The trial of a Christians growth in mortification, purging out corruption, or vivification, bringing…The tryall of a Christians growth in mortification, purging out corruption, or vivification, bringing…

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. 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

Lastly, as God doth it to advance his own grace, and confound the devil, so for holy ends that concern the Saints themselves: As,

Lastly, as God doth it to advance his owne grace, and confound the devil, so for holy ends that concerne the Saints themselves: As,

1. To keep them from spiritual pride. He trusted the Angels that fell, with a full and complete stock of grace at first, and they, though raised up from nothing a few days afore, fell into such an admiration of themselves, that heaven could not hold them, it was not a place good enough for them; [They left] (the text says) their own habitation and first estate, Jude, ver. 6. Pride was the condemnation of the devil, 1 Tim. 3. 6. But how much more would this have been an occasion of pride to a soul that was full of nothing but sin the other day, to be made perfect presently? perfectly to justify us the first day by the righteousness of another, there is no danger in that, for it is a righteousness without us, and which we cannot so easily boast of vainly; for that faith that apprehends it, empties us first of our selves, and goes out to another for it. But Sanctification being a work wrought in us, we are apt to dote on that, as too much upon excellency in our selves; how much ado have poor believers to keep their hearts off from doting upon their own righteousness, and from poring on it, when it is (God wot) a very little? They must therefore have something within them to pull down their spirits, that when they look on their feathers, they may look on their feet, which Christ says are still defiled, John 13. 10.

1. To keep them from spirituall pride. He trusted the Angels that fell, with a full and compleat stock of grace at first, and they, though raised up from nothing a few dayes afore, fell into such an admiration of themselves, that heaven could not hold them, it was not a place good enough for them; [They left] (the text sayes) their owne habitation and first estate, Jude, ver. 6. Pride was the condemnation of the devill, 1 Tim. 3. 6. But how much more would this have beene an occasion of pride to a soule that was full of nothing but sin the other day, to be made perfect presently? perfectly to justifie us the first day by the righteousnesse of another, there is no danger in that, for it is a righteousnesse without us, and which we cannot so easily boast of vainly; for that faith that apprehends it, empties us first of our selves, and goes out to another for it. But Sanctification being a work wrought in us, we are apt to dote on that, as too much upon excellencie in our selues; how much adoe have poore beleevers to keepe their hearts off from doting upon their owne righteousnesse, and from poring on it, when it is (God wot) a very little? They must therefore have something within them to pull downe their spirits, that when they look on their feathers, they may looke on their feet, which Christ sayes are still defiled,

2. However, if there were no such danger of spiritual pride upon so sudden a rise, (as indeed it befalls not infants, nor such souls as dye as soon as regenerated, as that good thief) yet however God thinks it meet to use it as a means to humble his people this way: even as God left the Canaanites in the land, to vex the Israelites, and to humble them. And to have been throughly humbled for sin here, will do the Saints no hurt against they come to heaven, it will keep them Nothing for ever, in their own eyes, even when they are filled brim full of grace and glory.

2. However, if there were no such danger of spirituall pride upon so sudden a rise, (as indeed it befalls not infants, nor such soules as dye as soone as regenerated, as that good thiefe) yet however God thinkes it meet to use it as a means to humble his people this way: even as God left the Canaanites in the land, to vexe the Israelites, and to humble them. And to have beene throughly humbled for sin here, will doe the Saints no hurt against they come to heaven, it will keepe them Nothing for ever, in their owne eyes, even when they are filled brim full of grace and glory.

For 1. nothing humbles so as sin. This made him cry out, ⟨p. 26⟩Oh miserable man that I am! He that never flinched for outward crosses, never thought himself miserable for any of them, but gloried in them, 2 Cor. 12. when he came to be led captive by sin remaining in him, cries out, Oh miserable man!

For 1. nothing humbles so as sinne. This made him cry out, ⟨p. 26⟩Oh miserable man that I am! He that never flinched for outward crosses, never thought himselfe miserable for any of them, but gloried in them, 2 Cor. 12. when he came to be led captive by sinne remaining in him, cryes out, Oh miserable man!

And 2. it is not the sins of a fore-past unregenerate estate, that will be enough to do this throughly: For they might be looked upon, as past, and gone; and some ways be an occasion of making the grace after conversion the more glorious: but present sense humbleth most kindly, most deeply, because it is fresh, and therefore says Paul, Oh miserable man that [I am.] And again, we are not able to know the depth, and height of corruptions at once; therefore we are to know it by degrees: And therefore it is still left in us, that after we have a spiritual eye given us, we might experimentally gauge it to the bottom, and be experimentally still humbled for sin: And experimental humbling is the most kindly, as pity out of experience is.

And 2. it is not the sinnes of a fore-past unregenerate estate, that will be enough to doe this throughly: For they might be lookt upon, as past, and gone; and some waies be an occasion of making the grace after conversion the more glorious: but present sense humbleth most kindly, most deeply, because it is fresh, and therefore sayes Paul, Oh miserable man that [I am.] And againe, we are not able to know the depth, and height of corruptions at once; therefore we are to know it by degrees: And therefore it is still left in us, that after we have a spirituall eye given us, we might experimentally gage it to the bottome, and be experimentally still humbled for sinne: And experimentall humbling is the most kindly, as pity out of experience is.

And 3. God would have us humbled by seeing our dependence upon him for inherent grace; And how soon are we apt to forget we have received it; and that in our natures no good dwells? We would not remember, that our nature were a stepmother to grace, and a natural mother to lusts, but that we see weeds still grow naturally of themselves.

And 3. God would have us humbled by seeing our dependance upon him for inherent grace; And how soone are we apt to forget we have received it; and that in our natures no good dwells? Wee would not remember, that our nature were a stepmother to grace, and a naturall mother to lusts, but that we see weeds still grow naturally of themselves.

And 4. God would have us not only humbled by such our dependence on him, but by a sense of our continual obnoxiousness to him, and of being in his lurch; and therefore leaves corruption still, that we might ever acknowledge that our necks do even lie on the block, and that he may chop them off, and to see that in him, we should not only live, and move as creatures; but further, that by him we might justly be destroyed every moment, this humbles the creature indeed, Ezek. 36. 31, 32.

And 4. God would have us not onely humbled by such our dependance on him, but by a sense of our continuall obnoxiousnesse to him, and of being in his lurch; and therefore leaves corruption still, that we might ever acknowledge that our necks doe even lie on the block, and that he may chop them off, and to see that in him, we should not onely live, and move as creatures; but further, that by him we might justly be destroyed every moment, this humbles the creature indeed, Ezek. 36. 31, 32.

3. As thus to humble them, so that they might have occasion to deny themselves: Which to do is more acceptable to God, then much more service without it; and therefore the great promise of having an hundred fold, is made to that grace. It was the great grace, which of all other Christ exercised. Now if we had no corruption to entice and seduce us, what opportunities ⟨p. 27⟩were there for us, thus of denying our selves? Christ indeed had an infinite deal of glory to lay down, not so we: unless there be a self in us, to solicit us, and another self to deny those solicitations, we should have no occasions of self-denial, or the exercise of any such grace. Therefore Adam was not capable of any such grace, because he had no corruption to seduce him. And therefore a little grace in us, denying a great deal of corruption, is in that respect, (for so much as is of it) more acceptable then his obedience. Though we have less grace, yet in this respect of a higher kind in the exercises of it.

3. As thus to humble them, so that they might have occasion to deny themselves: Which to doe is more acceptable to God, then much more service without it; and therefore the great promise of having an hundred fold, is made to that grace. It was the great grace, which of all other Christ exercised. Now if we had no corruption to entice and seduce us, what opportunities ⟨p. 27⟩were there for us, thus of denying our selves? Christ indeed had an infinite deale of glory to lay downe, not so we: unlesse there be a selfe in us, to solicite us, and another selfe to deny those solicitations, wee should have no occasions of self-denyall, or the exercise of any such grace. Therefore Adam was not capable of any such grace, because he had no corruption to seduce him. And therefore a little grace in us, denying a great deale of corruption, is in that respect, (for so much as is of it) more acceptable then his obedience. Though we have lesse grace, yet in this respect of a higher kind in the exercises of it.

To be meek and charitable to those who fall into sin,¹ as knowing corruption is not fully yet purged out of thy self. This is the Apostles admonition upon this ground, Gal. 6. 1. If a man be overtaken in a fault, (he speaks indefinitely, that any man may) if it be but an overtaking, not a sinning wilfully, and obstinately, but a falling by occasion, through rashness, suddenness, and violence of temptation, &c. ye which are spiritual, restore such a man with the spirit of meekness, considering thy self, lest thou also be tempted. He would have every man be meek in his censure, and in his reproof of such an one, and restore him, and put him in joint again, as the word signifies; for still he may be united to Christ, as a bone out of joint is to the body, though for the time rendered thereby unuseful; and do this, says he, with tenderness and pity, with the spirit of meekness, which a man will not do, unless he be sensible of his own frailty, and subjection to corruption; unless he reflect on himself, and that seriously too: [considering] saith the Apostle there, as implying more then a slight thought, (I may chance to fall also) but the seeing and weighing what matter of falling there is in thine own heart, if God but leave thee to thy self a little then; this works a spirit of meekness towards such an one: For meekness and pity is most kindly, when we are sensible of the like in our selves, and make it our own case. And this he speaks to the most spiritual Christians, not to those who are as yet but as carnal, (as he speaketh of the Corinthians) Christians newly converted, who (finding their corruptions at the first stounded with that first blow of mortification given them, and though but in part killed, yet wholly in a manner for a while laid asleep, and having not as ⟨p. 28⟩yet, after their late conversion, had a fresh experience of the dangers and temptations a man after conversion in his progress is subject to) are therefore apt to imagine they shall continue free from assaults, and think not that their lusts will get up again, and so are prone to be more censorious of the falls of others: But you, who are more spiritual, to you I speak, says the Apostle, for you are most meekened with a sense of your own weakness;

To be meek and charitable to those who fall into sin,

and even you, (says he) if you consider your selves, and what you are in your selves, have cause to think that you also may be tempted.

and even you, (sayes he) if you consider your selves, and what you are in your selves, have cause to think that you also may be tempted.

Never set thy self any stint or measure of mortification,¹ for still thou hast matter to purge out: Thou must never be out of physic all thy life. Say not, Now I have grace enough, and health enough, but as that great Apostle, (Not as if I had as yet attained, For indeed, thou hast not) Still press forward to have more virtue from Christ. If thou hast prevailed against the outward act, rest not, but get the rising of the lust mortified, and that rolling of it in thy fancy; get thy heart deadened towards it also: and rest not there, but get to hate it, and the thought of it. The body of death it must not only be crucified with Christ, but buried also, and so rot, Rom. 6. 4, 6. it is crucified to be destroyed, says the Apostle there: that is, to moulder away more and more, after its first deaths wound.

Never set thy selfe any stint or measure of mortification,¹ for still thou hast matter to purge out: Thou must never be out of physick all thy life. Say not, Now I have grace enough, and health enough, but as that great Apostle, (Not as if I had as yet attained, For indeede, thou hast not) Still presse forward to have more vertue from Christ. If thou hast prevailed against the outward act, rest not, but get the rising of the lust mortified, and that rowling of it in thy fancie; get thy heart deaded towards it also: and rest not there, but get to hate it, and the thought of it. The body of death it must not onely be crucified with Christ, but buried also, and so rot, Rom. 6. 4, 6. it is crucified to be destroyed, sayes the Apostle there: that is, to moulder away more and more, after its first deaths wound.

1. 1Use. 2.Ʋse. 2.

Obser. 6. That branches that have brought forth true fruit, God takes them not away.