In "Gospel Fruit," Philip Henry addresses the theological topic of the fruit of the Spirit as outlined in Galatians 5, arguing that these virtues—love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance—are essential characteristics of the regenerate life enabled by the Holy Spirit. He emphasizes that such fruits can only emerge through the processes of regeneration and sanctification, making grace the root of true spiritual life. Key Scripture references include Galatians 5:22-23, which specifically describes the fruit of the Spirit, and Matthew 5:16, underscoring the necessity of good works as a reflection of faith. The significance of this doctrine lies in its call for believers to examine the presence of these fruits in their lives, highlighting the work of the Holy Spirit in their sanctification and the implications for community and personal conduct among believers.
Key Quotes
“Where grace is not, these good fruits are not. Ere any of these fruits can be brought forth, there must be a work of regeneration and sanctification.”
“The Spirit is the north and south wind, so the fruits are called the fruit of the Spirit in the singular number for what one is, all will be in some measure and degree.”
“Spiritual heavenly joy is good fruit. The gospel brings tidings of joy—great joy to all people.”
“Take heed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life.”
In the 5th chapter of the Epistle to the Galatians we see a basketful of gospel fruit: "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." These are fruits of the Spirit; that is, the new nature in opposition to the " flesh," or corrupt nature. Where grace is not, these good fruits are not. Ere any of these fruits can be brought forth there must be a work of regeneration and sanctification. Grace is the root of the matter. Have you received that grace? Are you regenerate and born again? I pray look to this "fruit of the Spirit." This reminds us of the Holy Ghost, the third Person in the Trinity. It is he that works all these good fruits in us: "From me is thy fruit found." He works in us "both to will and to do." These fruits come not up of themselves. Love comes from the spirit of love. And it is he that waters them and makes them to nourish: "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out." The Spirit is the north and south wind. So the fruits are called the "fruit" of the Spirit, in the singular number: for what one is, all will be in some measure and degree.
Love. That leads all the rest. It is the "fulfilling of the law." The love of God. Love him above all. "0, love the Lord all ye his saints." This love will appear in our care to please him, fear to offend him, satisfaction in him, delight in his presence, grief in his absence. Leaving this love is a provoking sin. It provokes God to remove the "candlestick," Rev. ii. 5.—The love of our neighbour. Love should be borne to all men, especially the "household of faith." We should reprove and watch over one another.
Joy. That is, a cheerful frame of spirit, in opposition to drooping dejections and despondencies. There is a vain, frothy joy which is sinful. But it is a duty to "rejoice in the Lord:" "Rejoice evermore." Spiritual, heavenly joy is good fruit. The gospel brings tidings of joy—" great joy to all people," Luke ii. 10.
Peace. A peaceable frame of spirit within, and peaceable behaviour towards all men. The gospel is the gospel of peace: "On earth, peace." Christ is "The Prince of Peace." The more the gospel prevails, the more there will be of this peaceableness. "Follow peace with all men." "If it be possible, as much as lieth in you, live peaceably with all men."
Long suffering. Patience stretched out: which looks two ways. Upwards towards God, willing to wait his leisure: "Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness."— One towards another. Forgiving seventy times seven. Mesh and blood are against it, but the Spirit requires it. Consider the longsuffering of God towards us.
Gentleness. In opposition to roughness and ruggedness of spirit and behaviour. We should not be, as Nabal was, of a "churlish" spirit. That is not a Christian spirit, because not a Christ-like spirit. Our carriage should be amiable and obliging.
Goodness. That is, usefulness. Doing good in the places God has set us in. Christ went up and down "doing good." How many go up and down doing evil—cumbering the ground.
Faith. Faithfulness. So it should seem to be meant here. "All men have not faith;" see 2 Thes. iii. 2, 3. God's people should be a fast people: true to their promises; engagements; betrustments. "Faithful in Christ Jesus" is one of the titles of Christians: "Children that will not he," Isa. lxiii. 8. It is a shame when it is otherwise.
Meekness. In opposition to pride and passion. Meek towards God. Receiving the word with meekness. Bearing the rod with meekness. Meek towards all men: "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." And observe the reason—because of the redeeming love of God in Christ: "But after that the kindness and love of God our Saviour toward man appeared: not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost."
Temperance in the use of lawful enjoyments: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life." "Add to virtue knowledge, and to knowledge temperance." The more knowing people are, the more temperate they should be. Many have much knowledge that want temperance.
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