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, 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 beleeve in God, beleeve also in me.

1. 1Answ. 1.

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.

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.

This I thought good to add, to clear this point, lest any poor souls should be stumbled.

This I thought good to adde, to clear this point, lest any poor souls should be stumbled.

Doct. 4. In the most fruitful branches there remain corruptions unpurged out.

Doct. 4. In the most fruitfull branches there remain corruptions unpurged out.

The 4. Doct. is, That in the most fruitful branches there remain corruptions that still need purging out.

The 4. Doct. is, That in the most fruitfull branches there remain corruptions that still need purging out.

This is taken but as supposed in the text, and not so directly laid down, and I shall handle it but so far as it makes way for what doth follow. What shall I need to quote much Scripture for the proof of it? Turn but to your own hearts, the best will find proofs enough of it.

Reasons.

That God might thereby the more set forth and clear unto us his justifying grace by Christs righteousness, and clear the truth of it to all our hearts. When the Apostle, long after his first conversion, was in the midst of that great and famous battle, chronicled in that 7. Rom. wherein he was led captive to a Law, and an army of sin within him, warring against the law of his mind, presently upon that woeful exclamation and outcry there mentioned, Oh miserable man that I am, &c. he falls admiring the grace of justification through Christ, they are his first words after the battle ended, [Now] (says he) there is no condemnation to them that are in Christ: Mark that word [Now] that now after such bloody wounds and gashes there should yet be no condemnation, this exceedingly exalts this grace, for if ever (thought he) I was in danger of condemnation, it was upon the rising and rebelling of these my corruptions, which when they had carried me ⟨p. 23⟩captive, I might well have expected the sentence of condemnation to have followed, but I find, says he, that God still pardons me, and accepts me as much as ever, upon my returning to him; and therefore I do proclaim with wonder, to all the world, that Gods justifying grace in Christ is exceeding large and rich. And though there be many corruptions in those that are in Christ, yet there is no condemnation to those who are in Christ, that walk after the Spirit, though flesh be in them: And this at once both clears our justification by Christs righteousness alone, and also magnifies and extols it.

That God might thereby the more set forth and clear unto us his justifying grace by Christs righteousnesse, and clear the truth of it to all our hearts. When the Apostle, long after his first conversion, was in the midst of that great and famous battail, chronicled in that 7. Rom. wherein he was led captive to a Law, and an army of sinne within him, warring against the law of his minde, presently upon that wofull exclamation and outcry there mentioned, Oh miserable man that I am, &c. he falls admiring the grace of justification through Christ, they are his first words after the battail ended, [Now] (sayes he) there is no condemnation to them that are in Christ: Mark that word [Now] that now after such bloudy wounds and gashes there should yet be no condemnation, this exceedingly exalts this grace, for if ever (thought he) I was in danger of condemnation, it was upon the rising and rebelling of these my corruptions, which when they had carried me ⟨p. 23⟩

It clears it, therefore how doth this remaining of corruptions afford to our Divines that great demonstration against the Papists, that we are not justified by works, nor are those works perfect, (which they so impudently affirm against their own experience) even because corruption stains the best, and our best righteousness is but as a menstruous cloth.

It clears it, therefore how doth this remaining of corruptions afford to our Divines that great demonstration against the Papists, that we are not justified by works, nor are those workes perfect, (which they so impudently affirme against their own experience) even because corruption stains the best, and our best righteousnesse is but as a menstruous cloth.