The barren trees doome a sermon preached at Newbery on the fifth day of August. Beeing the day of his Maiesties most happy deliuerance from the bloudy conspiracie of the Earle of Gowry and his brother Alexander. By Bartholomevv Parsons Batchelour in Diuinitie, and vicar of Collingborne Kingstone in the countie of Wiltes.
so hee will, aperire etiam ipsas parabolas, open the Parables themselues also , if wee consult with the heauenly Oracles, the light of them will dispell the darkenesse that hangeth on the face of this Text:
so he will, aperire etiam Itself parabolas, open the Parables themselves also, if we consult with the heavenly Oracles, the Light of them will dispel the darkness that hangs on the face of this Text:
Nihil enim fere, &c. (saith Saint Austin ) For the most part there is nothing fetched out of those obscurities (which are in the Scriptures) which we may not finde more plainly spoken in another place.
Nihil enim fere, etc. (Says Faint Austin) For the most part there is nothing fetched out of those Obscurities (which Are in the Scriptures) which we may not find more plainly spoken in Another place.
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Let vs know then, that the Lord (who speaketh of himselfe according to the Hebrew prouerbe, With the tongues of the sonnes of men, and of whom, according to that golden rule of Athanasius, those things which in Scriptures NONLATINALPHABET, are spoken according to humane affection, are to be vnderstood as becommeth the nature of God) is pleased to take vpon him the name and profession of an Husbandman, whose husbandry his Saints are : Of a Maister:
Let us know then, that the Lord (who speaks of himself according to the Hebrew proverb, With the tongues of the Sons of men, and of whom, according to that golden Rule of Athanasius, those things which in Scriptures, Are spoken according to humane affection, Are to be understood as becomes the nature of God) is pleased to take upon him the name and profession of an Husbandman, whose Husbandry his Saints Are: Of a Master:
Of a Vineyard, whose Vineyard is the house of Israel, the men of Iudah his Plants , being a Vine, noble for generosity , excellent for glory , and pleasant for delectation :
Of a Vineyard, whose Vineyard is the house of Israel, the men of Iudah his Plants, being a Vine, noble for generosity, excellent for glory, and pleasant for delectation:
So in this Vineyard of the Lords of Hosts, in this garden of our Wel-beloued, there are found, both trees planted by the riuers of the water of the Sanctuary, whose leaues shall not fade, neither shall their fruite faile ;
So in this Vineyard of the lords of Hosts, in this garden of our Well-beloved, there Are found, both trees planted by the Rivers of the water of the Sanctuary, whose leaves shall not fade, neither shall their fruit fail;
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and not either Totum genus humanum, all man-kind (as some Interpreters would haue it ) for they are the Trees of the Forrests , not of the Garden of the Lord:
and not either Totum genus humanum, all mankind (as Some Interpreters would have it) for they Are the Trees of the Forests, not of the Garden of the Lord:
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or onely Genus Israeliticum, the people of Israel (as some restraine this commination .) For though this Parabolicall speech be specially intended against euill Professours of his time by Iohn the Baptist heere,
or only Genus Israelites, the people of Israel (as Some restrain this commination.) For though this Parabolical speech be specially intended against evil Professors of his time by John the Baptist Here,
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yet Communi ratione, in a generall consideration all Pseudo-Christians, that like the Angel of the Church in Sardis haue a name that they liue, but are dead , are vnderstood; including herein;
yet Communi ratione, in a general consideration all Pseudo-Christians, that like the Angel of the Church in Sardis have a name that they live, but Are dead, Are understood; including herein;
and like an hammer breaking the Rockes , and which by denouncing vengeance against all disobedience, doth plucke vp, roote out, destroy and throw downe (for so God heweth by his Prophets,
and like an hammer breaking the Rocks, and which by denouncing vengeance against all disobedience, does pluck up, root out, destroy and throw down (for so God heweth by his prophets,
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and slayeth by the words of his Mouth :) Or with Chrisostome , to bee the Acutissima ira consummationis, Gods most sharpe anger that will make an end of all:
and slays by the words of his Mouth:) Or with Chrysostom, to be the Acutissima ira consummationis, God's most sharp anger that will make an end of all:
That bringeth not forth good fruit ] that no man may thinke it enough to haue brought forth good fruite, nor place the whole duty of a Christian in abstayning from euill.
That brings not forth good fruit ] that no man may think it enough to have brought forth good fruit, nor place the Whole duty of a Christian in abstaining from evil.
as it were, call for fire from heauen against these barren vnbearing Trees, that haue lost the blessing of their creation in Christ Iesus , to bring forth fruite according to their kinde.
as it were, call for fire from heaven against these barren vnbearing Trees, that have lost the blessing of their creation in christ Iesus, to bring forth fruit according to their kind.
Therefore: ] It is not a bare affirmation, which were enough, but a demonstratiue conclusion, inferred out of his premisses, which is, NONLATINALPHABET, superaboundant: For if the words of Gods mouth are mighty and operatiue, Dixit, & facta sunt;
Therefore: ] It is not a bore affirmation, which were enough, but a demonstrative conclusion, inferred out of his premises, which is,, superabundant: For if the words of God's Mouth Are mighty and operative, Dixit, & facta sunt;
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much more are the counsels of his heart infallible, indiuertible, The counsell of the Lord standeth for euer, the thoughts of his heart to all generations :
much more Are the Counsels of his heart infallible, indivertible, The counsel of the Lord Stands for ever, the thoughts of his heart to all generations:
Whether vengeance then come in the morning, as vpon the Sodomites , vpon whom about the rising of the Sunne Gehennam è coelo misit deus , God sent an hell out of heauen;
Whither vengeance then come in the morning, as upon the Sodomites, upon whom about the rising of the Sun Gehennam è coelo misit deus, God sent an hell out of heaven;
Therfore not so much for the secresie, as for the certainty thereof, is vengeance sealed vp amongst Gods treasures, yea bound with the indissoluble band of an oath;
Therefore not so much for the secrecy, as for the certainty thereof, is vengeance sealed up among God's treasures, yea bound with the indissoluble band of an oath;
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nor offering for euer Let no man then, when hee heareth the words of Gods curses denounced against his euill waies, sing a requiem to his owne soule, blesse himselfe in his heart, saying, with the stubborne in heart, I shall haue peace, though I walke according to the stubbornnesse of mine heart ;
nor offering for ever Let no man then, when he hears the words of God's curses denounced against his evil ways, sing a requiem to his own soul, bless himself in his heart, saying, with the stubborn in heart, I shall have peace, though I walk according to the stubbornness of mine heart;
and his hand take hold on iudgement, hee will render vengeance on his enemies, and reward them that hate him, hee will make his arrowes drunke with their bloud,
and his hand take hold on judgement, he will render vengeance on his enemies, and reward them that hate him, he will make his arrows drunk with their blood,
whilst they leaue Gods Floare because of some Chaffe, breake his net because of some baggage of fish, depart out of his house because of some vessels of dishonour,
while they leave God's Flower Because of Some Chaff, break his net Because of Some baggage of Fish, depart out of his house Because of Some vessels of dishonour,
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Doth the Oliue Tree presently loose his fatnesse, or the Fig-tree his sweetnesse, because the pricking bramble groweth neere them? Doth the Lillie cease to be a Lillie,
Does the Olive Tree presently lose his fatness, or the Fig tree his sweetness, Because the pricking bramble grows near them? Does the Lily cease to be a Lily,
if there bee a spot or scratch vpon it? Ecclesiam teneo (saith Saint Austin ) &c. I abide in the Church being full of Wheate and Chaffe, I amend those that I can, I tolerate those that I cannot amend, I flye from the Chaffe least I should be it,
if there be a spot or scratch upon it? Church Teneo (Says Faint Austin) etc. I abide in the Church being full of Wheat and Chaff, I amend those that I can, I tolerate those that I cannot amend, I fly from the Chaff lest I should be it,
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But they being carryed about with euery blast of vaine doctrine , still innouating their Positions, still new hammering their Church Constitutions, shew themselues to bee but Chaffe.
But they being carried about with every blast of vain Doctrine, still innovating their Positions, still new hammering their Church Constitutions, show themselves to be but Chaff.
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if this must bee done to these drie barren trees , though they want not leaues to couer their nakednes, thogh they haue a name and place within the walls of Gods house, what profiteth it them to rest in an outward profession, shew of godlines,
if this must be done to these dry barren trees, though they want not leaves to cover their nakedness, though they have a name and place within the walls of God's house, what profiteth it them to rest in an outward profession, show of godliness,
& to want the inward power, and life thereof? to be painted Sepulchres, beautifull without, loathsome within , foris Catones, intus Nerones, outwardly as graue as Cato, inwardly as wilde as Nero: and as Saint Austen speaketh, in superficie boni, in alto mali;
& to want the inward power, and life thereof? to be painted Sepulchres, beautiful without, loathsome within, Foris Catones, intus Nerones, outwardly as graven as Cato, inwardly as wild as Nero: and as Saint Austen speaks, in superficie boni, in alto mali;
Shall the wolfe euer be set on the right hand, because hee commeth sometimes in sheepes cloathing? Shall not Sathan fall from Heauen like lightning, though heere hee often transforme himselfe into an Angell of light? Shall not the fiue foolish Virgins, that brought with them the lamps of an outward profession onely,
Shall the wolf ever be Set on the right hand, Because he comes sometime in Sheep clothing? Shall not Sathan fallen from Heaven like lightning, though Here he often transform himself into an Angel of Light? Shall not the fiue foolish Virgins, that brought with them the lamps of an outward profession only,
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though hee were disguised in his habite? And shall men, though they sweare vaine, false oathes, commit murther, adultery and such like wickednesse, be deliuered if they come and stand before God in his house? Assuredly such halting betweene God and world, will make vs pendere inter coelum & terram, hang betweene heauen and earth (as Erasmus was painted) yea perdere coelum & terram, loose both heauen & earth;
though he were disguised in his habit? And shall men, though they swear vain, false Oaths, commit murder, adultery and such like wickedness, be Delivered if they come and stand before God in his house? Assuredly such halting between God and world, will make us pendere inter coelum & terram, hang between heaven and earth (as Erasmus was painted) yea Perdere coelum & terram, lose both heaven & earth;
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But that none may dreame of any starting corners, hope for any lurking holes here, that greatnesse may not keepe out of the way Cum priuilegio, that meanenesse may not thinke to be returned with a non est inuentus, let vs cast our eyes vpon the extent, it is euery such barrentrer, that this Axe must doe execution vpon.
But that none may dream of any starting corners, hope for any lurking holes Here, that greatness may not keep out of the Way Cum priuilegio, that meanenesse may not think to be returned with a non est inuentus, let us cast our eyes upon the extent, it is every such barrentrer, that this Axe must do execution upon.
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But this Iudge of the whole world (who iudgeth without any respect of persons) will doe right, in giuing to euery such fruitlesse tree the recompence of their cursed barrennesse, in destroying vtterly euery enemie that doth euill in his Sanctuary, whether Iew or Gentile, whether naturall branch or ingraffed, whether low or high, rich or poore, whether sitting vpon the Throne,
But this Judge of the Whole world (who Judgeth without any respect of Persons) will do right, in giving to every such fruitless tree the recompense of their cursed Barrenness, in destroying utterly every enemy that does evil in his Sanctuary, whither Iew or Gentile, whither natural branch or Ingrafted, whither low or high, rich or poor, whither sitting upon the Throne,
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or being captiue in the prison, whether people or priest, seruant or maister, maid or mistresse, buyer or seller, lender or borrower, taker of vsury or giuer of vsury;
or being captive in the prison, whither people or priest, servant or master, maid or mistress, buyer or seller, lender or borrower, taker of Usury or giver of Usury;
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and to vse Saint Austent words in another case, quicquid aliud dioi potest, &c. Whatsoeuer else may bee spoken, according to those innumerable differences, whereby men differ one from another, from the highest to the lowest, from the King to the begger.
and to use Saint Austent words in Another case, quicquid Aliud dioi potest, etc. Whatsoever Else may be spoken, according to those innumerable differences, whereby men differ one from Another, from the highest to the lowest, from the King to the beggar.
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This ventus vrens, scorching winde then of the Lords indignation, shall not only light vpon or blight the lowe shrubbes, the thistle of Lebanon, the hyssope that groweth vpon the wall, but also the Cedars of Lebanon, that are high, for their eminency, excellent for their glorie, the Cedars of God for their dignity.
This ventus vrens, scorching wind then of the lords Indignation, shall not only Light upon or blight the low shrubs, the thistle of Lebanon, the hyssop that grows upon the wall, but also the Cedars of Lebanon, that Are high, for their eminency, excellent for their glory, the Cedars of God for their dignity.
The voice of the Lord, the thunderbolt of his wrath, breaketh the Cedars, yea breaketh the Cedars of Lebanon in peeces, he will prepare destroyers for these chiefe Cedars,
The voice of the Lord, the thunderbolt of his wrath, breaks the Cedars, yea breaks the Cedars of Lebanon in Pieces, he will prepare destroyers for these chief Cedars,
Yea the higher they stand, the more frequent, the more vehement is the blowing, the beating of the winde of Gods indignation against them, according to that of the Poet.
Yea the higher they stand, the more frequent, the more vehement is the blowing, the beating of the wind of God's Indignation against them, according to that of the Poet.
Horribly and speedily, will God appeare to thē that be in high places, a sore triall shall be to the mightie , he shall cut off the spirit of Princes, and is terrible to the kings of the earth .
Horribly and speedily, will God appear to them that be in high places, a soar trial shall be to the mighty, he shall Cut off the Spirit of Princes, and is terrible to the Kings of the earth.
For are not they vnder God? as Ioseph speaketh of himselfe , and being so vnder God, that they are solo Deo minores onely lesser then God, they doe soli deo peccare, sinne onely against God,
For Are not they under God? as Ioseph speaks of himself, and being so under God, that they Are solo God minores only lesser then God, they do soli God Peccare, sin only against God,
as Dauid said of himselfe , and must giue accounts of their doings at Gods tribunal seat only Gods anointing being vpon them, thought they should hunt after our liues,
as David said of himself, and must give accounts of their doings At God's tribunal seat only God's anointing being upon them, Thought they should hunt After our lives,
Howle Firre tree for the Cedar is fallen, because all the mightie are spoyled. Howle ô yee Okes of Bashan, for the forrest of the vintage is come downe.
Howl Fir tree for the Cedar is fallen, Because all the mighty Are spoiled. Howle o ye Oaks of Bashan, for the forest of the vintage is come down.
The meane man must be brought downe as well as the mightie humbled , for euery man must beare his owne burthen , euery one giue an account of himselfe to God ,
The mean man must be brought down as well as the mighty humbled, for every man must bear his own burden, every one give an account of himself to God,
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But what is the cause why so certainly, so generally, euery such tree must be so dealt withall? For Gods thoughts are not as mans thoughts, his wayes as mans wayes , that he should bate any vn worthily, condemne them vndeseruedly.
But what is the cause why so Certainly, so generally, every such tree must be so dealt withal? For God's thoughts Are not as men thoughts, his ways as men ways, that he should bore any vn worthily, condemn them undeservedly.
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As Dauid then answered his brother when hee checked him, for comming to the warre, Is there not a cause ? So is there not a cause of the Lords warre against these Trees? Surely euery Tree at his first creation, had his blessing to bring forth fruite according to his kinde ;
As David then answered his brother when he checked him, for coming to the war, Is there not a cause? So is there not a cause of the lords war against these Trees? Surely every Tree At his First creation, had his blessing to bring forth fruit according to his kind;
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Being then with the cursed Fig-tree barren , not bringing forth good fruite ] the Lord who is righteous in all his waies, holy in all his workes , cannot bee vnrighteous in executing this vengeance vpon them.
Being then with the cursed Fig tree barren, not bringing forth good fruit ] the Lord who is righteous in all his ways, holy in all his works, cannot be unrighteous in executing this vengeance upon them.
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Now that wee may not thinke them thus condemned before their cause (though it bee not vnheard) be well vnderstood, that wee may not cry with the Eunuch heere, How can we vnderstand without a guide , Nouerint vniuersi, bee it knowne to all, that the fruites wherein they faile, are the fruits of righteousnesse, wherewith they should bee filled , good workes, wherein they should bee fruitfull , the fruites of the Spirit of God, in all goodnesse, righteousnesse, and truth .
Now that we may not think them thus condemned before their cause (though it be not unheard) be well understood, that we may not cry with the Eunuch Here, How can we understand without a guide, Nouerint vniuersi, be it known to all, that the fruits wherein they fail, Are the fruits of righteousness, wherewith they should be filled, good works, wherein they should be fruitful, the fruits of the Spirit of God, in all Goodness, righteousness, and truth.
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for some of them are generall, growing vpon all the Trees of the Garden, vpon all the branches that are graffed in the true Vine, such as are those good fruits of the Spirit to bee found on euery good Tree, Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Faith, Meeknesse, Temperance ;
for Some of them Are general, growing upon all the Trees of the Garden, upon all the branches that Are graffed in the true Vine, such as Are those good fruits of the Spirit to be found on every good Tree, Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, Temperance;
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Some are speciall, particular, which euery Tree must bring forth according to his kind, as being his NONLATINALPHABET proper fruite, whereby hee must bee knowne in that Calling wherein God hath set him.
some Are special, particular, which every Tree must bring forth according to his kind, as being his proper fruit, whereby he must be known in that Calling wherein God hath Set him.
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For thus the Oliue Tree hath his fatnesse, the Fig Tree his sweetnesse , the Vine his Vinum laetificans, Wine that cheareth God and Man, and euery Tree planted by the riuers of the waters of the Sanctuary, bringeth forth fructum suum, his owne fruite in due season .
For thus the Olive Tree hath his fatness, the Fig Tree his sweetness, the Vine his Vinum laetificans, Wine that Cheereth God and Man, and every Tree planted by the Rivers of the waters of the Sanctuary, brings forth Fruit suum, his own fruit in due season.
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and after another sort in the proper fruites of a particular Calling, and as they are the seuerall Members of one Mysticall Body; if Heads, in Ruling; if Eyes, in looking about; if Hands, in working; if Feete, in walking.
and After Another sort in the proper fruits of a particular Calling, and as they Are the several Members of one Mystical Body; if Heads, in Ruling; if Eyes, in looking about; if Hands, in working; if Feet, in walking.
For thus besides those generall duties of piety, which lie equally on euery ones shoulders, the Princes fruite, that sitteth on the Throne, is to doe equity and rightousnesse , to bee (as Nebuchadnezzers Tree shewed to him in a vision) faire and fruitfull, hauing meate in it for all, making shadow for all the beasts of the field,
For thus beside those general duties of piety, which lie equally on every ones shoulders, the Princes fruit, that Sitteth on the Throne, is to do equity and rightousnesse, to be (as Nebuchadnezzers Tree showed to him in a vision) fair and fruitful, having meat in it for all, making shadow for all the beasts of the field,
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and of which all flesh may be sed the honorable mans fruite, to hold it his greatest honour with Iabesh, to call vpon the name of the Lord , to honor him by whom he is honored, to open his treasures,
and of which all Flesh may be said the honourable men fruit, to hold it his greatest honour with Jabesh, to call upon the name of the Lord, to honour him by whom he is honoured, to open his treasures,
Simcon and Leui brought not forth fructum suum, their fruit, when they slew Hamor & Sechem that had abused their sister as a whore For vengeance is Gods ,
Simon and Levi brought not forth Fruit suum, their fruit, when they slew Hamor & Shechem that had abused their sister as a whore For vengeance is God's,
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Corah, Duthan, and Abiram with their company, brought not forth their fruit, when being not of the seed of Aaron, they would come neere to offer incense before the Lord Vzzah not his fruit when he put his hand to the Arke of God,
Corah, Duthan, and Abiram with their company, brought not forth their fruit, when being not of the seed of Aaron, they would come near to offer incense before the Lord Uzzah not his fruit when he put his hand to the Ark of God,
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Vzziah the King not his fruit when he went into the Temple to burne incense vpon the Altar of incense, which pertained to the Priests that were consecrated to offer incense .
Uzziah the King not his fruit when he went into the Temple to burn incense upon the Altar of incense, which pertained to the Priests that were consecrated to offer incense.
For their fruite is, to keepe themselues from Idoles , not to lay hands on Idoles; to beware of bowing to Baal , not to meddle with breaking of Baal in peeces;
For their fruit is, to keep themselves from Idols, not to lay hands on Idols; to beware of bowing to Baal, not to meddle with breaking of Baal in Pieces;
But to leaue this enumeration of particulars, In quibus non tam copia quam modus quaerendus est, wherein I must not so much seeke for store as keep measure.
But to leave this enumeration of particulars, In quibus non tam copia quam modus quaerendus est, wherein I must not so much seek for store as keep measure.
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From this euidence here brought in against these Trees, that they want good fruit, ariseth another case in Diuinity, whereby wee may bee resolued, that it is not enough to bee harmelesse in forbearing of euill,
From this evidence Here brought in against these Trees, that they want good fruit, arises Another case in Divinity, whereby we may be resolved, that it is not enough to be harmless in forbearing of evil,
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And that our righteousnesse must not onely bee priuatiue, in ceasing to do euill , but also positiue, in learning to do well: Abhorre that which is euill, cleaue to that which is good .
And that our righteousness must not only be privative, in ceasing to do evil, but also positive, in learning to do well: Abhor that which is evil, cleave to that which is good.
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And Iobs letters of commendation that hee carryeth, as it were, from God to men, runne in this tenour, that hee was not onely harmelesse in eschewing euill,
And Jobs letters of commendation that he Carrieth, as it were, from God to men, run in this tenor, that he was not only harmless in Eschewing evil,
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whose outside onely had a faire shew, his inside being full of filthines, and whose iustifying himselfe before men, made him abhominable in the sight of God;
whose outside only had a fair show, his inside being full of filthiness, and whose justifying himself before men, made him abominable in the sighed of God;
soundeth the Trumpet of his owne praise, not onely for omission of euill, God I thanke thee, that I am not as other men are, extortioners, vniust, adulterrers, but also for the operation of good, I fast twise in the weeke, I giue tithes of all that I possesse , whose righteousnesse,
soundeth the Trumpet of his own praise, not only for omission of evil, God I thank thee, that I am not as other men Are, extortioners, unjust, adulterrers, but also for the operation of good, I fast twice in the Week, I give Tithes of all that I possess, whose righteousness,
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if wee exceed not in righteousnesse, wee cannot enter into the Kingdome of God . Let the oppressour then, not onely, not with-hold the pledge, nor spoyle by violence;
if we exceed not in righteousness, we cannot enter into the Kingdom of God. Let the oppressor then, not only, not withhold the pledge, nor spoil by violence;
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but also giue his bread to the hungry, and couer the naked with a garment; ; yea, with Zacheus, restore foure-fold to him that hee hath wronged, either by feigned cauillation, or by horrible extortion :
but also give his bred to the hungry, and cover the naked with a garment;; yea, with Zacchaeus, restore fourfold to him that he hath wronged, either by feigned cavillation, or by horrible extortion:
Otherwise, if (like to that conceit which Atheists haue of God) we will neither do good nor euill , our doome shall not bee so easie as to be throwne into that feyned Limbus, either of the Fathers that dyed before Christ,
Otherwise, if (like to that conceit which Atheists have of God) we will neither do good nor evil, our doom shall not be so easy as to be thrown into that feigned Limbus, either of the Father's that died before christ,
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Againe, if these Trees that bring not forth good fruite bee heere threatned with the fire, what shall become of those Trees, whose fruite like the Vines of Sodom and Gomorrah, is as bitter as gall ;
Again, if these Trees that bring not forth good fruit be Here threatened with the fire, what shall become of those Trees, whose fruit like the Vines of Sodom and Gomorrah, is as bitter as Gall;
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yea vpon euery branch of which, there groweth nothing but rotten, stinking, and vnsauory fruite, and whereof all the members are seruants to vncleannesse and to iniquity, to commit iniquity ;
yea upon every branch of which, there grows nothing but rotten, stinking, and unsavoury fruit, and whereof all the members Are Servants to uncleanness and to iniquity, to commit iniquity;
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Whose throates are open sepulchres, whose tongues are vsed to deceit, vnder whose lips is the poyson of Aspes, whose mouthes are full of cursing and bitternesse ? Yea out of whose nosthriles (so full hath Sathan filled euery member with iniquity) commeth out smoake,
Whose throats Are open sepulchres, whose tongues Are used to deceit, under whose lips is the poison of Asps, whose mouths Are full of cursing and bitterness? Yea out of whose nosthriles (so full hath Sathan filled every member with iniquity) comes out smoke,
And if the rich Glutton lie in the torments of hell, whose pride of apparell was but in purple and fine linnen , what riuers of burning brimstone shall bee kindled against them, who with Lucullus haue ducent as vestes purpureas , two hundred purple garments, and with Nero haue new euery day, and throw away the old :
And if the rich Glutton lie in the torments of hell, whose pride of apparel was but in purple and fine linen, what Rivers of burning brimstone shall be kindled against them, who with Lucullus have Ducent as vestes Purple, two hundred purple garments, and with Nero have new every day, and throw away the old:
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and with the Princes children are cloathed in strange apparrell , being so variable in their fashions, that as it is growne to a by-word of Poland, by reason of the toleration of men of euery sect and religion there, that if any one haue lost his religion, he may find it there or no where:
and with the Princes children Are clothed in strange apparel, being so variable in their fashions, that as it is grown to a Byword of Poland, by reason of the toleration of men of every sect and Religion there, that if any one have lost his Religion, he may find it there or no where:
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so it may of them, that if any nation haue lost their fashion, they may find it amongst them or not at all ? If he who fared only NONLATINALPHABET (as saith the originall) neatly and delicatly euery day, what they who rise vp early to follow gluttony and drunkennesse,
so it may of them, that if any Nation have lost their fashion, they may find it among them or not At all? If he who fared only (as Says the original) neatly and delicately every day, what they who rise up early to follow gluttony and Drunkenness,
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what they whose backes are clothed with the spoyles of others, and their bellies filled with the bread of deceit and rapine? If he who would not vouchsafe his crummes to hungry Lazarus, what they who eate vp the poore as bread ? Hinc magnopere colligendum, &c. (saith Gregory on these words) we may hence sufficiently gather, with what punishment he shall be punished which taketh away another mans goods,
what they whose backs Are clothed with the spoils of Others, and their bellies filled with the bred of deceit and rapine? If he who would not vouchsafe his crumbs to hungry Lazarus, what they who eat up the poor as bred? Hinc Magnopere colligendum, etc. (Says Gregory on these words) we may hence sufficiently gather, with what punishment he shall be punished which Takes away Another men goods,
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And si in ignem mittitur (as S. Austen speaketh in the case of the damned , &c. If he must be cast into the fire that hath preyed vpon another mans? If hee burne not giuen his owne goods, whither shall hee bee sent that hath preyed vpon another mans? If hee burne with the Diuell that hath not clothed the naked, where thinkest thou shall hee burne that hath spoyled him? And if they must goe captiue with the first, that are not sorry for the affliction of Ioseph , shall not they be bound hand and foot,
And si in Ignem mittitur (as S. Austen speaks in the case of the damned, etc. If he must be cast into the fire that hath preyed upon Another men? If he burn not given his own goods, whither shall he be sent that hath preyed upon Another men? If he burn with the devil that hath not clothed the naked, where Thinkest thou shall he burn that hath spoiled him? And if they must go captive with the First, that Are not sorry for the affliction of Ioseph, shall not they be bound hand and foot,
and cast into vtter darknesse , that haue caused the affliction of Ioseph? If folly bee layd to his charge that went but about to lay vp the fruits of his owne grounds , shall not bitter things bee written against them that enter into the fields of the Fatherlesse,
and cast into utter darkness, that have caused the affliction of Ioseph? If folly be laid to his charge that went but about to lay up the fruits of his own grounds, shall not bitter things be written against them that enter into the fields of the Fatherless,
This is a day of good tidings, and shal I hold my peace? This is a day which the Lord hath made (as truly may it be said of our present Soueraignes preseruation,
This is a day of good tidings, and shall I hold my peace? This is a day which the Lord hath made (as truly may it be said of our present Sovereigns preservation,
as it was to those foure Lepers to publish in Samaria the the happy tidings of the Syrians flight Oh that my tongue were as the pen of a ready writer , that my voyce were lifted vp as a trumpet , to found out vnto you the great works of our God,
as it was to those foure Lepers to publish in Samaria the the happy tidings of the Syrians flight O that my tongue were as the pen of a ready writer, that my voice were lifted up as a trumpet, to found out unto you the great works of our God,
And that the words of my mouth may be as words spoken in due season, the matter that I will vtter shall be built vpon the foundation of this present Text. For I may be bold to say vnto you, that euen this day hath this Scripture beene fulfilled in our eares, which haue heard of,
And that the words of my Mouth may be as words spoken in due season, the matter that I will utter shall be built upon the Foundation of this present Text. For I may be bold to say unto you, that even this day hath this Scripture been fulfilled in our ears, which have herd of,
and in our eyes, which haue seene, certaine trees that budded forth (for that they brought it not to maturitie, it was the Lords doing) corrupt, rotten, abhominable fruit (quis potest verbis aequare dolorem?) cut downe with the Axe of diuine indignation,
and in our eyes, which have seen, certain trees that budded forth (for that they brought it not to maturity, it was the lords doing) corrupt, rotten, abominable fruit (quis potest verbis aequare dolorem?) Cut down with the Axe of divine Indignation,
These Trees then (which, as time the mother of truth, hath manifested, had many spreading branches ) were not the Thistles of Lebanon, exalting themselues against the Cedar ;
These Trees then (which, as time the mother of truth, hath manifested, had many spreading branches) were not the Thistles of Lebanon, exalting themselves against the Cedar;
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for their pricking and piercing) for then it had beene easie to haue troden downe such Thistles, a fire would quickly haue come out of the Cedar, and haue consumed such Brambles:
for their pricking and piercing) for then it had been easy to have trodden down such Thistles, a fire would quickly have come out of the Cedar, and have consumed such Brambles:
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though he were a stranger and no Subiect ) But euen Trees of the Garden, men of the same lip and speech, that were in subiection vnder this Cedar, owing him a seruice in the Lord, with their goods, body,
though he were a stranger and no Subject) But even Trees of the Garden, men of the same lip and speech, that were in subjection under this Cedar, owing him a service in the Lord, with their goods, body,
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yea the sacrifice of their deerest bloud, men worshipping the same God with him after the same manner, to whom there was one Lord, one faith, one Baptisme with him , who professed as Ruth to Naomi, thy God shall bee my God ;
yea the sacrifice of their dearest blood, men worshipping the same God with him After the same manner, to whom there was one Lord, one faith, one Baptism with him, who professed as Ruth to Naomi, thy God shall be my God;
when Naboth must die and with Absolom pretended a vow, when he would rebell , came and stood before God in his House , vouchsafing an care to the Gospell of peace, which hath brought and taught all peace,
when Naboth must die and with Absalom pretended a Voelli, when he would rebel, Come and stood before God in his House, vouchsafing an care to the Gospel of peace, which hath brought and taught all peace,
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These were the Trees, Now for the ill friute that onely blossomed, budded forth out of them (for the most High blasted it that it could not come to maturity,
These were the Trees, Now for the ill friute that only blossomed, budded forth out of them (for the most High blasted it that it could not come to maturity,
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as that of Rechab and Baana, who smote King Ishbosheth on his bed and slew him , it was the fruit of sedition, of rebellion, which is as the sinne of witchcraft , of lifting vp their hands with Absolom against the Father of their Country;
as that of Rechab and Baana, who smote King Ishbosheth on his Bed and slew him, it was the fruit of sedition, of rebellion, which is as the sin of witchcraft, of lifting up their hands with Absalom against the Father of their Country;
yea of laying violent bloud-thirsty hands vpon him, who was to them and is to vs, the light of our Israel , and the breath of our Nosthrils , whom they should haue feared to haue laid hands on ,
yea of laying violent bloodthirsty hands upon him, who was to them and is to us, the Light of our Israel, and the breath of our Nostrils, whom they should have feared to have laid hands on,
as being their Maister the Lords annointed , yea as being a righteous person (as Dauid aggrauateth the sinne of Rechab and Baana, for slaying a righteous person ) one cuius virtutes nullo vitiorum confinio laeduntur, as Pliny faid of Traian, whose vertues are impaired with no neighbour vices, who neuer was an Ahab, to spoyle any Naboth of his Vineyard ,
as being their Master the lords anointed, yea as being a righteous person (as David Aggravateth the sin of Rechab and Baana, for slaying a righteous person) one cuius Virtues nullo Vitiorum confinio laeduntur, as pliny faid of Trajan, whose Virtues Are impaired with no neighbour vices, who never was an Ahab, to spoil any Naboth of his Vineyard,
nor a Manasses, to defile the streets of his Cities with innocent bloud , (so farre is hee from that, that hee hath pardoned many railing Shemeis, bloudy Ioabs, and rebellions Absoloms, and would euen with good Theodosius, etiam mortuos in vitam reuocare, wish them aliue that are dead) nor an Herod, to take away anothers wife :
nor a Manasses, to defile the streets of his Cities with innocent blood, (so Far is he from that, that he hath pardoned many railing Shemeis, bloody Ioabs, and rebellions Absoloms, and would even with good Theodosius, etiam Mortuos in vitam reuocare, wish them alive that Are dead) nor an Herod, to take away another's wife:
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And one, of whom all his Subiects do for his walking in and out before them, Eadem secretò quae palam loqui , speake none otherwise in secret, then openly.
And one, of whom all his Subjects do for his walking in and out before them, Same secretò Quae Palam loqui, speak none otherwise in secret, then openly.
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and taken him by the throate ? No, but euen when there was but a step betweene his soule and death, the Lord stirred vp the spirit of some of those mighty men, whom this our Dauid had , whose hands claue vnto the sword,
and taken him by the throat? No, but even when there was but a step between his soul and death, the Lord stirred up the Spirit of Some of those mighty men, whom this our David had, whose hands clave unto the sword,
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so were they retaliated, so was it done to them, life for life, bloud for bloud , (blessed are they for rewarding them as they would haue serued the Lords annoynted) although in this case there was great disproportion, they seeking his life who was worth ten thousand of the vulgar :
so were they retaliated, so was it done to them, life for life, blood for blood, (blessed Are they for rewarding them as they would have served the lords anointed) although in this case there was great disproportion, they seeking his life who was worth ten thousand of the Vulgar:
yea & they found there was no inchantment against Iacob, no diuination against Israel , Gowries inchanted characters, wherein he did trust, could not keepe his body from the sword, nor his life from destruction .
yea & they found there was no enchantment against Iacob, no divination against Israel, Gowries enchanted characters, wherein he did trust, could not keep his body from the sword, nor his life from destruction.
And for their casting into fire, euen into the fire that neuer goeth out , although we must be sparing in iudging any who haue a maister of their owne to stand or fall to ,
And for their casting into fire, even into the fire that never Goes out, although we must be sparing in judging any who have a master of their own to stand or fallen to,
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although Maior sit dei benignitas (as saith S. Austine ) quam omnium hominum iniquitas, the goodnesse of God be greater then the wickednesse of all the men in the world,
although Mayor fit dei benignitas (as Says S. Augustine) quam omnium hominum iniquitas, the Goodness of God be greater then the wickedness of all the men in the world,
if Iudas, in whom there was a kinde of remorse, (for the Holy Ghost saith of him NONLATINALPHABET He Was sorry that euer he had done the deed ) and who tooke the deepest revenge of himselfe that could be, (for he went and hanged himselfe) be yet gone into his owne place ,
if Iudas, in whom there was a kind of remorse, (for the Holy Ghost Says of him He Was sorry that ever he had done the deed) and who took the Deepest revenge of himself that could be, (for he went and hanged himself) be yet gone into his own place,
but stood in defence of the deed, died in defence of it, and breathed out their last breath with sorrow that they had not the wit , to haue imbrued their hands in Maiesties sacred bloud,
but stood in defence of the deed, died in defence of it, and breathed out their last breath with sorrow that they had not the wit, to have imbrued their hands in Majesties sacred blood,
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and let the Lord speak of his house for a great while , that there may neuer want a man of his posterity to sit vpon the throne of great Britaine so long as the Sunne and Moone endureth.
and let the Lord speak of his house for a great while, that there may never want a man of his posterity to fit upon the throne of great Britain so long as the Sun and Moon Endureth.
Yea let vs cry with Ahimaaz, blessed be the Lord which hath shut vp the men that lift vp their hands against my Lord the King blessed and thrice blessed be the name of the Lord, that reserued him in meliora tempera, for better times, that he might set him on the throne of our Israel,
Yea let us cry with Ahimaaz, blessed be the Lord which hath shut up the men that lift up their hands against my Lord the King blessed and thrice blessed be the name of the Lord, that reserved him in Meliora tempera, for better times, that he might Set him on the throne of our Israel,
and praise his God which gaue him not as a prey vnto their teeeh, but euen then when there was but a step between his soule and death, sent from heauen,
and praise his God which gave him not as a prey unto their teeeh, but even then when there was but a step between his soul and death, sent from heaven,
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So that God which hitherto hath saued him from the Lyon and the Beare, will hereafter also (for so he may with Dauid, ex antecedentibus colligere consequentia, from the by-past experiments of Gods prouidence towards him, gather what wil follow hereafter) rescue him frō those vncircūcised Philistims that at any time rise vp against him ,
So that God which hitherto hath saved him from the lion and the Bear, will hereafter also (for so he may with David, ex antecedentibus colligere consequentia, from the bypast experiments of God's providence towards him, gather what will follow hereafter) rescue him from those uncircumcised philistines that At any time rise up against him,
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and giue him a kingdome that cannot be shaken, reserued in Christ Iesus, to whom with the Father and the Holy Ghost be glory for euer and euer. Amen. FINIS.
and give him a Kingdom that cannot be shaken, reserved in christ Iesus, to whom with the Father and the Holy Ghost be glory for ever and ever. Amen. FINIS.
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Restalrigge with his seruant Boux. and Sprotte their accessary, with other aid, mentioned in Restalrigges letter to the Farle of Gowry. See Sprottes arraignment.
Restalrig with his servant Boux. and Sprotte their accessary, with other aid, mentioned in Restalrigges Letter to the Farle of Gowry. See Sprottes arraignment.
