That he alone hath wrought all ⟨p. 22⟩their workes in them, that they are nothing, and have done nothing; and though before this revelation of Christ, (as Christ said to Peter, What I doe now thou knowest not, but thou shalt know, so) they knew not then that Christ had wrought all in them, yet then they know it, and when they doe know and discern it, they acknowledge it with the greatest exaltation of him, they having reserved, even during all that former time of their emptinesse, the glory for him alone; staying as Joab did for David, till Christ come more sensibly into their hearts, to set the crown of all upon his head.