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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	fruit_n	tree_n	1,451	5	8.5127	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12190	The returning backslider, or, A commentarie upon the whole XIIII. chapter of the prophecy of the prophet Hosea Wherein is shewed the large extent of Gods free mercy, even unto the most miserable forlorne and wretched sinners that may be, upon their humiliation and repentance. Preached by that learned and judicious divine, Dr. Sibbs, late preacher to the honourable society of Grayes Inne, and master of Katherine Hall in Cambridge. Published by his owne permission before his death.	Sibbes, Richard, 1577-1635.	1639 (1639)	STC 22500; ESTC S117394	275,564	592

savoury and fruitfull all agrees to a tree of righteousnesse Wee say of man he is a little world a compendium of this great world as indeed there is a comprising of all the excellencies of the world in man for he hath a being with those creatures who have onely that and therewith he hath growing sense and reason whereby he hath communion with God and those understanding Spirits the Angels so that he is as it were a summe of all the excellencies of the creatures a little world indeed The great world hath nothing but the little world hath the same in some proportion So it is in Grace a Christian hath all excellencies in him that are in the world there is not an excellency in any thing but it is in an higher kinde in a Christian He hath the beauty of the Lillie and he growes up in spreading smell and fruitfulnesse his wisdome exceeds that of all the creatures there is not an excellencie in nature but wee have some proportionable excellencie in grace which is above it God useth these outward things to helpe us that we should doe both body and soule good by the creatures Whatsoever doth our bodies good either by necessity or delight they helpe our soules as plants and trees not onely refresh the outward man and the senses but also they teach our soules as heere the Holy Ghost teacheth them by outward things First it is faid His Branches shall spread When God enriches the soule with saving grace one shall grow every way and flourish aboundantly extending forth their goodnesse one every side largely to the knowledge and open view of others and then further His Beauty shall be as the Olive tree What is the beauty of the Olive tree to be usefull fruitfull and to bring forth good fruit Indeed the glory of a tree is to be loaden with fruit and usefull fruit which is the best property of fruit to be usefull and delightfull So the glory of a Christian who is a plant of righteousnesse of Gods own planting is to abound in fruits of Righteousnesse Indeed the Olive is a very fruitfull tree and the oyle which comes and distils from it hath many excellent properties agreeing to graces Amongst the rest it is a Royall kinde of liquor How the fruitfulnesse of the Olive is compared to divers graces that will bee above the rest so Grace it commands all other things it gives a sanctified use of the creature and subdues all corruption And then it is unmixed it will mingle with nothing light and darkenesse will not mingle no more will grace and corruption for the one is hostile to the other as Salomon speakes The Iust is abhomination to the wicked Pro. 29.27 Further It is sweet strengthning and feeding the life as in Zacharie there is mention made of two Olives before the Lord Zach. 4 3. which feede the two candlesticks And Olives of Grace have alwayes fatnesse distilling from Christ to feed his lamp with oyle Gods Church hath alwayes oyle and those that are Olives they keepe the Church by their particular calling 1. He shall be fruitfull as the Olive and 2. Aboundant in fruit as the Olive 3. Constant in fruit like the Olive For it beares fruit much and never failes no not in winter and hath a perpetuall greennesse Indeed the child of God hath a perpetuall verdor as it is Psal 1 his leafe never failes Psal 1.3 Because that which is the cause of flourishing never failes him Which causes are two 1. Moysture 2. Heate For we know Moysture and Heate Causes of the perpetuall flourishing of the Saints these two are the causes of all kindly growth If a tree have more moysture then heate then it is waterish if it have more heate then moysture then there is no bignesse in the fruit So true it is that moisture and heate are the causes of fruitfullnesse in a good proportion So Gods children having the Sonne of Righteousnesse alwayes shining upon them and being alwayes under the Dew of grace the promise being to be as the Dew to Israel having all Dew to fall upon them for moysture and having the Sonne of Righteousnesse to shine upon them to make them fruitfull their leafe never failes they never give over bringing forth fruit because they have in them causes perpetuating fruitfulnesse though not alike Because Christ by his Spirit is a voluntary and not a naturall cause of their fruitfulnesse That is he is such a cause as workes sometimes more and sometimes lesse to shew that grace springs not from our selves and to acquaint us with our own weakenes and insufficiency Heaven is the perfection of all both Graces and Comforts 1 Pet 1.4 Wherfore Peter calls the state of Heaven an inheritance immortall and undefiled that fades not away Why is that an estate of grace and comfort more then this of this world Because it is a never fading estate there they are alway in one tenure and because Christ shewes himselfe alway there there is aboundance of water to moysten them and heate to cherish them There is no intermingling or stopping in growth as is here therefore it is an inheritance that fadeth not away having the supply of a perpetuall cause of flourishing This in some degree is true of the Church on earth it is the inheritance of God that fades not and Christians therein are Olives that bring foorth fruit constantly having a perpetuall freshnesse and greennesse Psal ●2 12 So the Righteous man is compared to the Cedars of Lebanon which bring forth much fruit in their age he shall be fruitfull as the Olive from all which this point formerly touched followeth Observ That it is the Excellencie and Glory of a Christian to be fruitfull in his place Both to be fruitfull in his place as a Christian and in his particular calling To be fruitfull as a Magistrate as a Minister as a governour of a family as a neighbour as a friend to be fruitfull in all Because in Religion every neere relation is as it were a joyning together of the body of Christ one to another by which some good is derived from one to another God uses these relations as conduits to convey graces A good Christian the meanest of them is a good neighbour and doth a great deale of good being fruitfull as a neighbour fruitfull as a friend much more as a husband as a Magistrate as a Minister These relations are a knitting to Christ by which fatnesse and sap is derived from the head for the good of the whole bodie Therefore a Christian in all relations is fruitfull When he comes to be a Christian Hest 4.14 he considers like good Mordecai what good he may doe as he told Hester what if thou be called to the kingdome for this purpose So a Christian will reason with himself what if I be called to be a Magistrate or a Minister for this purpose what if I be called to be a

particular Christian and it is very necessary it should be so for without growth neither can we give God his due Honour nor he receive the smell of a sweet Sacrifice from us as is fit Nor can we without it with-stand our enemies or beare our crosses that God may call us too Againe without growth and strength we cannot performe those great duties that God requires at our hands of Thankfulnesse nor doe things so cheerefully and sweetly as may be comfortable to us In summe without growth wee can doe nothing acceptably either to God or his people the more Grace the more acceptance Which is spoken that wee may value the Promises this especially that we shall grow up in Grace and Knowledge as the Lillie and cast forth our rootes as Lebanon But how shall wee come to grow Answ Goe to God that we may continually have from him the sanctifying dew of his grace goe first for pardon of sinne 1. We must goe to God claiming the promises in a right order then for a heart to reforme our wayes to enter in a new covenant for the time to come that wee will not trust in Ashur but will renounce our particular personall sinnes after which we shall find sanctifying grace so as the dew of Gods Spirit will make us grow therefore take this order to improove the promises Goe to God for his love in Christ for the pardoning of sinne and accepting of us in him that we may find a sence of his love in accepting of our persons in the pardoning of our sinne which is the ground of love for then this sence of his love will kindle our love towards him againe feeling that we are in the state of grace Then goe to God for his promise in this order Lord thou hast promised that thou wilt be as the dew and that we shall grow as Lillies make good thy promise then that I may finde the effectuall power of it transforming my soule into the blessed Image of thy deare Sonne And know 2. We must use all meanes of growth that we must use all the meanes of growth together with the promise for in the things of this life if a man were assured that the next yeare would be a very plentifull yeare would men therefore because they were thus forewarned hang up their plowes and not prepare their ground no but they would the rather be encouraged to take paines because they know that howsoever God be pleased to vouchsafe plenty yet he will doe it in the use of meanes observing and depending on his Providence So when he hath made gratious promises of the Dew of his Grace and of growth as Lillies c. This implyeth a subordinate serving of his gratious Providence therefore it is a way to stirre us up unto the use of all meanes rather and not to take us off from them Gen. 17.8 Even as God when hee told the Israelites I will give you the Land ef Canaan did onely promise it leaving the remainder to their conquest in the use of meanes Should this have made them cast away their swords No but it was that they might fight and fight the more couragiously So when God hath promised growth in Grace should this make us carelesse O no it should make us more diligent and carefull and comforts us in the use of meanes knowing that our labour shall not be in vaine in the Lord. 1 Cor. 15.58 Now Lord I know I shall not loose my labour in hearing in receiving of the Sacrament in the communion of Saints and use of sanctified Meanes for thou hast made a gratious promise that I shall grew as the Lillie and that thou wilt be as the Dew unto me therefore make thy good worke begun effectuall unto my poore soule that it may flourish and bee refreshed as a watred garden But there are severall sorts of growth formerly touched either 1. A growing upward or 2. A growing in the roote or 3. A Spreading and growing in the Fruit and Sweetnesse Therefore Christians must not alwayes looke to have their growth in one and the same place but must wisely consider of Gods prudent dealing with his children in this kinde as will bee further seene hereafter in the particulars Hee shall cast forth his rootes as Lebanon That is He shall cast and spread and so put forth his rootes as Lebanon he shall grow upward and downeward in regard of firmenesse he shall be more rooted Jn what proportion Trees grow upwards in that proportion they take roote downewards because otherwise they may be top heavy and overturne a blast of winde taking advantage of their talnesse and weakenesse to roote them out the sooner therefore proportionable to their spreading above there must be a rooting in the ground As the prophet speakes to Hezekiah of Gods people 2 King 19.30 And the remnant that is escaped of the house of Iudah shall yet againe take roote downeward and beare fruit upward There must be firmenesse in the roote as well as growth in the branches for which cause God here promiseth to the Church and every Christian stability and fixednesse that as he groweth upward like the Lillie so he should grow downward firme and strong Quest Now whence comes this rootednesse and firme stabilitie of Gods Children Answ The cause of the Saints stability Ioh 1.16 Especially from this that they are now in the Covenant of grace rooted in Christ who is God-man in whom they are firmely rooted In Adam we had a roote of our owne but now our roote is in Christ All grace is first powred into Christs blessed Nature and then at a second hand Out of his fulnesse we all receive grace for grace Being rooted in Christ we become firme for there is in him an everlasting marriage and union Rom. 11.18 The Roote beareth us wee beare not the Roote Christ beareth us wee beare not him So now in the covenant of grace all the firmenesse is out of us Even as salvation it selfe was wrought out of us by a Mediatour so it is kept by a Mediatour out of us all goodnesse grace and favour of God to us is not in us but in Christ but it is so out of us as Christ and we are one But now we onely speake of the cause of our firmenesse and stability that because we are in the state of grace we have an everlasting firmenesse as we are in Christ Jesus God now making a second covenant he will not have it disanulled as the first was Lev. 18.5 for his second workes are better then his first His first Covenant was Doe this and live but his second is Rom. 10.9 Beleeve this and live So as howsoever our state in grace be but little yet it is of a blessed growing spreading firme nature so sure as what is begun in grace will end in glory where God gives the first fruits he will give tenths yea the full harvest and all Because by

and deeper considerations of true happinesse and the way unto it God puts into the heart of a man whom he intends to save serious and sad considerations what estate he is in whither his course leads and withall hee lets them feele some displeasure of his towards them in those waies by his wayes towards them where upon they make a stop 2. There must be Humiliation 2. Humiliation with displeasure against our selves judging and taking revenge of our selves working and reflecting on our hearts taking shame to our selves for our wayes and courses And withall there must concurre some hope of mercy for so long as there is hue and crie as we say after a Traitor he returnes not but flyes still and hasts away but offer a pardon Luk. 15. and he Returneth So unlesse there be hope of pardon to draw a man againe to God as the Prodigall was moved to Returne by hope of mercie and favour from his father wee will not wee dare not else Returne 3. 3. Resolution There must be a Resolution to overcome impediments for when a man thinks or resolves to turne to God Satan will stirre up all his instruments and labour to kill Christ in his Infancie and to quench good while it is in the purpose only the Dragon stood watching for the Birth of the Childe so doth Satan observe the birth of every good resolution and purpose so farre as he can know them to destroy them Vse Let it be thought of by us in all our distresses and in whatsoever other evidences of Gods anger whether this meanes have bin taken up by us It will be thus knowne 1. Turning is a change of the posture of the body so is this of the frame of the mind by this we know a man is in a state of turning the looke of his Intentions Purposes the whole bent of his soule is set another way even upon God and his word is the starre of Direction towards which he bends all his thoughts 2. His present actions also be contrary to his former there is not only a change of the disposition of his soule There is a Change of Actions Behold all things are become new Not some things but all not only new but with a Behold new 2. Cor. 5.17 This change undoubtedly sheweth that there is a true conversion and unfained By our association 3. By our association he that turnes to God turnes presently to the company of Gods people together with the change of his nature and course of life there is a change of company that is of such as we make choice of for amity and friendship Isa 11. other company by reason of our callings and occasionally may be frequented 4. It is a signe that one is not only Turned but hath gon backwards from sinne a great way when the things of Heaven only are great things in his eyes for as the further a man goeth from a place the lesser the things behind him seeme so the greater the things before he being neerer to them The more sublime and high thoughts a man hath of the wayes of God and the meaner thoughts of the world and worldly matters hee esteemed so highly of in the daies of his vanity the more hee is Turned unto God This Returning is further inforced saying Returne unto the Lord thy God It is very emphaticall and significant in the Originall returne usquè ad Iehovam even to Iehovah as though he should say do not only beginne to Returne towards Iehovah but so Returne as you never cease comming till you come to Iehovah Even unto the Lord thy God Obser It is not enough to make a stop and to forbeare the practising of our former sinnes but wee must come home even unto the Lord our God to be pardoned and healed of him The Prodigall serue Luk. 15. had beene never a whit the better to see his sinne and misery and to be grieved for his wicked life past unlesse hee had come unto his father for Pardon and Comfort Act. 2.38 And when those were pricked in their hearts at Peters Sermon asking Peter what they should do hee exhorted them To Repent every one to be Baptised in the name of Iesus Christ for the Remission of sins and so they should receive the Holy Ghost And when Christ invites all those who are wearie and heavie laden to come unto him Matt. 11.28 he bids them not now be further humbled and grieved for their sinnes but by Faith to come unto him to be healed and so they should find rest and peace to their soules It is not sufficient for a wounded man to be sorry for his brawling and fighting and to say he will fight no more but he must come to the Surgeon to have his wounds stopt dressed and healed or else it may cost him his life So it is not enough to be humbled and grieved for sinne and to resolve against it we shall relapse againe do what we can unlesse wee come under the wing of Christ to be healed by his blood Vse Many think they have repented and are deceived upon this false ground they are and have bin grieved for their sins and offences are determined to leave and forsake them and that is all they do they never lay hold on Christ and come home to God For thou hast fallen by thine Iniquitie Here divers points might be insisted on 1. that Obser Where there is a falling into sinne there will be a falling into miserie and judgement This is made good in the experience of all times ages persons and states still the more sinnfull any were the more fearefull judgements fell upon them and as soone as any man came into a sinfull state he entered into a declining state as Iacob said of his sonne Reuben who had defiled his bed unstable as water Thou shalt not excell Genes 49.4 because thou wentest up to thy fathers bed So sinne still debaseth a man so much sinne so much losse of excellencie The Use hereof is first against those that complaine of their troubles and miseries as Vse 1 though God and men had dealt hardly with them whereas their owne waies indeed have brought al these evills upon them Lam. 3.39 God is a sufficient wise and holy disposer and orderer of all the wayes of men and rewarder of good and evill doings God being wise and just in his disposing of all things it must needs follow that it shall goe well with those that are good as the Prophet speakes Say unto the just that it shall be well with them for the reward of their workes shall be given them And if it fall out otherwaies then well with men the blame must be laid on their owne sinne As the Church confesseth and therefore resolveth Micah 7.9 I will beare the indignation of the Lord because I have sinned against him untill hee plead my cause and execute judgement for mee hee will

disposition of many Christians now a dayes Quest What was the reason why the Heathens worshipped Bacchus and Venus such abhominable gods Answ They to countenance their lusts and drunkennesse deifie them an abhominable sinne of the Heathen for which God gave them up to other sinnes Doth not our sinne come neere theirs when we make God to countenance our sinne and cite Scripture for it as if God did countenance sinne in his word this is to transforme God into our owne abhominable conceits Those therefore who blesse themselves in any sinfull course they are guilty of Idolatry in the worst kinde that may be for it is as ill to transforme God to allow of such courses as to transforme Christ to die for such who goe on in their sinnes without remorse or to transforme him into the likenesse of such and such vile creatures Further 3. It is Idolatry to set somewhat up above God in our soules there is another sort of Idolatry Christians are subject unto to set up somewhat in their hearts higher then God there is no man without grace but he doth so untill his conversion Nay when a man is converted he is prone to this to Idolize and set up something above that which should bee in the heart Col. 3.5 Hereupon Paul calleth Covetousnesse Idolatry because a covetous man placeth those affections upon his owne wealth which should dwell in God Iob. 31.24 for he saith to the wedge of gold thou art my confidence thinking his wealth shall beare him out in any ill cause whatsoever And then againe that time which hee should spend in thinking of God and of a better life he burieth those thoughts in his mucke and wealth toyling and moyling in the world when he should serve God 4. Such commit Idolatry who have mens persons too much in admiration Thus the covetous man is an Idolater And there are some guilty of Jdolatry likewise in an other kind such as have mens persons too much in admiration that deifie them especially if they be in great place such who will offend God before they will offend them and whereas for Gods Glory they should deny themselves they deny themselves and make themselves fooles for men and to please them by whom they hope to rise deny both wit and honestie This is abhominable Idolatrie and such are as farre from Heaven and salvation as those that fall before an Idoll if they repent not O! If these men that studie to please men and deny themselves for them would be as carefull to please God as they have beene to please men how happy and what excellent Christians would they bee As a great man pleaser in his time said A Scotish Regent before his execution If hee had served God as well as he had served his master the King in that time God had not left him so in his old yeares To set up any man so high in our affections as for him to deny our selves cracke our consciences and doe things unlawfull will bee miserie in the end Gal. 1.10 If I please men saith Paul I am not the servant of Christ Hee meaneth sinfull pleasing for their ought to bee service and respect due honour must be given unto those who carry Gods Image our Governours yea great respect and honour and nothing in this kinde can be too much but to goe beyond our bounds herein is to commit Idolatry As the Heathen did when the government of Rome was turned into an Empire some of their Emperours were made gods by them after Augustus time wherein they could not have devised to have done them greater wrong for they all came most of them to fearefull ends It is ill for any man to have God his corrivall for no greater misery can befall a man then to be set up in Gods roome so to rule a mans honestie will and conscience at his pleasure for God is a Jealous God and will not endure such Idolatry And so in the next place 5. Such Idolize who professing Christ will not suffer any thing for his sake they frame Christ an Idoll in taking him without his crosse they will be of the true Religion but when they come to suffer any thing if it be but a frowne a reproch or disgrace they give out and fall backe Such they frame to themselves an Idoll a false Christ for the knowledge of Christ is never without the Crosse some crosse or other some persecution or other in some kinde 2 Tim. 3.12 All who will live godly in Christ shall suffer persecution A man may live godly and not suffer persecution but he that will live godly in Christ so as hee sheweth his nature to be altered carrying an Antipathy against all false courses and so as the world may conceive that he is such an one it is impossible that he should live in the world without persecution because he shall meete with those that are of an opposite disposition Therefore to frame a smooth Christ all comfort is to frame a false Christ and a false Religion to frame an Idol that hath no truth in it that never was nor never will be to the end of the world Againe 6. Idolatry is committed when we set up our owne wits and wills instead of Gods unconverted persons especially are prone to another Idolatry to set up their owne wits and wills instead of Gods So as there is not a greater enemy to Religion then our owne conceits and wills which will have a modell of Religion of our owne braine which must stand let what will come of it This is the fault especially of great learned persons who take upon them conceits and apprehensions of things and then do●e upon these brats of their owne braine And so for will to have our owne will in all things as the speech is My mind to me a kingdome is I will have my wil whatsoever come of it This is Idolatrie for whosoever will come to Heaven must deny his will Mat. 16 24. The first lesson in Christs schoole is selfe-denyall Deny all of wit and will to have no more wit and wisdome especially in divine things then God will teach us and no more will which is distinct and opposite to Christs will but to bring our wills to his in all things When men will goe about great affaires and set upon things in their owne wit and strength never praying nor depending upon God for a blessing this is a kind of Idolizing of parts to worke out things by pollicy strength wit and parts As that Heathen Atheist could say Let cowards pray if they will but his successe was answerable So is it not the common Atheisme of the world they goe about things in confidence of their wit and parts and so hope to attaine a glorious issue whereas God who overthrowes Babels takes delight to confound all their devices it is his daily practise Luk. 1.52 To send the rich emptie away and exalt