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,¹ as knowing corruption is not fully yet purged out of thy selfe. 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 rashnesse, suddennesse, and violence of temptation, &c. ye which are spirituall, restore such a man with the spirit of meeknesse, considering thy selfe, lest thou also be tempted. He would have every man be meek in his censure, and in his reproofe of such an one, and restore him, and put him in joynt againe, as the word signifies; for still he may be united to Christ, as a bone out of joynt is to the body, though for the time rendred thereby unusefull; and do this, sayes he, with tendernesse and pity, with the spirit of meeknesse, which a man will not doe, unlesse he be sensible of his owne frailty, and subjection to corruption; unlesse he reflect on himselfe, 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 selfe a little then; this works a spirit of meeknesse towards such an one: For meeknesse and pity is most kindly, when we are sensible of the like in our selves, and make it our owne case. And this he speakes to the most spirituall Christians, not to those who are as yet but as carnall, (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 progresse is subject to) are therefore apt to imagine they shall continue free from assaults, and think not that their lusts will get up againe, and so are prone to be more censorious of the falls of others: But you, who are more spirituall, to you I speak, sayes the Apostle, for you are most meekned with a sense of your owne weaknesse;

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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.

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.

But doth he deal so with others? No, for the boughs of the most fenced City wither, and are broken off and burned, ver. 10, 11.

But doth he deale so with others? No, for the boughs of the most fenced City wither, and are broken off and burned, ver. 10, 11.

First,¹ because in Christ God accepts a little good, and it pleaseth him more, then sin in his doth displease him: And therefore as in nations he will not destroy the righteous with the wicked, so nor in men will he cast away their righteousness that is in them for a little wickedness sake, but will rather purge out the one, and so preserve the other. This we have expressed under the same Metaphor, Isaiah. 65. 8. we have in hand, Thus saith the Lord, as the new wine is found in the cluster, and one saith destroy it not; for a blessing is in it: That is, look as when a man is about to cut down a Vine, and his axe is even at the root of it, and ⟨p. 30⟩one standing by, spies a cluster upon it, that hath new wine in it; which also argues there is sap still in the root, which may yet bring forth more; Oh says he, destroy it not: even so says God of nations and men that fear him: of nations, where he hath many holy ones: So there it follows, So will I do (with Israel) for my servants sake I will not destroy them all; so it follows there: and thus he likewise says of particular men, there is a blessed work in such a mans heart, though mingled with much corruption, Oh destroy it not. Take away the sin if possible, but cut not off the man: why should his grace perish with his wickedness? every dram of grace is precious, it cost the blood of Christ, and he will not suffer it to be destroyed.

First,¹ because in Christ God accepts a little good, and it pleaseth him more, then sin in his doth displease him: And therefore as in nations he will not destroy the righteous with the wicked, so nor in men will he cast away their righteousnesse that is in them for a little wickednesse sake, but will rather purge out the one, and so preserve the other. This we have expressed under the same Metaphor, Esay. 65. 8. we have in hand, Thus saith the Lord, as the new wine is found in the cluster, and one saith destroy it not; for a blessing is in it: That is, looke as when a man is about to cut downe a Vine, and his axe is even at the root of it, and ⟨p. 30⟩

Because he hath ordained,¹ that all the fruits of his children should remain, John 15. 16. Now if they should be cut off, their fruit would wither, their work must perish with them; now no mans work shall prove in vain in the Lord, 1 Cor. 15. ult. But though the world, and all works, and lusts of the world will with their makers come to nothing, Yet he that doth the will of God endureth for ever, 1 John 2. 17. As the works of Christ in himself are eternal, so his works in us are eternal also, because they are the fruits of what he did: He that soweth liberally, and gives to the poor, his righteousness remains for ever.

Because he hath ordained,¹ that all the fruits of his children should remain, John 15. 16. Now if they should be cut off, their fruit would wither, their work must perish with them; now no mans work shall prove in vaine in the Lord, 1 Cor. 15. ult. But though the world, and all works, and lusts of the world will with their makers come to nothing, Yet he that doth the will of God endureth for ever, 1 John 2. 17. As the works of Christ in himselfe are eternall, so his works in us are eternall also, because they are the fruits of what he did: He that soweth liberally, and gives to the poore, his righteousnesse remaines for ever.

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Thirdly,¹ because he loves the person, and hates only the sin, therefore he preserves the one, destroys only the other. This is all the fruit to take away the sin. Thus Psal. 99. 8. He forgave the persons, and took vengeance only on their inventions. The Covenant that is made with us in Christ, is not a covenant made with works, but with persons: And therefore though the works be often hateful, yet he goes on to love the persons: And that he may continue to love them, destroys out of them what he hates, but cutteth not them off. A member that is leprous or ulcerous, a man loves it as it is his own flesh, Ephes. 5. 29. though he loathes the corruption and putrification that is in it: and therefore he doth not presently cut it off, but purgeth it daily, lays plasters to it to eat the corruption out: whereas a wart or a wen that grows to a mans body, a man gets it cut off, for he doth not reckon it as his flesh.

Thirdly,¹ because he loves the person, and hates only the sin, therefore he preserves the one, destroyes onely the other. This is all the fruit to take away the sinne. Thus Psal. 99. 8. He forgave the persons, and tooke vengeance onely on their inventions. The Covenant that is made with us in Christ, is not a covenant made with works, but with persons: And therefore though the works be often hatefull, yet he goes on to love the persons: And that he may continue to love them, destroyes out of them what he hates, but cutteth not them off. A member that is leprous or ulcerous, a man loves it as it is his owne flesh, Ephes. 5. 29. though he loathes the corruption and putrification that is in it: and therefore he doth not presently cut it off, but purgeth it daily, layes plaisters to it to eate the corruption out: whereas a wart or a wen that growes to a mans body, a man gets it cut off, for he doth not reckon it as his flesh.

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Fourthly,¹ therein God shows his skill, that he is able to deal ⟨p. 31⟩with a branch which hath much corruption in it, so artificially, as to sever the corruption, and let the branch stand still; utterly to cut down, and make spoil of all, there is no great skill required to it; but to lop the branches in the right place, and due time and season, so as they may become fruitful, this is from the skill of the Husbandman. Come to unskilful Surgeons with a sore leg or arm, and they seeing it past their skill, they talk of nothing but cutting it off, and tell you it is so far gone, that there is no way else; but come to one that is skilful indeed, that discerns it is not so perished, but it may be cured, and he will try his art upon it: And so doth God with branches and members that have much corruption in them, he tries his skill upon them, makes a great cure of a leg or an arm, where he discerns some sound flesh, though much corrupted; he can cut out the dead flesh, and let the sound remain, and so makes it whole in the end.

Fourthly,¹ therein God shewes his skill, that he is able to deale ⟨p. 31⟩with a branch which hath much corruption in it, so artificially, as to sever the corruption, and let the branch stand still; utterly to cut downe, and make spoile of all, there is no great skill required to it; but to lop the branches in the right place, and due time and season, so as they may become fruitfull, this is from the skill of the Husbandman. Come to unskilfull Surgeons with a sore leg or arme, and they seeing it past their skill, they talke of nothing but cutting it off, and tell you it is so far gone, that there is no way else; but come to one that is skilfull indeed, that discerns it is not so perished, but it may be cured, and he will try his art upon it: And so doth God with branches and members that have much corruption in them, he tryes his skill upon them, makes a great cure of a leg or an arme, where he discerns some sound flesh, though much corrupted; he can cut out the dead flesh, and let the sound remaine, and so makes it whole in the end.

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Of comfort to those who are true branches,¹ and continue to bring forth fruit in the midst of of all the trials that befall them, that God will not suffer them to be cut off by their corruption: if any thing in them should provoke God to do it, it must be sin: Now for that, you see how Christ promiseth that God will take order therewith, and will purge it out of them. In the 89. Psal. ver. 28, 29, 30. this is the covenant made with David, (as he was a type of Christ, with whom the same covenant is made sure and firm) That if his seed forsake my Law, and walk not in my judgements, What, presently turn them out of doors, and cut them off, as those he meant no more to have to do with? What, nothing but utter rejection? Is there no means of reclaiming them? Never a rod in the house? Yes, Then will I visit their transgressions with a rod, and their iniquity with stripes, whip out their stubbornness and sinfulness, but my loving kindness will I not take from him as I did from Saul, as it is 1 Chron. 17. 13.

Of comfort to those who are true branches,¹ and continue to bring forth fruit in the midst of of all the tryals that befall them, that God will not suffer them to be cut off by their corruption: if any thing in them should provoke God to doe it, it must be sinne: Now for that, you see how Christ promiseth that God will take order therewith, and will purge it out of them. In the 89. Psal. ver. 28, 29, 30. this is the covenant made with David, (as he was a type of Christ, with whom the same covenant is made sure and firme) That if his seed forsake my Law, and walke not in my judgements, What, presently turne them out of doors, and cut them off, as those he meant no more to have to doe with? What, nothing but utter rejection? Is there no means of reclaiming them? Never a rod in the house? Yes, Then will I visit their transgressions with a rod, and their iniquity with stripes, whip out their stobbornnesse and sinfulnesse, but my loving kindnesse will I not take from him as I did from Saul, as it is 1 Chron. 17. 13.

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Let the Saints consider this, that they may return when they are fallen, and submit to him and his nature, and suffer him to do what he will with them, and endure cutting, and lancing, and burning, so long as he cuts them not off; endure chastening, and all his dealings else, knowing that all the fruit is but to take ⟨p. 32⟩away the sin to make them partakers of his holiness, and if by any means, as Paul speaks of himself, as Phil. 3. be the means what it will, it is no matter; And God, if at any time he seems to cut thee off, yet it is but as the incestuous Corinthian was cut off, that the flesh might be destroyed, and the spirit saved.

Let the Saints consider this, that they may return when they are fallen, and submit to him and his nature, and suffer him to doe what he will with them, and endure cutting, and lancing, and burning, so long as he cuts them not off; endure chastning, and all his dealings else, knowing that all the fruit is but to take ⟨p. 32⟩away the sinne to make them partakers of his holinesse, and if by any meanes, as Paul speakes of himselfe, as Phil. 3. be the means what it will, it is no matter; And God, if at any time he seemes to cut thee off, yet it is but as the incestuous Corinthian was cut off, that the flesh might be destroyed, and the spirit saved.

Of encouragement to go on still to bring forth more fruit to God:¹ For if you do, God will not cut you off, he will spare you as a man spares his son that serves him; he will not take advantage at every fault to cast one off. It was his own Law, Deut. 20. 19. that such trees as brought forth fruit fit for meat, they should not destroy when they came into an enemies country. Doth God take care of trees? No, it was to teach us, that if we bring forth fruit, he will not destroy us, if it be fruit indeed, fit for meat: Oaks bring forth apples, such as they are, and acorns, but they are not fit for meat; such trees they might cut down: So if thou bring not forth such fruit as is for Gods taste and relish, wherein thou sanctifiest not God and Christ in thy heart, thou mayest and wilt be cut down, but else not; If thou beest betrothed to Christ, and he hath begotten children on thee, fear not a bill of divorce, he will not lightly cast thee off: And it is a good argument to use to him, desire him to spare thee by all the children he hath begotten on thee: Children increase love between man and wife, so between Christ and us.

Of encouragement to goe on still to bring forth more fruit to God:¹ For if you doe, God will not cut you off, he will spare you as a man spares his sonne that serves him; he will not take advantage at every fault to cast one off. It was his owne Law, Deut. 20. 19. that such trees as brought forth fruit fit for meat, they should not destroy when they came into an enemies countrey. Doth God take care of trees? No, it was to teach us, that if we bring forth fruit, he will not destroy us, if it be fruit indeed, fit for meat: Oakes bring forth apples, such as they are, and acorns, but they are not fit for meate; such treees they might cut down: So if thou bring not forth such fruit as is for Gods taste and relish, wherein thou sanctifiest not God and Christ in thy heart, thou maiest and wilt be cut downe, but else not; If thou beest betrothed to Christ, and he hath begotten children on thee, feare not a bill of divorce, he will not lightly cast thee off: And it is a good argument to use to him, desire him to spare thee by all the children he hath begotten on thee: Children increase love between man and wife, so between Christ and us.

Doct. 6. That unfruitful branches, God in the end cuts off, and the several degrees whereby he cuts off professors that are unfruitful.

Doct. 6. That unfruitfull branches, God in the end cuts off, and the severall degrees whereby he cuts off professors that are unfruitfull.