A41536:105
A41536:105
The trial of a Christians growth in mortification, purging out corruption, or vivification, bringing forth more fruit a treatise handling this case, how to discern our growth in grace : affording some helps rightly to judge thereof by resolving some tentations, clearing some mistakes, answering some questions, about spiritual growth : together with other observations upon the Parable of the vine, John 15. 1, 2 verses / by Tho. Goodwin.The tryall of a Christians growth in mortification, purging out corruption, or vivification, bringing forth more fruit a treatise handling this case, how to discerne our growth in grace : affording some helps rightly to judge thereof by resolving some tentations, clearing some mistakes, answering some questions, about spiritual growth : together with other observations upon the Parable of the vine, John 15. 1, 2 verses / by Tho. Goodwin.
London: printed by J.G. for R. Dawlman, 1650
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.
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.
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.
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.
That unfruitful branches God in the end takes away: As he did Judas, who was here especially aimed at. For proof, take Psal. 125. It is a Psalm made of purpose to show the different estate of the professors of Religion: Those that are upright, ver. 4. he saith, God will continue to do them good, and They shall be at mount Zion, and all the gates of hell shall not be able to remove one of those mountains: But because there are many, that like Planets go the same course with the other Orbs, and yet have some secret by-way besides of their own, of these he says, Those that turn aside into crooked ways, God will lead them forth ⟨p. 33⟩with the workers of iniquity: That is, in the end he will discover them to be what they are: And though they go amongst the drove of Professors, like sheep, yet God will detect them, either in this life, or in the life to come, to be Goats: Though they did not seem to be workers of iniquity, yet God will lead them forth with them.
That unfruitfull branches God in the end takes away: As he did Judas, who was here especially aymed at. For proofe, take Psal. 125. It is a Psalme made of purpose to shew the different estate of the professors of Religion: Those that are upright, ver. 4. he saith, God will continue to doe them good, and They shall be at mount Sion, and all the gates of hell shall not be able to remove one of those mountaines: But because there are many, that like Planets goe the same course with the other Orbes, and yet have some secret by-way besides of their owne, of these he sayes, Those that turne aside into crooked wayes, God will lead them forth ⟨p. 33⟩with the workers of iniquity: That is, in the end he will discover them to be what they are: And though they goe amongst the drove of Professors, like sheep, yet God will detect them, either in this life, or in the life to come, to be Goats: Though they did not seeme to be workers of iniquity, yet God will leade them forth with them.
Reasons why God dealeth thus with them.
First, because they dishonour the Root which they profess themselves to be grafted into; they profess themselves to be in Christ: Now he is a fruitful root, full of sap, and for any to be unfruitful in him, is a dishonour to him. When you see unfruitful branches upon a tree, you blame the root for it; so doth the world blame the grace of Christ, the profession of Christ, yea even the root it self, for the unfruitfulness of the branches. Therefore that they may dishonour the root no more, he takes them away, cuts them off from that root they seemed to stand in, and then they run out into all manner of wickedness.
First, because they dishonour the Root which they professe themselves to be graffed into; they professe themselves to be in Christ: Now he is a fruitfull root, full of sap, and for any to be unfruitfull in him, is a dishonour to him. When you see unfruitfull branches upon a tree, you blame the root for it; so doth the world blame the grace of Christ, the profession of Christ, yea even the root it selfe, for the unfruitfulnesse of the branches. Therefore that they may dishonour the root no more, he takes them away, cuts them off from that root they seemed to stand in, and then they run out into all manner of wickednesse.
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,
Because of all trees a Vine is good for nothing else but to ⟨p. 34⟩bring forth fruit;1 as we see it expressed to us, Ezek. 15. it is good for nothing but the fire when it becomes unfruitful: Other trees are good for building, to make pins of, but not the Vine: And this similitude God chose out, to show that of all trees else, Professors, if unfruitful, are good for nothing, their end is to be burned.
Because of all trees a Vine is good for nothing else but to ⟨p. 34⟩bring forth fruit;1 as we see it expressed to us, Ezek. 15. it is good for nothing but the fire when it becomes unfruitfull: Other trees are good for building, to make pins of, but not the Vine: And this similitude God chose out, to shew that of all trees else, Professors, if unfruitfull, are good for nothing, their end is to be burned.
Now if you ask,1 How God taketh them away? The degrees he doth it by are set down here, ver. 6. If a man abide not in me, &c. that is, fall away, then 1. They are cast out, and 2. They wither, 3. They are gathered, 4. They are burned.
Now if you aske,1 How God taketh them away? The degrees he doth it by are set downe here, ver. 6. If a man abide not in me, &c. that is, fall away, then 1. They are cast out, and 2. They wither, 3. They are gathered, 4. They are burned.
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,
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,
Thirdly, lying long unfruitful, in the end it is said they are gathered. Our Translation hath it, Men gather them, which either respects a punishment in this life, that when they are cast out from the society of Gods people, wicked men gather them, they fall to those that are naught: Popish persons, or profane Atheists take them, as the Pharisees did Judas, when he cast himself out of the society of the Apostles. Or else it may in a Metaphor refer to the life to come; the Angels, they are the Reapers, they gather them in the last day, and bind them in bundles for the fire.
Thirdly, lying long unfruitfull, in the end it is said they are gathered. Our Translation hath it, Men gather them, which either respects a punishment in this life, that when they are cast out from the society of Gods people, wicked men gather them, they fall to those that are naught: Popish persons, or profane Atheists take them, as the Pharisees did Judas, when he cast himselfe out of the society of the Apostles. Or else it may in a Metaphor refer to the life to come; the Angels, they are the Reapers, they gather them in the last day, and bind them in bundles for the fire.
So lastly, it is said, They are cast into the fire, and they burn. A man would think he needed not to have added that, for being cast into the fire, they must needs burn: but his meaning is, that of all other they make the fiercest, hottest fire, because they are trees most seared, and fuel fully dry, as the Prophet speaks.
So lastly, it is said, They are cast into the fire, and they burne. A man would think he needed not to have added that, for being cast into the fire, they must needs burne: but his meaning is, that of all other they make the fiercest, hottest fire, because they are trees most seared, and fuell fully dry, as the Prophet speaks.
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.