with sweet odours and the prayers of the Saints ascended as pillars of smoke and Incense is referred by some to the peace of the Church vnder Constantine It is the King of Mexico's Oath when hee takes his Crowne Iustitiam se administraturum effecturum vt Sol cursum teneat Nubes pluant Rivi currant terra producat fructus that hee will minister Iustice hee will make the Sunne holde his course the Cloudes to raine the Riuers to runne and the Earth to fructifie The meaning is that the vpright and diligent administration of Iustice will bring all these blessings of God vpon a Countrey If wee compare this Citie with many in forraine parts how ioyfully may wee admire our owne happines Those murders and massacres rapes and constuprations and other mischiefes that bee there as common as nights be rare with vs. I will not say that all our people are better then theirs I dare say our Gouernment is better then theirs Merchants make higher vse and are more glad of calme Seas then common passengers So should Christians more reioyce in peace then can the heathen because they know how to improoue it to richer ends the glory of God and saluation of their owner soules Proceed yee graue and honourable Senatours in your former approoued courses to the suppressing of vice and disorders and to the maintenance of Truth and Peace among vs. It is none of the least renownes of this famous Citie the Wisedome and Equitie of the Gouernours To repeat the worthy acts done by the Lords Maiors of London were fitter for a Chronicle they are too large for a Sermon But it is high time to blesse you with a Dismission and to dismisse you with a Blessing That Almightie God that knowes the hearts of all sanctifie your hearts to gouerne and ours to obey that wee all seeking to doe good one to another He may doe good vnto vs all To this blessed and eternall God the Father the Sonne and the Holy Ghost bee all glory and praise for euer Amen The BARREN TREE A Sermon Preached at Pauls Crosse October 26. 1623. BY THO ADAMS LONDON Printed by AVG MATHEVVES for IOHN GRISMAND and are to be sold at his Shop in Pauls Alley at the signe of the Gunne 1623. TO THE REVErend and learned Doctor DONNE Deane of St. Pauls together with the Prebend-Residentiaries of the same Church my very good Patrons RlGHT WORSIPFVLL NOt out of any opinion of this Sermons worth to which I dare not inuite your Iudicious eyes Nor any ambition to merit of my Patrons whom I read stiled Petty creators But in humble acknowledgement of your fauours I present this small Rent of Thankefulnesse the poore fruit of that tree which growes on your owne ground and hath not from the world any other sustenance Vouchsafe I beseech you your Patronage to the child who haue made the Father of it Your VVors deuoted Homager THO ADAMS To the Reader I Neither affect those Rheumaticke Pennes that are still dropping vpon the Presse nor those Phlegmaticke spirits that will scarse bee coniur'd into the orbe of employment But if modest forwardnesse be a fault I cannot excuse my selfe It pleased God Almighty to make a fearefull Comment on this his owne Text the very same day it was preached by his vnworthiest seruant The argument was but audible in the morning before night it was visible His holy Pen had long since written it with inke now his hand of Iustice expounded it in the Characters of bloud There was onely a conditionall menace So it shall be here a terrible remonstrance So it is Sure He did not meane it for a nine daies wonder Their sudden departure out of the World must not so suddenly depart from the memorie of the World Woe to that soule that shall take so slight a notice of so extraordinary a Iudgement We doe not say They perished Charitie forbid it But this wee say It is a signe of Gods fauour when hee giues a man Law Wee passe no sentence vpon them yet let vs take warning by them The Remarkablenesse would not be neglected for the Time the Place the Persons the Number the Maner Yet still wee conclude not This was for the transgression of the dead but this we are sure of It is meant for the admonition of the liuing Such is our Blessed Sauiours conclusion vpon a paralel instance Except ye repent YE shal all LIKEWISE perish There is no place safe eâ—ough for offenders but when the Lord is once vp in armes happy man that can make his owne peace otherwise in vaine we hope to runne from the Plague while we carry the Sinne along with vs. Yet will not our wilfull and bewitched Recusants from these legible Characters spell Gods plaine meaning No impression can bee made in those hearts that are ordained to perish For their malicious causelesse and vnchristian censures of vs God forgiue them our requitall be onely pitie and prayers for them Howsoeuer they giue out and I will not here examine that their piety is more then ours Impudence it selfe cannot denie but our Charitie is greater then theirs Now the holy feare of God keepe vs in the wayes of Faith and Obedience that the properation of Death may neuer preuent our preparation to die And yet still after our best endeauor From sudden death good Lord deliuer vs all Amen T. A. THE BARREN TREE LVKE Cap. 13. Vers. 7. Then said hee to the Dresser of his Vineyard Behold these three yeares I come seeking fruit on this Fig-tree and find none cut it downe why cumbreth it the ground NEwes is brought to Christ of a certaine Iudgement which was not more Pilates then Gods vpon some Galileans who while they were sacrificing were sacrificed their blood being mingled with the blood of the beasts on the same altar Lest this should be wholly attributed to Pilates crueltie without due respect had of the omnipotent Iustice hee samples it with another of eighteene men miscarrying by the fall of a Tower No Pilate threw downe this here was no humane Executioner the matter of their death was morter and stones these had no purpose to kill them This therefore must bee an inuisible hand working by an insensible creature the Instrument may bee diuers the Iudge is the same Now Poena paucorum terror omnium as an exhalation drawne from the earth fired and sent backe againe to the earth smites onely one place but terrifieth the whole countrey So their ruines should be our terrours let them teach vs that they may not touch vs. They are hitherto but like Moses his Rodde turned into a Serpent not into a Beare or Lyon lest it should haue deuoured Pharaoh but into a Serpent that hee might be more afraid then hurt It is Gods speciall fauour to vs that others bee made examples for vs and not wee made examples for others Nothing could teach them let them teach vs. Of these fearefull Instances our Sauiour makes this vse setting downe a
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 familiaÌ„ 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 coÌ„solation 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 wheÌ„ 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 venâ—num Boneâ—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 absâ—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
What fruit finds hee Lord thou hast smitten them but they have not sorrowed an insensible desperatnesse In this case let vs pray Lord lesse of the fruits wee haue and more of them wee should haue Instead of righteousnesse a crye a cry indeed a roaring cry of the oppressors and a mourning cry of the oppressed Haec non sunt placido suscipienda sinu Our Bells ring our Chimneis smoake our Fields reioyce our Children dance our selus sing and play Iouis omnia plena But when Righteousnesse hath sowne and comes to reape here is no haruest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde none And as there was neuer lesse wisdome in Greece then in time of the Seuen Wise men so neuer lesse pietie among vs then now when vpon good cause most is expected When the Sunne is brightest the Stars be darkest so the cleerer our light the more gloomy our life with the deeds of darkenes The Cimerians that liue in a perpetuall mist though they deny a Sunne are not condemned of impietie but of ignorance but Anaxogoras that saw the Sunne and yet denied it is not condemned of ignorance but of impietie Former times were like Leah bleare-eyed but fruitfull the present like Rachel faire but barren We giue such acclamation to the Gospell that we quite forget to obserue the Law As vpon some solemne Festiuall the Bells are rung in all steeples but then the Clockes are tyed vp there is a great vntun'd confusion and clangor but no man knowes how the time passeth So in this vniuersall allowance of libertie by the Gospell which indeed reioyceth our hearts had we the grace of sober vsage the Clocks that tel vs how the time passes Truth and Conscience that shew the bounded vse and decent forme of things are tyed vp and cannot be heard Still Fructum non inuenio I finde no fruits I am sorry to passe the Figtree in this plight but as I finde it so I must leaue it till the Lord mend it So I come to The Sentence Cut it downe A heauy doome Alas will nothing else expiate the fault May not the lopping off some superfluities recouer it Take from the Sinner the obiect of his vicious error deface the Harlots beautie that bewitcheth the Lasciuious pull the cuppe from the mouth of the Drunkard Nauseate the stomach of the Ryotous strip the Popiniay of her pyed Feathers rust the Gold vanish the riches of the Couetous take away Macah's gods perhaps he will make him no more If this will not doe cut off some of the armes branches weaken his strength sicken his body lay him groaning and bleeding on the bed of sufferance griue his heart-strings with the sense and sorrow of his sinnes any thing rather then Cut it down alas no fruit can grow on it then but sad despaire A mans house is foule or a little decayed wil he pul it down or rather repaire it There is hope of a Tree though the roote waxe olde in the earth and the stock die in the ground yet the springs of water may put new life into it but once cut downe all hope is cut down with it When a man hath taken delight in a Tree conueniently planted in his garden what varietie of experiments will he vse before he cuts it downe Alas thus poore silly men we reason we measure things that be vnmeasurable by things that be measurable by things that be miserable What wee in a foolish pitty would doe we thinke God in his mercifull wisdome should doe Yet which of vs wold endure a dead Tree three yeeres together in his Orchard We would say If it will not beare fruit to cheere vs it shall make a fire to warme vs. But the Lord hath bene fixe and thirtie Moones gracious in his forbearance giue him now leaue to bee iust in his vengeance If so much indulgence cannot recouer it there is little hope of it Cut it downe Cut it downe Who must doe this The dresser An vnpleasing office to him that hath bestowed so much labour vpon it esteemed it so precious hoped for some reward at his Masters hand for his diligence about it now to giue the fatall blow to Cut it downe And if it must fall let it be Manu aliena non sua let anothers hand doe it Hagar will not behold her dying Sonne dye he must she was perswaded Modo non videam Let me not see the death of the Childe But hee must obey Arbor non est Culâ—oris sed Patris familias thâ— Tree is not the Dressers but the Lords and his owne is at his owne disposing Cut it downe Cut it downe But how How can the Minister be said to cut downe a barren soule Some may conceiue here a reference to Excommunication Whether the Greater which depriues a man of all benefit by the Churches publike Prayers and the Societie of Christians Which St. Paul calls Tradere Satanae to deliuer vnto Satan so himselfe Excommunicated Hymeneus and Alexander deliuering them vnto Satan a miâ—erable condition to be subiected to a slaue to a dogge a drudge but then especially fearefull when God grants vnto Satan a Writ or facultie Pro excommunicato capiendo The ignominy of ignominy besides the perill For as Christ protecteth all the Trees in his Vineyard so if any be transplanted to the wilde desart they are vnder the god of this world Or the Lesse which is indeed no other properly then an Act of the Churches Discipline whereby she corrects her vnruly children that smarting with the absence of wonted comforts they may be humbled by repentance and so recouer their pristine state This censure may bee either too cruell or to triuial The Church of Rome grants Excommunications for things lost a man hath lost his horse he may haue an Excommunication against him that detaines him so the Father may hap to Excommunicate his owne Sonne and for the body of a Iade hazard the soule of his Child Yea which is worse they publish Excommunications for sinnes not yet committed The Lord of a Mannor hath set a rowe of young Elmes he may haue an Excommunication against all those that shall do them any harme This is to hang a man before he hath done the fact that deserues it These ir-rite forcelesse bug-beare Excommunications the ridiculous affordments of a mercenary Power are not vnlike those old night spels which blind people had from mungrel Witches to set about their Orchards and Houses antidotes and charmes against theeuing wherein distrusting the prouidence of God they made themselues beholding to the Diuell for safetie Creditors that would bee paid in their moneys may procure an Excommunication against their Debtors if they pay not by such a day This were an excellent proiect for you Citizens a rounder course then arrests and tedious trialls at Law But it is to bee doubted that your Debtors would feare the Popes Parchment lesse then the Scriueners and an Excommunication farre lesse then
an Outlary Ther 's but foure things exempted from the power of their Excommunication as Nauarrus notes a Locust an Infidel the Deuill and the Pope so he hath 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 â—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 lâ—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 â—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 nâ—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 miserecordiâ— 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 inutilâ—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 digâ—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 knâ—w no other end of their
be putrefyed what shall season it A sweet Singer delights vs all but Quis medebitur cantatori a Serpente percusso If a Serpent hath stung him who shall recouer his voice If the eye be blind what shall looke to the eye Ad nihilum valet quod non valet ad finem suum It is good for nothing that is not good for the end it was made If a knife bee not good to cut we say it is good for nothing yet may some other vse be inuented for it If a Plough be not good to breake the ground we say it is good for nothing yet it may stop a gap If a hound be not good to hunt we say he is good for nothing yet may he in the night giue warning of a theefe But if a Fig-tree a Professor be not good for fruit he is indeed good for nothing The refuse of other things haue their vses sowre Wine will make Vineger olde Rags make Paper Lees are for Dyers Soile is good to fat the Land Potsheards and broken tiles to mend high waies all good for somewhat yea they offer to sel the combings of haires Ladies and Gentlewomen know whether they be good for any purpose or no. But the fruitlesse vine the sauourlesse Salt the lightlesse Lampe the Fig-lesse Figge-tree the gracelesse Christian is good for nothing We all haue our Stations in the Vineyard to bring foorth fruits but what bee those fruits It was a smart Inuention of him that hauing placed the Emperour and the Pope reconciled in their Maiestick Thrones he brought the States of the world before them First comes a Counseller of State with this Motto I Aduise you two then a Courtier I Flatter you three then a Husbandman I Feed you foure then a Merchant I Coussen you fiue then a Lawyer I Robbe you sixe then a Souldier I Fight for you seuen then a Physician I Kill you eight Lastly a Priest I absolue you all nine This was his Satyre But in the feare of God as our Soueraigne doth gouerne vs in Truth and Peace So let the Counseller aduise the Iudge censure the Husbandman labour Merchant trafficke the Lawyer plead the Souldier beare armes the Diuine preach all bring forth the fruites of righteousnesse that this Kingdome may flourish and bee an exemplary encouragement to our neighbours that our Children may bee blessed after vs our Enemies conuinced Aliens conuerted Satan confounded the Gospell honoured the Lord glorified and our owne soules eternally saued Which grace the happy fruit of the Gospell and glory the happie fruit of Grace God the Father grant vs all for his mercies sake God the Sonne for his merits sake God the Holy Ghost for his Names sake to whom three Persons and one most glorious God he rendred all honour and obedience now and for euer Amen FINIS THE TEMPLE A Sermon Preached at PAVLS Crosse the fifth of August 1624. BY THO. ADAMS LONDON Printed by A. Mathewes for Iohn Grismand and are to bee sold at his Shop in Pauls Alley at the Signe of the Gunne 1624. TO THE RIGHT HONORABLE SIR HENRY CAREY Lord HVNSDON Viscount Rochford MY LORD AMong the many absurdities which giue vs iust cause to abhorre the Religion of the present Roman Church this seemeth to me none of the least that they haue filled all the Temples vnder the commaund of their politike Hierarchy with Idols and changed the glory of the Inuisible God into the worship of visible Images They inuocate the Saints by them yea they dare not serue the Lord without them As if God had repealed his vnchageable Law and in stead of condemning all worship by an Image would now receiue no worship without an Image I haue obserued this one among the other famous markes of that Synagogue that they striue to condemne that which God hath iustified and to iustifie what he hath condemned For the former He hath precisely directed our Iustification only by faith in the merits of Christ this they vehemâ—ntly dispute against For the other He hath not without mention of his Ieâ—ousie for bidden all worship that hath the least tang of Idolatry this they eagerly maintaine What large Volumes haue they written against the Second Commaundement as if they were not content to expunge it out of their Catechismes vnlesse they did also Dogmatice 〈◊〉 it to the whole world They first set the people vpon a plaine rebellion then make shew to fetch them off again with a neat distinction Thus doe they pumpe their wits to legitimate that by a distinction which God hath pronounced a Bastard by his definitiue sentence as if the Papall Decrees were that law wherby the world should bee iudged at the last day But who will regard a house of magnificent structure of honourable ancient memory when the plague hath infected it or theeues possesse it And who in their right senses will ioyne themselues to that Temple which after pretence of long standing stately building and of many such prerogatiues and royalties is fouÌ„d to be be smeared with superstitions and profaned with innumerable Idols Why should wee delight to dwell there where God hath refused to dwell with vs. I publish this argument as no new thing to your Lordship but wherein your well experienced knowledge is able to informe mee Onely I haue beene bold through your thrice honoured Name to transmit this small Discourse to the world emboldened by the long proofe I haue had of your constant loue to the Truth and the gracious Pietie of your most noble Mother the best encouragement of my poore labours on earth The best blessings of God bee still multiplied vpon her your selfe your religious Lady and your honorable Family which is continually implored by Your Lordships humble Seruant THO. ADAMS THE TEMPLE 2. COR. 6.16 What agreement hath the Temple of God with Idols IT is not fit they should bee too familiar oâ— neare together in this world whose portions shall be so farre asunder in the world to come The Sheepe and Goates are indeed now blended promiscuouâ—ly and none can distinguish them here but hee that shall separate them hereafter the right and left hand of the last Tribunall shall declare them But they that be alien or opposite to vs in Faith and Profession are manifest and we haue a frequent charge De non commiscendo Now the neerer this ill match'd coniunction the more intolerable the same boord ill the same bed worse worst of all the same Temple So the Apostle begins his dehortation Bee not vnequally yoked with vnbeleeuers so he ends it What agreement hath the Temple of God with Idoles Diuers seeds of graine in one ground diuers kinds of beasts in one yoke diuers sorts of cloth in one garment were expressely forbidden vnder the Law and shall seuerall Religions bee allowed in one Church vnder the Gospell The absurdnes of such a mixture is here illustrated by many oppositions the sound of all which is Interrogatiue the sense Negatiue Righteousnesse
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 thâ—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
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 Obedienâ—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 Tempoâ—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