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 ⟨p. 24⟩on him in such a condition, as hee would otherwise be by our service, if it were pepfect, and we wholly free from those corruptions. How will the grace of God under the Gospel, triumph over the grace given Adam in his innocencie? 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 poore souls under the state of grace, that have but mites of grace in comparison, and worlds of corruption, are yet kept, not onely 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 foyled often, yet that there should still remaine 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 lesse 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 presse them downe, as we have.

Neither 3. would the confusion of the devil in the end be so great, and the victory so glorious, if all sin at first conversion were expelled. For by this means the devil hath in his assaults against us, the more advantages, fair play, (as I may so speak) fair hopes of overcoming; having a great faction in us, as ready to sin as he is greedy to tempt; And yet God strongly carries on his own work begun, though slowly, and by degrees, backeth and maintains a small party of grace within us, to his confusion. That as in Gods outward government towards his Church here on earth, he suffers a great party, and the greater still by far, to be against his Church, and yet upholds it, and rules amongst the midst of his enemies, Psal. 110. ult. so doth he also in every particular believers heart. When grace shall be in us but as a spark, and corruptions as much smoke and moisture damping it; Grace but as a candle and that ⟨p. 25⟩in the socket, among huge and many winds, Then to bring judgement forth to victory, that is a victory indeed.

Neither 3. would the confusion of the devill in the end be so great, and the victory so glorious, if all sin at first conversion were expelled. For by this meanes the devill hath in his assaults against us, the more advantages, faire play, (as I may so speak) faire hopes of overcomming; having a great faction in us, as ready to sinne as he is greedy to tempt; And yet God strongly carries on his owne worke begun, though slowly, and by degrees, backeth and maintaines a small partie of grace within us, to his confusion. That as in Gods outward goverment towards his Church here on earth, he suffers a great party, and the greater still by farre, to be against his Church, and yet upholds it, and rules amongst the midst of his enemies, Psal. 110. ult. so doth he also in every particular beleevers heart. When grace shall be in us but as a sparke, and corruptions as much smoake and moisture damping it; Grace but as a candle and that ⟨p. 25⟩in the socket, among huge and many winds, Then to bring judgement forth to victory, that is a victory indeede.

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,

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.

The 6. Doctrine is, That those who are true branches, and bring forth any true fruit pleasing to God, though they have many corruptions in them, yet God takes them not away, cuts them not off: The opposition implies this, he speaks of Taking away the other, not so of these, But purgeth them. It is an elegant Paronomasia, [Greek or Hebrew], which the holy Ghost here useth.

The 6. Doctrine is, That those who are true branches, and bring forth any true fruit pleasing to God, though they have many corruptions in them, yet God takes them not away, cuts them not off: The opposition implies this, he speakes of Taking away the other, not so of these, But purgeth them. It is an elegant Paranomasia, 〈non-Latin alphabet〉, which the holy Ghost here useth.

For an instance to prove this, (wherein I will also keep to the Metaphor here used) I take that place. Isaiah 27. where this his care of fruitful branches, with the very same difference put between his dealing with them, and the unfruitful that is here, is elegantly ⟨p. 29⟩expressed to us. God professeth himself the Keeper of a Vineyard his Church, ver. 2, 3. I the Lord do keep it, and ver. 6. He shall cause them that come of Jacob to take root, Israel shall blossom and bud, and fill the earth with fruit. But Israel having corruption in him which would hinder his growth, he must be lopped and cut. And so in the next verses, God is said to deal with him; but not so as to cut them off, as he doth others that are both his and their enemies. Hath he smitten them as he smote those that smote him? No. For in measure when it shooteth forth, thou wilt debate with it. When Israel is but a tender plant, and first shooteth forth, he doth but in measure debate with it, that is, in such a proportion as not to destroy it, or cause it to wither, but that it may blossom more, he measures out, as it were, afflictions to them, but stays his rough wind, as it follows; that is, such afflictions as would shake that his plant too much, or quite blow it down; but such a wind as shall make it fruitful, and blow away its unkindly blossoms and leaves: so much and no more will He let out of his Treasury, even he who holds the winds in his fists, and can moderate them as he pleaseth. For his scope and purpose is nothing less then to cut off Jacob, both root and branch, because of corruptions and sins that do cleave to him. But this is all the fruit to take away the sin, says he, ver. 9. that is, this is the fruit of that wind, and of all these his dealings with them: and it is [All] the fruit, that is, all that he intends thereby, even to purge them.

For an instance to prove this, (wherein I will also keepe to the Metaphor here used) I take that place. Esay 27. where this his care of fruitfull branches, with the very same difference put between his dealing with them, and the unfruitfull that is here, is elegantly ⟨p. 29⟩expressed to us. God professeth himselfe the Keeper of a Vineyard his Church, ver. 2, 3. I the Lord doe keep it, and ver. 6. He shall cause them that come of Jacob to take root, Israel shall blossome and bud, and fill the earth with fruit. But Israel having corruption in him which would hinder his growth, he must be lopt and cut. And so in the next verses, God is said to deale with him; but not so as to cut them off, as he doth others that are both his and their enemies. Hath he smitten them as he smote those that smote him? No. For in measure when it shooteth forth, thou wilt debate with it. When Israel is but a tender plant, and first shooteth forth, he doth but in measure debate with it, that is, in such a proportion as not to destroy it, or cause it to wither, but that it may blossome more, he measures out, as it were, afflictions to them, but stayes his rough wind, as it followes; that is, such afflictions as would shake that his plant too much, or quite blow it downe; but such a wind as shall make it fruitfull, and blow away its unkindly blossomes and leaves: so much and no more will He let out of his Treasury, even he who holds the winds in his fists, and can moderate them as he pleaseth. For his scope and purpose is nothing lesse then to cut off Jacob, both root and branch, because of corruptions and sinnes that doe cleave to him. But this is all the fruit to take away the sinne, sayes he, ver. 9. that is, this is the fruit of that winde, and of all these his dealings with them: and it is [All] the fruit, that is, all that he intends thereby, even to purge them.