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spirit_n	according_a	act_n	act_v	509	4	7.6801	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41536	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.	Goodwin, Thomas, 1600-1680.	1650 (1650)	Wing G1262; ESTC R10593	96,023	122

us the lesse morrified he will account us as he will judge of faith by the works so of mortification by the fruits and therefore it is observeable that he bids us mortifie the deeds of the body as well as the body of sinne Rom. 8. 13. for God will judge of the one by the other Therefore the objects of mortification are the deeds of the body as well as the inward principle of corruption because the mortification of the inward principle will be seene and appeare in the deeds But it may be objected that Grace is acted or lusts doe stir accordingly as the Spirit of Christ who is a voluntary Agent doth act Grace or will leave a man so that if he be pleased to stir that little grace in a weak Christian he shall act it more and if he leave a strong Christian to himselfe he shall fall more But to this it is answered First that though the holy Ghost be a voluntary Agent and blowes when and where he pleaseth for his times of working yet ordinarily he acteth grace in us take our whole course according to the proportion of grace given us so as he that hath more habituall grace shall be more assisted and enlivened which falls out according to that rule which in this case will hold Habenti dabitur Mat. 25. 29. To him that hath shall be given if it be a true talent Hence therefore he that had five talents gained more then he that had but two for he gained his five more unto his two the other but two more to his former two though he that had but one is said to have gained none because indeed it was not a true talent for he seemed but to have it the Text sayes And the reason hereof is because those habits of grace which God hath infused are his owne worke and are ordained by him to be acted and he delights still to crowne his owne works in us with more And as he proportions glory to works so he promiseth to act according to the principles of grace infused which else would be in vaine they being ordained to that end As the Apostle sayes of gifts that they are given to profit withall so are graces to work and therefore ordinarily God draws them out where he hath bestowed them as he doth gifts also according to their proportion and thus è contra it is for leaving a man to sin the more corruption a man hath the more ordinarily he lets it vent and discover it selfe that so men that have many corruptions in them might know what is in their hearts and so when God doth mortifie them in them to thanke him the more the grace of which else would be to them lost if God should mortifie their lusts in them without their seeing and bewailing them and crying to him Oh miserable man that I am and ordinarily see and discerne them men would not unlesse left to them As in case of humbling a man though God sometimes doth humble a man that hath lesse sinnes more then one that hath greater to shew that he can give a spirituall light to see more sinne in a little then others in much yet ordinarily those are most humbled that have beene greatest sinners as Manasses humbled himselfe greatly and Mary Magdalen loved much and the Apostle thought himselfe the greatest of sinners And thus it is in acting grace or letting forth corruptions it is according to their principles within And secondly that very acting grace doth increase habits so as the increase of habits and inward mortification is proportioned according to the acting of grace by the holy Ghost for every abstinence doth mortifie as was said and every act of grace doth through the blessing of the Spirit further sanctifie and increase the habit Rom. 6. You have your fruit in holinesse When they doe any duty it makes the heart more inwardly holy so as indeed the one cannot be without the other but the more a man doth abstaine out of right principles by the assistance of the Spirit the more he grows so as in the end all comes to one he whose holinesse is acted most hath in the end most habituall grace and thereby often it comes to passe that he that is first comes to be last and he that is last first Yet there are two limitations to be put in about this First I grant for some times of mens lives that God doth act some mens graces more who have yet lesse grace and leave those to sinnes who have more grace So he left Peter who in all appearance had more grace then any of the twelve yet God left him to deny Christ more foulely and falsly then any of the other But then let the ends of God be considered why he doth it First in case of too much confidence upon inherent grace and the strength of it When we trust to habituall grace received then Christ to shew that it is a new grace to assist that grace and to the end that it may be acknowledged that he that gives one grace is not bound to give another may in this case leave one that hath indeed more grace to the prevailing of corruptions more It falls out sometimes that when men are young Christians and new borne God adds much assistance and this for their encouragement and as you carry young children in your armes and so they are kept from falls more then some more elderly that are let goe alone Thus Hos 11. 3. God takes them by the armes when a child ver 1. but then they acknowledge it not as it follows there and are apt to think that that strength and life they have is from themselves and so God afterwards leaves them when grown men more elderly Those Christians who walk most sensibly of their owne weaknesse and observe God his keeping them from sin and attribute this to him such God delights to help though for the present they have lesse habituall grace And so those Christians that sooner come to the knowledge of that way of dependance upon Christ some come to see it the first day and make use of it others not so clearely a long while they shall be more assisted then another To many that way so soone is not so clearly opened Again secondly sometimes God will magnifie this his acting grace as I may call it more in one man then in another seeing it is a grace That one Apostle of the Gentiles Paul did more then all the Apostles shall we thereby infallibly conclude he had more inherent grace then they all but that he had more assistance As God sometimes useth men of weaker gifts to doe more then men of greater so men of weaker graces and lesse growth to shame the other As there are diversities of gifts so of operations and exercise of those gifts 1 Cor. 12. 6. the Spirit dividing as he will ver 11. God casts aside one of eminent gifts into a place or condition wherein

from them ibid. CHAP. V. Some Cautions to prevent mis-judging by false rules As also This Case resolved Whether Growth in Grace may be judged by the ordinary prevailing of corruption or the ordinary acting of mans grace 85 1. Caution That men are not to estimate their progresse in grace by having overcome such lusts as their natures are not so prone unto but that a judgment hereof is to be made from the decay of the bosome sin ibid. 2. Caution We are not to judge by extraordinary assistances nor extraordinary temptations 86 This Caution explicated by three things 87 This Question resolved Whether we may certainly judge of the degrees of our mortification to lusts by the ordinary risings and prevailings of them or by the ordinary acting and exercise of our graces 88 Answered affirmatively ibid. An Objection That the Spirit is a voluntary Agent who may act a lesse degree of grace more then a greater Answered 90 1. That yet the holy Ghost ordinarily assists according to the proportion of grace given ibid. 2. That the acting of grace encreaseth the habits more and so it comes all to one 91 Two limitations herein 1. That God for some time of a mans life may leave a strong Christian to greater corruption then a weake and act a weak Christians grace more ibid. God may have four ends in such a dispensation ibid. 2. Limitation If a weak Christian be more watchfull over his lusts for a time then a stronger Christian yet his weaknesse is discovered by two things 94 CHAP. VI. Five Cautions more added to the two former to prevent such mis-judging 3. Caut. To take into consideration our severall occasions to draw out corruptions and means to draw forth graces 96 4. Caut. To consider the naturall temper of a mans owne spirit whether it be quick and active or slow ibid. 5. To consider what force restraining grace hath in us which often makes mortification seeme greater then it is 97 6. Not to judge from our present listlesnesse to sin which may arise from other causes besides true mortification and so may make that seeme to be much more at some times then in truth it is 99 The difference betweene listlesnesse to sinne and true mortification in two things 101 7. Not to judge of the measure of mortification simply by the sharpnesse and edge of our affections against sin but by our inward strength against it A discovery how that edge of affection against sin may deceive us and how a young Christian may have a quicker stirring against sin when he hath lesse strength 102 The Tryall of a Christians Growth PART III. Resolving some Questions about Growth in Mortification Vivification 1. About Growth in Mortification two Questions 1. Whether every new degree of Mortification be alwayes universall extending it selfe to every sin 104 Answer affirmative and that for three reasons 105 An Objection answered 106 2. Quest Whether in the endeavours of a beleever to mortifie some one particular lust that lust becomes not more mortified then others Answered 107 2. About Growth in Vivification three Questions 1. Quest Whether every new degree of Grace runs through all the faculties Answered affirmatively 108 2. Quest Whether one grace may not grow more then another Answered by two Propositions ibid. 3. Quest Concerning the manner of this Growth Whether it be a deeper radicating the same grace in the heart or by a new addition Answered 109 FINIS 2 Cor. 10. 14. Ephes 4. 15. 2. Obser That Christ is onely the True Vine Vse Vse 1. Vse 2. Vse 3. Quest Ans How the unfruitfull are in Christ 2. Ans 3. Ans Vse The severall sorts of branches that prove unfruitfull Some differences of branches fruitfull and unfruitfull 1. Difference How the good works of Hypocrites are not true fruits 2. Difference How Hypocrites bring not forth their fruit in Christ What it is to bring forth fruit in Christ explained Quest Answ Whether in every act a Beleever doth all in Christ 2. Quest Whether all Beleevers doe distinctly fetch vertue from Christ by faith Answ 1. Union with Christ is not cleared up to all in Christ Yet every Beleever doth five things which are really to bring forth fruit in Christ Vse 1. Vse 2. Reas 1. Reas 2. Reas 3. Reas 4. Vse 1. Vse 2. Reas 2. Reas 3. The degrees of Gods cutting off unfruitfull branches Vse 1. Reas 1. Drawne from Christs being our head Reas 2. From God the Fathers appointment Reas 3. From the Saints themselves 1. Consideration in generall 2. More particular considerations 1. Consid 2. Consid 3. Consid 4. Consid 5. Consid Heb. 5. ult Caution 1. 2. 3. 2. 3. 4. 5. 6. 7. 1. Tryall 2. Tryall 3. Tryall 4. Tryall 5. Tryall 6. Tryall 7. Tryall 8. Tryall Reasons 1. 2. 3. 4. 1. Occasional 2. Instrumentall 3. Examples 4. Inward workings 1. Not to judge by some sins but the decay of thy bosome sin 2. Not judge by ex●raordinary assistances or temptations This Caution explicated by three things 1. 2. 3. Question Whether an estimate may be taken from the ordinary passages of our lives Resolved Object Answ 1. Two limitations 2. Limitation Psal 18. Two differences betweene Mortification and a seeming deadnesse or listlesnesse to sinne 2. Difference Quest 1. Answ Object Answ Quest 2. Answ Quest 1. Answ Quest 2. Answ 1. 2. 3. Quest Answ

the Vine with this addition Ye are the branches Implying hereby that as he is the true Vine so that these onely were the true branches the other he calls but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a branch ver 6. Hee is cast forth as a branch giving them the name of branches thereby the better to expresse his Fathers dealing with such that as they that are dressers of a Vineyard use to doe with such branches so my Father with them but they themselves are but Tanquams Quasi palmites As branches not really and in truth such That expression which seems most to make for it is that in the second verse when he sayes Every branch in me that beareth not fruit but those words in me may as well yea rather be understood to have reference to their not bringing forth fruit in him then to their being properly branches in him so as the meaning should be they are branches that bring not forth fruit in me Though they doe some good yet it is not fruit if so not in me though from mee and from my assistance And so his meaning is not so much to declare tha● they are branches in him as that they bring not for fruit in him Which indeed is one of the characteristicall differences between true and unsound branches and one maine scope of the parable and this the Syriack translation makes for also and confirms it Omnem palmitem qui in me non fert fructum Every branch which in me bringeth not forth fruit And there is this reason that this should be his meaning that He never reckoned them at all true branches Because that is the difference God puts betweene these and those other that Those that bring forth fruit his Father purgeth that they may bring forth more fruit He lets them not run so far out into sin as to become altogether unfruitfull But these he takes away So as true branches were never unfruitfull The Use is to stir up all that professe themselves to be in Christ to examine whether they be true genuine branches of this true Vine or no. Here in this Kingdome Christ is spread forth into a faire and pleasant Vine in shew as this earth affords But if we Ministers were able with this Husbandman here to turne up the leaves of formall profession and looke with his eyes we should discerne that there are but a few true branches indeed to be found in flourishing Congregations as Isaiah foretold there should be in Israel Isa 17. 5 6. Like the gleaning grapes two or three in the top of the uppermost bough foure or five in the outmost fruitfull branches Now for a generall help to discerne whether you be true branches consider that union with Christ is it that makes men branches that is men are accounted branches of Christ in regard of some union with him and such as their union is such also is their communion with him and accordingly such branches are they and such their fruit 1. Some and indeed the most are united to him but by the externall tye of the outward Ordinances such as their obligation made in Baptisme and are knit to him thereby no otherwise then many graffs are that do not take or thrive in their stocks onely stand there as bound about by a thread and sutable is their communion with him even wholly externall they continuing to partake of the outward ordinances but without any sap or inward influence derived without any inward work of the Spirit or stirring of affection And answerable also is their fruit when no other are found on them but such as you shall finde grow in the waste of the wildernesse among Heathens which ingenuity and modesty and naturall honesty and naturall conscience do bring forth but not any such as an inward sap from Christ useth to produce Civill men are not true branches for look on Christ the root and see what fruits abounded in him most as fruits of holinesse did and therefore if such were true branches the same would abound in them likewise for every tree brings forth according to its kind 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 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 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 fruites it is not my scope to ingraffe a large common place head of all the differences between temporaries and true

from bringing forth more fruit As although they cannot remember a Sermon so well as they had wont nor preach with that vigour and vivacity and quicknesse when they are old nor be so active stirring forward it followes not that they bring not forth more fruit David when he was old could not governe the Kingdome nor doe the Church that service he had done formerly yet true fruit he might grow in in regard of his personall carriage towards God for his own salvation A Musitian when he is young is able to sing sweetlier then when he is old or when his vigour decayes his joynts grow lame he cannot play as he had wont yet still he may grow a better Musitian and have more skill and set better Affections the quicknesse of them depends much upon bodily spirits Secondly our bringing forth more fruit it is not to be measured simply by our successe towards others in the exercise of those gifts though that be called fruit also so Jer. 17. 10. they are called the fruit of our doings there are our doings and the fruits of our doings that is the successe which our examples or gifts or graces have upon others and so the conversion of the souls of men by the Apostles is called by Christ their fruit John 15. 16. yet simply by this we are not to reckon our growth for in successe towards others in the exercise of those gifts though that be called fruit also so Jer. 17. 10. they are called the fruit of our doing there are our doings and the fruits of our doings that is the successe which our examples or gifts or graces have upon others and so the conversion of the souls of men by the Apostle is called by Christ their fruit John 15. 16. yet simply by this we are not to reckon our growth for in successe and exercise of gifts a man may decrease when he growes older and so see lesse fruit of his labours them formerly or haply he may be laid aside so sayes the Baptist of himself I must decrease John 3. 30. John when Christ came to preach had lesse commings in And in this respect old Christians and ancient Ministers may decrease and young ones increase and yet they decay not in grace for there are Gods workes in us and Gods workes with us Now Gods work with us in doing good to others may be lesse when yet his workes in us may be more for as there are diversities of gifts so of operations 1 Cor. 12. The holy Ghost may use one of lesse grace to doe more good then one of more though herein this caution is to be added that he delights usually to honour those of most sincerity with most successe as in that eminent Apostle Paul the grace of God was more in him and so wrought more with him in doing much good to others 1 Cor. 15. 10. and God also will reward according to the fruit of our doings as Jer. 17. 10. when our desires are enlarged to doe much good and we intended and aimed to doe that good which is done there it is added there in that Jer. 17. Whose heart thou knowest When he sees the heart clearly enlarged to doe much good then the fruit that is done is reckoned him as his otherwise what ever it be he doth by us he will reward but according to our workes as concurrent with his So 1 Cor. 3. 8. the Apostle upon this occasion intimates that seeing it is God that gives the increase he sayes that God will reward men according to their own labours not simply according to his workes by them as if God doth not goe forth with a Minister whose heart is much set to doe good and to convert soules to doe so much good by him as with another who is in his own spirit lesse zealous yet if his heart was large in desires and his endeavours great to doe good God will reckon more fruit to him then to another that had fewer endeavours though more successe Thirdly this growth in grace and bringing forth more fruit is not simply to be reckoned by the largenesse or smallnesse of those opportunities which men have of doing more or lesse good and so By the bringing forth of more fruit in respect of more opportunities vouchsafed Some that have more grace and better gifts have their shop-windowes shut night overtakes them and the power of darknesse as it did Christ himselfe in the end and then they cannot work Others have lesser shops to work in and yet have more grace yea the same man may have larger opportunities when young and lesser when he is old and yet growes and brings forth before God more fruit because he accepts the will for the deed So the Baptist was hindred in his latter time in prison when yet he brought forth more fruit and therefore he envied not Christ that got all his custome his hearers and Disciples but rejoyced that the work went forward though not by himself here was as much grace expressed as in many Sermons So Paul he was much of his time in prison yet then he ceased not to bring forth more fruit that should tend to his salvation for Phil. 1. 15 16. when as he being in prison he heard others preached and that out of envie to him others out of good will I in prison rejoyced sayes he that Christ is preached though I cannot doe it my selfe and I know sayes he that this shall turn to my salvation ver 19. These fruits were as much and would bring him in as much glory as his preaching Indeed when a man shall prize opportunities of doing good and for them voluntarily let goe all opportunities of advancing himself and his credit or ease or carnall advantages then the more fruit he brings forth in those opportunities the more is reckoned on his score Fourthly it is not alwayes to be measured by accessary graces as joy and spirituall ravishment c. which tend to the bene esse the comfort of a Christian but it is to be estimated rather by those substantiall graces as faith humility love strong and solid affections to what is good The other may decrease when these that are more substantiall doe increase These sweet blooms may fall off when fruit comes on though the glosse wear out no matter so the stuffe be strong and substantiall Young Christians grow like new instruments they have more varnish then old but not so sweet a sound Yea often the decreasing of those superadded graces are a means of the encrease of the other want of feeling causeth more exercise of faith as taking away bladders exercise a man to swim One that hath bladders and the stream with him seemes to swim as well and as fast as one that hath learned long and hath more skill and strength but wanteth these and swims against the stream yet not so fast Spirituall withdrawings cause more humility more cleaving to God A man as the Leper cleansed haply at

they are not usefull and so he may one of much habituall grace Thirdly he acts often according to actuall preparation the habituall preparation lies in habits and is more remote as strings may be good yet out of tune and so not plaid upon Againe fourthly God may leave a Christian of more grace and growth to more stirring of corruptions in case he means yet to bring him to a higher pitch of humiliation and that by sins It is in this his dealing of leaving men to corruptions and the vigorous conflicts with them as it is in his leaving his people sometimes to those other evils of afflictions God humbleth his either by afflictions or by sins and his manner in both is sometimes alike you shall see one who hath attained to a great measure of grace already and that by affliction and yet never to be out of the fire but God still followeth him with one affliction or another whereas one of lesse growth and grace who in that regard hath more need shall have fewer afflictions in his course And what is the reason of this difference it is not that the grown Christian hath simply more need of affliction then the other but because God intends to bring him on yet to a further degree of grace As refiners of sugar taking sugars out of the same chest some thereof they melt but once and another part of it they melt and refine againe and againe not that that which they refine twice hath more drosse in it but because they would have it more refined double refined And as God deales thus in afflictions so also in leaving of his people to the stirring of corruptions which of all afflictions is the greatest to humble a holy heart And thus in experience it is found that he doth sometimes leave a grown Christian to conflict with corruptions more then a weaker Christian not that he hath more in him but because he means to bring on that grown Christian to a further degree of humiliation he is not humbled as he meanes to have him yet And whereas God humbleth some men by afflictions he humbleth others by sins and nothing humbleth more then sins for crosses doe but humble by revealing sin as the cause and nothing will humble a grown Christian more then to see such shamefull foule corruptions still stirring in him the greatest aggravation of which to him will be in this that after so long a time such lusts should be so lively in him to have such grosse faults in his exercises after he hath been so long at schoole this shames him For a growne Christian to be disguised with a corruption and when his haire is growne to have it shaven off as Davids messengers were ashamed of it so how doth it shame him and humble him Thus Hezekiah though he was much humbled by a sicknesse to death but because he was not humbled enough and so far as God meant to bring him therefore God let loose Pride on him and then he further humbleth himselfe and all Israel as it is 2 Chron. 32. 26. Upon some men God shews his free grace in keeping them from sinne upon others he spends it in pardoning them These are but two severall wayes he hath of laying it out And so sometimes he shewes his grace in keeping those of lesse grace and againe in letting those of more to struggle with their lusts and such sicknesses are not to death or to weaken them but for the glory of God and their further growth for this will be the effect and consequent of such stirrings in growne Christians that as their fits of corruptions stirring are great so their humblings will be greater Grace being much in them will shew it selfe that way great fits of sinning have intermingled with them great exercises of repentings and the growth of their grace will shew it selfe in them and appeare in them even as in men that are cheerfull naturally but sometimes oppressed with melancholy when those pressures are over they are most merry their spirits breaking forth being at liberty they shew themselves as much on the contrary in mirth so is it here when grace gets above againe As it is in the body when the spirits are not weak but onely are kept under by humours when they doe once get up they then shew their strength in causing the body to grow the more as in many young men after a sicknesse where strength of nature is and so thereby they become after often the better and more lively but if the naturall spirits be weak it is not so A second limitation is that though one of lesse growth in mortification may sometimes by watchfulnesse keep under his lusts more and act that little grace he hath more then haply he doth who hath yet radically more grace therefore sayes the Apostle Stir up the gift that is in thee To Timothy he speakes it and he exhorts Gal. 5. even young Christians to walke in the spirit that is to have the spirit kept above the flesh so as a man shall have great hand over his corruptions that they breake not forth Now I say that this exhortation doth belong unto and concerneth the youngest Christians For he speakes to all that have spirituall life begun in them ver 25. If we live in the Spirit let us sayes he walke in the Spirit and then we shall not fulfill the lusts of the flesh ver 16. A weake body thouh weake yet if he useth care may keepe himselfe from distempers as much as some man who is strong but grows carelesse and neglects his health But yet though one of lesse grace be thus actually more watchfull ye he may discerne the want of growth by this First that still his lusts rise oftner and that with delight and are apter to catch fire presently although they be smothered as fast as they catch his case then is as if there were an heap of straw in a roome where fire is where sparks fly about still taking fire upon every occasion but he that keeps the straw is carefull still to put it out And secondly in this case they shall find the strength of their corruptions in privative working against grace and distracting and disturbing them deading their hearts in duties and therefore when the Apostle had exhorted such to walk in the spirit so as not to fulfill the lusts marke what follows Yet sayes he the flesh will discover it selfe in lusting against the spirit Take what care you will so as a man shall not be able to doe what he would Gal. 5. 16 17. and the more strong it is the more it will shew it selfe strong in disturbing so as Christians not growne up that are very watchfull over their hearts doe keepe as it were but negative Sabbaths and are therein like unto those watchers and keepers of good rule in great Churches where there are many sleepers they have so much to doe to watch those boyes that sleepe and are idle at