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 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.

And as it clears it, so likewise it extols it: For how is Grace magnified, when as not only all the sins and debts a man brought to Christ to pardon at first conversion are pardoned, but after many relapses of us, and provings bankrupt, we are yet still set up again by free grace with a new stock; and though we still run upon new scores every day, yet that these should still be paid, and there should be riches of love enough, and stock enough, that is, merit enough to hold out to pardon us, though we remained in this mixed condition of sinning, to eternity, this exceedingly advanceth the abounding of this grace.

And as it clears it, so likewise it extols it: For how is Grace magnified, when as not only all the sins and debts a man brought to Christ to pardon at first conversion are pardoned, but after many relapses of us, and provings bankrupt, we are yet still set up againe by free grace with a new stock; and though we still run upon new scores every day, yet that these should still be paid, and there should be riches of love enough, and stock enough, that is, merit enough to hold out to pardon us, though we remained in this mixt condition of sinning, to eternity, this exceedingly advanceth the abounding of this grace.

2. It serves exceedingly to illustrate the grace of perseverance, and the power of God therein; for unto the power of God is our perseverance wholly attributed. 1 Pet. 1. 5. Ye are kept (as with a garrison) as the word signifies, through the power of God unto salvation. And were there not a great and an apparent danger of miscarrying, such a mighty guard needed not; There is nothing which puts us into any danger, but our corruptions that still remain in us, which fight against the soul, and endeavour to overcome and destroy us. Now then to be kept maugre all these; to have grace maintained; a spark of grace in the midst of a sea of corruption; how doth this honour the power of God in keeping us? As much in regard of this our dependency ⟨p. 24⟩on him in such a condition, as he would otherwise be by our service, if it were perfect, and we wholly free from those corruptions. How will the grace of God under the Gospel, triumph over the grace given Adam in his innocency? when Adam having his heart full of inherent grace, and nothing inwardly, in his nature, to seduce him, and the temptation that he had, being but a matter of curiosity, and the pleasing his wife, and yet he fell: When as many poor souls under the state of grace, that have but mites of grace in comparison, and worlds of corruption, are yet kept, not only from the unnecessary pleasures of sin in time of prosperity, but hold out against all the threats, all the cruelties of wicked persecutors in times of persecution, which threaten to debar them of all the present good they enjoy? And though Gods people are foiled often, yet that there should still remain a seed within them, 1 John. 3. 9. this illustrates the grace of Christ under the Gospel. For one act in Adam expelled all grace out of him, when yet his heart was full of nothing else. Were our hearts filled with grace perfectly at first conversion, this power would not be seen. The Angels are kept with much less care, and charge, and power then we, because they have no bias, no weights of sin, (as the Apostle speaks) hung upon them to draw them aside, and press them down, as we have.

2. It serves exceedingly to illustrate the grace of perseverance, and the power of God therein; for unto the power of God is our perseverance wholly attributed.