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world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	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

and Vnrighteousnesse Light and Darknesse Christ and Beliall the Beleeuer and the Infidel these can haue no societie communion no concord no coniunction and What agreement hath the Temple of God with Idols I need not by Art diuide these words for they are diuided by nature Now as Quae Deus coniunxit nemo separet Those things that God hath ioyned together let no man put asunder so Quae Deus separauit nemo coniungat Those things that God hath put asunder let no man ioyne together The scope of the Text and the matter of my Discourse is to separate Idols from the Temple of God the holy Ghost hath diuided them to my hands they cannot agree in his sentence let them neuer agree in our practise cursed is hee that goes about to compound this controuersie The Temple is holy Idols prophane it is not lawfull to mixe Sacra profanis The Temple is for God Idols for the Deuill God and the Deuill admit no reconciliation Therefore as two hostile nations after some treatie of peace neither liking the proposed conditions breake off in a rage In hoc vterque consentimus quòd consentire nolumus in this we both consent that we wil not consent at all so be it heere agreed that no agreement can bee made In composing differences betwixt man and man betwixt family and family betwixt kingdome and kingdome Beati Pacifici Blessed are the Peace-makers But in reconciling Christ and Belial the Temple of God and Idols Maledicti pacifici Cursed are the peace-makers Heere Bella geri place at magnos habitura triumphos God himselfe in Paradise did first put the quarrell his Apostle hath heere giuen the Alarme and hee deserues a malediction that sounds a retreat But as no battell can be well fought without order and martial array so no discourse can bee made profitable without some method The Temple therefore wee will suppose to be Gods Castle and Idolatry the Inuasion of it This Castle is but one Idols are many The Champions that God hath set to defend his Castle are especially or principally Princes and Pastors the Magistracy and the Ministery the aduersary forces that fight against it bee the Deuils mercenary Souldiers The Munition on the one side is the Diuine Scripture the sacred Word of God the Engines Ordnance and Instruments of assault on the other side are Idols Traditions and those carnall inuentions wherewith the corrupt heart of man seekes to batter it This Siege is continuall this feud implacable the difference irreconcileable Yet at last the warre shall end with the ruine of those enemies in the triumph of the righteous and to the euerlasting glory of God Now though this warre bee euery way spirituall it is diuers wayes considerable There is a materiall and there is a mysticall Temple there are externall and internall Idols there bee ordinary and extraordinary Souldiers Euery Christian as hee is a Temple of God so not without the assault of Idols there is a ciuill warre a Rebellion within him wherewith hee is continually exercised In this militant estate of the Church none are free onely he that giues full allowance to his owne corruptions is not a Temple of God but a Synagogue of Satan a sinke of vncleannesse rather then a Sanctuary of holinesse Thus from one generall arise many particulars and you will say Behold a company as Leah said of her sonne Gad a Troupe commeth Yet all these branches haue but one root they are but like the wheeles of a Clocke taken a little in sunder to view then to bee put together againe Let not their number discourage your attention When a wealthy fouourite of the world sent his seruant to be speake lodging for him he told the Host Here will come to night the Lord of such a Mannor the Land-lord of such a Town the Keeper of such a Forrest the Master of such an Office the Lay-parson of such a Parish a Knight a Iustice of Peace a Gentleman an Vsurer and my Master Alas answeres the Host I haue not lodging for halfe so many Bee content replies the seruant for all these are but one man So if you distrust your memories for roome to entertaine so many obseruations yet be comforted for all haue but this one Summe There is no agreement betwixt the Temple of God and Idols The Temple That which was built by Salomon was iustly called the Wonder of the world a white and glorious Monument set on the hill of Sion inuiting passengers to see it and amazing their eyes when they beheld it It was of white Marble without of Cedar and Gold within all of the best all beautifull precious durable So magnificent was that holy Structure that al nations haue admired it all times celebrated it Beautifull for situation the ioy of the whole earth is Mount Sion While the fauour of heauen was set vpon Ierusalem the ioy of the whole earth was mount Sion It is fit hee that made the world a house for Man should haue a house in this world made for himselfe neither could it be too costly ●eeing all the materialls that went to it were his owne Euery rotten Cottage is too good for Satan no Fabricke could be too sumptuous for God While his people dwelt in Tents Himselfe was content to dwell in a Tabernacle in the flitting condition of Israel hee would haue his owne house a moueable that they might neuer remoue without him But when their residence was setled in the promised Land he would haue his Tabernacle turned into a Temple that they dwelling where he appoynted them Hee might also dwell among them The former was for motion the latter for rest the one for progresse the other his standing house All this while God had but one House at once first the Tabernacle then that gaue place to the Temple and Salomons Temple being defaced was supplied by Zorobabels Now he hath many houses euen so many as there bee nations as there bee congregations as there bee persons professing Christ. Wee haue houses of our owne why should not God haue his A Prince hath more houses then one why should the King of Heauen be abridg'd A King in his owne person can dwell but in one house at once let God haue neuer so many hee can at once fill them all Hee hath a house of flesh so euery Beleeuer is his Temple a house of stone so this materiall one is his Temple a house neither of flesh nor stone but immateriall immortall in the heauens And as Christ sayes that in his Fathers House there are many Mansions so in his Fathers militant Church there are many houses It were vaine to aske what God should doe with a house when wee consider what we do with our owne what but dwell in it But how God doth dwell in it seemes to be a question seeing the Apostle saith that hee dwells not in Temples made with hands Indeed he dwels not in them as wee dwell in ours Our

wanderers by running to Rome such superstitious places vnlesse they were weary of the Church of God would fetch home Idols If it were granted that there is some little truth among them yet who is so simple as to seeke his corne among a great heap of chaffe and that far off who may haue it at home winnowed and clensed to his hand The very sight of euill is dangerous and they bee rare eyes that doe not conuey this poison to our hearts I haue heard of some that euen by laboring in the Spanish galleys haue come home the slaues of their superstitions Egypt was alwayes an vnlucky place for Israel as Rome is for England The people soiourned there and they brought home one Calfe Ieroboam soiourned there and he brought home Two calues an old woman in all likelihood had soiourned there and shee brought home a great many The Romish Idols haue not the shape of calues they haue the sense and meaning of those calues and to fill the Temple full of Calues what is it but to make Religion guilty of Bulls Consider it well ye that make no scruple of superstitious assemblies it will bee hard for you to dwell in a Temple of Idols vntainted Not to sinne the sins of the place we liue in is as strange as for pure liquor tunn'd vp in a musty vessel not to smel of the caske Egypt will teach euen a Ioseph to sweare a Peter will learne to curse in the high Priests Hall If we be not scorch'd with the fire of bad company we shall be sure to be black'd with the smoke The soundest body that is may be infected with a contagious ayre Indeed a man may trauel through Ethiopia vnchanged but he cannot dwell there without a complexion discoloured How hath the common practise of others brought men to the deuillish fashion of swearing or to the bruitish habit of drinking by their owne confessions Superstition if it haue once got a secret liking of the heart like the plague will hang in the very clothes and after long concealement breake forth in an vnlook'd for infection The Israelites after all their ayring in the wildernesse will still smell of Egypt We read God saying Out of Egypt haue I called my Sonne That God did call his Sonne out of Egypt it is no wonder the wonder is that hee did call him into Egypt It is true that Egypt could not hurt Christ the King doth not follow the Court the Court waits vpon the King wheresoeuer Christ was there was the Church But be our Israelites so sure of their sonnes when they send them into Egypt or any superstitious places It was their presumption to send them in let it bee their repentance to call them out The familiar societie of orthodox Christians with mis●beleeuers hath by God euer been most strictly forbidden and the neerer this coniunction the more dangerous and displeasing to the forbidder No man can chuse a worse friend then one whom God holds his enemy When Religion and Superstition meet in one bed they commonly produce a mungrell generation If Dauid marry Maachah their issue proues an Absolon If Salomon loue idolatrous women here is enough to ouerthrow him with all his wisdome Other strange women only tempt to lust these to mis-religion and by ioyning his heart to theirs hee shall di●ioyne it from God One Religion matching with another not seldome breed an Atheist one of no religion at all I doe not say this is a sufficient cause of diuorce after it is done but of restraint before it is done They may be one flesh though they be not one spirit The difference of religion or vertue makes no diuorce here the great Iudges sentence shall doe that heereafter And the beleeuing husband is neuer the further from heauen though hee cannot bring his vnbeleeuing wife along with him The better shall not carry vp the worse to heauen nor the worse pull downe the be●ter to hell Quod fieri non debuit factum valet But now is there no tree in the Garden but the forbidden none for me to loue but one that hates the truth Yes l●t vs say to them in pl●ine fidelitie as the sonn●s of Iacob did to the Shichemites in dissembling policie Wee cannot giue our sister to a man that is vncircumcised either consent you to vs in the truth of our Religion or wee will not consent to you in the league of our Communion Saint Chrysostome calls this a plaine deniall of Christ. H●e that eateth of the meate offered to Idols Gustu negauit Christum hath denied Christ with his tasting If hee but handle those things with delight Tactu negauit Christum hee hath denied Christ with his touching Though hee touch not taste not yet if he stand to looke vpon the Idolatry with patience Visu negauit Christum hee hath denied Christ with his eyes If he listen to those execrable charmes Auditu negauit Christum hath denyed Christ with his eares Omitting all these if he doe but smell to the Incense with pleasure Odoratu negauit Christum hee hath denied Christ with his smelling It is said of the Israelites Commisti sunt inter gentes They were mingled among the Heathen What followed Presently they learned their works The reason why the Rauen returned not to Noahs Arke is giuen by some because it met with a dead carkase by the way Why doe we pray Deliuer vs from evill but that wee imply besides all other mischiefes there is an infectious power in it to make vs euill Let vs doe that wee pray and pray that wee may doe it Yea Lord free vs from Egypt estrange vs from Rome separate vs from Idols deliuer vs from euill For thine is the kingdome the power and the glorie for euer and euer Amen Thus farre we haue taken a literall suruey of the Text concerning the materiall Temple externall or obiectuall Idols and the impossibilitie of their agreement Now to come neerer home to our selues in a morall Exposition here first The Temple of God Is the Church of Christ and they are so like that we often interchange the tearmes calling a Temple the Church the Church a Temple of God The materiall Temple vnder the Law was a figure of the spirituall vnder the Gospell The former was distinguished into three roomes the Porch the holy place and the Sanctum Sanctorum or Holy of holies The Porch prefigured Baptisme which is the doore whereby we enter into the Church of Christ. The Holy place the communion of the militant church vply earth separated from the world The Hoon of holies whereinto the high Priest only entred that once a yeare presignified the glorious kingdome of heauen wherinto the Lord Iesus entred once for all There was one Court of the Temple common whither accesse was denied to none though they were vn●leane or vncircumcised thus farre they might be admitted There was another Court within that allowed to none but

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