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

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Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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

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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, , which the holy Ghost here useth.

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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.

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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⟩one standing by, spyes a cluster upon it, that hath new wine in it; which also argues there is sap still in the roote, which may yet bring forth more; Oh sayes he, destroy it not: even so sayes God of nations and men that feare him: of nations, where he hath many holy ones: So there it followes, So will I doe (with Israel) for my servants sake I will not destroy them all; so it follows there: and thus he likewise sayes 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 wickednesse? every dram of grace is precious, it cost the blood of Christ, and he will not suffer it to be destroyed.

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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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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.

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Secondly,¹ because the Husbandman hath no profit by them: Heb. 6. The ground that bringeth forth thorns, and not fruit meet for him that dresseth it, is nigh to cursing. In the 8. of the Cant. it is said, Solomon had a Vineyard, and he let it out to Keepers, &c. He speaks this of Christ, of whom Solomon was a Type, and of his Church; and his comparison stands thus: Solomon being a King, and having many Vineyards for his Royalty, (for the riches of ancient Kings lay much in husbandry) he let them out to Vine-dressers, and they had some gain by them; But Solomon must have a thousand, and they but two hundred; the chief gain was to come to Solomon. So the Vineyard that God had planted here below, he lets it out to men, and they shall have some profit by it, you shall all have wages for the work you do; yet so as the chief gain must return to God, he must have a thousand for your two hundred. But when men will have all the gains that is in what they do, set up their own ends only, and the Husbandman shall have none, such branches he takes away, because they are not for his profit, for it is made a rule of equity, 1 Cor. 9. 7. That he that planteth a Vineyard, should eat of the fruit of it.

Secondly,¹ because the Husbandman hath no profit by them: Heb. 6. The ground that bringeth forth thorns, and not fruit meet for him that dresseth it, is nigh to cursing. In the 8. of the Cant. it is said, Solomon had a Vineyard, and he let it out to Keepers, &c. He speakes this of Christ, of whom Solomon was a Type, and of his Church; and his comparison stands thus: Solomon being a King, and having many Vineyards for his Royalty, (for the riches of antient Kings lay much in husbandry) he let them out to Vine-dressers, and they had some gaine by them; But Solomon must have a thousand, and they but two hundred; the chiefe gaine was to come to Solomon. So the Vineyard that God had planted here below, he lets it out to men, and they shall have some profit by it, you shall all have wages for the work you doe; yet so as the chiefe gaine must returne to God, he must have a thousand for your two hundred. But when men will have all the gains that is in what they doe, set up their owne ends onely, and the Husbandman shall have none, such branches he takes away, because they are not for his profit, for it is made a rule of equity, 1 Cor. 9. 7. That he that planteth a Vineyard, should eate of the fruit of it.

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First, they are cast forth, that is, out of the hearts of Gods people, out of their company, out of their prayers, yea and out of their society by excommunication often, and many times they cast out themselves, being given up to such errors, as discover them to be unsound: As Hymenaeus and Philetus, they were forward Professors, so that their fall was like to have shaken many of the fruitful branches, in so much that the Apostle was fain to make an Apology about their fall, Nevertheless the foundation of God remains sure, 2 Tim. 2. 18. God gave them up to such opinions and heresies, as discovered their hearts to be rotten and unsound: So also he gives these carnal professors up to such sins as will discover them. This was the case of Cain, he brought forth some fruit, for he sacrificed; yet because not in sincerity, he envied his brother, and was given up to murder his brother, upon which it is said, that He was cast out of the sight of the Lord, Gen. 4. 16. that is, cast out of his Fathers family, and from the Ordinances of God there enjoyed, and made a vagabond upon the face of the whole earth, which of all curses is the greatest: or else, as was said, they of their own accord forsake the assembly of the Saints. The Apostle makes this a step to the sin against the holy Ghost, Heb. 10. 25. he saith, That when men forsake the assemblies and company of the people of God, public and private, and love not to quicken and stir up one another, or begin to be shy of those they once accompanied, they are in a nigh degree to that which follows in the next verse, To sin wilfully after they have received the knowledge of the truth.

First, they are cast forth, that is, out of the hearts of Gods people, out of their company, out of their prayers, yea and out of their society by excommunication often, and many times they cast out themselves, being given up to such errors, as discover them to be unsound: As Hymenaeus and Philetus, they were forward Professors, so that their fall was like to have shaken many of the fruitfull branches, in so much that the Apostle was faine to make an Apologie about their fall, Neverthelesse the foundation of God remains sure, 2 Tim. 2. 18. God gave them up to such opinions and heresies, as discovered their hearts to be rotten and unsound: So also he gives these carnall professors up to such sinnes as will discover them. This was the case of Cain, he brought forth some fruit, for he sacrificed; yet because not in sincerity, he envied his brother, and was given up to murther his brother, upon which it is said, that He was cast out of the sight of the Lord, Gen. 4. 16. that is, cast out of his Fathers family, and from the Ordinances of God there enjoyed, and made a vagabond upon the face of the whole earth, which of all curses is the greatest: or else, as was said, they of their owne accord forsake the assembly of the Saints. The Apostle makes this a step to the sin against the holy Ghost, Heb. 10. 25. he saith, That when men forsake the assemblies and company of the people of God, publique and private, and love not to quicken and stir up one another, or begin to be shye of those they once accompanied, they are in a nigh degree to that which followes in the next verse, To sin wilfully after they have received the knowledge of the truth.

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Secondly, being thus cast forth, they wither; that is, the sap of abilities which they once had, begins to decay; that life in holy ⟨p. 35⟩duties, and in holy speeches, begins to be withdrawn, and their leaves begin to fall off, they cannot pray nor speak of holy things, as they were wont. Thus it is said of such Professors, Jude 12. That their fruit withereth, even here in the eyes of men; for when God casteth them out, then he withdraws his Spirit from them; and then, although they come to the Ordinances, yet they have no breathings; they come to Prayer, and the Spirit of God is departed, and so by degrees God withdraws sap from them, till they be quite dead. Thus he dealt with Saul, when he had discovered himself by sparing the Amalekites, and by persecuting David, it is said, The Spirit of God departed from him, and he withered ever after, all his gifts vanished, and the spirit or frame of heart he once had, departed from him. So likewise they that had not gained by their talents, Mat. 25. 26. their talents were taken from them, even in this life,, and the Spirit of God, which rested upon them, rested upon some other that were more faithful.

Secondly, being thus cast forth, they wither; that is, the sap of abilities which they once had, begins to decay; that life in holy ⟨p. 35⟩duties, and in holy speeches, begins to be withdrawn, and their leaves begin to fall off, they cannot pray nor speake of holy things, as they were wont. Thus it is said of such Professors, Jude 12. That their fruit withereth, even here in the eyes of men; for when God casteth them out, then he withdrawes his Spirit from them; and then, although they come to the Ordinances, yet they have no breathings; they come to Prayer, and the Spirit of God is departed, and so by degrees God withdraws sap from them, till they be quite dead. Thus he dealt with Saul, when he had discovered himselfe by sparing the Amalekites, and by persecuting David, it is said, The Spirit of God departed from him, and he withered ever after, all his gifts vanished, and the spirit or frame of heart he once had, departed from him. So likewise they that had not gained by their talents, Mat. 25. 26. their talents were taken from them, even in this life,, and the Spirit of God, which rested upon them, rested upon some other that were more faithfull.

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You then that profess the name of Christ,¹ take heed that you be fruitful branches indeed. I say to you as the Apostle saith, Rom: 11. 19, 20. Because of unbelief, they were broken off: Thou standest by faith, be not high minded, but fear. Take heed that it be fruit that you bring forth, do all for GOD, ⟨p. 36⟩make him your end in all, bring forth more fruit every day, let your fruit be riper, and more spiritual daily, labour to spread, and root your selves as much downward in inward holiness, as you do upward in outward profession, and purge your selves continually, lest that which is threatened here, befall you, which are fearful things to be spoken, and yet concern many a soul. The Apostle compares such to trees twice dead, and plucked up by the roots. You were borne dead in Adam; since that you have had perhaps some union with Christ by common graces; if your wither again, then you are twice dead, and therefore fit for nothing but to be stubbed up, and cast into the fire. And if any soul begin to forsake the assemblies of the Saints, or be cast out from them, let him look to himself lest he wither in the end, and be twice dead, and so he never come to have life put into him again, that is, repent, and return again: And know this, that if you being cast out by the Church and people of God, break your hearts, so that you mourn for your sin, as the incestuous Corinthian did, it is a sign you are such branches as God will yet make fruitful; but if being cast out you begin to wither, as here, the end will be burning.

You then that professe the name of Christ,¹ take heed that you be fruitfull branches indeed. I say to you as the Apostle saith, Rom: 11. 19, 20. Because of unbeliefe, they were broken off: Thou standest by faith, be not high minded, but feare. Take heede that it be fruit that you bring forth, doe all for GOD, ⟨p. 36⟩make him your end in all, bring forth more fruit every day, let your fruit be riper, and more spirituall daily, labour to spread, and root your selves as much downward in inward holinesse, as you do upward in outwardprofession, and purge your selves continually, lest that which is threatned here, befall you, which are fearfull things to be spoken, and yet concerne many a soule. The Apostle compares such to trees twice dead, and pluckt up by the roots. You were borne dead in Adam; since that you have had perhaps some union with Christ by common graces; if your wither againe, then you are twice dead, and therefore fit for nothing but to be stubbed up, and cast into the fire. And if any soule begin to forsake the assemblies of the Saints, or be cast out from them, let him looke to himselfe lest he wither in the end, and be twice dead, and so he never come to have life put into him againe, that is, repent, and return againe: And know this, that if you being cast out by the Church and people of God, break your hearts, so that you mourne for your sinne, as the incestuous Corinthian did, it is a signe you are such branches as God will yet make fruitfull; but if beingcast out you begin to wither, as here, the end will be burning.

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

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

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