AMongſt the manifold grieuances which befell man-kinde, for the fall and diſobedience of man, it is not to be forgotten, that the Lord curſed the very earth for his ſake; adiudging it to bring forth thornes, and thiſtles, and to become barren, according to this ſaying of the Pſalmiſt, A fruitfull land maketh he barren, for the wickedneſſe of them that dwell therein. Barren (I ſay) either bringing forth no fruits at all, or ſuch as where Infelix lolium, & ſteriles dominantur avenae, ſuch as in the growth is ouer-growne with darnell, ſmothered with choaking thornes, and the pureſt graine ſpoiled with waſting cockle. The wily Serpent in his helliſh conference with our Grandame Eue, Gen. 3.4. promiſed length of daies, a gift that Wiſdome is ſaid to bring in her right hand, Pro. 3.16. length of daies is in her right hand, and in her left riches and glory: Gen. 3.5. he promiſed dominion, Eritis ſicut dij, ye ſhall be like Gods, but inſtantly the earth, whoſe Lord whilome they was, denied to pay her tribute, but vpon condition, ſcil. that they ſhould take paines to till her; whence it comes to paſſe to bee ſo with vs now, that if we expect profit from the earth, then (iuncto bove aratra trahuntur) we muſt rip vp the bowels of the earth: and yet this is not all, for whoſoeuer it be that plants or waters, it is God onely that giues the increaſe; Except the Lord build the houſe, the worke-mans labour is but in vaine: Wherefore if wee would haue good ſucceſſe to follow our enterprizes, if we would haue our paines and labours in our callings, to yeeld fruits anſwerable to our expectation, then muſt we ſo compoſe our affections, and diſpoſe our affaires, that we may walke worthy in the ſight of God: which if we doe, he will bleſſe vs, and that which we goe about, he will proſper all our proceedings: but if wee miſ-ſpend our time, and liue impiouſly, wickedly, we may purpoſe, but God will diſpoſe, he will ſo diſproſper our proceedings, and fruſtrate vs of our hope, that whatſoeuer we take in hand ſhall be vaine and fruitleſſe: yea our natiue ſoyle the ground that we tread vpon, for our ſinnes ſhall be curſed, and deſpoyled of her glory, (i.) her fruitfulneſſe, as heere teſtifieth the Pſalmiſt, A fruitfull land maketh hee barren for the wickedneſſe of them that dwell therein.

The Prophet Dauid that ſweet ſinger of Iſrael, is the vnqueſtioned author of this Pſalme: he compoſed it, partly to ſtirre men vp to gratefulneſſe, in regard of Gods gratiouſneſſe towards them; but more ſpecially to diſcouer the error of thoſe, which deny the vniuerſall and particular prouidence of God, in ordering and diſpoſing the things of this world; for as (in reſpect of God) his creation was the mother that brought forth the world, with all things therein, ſo his prouidence is the nurſe that bringeth it vp: as his creation gaue it a being, ſo his prouidence keepeth it in that eſſe: as his creation erected the whole fabricke of the world, and compoſed and ſet in order all the parts thereof, ſo his prouidence keepeth it in repaire, it gouerneth and diſpoſeth all the particulars therein: this he doth conuince, by many examples of things done, both by ſea and by land, which haue ſo come to paſſe, that of neceſſitie we muſt grant their cauſes and effects to haue beene wholly gouerned by God; but his ſpeciall argument, tending to that purpoſe, and ſtanding in neareſt reference to my text, is drawne from the conſideration of thoſe changes and alterations, which ignorance commonly doth aſcribe to fate or fortune, as the fruitfulneſſe, and vnfruitfulneſſe of the earth: which proceeds from the ſeaſonablenes & the vnſeaſonableneſſe of the weather. Theſe things come not to paſſe as Epicures fondly dreame, by chance; nor as the Peripateticks hold, by a generall prouidence; nor as the Stoicks auerre, only by the operation of ſecond cauſes, but by Gods ſpeciall prouidence, ordinance, and appointment, whoſe actions are free, not bound to the obſeruance of times, nor meanes, who when it pleaſeth him, can ſend the former and latter raine in due ſeaſon, who (as it is in the verſe following my text) can make of a parched wilderneſſe, a ſtanding water, and extract water ſprings out of a drie ground, ſo that the hills ſhall flouriſh, and the valleys ſtand thicke with graine, and graſſe: and againe when fulneſſe brings forth forgetfulneſſe, and men attribute that which they haue, to the goodneſſe of their land, or greatneſſe of their labour, and doe not acknowledge God to be the Author thereof, then (as it is in the verſe before my text) he turneth the floud into a wilderneſſe, and drieth vp their water ſprings: Then, A fruitfull land maketh he barren, for the wickedneſſe of them that dwell therein.

In theſe words are two things obſeruable.

In the iudgement there is a metamorphoſis, or change, of wealth into want, plenty into pouerty, fruitfulneſſe into barrenneſſe: A fruitfull land maketh he barren.

The impulſiue cauſe is, the wickedneſſe of them that dwell therein. Firſt for the firſt, ſcil. the Iudgement: wherein note, the Author of it, and the iudgement it ſelfe. The Author of the iudgement is indefinitely expreſt vnder the Pronoune ille, maketh he, that is, the Lord, by his power, maketh the wilderneſſe a ſtanding water, and water ſprings of a drie ground, and thereby cauſeth fruitfulneſſe; and when he is thereunto prouoked, by the inhabitants ſinnes, then hee turneth the floud into a wilderneſſe, and maketh the fruitfulleſt countries become extreme barren. A fruitfull land maketh he barren. So then it is the Lord that is the Author of fruitfulneſſe and barrenneſſe, it is he that ſendeth plenty or pouertie. Whence two leſſons may be taken forth, ſeaſonable for two ſorts of people, ſcil.

For the rich: The king may not boaſt of his great Babel, nor the rich man of his full barnes, but as hauing nothing ſaue what they haue receiued, they ſhould ſay, Not vnto vs Lord, not vnto vs, but to thy name be aſcribed the glory. For the poore, they ſhould reſt contented with their portion, and legitimate Gods proceeding, for it is he, that either for triall of their patience, or to reclaime them from their peruerſneſſe, hath turned their fruitfulneſſe into barrenneſſe: A fruitfull land maketh he barren. Thus much for the Author. Now for the iudgement it ſelfe: wherein obſerue the matter and the manner. For the matter, it is a change of fruitfulneſſe into barrenneſſe. What it is to be fruitfull, and what it is to be barren, is well knowne; and that ſuch changes haue chanced experience teſtifieth: and therefore we paſſe by the matter of the iudgement, and come to the manner of it, ſcil. to ſhew how the Lord effecteth this change, how hee maketh a fruitfull land to become barren. The Lord maketh a fruitfull land barren, by one of theſe three meanes, ſcil. either Firſt, by his ſupernaturall power, or Secondly, by naturall meanes, or Thirdly, by vnnaturall men.

Firſt, by his ſupernaturall power, whereby contrary to the courſe of nature, he maketh the heauen as iron, the earth as braſſe, as he did in the daies of Eliah, 1 Reg. 17. when there fell no raine vpon the face of the earth, for three yeares ſpace, which cloſed vp their water ſprings, yea that drought cauſed ſuch a dearth, and that dearth was ſeconded with ſuch a famine, as deſtroyed multitudes, both of men and beaſts.

Secondly, as the Lord maketh a fruitfull land barren by his ſupernaturall; ſo hee can effect the ſame by naturall meanes, when hee vſeth the creatures (which were created for the vſe and ſeruice of man) to bee the correctors and reprouers of the faults of men. To inlarge this by ſome inſtances: Amongſt the elements, the fire is ſo neceſſary a creature, that without the heat thereof, neither man nor any thing made for the good of man, could grow or proſper; this, I ſay, at Gods appointment, to mans great preiudice and hinderance, rageth with vnmerciful fury, conſuming to aſhes, the dwellings, commodities, and the bodies of men: The aire, a ſweet element made for man to breathe in, which he draweth into his intrals to preſerue the ſpirit of life; he can alter the propertie thereof, making it contagious, and infectious, inſpiring for life, death and deſtruction: The waters, to which he hath ſet bounds that they ſhould not paſſe, at his permiſſion ouerflow their bankes, and then without all reſiſtance, drowne corne fields, medowes, paſtures, and whatſoeuer commeth within the currant of their ſtreames: The earth, which was created fruitfull, to make it ſelfe barren, yeelds thornes, thiſtles, and briers, which choake the growth of come; cockle, darnell, and tares, which binde it faſt to the ground; caterpillers, and locuſts, which eat it in the blade; mildewes, which blaſt it in the Eare: with ſundrie other deſtructions of the husbandmans labour, for there is not any thing of that which is either ſowne, or planted by the hand of the husband-man, but hath ſome impediment and hinderance from the earth or aire to annoy it; and they are all iuſt iudgements ſent from God, whereby he maketh a fruitfull land barren, for the wickedneſſe of them that dwell therein.

Thirdly, the Lord maketh a fruitfull land barren by vnnaturall men.

1. Whereof one ſort being forgetfull of the ſaying, non nobis nati, we are not borne for our ſelues onely, but to doe good to others, are therfore too carefull for their owne, and too careleſſe for others welfare: their care is to doe miſchiefe to others, if themſelues may gaine thereby, for ayming at their priuate gaine, they ingroſſe and hoord vp the commodities and treaſures of the land, till they haue cauſed a publique dearth; theſe, I ſay, are Gods inſtruments, though they intend it not, & effect that vnwittingly, which he willeth; they are his rod wherewith he ſcourgeth his people for their ſins.

2. Another ſort careleſſe both of themſelues and others, like deſperate Pyrats endeuour to bore holes in the ſhip they ſaile in, thereby to ſinke it in the Ocean, like Vipers they labour to eat out the bowels of their natiue ſoyle, their mother countrey which brought them forth, by ſtirring vp mutinous ſedition, and ciuill diſcord; during which tumults there is no time to ſow the ground, nor plant vineyards; nor any opportune ſeaſon to gather thoſe fruits of increaſe which the earth yeelds without tillage, but all is laid waſte, and the land made barren; and then, (when the Lord either by his ſupernaturall power, hath ſhut faſt the windowes of heauen, by denying the former and the latter raine: or diſſolued the wateriſh clouds into immoderate ſhowers; Pſal. 78. verſ. 47, 48. or when by naturall meanes, he giues your fruits to the Caterpillar, your labours to the Graſhopper, and your Mulbery trees to the froſt; or when by vnnaturall men, through their vnnaturall practiſes, he hath deſpoyled the earth of her fruitfulneſſe, and made the land barren) then I ſay, what followes, but famine and peſtilence; firſt ſteps in famine, then which there is no temporall puniſhment more pinching and miſerable, inſomuch that the Prophet Dauid, 2 Sam. 24. v. 14. being put to his choyce into which one of the three euils he would fall into, rather chuſed the peſtilence then it; for it is a lingring and long-laſting torment, and hath driuen men to thoſe extremities & enormities, that nothing elſe could doe: it hath made mothers murtherers, and turned the ſanctuarie of life into the ſhambles of death; it hath broken downe the hedges both of nurture and nature: for in ordinary courſe man is not meat for man, but manchet for his maker,2 Reg. 6. v. 28. yet hath famine made thoſe wombes which gaue children harbour before their births, afterwards become the place of their buriall; it hath made the practiſes of men lamentable, and abominable, both to bee pitied and abhorred. It made one, as Ioſephus relateth,De bello Iudaico. to cut the throat of another, that he might get the morſell he had put in his mouth, ere it was deſcended into his maw. When famine hath plaid her part, then commeth peſtilence, for they two attend the one vpon the other, and this latter finding ſuch feeble and weake reſiſtance, (the ſtrength of nature by the former being diſabled) throwes whole multitudes groue-long on the ground: and thus you ſee that when men forget their maker, the ſenſleſſe creatures, as if they were ſenſible of wrongs done to their Creator, come ſhouldring, crowding, and ſtriuing, which of them ſhould firſt take reuenge of vs, in their maſters quarrell; the fire conſumes our manſions, the aire infects our breath, the waters drowne our fruits, the earth like an angrie merchant, when it hath ſhewed rich wares, ſhuts vp the ſhop, and leaues vs neuer the better for them; and theſe are the iudgements of God, ſent to make a fruitfull land barren for the wickedneſſe of them that dwell therein.

But quid hoc ad rombum? What is all this to the purpoſe? Peraduenture the Pſalmiſt might haue ſome cauſe to ſpeake this to the people of the Iewes, and to the land of Iſrael; but what is this to vs, and to the land of England? Yes (beloued) the glaſſe reflects to vs: for, for the ſubiect, ſcil. A fruitfull land; Such a one is this triangle Iland wherein we liue, and that which Moſes ſpake of the fruitfulneſſe of the land of Iſrael, may be affirmed of the land of England; The Lord thy God, ſaith Moſes to Iſrael, Deut. 8.7.9. bringeth thee into a good land, a land of brookes of water, of fountaines, and deepes that ſpring out of vallies and hils, a land of wheat and barley, a land wherein thou ſhalt eat bread without ſcarceneſſe, thou ſhalt not lacke any thing in it: a land whoſe ſtones are iron, and out of whoſe mountaines thou mayeſt digge braſſe. In all theſe reſpects England is fruitfull as well as Iſrael; it affords diſhes dreſt with dainties; Garners fraught with graine, ſtaules filled with fatlings, orchards full of fruits; gardens, and fields aſperſed and enamuled with varietie of fragrant flowers, innumerable multitudes of water-ſprings, whereof ſome ſhew wonderfull effects in curing diſeaſes, pleaſant riuers, running Meander-like along their ſiluer ſhores: a ſweet and wholſome aire to breathe in; and what not? requiſite either for the profit or pleaſure of man: ſo that our land is as it were, the treaſurie and ſtore-houſe of Gods bleſſings: and we may affirme as truly as any other nation, that our lot and portion is fallen vs in a good land. But what then? is our gold become dimme? hath God made our fruitfull land barren? no, he hath not, and therefore here I muſt for application, make vſe of that, that the Pſalmiſt makes the burthen or vnder-ſong of this Pſalme, Pſ. 15.21.31. O that men would therefore praiſe the Lord for his goodneſſe, and declare the wonders that he doth for the children of men; that they would exalt him in the congregation of the people, and praiſe him in the ſeat of the elders; and ſo much the rather, becauſe he hath not only giuen vs this good and fruitfull land, but withall ſends vs calme and peaceable times, to enioy the fruits thereof: we are not, nor we haue not this long time (bleſſed be Gods name for it) beene ſcard with the barkings of vncouth Wolues, but ſo as euery man might quietly reſt, and repoſe himſelfe vnder his owne vine and his owne fig-tree; we haue peace, the childe of heauen; plentie, the childe of peace; pleaſure, the childe of plentie: We are raiſed vp to our labours by the noiſe of the cocke, which chirping ſo merily, can greet the morning, whereas others are raiſed vp to the battell, by the ſound of the trumpet: ſo that in this reſpect alſo, God hath bleſſed vs aboue other countries. Doe but looke about you, and whilſt you tremble at the plagues naturall to your neighbours, bleſſe God for your ſafetie. Behold the confines, Chriſtendome; Polonia, and Hungarie, 2 Reg. 18. infeſted by the Turke, who like Senacherib, hath ſent his hoſt to defie the liuing Lord: Italie groaneth vnder the ſlauerie of Antichriſt; France ſometimes a flouriſhing kingdome, now made wretched through her owne vnciuill ciuill warres; Germanie for long time knew not what peace meant, and yet their warre is not ended, but for a time by truce ſuſpended: Ireland hath felt the fruits of her rebellion: Bohemia is made the cock-pit for all Chriſtendome to fight their battells in; only England remaines like Gideons fleece, drie and ſecure, when the raine of Gods iudgement hath wet in a manner the whole earth beſides: a peaceable Prince leads vs, and the Prince of peace leads him: and therefore I muſt needs once more ſay with the Pſalmiſt, O that men would praiſe the Lord for his goodneſſe, and declare the wonders that he doth for the children of men. Well, but the Sunne doth not alwaies ſhine, neither is there any time, or day of iollitie without an euening of concluſion, if no cloud of diſturbance preuent it with ouercaſting: and therefore though all things be well with vs now, and our land yet continues fruitfull, yet it may be otherwiſe, and then, conſidering that God is the author of all alterations, let vs examine whether we by our cariage and demeanour towards him, haue not alreadie deſerued a change or no: Let vs after the example of the man going to warre, Luk. 14.31. ſit downe, and take aduice, whether we be able with ten thouſand, to meet him that commeth againſt vs with twentie thouſand, or no: after this examination held, doubtleſſe we ſhall finde that we haue deſerued that he ſhould withdraw his goodneſſe from vs, and that we haue iuſtly prouoked him to ſend forth his power againſt vs, which if he doe, we are not able to anſwer him one for a thouſand; the leaſt and meaneſt of his creatures are too forcible for vs, if he ſet them to fight: an hoſt of froggs, an armie of graſhoppers, a ſwarme of flies, diſmaid King Pharao, and all his people; then ſi rem noſtram ſapimus, if we be ſpiritually wiſe, whilſt the enemie is a farre off, ere Gods iudgements fall vpon vs, we will ſend forth our Embaſſadours, our feruent praiers, and ſerious repentance, to deſire conditions of peace: and for our former miſdeeds, we ſhould reſolue, and promiſe amendment of life: and ſo much the rather ſhould we doe this, becauſe if we doe duely obſerue it, he hath alreadie giuen vs faire warning to take heed. Doth not the fire euery yeere conſume our manſions in ſome part of our land? Heare we not of inundations of waters? with vnſeaſonable weather in the extremes? This may ſerue to teſtifie that God is angrie, and to put vs in minde of the deluge of our ſins: the crie of them reacheth vnto heauen, and there workes our woe, by turning one yeere into drineſſe, to make the land barren; and the next diſſoluing into liquid teares, and immoderate ſhowers, dropping downe for fatneſſe, dearth and death. Quicquid id eſt, timeo: howſoeuer the matter is, we may well feare that it is our rebellion againſt God, that makes this commotion of the creatures againſt vs: hath not the Lord of late time caſt forth his ice like morſels? It will be remembred whilſt Chronicles can ſpeake, that within theſe few yeeres, the earth was faſt bound with a prodigious froſt to Englands wonderment, when Thames was paued for cart and carriage, on one day able to ſupport a waight of wonder, and on the next diſſolued into liquid waters: at that time it pierced ſo deepe into the bowels of the earth, that the effects thereof as yet are ſenſible. Surely this ſhould warne vs of our zeale to God-wards, more cold then iſicles on a winters day hanging at our doores: ſtrange it is, that ſo many Sun-ſhines as haue beene ſince, and ſhowers of Gods mercies ſtill powred vpon vs, ſhould not haue thawed our frozen hearts, and bred an alteration of life in vs. But not to trouble you with recounting things paſt; obſerue but with me this iudgement, that euen now hangs ouer you; now is your harueſt come, at which time (as the old ſaying is) God openeth his barne doores, and inuites your labours to gather your winter prouiſion; but doth not he himſelfe vſe the bluſtring windes as his flaile, to threſh the corne out of the eare, before you can get it from off the earth?

Now hath God ſpread his table, for ſo I may terme the earth, and furniſhed it with daintie cates and viands, with a rich ſtore of corne and graſſe: but doth he not vſe immoderate ſhowers, and vnmercifull flouds, as a voider to take all away, before you haue ſtaid your ſtomacks? Thinke not that this comes by chance, nor fix your eies vpon the arrow that wounds you, but vpon the hand that drew the bow; looke higher then the clouds, and you ſhall ſee the finger of God in the worke, for the inter-courſe and change of weather is ordered by his prouidence: Amos. 4.7. I (ſaith the Lord) haue with-holden the raine from you, when there was yet three moneths to the harueſt, I cauſed it to raine vpon one citie, and cauſed it not to raine vpon another citie. And, Job 38.28. Hath the raine a Father? ſaith Iob, and who hath begotten the drops of dew? Ierem. 14.22. And, Are there any among the vanities of the Gentiles that can cauſe raine? ſaith a Prophet, or can the heauens giue ſhowers? art not thou only he, ô Lord our God? This granted, ſcil. that the clouds are Gods bottles, and that he only emptieth them when, where, and in what meaſure he will; it plainly appeares, that this vnſeaſonable ſeaſon, is his meſſenger, purpoſely ſent, either 1. To trie our patience, or 2. To reclaime vs from our ſinnes.

1. If for the former end, we ought to be ſo far from grudging and murmuring at it, that contrarily wee ſhould welcome it with a cheerefull heart. When a man would buy an earthen veſſell, he will knocke vpon it with his hand, and iudge of the ſoundneſſe of it by the ſound: when God doth knocke vpon vs by any croſſe, if we ſound cleerely and beare our ſelues cheerefully, it is a hopefull ſigne, that we are meet for his acceptance; but if we returne an hoarſe noiſe of murmuring and repining, it is a fearfull token, that we ſhall be reiected.

2. But if this meſſenger be not ſent ſo much to trie our patience, as to reclaime vs from our ſinnes, if theſe immoderate ſhowers tell vs that our ſinnes haue kept no low water, the tide of them hath euer beene ſwelling, then let vs humble our ſelues before God by repentance, leſt he humble vs with greater afflictions: and ſeeing that the waters of ſinne haue deſcended downe into our ſoules, let vs draw them vp againe with buckets of ſighes, and pumpe them out in riuers of teares: let our eies guſh forth with teares, in paſſion for our ſelues, in compaſſion for others, becauſe neither we nor they haue ſo kept the law of God as we ought: this if we performe, happily it may be a meanes to preuent Gods further iudgements, and to reconcile vs againe to his fauour: and euery one of vs ought to performe this, becauſe that though this iudgement be not alike ſhewed againſt our whole land, but ſome part, and therein ſome perſons doe ſpecially feele the ſmart of it; yet, tunc tua res agitur, we ſhould be ſo ſenſible one of anothers miſeries, that we ſhould take theſe iudgements that befall others, as warnings ſent to admoniſh vs. Thoſe vpon whom the tower of Siloan fell, were they greater ſinners then all the reſt in Hieruſalem? I tell you no, ſaith Chriſt, but except you repent, ye ſhall likewiſe periſh. In that any are ſpared, it is of his mercie: the Lord hath often heretofore, and euen now hath found vs ſecurely ſleeping in our ſins, as Dauid found Saul ſleeping in a caue, cutting a peece of our garment, touching a corner of our land with afflictions; and though we haue all deſerued to feele the ſcourge of his iudgement, yet of his mercie hee leaues peace within our Walls, plentie within our Palaces, making good the prouerbe concerning the rainbow, ſcil. that Gods bowe is without a bolt; he threatneth much and warneth often, before he will ſuffer his whole diſpleaſure to ariſe; what then, Shall we continue in ſinne, that grace may abound? God forbid: nay, God hath forbidden it, for that will inhance his wrath, and improue his anger againſt vs; rather let vs feare that the regions are not yet white for the harueſt, the ſinnes of the land are not yet mellow for Gods iudgements, but like a bottle caſt into the water, which whilſt it is but partly full, leaneth to the one ſide; but when it is filled to the brim, it ſinketh directly to the bottome: ſo we ought to feare, that though in reſpect of Gods iudgements, our land yet leaneth but to the one ſide; yet when thoſe waters of Mara, thoſe bitter waters are brim full, when the ſinne of the land, the meaſure of iniquitie is filled, there is then nothing to be looked for, but an vtter ruine and downe-fall. What ſhall I ſay then?1 Reg. 18.44. Ariſe, quoth Elias to Ahab, I heare a ſound of abundance of raine, prepare thy Chariot, except thou paſſe quickly thou canſt not paſſe. Here the ſound of the raine preuented the danger that might haue come by it: O that it would be ſo with vs, that being fore-warned, we would be fore-armed, that the ſound & fore-telling of the iudgement, would be a meanes to preuent the execution thereof: doubtleſſe our ſinnes haue iuſtly prouoked Gods iuſtice to proceed to the chaſtiſement of ſinners, yet in his mercie he firſt puts the axe to the root of the tree, to ſee if reformation of manners and amendment of life will preuent the cutting downe. Let vs therefore make vſe of Gods admonitions, and be ſchooled by them, leſt if we continue in our ſinnes, we force the Lord to extend his wrath againſt vs, & to turne our fruitfull land into barrenneſſe, for the wickedneſſe of vs that dwell therein. Thus much ſhall ſerue for the iudgement, A fruitfull land maketh he barren.

II. Now we come to ſpeake of the cauſe of the iudgement, in theſe words, for the wickedneſſe of them that dwell therein. Although it be true that Almightie God doth viſit ſome of his elect people, for no cauſe or crime by them committed, as appeares by the man that was blinde from his birth: concerning whom, Iohn 9. verſ. 1, 2, 3. when the queſtion was made to Chriſt, whether that iudgement was befallen him for his owne ſinne, or for the ſinnes of his parents, he anſwered, that it was for neither, but that the workes of God might be manifeſted in him: yet notwithſtanding this, I no where finde it, that God euer bent his ire againſt a whole kingdome, and made a fruitfull land to become barren, till he was thereunto vrged by the ſinnes of the people; but when men perſiſt in ſinning, he then proceeds to puniſhing. There haue beene foure flouriſhing Monarchies in the world, and ſinne hath let downe the ſinewes of them all, and made them barren: Luſt diſſolued the firſt Monarchie amongſt the Aſſirians; Prodigalitie ſupplanted the ſecond of the Perſians; Ambition diſmembred the third of the Grecians; hidden hatred and priuate malice wracked the fourth of the Romans. Sinne cauſed the floud that drowned the old world, brought the fire from heauen that burnt Sodome and Gomorrah, opened the earth to ſwallow Corah, Dathan, and Abiram: and how often did it prouoke the Lord to puniſh his owne people, euen his people Iſrael, which was deare vnto him as the apple of his eie, & Signet on his finger? So that this euill is the cauſe of all euils, it cauſeth all afflictions and calamities, all paine and penurie, it depriueth vs of all Gods ſpirituall bleſſings and temporall benefits, and (ſtill to put you in minde of this preſent occaſion) doubtleſſe it is our ſinnes that haue cauſed theſe immoderate ſhowers and vnſeaſonable weather, whereby the Lord makes our fruitfull land barren. This being thus, it ſhould teach vs, 1. To bewaile our ſinnes paſt. 2. To beware of ſinnes to come.

1. To bewaile ſinnes paſt: Shall the young Swallowes, our vnbridled youngſters ſing in the warme chimneyes; ſhall the luſtfull Sparrowes, noctiuagant adulterers, ſit chirping about our houſes; ſhall the filching Iayes, ſecret theeues, rob our Orchards, ſhall the Kite and Cormorant, deuoure and hoord our fruits? And ſhall not the Doues mourne, and the voice of the Turtle be heard in our land, for theſe enormities? Let not our hearts be ſo hid in the Maze of vanities, that repentance cannot finde them out; ſhall the heauens ſhed teares, and the earth mourne for our ſinnes, and ſhall not we be moued? Rather let vs haue our eies like the fiſh-ponds of Hesbon ſtanding full of water, that ſo we may appeare beautifull in the ſight of our beloued Spouſe: let vs with Dauid put on ſackcloth, and mourne with ſorrow, that God may put it off and gird vs with gladneſſe. And as we ſhould bewaile ſinnes paſt, ſo

2. We ſhould beware of ſinne to come, and ſpecially we muſt for this purpoſe beware of theſe particular ſinnes, ſcil. 1. Improuidence, 2. Impertinent curioſitie, 3. Vnconſcionableneſſe in the vſe of Gods creatures, 4. Vnthankfulneſſe; for theſe are ſpeciall meanes and motiues, to cauſe the Lord to turne a fruitfull land into barrenneſſe. Firſt, we muſt not be improuident, but if we would haue God to care for vs, we muſt care for our ſelues, and euery one ſeeke to liue, either by the ſweat of his braine, or of his brow, painfully performing the duties of his calling. And that done, for the euent, and ſucceſſe of our labours, we muſt not be impertinently curious, which is the ſecond vice to be eſchewed: for when men ſacrifice to their nets, Haba. 1.16. attributing their thriuing to their owne induſtrie, and for that cauſe ſlander the froſt and the haile, and murmur at whatſoeuer ſeemes to croſſe their hope, then they prouoke God to take away the ſtaffe of their labours, I meane his bleſſing from their labours, without which they are but vaine and fruitleſſe. Therefore when we haue prouidently done our beſt, we muſt patiently wait vpon the Lords pleaſure for a bleſſing; and for the ſucceſſe, not be impertinently curious, but freely refer that to Gods wiſe diſpoſure. When God hath bleſſed our labours with increaſe, and we haue the fruits thereof in our poſſeſſion, then we muſt not be vnconſcionable in the vſing, or rather abuſing of his creatures; which is the third vice to be eſchewed: for if we roiſt and riot, and abuſe Gods bleſſings, he hath an action of Waſte againſt vs, whereby he may amerce vs to ſuch dammages, as ſhould quickly cauſe vs ſee how wilfully we haue forfeited the title we had vnto them.Herodotus in Clio. Gindes is called Gihon, Gen. 2. When the riuer Gindes had drowned one of Cyrus his white horſes, the angrie King cut ſo many channels, into which the riuer was diuided, that from thenceforth it loſt both depth, name, & glorie. If thoſe flouds of abundance, which through Gods bleſſing our land bringeth forth, drowne not our white horſes, but our ſoules that ſhould be white and ſpotleſſe, then know that God can diuide thoſe ſtreames of plenty into many channels, he can draine and drie them vp, conuay them into other mens hands, and diſpoſſeſſe vs both of the name and glorie we had by them. When God gaue his people corne, Ezech. 16. and wine, and oile to vſe, and they abuſed them, he expoſtulated with them, why they beſtowed his gifts vpon their Idols. When God beſtowes his bleſſings vpon vs, he muſt needs be angrie with vs, if we ſpend them vpon our vanitie: you are but ſtewards of that you haue, diſpoſe of it wiſely, ſo as may be to your comfort, and your maſters glorie, that hee ſeeing your faithfull vſage, may increaſe your ſtore, and augment your talent. And when you haue had the full and free vſe of Gods benefits, to your comforts and refreſhing, then beware of vnthankfulneſſe, which is the fourth vice to be eſchued; be not like the ſwine vnder the tree, that looke downe to the fruits, but neuer looke vp to the tree from whence they came. Let not Gods bleſſings fall vpon vs, like ſweet water vpon a filthy ſinke, which returnes nothing in lue thereof but a noiſome ſmell; for then ſhall our ingratitude like a parching winde, drie vp the fountaine, from whence Gods bleſſings ſhould ſpring forth vnto vs, and depriue our land of fruitfulneſſe. It is obſerued by Anatomiſts, that there is giuen vnto man one muſcle more in the eie, then in the eie of any other creature, whereby he hath a facilitie to roule, and turne it vp to heauen-wards: this doubtleſſe doth teach that man aboue all other creatures, after benefits receiued, ſhould lift vp his eies, hands, and heart, to God in thankfulneſſe. When the parched earth receiueth raine from the clouds, whereby her thirſt is quenched and her drought ſlaked, it returneth vapours, and watery matter to the clouds againe, and ſo requiteth the former benefit. When the ſtreaming fountaines, and running riuers receiue ſupplie of waters from the ſea, through the hollow cauernes of the earth; at length they ſend their waters downe into the ſea againe, in ſigne of gratitude; the boughs, and branches of trees, when in the Spring time they haue receiued ſap from the root, to make them bud and bloſſome, and flouriſh with Summer fruit, at the fall of the leafe, they ſend it downe againe to the root, to nouriſh it in the Winter ſeaſon, and thereby teſtifie their thankfulneſſe. Shall nature graft this affection in the ſenſleſſe creatures, and ſhall not reaſon guided by diuine knowledge, lead men thereunto? Surely wee ſhould glorifie God for his benefits towards vs, not only by word, but by workes alſo, all the actions of our life ſhould be like ſo many ſeuerall voices, with a ſiluer rhetoricke ſounding forth the praiſes of our God. Thus if you doe, not being wanting to your ſelues, through improuidence, liuing without care, and without calling; nor (through too much depending vpon your own induſtrie) impatiently murmuring at your croſſed expectations; not being vnconſcionable in the vſe of Gods creatures, nor vnthankfull to him for benefits receiued; then doubtleſſe the Lord (according to his promiſe) will bleſſe you, and yours: Deut. 7.13. then you ſhall not plow the Land in vaine, the Lord will ſay to the South, giue, and to the North, keepe not backe; then your land ſhall open her boſome and bring forth her hidden treaſure: and ye ſhall reape the fruits thereof in due ſeaſon; ye ſhall eat your fill and dwell therein in ſafetie. To conclude, remember this, that as you ſow ſo muſt you reape. Hoſea 8.7. Sow not winde, ſaith a Prophet, for feare you reape a whirlewinde for your harueſt: ſo ſay I to you, ſow not wickedneſſe, leſt you reape barrenneſſe; but ſow godlineſſe, be prouident, and take paines, be patient in waiting for profit; hauing receiued, be conſcionable in the vſing; and after vſe had, forget not the giuer, but be thankfull to God for his bleſſings. Hath God done great things for vs? then let vs giue great thanks vnto the Lord: Doth he fundere beneficia? then let vs fundere corda; aſcendat gratia vt deſcendat gratia: let our thankfulneſſe duly aſcend vp to God, that his grace and goodneſſe may ſeaſonably deſcend downe to vs, that ſo our land may flouriſh, and the fruitfulneſſe thereof not be turned into barrenneſſe, for the wickedneſſe of vs that dwell therein.