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land_n	lord_n	sing_v	song_n	1,893	5	9.6892	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01379	Fiue sermons preached vpon sundry especiall occasions Viz. 1 The sinners mourning habit: in Whitehall, March 29. being the first Tuesday after the departure of King Iames into blessednesse. 2 A visitation sermon: in Christs Church, at the trienniall visitation of the right reuerend father in God the lord bishop of London. 3 The holy choice: in the chappell by Guildhall, at the solemne election of the right honorable the lord maior of London. 4 The barren tree: at Pauls-Crosse, Octob. 26. 5 The temple: at Pauls-Crosse. August 5. By Tho: Adams.	Adams, Thomas, fl. 1612-1653.; Adams, Thomas, fl. 1612-1653. Barren tree. aut; Adams, Thomas, fl. 11612-1653. Temple. aut	1626 (1626)	STC 115; ESTC S115603	103,732	219

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 Obedien●e 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 If the Figge-tree could haue obiected to the Owner as Elisha to his seruant Hoccine tempus Is this a time to plant Vineyards or gather fruit Or as the man replyed to his neighbour that came to borrowe loaues at midnight 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 When the 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 But did the Lord come out of season No hee required it not the first day or moneth but wayted the full time expecting fruit in the Autumne or Vintage season Non anté tempus querit qui per triennium venit Hee came not with a Trienniall Visitation as Episcopall Fathers vse to visite once in three yeeres but euery yeare euery moneth in the yeare weeke of the moneth day of the weeke Of another Figge-tree it is said that 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 Tempo●e tuo thou shalt be cut down tempore non tuo perish 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 quasiuit 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 in the Temple So the Papists seeke now him in Pictures who promised to bee found in the Scriptures Or in their Quomodo as they that seeke aliud pro illo aliud prae illo another insted of him another besides him another with him another before him which they doe not seeke for him All these seeke and misse because they seeke amisse The world is commonly mistaken in their search 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 If the number bee not 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 and that is a woefull scarcitie if the gleanings bee not allowed yet let there bee heere and there a Figge a Grape a Berry on the outmost branches

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 Iuuentutis 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'● 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 instead 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 his owne tree should yeeld him some fruite considering what hee hath done for it he may well challenge it 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 sauing 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 Not Okes or Cedars to be a dwelling for the Storkes But Figtrees apt for fruit for pleasant fruit If the rest be fruitlesse they serue for other purposes but what shall become of the barren Figtree 4. Hee is our Lord and Querit suum he seekes but his owne If our owne Kin● 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 cuilicet eradicare Infructuosos Man is a loser by the barrenesse of his garden tree were there not a tree left God

King of heauen and earth cals them to his counsel Priest was a title whereof the Princes of Israel were ambitious they would not euery man haue written his name on his rod but in hope that this Dignitie might fall to his lot Now is the Ministery of the Gospell inferiour to that of the Lawe Was the seruice of death more glorious then the seruice of life and saluation lf the Euangelicall Couenant bee better is the Ministration worse The Sonnes of the great thinke scorne of such an imployment what they held an honor these count a disparagement In one and the same subiect meets their ambition and our scorne It is ill when the Figge-tree shall despise the Dresser but it would bee farre worse if the Dresser should despise the Fig-tree 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 1. Quia Cor vnum because they haue all one heart 2. Quia officium vnum all their labours meet in that one common terme the ●dification 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 Did Peter onely promise this No but 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 woul● 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 graciou●●ffection 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 Me● 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 goo● 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 Moses and Aaron pray for their rebels They were worthy of death and they had it yet would these mercifull Leaders hau● preuented it refusing to buy their owne peace with the losse of such enemies Yea they are so farre from caruing their owne iust reuenge that they would not haue the Lord to reuenge for them Let vs fill our hearts with this great Example the people rise vp against their Pastors the Pastors fall on their faces for the people Certainly if God had not meant to heare vs he would neuer inuite vs to pray But as it pleaseth Him to make vs His mouth to you so also your mouth to Him both to tell you what He doth say and to returne Him what you should say to preach against your sinns to pray for your soules Doe you heare vs pleade for Christ for Christ heares vs plead for you Indeed wee are men of polluted lippes and liues but as Gods power is not straitned through our weakness so nor is his mercy lessened through our vnworthinesse Therefore as Paul had his 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. His 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 gem●●tis 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 Hee 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 bles●eth 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 giu●r 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 tongus 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 ●erue 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 requi●es 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 Yet a little while and I will come But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Reuel 3.20 Sto pulsans I stand knocking so here Venio querens l 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 allmost 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