A41536:55
A41536:55
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.
2. You have some (they living in the Church) Christ begins to shoot some sap of his Spirit into their hearts, quickening them with many good motions, and stirring up some juicenesse of affections in the administration of the Word and Sacraments, which causes them to bud forth into good inward purposes, and outward good beginnings: but this being not the communication of the Spirit, as sanctifying and changing the branch into the same nature with the root, therefore it comes to pass they are still nipped in the bud, as the stony ground was, and the sap stricken in again, like rathe ripe fruit; which looking forth upon a February Sun, are nipped again with an April frost. Many, when young, and their affections are green and tender, are wrought upon, and bud, but the scoffs of men nip them, and their lusts draw the sap another way, as hopes of preferment, and the pleasures of sin, and so these buds wither and fall off, and the Spirit withdraws himself wholly in the root again.
2. You have some (they living in the Church) Christ begins to shoot some sap of his Spirit into their hearts, quickning them with many good motions, and stirring up some juicenesse of affections in the administration of the Word and Sacraments, which causes them to bud forth into good inward purposes, and outward good beginnings: but this being not the communication of the Spirit, as sanctifying and changing the branch into the same nature with the root, therefore it comes to passe they are still nipt in the bud, as the stony ground was, and the sap stricken in again, like rath ripe fruit; which looking forth upon a February Sun, are nipt againe with an April frost. Many, when young, and their affections are green and tender, are wrought upon, and bud, but the scoffes of men nip them, and their lusts draw the sap another way, as hopes of preferment, and the pleasures of sinne, and so these buds wither and fall off, and the Spirit withdrawes himself wholly in the root againe.
Again, 3. some there are, as the thorny ground, in whom this inward sap communicated to them, though not spiritually, changing and renewing them, yet being communicated in a further degree, abides in them longer, shoots up farther, and these prove exceeding green branches, and are owned for true, even by the people of God themselves, as Judas was by the Apostles, and therefore are outwardly like unto them; for how else are they said to be cast out? ver. 16. who therefore had once some fruit to commend them, for which they were accounted of by the people of God, and received amongst them, who judge of trees by the fruit. Neither are their fruits merely outward, like Solomons apples of gold, in pictures of silver, merely painted, but they have a sap that puts a greenness into what they do, and by ⟨p. 12⟩reason of which they bear and bring forth; for how else are they said to wither also? ver. 6. (which is a decay of inward moisture, and outward greenness:) and these also have some kind of union with Christ as with a Lord, 2 Pet. 2. 1. he ascending to bestow gifts, even upon the rebellious also, Psal. 68. 18. so far to enable them to do him some service in his Vineyard: They are not united unto Christ as unto an Head. Neither is it the spirit of adoption which they do receive from him; and such a branch was Judas, who was not only owned by the Disciples, who knew him not to be false, but who surely at the first had inward sap of gifts derived from Christ, to fit him for the Ministry, he being sent out as an Apostle to preach; whom therefore Christ here aimed at in this place.
Againe, 3. some there are, as the thorny ground, in whom this inward sap communicated to them, though not spiritually, changing and renewing them, yet being communicated in a further degree, abides in them longer, shoots up farther, and these prove exceeding green branches, and are owned for true, even by the people of God themselves, as Judas was by the Apostles, and therefore are outwardly like unto them; for how else are they said to be cast out? ver. 16. who therefore had once some fruit to commend them, for which they were accounted of by the people of God, and received amongst them, who judge of trees by the fruit. Neither are their fruits meerly outward, like Solomons apples of gold, in pictures of silver, meerly painted, but they have a sap that puts a greennesse into what they doe, and by ⟨p. 12⟩reason of which they bear and bring forth; for how else are they said to wither also? ver. 6. (which is a decay of inward moisture, and outward greennesse:) and these also have some kind of union with Christ as with a Lord, 2 Pet. 2. 1. he ascending to bestow gifts, even upon the rebellious also, Psal. 68. 18. so far to enable them to doe him some service in his Vineyard: They are not united unto Christ as unto an Head. Neither is it the spirit of adoption which they doe receive from him; and such a branch was Judas, who was not onely owned by the Disciples, who knew him not to be false, but who surely at the first had inward sap of gifts derived from Christ, to fit him for the Ministery, he being sent out as an Apostle to preach; whom therefore Christ here aimed at in this place.
Now for a more particular differencing of these branches and their fruits,1 it is not my scope to engraft a large common place, head of all the differences, between temporaries and true believers, upon this stock; this root is not big enough to bear them, those differences being many; Only I will explain those differences which the Text affords, because they are in our way, and will further open the words.
Now for a more particular differencing of these branches and their fruites,1 it is not my scope to ingraffe a large common place, head of all the differences, between temporaries and true beleevers, upon this stock; this root is not big enough to bear them, those differences being many; Onely I will explain those differences which the Text affords, because they are in our way, and will further open the words.
1. That which they do bring forth,1 is not true fruit, the holy Ghost vouchsafeth it not that name, They are said here, not to bring forth fruit. That speech in Hosea 10. 1. will give clear light to understand this; with the ground of it also; Israel is, there called, an empty Vine, which brings forth fruit to her self. It implies a seeming contradiction, that it should be called an empty Vine, and yet withal to bring forth any fruit. And these bring forth not leaves, good words only, but good works, good actions, and those green, and therefore Jude 12. their fruit is said to wither, as themselves are said to wither here, ver. 6. And as there Israel is said to be an empty Vine, though it hath fruit, so here these are said not to bring forth fruit at all. Now the meaning of both, is one and the same: For a thing is said to be empty, when it wants that which is proper to it, and ought to be in it; as Wells are called empty, when are not full of water, they are full of ayre: for Non datur vacuum. So they are called an empty Vine, and these branches to have no fruit, because not such as ought to grow upon them, such as is proper to the root they ⟨p. 13⟩seem to grow upon. Therefore in Heb. 6. 7. that Epithet is added, [Meet] herbs, or fruit; that is, such as should grow there. So Luke 3. 8. They are to bring forth fruit [worthy] amendment of life, or else they were to be cut down: that is, such as became true repentants, as were answerable, suitable thereunto. As we say a man carries himself worthy of his place, when answerably to to what is required of him in it. That place fore-cited out of Hosea further acquaints us with the true ground, why their fruits (though green, which Chap. 6. 4. is called goodness also, yet) were not to be accounted meet fruit, and so not fruit at all; even because of this, that it brought forth all its fruit, whether good or bad, to it self: That is, those ends that did draw up the sap, and did put it forth in fruit, were drawn but from themselves, they bring them not forth principally to God. and for him. All their prayers, all their affections in holy duties, if they examine the reason of them all, the ends that run in them all, and whence all the motives that do actuate all they do in these, they will find they are taken from themselves:
And though the assistance wherewith they are enabled to do what they do, is more then their own, yet their ends are no higher then themselves, and so they employ but that assistance God gives them wholly for themselves. Now the end for which a true branch brings forth fruit, is, that God might be glorified. Thus Rom. 7. 8. when married to Christ they are said to bring forth fruit to God; which is spoken in opposition to bringing forth fruit to a mans self. Thus also Christ here useth this as the great and main motive to fruitfulness in ver. 8. Hereby is my Father glorified, that you bring forth much fruit. Now whom will this move, into whose affections will such an argument draw up sap, and quicken them? None but those hearts who do make Gods glory their utmost end, and so all true branches do or else this motive should have been used by Christ in vain unto them. And as this end makes their performances to be fruit, so this being wanting, all that is brought forth deserves not the name of fruit, for it is not fruit worthy, as the Baptist says, not meet fruit for the dresser to receive, (as was noted out of the Hebrews) not such as ought to grow on that tree. They should be trees of righteousness, the planting of the Lord, that he might be ⟨p. 14⟩glorified, Isaiah 61. 3. Again, not fruit meet or suitable for the root it seems to grow upon, that is, such as Christ did bring forth; for he did all, that his Father might be glorified: and therefore says he, exhorting them to fruitfulness, ver. 8. of this Chap. If you do likewise, ye shall be my Disciples. Again, otherwise it is not such as is meet for the Husbandmans taste and relish▪ it being equal that He that planteth a Vineyard, should eat the fruit of it, 1 Cor. 8. 7. And in fruit you know above all we regard the taste, and esteem the relish of it. Eve first considered the fruit was good for food, then pleasant to the eye, Gen. 3. It is not the sap that is in fruit only makes it acceptable; Crabs are as full of sap as apples: Not is it the greenness, or colour, or bigness, but the relish that is the chiefest excellency in it, though those other, when joined with a good relish, do make it more desirable: So though thy performances be full of life and affection, and green, and long, and many, yet if they relish and taste of none but self-ends, God regards them not, they are not ad gustum suum;
it is the end that gives the relish, and makes them fruits, and acceptable to God.
The second difference this Text holds forth,1 is, That they bring not forth their fruit in Christ: for so the Syriac Translation reads it, as making the sense to be, that they bring not forth fruit in me: and so this particle [In me] referreth not so much to their being branches in him, as to not bearing their fruit in him. Which indeed seems to have been Christs meaning, for his scope in this Parable is to show how that he is the root of Sanctification; and how not the habitual power only, but every act of grace, and the performance, comes from him; Without me ye can do nothing, ver. 5. And thereupon he exhorts his Disciples to fetch all from him, and to abide in him; and therefore also, when he speaks of these unfruitful branches at ver. 6. that which here he calls bearing not fruit in me, he expresses there, by not abiding in me, as the cause of their not bringing forth fruit in him. Yea, and the principal scope of that phrase, Abide in me, is, (as evidently appears by ver. 4, 5.) to depend upon him for bringing forth of fruit, and to fetch strength from him by faith. There is therefore this essential defect in the work that is upon such, that they do not do all in that dependence upon ⟨p. 15⟩Christ, such a dependence as a branch hath upon the root, in bringing forth its fruit. For, my brethren, this you must know, that as it is essential to Evangelical▪ Sanctification to do all for another, as your end, namely, to God; so to do all in the strength of another, as your sole assistant, namely Christ, who works all in you, and through whose strength, saith Paul, I am able to do all things, and nothing without it. The life we lead is by faith, and it is not I, but Christ who lives in me. Therefore we find both these joined, Phil. 1. 11. The fruits of righteousness by Jesus Christ, to the praise and glory of God. The latter [To the glory of God] is mentioned as the final cause; the other [By Jesus Christ] as the efficient cause:2 Both these are necessary unto true Sanctification. For as we are to honour the Husbandman by making him our end, so also the root, by doing all in him, and from him. Now temporary Believers, as they do all principally for themselves, so also all as from themselves: and as they do not make God their end, so nor Christ their root. And so some expound that phrase in the Parable of the stony ground,
when it is said they have no root, (though I think he means also inherent habits of grace infused, for it is added, no root [in themselves,] which Job call the root of the matter which was in him) it is because they fetch not their strength to do all they do from Christ by faith, and from their union with him. And the reason is this, because they are never emptied of themselves, (which is the root we all do grow upon) either in regard of their own ends, or of their own efficiency of working. Whereas we must all be brought to nothing in our selves, both in regard of self-aims, and also abilities of working; and till our hearts are inwardly taught that lesion, that we are not sufficient, as of our selves, we will not go out of our selves, to do all in Christ. And therefore there was nothing which Christ endeavoured more to engraft upon their hearts then this Principle now at his departure, as it is ver. 4, 5. And indeed it is as hard a thing for nature to live out of its self, and fetch all from another, as not to live to its self, but to another. We are full of our own strength, as well as of our own ends. And although these unfruitful branches they do indeed receive all their strength from Christ, and so all they do in what is good, is from him: yet they do no honour Christ ⟨p. 16⟩in receiving it, by doing all as in his strength, and so do not do it as in him. But though they receive all, yet they work with it, as if it were their own stock, and so glory (as the Apostle says) as if they had not received it. And thus though the sap and liveliness which stirs them, is really, and all efficiently from Christ, yet they may be said to bring forth fruit in themselves, because both they neither fetch not receive it by faith, nor act by faith that strength received, as men that were acted by Christ, and as working all in Christ, but they do all, as if all proceeded from their own root: Even as the Ivy, though it clasping about the Oak, receives much sap from it, which it digesteth and turneth into it self, yet it brings forth all its berries by virtue of its own root, rather then as in the Oak, which yet sustains and supplies it with juice and sap; whereas a true Believer brings forth fruit in Christ, as a branch that is in and of the Oak it self, as its own root, and so from him all their fruit is found, Hos. 14. 8.
when it is said they have no root, (though I think he means also inherent habits of grace infused, for it is added, no root [in themselves,] which Job call the root of the matter which was in him) it is because they fetch not their strength to doe all they doe from Christ by faith, and from their union with him. And the reason is this, because they are never emptyed of themselves, (which is the root we all doe grow upon) either in regard of their owne ends, or of their owne efficiencie of working. Whereas we must all be brought to nothing in our selves, both in regard of self-aymes, and also abilities of working; and till our hearts are inwardly taught that lession, that we are not sufficient, as of our selves, we will not goe out of our selves, to doe all in Christ. And therefore there was nothing which Christ endeavoured more to engraffe upon their hearts then this Principle now at his departure, as it is ver. 4, 5. And indeed it is as hard a thing for nature to live out of its selfe, and fetch all from another, as not to live to its selfe, but to another. We are full of our owne strength, as well as of our owne ends. And although these unfruitfull branches they do indeed receive all their strength from Christ, and so all they doe in what is good, is from him: yet they doe no honour Christ
he fetcheth his assistance from him: where as the inward assistance of another unsound branch is strengthened and supported by pride, and self sufficiency of gifts and parts, and not derived by faith, and maintained by confidence in Christs strength to act all in them; so that, as it is said of the Corinthians, that they reigned, but without us, says Paul. So I may say, Temporaries perform duties, and pray, but as without Christ. But all true Believers are emptied first of their own strength and ability, and so walk as those who can do nothing without Christ, as those who are not able to love, believe one moment more without him. So Phil. 4. 13. I am able to do all things, but through Christ that strengtheneth me. And this they lay for a principle in their hearts which they walk by, which therefore Christ presseth upon his Disciples here, as the main requisite and fundamental principle of Evangelical Sanctification, Without me ye can do nothing. And therefore such an one is sensible of that cursed self sufficiency in him, and humbleth himself, checks himself for it, as for as great and foul a sin as any other; and humbleth himself not only for the want of what life, and stirring, &c. should have been in the duty fell short of, in performing it; but also for that he sanctified not Christ, in the strength he received to do it with: But another ⟨p. 17⟩doth not so; if he finds strength, and power, and vigour to perform, and quickness in the performance, he looks no further. That poor man in the Gospel, as he acknowledged his want of faith, that he had much unbelief in him, so he goes out to Christ for the supply, Lord help my unbelief, for he knew that it was he was to be the worker of every degree of faith in him. And again, a true believer being thus sensible of his own unability, doth (when he is any thing assisted) attribute all to Christ when he hath done; and honours him as the Author of it in himself; confesseth in his heart, between Christ and himself, that it was not he, but Christ that strengthened him: It is not I, (says the Apostle) but the grace of God in me, though I have laboured more then they all. But another, though he receives all, yet not being emptied of himself, boasteth as if he had not received it. As the Pharisee, though he thanked God in words, yet in his heart attributed all to himself;
he fetcheth his assistance from him: where as the inward assistance of another unsound branch is strengthened and supported by pride, and selfe sufficiencie of gifts and parts, and not derived by faith, and maintained by confidence in Christs strength to act all in them; so that, as it is said of the Corinthians, that they raigned, but without us, sayes Paul. So I may say, Temporaries performe duties, and pray, but as without Christ. But all true Beleevers are emptied first of their owne strength and ability, and so walk as those who can doe nothing without Christ, as those who are not able to love, beleeve one moment more without him. So
such an one is the more full, and lift up when he hath done, but the true branch more empty and humble. A true believer glories not of himself as in himself, but only as he is a man in Christ; and that as a man in Christ, he did thus or thus; as Paul did, and no otherwise. So 2 Cor. 12. 2. I knew a man in Christ, &c. of such a man I will glory, but of my self I will not glory. And yet it was himself he spake of, but yet not in himself as of himself, but as he was in Christ.
such an one is the more full, and lift up when he hath done, but the true branch more empty and humble. A true beleever glories not of himselfe as in himselfe, but onely as he is a man in Christ; and that as a man in Christ, he did thus or thus; as Paul did, and no otherwise. So 2 Cor. 12. 2. I knew a man in Christ, &c. of such a man I will glorie, but of my selfe I will not glorie. And yet it was himselfe he spake of, but yet not in himselfe as of himselfe, but as he was in Christ.
And if it be asked,1 whether in every act a Christian doth thus?
I answer,1 It is in this as in that other parallel to this,2 The making God a mans end: Now as it doth not require, that in every action a man should actually think of that his end, whilst yet habitually he makes it his aim: (as a man in his journey, doth not think of the place he goes into every step he takes, yet so habitually hath it in his thoughts, as he keeps in the way to it.) Parallel to this is it in doing all in Christ, it cannot be supposed that in every act a man hath such a distinct thought of recourse to Christ; but at the beginning and entrance of greater actions, he still hath such actings and exercise of faith; And also often, in the progress he reneweth them, and in the conclusion, when he hath performed them, he doth sanctify Christ in his heart, by ascribing the praise of all unto him.
I answer,1 It is in this as in that other parallel to this,2 The making God a mans end: Now as it doth not require, that in every action a man should actually think of that his end, whilst yet habitually he makes it his aime: (as a man in his journey, doth not think of the place he goes into every step he takes, yet so habitually hath it in his thoughts, as he keeps in the way to it.) Parallel to this is it in doing all in Christ, it cannot be supposed that in every act a man hath such a distinct thought of recourse to Christ; but at the beginning and entrance of greater actions, he still hath such actings and exercise of faith; And also often, in the progresse he reneweth them, and in the conclusion, when he hath performed them, he doth sanctifie Christ in his heart, by ascribing the praise of all unto him.
If in the second place,1 the question be,2 Whether, every true believer doth from his first conversion thus distinctly and knowingly (to himself) fetch thus all power from Christ, and do all in him?
If in the second place,1 the question be,2 Whether, every true beleever doth from his first conversion thus distinctly and knowingly (to himself) fetch thus all power from Christ, and doe all in him?
The answer is, 1. That to all believers this principle of having recourse to Christ for acting their Sanctification,1 may (haply) not presently be so distinctly revealed as it hath been to some; this indeed is common and absolutely necessary to all believers, to constitute and make them such; namely, that their faith should have recourse to Christ, and to take him for their Salvation, in the large and general notion of it, as it infolds all under it that is to be done to save them; and thus many more ignorant do, when yet they have not learnt explicitly in every particular that concerneth their salvation, to have frequently a distinct recourse unto him: it is probable that these very Disciples of Christ (who yet savingly believed) had not this particular principle of bringing forth all their fruit of holiness in Christ, as their root, until this very time and Sermon whereby Christ informed them in it, so clearly revealed to them, nor till then so clearly apprehended by them; for ignorant they were of, and negligent in having recourse to Christ in many other particulars, and making use of him therein, which are of as much concernment as this. They had not so distinctly and explicitly (as would seem) put their prayers up in Christs name, Hitherto you have asked nothing in my name, John 16. 24. Neither had they so frequently exercised faith on Christ in all things as they had upon God. Therefore John 14. 1. he calls upon them, Ye believe in God, believe also in me.
The answer is, 1. That to all beleevers this principle of having recourse to Christ for acting their Sanctification,1 may (haply) not presently be so distinctly revealed as it hath been to some; this indeed is common and absolutely necessary to all beleevers, to constitute and make them such; namely, that their faith should have recourse to Christ, and to take him for their Salvation, in the large and generall notion of it, as it infolds all under it that is to be done to save them; and thus many more ignorant doe, when yet they have not learnt explicitely in every particular that concerneth their salvation, to have frequently a distinct recourse unto him: it is probable that these very Disciples of Christ (who yet savingly beleeved) had not this particular principle of bringing forth all their fruit of holinesse in Christ, as their root, untill this very time and Sermon whereby Christ enformed them in it, so clearly revealed to them, nor till then so clearly apprehended by them; for ignorant they were of, and negligent in having recourse to Christ in many other particulars, and making use of him therein, which are of as much concernment as this. They had not so distinctly and explicitely (as would seem) put their prayers up in Christs name, Hitherto you have asked nothing in my name,
2. Many sorts of principles believers hearts may secretly have been taught, which also habitually they practice, and yet they may be exceeding hidden and latent in them in respect of their own discerning them; as was the case also of these Disciples, John 14. 4. says Christ, The way (namely, to heaven) ye know: and yet, ver. 5. Thomas says, How can we know the way? and then, ver. 7. Christ says of them again, that They knew him and the Father; and yet ver. 8. Philip again saith to him, Lord, show us the Father, speaking as if they were ignorant of him, for Christ rebukes him, ver. 9. and tells him he had both seen him and his Father. Those principles of Atheism and unbelief, (as those sayings in ⟨p. 19⟩the heart, that there is no God, &c. of which the Scriptures speak so much) they are the principles that act and work all in men that are wicked and carnal, and are the encouragers and counsellors to all the sins committed by them, and yet they are least of all discerned by them, of all other corruptions, for they are seldom or never drawn forth into distinct propositions, or actually thought upon; but do lie as common principles taken for granted, and so do guide men in their ways. And thus it is and may be long with some of the contrary principles of faith, they may act all secretly in the heart, and yet not be discerned; until called forth by the ministry of the Word, or some distinct information, when it comes more distinctly to clear such a practice to them.
2. Many sorts of principles beleevers hearts may secretly have been taught, which also habitually they practice, and yet they may be exceeding hidden and latent in them in respect of their own discerning them; as was the case also of these Disciples, John 14. 4. sayes Christ, The way (namely, to heaven) ye know: and yet, ver. 5. Thomas sayes, How can we know the way? and then, ver. 7. Christ sayes of them againe, that They knew him and the Father; and yet ver. 8. Philip again saith to him, Lord, shew us the Father, speaking as if they were ignorant of him, for Christ rebukes him, ver. 9. and tels him he had both seen him and his Father. Those principles of Atheisme and unbelief, (as those sayings in ⟨p. 19⟩the heart, that there is no God, &c. of which the Scriptures speak so much) they are the principles that act and work all in men that are wicked and carnall, and are the encouragers and counsellers to all the sins committed by them, and yet they are least of all discerned by them, of all other corruptions, for they are seldome or never drawn forth into distinct propositions, or actually thought upon; but doe lie as common principles taken for granted, and so do guide men in their wayes. And thus it is and may be long with some of the contrary principles of faith, they may act all secretly in the heart, and yet not be discerned; untill called forth by the ministery of the Word, or some distinct information, when it comes more distinctly to clear such a practice to them.
Neither 3. is union with Christ presently cleared up to all believers; 1which whilst it is darkly and doubtfully apprehended by them, Christs communication of his grace and strength to them in every action, remains doubtful also, and is not discerned by them. Of these Disciples Christ says, John 14. 20. That in that day (namely, when they received the Comforter more fully, of the promise of whom he there speaks) they should know that they were in him, and he in them: But not so clearly was this as yet apprehended by them; and so likewise that intercourse betwixt Christ and them, both for grace and comfort, &c. was not so clearly discerned by them, though continually maintained by him in dispensing all grace and power to them.
Neither 3. is union with Christ presently cleared up to all beleevers; 1which whilst it is darkly and doubtfully apprehended by them, Christs communication of his grace and strength to them in every action, remains doubtfull also, and is not discerned by them. Of these Disciples Christ sayes, John 14. 20. That in that day (namely, when they received the Comforter more fully, of the promise of whom he there speaks) they should know that they were in him, and he in them: But not so clearly was this as yet apprehended by them; and so likewise that intercourse betwixt Christ and them, both for grace and comfort, &c. was not so clearly discerned by them, though continually maintained by him in dispensing all grace and power to them.
1. That which they doe bring forth,1 is not true fruit, the holy Ghost vouchasfeth it not that name, They are said here, not to bring forth fruit. That speech in Hosea 10. 1. will give clear light to understand this; with the ground of it also; Israel is, there called, an empty Vine, which brings forth fruit to her self. It implies a seeming contradiction, that it should be called an empty Vine, and yet withall to bring forth any fruit. And these bring forth not leaves, good words onely, but good works, good actions, and those green, and therefore Jude 12. their fruit is said to wither, as themselves are said to wither here, ver. 6. And as there Israel is said to be an empty Vine, though it hath fruit, so here these are said not to bring forth fruit at all. Now the meaning of both, is one and the same: For a thing is said to be empty, when it wants that which is proper to it, and ought to be in it; as Wells are called empty, when are not full of water, they are full of ayre: for Non datur vacuum. So they are called an empty Vine, and these branches to have no fruit, because not such as ought to grow upon them, such as is proper to the root they ⟨p. 13⟩seem to grow upon. Therefore in Heb. 6. 7. that Epithet is added, [Meet] hearbs, or fruit; that is, such as should grow there. So Luke 3. 8. They are to bring forth fruit [worthy] amendment of life, or else they were to be cut down: that is, such as became true repentants, as were answerable, suitable therunto. As we say a man carries himself worthy of his place, when answerably to to what is required of him in it. That place fore-cited out of Hosea further acquaints us with the true ground, why their fruits (though green, which Chap. 6. 4. is called goodnesse also, yet) were not to be accounted meet fruit, and so not fruit at all; even because of this, that it brought forth all its fruit, whether good or bad, to it selfe: That is, those ends that did draw up the sap, and did put it forth in fruit, were drawne but from themselves, they bring them not forth principally to God. and for him. All their prayers, all their affections in holy duties, if they examine the reason of them all, the ends that runne in them all, and whence all the motives that doe actuate all they doe in these, they will finde they are taken from themselves:
And though the assistance wherewith they are enabled to doe what they doe, is more then their own, yet their ends are no higher then themselves, and so they employ but that assistance God gives them wholly for themselves. Now the end for which a true branch brings forth fruit, is, that God might be glorified. Thus Rom. 7. 8. when married to Christ they are said to bring forth fruit to God; which is spoken in opposition to bringing forth fruit to a mans self. Thus also Christ here useth this as the great and main motive to fruitfulnesse in ver. 8. Hereby is my Father glorified, that you bring forth much fruit. Now whom will this move, into whose affections will such an argument draw up sap, and quicken them? None but those hearts who doe make Gods glory their utmost end, and so all true branches doe or else this motive should have been used by Christ in vaine unto them. And as this end makes their performances to be fruit, so this being wanting, all that is brought forth deserves not the name of fruit, for it is not fruit worthy, as the Baptist sayes, not meet fruit for the dresser to receive, (as was noted out of the Hebrews) not such as ought to grow on that tree. They should be trees of righteousnesse, the planting of the Lord, that he might be ⟨p. 14⟩glorified, Esay 61. 3. Again, not fruit meete or suitable for the roote it seemes to grow upon, that is, such as Christ did bring forth; for he did all, that his Father might be glorified: and therefore sayes he, exhorting them to fruitfulnesse, ver. 8. of this Chap. If you doe likewise, ye shall bee my Disciples. Againe, otherwise it is not such as is meet for the Husbandmans taste and relish▪ it being equall that He that planteth a Vineyard, should eate the fruit of it, 1 Cor. 8. 7. And in fruit you know above all we regard the taste, and esteeme the relish of it. Eve first considered the fruit was good for food, then pleasant to the eye, Gen. 3. It is not the sap that is in fruit only makes it acceptable; Crabs are as full of sap as apples: Not is it the greennesse, or colour, or bignesse, but the relish that is the chiefest excellencie in it, though those other, when joyned with a good relish, do make it more desirable: So though thy performances be full of life and affection, and green, and long, and many, yet if they relish and taste of none but self-ends, God regards them not, they are not ad gustum suum;
The second difference this Text holds forth,1 is, That they bring not forth their fruit in Christ: for so the Syriack Translation reads it, as making the sense to be, that they bring not forth fruit in me: and so this particle [In me] referreth not so much to their being branches in him, as to not bearing their fruit in him. Which indeed seems to have been Christs meaning, for his scope in this Parable is to shew how that he is the root of Sanctification; and how not the habituall power onely, but every act of grace, and the performance, comes from him; Without me ye can doe nothing, ver. 5. And thereupon he exhorts his Disciples to fetch all from him, and to abide in him; and therefore also, when he speaks of these unfruitfull branches at ver. 6. that which here he calls bearing not fruit in me, he expresses there, by not abiding in me, as the cause of their not bringing forth fruit in him. Yea, and the principall scope of that phrase, Abide in me, is, (as evidently appeares by ver. 4, 5.) to depend upon him for bringing forth of fruit, and to fetch strength from him by faith. There is therefore this essentiall defect in the worke that is upon such, that they doe not doe all in that dependance upon ⟨p. 15⟩Christ, such a dependance as a branch hath upon the root, in bringing forth its fruit. For, my brethren, this you must know, that as it is essentiall to Evangelicall▪ Sanctification to doe all for another, as your end, namely, to God; so to doe all in the strength of another, as your sole assistant, namely Christ, who works all in you, and through whose strength, saith Paul, I am able to doe all things, and nothing without it. The life we leade is by faith, and it is not I, but Christ who lives in me. Therefore we finde both these joyned, Phil. 1. 11. The fruits of righteousnesse by Jesus Christ, to the praise and glory of God. The latter [To the glory of God] is mentioned as the finall cause; the other [By Jesus Christ] as the efficient cause:2 Both these are necessary unto true Sanctification. For as we are to honour the Husbandman by making him our end, so also the root, by doing all in him, and from him. Now temporarie Beleevers, as they do all principally for themselves, so also all as from themselves: and as they do not make God their end, so nor Christ their root. And so some expound that phrase in the Parable of the stony ground, Luk. 8. 13.