THE
BARREN
TREE
.
LVKE
.
Cap.
13.
Vers.
7.
Then
said
hee
to
the
Dresser
of
his
Vineyard
;
Behold
,
these
three
yeares
I
come
seeking
fruit
on
this
Fig-tree
,
and
find
none
:
cut
it
downe
,
why
cumbreth
it
the
ground
?
NEwes
is
brought
to
Christ
,
of
a
certaine
Iudgement
,
which
was
not
more
Pilates
,
then
Gods
,
vpon
some
Galileans
;
who
,
while
they
were
sacrificing
,
were
sacrificed
;
their
blood
being
mingled
with
the
blood
of
the
beasts
,
on
the
same
altar
.
Lest
this
should
be
wholly
attributed
to
Pilates
crueltie
,
without
due
respect
had
of
the
omnipotent
Iustice
,
hee
samples
it
with
another
;
of
eighteene
men
miscarrying
by
the
fall
of
a
Tower
.
No
Pilate
threw
downe
this
,
here
was
no
humane
Executioner
:
the
matter
of
their
death
was
morter
and
stones
;
these
bad
no
purpose
to
kill
them
.
This
therefore
,
must
bee
an
inuisible
hand
,
working
by
an
insensible
creature
:
the
Iustrument
may
bee
diuers
,
the
Iudge
is
the
same
.
Now
,
Poena
paucorum
,
terror
omnium
:
as
an
exhalation
drawne
from
the
earth
,
fired
and
sent
backe
againe
to
the
earth
,
smites
onely
one
place
,
but
terrifieth
the
whole
countrey
.
So
their
ruines
should
be
our
terrours
;
let
them
teach
vs
,
that
they
may
not
touch
vs
.
They
are
hitherto
but
like
Moses
his
Rodde
turned
into
a
Serpent
:
not
into
a
Beare
or
Lyon
,
lest
it
should
haue
deuoured
Pharaoh
:
but
into
a
Serpent
,
that
hee
might
be
more
afraid
then
hurt
.
It
is
Gods
speciall
fauour
to
vs
,
that
others
bee
made
examples
for
vs
,
and
not
wee
made
examples
for
others
.
Nothing
could
teach
them
,
let
them
teach
vs
.
Of
these
fearefull
Instances
our
Sauiour
makes
this
vse
;
setting
downe
a
peremptory
conclusion
:
Vel
poenitendum
,
vel
pereundum
:
Except
yee
repent
,
yee
shall
all
likewise
perish
.
Such
vengeance
is
no
way
to
bee
auoyded
,
but
by
repentance
.
But
here
the
Iewes
might
flatter
themselues
;
If
wee
be
greater
sinners
then
they
,
how
comes
it
to
passe
that
wee
speed
better
then
they
?
To
this
silent
obiection
,
Christ
makes
an
Apologicall
answere
,
verse
6.
You
are
not
spared
because
you
are
more
righteous
,
but
because
God
to
you
is
more
gracious
.
You
deserue
such
or
sorer
Iudgements
;
and
the
reason
of
this
impunitie
is
not
to
bee
looked
for
in
your
innocence
,
but
in
the
Lordes
patience
:
nor
because
you
are
not
worse
to
him
,
but
because
hee
is
better
to
you
:
who
offers
you
space
and
grace
to
amend
,
if
(
at
least
)
at
last
you
will
bring
foorth
the
fruites
of
Repentance
.
There
be
some
termes
in
the
Text
;
(
as
that
the
Vineyard
is
the
Church
,
euery
Christian
a
Fig-tree
,
God
the
Owner
,
euery
Pastor
a
Dresser
:
)
wherein
your
vnderstandings
may
well
preuent
my
discourse
:
these
known
and
familiar
things
I
take
as
granted
of
all
hands
.
It
is
a
Parable
,
therefore
not
to
bee
forced
euery
way
,
nor
made
to
warrant
a
conclusion
which
the
Author
neuer
meant
.
This
were
,
when
it
offers
vs
the
company
a
myle
,
to
compell
it
to
goe
with
vs
twaine
:
or
to
make
Christes
Messenger
speake
our
errand
.
Such
is
the
trade
of
Rome
;
what
their
owne
policie
hath
made
necessarie
,
they
will
teach
God
to
make
good
:
this
is
to
picke
darknesse
out
of
the
Sunne
.
No.
Verificatur
in
sensu
suo
.
like
a
good
creature
,
it
does
onely
that
it
was
made
for
.
A
Parable
is
not
like
a
Looking-glasse
,
to
represent
all
formes
and
faces
:
but
a
well
drawne
Picture
,
to
remonstrate
that
person
whereof
it
is
a
counterfeit
.
It
is
like
a
knife
,
with
the
haft
it
cutts
not
,
with
the
backe
it
cuts
not
,
it
cuts
with
the
edge
.
A
Candle
is
made
to
light
vs
,
not
to
heate
vs
:
a
Stoue
is
made
to
heate
vs
,
not
to
light
vs
:
if
this
Parable
,
like
the
Sunne
,
may
giue
both
light
and
heate
;
the
more
profitable
,
the
more
acceptable
.
Then
sayd
hee
to
the
Dresser
,
A
-
Consultation
;
Then
sayd
hee
to
the
Dresser
of
his
Vineyard
.
-
Complaint
.
Behold
,
these
three
yeeres
I
come
seeking
fruit
on
this
Fig-tree
,
and
find
none
.
-
Sentence
;
Cut
it
downe
.
-
Reason
;
Why
cumbers
it
the
ground
?
The
Consultation
.
Then
said
he
vnto
,
&c.
Dixit
,
non
percussit
:
hee
spake
,
hee
stroke
not
:
hee
might
haue
spared
words
,
and
begunne
with
wounds
.
The
Tree
had
rather
deserued
the
Axe
and
Fire
,
then
a
Consultation
of
recouery
.
How
easily
would
man
haue
reiected
his
hopelesse
brother
?
as
when
a
piece
of
clay
will
not
worke
to
his
minde
,
the
Potter
throwes
it
away
:
or
wee
cast
fouie
ragges
to
the
dung-hill
,
little
thinking
that
they
may
become
white
paper
.
But
with
God
,
Verba
antecedunt
verbera
;
hee
will
bee
heard
before
hee
bee
felt
.
Our
first
Parents
,
when
they
had
sinned
,
Vocem
andiuerunt
,
Heard
the
voyce
of
God
:
Amasa
,
in
the
fift
ribbe
,
Behold
,
I
stand
at
the
doore
,
and
knocke
:
hee
knockes
at
the
doore
,
does
not
presently
breake
it
open
.
Hee
giues
vs
warning
of
his
Iudgements
,
that
gaue
him
no
warning
of
our
sinnes
.
Why
doeth
hee
thus
?
That
wee
might
see
our
miserable
estate
,
and
fall
to
timely
deprecation
:
that
so
punishing
our selues
,
wee
might
saue
him
a
labour
.
Dixit
,
non
destinauit
:
as
if
the
Lord
would
double
and
repeat
his
thoughts
,
before
hee
decreed
it
to
irreuocable
ruine
.
A
diuine
president
of
moderation
!
If
he
that
cannot
transgresse
in
his
wrath
,
nor
exceed
in
his
Iustice
,
will
yet
Consulere
amicum
,
aduise
with
his
friend
:
how
ought
fraile
man
to
suspend
his
furious
purposes
to
mature
deliberation
?
It
is
too
common
with
vs
,
to
attempt
dangerous
and
desperate
actions
,
without
further
counsell
then
our
owne
greene
thoughts
.
So
Anger
is
made
a
Solicitor
,
Passion
a
Iudge
,
and
Rashnesse
an
Executioner
.
The
wise
man
first
considers
,
then
speakes
or
does
:
the
mad
man
first
speakes
or
does
,
and
then
considers
.
Which
driues
him
on
necessitie
to
play
the
after-game
;
with
shame
and
sorrow
to
recouer
his
former
estate
,
or
giue
it
lost
for
euer
.
O
holy
deliberation
,
whither
art
thou
fled
?
Dauids
Harpe
did
cast
the
euill
spirit
out
,
this
would
keepe
him
from
euer
comming
in
.
It
is
a
Porter
at
the
Gate
of
Gods
spirituall
Temple
,
Man
;
that
would
be
as
sure
to
keepe
out
his
enemies
,
as
Dauid
would
haue
bin
ready
to
let
in
his
friends
.
How
many
desperate
precipices
of
sin
would
be
preuented
,
were
this
Rule
remembred
;
Consule
Cultorem
?
For
matter
of
estate
,
we
are
counselled
by
the
Lawyer
:
for
health
of
body
,
aduised
by
the
Physician
:
we
trust
the
Pilot
to
steere
our
course
by
Sea
,
the
Suruey
or
to
mete
out
our
Land
:
but
for
the
soule
let
it
be
as
barren
as
this
Fig-tree
,
we
take
no
counsell
of
the
Gardiner
.
Doe
worldlings
consult
the
Preacher
,
concerning
their
vsurious
trade
before
they
vndertake
it
?
Doe
Gallants
aduise
with
him
,
before
they
meet
in
Aceldama
,
the
field
of
blood
?
O
that
they
would
admit
an
answere
from
such
a
friend
,
before
they
giue
an
answere
to
such
an
enemy
.
Dixit
Vinitori
.
Such
is
the
honour
God
doth
his
Ministers
,
to
acquaint
them
with
his
owne
purposes
.
Surely
,
the
Lord
will
do
nothing
,
but
he
first
reuealeth
it
to
his
seruants
,
the
Prophets
.
Nothing
;
which
may
conduce
to
the
office
of
their
Ministery
,
and
the
good
of
his
Church
.
To
you
it
is
giuen
to
know
the
mysteries
of
the
kingdome
of
Heauen
.
To
you
,
not
to
the
world
,
they
haue
no
such
reuelation
.
It
is
giuen
,
it
's
none
of
your
inheritance
,
you
were
not
borne
to
it
.
To
knowe
Mysteries
,
Sapere
alta
,
not
common
things
.
Of
the
kingdome
(
not
secular
;
such
mysteries
are
for
the
knowledge
of
Statizing
Iesuites
;
but
)
of
heauen
.
Shall
I
hide
from
Abraham
the
thing
that
I
mean
to
do
?
The
matter
concerned
Sodome
,
not
Abraham
:
yet
was
it
reuealed
to
Abraham
,
not
to
Sodome
.
But
doth
God
need
any
mans
counsell
?
Who
hath
at
any
time
beene
his
Counseller
?
Will
the
Potter
take
aduice
of
his
pots
?
No
;
when
Christ
asked
Philip
where
supply
of
bread
might
bee
had
for
the
multitude
;
This
hee
said
to
prooue
him
:
for
he
himselfe
knew
what
he
would
doe
.
His
questions
are
not
his
,
but
our
satisfactions
.
Thus
doth
hee
credit
his
owne
Ordinance
,
teaching
the
world
how
to
esteeme
of
them
whom
himselfe
so
singularly
honors
.
How
poore
a
place
soeuer
they
finde
in
mens
thoughts
,
the
King
of
heauen
and
earth
cals
them
to
his
counsel
.
Priest
,
To
the
Dresser
.
This
is
the
whole
Congregation
of
his
Ministers
,
to
whom
he
hath
committed
the
culture
of
his
Vineyard
:
all
which
,
by
an
Enallage
numeri
,
are
summ'd
vp
in
one
Dresser
.
edification
of
the
Body
of
Christ
.
3.
It
is
vsuall
to
name
one
proceteris
,
for
all
the
rest
.
Peter
sayes
,
Though
I
should
die
with
thee
,
I
will
not
denie
thee
.
So
sayd
likewise
the
rest
of
the
Disciples
.
Had
not
this
been
a
Parable
,
I
neuer
found
a
place
of
more
probable
colour
for
the
high
Priest
of
Rome
to
chalenge
his
vniuersall
Supremacy
by
.
But
surely
,
he
will
neuer
dresse
Christes
Vineyard
,
as
it
ought
,
vnlesse
in
a
Parable
.
Nay
,
would
his
Instruments
forbeare
to
sowe
it
with
brambles
,
to
manure
it
with
blood
,
and
to
cast
Nabaoth
out
of
his
own
vineyard
,
it
were
somewhat
.
But
let
them
passe
!
When
the
Spirit
wrote
to
a
whole
Church
,
he
inscribes
his
Epistle
vnder
one
particular
name
,
Angelo
Ecclesiae
,
to
the
Angell
of
the
Church
.
To
the
Dresser
.
Dressing
implies
labour
and
heedfulneesse
.
I
might
here
touch
vpon
the
Ministers
diligence
,
that
Christs
Vineyard
neuer
lie
rude
and
vnpolishd
through
his
default
.
But
this
age
will
looke
to
that
well
enough
:
neuer
did
the
Egyptians
call
so
fast
vpon
the
Israelites
for
making
of
Brickes
,
as
the
people
call
on
vs
for
making
of
Sermons
:
&
our
allowance
of
materials
is
much
alike
.
They
think
it
recompense
bountifull
enough
to
praise
our
paines
;
as
if
wee
could
liue
like
Camelions
,
vpon
the
subtill
ayre
of
Commendations
.
So
they
serue
vs
as
Carriers
do
their
Horses
;
lay
heauy
burdens
vpon
their
backes
,
and
then
hang
belles
at
their
eares
to
make
them
musicke
.
But
be
our
reward
little
or
much
,
God
forbid
we
should
slacke
dressing
the
Vineyard
of
Iesus
Christ
.
To
the
Dresser
.
Why
to
him
?
Vt
intercederet
that
he
might
pleade
for
the
Tree
.
So
vnwilling
is
God
to
destroy
,
that
hee
would
haue
vs
manacle
his
hands
with
our
prayers
:
he
would
bee
intreated
to
forbeare
.
Goe
thy
wayes
downe
,
for
the
people
which
thou
broughtest
out
of
Egypt
,
haue
corrupted
themselues
.
Why
this
to
Moses
?
That
hee
might
pray
for
them
.
He
that
meant
to
spare
them
in
mercy
,
meant
withall
that
Moses
should
bee
beholden
to
him
for
that
mercie
.
And
Moses
indeed
chargeth
the
Lord
,
sets
vpon
him
with
so
holy
a
violence
,
that
as
if
his
prayers
could
vincere
inuincibilem
,
he
heares
,
Let
me
alone
.
O
that
euery
Vine-dresser
were
full
of
this
gracious
affection
to
the
trees
vnder
his
charge
:
yea
,
who
feares
God
,
and
in
some
measure
hath
it
not
?
The
people
forgot
Moses
,
Moses
remembers
the
people
:
they
could
be
merry
and
happy
without
him
,
he
would
not
be
happy
without
them
.
Men
robbe
vs
of
our
meanes
,
lode
vs
with
reproches
:
all
our
reuenge
is
to
solicite
heauen
for
them
by
our
supplications
:
they
sue
vs
,
wee
sue
for
them
:
they
impouerish
our
temporall
condition
,
wee
pray
for
their
eternall
saluation
.
Wee
could
neuer
hope
for
good
to
our selues
,
if
wee
should
not
returne
them
this
good
for
their
euill
.
Corah
had
drawne
a
multitude
to
rebell
against
Moses
and
Aaron
,
Vae
mihi
si
non
praedicauero
;
Woe
vnto
mee
,
if
I
Preach
not
:
So
Moses
,
in
effect
,
had
his
Vae
mihi
,
si
non
intercessero
,
woe
vnto
me
,
if
I
pray
not
:
God
forbid
I
should
cease
praying
for
you
.
But
as
all
our
Preaching
can
work
no
good
vpon
you
,
but
through
the
holy
Ghost
:
so
all
our
Praying
can
bring
no
good
to
you
,
but
through
Iesus
Christ
.
Wee
pray
for
you
,
forget
not
you
to
pray
for
vs
.
Indeed
,
weake
ones
pray
with
vs
,
malicious
ones
pray
against
vs
,
couetous
ones
prey
vpon
vs
,
fewe
pray
for
vs
.
We
intreat
for
you
,
do
you
intreat
for
vs
;
and
that
onely
Mediator
betwixt
God
and
man
plead
for
vs
all
.
The
Complaint
.
Behold
I
come
,
&c.
This
hath
in
it
two
passages
.
His
-
Accesse
.
Behold
,
these
three
yeares
,
&c.
-
Successe
.
I
find
none
.
First
,
the
Accesse
.
Behold
.
Ecce
is
here
a
note
of
complaint
.
Hee
that
can
thunder
downe
sinne
with
vengeance
,
raines
on
it
showres
of
complaint
.
Behold
the
Tree
;
he
might
in
a
moment
haue
put
it
past
beholding
,
by
throwing
it
into
the
infernall
furnace
.
Why
doth
he
complain
,
that
can
compell
?
Habet
in
manu
potentiam
,
in
corde
patientiam
:
there
is
power
in
his
hand
,
but
patience
in
his
heart
.
To
do
Iustice
,
we
(
after
a
sort
)
constraine
him
:
but
his
delight
is
to
be
mercifull
.
He
complaines
.
All
complain
of
lost
labors
:
the
Shepheard
after
all
his
vigilance
,
complaines
of
stragling
Lambes
:
the
Gardiner
after
all
his
diligence
,
of
withering
Plants
:
the
Husbandman
after
all
his
toyle
,
of
leane
Fields
,
and
thin
Haruests
:
Merchants
after
many
aduentures
,
of
Wrackes
and
Pyracies
:
Tradesmen
of
bad
debtors
,
and
scarcitie
of
monies
:
Lawyers
complaine
of
few
Clients
,
and
Diuines
of
fewer
Conuerts
.
Thus
wee
complaine
one
of
another
:
but
God
hath
iust
cause
to
complaine
of
vs
all
.
Well
,
if
the
Lord
complaine
of
Sinne
,
let
not
vs
make
our selues
merry
with
it
.
Like
Sampson
,
it
may
make
vs
sport
for
a
while
,
but
will
at
last
pull
downe
the
house
vpon
our
heads
.
The
voyce
of
the
Turtle
is
(
not
)
heard
in
our
Land
.
Vox
Turturis
,
vox
gementis
.
True
penitents
bee
more
rare
then
Turtles
.
The
voyce
of
the
Sparrow
wee
heare
,
chirping
lust
:
of
the
Night-bird
,
buzzing
ignorance
:
the
voyce
of
the
Scriech-owle
,
croaking
blasphemy
:
of
the
Popiniay
,
gawdy
pride
:
the
voyce
of
the
Kite
and
Cormorant
,
couetousnesse
and
oppression
:
these
,
and
other
Birdes
of
that
wing
bee
common
.
But
,
Non
audita
est
vox
Turturis
:
who
mournes
for
the
sinne
of
the
time
,
and
longs
to
bee
freed
from
the
time
of
sinne
?
It
was
an
vnhappy
spectacle
in
Israel
,
to
see
at
once
,
Lachrymantem
Dominum
,
and
ridentem
populum
:
a
weeping
Sauiour
,
and
deriding
sinners
.
We
complaine
of
our
crosses
and
losses
,
wee
complaine
of
our
maladies
,
of
our
iniuries
,
enemies
,
miseries
:
the
Lord
open
our
eyes
,
and
soften
our
hearts
,
to
see
and
feele
the
cause
of
all
,
and
to
complaine
of
our
sinnes
.
I
come
.
The
Lord
had
often
sent
before
,
now
he
came
himselfe
;
euen
by
his
personall
presence
,
accepting
our
nature
.
The
Sonne
of
God
that
made
vs
the
Sonnes
of
men
,
became
the
Sonne
of
man
,
to
make
vs
the
Sons
of
God
.
Hee
came
voluntarily
:
we
come
into
the
world
,
not
by
our
owne
wills
,
but
by
the
will
of
our
parents
;
Christ
came
by
his
owne
will
.
He
came
not
for
his
owne
benefit
,
but
ours
.
What
profit
doth
the
Sunne
receiue
by
our
looking
on
him
?
Wee
are
the
better
for
his
light
,
not
hee
for
our
sight
.
A
shower
of
raine
that
waters
the
earth
,
gets
nothing
to
it selfe
;
the
earth
fares
the
better
for
it
.
He
came
for
our
fruites
:
these
cannot
enrich
him
:
Lord
,
our
well-doing
extendeth
not
to
thee
.
Neuer
came
such
an
Inhabitant
to
our
Countrey
,
as
Iesus
.
Had
God
graunted
men
the
libertie
to
beg
of
him
what
they
would
,
and
haue
it
;
they
durst
not
haue
beene
so
bold
as
to
aske
his
onely
Sonne
.
When
the
King
giues
a
free
concession
to
his
subiect
,
to
make
choise
of
his
owne
sute
,
without
deniall
;
he
will
not
bee
so
impudent
as
to
beg
the
Prince
.
Let
vs
entertaine
him
well
,
wee
fare
the
better
for
him
:
the
profit
of
our
redemption
blesseth
all
the
rest
vnto
vs
.
Farre
bee
it
from
vs
to
welcome
him
with
scandals
,
with
blasphemies
,
and
neglect
.
Hee
may
then
reply
,
as
Absolon
to
Hushai
,
Is
this
thy
kindnes
to
thy
friend
?
No
,
you
say
,
we
make
much
of
him
,
hold
him
in
the
highest
regard
,
trust
him
with
our
whole
saluation
.
But
knowe
,
Christ
fares
not
the
better
for
thy
Faith
,
but
for
thy
Charity
.
Faith
is
a
beggerly
receiuer
,
Charitie
is
a
rich
giuer
.
Thy
Faith
is
a
hand
that
takes
something
from
him
,
to
enrich
thy selfe
:
thy
Charitie
is
a
hand
that
giues
some
thing
to
him
,
in
his
distressed
members
.
Indeed
Christ
is
the
subiect
of
all
tongues
,
but
he
is
not
the
obiect
of
all
hearts
.
The
Schoole
disputes
of
him
,
the
Pulpit
preaches
of
him
,
Profession
talks
of
him
,
Profane
men
sweare
by
him
,
few
loue
him
,
few
serue
him
.
He
is
come
,
let
him
bee
made
welcome
,
by
setting
our
best
cheere
,
and
choycest
fruites
before
him
.
Whom
should
we
entertaine
,
if
not
our
Sauiour
?
Seeking
.
But
,
did
not
Hee
know
before
?
What
need
hee
seeke
,
that
hath
found
?
Hee
that
vnderstands
our
thoughts
long
before
they
are
borne
,
cannot
be
nescious
of
our
workes
when
they
are
done
.
My
answere
shall
bee
short
:
the
Lords
Quaerit
,
is
a
Requirit
:
hee
doth
not
seeke
a
thing
that
is
hid
from
him
,
but
requires
a
debt
that
is
due
vnto
him
.
Seeking
.
This
is
no
rare
,
but
a
continued
act
.
It
is
not
Veni
,
I
came
:
Hee
came
vnto
his
owne
,
&c.
Nor
a
Venturus
sum
;
I
will
come
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
as
Reuel.
3.20
.
S
to
pulsans
,
I
stand
knocking
:
so
here
,
Venio
querens
,
I
come
seeking
.
Hee
seekes
continually
:
will
you
heare
how
long
?
These
three
yeares
:
Much
time
hath
beene
spent
about
the
Interpretation
of
this
time
;
how
it
is
appliable
to
the
Iewish
Synagogue
,
to
whom
it
was
immediatly
referred
.
I
find
no
great
difference
among
Expositors
,
sauing
onely
in
their
tearmes
.
Some
by
the
first
yeare
vnderstand
the
time
before
the
Captiuitie
;
by
the
second
,
their
returne
to
Iury
;
by
the
last
,
the
comming
of
Christ
.
Some
by
the
first
yeare
,
conceiue
the
Lawe
giuen
by
Moses
:
By
the
second
,
the
Propheticall
attestations
:
by
the
third
,
the
grace
of
our
Lord
Iesus
.
Some
resolue
it
thus
;
the
first
yeare
was
the
time
of
Circumcision
,
from
Abraham
to
Moses
:
the
next
,
the
Leuitical
Law
from
Moses
to
Christ
:
the
last
is
the
yeare
of
Saluation
by
the
Messias
.
Others
vnderstand
the
first
yeare
to
bee
of
the
Patriarchs
,
the
middle
yeare
of
the
Iudges
,
the
third
of
the
Kings
.
After
all
this
hee
was
intreated
to
forbeare
it
a
fourth
yeare
,
till
it
was
instructed
by
the
Apostles
:
and
then
being
found
fruitlesse
,
it
was
cut
downe
by
the
Romanes
.
But
I
rather
take
a
definite
number
to
be
put
for
an
indefinite
:
three
yeares
is
time
long
enough
to
wait
for
the
proofe
of
a
tree
:
such
a
proportionable
expectation
had
the
Lord
for
that
Church
.
If
literally
you
would
haue
it
,
I
take
this
to
bee
the
probablest
exposition
.
These
three
yeares
were
the
very
three
yeares
of
his
Preaching
,
healing
diseases
,
casting
out
Deuils
,
working
Miracles
before
their
faces
.
The
other
yeare
which
he
added
,
was
the
time
while
the
Apostles
offer'd
them
the
Gospel
of
saluation
.
Whereof
the
refusers
were
cut
downe
,
the
accepters
were
saued
.
He
hath
likewise
waited
for
the
Church
of
Christianity
three
yeares
;
that
is
,
three
reuolutions
of
Ages
,
thrice
fiue
hundred
yeres
.
Or
he
hath
tarried
the
leasure
of
the
whole
world
three
yeares
:
the
first
yeare
,
vnder
nature
:
the
second
,
vnder
the
Law
:
the
third
,
vnder
Grace
:
the
fourth
is
now
a
passing
,
and
who
knowes
how
farre
it
is
spent
?
Or
to
apply
it
to
our selues
,
these
three
yeares
of
our
visitation
,
hath
beene
so
many
scores
of
yeares
.
Conceiue
the
formost
to
be
in
the
dayes
of
King
Edward
6.
who
purged
the
gold
from
the
rust
and
drosse
of
Superstition
,
Ignorance
,
and
Cussenage
,
which
it
had
contracted
.
The
Sunne
beganne
to
shine
out
in
his
bright
lustre
:
the
Lord
came
seeking
our
fruits
;
but
not
finding
them
answerable
to
his
expectation
,
nor
worthy
of
the
glorious
Gospell
:
hee
drewe
another
cloud
ouer
our
Sunne
:
teaching
vs
better
to
value
that
heauenly
Manna
,
wherewith
we
were
so
suddenly
growne
wanton
.
The
second
yeare
,
vnder
Queene
Elizabeth
,
of
so
blessed
memory
:
that
Royall
nurse
,
vpon
whose
Bosome
the
Church
of
God
leaned
to
take
her
rest
.
Shee
did
againe
vindicate
this
Vineyard
,
which
had
so
long
lyen
among
Fryars
and
Monkes
,
that
it
had
all-most
quite
forgotten
the
language
of
Canaan
:
Shee
taught
it
a
new
to
speake
the
Dialect
of
the
Holy
Ghost
.
When
that
Gracious
Queene
was
taken
from
a
Crowne
of
gold
to
a
Diadem
of
glory
,
then
began
our
third
yeare
;
wherein
our
present
Soueraigne
was
sent
;
Dignissimus
Regno
,
si
non
natus
ad
Regnum
:
vnder
whom
we
know
not
,
whether
our
Truth
or
Peace
bee
more
.
Onely
let
vs
blesse
him
,
and
blesse
God
for
him
,
that
we
may
all
be
blessed
in
him
.
Thus
farre
we
may
say
of
our
Land
,
as
Syluius
did
of
Rhodes
;
Semper
in
Sole
sita
est
:
the
bright
reflection
of
the
Gospell
compasseth
vs
round
about
.
Now
he
comes
this
third
yeare
seeking
our
fruites
:
which
when
we
consider
,
wee
can
say
no
more
but
Miserere
Deus
;
Lord
bee
mercifull
to
vs
:
for
neuer
were
such
blessings
requited
with
such
vnthankefulnesse
.
We
condemne
the
Iewes
for
abusing
Christs
patience
:
God
grant
they
rise
not
vp
at
the
last
day
to
condemne
vs
.
He
comes
to
a
particular
man
three
yeeres
.
1.
In
Youth
.
I
haue
planted
thee
in
my
Vineyard
,
giuen
thee
the
influence
of
my
mercies
;
where
is
thy
fruitfulnesse
?
Alas
,
the
young
man
sends
him
away
,
with
a
Nondum
tempus
ficorum
:
it
is
too
earely
for
me
to
fall
to
Mortification
;
would
you
put
me
to
pennance
,
before
I
haue
had
the
leasure
and
pleasure
to
offend
?
He
is
ready
to
send
Christ
away
in
the
Language
of
that
foule
Spirit
;
Art
thou
come
to
torment
mee
before
my
time
?
But
whose
charge
is
it
to
Remember
thy
Creator
,
Diebus
Iunentutis
?
Then
the
conquest
is
most
glorious
,
because
then
it
is
most
difficult
.
You
say
,
It
is
neuer
too
late
;
but
I
am
sure
,
It
is
neuer
too
soone
,
to
be
gracious
and
holy
.
The
Deuill
is
a
false
Sexton
,
and
sets
backe
the
clocke
of
Time
in
prosperitie
:
in
the
day
of
trouble
,
hee
will
make
it
run
fast
enough
.
2.
In
middle
age
;
and
now
the
buying
of
Farmes
,
and
trying
of
Beasts
;
the
pleasures
of
Matrimony
,
the
cares
for
posteritie
.
take
vp
all
the
roomes
of
the
soule
.
Men
rather
busie
themselues
to
gather
the
fruites
of
earth
,
then
to
yeeld
the
fruites
of
heauen
.
Heere
is
strength
of
nature
,
and
fulnesse
of
stature
;
but
still
a
defect
of
grace
.
Perhaps
,
Christ
hath
now
some
faire
promises
,
of
fruits
heereafter
:
Let
mee
first
go
bury
my
Father
,
then
.
But
(
a
thousand
to
one
)
he
finds
something
in
Domo
,
left
by
his
father
,
that
keepes
him
a
Domino
,
from
following
his
Master
.
To
preuent
this
,
it
is
his
caution
to
the
entertained
seruant
;
Forget
thine
owne
people
,
and
thy
fathers
house
:
rather
forgoe
and
forget
thy
fathers
house
,
then
thy
Makers
seruice
.
3.
In
old
age
:
now
the
decay
of
body
should
argue
a
decay
of
sinne
.
The
taste
finds
no
relish
in
ryot
,
the
eares
cannot
distinguish
Musicke
,
the
eies
are
dimme
to
pleasing
obiects
,
very
Desire
failes
:
now
all
things
promise
mortification
.
Hee
that
cannot
stirre
abroad
in
the
world
,
what
should
he
doe
but
recollect
himselfe
,
and
settle
his
thoughts
on
the
world
to
come
?
Now
fruites
,
or
neuer
.
Not
yet
:
Morositie
,
Pride
,
and
Auarice
,
are
the
three
diseases
of
olde
age
:
men
couet
most
,
when
they
haue
time
to
spend
least
:
as
cheating
Tradesmen
then
get
vp
most
commodities
into
their
hands
,
when
they
meane
to
breake
.
Still
hee
comes
seeking
fruite
,
and
is
returned
with
a
Non
Inuentus
.
If
yet
it
weare
but
as
the
Prophets
signe
to
Hezekiah
;
This
yeare
yee
shall
eate
such
as
groweth
of
it selfe
:
and
the
second
yeare
such
springeth
of
the
same
:
and
in
the
third
yeare
yee
shall
sowe
and
reape
,
&c.
the
third
yeare
might
afford
him
somewhat
.
But
doth
hee
forbeare
all
trees
thus
long
?
No
,
some
are
snatch'd
away
in
the
flower
and
pride
of
their
life
:
yea
,
they
bee
not
fewe
,
that
will
not
allow
themselues
to
liue
;
but
with
ryot
and
intemperance
hasten
their
owne
endes
,
before
they
haue
well
begun
or
learned
what
life
is
:
like
bad
Schollers
,
that
slubber
out
their
bookes
before
they
haue
learned
their
lessons
.
That
in
stead
of
,
Non
est
fructus
,
wee
may
say
,
Non
est
ficus
,
the
tree
it selfe
is
gone
.
And
that
goodly
person
,
which
like
a
faire
ship
hath
bene
long
a
building
:
and
was
but
yesterday
put
to
sea
,
is
to
day
sunke
in
the
Maine
.
We
doe
not
eate
,
drinke
,
and
sleepe
,
and
take
such
refections
of
nature
,
vt
non
moriamur
,
that
wee
might
not
die
;
that
is
impossible
:
but
that
wee
should
not
dye
barren
,
but
beare
some
fruits
vp
with
vs
to
him
that
made
the
Tree
.
Seeking
.
It
is
fit
wee
should
offer
our
fruits
to
God
,
and
not
put
him
to
seeke
for
his
owne
.
We
should
be
like
those
ripe-figs
,
that
fall
into
the
mouth
of
the
eater
.
The
best
liquours
are
they
that
drop
from
their
cells
,
of
their
owne
accord
,
without
pressing
.
The
most
acceptable
of
all
oblations
,
be
the
Free-will-offerings
.
Howsoeuer
,
let
vs
bee
sure
not
to
disappoynt
the
Lord
when
he
seekes
.
On
this
Fig-tree
.
It
is
fit
,
that
hee
that
plants
a
Vineyard
,
should
taste
of
the
Wine
:
good
reason
,
1
He
hath
planted
vs
:
wee
spring
not
vp
naturally
;
as
the
Oake
growes
from
an
Acorne
,
the
Peach
from
a
stone
:
but
a
gracious
hand
hath
set
vs
.
We
are
not
borne
of
flesh
,
nor
of
the
will
of
blood
,
or
of
man
,
but
of
God
.
2.
Hee
hath
planted
vs
in
his
Vineyard
within
the
enclosed
Garden
of
the
Church
.
Had
he
left
vs
to
the
vnregarded
wildernes
,
without
any
Dresser
to
looke
to
vs
,
there
might
haue
been
some
excuse
of
our
barrennesse
.
The
ground
that
is
left
to
it selfe
,
is
(
in
a
manner
)
blamelesse
,
though
it
be
fruitlesse
.
But
in
Vineasua
,
which
he
hath
fenced
in
with
his
prouidence
,
blessed
with
his
fauing
influence
,
husbanded
with
his
Dressers
diligence
,
forwarded
with
the
beames
of
mercy
,
and
showres
more
precious
then
the
deawes
of
Hermon
that
fell
vpon
the
hill
of
Sion
.
Where
wee
participate
the
fatnesse
of
the
ground
,
are
fed
with
vnperishing
Manna
,
compassed
about
with
Songs
of
deliuerance
,
and
haue
seene
our
desires
vpon
(
his
and
)
our
enemies
.
Where
Righteousnesse
is
our
walls
,
and
Peace
our
bulwarkes
,
and
the
wayes
bee
milke
where
we
set
our
feet
.
3
Wee
are
Figtrees
:
not
brambles
,
no
man
expects
Grapes
from
thornes
.
4.
Hee
is
our
Lord
,
and
Querit
suum
,
he
seekes
but
his
owne
.
If
our
owne
Kine
giue
vs
no
milke
,
our
owne
sheepe
afford
vs
no
wooll
,
our
owne
land
returne
vs
no
encrease
,
we
are
displeased
:
whereas
these
be
reasonlesse
creatures
;
but
we
haue
sense
aboue
common
nature
,
reason
aboue
sense
,
grace
aboue
reason
:
We
are
but
tennants
of
these
,
Christ
is
Lord
of
vs
:
our
sinnes
bring
the
curse
of
barrennesse
vpon
them
,
but
there
is
no
fault
in
God
,
if
we
be
vnfruitfull
.
5.
He
comes
seeking
:
not
threatning
,
raging
,
wounding
,
not
felling
downe
the
tree
,
nor
stocking
it
vp
by
the
rootes
;
but
seeking
.
Dignatur
expectare
fructus
,
cui
licet
eradicare
Infructuosos
.
Man
is
a
loser
by
the
barrenesse
of
his
garden-tree
:
were
there
not
a
tree
left
,
God
is
neuer
the
poorer
.
Now
lay
all
these
together
:
a
Lord
that
owes
vs
,
wee
are
his
trees
:
to
come
into
his
Vineyard
,
where
he
may
be
confident
;
wee
liue
on
his
ground
:
to
looke
vpon
a
Figtree
,
made
of
an
apt
disposition
to
good
fruit
;
such
a
one
as
himselfe
hath
planted
,
not
casually
grown
vp
:
a
tree
not
neglected
,
but
whereon
hee
hath
bestowed
great
care
and
cost
;
wayting
,
not
destroying
:
what
can
we
plead
for
it
,
if
it
be
fruitlesse
?
God
is
our
Lord
and
Proprietary
,
England
is
his
Vineyard
,
euery
one
of
vs
his
Fig-tree
,
thus
planted
,
watered
,
blessed
by
his
gracious
mercy
:
Hee
comes
to
vs
with
patience
,
that
should
run
to
him
with
penitence
:
seeking
our
fruites
,
that
should
make
tender
of
them
vnsought
;
waiting
,
that
might
command
:
now
,
feare
,
obedience
,
and
thankefulnesse
,
keepe
vs
from
sending
him
backe
with
a
Non
inuenio
,
I
finde
none
.
Fruit.
This
is
that
inseparable
effect
that
God
expects
from
euery
Tree
planted
in
his
Garden
.
married
to
Christ
:
to
what
ende
?
That
we
should
bring
forth
fruits
vnto
God
.
Hee
seekes
not
for
leaues
,
buds
,
or
blossomes
,
but
fruites
.
Could
leaues
content
him
,
wee
would
not
leaue
him
vnsatisfied
:
he
should
haue
an
Arbour
large
enough
to
reach
to
the
Worlds
ende
.
Of
euery
soule
here
hee
seekes
for
fruites
.
Of
the
Magistrate
,
that
he
bring
foorth
the
fruites
of
Iustice
;
determining
causes
with
sinceritie
of
decision
,
and
conuenience
of
expedition
:
being
so
far
as
equitie
permits
,
a
husband
to
the
widdow
,
and
a
father
to
the
fatherlesse
.
Of
the
Minister
,
that
hee
bring
forth
the
fruits
of
knowledge
.
Aarons
Rod
was
his
Pastorall
staffe
:
in
one
and
the
same
night
it
brought
forth
buds
,
and
blossomes
,
and
fruit
.
Fruitfulnesse
is
the
best
argument
that
God
hath
called
vs
:
there
is
not
a
plant
of
his
setting
,
but
the
very
branches
thereof
shall
flourish
.
I
doe
not
say
,
our
paynes
shall
alwayes
conuert
many
Soules
;
that
is
Gods
fruite
,
not
ours
:
Hee
chargeth
vs
to
bee
industrious
in
Preaching
,
let
Himselfe
alone
with
the
worke
of
sauing
.
Of
the
priuate
man
,
he
expects
the
fruit
of
his
calling
:
to
bee
idle
,
is
to
bee
barren
of
good
;
and
to
bee
barren
of
good
,
is
to
bee
pregnant
of
all
euill
.
Bella
gerant
alij
,
Protesilaus
edit:
but
let
vs
that
are
called
to
worke
,
worke
in
our
calling
;
otherwise
at
last
,
wee
shall
make
but
a
sorry
answere
to
that
Question
,
Vbi
fructus
?
Let
vs
all
produce
the
fruits
of
Charity
:
rich
men
doe
good
turnes
to
themselues
;
as
they
play
at
Tennisse
,
tossing
the
Ball
to
him
that
will
tosse
it
to
them
againe
:
seldome
to
the
poore
,
for
they
are
not
able
to
bandy
it
backe
.
Pride
cuts
,
and
Ryot
shuffles
,
but
betwixt
them
both
,
they
deale
the
poore
but
a
bad
game
.
The
fruite
of
Christianitie
is
Mercie
;
when
the
rich
,
like
full
eares
of
Corne
,
humble
themselues
to
the
poore
earth
in
Charitie
.
Feed
him
,
that
feeds
you
:
giue
him
part
of
your
Temporalls
,
from
whom
you
expect
Eternalls
:
you
cloathe
Christ
with
your
blackes
on
earth
,
hee
will
clothe
you
with
his
glorious
whites
in
heauen
.
Our
mercie
to
others
,
is
the
Fruite
of
Gods
mercy
to
vs
.
Fruite
.
Nothing
is
created
for
it selfe
,
but
so
placed
by
the
most
wise
prouidence
,
that
it
may
conferre
something
to
the
publique
good
;
though
it
be
but
as
the
Widowes
two
Mites
to
the
Treasurie
.
The
poorest
creature
yeelds
some
Fruit
,
wherein
it
doth
imitate
the
goodnesse
of
the
Maker
.
We
know
not
readily
,
what
good
Serpents
and
Vermine
may
doe
;
yet
certainly
,
they
haue
their
fruit
;
both
in
sucking
vp
that
poyson
of
the
earth
,
which
would
be
contagious
to
man
;
in
setting
off
the
beautie
of
the
better
pieces
of
creation
:
The
Sunne
comes
foorth
of
his
Chamber
like
a
Bridegrome
,
fresh
and
liuely
;
and
reioyceth
as
a
Gyant
,
to
runne
his
diurnall
course
,
to
lighten
vs
with
his
refulgent
beames
,
to
generate
,
cheere
,
and
mature
things
with
his
parentall
heate
:
this
is
his
fruite
.
In
his
absence
the
Moone
and
Starres
adorne
the
Canopie
of
Heauen
,
reflecting
their
operatiue
influence
to
quicken
the
lower
world
:
this
is
their
fruites
.
The
curled
cloudes
,
those
bottles
of
raine
,
thinne
as
the
liquour
they
containe
,
flye
vp
and
downe
on
the
wings
of
the
winde
,
deliuering
their
moyst
burdens
vpon
the
earth
,
teats
whereon
the
hungry
fields
and
pastures
doe
sucke
;
yet
they
expect
no
haruest
from
vs
:
this
is
their
fruites
.
The
subtill
winds
come
puffing
out
of
their
cauernes
,
to
make
artificiall
motions
,
wholesome
ayres
,
and
nauigable
seas
;
yet
neither
earth
,
ayre
,
nor
sea
returne
them
recompence
:
this
is
their
fruits
.
The
earth
,
in
a
thankefull
imitation
of
the
Heauens
,
lockes
not
vp
her
treasures
within
her
owne
Coffers
;
but
without
respect
of
her
priuate
benefit
,
is
liberall
of
her
allowance
,
yeelding
her
fatnesse
and
riches
to
innumerable
creatures
,
that
hang
on
her
breasts
,
and
depend
vpon
her
as
their
common
mother
for
maintenance
.
Of
the
beasts
that
feed
vpon
her
,
Kine
giue
vs
their
milke
,
Sheepe
their
wooll
:
euery
one
payes
a
tribute
to
man
,
their
vsu-fructuary
Lord
:
this
is
their
fruites
.
Fruit
bearing
Trees
spend
not
all
their
sappe
and
moisture
vpon
themselues
,
or
the
increase
of
their
owne
magnitudes
:
but
the
principall
and
purer
part
of
it
is
concocted
into
some
pleasant
Fruites
;
whereof
they
nor
their
young
Springs
euer
come
to
taste
;
but
they
proffer
it
vs
,
and
when
it
is
ripe
,
they
voluntarily
let
it
fall
at
their
Masters
feete
.
Neuer
did
the
Oliue
annoynt
it selfe
with
the
owne
Oyle
,
nor
the
Vine
make
it selfe
drunke
with
the
owne
Grapes
,
nor
the
Tree
in
my
Text
,
deuoure
the
owne
Figges
:
yet
they
all
striue
to
abound
with
Fruites
.
Let
me
raise
your
Meditations
from
earth
to
heauen
:
the
holy
Angels
there
are
called
Ministring
Spirits
:
those
royall
Armies
fight
for
vs
against
our
enemies
:
like
Nurses
,
they
beare
vs
vp
in
their
armes
,
and
(
though
vnseene
)
doe
glorious
Offices
for
vs
:
this
is
part
of
their
fruit
.
Hitherto
my
Father
worketh
,
and
I
worke
.
The
Father
by
his
prouidence
and
protection
,
the
Sonne
by
his
mercy
and
mediation
,
the
Holy
Ghost
by
his
grace
and
sanctification
:
all
diuiding
the
streames
of
their
goodnesse
,
for
the
best
behoofe
of
the
world
.
The
more
any
thing
furthers
the
common
good
,
the
more
noble
is
the
Nature
,
and
more
resembling
the
Creator
.
The
Earth
is
fruitfull
,
the
Sea
,
the
Ayre
,
the
Heauens
are
fruitfull
;
and
shall
not
man
bring
foorth
fruites
,
for
whom
all
these
are
fruitfull
?
While
all
the
Armies
of
Heauen
and
Earth
are
busied
in
fructifying
;
shall
Man
,
of
more
singular
graces
and
faculties
,
be
idle
,
a
burden
to
the
world
and
himselfe
?
Both
the
Church
of
God
for
the
propagation
of
pietie
,
and
the
world
it selfe
for
the
vpholding
of
his
estate
,
requires
our
Fruites
.
If
Happinesse
consisted
in
doing
nothing
,
God
that
meant
Adam
so
happy
,
would
neuer
haue
set
him
about
businesse
:
but
as
Paradise
was
his
Store-house
,
so
also
his
work-house
:
his
pleasure
was
his
taske
.
There
is
no
state
of
man
that
can
priuiledge
a
folded
hand
:
Our
life
is
,
Vita
pulueris
,
non
puluinaris
.
Landes
,
Meanes
,
and
Moneyes
,
men
make
the
protections
of
Idlenesse
:
whereas
Adam
commaunded
the
whole
earth
,
yet
worke
expected
him
.
In
Paradise
all
things
did
labour
for
man
,
now
man
must
labour
for
all
things
.
Adam
did
worke
because
he
was
happy
,
wee
his
children
must
worke
,
that
wee
may
bee
happy
.
Heauen
is
for
ioyes
,
Hell
for
paines
,
Earth
for
labour
.
God
hath
three
houses
;
this
is
his
Worke-house
,
that
aboue
is
his
Ware-house
.
O
then
let
vs
bee
fruitfull
;
that
others
benefit
may
bee
ours
,
our
benefit
theirs
;
and
the
glory
of
all
,
the
Lords
.
If
Magistrates
yeeld
not
the
Fruits
of
Iustice
,
Ministers
the
fruits
of
knowledge
,
priuate
men
the
fruits
of
Charitie
and
Obedience
;
it
is
as
vnnaturall
,
as
if
the
Sunne
should
forget
to
shine
,
or
the
earth
to
fructifie
.
God
made
all
these
for
man
,
hee
made
man
for
himselfe
:
of
vs
he
lookes
for
Fruit
,
of
vs
let
him
finde
it
,
from
vs
accept
it
,
in
vs
increase
it
,
and
to
vs
reward
it
,
through
Him
,
in
whome
alone
wee
expect
mercie
,
Iesus
Christ
.
The
Successe
followes
.
Non
inuenio
.
We
haue
brought
the
Lord
into
his
Vineyard
,
heard
him
calling
for
the
Dresser
,
shewing
him
a
Tree
,
telling
him
of
a
three
yeares
expectation
:
now
,
if
after
all
this
we
inquire
for
the
euent
;
himselfe
certifies
vs
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
finde
none
.
None
?
Peraduenture
he
came
before
the
season
;
Nondum
tempus
erat
Ficorum
.
When
should
a
Tree
bring
forth
fruits
,
but
Tempore
suo
?
This
is
the
praise
of
the
good
Tree
,
that
it
brings
foorth
the
fruit
in
due
season
.
Hoccine
tempus
;
Is
this
a
time
to
plant
Vineyards
,
or
gather
fruit
?
Or
as
the
man
replyed
to
his
neighbour
,
Is
this
a
time
to
lend
Bread
,
when
my selfe
and
family
are
in
bed
?
The
Spring
is
the
season
of
fructifying
,
the
Autumne
of
gathering
.
time
of
the
singing
of
Birds
is
come
,
Then
the
Figtree
puts
foorth
her
greene
Figges
.
But
Cum
fermento
perfundatur
puluis
,
when
the
dust
is
leauened
with
myre
,
and
the
bands
of
Orion
haue
lock'd
vp
the
influence
of
Heauen
.
Who
seeks
fruit
in
Winter
;
hee
must
be
content
with
Winter
fruit
.
There
is
the
Winter
of
an
afflicted
Conscience
;
no
maruell
then
if
neither
ripe
Figges
,
nor
so
much
as
greene
leaues
appeare
:
when
all
the
Sappe
is
retyred
to
the
Roote
,
as
in
extreame
cold
the
bloud
runnes
to
the
heart
to
succour
it
.
When
the
Babylonians
required
of
their
captiue
Israelites
some
Hebrewe
Songs
,
they
could
soone
answere
;
How
shall
wee
sing
the
Lordes
Song
in
a
strange
Land
?
Is
this
a
time
or
place
to
be
merry
?
The
time
of
Figges
was
not
yet
,
yet
hee
cursed
it
:
Heere
the
time
was
three
yeares
past
without
fruit
,
yet
he
cursed
it
not
.
But
looke
to
it
;
If
thou
wilt
not
fructifie
Tempore
tuo
,
thou
shalt
be
cut
down
tempore
non
tuo
,
before
thy
time
.
There
is
not
a
day
in
the
yeare
,
wherein
hee
forbeares
seeking
our
fruit
;
yet
Venio
,
non
inuenio
;
I
find
none
.
None
?
Nunquid
quia
male
quaesiuit
Dominus
?
Was
there
any
errour
in
his
search
?
Men
often
seeke
Bona
,
good
things
,
non
bene
,
not
in
a
good
manner
.
Either
they
faile
in
their
Quando
,
as
Ioseph
sought
Christ
after
a
dayes
iourney
;
whereas
hee
is
too
precious
to
bee
missed
one
houre
:
They
shall
seeke
thee
Tempore
inveniendi
,
when
thou
mayest
be
found
.
Or
in
the
right
Vbi
:
as
Mary
sought
her
Son
in
Cognatione
Carnis
,
among
her
kinred
;
who
was
in
Domo
Patris
,
Quaerunt
bona
locis
non
suis
,
they
seeke
for
things
out
of
their
proper
orbes
.
Men
seeke
Honour
in
Pride
,
whereas
Honour
is
to
bee
found
in
Humilitie
.
They
seeke
reputation
in
bloodie
reuenge
;
alas
,
that
is
to
bee
found
in
Patience
:
It
is
the
glory
of
a
man
to
passe
by
an
offence
.
They
seeke
content
in
Riches
,
which
is
as
if
one
should
seeke
for
fresh
water
in
the
midst
of
the
Sea
.
But
in
none
of
these
circumstances
did
this
Seeker
faile
:
not
in
the
Vbi
,
for
he
sought
in
the
Vineyard
:
not
in
the
Quando
,
for
he
came
in
the
Vintage
:
not
in
the
Quomodo
,
for
he
sought
fruit
on
that
Figtree
,
about
which
hee
had
bene
at
so
great
charges
;
yet
I
finde
none
.
None
?
Haply
not
so
thicke
with
fruites
as
the
Vines
of
Engedi
:
euery
Land
is
not
a
Caanan
,
to
flowe
with
Milke
and
Honey
.
But
yet
some
competent
measure
,
enough
to
pay
the
Land-lord
rent
for
the
ground
it
stands
on
;
no
,
None
.
If
there
bee
none
to
spare
,
whereof
the
owner
may
make
money
;
yet
,
Sufficiat
ad
vsum
suum
,
ad
esum
suum
,
that
hee
may
eate
the
labours
of
his
owne
hands
;
no
,
None
.
as
the
Sand
,
yet
let
there
bee
a
Remnant
.
If
there
cannot
bee
a
whole
haruest
,
yet
let
there
bee
a
Tenth
.
If
not
a
Tenth
,
yet
let
there
bee
some
gleanings
;
on
the
outmost
branches
;
that
the
Planter
may
haue
a
taste
:
It
is
too
defectiue
,
when
Non
florebit
ficus
,
a
Grape
on
the
Vine
,
nor
a
Figge
on
the
Tree
;
this
is
a
miserable
sterilitie
.
Some
thing
hath
some
sauour
,
but
None
is
good
for
nothing
.
Indeede
all
Trees
are
not
equally
loaden
:
there
is
the
measure
of
a
hundred
,
of
sixtie
,
of
thirtie
;
an
Omer
,
and
an
Ephah
:
but
the
Sacred
deawes
of
Heauen
,
the
graces
of
the
Gospell
,
blesse
vs
from
hauing
None
.
I
finde
none
.
None
?
Peraduenture
none
such
as
hee
lookes
for
,
no
Fruites
delicate
enough
for
the
Almighties
taste
.
Indeed
,
our
best
fruits
are
neuer
perfect
and
kindly
ripened
;
still
they
rellish
sowre
and
earthly
,
and
sauour
of
the
Stocke
from
which
they
were
taken
.
They
are
heauenly
Plants
,
but
growe
in
a
foraigue
and
colde
Climate
,
not
well
concocted
,
nor
worthy
the
charges
and
care
bestowed
vpon
vs
.
Set
Orenge
or
Figge-trees
in
this
our
cold
Countrey
,
the
fruit
will
not
quit
the
cost
of
the
planting
and
maintaining
.
But
the
complaint
is
not
here
of
the
imperfection
or
paucitie
of
fruites
,
but
of
the
nullitie
;
None
.
Some
reading
that
Text
with
idle
eyes
;
that
after
all
our
fruites
,
vnprofitable
Trees
:
because
they
can
finde
no
validitie
of
merite
in
their
workes
,
throwe
the
Plough
in
the
hedge
,
and
make
holyday
.
But
shall
not
the
Seruant
doe
his
Masters
businesse
;
because
hee
cannot
earne
his
Masters
Inheritance
?
Shall
the
Mason
say
,
I
will
share
with
my
Soueraigne
in
his
Kingdome
,
or
I
will
not
lay
a
stone
in
his
building
?
Yet
good
fruits
haue
their
reward
;
though
not
by
the
merit
of
the
doer
,
yet
by
the
mercy
of
the
accepter
.
Sowre
they
bee
of
themselues
,
but
in
Christ
they
haue
their
sweetning
:
and
the
meanest
fruite
,
which
that
great
Angell
of
the
Conenant
shall
present
to
his
Father
,
precious
Incense
,
are
both
receiued
and
rewarded
.
In
their
owne
nature
they
may
bee
corrupt
;
but
being
dyed
in
the
bloud
of
Christ
,
they
are
made
pleasing
to
God
.
Yea
,
also
profitable
to
the
Church
,
and
vsefull
to
men
,
seeme
they
neuer
so
poore
.
Euen
a
troubled
Spring
doth
often
quench
a
distressed
Souldiersthirst
:
a
smal
Candle
doth
good
,
where
the
greater
Lights
bee
absent
:
and
the
meanest
fruite
of
holy
Charity
,
euen
a
cuppe
(
though
it
be
not
of
the
iuyce
of
the
grapes
out
of
the
Vineyard
,
Barennesse
;
None
at
all
.
None
?
Euery
Tree
is
knowne
by
the
fruits
,
it
is
Christs
euerlasting
rule
.
Howsoeuer
the
tree
liues
by
the
sappe
,
and
not
by
the
fruits
:
yet
it
is
knowne
to
liue
by
the
fruits
,
and
not
by
the
sappe
;
for
this
is
hidden
.
The
iust
man
liues
by
his
faith
,
not
by
his
workes
:
but
he
is
knowne
to
liue
by
his
works
,
not
by
his
inuisible
faith
.
Neither
doth
the
fruit
make
good
the
tree
,
but
the
tree
makes
good
the
fruit
.
Opera
bona
non
faciunt
iustum
,
Iustus
facit
bona
opera
.
Good
works
make
not
a
man
righteous
,
but
the
righteous
man
doth
good
works
.
Our
persons
are
iustified
before
our
actions
;
as
of
necessitie
the
tree
must
be
good
,
before
it
can
beare
good
fruit
.
But
how
shall
that
tree
be
discerned
,
that
hath
no
fruit
?
I
finde
none
.
None
?
Why
this
to
vs
?
Why
such
a
Text
in
such
a
time
?
Wee
abound
with
fruites
:
which
way
can
you
looke
,
and
not
haue
your
eye
full
of
our
workes
?
They
before
,
in
such
places
,
haue
successiuely
commended
our
fruits
.
Bee
it
so
:
yet
Euripides
being
question'd
why
he
alwaies
made
women
bad
in
his
Playes
,
whereas
Sophocles
euer
made
them
good
,
in
his
:
answered
,
Sophocles
makes
them
such
as
they
ought
to
bee
,
but
I
make
them
such
as
indeed
they
are
.
Their
former
commendation
haue
told
vs
what
we
should
be
;
but
this
Embleme
,
I
feare
,
tels
vs
truely
what
wee
are
.
Not
all
of
vs
;
God
forbid
:
here
is
but
one
Fig-tree
in
a
whole
Vineyard
thus
taxed
,
and
farre
be
it
from
vs
to
taxe
a
whole
Vineyard
for
one
barren
Fig-tree
.
None
?
Yes
,
enough
of
some
fruites
,
but
the
Prophet
calls
them
Ficos
valde
mal●s
,
so
bad
that
they
cannot
be
eaten
.
Iam
non
gustare
fructus
,
not
to
haue
so
much
as
a
taste
?
Yea
,
were
this
all
;
did
barrennesse
onely
vsurpe
it
:
but
there
is
worse
then
a
meere
orbitie
or
absence
of
goodnesse
;
a
position
of
bitter
fruits
:
Quaesiui
Vuas
,
inveni●
Labruscas
:
I
find
wild
Grapes
,
luxurient
fruits
.
Instead
of
the
hearty
effects
,
which
Wine
produceth
,
I
am
answered
with
the
melancholy
preuarications
of
malice
.
Behold
the
wonder
and
spectacle
of
vnthankefulnesse
;
among
all
Gods
Creatures
,
Man
;
and
among
men
the
barren
Christian
.
Though
Israel
play
the
Harlot
,
yet
let
not
Iudah
transgresse
.
What
may
be
expected
from
the
wild
Forrest
of
Paganisme
,
when
the
Garden
of
Eden
yeelds
such
fruites
?
The
sweet
fruit
of
the
Spirituall
Fig-tree
is
mercie
:
our
God
is
the
God
of
Loue
,
our
Sauiour
is
the
Prince
of
Loue
,
the
Church
is
knit
together
in
Loue
:
our
Roote
is
Loue
,
our
Sappe
is
Loue
,
our
Ligaments
Loue
:
now
if
we
shall
sucke
the
bloud
one
of
another
,
violate
the
relations
of
peace
,
concoct
all
our
moysture
into
malice
;
here
is
worse
then
,
Invenio
fructum
nullum
,
I
finde
none
:
for
Invenio
fructum
malum
,
I
finde
cursed
fruits
.
Wee
are
growne
vnnaturall
;
the
hand
scratcheth
the
eye
,
the
mouth
biteth
the
hand
:
thornes
and
bryers
entwine
and
embrace
one
another
,
Lord
,
thou
didst
sow
good
seed
in
thy
field
,
whence
then
hath
it
Tares
?
Here
is
more
fruit
then
God
would
haue
;
but
for
that
he
expects
,
I
finde
none
.
When
wee
are
filled
with
his
blessings
,
Christ
lookes
for
our
prayses
;
when
wee
haue
eaten
and
are
fat
,
worship
him
.
What
fruit
finds
he
?
We
sit
downe
to
eat
and
drinke
,
and
rise
vp
to
play
:
for
praying
,
playing
.
When
wee
are
scourged
,
hee
looks
for
our
humiliation
and
penance
;
Sure
,
in
their
affliction
they
will
seeke
me
.
Lord
,
thou
hast
smitten
them
,
but
they
haue
not
sorrowed
;
an
insensible
desperatnesse
.
In
this
case
let
vs
pray
;
Lord
,
lesse
of
the
fruits
wee
haue
,
and
more
of
them
wee
should
haue
.
Instead
of
righteousnesse
,
a
crye
:
Our
Bells
ring
,
our
Chimneis
smoake
,
our
Fields
reioyce
,
our
Children
dance
,
our
selus
sing
and
play
;
Iouis
omnia
plena
.
But
when
Righteousnesse
,
hath
sowne
,
and
comes
to
reape
;
here
is
no
haruest
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
finde
none
.
And
as
there
was
neuer
lesse
wisdome
in
Greece
,
then
in
time
of
the
Seuen
Wise
men
:
so
neuer
lesse
pietie
among
vs
,
then
now
,
when
vpon
good
cause
most
is
expected
.
When
the
Sunne
is
brightest
the
Stars
be
darkest
:
so
the
cleerer
our
light
,
the
more
gloomy
our
life
with
the
deeds
of
darkenes
.
The
Cimerians
,
that
liue
in
a
perpetuall
mist
,
though
they
deny
a
Sunne
,
are
not
condemned
of
impietie
,
but
of
ignorance
:
but
Anaxogoras
;
that
saw
the
Sunne
,
and
yet
denied
it
,
is
not
condemned
of
ignorance
,
but
of
impietie
.
Former
times
were
like
Leah
,
bleare-eyed
,
but
fruitfull
:
the
present
,
like
Rachel
,
faire
,
but
barren
.
We
giue
such
acclamation
to
the
Gospell
,
that
we
quite
forget
to
obserue
the
Law
.
As
vpon
some
solemne
Festiuall
,
the
Bells
are
rung
in
all
steeples
,
but
then
the
Clockes
are
tyed
vp
:
there
is
a
great
vntun'd
confusion
and
clangor
,
but
no
man
knowes
how
the
time
passeth
,
So
in
this
vniuersall
allowance
of
libertie
by
the
Gospell
,
which
indeed
reioyceth
our
hearts
,
had
we
the
grace
of
sober
vsage
)
the
Clocks
that
tel
vs
how
the
time
passes
;
Truth
and
Conscience
,
that
shew
the
bounded
vse
,
and
decent
forme
of
things
,
are
tyed
vp
,
and
cannot
be
heard
.
Still
Fructum
non
inuenio
,
I
finde
no
fruits
.
I
am
sorry
to
passe
the
Figtree
in
this
plight
:
but
as
I
finde
it
,
so
I
must
leaue
it
,
till
the
Lord
mend
it
.
So
I
come
to
The
Sentence
.
Cut
it
downe
.
A
heauy
doome
!
Alas
,
will
nothing
else
expiate
the
fault
?
May
not
the
lopping
off
some
superfluities
recouer
it
?
Take
from
the
Sinner
,
the
obiect
of
his
vicious
error
:
deface
the
Harlots
beautie
,
that
bewitcheth
the
Lasciuious
:
pull
the
cuppe
from
the
mouth
of
the
Drunkard
:
Nauseate
the
stomach
of
the
Ryotous
:
strip
the
Popiniay
of
her
pyed
Feathers
:
rust
the
Gold
,
vanish
the
riches
of
the
Couetous
:
take
away
Macah's
gods
,
perhaps
he
will
make
him
no
more
.
If
this
will
not
doe
,
cut
off
some
of
the
armes
&
branches
:
weaken
his
strength
,
sicken
his
body
,
lay
him
groaning
and
bleeding
on
the
bed
of
sufferance
:
griue
his
heart-strings
with
the
sense
and
sorrow
of
his
sinnes
:
any
thing
rather
then
Cut
it
down
:
alas
no
fruit
can
grow
on
it
then
,
but
sad
despaire
.
A
mans
house
is
foule
,
or
a
little
decayed
;
wil
he
pul
it
down
or
rather
repaire
it
?
There
is
hope
of
a
Tree
though
the
roote
waxe
olde
in
the
earth
,
and
the
stock
die
in
the
ground
;
springs
of
water
may
put
new
life
into
it
:
but
once
cut
downe
,
all
hope
is
cut
down
with
it
.
When
a
man
hath
taken
delight
in
a
Tree
,
conueniently
planted
in
his
garden
;
what
varietie
of
experiments
will
he
vse
,
before
he
cuts
it
downe
?
Alas
,
thus
poore
silly
men
,
we
reason
:
we
measure
things
that
be
vnmeasurable
,
by
things
that
be
measurable
,
by
things
that
be
miserable
.
What
wee
in
a
foolish
pitty
would
doe
,
we
thinke
God
in
his
mercifull
wisdome
should
doe
.
Yet
which
of
vs
wold
endure
a
dead
Tree
three
yeeres
together
in
his
Orchard
?
We
would
say
,
If
it
will
not
beare
fruit
,
to
cheere
vs
;
it
shall
make
a
fire
to
warme
vs
.
But
the
Lord
hath
bene
fixe
and
thirtie
Moones
gracious
in
his
forbearance
,
giue
him
now
leaue
to
bee
iust
in
his
vengeance
.
If
so
much
indulgence
cannot
recouer
it
,
there
is
little
hope
of
it
:
Cut
it
downe
.
Cut
it
downe
.
Who
must
doe
this
?
The
dresser
.
An
vnpleasing
office
to
him
,
that
hath
bestowed
so
much
labour
vpon
it
,
esteemed
it
so
precious
,
hoped
for
some
reward
at
his
Masters
hand
for
his
diligence
about
it
;
now
to
giue
the
fatall
blow
,
to
Cut
it
downe
?
And
if
it
must
fall
,
let
it
be
Manu
aliena
,
non
sua
,
let
anothers
hand
doe
it
.
Hagar
will
not
behold
her
dying
Sonne
;
dye
he
must
,
she
was
perswaded
;
Modo
non
videam
,
Let
me
not
see
the
death
of
the
Childe
.
But
hee
must
obey
;
Arbor
non
est
Cul●oris
,
Cut
it
downe
.
Cut
it
downe
.
But
how
?
How
can
the
Minister
be
said
to
cut
downe
a
barren
soule
?
Some
may
conceiue
here
a
reference
to
Excommunication
:
Whether
the
Greater
,
which
depriues
a
man
of
all
benefit
by
the
Churches
publike
Prayers
,
and
the
Societie
of
Christians
.
Tradere
Satana
,
to
deliuer
vnto
Satan
:
so
himselfe
Excommunicated
Hymencus
and
Alexander
,
deliuering
them
vnto
Satan
:
a
miserable
condition
,
to
be
subiected
to
a
slaue
,
to
a
dogge
,
a
drudge
;
but
then
especially
fearefull
,
when
God
grants
vnto
Satan
a
Writ
or
facultie
,
Pro
excommunicato
cap●endo
.
The
ignominy
of
ignominy
;
besides
the
perill
:
For
as
Christ
protecteth
all
the
Trees
in
his
Vineyard
;
so
if
any
be
transplanted
to
the
wilde
desart
,
they
are
vnder
the
god
of
this
world
.
Or
the
Lesse
;
which
is
indeed
,
no
other
properly
,
then
an
Act
of
the
Churches
Discipline
,
whereby
she
corrects
her
vnruly
children
:
that
smarting
with
the
absence
of
wonted
comforts
,
they
may
be
humbled
by
repentance
,
and
so
recouer
their
pristine
state
.
This
censure
may
bee
either
too
cruell
,
or
to
triuial
.
Approued
by
the
Counc
.
of
Trent
.
Sess
26.
The
Church
of
Rome
grants
Excommunications
for
things
lost
:
a
man
hath
lost
his
horse
,
he
may
haue
an
Excommunication
against
him
that
detaines
him
:
so
the
Father
may
hap
to
Excommunicate
his
owne
Sonne
,
and
for
the
body
of
a
Iade
,
hazard
the
soule
of
his
Child
.
Yea
,
which
is
worse
,
they
publish
Excommunications
for
sinnes
not
yet
committed
:
The
Lord
of
a
Mannor
hath
set
a
rowe
of
young
Elmes
,
he
may
haue
an
Excommunication
against
all
those
that
shall
do
them
any
harme
.
This
is
to
hang
a
man
,
before
he
hath
done
the
fact
that
deserues
it
.
These
in
rite
,
forcelesse
,
bug-beare
Excommunications
,
the
ridiculous
affordments
of
a
mercenary
Power
,
are
not
vnlike
those
old
night
spels
,
which
blind
people
had
from
mungrel
Witches
,
to
set
about
their
Orchards
and
Houses
,
antidotes
and
charmes
against
theeuing
;
wherein
distrusting
the
prouidence
of
God
,
they
made
themselues
beholding
to
the
Diuell
for
safetie
.
Creditors
,
that
would
bee
paid
in
their
moneys
,
may
procure
an
Excommunication
against
their
Debtors
,
if
they
pay
not
by
such
a
day
.
This
were
an
excellent
proiect
for
you
Citizens
,
a
rounder
course
then
arrests
and
tedious
trialls
at
Law
.
But
it
is
to
bee
doubted
,
that
your
Debtors
would
feare
the
Popes
Parchment
lesse
then
the
Scriueners
,
and
an
Excommunication
farre
lesse
then
an
Outlary
.
Ther
's
but
foure
things
exempted
from
the
power
of
their
Excommunication
,
as
Nauarrus
notes
:
a
Locust
,
an
Infidel
,
the
Deuill
,
and
the
Pope
:
so
he
hath
marched
them
,
so
let
them
goe
together
.
For
the
Excommunicate
must
be
a
man
,
a
Christian
,
mortall
,
and
an
Inferiour
:
now
the
Locust
is
not
a
man
,
the
Infidell
is
not
a
Christian
,
the
Deuill
is
not
mortall
,
and
the
Pope
hath
no
Superior
.
But
too
much
of
that
;
this
is
a
Parable
,
and
heere
is
no
foundation
for
such
a
building
.
Cut
it
downe
.
How
?
with
an
Axe
of
martiall
yron
?
This
were
an
exposition
fit
for
Doway
,
or
the
Gunpowder-Enginers
:
that
by
Cutting
it
downe
,
vnderstood
,
Blow
it
vp
:
turning
their
Axe
to
a
Petarre
.
Had
God
said
to
them
,
Cut
it
downe
;
the
axe
had
bin
instantly
heaued
vp
:
yea
,
they
did
it
,
when
God
said
no
such
thing
.
Rather
then
faile
of
cutting
it
downe
,
they
would
haue
stockd
it
vp
,
roote
and
all
:
this
is
their
mercie
.
But
the
Spirituall
Axe
is
to
cut
downe
,
Culpas
,
non
Animas
:
when
we
reade
of
cutting
downe
,
remember
it
is
meant
of
mens
sinnes
,
not
of
their
soules
.
Preachers
indeed
doe
wound
;
but
it
is
Gladio
oris
,
not
ore
gladij
.
with
the
Sword
of
the
Spirit
,
not
a
Rouillac's
Knife
.
If
God
had
ment
such
a
cutting
downe
,
Nero
had
bene
a
fitter
instrument
then
Paul
.
their
sound
went
through
the
World
:
but
that
their
Sword
went
through
the
World
,
we
neuer
read
,
Cut
it
downe
.
How
then
?
Succide
,
that
is
,
Succidendam
minare
;
threaten
that
I
will
cut
it
downe
.
Cast
them
out
of
my
sight
;
Eijce
,
Quod
succidendum
est
,
succidatur
,
That
which
dyeth
,
let
it
die
.
God
sometimes
sends
such
farewels
and
defiances
to
sinners
that
will
not
repent
.
Ephraim
is
ioyned
to
Idols
,
let
him
alone
.
If
any
man
will
be
vniust
,
let
him
be
vniust
:
He
that
will
be
filthy
,
let
him
be
filthy
still
;
let
them
perish
.
Abeat
,
pereat
,
profundat
,
perdat
.
Cut
it
downe
.
This
was
,
Sententia
eris
,
the
sentence
of
the
mouth
:
but
it
may
be
this
was
not
Consilium
cordis
,
the
purpose
of
his
heart
.
Saepe
Deo
minante
quod
peccans
meretur
,
peccanti
non
fit
quod
Deus
minatur
.
Nor
can
this
tax
God
of
leuitie
:
for
he
that
speakes
with
condition
of
repentance
,
may
change
his
word
without
suspition
of
lightnesse
.
Tu
muto
sententiam
tuam
,
Deus
mutabit
suam
.
Thus
was
Niniueh
cut
downe
:
mercies
of
the
wicked
are
cruell
,
but
the
very
iudgements
of
God
are
sweet
.
This
Cutting
downe
,
is
Medicinale
,
not
mortale
:
Disciplinans
,
non
eradicans
:
for
restitution
,
not
destitution
;
for
remidie
not
for
ruine
.
Indeed
,
if
all
this
denuntiation
and
threatning
cannot
perswade
them
to
returne
,
then
comes
their
finall
predition
:
when
they
haue
cut
off
themselues
impenitently
,
God
will
cut
them
off
impartially
.
But
if
we
turne
to
deprecation
and
repentance
,
he
will
turne
to
commiseration
and
forgiuenesse
.
The
Tree
is
barren
,
and
the
Lord
saies
,
Cut
it
downe
:
the
Tree
fructifies
,
and
he
will
say
Let
it
stand
.
O
then
let
vs
humble
our selues
,
and
with
seasonable
repentance
Cut
downe
our
sinnes
,
that
this
terrible
Sentence
may
neuer
Cut
downe
our
soules
.
The
Reason
.
Why
cumbreth
it
the
ground
?
God
is
an
vndependant
Lord
,
and
needes
not
giue
a
reason
of
his
doings
:
for
who
can
call
him
to
account
,
thou
continuest
holy
,
O
thou
worship
of
Israel
.
If
he
strickes
vs
,
we
are
not
wronged
;
it
is
our
desert
,
and
his
Iustice
.
If
he
spares
vs
,
we
haue
not
merited
;
It
is
his
mercie
.
Huic
fit
miserecordia
,
tibi
non
fit
iniuria
:
that
man
receiues
mercie
,
thou
hast
no
iniurie
.
Yet
that
hee
might
bee
iustified
,
and
the
mouth
of
all
wickednesse
stopped
,
he
is
content
to
giue
a
reason
of
this
sentence
.
Thinke
not
I
deale
hardly
with
this
Fg-tree
;
let
vs
conferre
together
,
and
heare
one
another
with
patience
.
I
will
shew
thee
sufficient
reason
of
cutting
it
downe
:
doe
thou
shew
me
some
cause
why
it
should
stand
.
My
reason
is
,
It
cumbers
the
ground
.
Terram
reddit
otiosam
,
inutilem
.
It
is
not
onely
barren
Formaliter
,
but
Effectiue
.
In
a
word
.
1.
It
does
no
good
.
2.
It
doth
much
harme
.
First
,
It
does
no
good
,
therefore
it
is
vnworthy
of
the
nourishment
.
Terra
bona
,
and
Gens
mala
;
are
an
ill
match
:
an
opulent
Land
,
and
a
pestilent
People
.
Why
cumber
they
the
ground
?
It
is
fit
,
that
the
Riches
of
the
sinner
should
bee
laid
vp
for
the
righteous
:
dentur
dignioribus
.
But
if
God
should
at
once
cut
down
all
the
barren
Trees
among
vs
,
there
neuer
was
such
a
cry
in
Egypt
,
as
there
would
be
about
London
.
What
innumerable
swarmes
of
nothing
does
beleaguer
this
Citie
?
men
and
women
,
whose
whole
imployment
is
,
to
goe
from
their
beds
to
the
Tap-house
,
then
to
the
Play-house
,
where
they
make
a
match
for
the
Brothel-house
,
and
from
thence
to
bed
againe
.
To
omit
those
ambulatory
Christians
,
that
weare
out
the
Pauement
of
this
great
Temple
with
their
feet
,
but
scarse
euer
touch
stone
of
it
with
their
knees
;
that
are
neuer
further
from
God
,
then
when
they
are
neerest
the
Church
.
To
omit
that
rabble
of
begging
and
pilfring
vagabonds
,
that
like
beasts
,
know
no
other
end
of
their
creation
,
but
recreation
;
but
to
eate
,
and
drinke
,
and
sleepe
.
What
an
armie
of
these
might
bee
mustred
out
of
our
Suburbs
?
But
that
Idlenesse
hath
disabled
them
to
any
seruice
:
they
are
neither
fit
for
God
nor
man
.
Did
they
yet
but
like
wormes
and
insects
,
spend
vp
the
corruption
of
the
Land
,
and
leaue
vs
the
lesse
,
it
were
somewhat
.
But
they
are
worse
,
euen
diseases
and
vnwholsome
ayres
,
to
breed
infection
among
vs
.
Let
Authority
looke
to
their
castigation
,
or
answere
for
their
mischiefes
:
so
farre
as
they
deserue
,
let
them
not
be
spared
;
Cut
them
downe
,
Why
comber
they
the
Ground
?
The
barren
Tree
doth
no
good
you
see
;
but
that
is
not
all
:
It
doth
much
hurt
,
and
that
in
two
respects
.
1
It
occupies
the
roome
where
a
better
Tree
might
grow
.
The
Kingdome
of
God
shall
be
taken
from
you
,
and
giuen
to
a
Nation
that
will
bring
forth
the
Fruites
thereof
.
A
fruitfull
Nation
would
bee
content
with
such
a
dwelling
.
Christ
foretels
this
mutation
.
Paul
shewes
it
accomplished
.
They
are
broken
off
,
that
we
(
in
their
places
)
might
be
graffed
on
.
Friend
,
how
cammest
thou
in
hither
,
not
hauing
on
a
wedding
garment
?
Why
dost
thou
vsurp
the
●ea●e
,
where
a
worthy
guest
might
sit
?
Thus
Dauid
vsed
to
purge
his
Court
;
come●
in
his
roome
:
so
in
case
of
felicitie
,
the
vngodly
shall
bee
turned
out
of
their
happinesse
,
and
the
reighteous
shall
come
in
their
stead
.
A
Iudge
is
corrupt
;
he
is
girded
with
Iustice
,
but
the
girdle
saggs
to
that
side
where
the
purse
hangeth
;
God
will
cut
him
down
;
here
is
roome
for
a
good
man
,
that
will
doe
equitie
.
A
Magistrate
is
partiall
,
and
drawes
the
Sword
of
Iustice
in
his
owne
quarrell
;
which
he
puts
vp
in
the
cause
of
Christ
:
he
must
be
cut
downe
,
here
is
roome
for
one
that
will
loue
and
adhere
to
the
truth
.
An
office
is
abused
by
him
that
holds
it
;
hee
bought
deare
and
hee
cannot
sell
cheape
:
it
is
time
he
were
cut
downe
;
this
place
will
maintaine
a
man
,
that
will
maintaine
the
place
,
with
vprightnesse
.
A
Minister
is
barren
,
hath
no
milke
in
his
breasts
:
Ministerium
eius
accipiat
alter
;
2
It
drawes
away
nourishment
from
better
Plants
,
that
would
beare
vs
fruits
.
For
this
Christ
denounced
a
woe
to
those
Iewish
Clarkes
,
that
keeping
the
Keies
of
heauen
would
neither
enter
themselues
,
nor
suffer
others
.
What
should
become
of
them
,
that
wil
neither
do
good
,
nor
suffer
good
to
be
done
,
but
cutting
downe
?
A
great
Oake
pines
all
the
vnderwood
neere
it
,
yea
spoiles
the
grasse
that
should
feed
the
cattell
.
All
couet
to
be
great
Trees
,
fewe
to
bee
good
.
The
Bryar
would
grow
vp
to
the
bignesse
of
the
Maple
,
the
Maple
would
be
as
tall
as
the
Cedar
,
the
Cedar
as
strong
as
the
Oake
:
and
these
so
spread
their
rootes
,
till
they
starue
the
rest
by
an
insensible
foaking
.
When
mother
earth
,
the
Church
,
would
deriue
her
sap
to
some
young
hopefull
Plant
,
these
intercept
it
.
There
is
maintenance
due
to
the
Minister
,
but
the
barren
Impropriator
stands
in
his
way
,
&
sucks
it
al
from
him
:
perhaps
he
leaues
him
some
few
drops
,
to
coole
his
temples
,
but
not
enough
to
preserue
life
.
But
the
famished
tree
cries
against
him
that
drawes
the
life
from
it
,
&
yeelds
no
fruit
;
and
God
will
heare
it
,
Abscinde
,
cut
it
downe
.
How
charitable
would
Lazarus
haue
bene
,
had
he
bene
owner
of
Diues
his
estate
?
How
would
Mordecai
haue
promoted
the
good
of
Israel
,
had
he
bene
as
great
a
fauorite
as
Haman
was
?
How
freely
would
the
conscionable
man
giue
spiritual
preferments
,
were
he
a
Patron
?
He
that
feares
God
,
would
iustly
render
the
Church
her
dues
,
did
he
driue
such
trades
,
and
dwell
in
such
houses
,
as
you
do
.
But
that
God
,
who
disposeth
all
as
it
pleaseth
him
,
mend
all
when
it
pleaseth
him
,
euen
for
his
owne
mercies
sake
.
Thus
from
a
plaine
Text
I
haue
deriued
you
familiar
perswasions
:
for
I
came
not
hither
to
satisfie
the
curious
head
,
but
the
honest
heart
.
Admit
but
two
considerations
more
,
and
I
haue
done
.
First
the
Lord
hath
shewed
vs
the
way
to
be
fruitful
,
by
his
owne
example
.
He
owes
vs
nothing
:
if
he
withold
good
things
,
we
cannot
chalenge
him
:
if
he
sends
vs
good
things
,
we
are
bound
to
thanke
him
.
The
last
yeare
,
how
generall
was
the
complaint
all
ouer
this
Kingdome
?
The
Mower
could
not
fill
his
sythe
,
nor
the
binder
vp
of
sheues
his
bosome
.
The
beasts
perished
for
want
of
fodder
,
yea
,
children
dyed
in
the
street
with
hunger
:
the
poore
Father
not
being
able
with
all
his
weekes
labour
to
buy
them
(
onely
)
bread
.
The
fields
were
thin
,
and
the
barnes
thinner
:
little
in
many
places
there
was
to
gather
,
and
the
vnseasonable
weather
preuented
the
gathering
of
that
little
.
The
emptines
of
their
bowels
did
iustly
fill
our
bowels
with
compassion
:
Famine
is
a
sore
plague
.
Wee
then
cryed
vnto
the
Lord
for
fruits
,
and
he
heard
vs
:
Loe
in
how
plentifull
a
haruest
hee
hath
answered
our
desires
,
to
his
owne
praise
,
and
our
comfort
!
Yea
,
he
concluded
all
with
songs
and
triumphs
,
a
ioyfull
haruest-home
;
the
best
sheafe
of
our
Wheat
,
the
best
grape
of
the
Vintage
,
the
best
flower
of
our
garland
,
the
best
fruit
of
that
royall
Tree
,
the
safe
returne
of
our
gracious
Prince
.
These
be
the
fruits
of
his
mercie
to
vs
,
where
be
the
fruits
of
our
thankefulnesse
to
him
?
Secondly
,
the
barren
Fig-tree
is
of
all
most
miserable
,
and
so
much
the
more
,
as
it
is
barren
in
the
Vineyard
.
The
Vine
fruitlesse
,
Vxor
tua
sicut
vitis
:
I
am
the
true
vine
:
it
checres
the
heart
of
God
and
man
.
But
if
barren
it
is
good
for
nothing
,
not
so
much
as
to
make
a
pinne
to
hang
a
bat
on
.
Oakes
and
Cedars
are
good
for
building
,
Popplars
for
Pales
,
very
bushes
for
hedging
,
doted
wood
for
firing
:
but
the
fruitlesse
Vine
is
good
for
nothing
.
Ad
nihilum
valet
,
quod
non
valet
ad
finem
suum
.
It
is
good
for
nothing
,
that
is
not
good
for
the
end
it
was
made
.
If
a
knife
bee
not
good
to
cut
,
we
say
it
is
good
for
nothing
:
yet
may
some
other
vse
be
inuented
for
it
.
If
a
Plough
be
not
good
to
breake
the
ground
,
we
say
it
is
good
for
nothing
;
yet
it
may
stop
a
gap
.
If
a
hound
be
not
good
to
hunt
,
we
say
he
is
good
for
nothing
,
yet
may
he
in
the
night
giue
warning
of
a
theefe
.
But
if
a
Fig-tree
,
a
Professor
be
not
good
for
fruit
,
he
is
indeed
,
good
for
nothing
.
The
refuse
of
other
things
haue
their
vses
:
sowre
Wine
will
make
Vineger
,
olde
Rags
make
Paper
,
Lees
are
for
Dyers
,
Soile
is
good
to
fat
the
Land
,
Potsheards
and
broken
tiles
to
mend
high
waies
;
all
good
for
somewhat
:
yea
,
they
offer
to
sel
the
combings
of
haires
;
Ladies
and
Gentlewomen
know
whether
they
be
good
for
any
purpose
or
no.
But
the
fruitlesse
vine
,
the
sauourlesse
Salt
,
the
lightlesse
Lampe
,
the
Fig-lesse
Figge-tree
,
the
gracelesse
Christian
,
is
good
for
nothing
.
We
all
haue
our
Stations
in
the
Vineyard
,
to
bring
foorth
fruits
,
but
what
bee
those
fruits
?
It
was
a
smart
Inuention
of
him
,
that
hauing
placed
the
Emperour
,
and
the
Pope
,
reconciled
,
in
their
Maiestick
Thrones
,
he
brought
the
States
of
the
world
before
them
.
First
comes
a
Counseller
of
State
,
with
this
Motto
,
I
Aduise
you
two
:
then
a
Courtier
I
Flatter
you
three
:
then
a
Husbandman
,
I
Feed
you
foure
,
then
a
Merchant
,
I
Coussen
you
fiue
:
then
a
Lawyer
,
I
Robbe
you
sixe
:
then
a
Souldier
,
I
Fight
for
you
seuen
:
then
a
Physician
,
I
Kill
you
eight
:
Lastly
a
Priest
,
I
absolue
you
all
nine
:
This
was
his
Satyre
.
But
in
the
feare
of
God
,
as
our
Soueraigne
doth
gouerne
vs
in
Truth
and
Peace
;
So
let
the
Counseller
aduise
,
the
Iudge
censure
,
the
Husbandman
labour
,
Merchant
trafficke
,
the
Lawyer
plead
,
the
Souldier
beare
armes
,
the
Diuine
preach
;
all
bring
forth
the
fruites
of
righteousnesse
:
that
this
Kingdome
may
flourish
,
and
bee
an
exemplary
encouragement
to
our
neighbours
:
that
our
Children
may
bee
blessed
after
vs
,
our
Enemies
conuinced
,
Aliens
conuerted
,
Satan
confounded
,
the
Gospell
honoured
,
the
Lord
glorified
,
and
our
owne
soules
eternally
saued
.
Which
grace
,
the
happy
fruit
of
the
Gospell
;
and
glory
,
the
happie
fruit
of
Grace
;
God
the
Father
grant
vs
all
for
his
mercies
sake
,
God
the
Sonne
for
his
merits
sake
,
God
the
Holy
Ghost
for
his
Names
sake
:
to
whom
three
Persons
,
and
one
most
glorious
God
he
rendred
all
honour
and
obedience
,
now
and
for
euer
.
Amen
.
FINIS
.