Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	fruit_n	good_a	tree_n	12,773	5	9.6998	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10060	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.	Price, Daniel, 1581-1631.	1609 (1609)	STC 20305; ESTC S115203	15,405	32

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 MATTH 3.8 Bring foorth fruit worthy amendement of life LONDON Printed for Roger Iackson and are to bee sold at his Shop in Fleetestreete fast by the Conduit 1609. To the Right Honourable Lord worthy the confluence of all Honours ROBERT Earle of Salisburie Lord High Treasurer of ENGLAND one of the Oracles of his Maiesties most Honourable Priuie Counsell Knight of the most illustrious order of the GARTER c. MOst Noble Lord this Sermon the Spring preached in the Spring garden of this land the Princes Court is offered to your Honourable Acceptance and Patronage It is a free-will offering Obseruance did appoint it Zeale did kindle it Study did enflame it Pietie did sacrifice it and now duetie doth offer it The aboundant fruitfulnesse of your Lordshippe doth challenge this from all other both for your ablenesse and willingnesse to good workes wherein you beatifie your selfe and beautifie this Land the Lord reward you according to your harts desire He that hath them hath blessed your Honour with the Treasures of wisedome and vnderstanding and hath giuen you the heart of prudence the eye of prouidence the eare of iustice the heart of Religion and the spirite of deuotion and hath made your Honour a most speciall nursing father of his two deare Daughters this Church and common wealth Ride on with your Honour because of the worde of truth of meekenesse and righteousnesse and the Lord shall bee with you and shall blesse you with the Grace of Glory here and the glory of Grace hence And so in all obseruance I rest To be commaunded by your Lordshippe DANIEL PRICE THE SPRING MATH 3.8 Bring forth fruit worthy amendment of life THe Yeare the Circle of time is so intorteled as that Annus is become Annulus for one day telleth another and one night certifieth another that all things are in a Consumption and time that consumeth all things is it selfe consumed In the Generall distinction of Seasons Salomon the Prince of Preachers accommodated a time not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oportune time to euery thing and among the rest a time to plant and a time to plucke vp that which is planted Nyssenus followeth the Allegorie God our father is the husbandman Wee are his husbandry the Soule is the ground the Seede is the word The Preachers do plant Baptisme doth water the Spirit is the Winde Repentance is the Dewe 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 At that season of the yeare I haue already handled the Fall of the Leafe At Richmond October 1 1608. as I doubt not but this high and Honourable presence doe remember 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 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 It was the springing voyce of the spring who was Oriens eximo Cant. 3. Oriens ex alto in the Canticles 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 and the vines with their small grapes haue cast a sauour Arise my Doue my Loue my faire one and come away Pliny S●linus The voyce of the Turtle as the Naturalist obserueth is a mourning voyce Turtur non canit sed gemit The Turtle singeth not but mourneth Quid per turturem nisi Ecclesia quid per terram sponsi nisi vitailla beata designatur Greg. mag in Cantica What is meant by the Doue but the voice of the Church what by the land of the Spouse but the life of the blessed sayth Gregory 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 now Gods graces in you may bee increased and you may bring forth fruit worthy amendment of life Man was once placed in Paradise now Paradise is placed in man Praedestination Vocation Iustification Glorification bee the foure Riuers of Paradise the vnderstanding is the tree of knowledge Beliefe the tree of life In the fall after the Creation there was an Angell with a flaming sword set to keepe out man now there is an Angell set in man to keepe out Sathan the Angell is Christ the sword the worde and the administration of the word 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 Math. 3.10 It was the Proclamation of Ieremie O Earth Earth Earth heare the voyce of the Lord I may ioyne my Text with that Proclamation and as Ezechiel was sent to Preach to drie bones Ier. 31. and Iohn Baptist to the drie desart 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 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 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 but bring forth not buddes nor blossomes nor flowres nor flourishes for these may be fained 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 Worthy fruites worthy not of earthly prayse or of worldly prize but that high hopefull holy liuely happy heauenly calling of amendment of life Bring forth fruites worthy amendment of life First a Production bring forth second a Fructification fruit Diuision third the fruites perfection fruit worthy amendment The first against

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 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 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 as if wee would sue out a diuorce betweene Faith and Fruites neither of vs looking to the moisture of the roote or branches When we see good works we must acknowledge them to bee fruites Austen and fruites that wee must beare vpon paine of damnation and yet to bee but fruites we must seeke out the root of them and when wee haue the roote we must haue regard to the moisture and iuyce whereby it is nourished for as the fruites of the earth grow from the roote and that roote liueth and hath vegetation not by it selfe but is fedde and preserued by the fatnesse of the soile warmth of the Sunne and benefite of the ayre vnder which it standeth so good works grow from faith and that faith liueth in the obiect 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 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 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 The vse of this Doctrine is to contemn the folly of those that thinke that a bare and barren Faith will serue without any fruites or effect Doctrine eyther the frost of deuotion or the feare of the hate of superstition or the wind of contention hath blowne away our fruits Ientilet It was an obseruation of Ientilet vpon the Monks of his time that their Fasts were very fat and their prayers very leane I cannot say so of our Faith that it is fat but I am sure our fruits are very leane like to Pharaohs withered thinne blasted cares that it is a wonder that the leane starued carkasse of faith hath so long continued Luther gaue a good note to this purpose Luther that faith ought pinguescere operibus to waxe fat with fruites but alas fruites bee as leane as faith In times past saith wrought miracles and remoued mountains so may it yet if it were true for our sinnes that are as mountaines would be remoued as farre as the East is from the west but faith hath wrought a more prodigious wonder like the leane Kine that deuoured the fatte Kine our bare profession of faith hath eaten vppe the rich Almes and fruites and works and deedes of mercy A misery it is to see that there bee no fruites to bee gathered but onely the fruits of sinne and that whereas vertue and goodnesse can take no roote sinne beginneth in the buddes of infirmity 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 Surely beloued this is not the cause why God hath so planted and watered and kept and dressed his Vineyeard these bee not the rootes the plantes the branches the sprigges the buds the blossoms the flourishes the field fruits worthy amendment of life And so I come to the last part Not branches for the Iewes bare branches Part. 3. yet were accursed not flowers for the flower perisheth and the grace thereof withereth not leaues for the figge-tree had leaues and yet was not blessed not fruit for the Pharisies bare fruit and yet that fruit was despised their fruit was like to that fruit which groweth where Sodome and Gomorrah stood Iosephus faire and beautifull to the eye but being touched they dissolue to a sulphurous and vaporus fume more odious to the smell then they were pleasant to the sight S. Iohn therefore maketh difference betweene fruites fruites worthy of amendment of life in other things there is a differēce as also in fruits I er 1.7 there is a pure and fresh Doctrine Math. 16 6. there is a sowre and leauened doctrine Mat. 9.7 there is a new wine of the Gospell and there is a mixt wine of Babylon Reu. 17.4 there are wholesome words 2. Tim. 1.13 There are vnwholesome words there is a Doctrine of God Eph. 4.29 there is a Doctrine of Diuels Ioh. 7.16 and there is a guiding word 1. Tim. 4.1 and a fretting word Gal. 5.22 fruites of the flesh and fruites of the spirit worthy and vnworthy fruites 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 Aul. Gel. N●ct Att lib. 13.5 there was some comparison betweene them for they were both good 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 as these fruites of the flesh and Spirit Nor the comparison of Tares eating vp the Wheate Eagles feathers consuming all other feathers Moses Serpentes deuouring the Enchanters and Arke demolishing Dagon 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 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 They are for the most part bitter sweete bad trees and bad fruite