The spring A sermon preached before the Prince at S. Iames, on Mid-lent Sunday last. By Daniel Price, chapleine in ordinarie to the Prince, and Master of Artes of Exeter Colledge in Oxford.
and Christ the Sunne of righteousnesse is the Sunne, and as in Nature, so in Grace, there is a Winter and Summer, a fall and Spring, a time of planting and a time of supplanting:
and christ the Sun of righteousness is the Sun, and as in Nature, so in Grace, there is a Winter and Summer, a fallen and Spring, a time of planting and a time of supplanting:
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and therefore now I haue chosen out a Text fit for this season the opening of the yeare, the flouring of the figge tree, the blooming of the Lilly, the budding of fruit, the flourishing of Flowers,
and Therefore now I have chosen out a Text fit for this season the opening of the year, the flowering of the fig tree, the blooming of the Lily, the budding of fruit, the flourishing of Flowers,
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and the resurrection of all those buried hearbes, whose honour lay in the dust, vntill the Spring had againe apparrelled the earth with various and glorious ornaments.
and the resurrection of all those buried herbs, whose honour lay in the dust, until the Spring had again appareled the earth with various and glorious Ornament.
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Arise my loue, my faire one, and come away, for behold Winter is past, the raine is gone away, the flowers appeare in the earth, the time of the singing of birdes is come, the voyce of the Turtle is heard in our land, the Figge tree hath brought foorth her young sigges,
Arise my love, my fair one, and come away, for behold Winter is past, the rain is gone away, the flowers appear in the earth, the time of the singing of Birds is come, the voice of the Turtle is herd in our land, the Fig tree hath brought forth her young sigs,
The Turtle singeth not, but mourneth, Quid per turturem nisi Ecclesia, quid per terram sponsi, nisi vitailla beata designatur? What is meant by the Doue but the voice of the Church, what by the land of the Spouse,
The Turtle sings not, but Mourneth, Quid per turturem nisi Ecclesia, quid per terram sponsi, nisi vitailla Beata designatur? What is meant by the Dove but the voice of the Church, what by the land of the Spouse,
we haue already heard the loud voyce of Iohn, the voyce of the beloued Iesus, the moning voyce of the Church, the mourning voice of the Turtle, & I hope the crying voyce of Iohn hath begot the weeping voyce of the Church in you, that so hauing beene planted and watered,
we have already herd the loud voice of John, the voice of the Beloved Iesus, the moaning voice of the Church, the mourning voice of the Turtle, & I hope the crying voice of John hath begotten the weeping voice of the Church in you, that so having been planted and watered,
Man was once placed in Paradise, now Paradise is placed in man, Praedestination, Vocation, Iustification, Glorification, bee the foure Riuers of Paradise:
Man was once placed in Paradise, now Paradise is placed in man, predestination, Vocation, Justification, Glorification, be the foure rivers of Paradise:
hee vseth this sword, sometimes as a pruning knife, as in the Canticles; sometimes an axe, as in Mathew, Euery tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire.
he uses this sword, sometime as a pruning knife, as in the Canticles; sometime an axe, as in Matthew, Every tree that brings not forth good fruit shall be hewn down and cast into the fire.
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and Ieremy to the drie earth, so may I say to the drie, empty, bare, barren desart, desolate hearts of vnfruitfull hearers, O earth, earth, earth, bring foorth fruites worthy amendment of life.
and Ieremy to the dry earth, so may I say to the dry, empty, bore, barren desert, desolate hearts of unfruitful hearers, Oh earth, earth, earth, bring forth fruits worthy amendment of life.
Iohn Baptist here seeth the Pharisies heape together to heare him, and knowing that they came hypocritically onely to heare, hee requireth that they also belieue,
John Baptist Here sees the Pharisees heap together to hear him, and knowing that they Come hypocritically only to hear, he requires that they also believe,
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and beleeuing professe, and professing practise, and so bring foorth fruit worthy amendment of life. Be not dead or withered, or barren or hardened, for that is feareful and acursed,
and believing profess, and professing practice, and so bring forth fruit worthy amendment of life. Be not dead or withered, or barren or hardened, for that is fearful and accursed,
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but bring forth fruits, not the fruits of the world, they be but fancyes, or the fruits of the flesh, they bee but folly, not the fruit of honour, it is but pompous folly, not the fruit of strength, it is glorious vanity, not the fruites of pleasures, they bee voluptuous sensuality, not the fruit of riches, they are immanent inconstancy, not the fruits of long life, it is but transient mutability.
but bring forth fruits, not the fruits of the world, they be but fancies, or the fruits of the Flesh, they be but folly, not the fruit of honour, it is but pompous folly, not the fruit of strength, it is glorious vanity, not the fruits of pleasures, they be voluptuous sensuality, not the fruit of riches, they Are immanent inconstancy, not the fruits of long life, it is but Transient mutability.
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The first against barrennesse, the second against weakenesse, the third against Pharisaicall Fainednesse. The first common to all Creatures, to bring forth, the second proper to the best Creatures, to bring forth fruit, the third most proper,
The First against Barrenness, the second against weakness, the third against Pharisaical Fainednesse. The First Common to all Creatures, to bring forth, the second proper to the best Creatures, to bring forth fruit, the third most proper,
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The Chaos in Praedestination, the separating of light from darkenesse in Vocation, the creating of the Soule in Iustification, the framing of Adam in Glorification:
The Chaos in predestination, the separating of Light from darkness in Vocation, the creating of the Soul in Justification, the framing of Adam in Glorification:
In the fourth the image of God is plac't in the Paradise of immortall ioy, onely, this is the difference at the first, God placed Adam in Paradise before hee did appoint him to worke,
In the fourth the image of God is placed in the Paradise of immortal joy, only, this is the difference At the First, God placed Adam in Paradise before he did appoint him to work,
but now he appointeth him to worke before he placed him in Paradise. For when God had made a Paradise vpon earth, he tooke the man and put him into it, to digge it and keepe it, not enioyning him to bestow any bodily labour in dressing it at that time,
but now he appoints him to work before he placed him in Paradise. For when God had made a Paradise upon earth, he took the man and put him into it, to dig it and keep it, not enjoining him to bestow any bodily labour in dressing it At that time,
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for that was his future punishment, but as Ambrose obserueth, Quia primus homo lex posteritatis futurus erat, legitimi etiam in Paradiso speciem labor is suscepit:
for that was his future punishment, but as Ambrose observeth, Quia primus homo lex posteritatis Future erat, legitimi etiam in Paradiso Specimen labour is suscepit:
A labour and no labour, hee had the pleasure of labour, but not the labour of pleasure, Paradise was his Pallace, all the world his Demaines, the creatures his Subiectes,, the Angels his seruants.
A labour and no labour, he had the pleasure of labour, but not the labour of pleasure, Paradise was his Palace, all the world his Domains, the creatures his Subjects,, the Angels his Servants.
for though S. Bernards position in some things bee true, Praestat esse Concham quam canalem, it is better to bee a Cesterne then a sluse (and yet hereby many offend in retiring their labours,
for though S. Bernards position in Some things be true, Praestat esse Concham quam canalem, it is better to be a Cistern then a sluse (and yet hereby many offend in retiring their labours,
It is better to bee a sluse then a Cesterne, for that light is no light that is not seene before men, that knowledge is no knowledge that is not imparted, that wisedome is no wisedome that is not discerned:
It is better to be a sluse then a Cistern, for that Light is no Light that is not seen before men, that knowledge is no knowledge that is not imparted, that Wisdom is no Wisdom that is not discerned:
and therefore ordered her that shee should bee euer encreased by her owne afflictions, perfited by her persecutions, erected by her owne dilapidations, by her owne teares her thirst should bee quenched, by her fasting shee should be refreshed,
and Therefore ordered her that she should be ever increased by her own afflictions, perfited by her persecutions, erected by her own dilapidations, by her own tears her thirst should be quenched, by her fasting she should be refreshed,
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In the former time of his Church, hee watered her with the bloud of beastes, but in the latter time by the bloud of men, making white Lillies to become red roses: and then hee promised to make sinners that were as red as scarlet as white as snow;
In the former time of his Church, he watered her with the blood of beasts, but in the latter time by the blood of men, making white Lilies to become read roses: and then he promised to make Sinners that were as read as scarlet as white as snow;
now hee hath made some seruants that were white as snow, to bee by Martyrdome red as scarlet, and in the time of loue hath required more sacrifices then in the time of the law hee had sacrificed beasts,
now he hath made Some Servants that were white as snow, to be by Martyrdom read as scarlet, and in the time of love hath required more Sacrifices then in the time of the law he had sacrificed beasts,
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how hath hee hedged, and gathered out the stones of it, and planted it with the best plants, and built a towre in the midst thereof and made a Wine-presse therein,
how hath he hedged, and gathered out the stones of it, and planted it with the best plants, and built a tower in the midst thereof and made a Winepress therein,
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So in the latter and better birth he hath vouchsafed to bring vs forth, for God is our Father, the Church his Spouse our mother to conceiue vs his word the seede the meanes to beget vs:
So in the latter and better birth he hath vouchsafed to bring us forth, for God is our Father, the Church his Spouse our mother to conceive us his word the seed the means to beget us:
Plato obserued, and Pierius in his Hierogliphics, that a man is Arbor inue•sa, a tree turned vpward, his hayre of the head the roote, his armes the branches, and so of the rest;
Plato observed, and Pierius in his Hieroglyphics, that a man is Arbor inue•sa, a tree turned upward, his hair of the head the root, his arms the branches, and so of the rest;
That which Saint Austen in his 44. Homily de Sanctis obserueth of Mary and Elizabeth, may I obserue of the Palme and Cedar; De sterili seruus, de virgine dominus, de sterili vox de virgine verbum, the seruant Iohn Baptist was borne of a barren woman:
That which Saint Austen in his 44. Homily de Sanctis observeth of Marry and Elizabeth, may I observe of the Palm and Cedar; De sterili seruus, de Virgae dominus, de sterili vox de Virgae verbum, the servant John Baptist was born of a barren woman:
Isaack the Heyre apparant of the Promise, Iacob the Supplanter, little Beniamin the Patriarch, Sampson the strong, Samuel the Seer, Iohn Baptist a Prophet, and more then a Prophet:
Isaac the Heir apparent of the Promise, Iacob the Supplanter, little Benjamin the Patriarch, Sampson the strong, Samuel the Seer, John Baptist a Prophet, and more then a Prophet:
The Eagles Embleme is sublimius to flye loftier, euen to behold the Sunne, as Plinie noteth, the Sunnes Embleme is celerius swifter, the Gyant refreshed to runne his course as Dauid speaketh.
The Eagles Emblem is Sublimius to fly loftier, even to behold the Sun, as Pliny notes, the Suns Emblem is celerius swifter, the Giant refreshed to run his course as David speaks.
and so ought euery Christian that is not drie and hardened and barren, and withered, to mount loftier with the Eagle, to runne swifter with the Sunne, to grow riper with the Wheate, to wade deeper with Ezechiel, to sit vp higher with the Guest, to passe on further with the Emperour, to waxe fuller with the Woman, that so they may bring foorth fruite in due season.
and so ought every Christian that is not dry and hardened and barren, and withered, to mount loftier with the Eagl, to run swifter with the Sun, to grow riper with the Wheat, to wade Deeper with Ezechiel, to fit up higher with the Guest, to pass on further with the Emperor, to wax fuller with the Woman, that so they may bring forth fruit in due season.
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The world hath expected Elephantinum Partum, and yet when it hath beene brought forth, Parturiunt montes; nascetur ridiculus mus, The best deede that euer they did, was that they died,
The world hath expected Elephantinum Partum, and yet when it hath been brought forth, Parturiunt montes; nascetur ridiculus mus, The best deed that ever they did, was that they died,
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for mans saluation, this fig-tree bare most pretious fruite, euen such as Christ himselfe vouchsafed to plucke, a happy tree that bare such precious fruite as Zacheus was,
for men salvation, this Fig tree bore most precious fruit, even such as christ himself vouchsafed to pluck, a happy tree that bore such precious fruit as Zacchaeus was,
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the tree brought forth Zacheus, Zacheus brought forth a confession, the tree such fruit, that fruit such faith, that Christ professed, this day is Saluation come vnto this house, forasmuch as he is also becomme a Sonne of Abraham. Hee that could haue raysed out of the stones sonnes to Abraham, hath raised out of a wild figge-tree a sonne vnto Abraham: heere was the good fruit of the Figge-tree.
the tree brought forth Zacchaeus, Zacchaeus brought forth a Confessi, the tree such fruit, that fruit such faith, that christ professed, this day is Salvation come unto this house, forasmuch as he is also become a Son of Abraham. He that could have raised out of the stones Sons to Abraham, hath raised out of a wild Fig tree a son unto Abraham: Here was the good fruit of the Fig tree.
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Exorsus { que } suas Laqueo sibi sumere poenas, Informem rapuit ficus de vertice mortem. And to these wee may ioyne, that God cursed no tree but the figge tree.
Exorsus { que } suas Laqueo sibi Sumere poenas, Informem Ravished ficus de vertice mortem. And to these we may join, that God cursed no tree but the fig tree.
It was an inhumane speech of Timon, when hee saw a woman hanging on a figge-tree that had hanged her selfe, he wisht that all trees might beare such fruit:
It was an inhumane speech of Timon, when he saw a woman hanging on a Fig tree that had hanged her self, he wished that all trees might bear such fruit:
and yet shall wee remaine dead, drie, barren, hardned, withered and accursed Trunkes? In the Gospell of Luke you may obserue the Parable of the figge tree in the Vineyeard, which did not bring foorth;
and yet shall we remain dead, dry, barren, hardened, withered and accursed Trunks? In the Gospel of Lycia you may observe the Parable of the fig tree in the Vineyard, which did not bring forth;
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as Ambrose vpon the 13. of Luke, or the three gouernements of the Iewes, the first vnder the High Priests, the second vnder Iudges, the third vnder Kings as Euth•mias on that Gospel obserueth,
as Ambrose upon the 13. of Lycia, or the three governments of the Iewes, the First under the High Priests, the second under Judges, the third under Kings as Euth•mias on that Gospel observeth,
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It was the 21. of March this present Moneth as Maldonat on the Gospell obserueth, that Christ the way seeing a figge tree in the way, he came to it and found nothing thereon,
It was the 21. of March this present Monn as Maldonatus on the Gospel observeth, that christ the Way seeing a fig tree in the Way, he Come to it and found nothing thereon,
It was a lamentable complaint that the mother of Tobias made for her sonne Thou light of our eyes, staffe of our age, comfort of our life, hope of our posterity, al the ioy that we had was in thee,
It was a lamentable complaint that the mother of Tobias made for her son Thou Light of our eyes, staff of our age, Comfort of our life, hope of our posterity, all the joy that we had was in thee,
& haue we forsaken thee? But it will be a more lamentable sorrow when the wicked shall find they haue forsaken all the hope and ioy & comfort and light and happines of him:
& have we forsaken thee? But it will be a more lamentable sorrow when the wicked shall find they have forsaken all the hope and joy & Comfort and Light and happiness of him:
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nor branches of great semblances, but fruit, for as of false prophets, so of true professors, Christ hath spoken, Ex fructibus eorum cognoscetis eos, yee shall know them by their fruites.
nor branches of great semblances, but fruit, for as of false Prophets, so of true professors, christ hath spoken, Ex fructibus Their You will know eos, ye shall know them by their fruits.
and cryed Hosanna, but the branches had no fruites, for they soone shewed how vainely, variable the opinions of men are constant only in inconstancy, persisting in nothing,
and cried Hosanna, but the branches had no fruits, for they soon showed how vainly, variable the opinions of men Are constant only in inconstancy, persisting in nothing,
but in change, for they who had cryed Hosanna in the highest, doe shortly after cry let him be crucified, they who saluted him for their King, doe presently protest they haue no King but Caesar: they who met him with Oliue brāches, do presently after present him with swords and staues, they who spread their garments before him, doe after despoile him of his garmentes, they who adore him for the Sonne of God,
but in change, for they who had cried Hosanna in the highest, do shortly After cry let him be Crucified, they who saluted him for their King, do presently protest they have no King but Caesar: they who met him with Olive branches, do presently After present him with swords and staves, they who spread their garments before him, do After despoil him of his garments, they who adore him for the Son of God,
teaching for euer those that haue such branches carried before them, to contemne the base and mutable breath of that Monster the multitude, neuer coueting their iudgement, neuer trusting their affection, neuer beleeuing their opinion,
teaching for ever those that have such branches carried before them, to contemn the base and mutable breath of that Monster the multitude, never coveting their judgement, never trusting their affection, never believing their opinion,
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let no noble spirit bee seruile in caring for the prayse, or fearing the vniust disprayse of vulgar shallow braines, if they be put vpon him, let him resist the one with modesty, vndergoe the other with grauity, neuer being so carefull what the world will say of him,
let no noble Spirit be servile in caring for the praise, or fearing the unjust dispraise of Vulgar shallow brains, if they be put upon him, let him resist the one with modesty, undergo the other with gravity, never being so careful what the world will say of him,
the tongue to prayse him, the feet to follow him, the eares to heare him, the hands to bee lifted vp to him, the knees to bee bowed to him, the eyes to be bedewed to him, the vnderstanding alwayes to contemplate on him, the memory alwayes to remember him, the wil to delight in him, the desire to affect him, the soule to be enflamed and enfolded in the flames of his loue.
the tongue to praise him, the feet to follow him, the ears to hear him, the hands to be lifted up to him, the knees to be bowed to him, the eyes to be bedewed to him, the understanding always to contemplate on him, the memory always to Remember him, the will to delight in him, the desire to affect him, the soul to be inflamed and enfolded in the flames of his love.
Iohn Baptist spake to the Pharisies, who were most glorious in flourishes but wanted fruits; O that hypocrisie had ended in them, and not descended to our times.
John Baptist spoke to the Pharisees, who were most glorious in flourishes but wanted fruits; Oh that hypocrisy had ended in them, and not descended to our times.
but the wings of the Ostrich, they had the habite of sheepe, but the disposition of Wolues, like the Musitians that Diogenes taxed, they had care of tuning their instruments, not their minds,
but the wings of the Ostrich, they had the habit of sheep, but the disposition of Wolves, like the Musicians that Diogenes taxed, they had care of tuning their Instruments, not their minds,
like vnto Copper which had colorem, non valorem auri, like Great peeces of Ordinance in the time of Peace, they had the fashion but lacked their charge.
like unto Copper which had colorem, non valorem auri, like Great Pieces of Ordinance in the time of Peace, they had the fashion but lacked their charge.
They were the Masters, the Players, the Painters, the Tyremongers, the Visard-makers of their time, they were the Images, Semblances, Pictures, Statues, Shadowes & Sepulchres of their times, empty clouds, windy Pipes, voide Tentes, tinckling Cymbals, drie Cesterns of their time.
They were the Masters, the Players, the Painters, the Tyremongers, the Visard-makers of their time, they were the Images, Semblances, Pictures, Statues, Shadows & Sepulchres of their times, empty Clouds, windy Pipes, void Tents, tinkling Cymbals, dry Cisterns of their time.
The high Priests garment had Pomegranates as well as Bels: The Sieling of the Temple had Palmes as well as Chaines; The Cherubims had Wings as well as Feete; The fountaines of Lebanon had Pitchers as well as Cesternes; The Spouse had Vines as well as Lillies, and her Pomegranates had Fruites as well as Flower, and faith must haue a Nature as well as a Name, we can neuer diuide lustre from this Diamond, light from this Sunne, life from this Soule, heat from this Fire, flowing from this Sea. The true seruants of God may bee found with Abraham walking, with Dauid running, with Iacob wrestling, with Paul following, with the wise Virgins watching, the good Seruants working, with the good Tree bearing fruites.
The high Priests garment had Pomegranates as well as Bells: The Sieling of the Temple had Palms as well as Chains; The Cherubims had Wings as well as Feet; The fountains of Lebanon had Pitchers as well as Cisterns; The Spouse had Vines as well as Lilies, and her Pomegranates had Fruits as well as Flower, and faith must have a Nature as well as a Name, we can never divide lustre from this Diamond, Light from this Sun, life from this Soul, heat from this Fire, flowing from this Sea. The true Servants of God may be found with Abraham walking, with David running, with Iacob wrestling, with Paul following, with the wise Virgins watching, the good Servants working, with the good Tree bearing fruits.
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The conflict betweene vs and our aduersaries about Faith and fruites hath beene much, they in to much aduancing them, some of vs too much extenuating them, they so earnest for fruites, that little lesse then blasphemously they affirme that they deserue Saluation:
The conflict between us and our Adversaries about Faith and fruits hath been much, they in to much advancing them, Some of us too much extenuating them, they so earnest for fruits, that little less then blasphemously they affirm that they deserve Salvation:
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We so negligent in fruites, that to doe a good worke, we think it superstition, they so much hanging on the branches, wee so much rooting at the roote,
We so negligent in fruits, that to do a good work, we think it Superstition, they so much hanging on the branches, we so much rooting At the root,
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the merites and obedience of Iesus Christ, feeding and strengthing it selfe, by the sweet influence and sappe of those diuine dewes of Mediation, that in him wee liue, in him we grow, in him wee are grafted, in him wee flourish, in him we fructifie:
the merits and Obedience of Iesus christ, feeding and strengthing it self, by the sweet influence and sap of those divine dews of Mediation, that in him we live, in him we grow, in him we Are grafted, in him we flourish, in him we fructify:
for without him, though wee should wish to be as righteous as Noah, as obedient as Abraham, as holy as Iob, as faithfull as Dauid, as deuout as Daniel, as zealous as Elias, as cleare as the Sun,
for without him, though we should wish to be as righteous as Noah, as obedient as Abraham, as holy as Job, as faithful as David, as devout as daniel, as zealous as Elias, as clear as the Sun,
or pure as the starres, yet our fruits were not acceptable, nay not tollerable in his sight, hauing no opinion of our own wisedom, no hope in our own works, nor wisedome in our power.
or pure as the Stars, yet our fruits were not acceptable, nay not tolerable in his sighed, having no opinion of our own Wisdom, no hope in our own works, nor Wisdom in our power.
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and by little and little stealeth to the fruits of negligence, and being increased and watered by custome, it groweth to be the stout tree of contempt, which will rather breake then bend to any instruction.
and by little and little steals to the fruits of negligence, and being increased and watered by custom, it grows to be the stout tree of contempt, which will rather break then bend to any instruction.
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there is a sowre and leauened doctrine; there is a new wine of the Gospell; and there is a mixt wine of Babylon: there are wholesome words: There are vnwholesome words:
there is a sour and leavened Doctrine; there is a new wine of the Gospel; and there is a mixed wine of Babylon: there Are wholesome words: There Are unwholesome words:
Lesbian vines be more honored by Aristole then the vines of Rhodes: for vnder that Parable hee alludeth to successiō of his schoole, chosing rather Theophrastus born at Lesbos, then Menedemus born at Rhodes: there was some comparison betweene them, for they were both good.
Lesbian vines be more honoured by Aristotle then the vines of Rhodes: for under that Parable he alludeth to succession of his school, choosing rather Theophrastus born At Lesbos, then Menedemus born At Rhodes: there was Some comparison between them, for they were both good.
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But these fruites that I speake of, bee as contrary as light and darkenesse, the Northerne and Southerne Poles not so Diametrally opposed the one against the other,
But these fruits that I speak of, be as contrary as Light and darkness, the Northern and Southern Poles not so Diametrally opposed the one against the other,
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There are all kinds of fruit, & all colours of fruit in euill, the greene fruites of vnperfectnesse, the yellow fruit of Gall and bitternesse, the redde fruit of blood and cruelnesse, the tawny and Morian fruite of sinful deformednesse, the Skie colour changeable fruit of vnstaiednesse, the Leopard spotted fruit of vnholines, the blush colour fruit of prophanesse,
There Are all Kinds of fruit, & all colours of fruit in evil, the green fruits of unperfectness, the yellow fruit of Gall and bitterness, the red fruit of blood and cruelness, the tawny and Morian fruit of sinful deformedness, the Sky colour changeable fruit of vnstaiednesse, the Leopard spotted fruit of unholiness, the blush colour fruit of profaneness,
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and the redde colour fruit of drunkennesse, the pale colour fruit of vncleannesse, the flame colour truit of blasphemous wickednesse, they haue many colours, by the which they may bee knowen, yet but onely one taste;
and the red colour fruit of Drunkenness, the pale colour fruit of uncleanness, the flame colour truit of blasphemous wickedness, they have many colours, by the which they may be known, yet but only one taste;
They are for the most part bitter sweete, bad trees and bad fruite, Concupiscence is the roote, Consent the trunke, Bad desires the braunches, Lewde words the buds, Vile actions the flowers, Lewde customes the fruites, Sathan did plant, Suggestion did water, Continuance in sinnne doth increase them, Necessitie in sinne doth ripen them, Iudgement doth gather them, and Hell doth burne them:
They Are for the most part bitter sweet, bad trees and bad fruit, Concupiscence is the root, Consent the trunk, Bad Desires the branches, Lewd words the buds, Vile actions the flowers, Lewd customs the fruits, Sathan did plant, Suggestion did water, Continuance in sin does increase them, Necessity in sin does ripen them, Judgement does gather them, and Hell does burn them:
The fruites of the flesh are Adulterie, Fornication, Vncleannesse, Wantonnesse, Idolatrie, Witchcraft, Hatred, Debate, Emulation, Wrath, Contentions, Seditions, Heresies, Enuie, Murthers, Drunkennesse, Gluttonie, and such like.
The fruits of the Flesh Are Adultery, Fornication, Uncleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulation, Wrath, Contentions, Seditions, Heresies, Envy, Murders, drunkenness, Gluttony, and such like.
The fruites of the spirit are Loue, Peace, Long suffering, Gentlenesse, Goodnesse, Faith, Meekenesse, Temperance. The forbidden fruit of Paradise proued accursed, but the fruit of that fruit more accursed,
The fruits of the Spirit Are Love, Peace, Long suffering, Gentleness, goodness, Faith, Meekness, Temperance. The forbidden fruit of Paradise proved accursed, but the fruit of that fruit more accursed,
It blindeth the eyes, darkneth the minde, deceiueth the vnderstanding, depriueth the reason, disguiseth the countenance, maketh the proude man in the sight of men a foole, in the sight of God a Diuell.
It blinds the eyes, darkeneth the mind, deceiveth the understanding, depriveth the reason, disguiseth the countenance, makes the proud man in the sighed of men a fool, in the sighed of God a devil.
The fruit of this fruit thrust the Angels out of heauen, ouerthrewe the Tower of Babel, confounded the Tongues, drowned Pharaoh, depriued Saul, hanged Haman, slew Baltasher, changed Nebucadonosor into a beast.
The fruit of this fruit thrust the Angels out of heaven, overthrew the Tower of Babel, confounded the Tongues, drowned Pharaoh, deprived Saul, hanged Haman, slew Baltasar, changed Nebucadonosor into a beast.
Luxurie is the fruit of the flesh, but the fruit of this fruit bringeth polution before God, vncleannesse before men, filthinesse to the body, rottennesse to the bones, it burnt Sodome, slew the Sichemites, destroyed the Beniamites, cursed Ruben, beguiled Dauid, betrayed Sampson, deceiued Salomon. Enuie is the fruit of the flesh,
Luxury is the fruit of the Flesh, but the fruit of this fruit brings pollution before God, uncleanness before men, filthiness to the body, rottenness to the bones, it burned Sodom, slew the Sichemites, destroyed the Benjaminites, cursed Reuben, beguiled David, betrayed Sampson, deceived Solomon. Envy is the fruit of the Flesh,
but the fruit of that fruite excelleth it, it punisheth it selfe, fretteth the heart, shortneth the life, eateth the flesh, consumeth the Spirit, turneth a man into a Dogge, a Christian into a Diuel, it made Caine enuie Abels sanctitie, Rachel Leahs faecunditie, Saul Dauids felicitie, Sathan mans innocencie, Haman Mordecaies honestie; the Pharisees Christs heauenly Dietie.
but the fruit of that fruit excels it, it Punisheth it self, fretteth the heart, shorteneth the life, Eateth the Flesh, consumeth the Spirit, turns a man into a Dog, a Christian into a devil, it made Cain envy Abel's sanctity, Rachel Leahs facundity, Saul David felicity, Sathan men innocence, Haman Mordecaies honesty; the Pharisees Christ heavenly Diety.
for since that God made that promise, neuer more to drowne the world, the world hath almost drowned themselues by this beastly, vgly, monstrous, loathsome Inundation.
for since that God made that promise, never more to drown the world, the world hath almost drowned themselves by this beastly, ugly, monstrous, loathsome Inundation.
and the end of goodnes in the doing, for Caine offered, Simon Magus beleeued, Herod listened, Foelix feared, Saul obeyed, Iezabel fasted, the Pharisies prayed, these were worthy fruites, but not worthily performed.
and the end of Goodness in the doing, for Cain offered, Simon Magus believed, Herod listened, Felix feared, Saul obeyed, Jezebel fasted, the Pharisees prayed, these were worthy fruits, but not worthily performed.
There may be a zeale without knowledge, aknowledge without conscience, a loue without Holinesse, a Prayer without Faith, a Faith without fruites, otherwise had not the Pharisies lost so many Prayers,
There may be a zeal without knowledge, acknowledge without conscience, a love without Holiness, a Prayer without Faith, a Faith without fruits, otherwise had not the Pharisees lost so many Prayers,
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so many obseruations, deuotions, contritions, confessions, satisfactions, penances, pilgrimages, so much labour in examining their hart, chastening their flesh, whipping the body, punishing the Soule.
so many observations, devotions, contritions, confessions, satisfactions, penances, Pilgrimages, so much labour in examining their heart, chastening their Flesh, whipping the body, punishing the Soul.
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The fruits of Faith as all the Fathers agree, Aug. Ambr, Bernard, Ierom, Theop. Theodoret, Epiphanius, & all others in their writings obserue, are Repentance and good works, these are the fruites worthy amendment of life.
The fruits of Faith as all the Father's agree, Aug. Ambrose, Bernard, Jerom, Theop Theodoret, Epiphanius, & all Others in their writings observe, Are Repentance and good works, these Are the fruits worthy amendment of life.
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The droppes of the Vine-tree are prescribed against the Leprosie, hee that is a branch of the true Vine must yeelde these droppes against the Leprosie of sinne,
The drops of the Vine-tree Are prescribed against the Leprosy, he that is a branch of the true Vine must yield these drops against the Leprosy of sin,
The vse hereof is, to incite you all by all the mercies of God, as euer you hope to stand before the Throne of Grace, to bring foorth at the length some fruites acceptable to God, profitable to men, auaileable to your owne Soules, that yee no longer turne the Grace of God into wantonnesse, not looking vpon Faith with the eye of curiosity,
The use hereof is, to incite you all by all the Mercies of God, as ever you hope to stand before the Throne of Grace, to bring forth At the length Some fruits acceptable to God, profitable to men, available to your own Souls, that ye no longer turn the Grace of God into wantonness, not looking upon Faith with the eye of curiosity,
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but hearing with the eares and heartes of obedience, rather bringing good mindes then sharpe wits to Sermons, that so Religion may no more flie in the ayre of your opinion,
but hearing with the ears and hearts of Obedience, rather bringing good minds then sharp wits to Sermons, that so Religion may no more fly in the air of your opinion,
and to cure superstition, a neglect of deuotion, to auoide the opinion of meriting, a defect of the care of well doing, to take away the superfluity there is not enough left for the necessity of the Church, the faith which was wont to bee in words, is scarse found in the oathes of men, the Doctrine of the Church not followed, the censures of the Church not feared.
and to cure Superstition, a neglect of devotion, to avoid the opinion of meriting, a defect of the care of well doing, to take away the superfluity there is not enough left for the necessity of the Church, the faith which was wont to be in words, is scarce found in the Oaths of men, the Doctrine of the Church not followed, the censures of the Church not feared.
The Garden of the Spouse blasted, her trees blemished, her branches withered, her fruites vanished, that as hee said, No feare of God; so I say, no fruite for God in the land,
The Garden of the Spouse blasted, her trees blemished, her branches withered, her fruits vanished, that as he said, No Fear of God; so I say, no fruit for God in the land,
and yet who is not thought a Professor? who is not thought religious? It was worthily obiected to an vnworthy fellow in Rome, who putting on a graue countenance in the Senate was taken vp thus;
and yet who is not Thought a Professor? who is not Thought religious? It was worthily objected to an unworthy fellow in Room, who putting on a graven countenance in the Senate was taken up thus;
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who can abide thee building vaine-gloriously as Crassus, banqueting riotously as Lucullus, and yet speaking grauely as Cato: so may it bee asked, who can abide that those that are as great Church-robbers as Nabuchodonosor, as enuious as Haman, as riotous as Balthazar, as proude as Herod, as disobedient as Corah, should bee thought Religious,
who can abide thee building vaingloriously as Crassus, banqueting riotously as Lucullus, and yet speaking gravely as Cato: so may it be asked, who can abide that those that Are as great Church-robbers as Nebuchadnezzar, as envious as Haman, as riotous as Balthazar, as proud as Herod, as disobedient as Corah, should be Thought Religious,
nor any other meanes would draw you, yet the President of our young Cedar might draw all that make their nest vnder the shade of his Greatnesse, seeing his Highnesse like to that YOVNG PRINCE, is increased in wisedome, and stature, and fauour with God and men.
nor any other means would draw you, yet the President of our young Cedar might draw all that make their nest under the shade of his Greatness, seeing his Highness like to that YOUNG PRINCE, is increased in Wisdom, and stature, and favour with God and men.
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and a taste of godlinesse, and bring forth fruites in due season, fruites worthy amendmēt of life, that so this Court may bring forth encrease, and God euen our own God may giue vs his blessing,
and a taste of godliness, and bring forth fruits in due season, fruits worthy amendment of life, that so this Court may bring forth increase, and God even our own God may give us his blessing,
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