Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	jesus_n	soul_n	6,864	5	4.6434	4	false

Text snippets containing the quad

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

our being in him so he the God of heauen hath his dwelling in vs. It is true that the heauen of heauens is not able to containe him yet the narrow lodgings of our renewed soules are takē vp for him What were a house made with hands vnto the God of spirits vnlesse there bee a spirit for him to dwell in made without hands Here if the Body be the Temple the Soule is Priest if that be not the offerer the Sacrifice will not be accepted In this Spirituall Temple first there is the Porch which we may conceiue to be the Mouth Therefore Dauid prayes to haue a Watch set at the doore of his lips to ward the gate of Gods Temple This may seeme to be one reason of saluting in former times by a kisse they did kisse the gate of Gods Temple Here the Feare of God is the Porter who is both ready to let in his friends and resolute to keepe out his enemies Let him specially watch for two sorts of foes the one a traitor that goes out euill speaking the other a thiefe that steales in too much drinking The Holy place is the sanctified mind that which S. Paul cals the Inner man Here be those riches and ornaments the diuine graces Here not onely Iustice and Faith and Temperance sing their parts but the whole Quire of heauenly vertues make vp the harmony The Holy of holies is the purified Conscience wher●in stand the Cherubins Faith Loue and the Mercy-feat shaded with the wings of those glorious Angels frō which Propitiatory God giues the gracious testimonies of his good Spirit witnessing with our spirits that we are his children In this Sacrary doth the Lord conuerse with the soule takes her hūble confession giues her sweet absolution It is a place whither nor man nor Angell can enter only the high Priest Iesus comes not once a yeare but daily and communicates such inestimable fauours and comforts as no tongue can expresse Here we find the Arke wherein the Royall law and Pot of heauenly Manna are preserued the one restraining vs from sinne to come by a happy preuention the other assuring vs pardon of sinne past with a blessed consolation Let vs looke further vpon the golden Candlesticks our illumined vnderstandings wherby we perceiue the will of our Maker and discerne the way of our eternall peace Then vpon the Tables of Shew-bread which be our holy memories that keepe the bread of life continually ready within vs. Yea Memory is the treasury of this Temple which so lockes vp those celestiall riches that wee can draw them forth for vse at all opportunities Here is also the Vaile and those silken curtaines and costly hangings the Righteousnes of Christ which makes vs acceptable to God both hiding our own infirmities and decking vs with his vertues Here is the Altar for sacrifice the contrite heart the beast to be slain is not found among our heards but among our affections we must sacrifice our lusts the knife to kill them which would else kill vs is the Sword of the Spirit the Word of God the fire to consume them is holy zeale kindled in our brests by the inspiration of God There be other sacrifices also for vs to offer in this Temple on this Altar Besides our praises and prayers the setting forth of our prayer as Incense and the lifting vp our hands as an euening sacrifice there is mercy charitable deeds What is deuotion without compassion What sacrifice without mercy If thy brother hath ought against thee yea if thou haue ought that should haue bin thy brothers thy oblation will stink in Gods nostrils It was an old complaint of the Church that her stones were clothed and her childrē naked that the curious found matter to delight them but the distressed found not bread to sustaine them Therefore saith S. Augustine Si habes taurum pinguem occide pauperibus If thou haue a fat Bull sacrifice it to the poore Though they cannot drink the blood of goats they can eat the flesh of bulls And he that saith If I were hungry I would not tell thee yet wil acknowledge at the last day I was hungry and thou didst feed mee Come thou blessed The poore haue Gods commendatory letters to vs and our prayers be our commendatory letters to God if we will not hearken to him how should he gratifie vs Thus O Christian art thou a mouing Temple of the liuing God Let this teach vs all to adorne these Temples with decent graces Superstition cares not what it bestowes on materiall Fanes mountainous Columnes Marble Pillars gorgeous Monuments which yet are not sensible of their owne ornaments spangled Crucifixes Images clad in Silkes and Tissues with embroydered Canopies and Tables beset with Pearles and Diamonds Thus bountifull is she to her superfluities Oh that our Religion would doe something for these ancient and ruinous walls But how much more precious bee these spirituall Temples of our selues How much more noble ought to be their furnitures First then if we be the Temples of God let vs bee holy for holinesse 0 Lord becommeth thy House for euer 2. It is Domus orationis they must haue the continuall exercises of Prayer In Templo vis orare In te ora Wouldst thou pray in Gods Temple Pray in thy selfe 3. The sound of the high praises of God must bee heard in these Temples There euery man speaks of his honour It pleaseth the Lord to inhabite the praises of Israel And Psal. 48. Wee haue thought of thy louing kindnes 0 God in the midst of thy Temple that is euen in the midst of our selues in our owne hearts There let vs think vpon his mercies there eccho forth his praises 4. The Inhabitant disposeth all the roomes of his house if God dwell in vs let him rule vs. Submit thy will to his word thy affections to his Spirit It is fit that euery man should beare rule in his owne house 5. Let vs bee glad when hee is in vs and giue him no disturbance Let not the foulenes of any roome make him dislike his habitation Cleanse all the sluttish corners of sinne and perfume the whole house with Myrrhe Cassia Still be getting neerer to thy Land-lord other Inhabitants come home to their houses but here the house must striue to come home to the Inhabitant Whensoeuer God comes toward thee meet him by the way and bid him welcome to his owne 6. Lastly if we be the Lords houses then no bodies else The materiall Temples are not to bee diuerted to common offices much more should the spirituall be vsed only for Gods seruice Let vs not alienate his rights thus hee will say This is my house heere will I dwell for I haue a delight therein O may we so adorne these Temples with graces that God may take delight to dwell in vs. Idols These be the Temples the Idols that haunt them wee better know then know how to expell they

shuts and no man opens hath left two Keyes for the gouernment of the Church the one Clauem Scientiae the preaching of the Gospell which is the more essentiall part of our function for a necessitie is laid vpon vs and woe vnto vs if we preach not the Gospell if we turne not that Key The other Clauem Potentiae the Key of Iurisdiction or Discipline which makes the Church Aciem ordinatam an Army well marshalled The former imposeth a Dutie and Haec oportet facere the latter importeth a Decencie and Haec decet fieri Thus did the great Shepheard of Israel gouerne his flocke with Two Staues One the Staffe of Bands sound Doctrine the other the Staffe of Beautie orderly Discipline Saint Paul ioynes them both together the stedfastnesse of their faith and the comelinesse of their Order and makes them the matter of his Ioy in the Collossians Without order Faith it selfe would bee at a losse Euen the Starres doe not fight from heauen but in their order Therefore is our Ministery called Orders to shew that wee are bound to Order aboue other Professions This orderly distinction of Ecclesiasticall persons is set downe by the Holy Ghost 1. Cor. 12. placing some as the head other as the eyes other as the feet all members of one Body with mutuall concord equall amity but vnequal dignitie To be a Bishop then is not a Numerall but a Munerall function a priority in order a superioritie in degree Who is a faithfull and wise seruant whom his Lord hath made ruler ouer his houshold Quem Dominus constituit super familiā All Ministers of Christ haue their due honour some are worthy of double honour Farre be it from vs sinners to grudge them that honour whereof God himselfe hath pronounced them worthy This first Againe Paul and Barnabas Paul was a man of ardent zeale Barnabas is interpreted the son of cōsolation Paul would haue Barnabas along with him that the lenitie of the one might somewhat mittigate and qualifie the feruour of the other Thus Moses was with Elias whē they both met with Christ transfigured on the Mount Elias was a fiery spirited Prophet inflamed with holy zeale Moses a Prophet of a meeke and mild spirit these two together are fit seruants to wait vpon the Son of God I doe not say that either Paul wanted compassion or Barnabas feruency but this I say that both these tempers are a happy composition in a Visiter and make his Brest like the sacred Arke wherein lay both Aarons Rod and the Golden pot of Manna the Rod of correction the Manna of consolation the one a corrosiue the other a cordiall Spirituall Fathers should be like naturall mothers that haue both vbera and verbera or like Bees hauing much honey but not without a sting Onely let the sting bee the least in their desire or intention and the last in execution like God himselfe Qui habet in Potestate vindictam sed mauult in vsu misericordiam There haue been some who did put lime and galle into the milke yea ministred pro lacte ven●num Bone●s and Gardiners that gaue too sharpe physicke for the disposition of their patients That as the Antiochians said of Iulian taking occasion by the Bull which hee stamped on his coyne haue goared the world to death That as if they had Sauls Commission to vexe the Church of Christ haue concluded their Visitations in blood But mercy no lesse then holinesse becomes the brestplate of Aaron I deny not the necessitie of Iurisdiction both correctiue coactiue the one restraining where is too much forwardnesse the other inforcing where is slacknesse There is a Rod and there is a Sword Veniam ad vos in virga that 's the Rod. Vtinam abs●indantur qui perturbant vos that 's the Sword If we obserue Gods proceeding in the Church we shall finde how hee hath fitted men to the times and occasions In the low and afflicted estate of Israel they had Moses a man of meeke spirit and mighty in wonders Meeke because hee had to doe with a teatchy and froward people mighty in wonders because he had to doe with a Pharaoh When they were setled in a quiet consistence they had a graue holy Samuel In their corrupted declination they had a hote-spirited Eliah who came in a tempest as he went out in a whirlewind These times of ours be of a sinfull and depraued condition therefore haue need to be visited with spirits more stirring then those of the common mould Imo veni Paule cum virga come Paul with thy Rod. Rather let vs smart with correction then run on to confusion The Visited Their Brethren Such was that great Apostles humilitie that he calls all beleeuers Brethren to shew that he had but the priuiledge of a Brother and did no otherwise then all the rest beare the armes of the Elder Yea why should not an Apostle accept of that title when the eternall Son of God is not ashamed to call vs brethren The weakest Christian is a Brother to the holyest Saint therefore not to be contemned It is most vnnaturall for a man to despise his brother the sonne of his owne father It is a brand set vpon that tongue which must burne with quenchlesse flames That it spake against his brother and slandered his owne mothers sonne Bishops are in the chiefest respect Brethren to the Ministers in a meaner regard they are Fathers They are our Fathers but in that respect whereby they gouerne vs but in that respect which doth saue vs they are our Brethren Fratres in salute Patres in ordine ad salutem Euen Princes should not scorne the Brotherhood of their subiects for howsoeuer on earth there is a necessitie of these ceremoniall differences yet in the graue for our bodies in heauen for our soules there is no such distinction If there be any disparitie after this life it shall be Secundum opera not secundum officia proportioned to the works they haue done not to the honours they haue borne Saint Paul calls Timothie in one place his Sonne in another place his Brother Bishops are brethren to Ministers in a three-fold relation 1. By nature so are all men 2. By grace so are all Christians 3. By office so are all Pastors He that Mat. 24.45 was called Rector super familiam Ruler ouer the houshold the same is also termed ver 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow seruant with the rest of the meany All seruants vnder one Lord though some superior in office to the rest As in the ciuill State within that honourable ranke both Earles and Lords are called Barons yet their dignities are not equall euery Earle being a Baron but not euery Baron an Earle So in the State Ecclesiasticall in respect of the generall seruice of Christ the dispensation of his Word and Mysteries Bishops and Priests are all Brethren and fellow-Presbyters yet though the

wounds searched while they are greene then to haue our limbes cut off for being festered Descend wee then into the depth and corners of our owne hearts let vs begin our visitation there mortifying all our rebellious lusts and subduing our affections to the will of our Maker So onely shall wee passe cleare and vncondemned by the great Bishop of our Soules Iesus Christ. I haue done Deo gloria vobis gratia mihi venia Amen THE HOLY CHOICE A SERMON PREACHED in the Chappell by GVILDHALL at the Solemnitie of the Election of the Right Honourable the Lord Maior of London BY THO ADAMS LONDON Printed by Aug. Matthewes and Iohn Norton 1625. THE HOLY CHOICE ACTES 1.24 And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen THe businesse of the day is an Election an election into one of the most Noble Offices of the Kingdome the gouernment of this Honourable Citie which let not enuie heare it hath no parallel vnder the Sunne The businesse of my Text is an Election too an election into the highest office in the Church to be an Apostle and Witnesse of Iesus Christ. If you please to spare the paterne in foure circumstances as 1. This office is spiritual yours temporall 2. This place was voyd by Apostasie or decession yours is supplied by succession 3. This election is by Lots yours is by Suffrages 4. This choice was but one of two it may be your number exceeds the rest will sute well enough and the same God that was in the one be also present in the other by the assistance of his holy spirit The argument of the Text is a prayer to God for his direction in their choice yea indeed that hee would chuse a man for them including a strong reason of such a request because he doth know the hearts of all men They begin with prayer this was the vsuall maner in the Church of God So Moses prayed for the choice of his Successor Let the Lord the God of the spirits of all flesh set a man ouer the Congregation Christ sent not his Apostles to that holy work without a prayer Sanctifie them through thy truth In the chusing of those seuen Deacons they first prayed and then laid their hands vpon them Thus were Kings Inaugurated with Sacrifice and Prayer It is not fit he that is chosen for God should bee chosen without God But for this Samuel himselfe may be mistaken and chuse seuen wrong before hee hit vpon the right In this I cannot but commend your religious care that businesses of so great a consequence be alwayes sanctified with a blessing Those which in a due proportion must represent God to the world ought to be consecrated to that Maiestie which they resemble by publike deuotions Euery important action requires Prayer much more that which concernes a whole citie When Samuel came to Bethlehem to annoynt Dauid he calls the whole Citie to the Sacrifice Indeed the Family of Iesse was sanctified in a more speciall manner this businesse was most theirs and all Israels in them The feare of God should take full possession of all our hearts that are this day assembled but those with whom God hath more to doe then with the rest should bee more holy then the rest The choice of your Wardens and Masters in your seuerall Companies hath a solemne forme and it is the honour of your greatest Feasts that the first dish is a Sermon Charitie forbid that any should think you admit such a Custome rather for conuenience then deuotion as if Preaching were but a necessary complement to a Solemnitie as Wine and Musicke I am perswaded better things of you but if there should be any such peruerse spirits that like the Gouernor of a people called Aequi when the Romans came to him Iussit c●s ad quercum dicere bade them speak to the Oake for he had other businesse but they replied Et h●c sacrataquercus andiat f●dus a v●bis violatum let this Oake beare witnesse that you haue broke the league which you haue couenanted So when we come to preach to your soules if you should secretly bid vs speake to the walls loe euen the very walls will be witnesses against you at the last day Though Saul be King ouer Samuel yet Samuel must teach Saul how to bee King Wee may instruct though wee may not rule yea wee must instruct them that shall rule Therefore as wee obey your call in comming to speake so doe you obey Gods command in vouchsafing to heare Let vs apply our selues to him with deuotion and then hee will bee graciously present at our Election This Prayer respects two things Quem the person whom they intreat things Quid the matter for which they intreat The Person is described by His Omnipotence Lord. His Omniscience That knowest the hearts of men Omnipotence Lord. Wee acknowledge thy right thou art fit to bee thine owne chuser Lord there bee many on earth called Lords but those are Lords of earth and those Lords are earth those Lords must returne to earth This Lord is Almightie raising out of the dust to the hon●ur of Princes and laying the honour of Princes in the dust Lord of what nay not qualified not Lord of such a Countie Barony Seigniorie nor Lord by vertue of Office and Deputation but in abstracto most absolute His Lordship is vniuersall Lord of heauen the owner of those glorious mansions Lord of earth disposer of all Kingdomes and Principalities Lord of hell to locke vp the old Dragon and his crew in the bottomlesse pit Lord of Death to vnlocke the graues hee keepes the Key that shall let all bodies out of their earthy prisons A potent Lord whither shall we goe to get out of his Dominion To heauen there wee cannot misse him To hell there wee cannot bee without him In ayre earth or sea in light or darknesse wee are sure to finde him Whither then except to Purgatory That Terra incognita is not mentioned in his Lordship the Pope may keepe the key of that himselfe But for the rest hee is too sawcie exalting his vniuersal Lordship and hedging in the whole Christian world for his Diocesse Stretching his arme to heauen in rubricking what Saints he lift to hell in freeing what prisoners hee lift on earth in setting vp or pulling downe what Kings hee list but that some haue cut short his busie fingers To the Lord of all they commend the choyce of his owne seruants Euery mortall Lord hath this power in his owne Family how much more that Lord which makes Lords who is so fit to chuse as he that can chuse the fit Who so fit to chuse as hee that can make those fit whom he doth chuse It is He alone that can giue power and grace to the elected therefore not to be left out in the election How can the Apostle preach or the Magistrate gouerne without

peremptory couclusion Vel poenitendum vel pereundum Except yee repent yee shall all likewise perish Such venge●nce 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 not 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 discour●e 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 Su●●e 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 ●ight 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 c. That part of it to which I limit my present Discourse deliuers it selfe to vs in these foure passages A Consultation Then sayd hee to the Dress●r of his Vineyard A Complaint Behold these three yeeres I come seeking fruit on this Fig-tree and find none A Sentence Cut it downe A Reason Why cumbers it the ground The Consultation Then said be 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 foule 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 Hee reasoned with them before he condemned them If the fathers word can correct the child hee will let the rod alone Wicked men vse the sudden Arguments of steele and yron as Ioab discoursed with Amasa in the fift ribbe they speake Daggers poynts So Zedekiah disputed with the Prophet a word and a blow yea a blow without a word he strucke him first and spoke to him afterwards God deales otherwise 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 m●ture 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 pl●y the after-game with shame and sor●ow to recouer his former estate or giue it lost for euer O holy deliberation whither art thou fled Dauids H●rpe 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 do●h 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 ●ysteries 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 be● 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

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 We are 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 Our tongues runne apace not seldome faster then our wittes Wee are Gods debters and if hee will take our words so that 's all hee is like to haue Might buds please him or blossomes wee haue intentions to good certaine offers and shewes of obedience which we weare like a cloake or some loose garment that when Lust calls wee may quickly slip off But when he seekes for workes all our Consonants be turned into Mutes we are speachlesse O would he aske vs for any thing but fruites but what should be expected from the Figtree but Figges 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 bought 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 for though the same hand made both the Angels in heauen and the wormes on earth yet the Angels appeare the more glorious being so compared besides their hidden vertues abstracted from our knowledge Of stones they make yron rubbish serues to raise Bulwarks the small pebble for the sling wormes and flyes are bayts for Fishes euery th●ng is enabled with some gift for the vnniuersall benefit and to produce those fruits is their naturall worke 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 The blessed Trinitie is alwayes working Hitherto my Father worketh and I worke The Father by his prouidence and protection the