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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

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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

that the Planter may haue a taste It is too defectiue when Non florebit ficus the Tree doth not flourish but Quando non erit Vua in vitibus non ficus in ficulneis when there shall not bee 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 ●ixtie of thirtie an Omer and an Ephah but the Sacred deawes of Heauen the graces of the Gospell blesse vs from hauing None I find● 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 foraigne 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 wee are still 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 Couenant shall present to his Father with the addition of his owne 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 Souldi●rs thirst 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 but of cold water out of the tankard in the name of Christ shall haue the recompence But heere the complaint is not of the meannes or fewnesse but of the 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 iust●m 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 malos so bad that they cannot be eaten As the fruite o the Vine is commended for Quicknesse the fruit of the Oliue for Fatnesse so the fruit of the Fig-tree for Sweetnesse in Iothams Parable But if it beare not Fructum natiuitatis suae the fruit of the owne kinde but bitter figges here had better be none at all What an vncomfortable sight is this to Him whose heart is set on his Orchard after the cost of so deare bloud to purchase it after such indulgent care to cheerish it and the charges of so many workemen to dresse it yea after so much patience to expect it say the Fig-tree does not beare so soone as it is planted in our infancie we can doe nothing in our minoritie we will doe little in Gods seruice but now it is growne fructifiable I am 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 inve●io Labrascas I find wild Grapes luxurient fruits Instead of the hearty effects which Wine produceth l 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 while against all nature Fig-trees denoure 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 that wee should 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

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

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 matched 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 ●he 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 We read that 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 that is Eijciendos pronuncia say that I will reiect them Quod moritur moriatur 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 they will not be perswaded to returne let them go on to their ruine let them alone If any man will be vniust let him be vniust He that will be filthy l●t him be filthy still let them perish Abeat pereat profundat perdat Cut it downe This was Sententia oris 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 taxe 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 euersa ●stim malo vt aedificaretur in bono the subuersion was menaced the conuersion was intended The Father shuts his rebellions Sonne out of doores will not allow him a lodging not so much as among his seruants yet hee does not meane to let him perish with hunger and cold in the streetes but when he hath well smarted for his disobedience vpon his humble submission he is re-entertained The very 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 n●uer 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 Cur ita facis His Iudgements are not alwaies manifest they are alwaies iust nor doth he things because they are good but they are therefore good because hee doth them Should hee make short worke on the earth and dispatch all barren Trees in a moment yet 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 miserecordi● 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 inutil●m 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 Peccator non est dignus pane quo vescitur The wicked man is not worthy of the bread hee eates of the water he drinkes of the ayre he breathes of the ground hee goes on The rich thinkes himselfe worthy of delicate viands costly garments dutifull attendance Quia Diues because he is rich yet he may not be worthy of a crumme a rag a respect Quia malus because he is euill It will one day grieue such fruitles Nabals when they must receiue a multiplicitie of torments according to the number of their abused benefits and they wil wish that they had not fared so well vpon earth that they might fare lesse ill in Hell They liue in the Vineyard eate the fat and drinke the sweet turning all this iuyce not into fruitfull clusters for the behoofe of Gods seruants but into their owne armes and branches raysing their Houses out of the ruines of Gods House What good doe they Cut them downe Why cumber they the ground It is fit that the Riches of the sinner should bee laid vp for the righteous dentur dig●ioribus 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 kn●w no other end of their