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,’ [Page 2] 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 [Page 3] 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 [Page 4] 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.

• 1. A iudgement.
• 2. The cause thereof.

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 [Page 5] 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.

• 1. The rich.
• 2. The poore.

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 1 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 [Page 6] 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.

2 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 [Page 7] 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 3 vnnaturall men.

1. Whereof one sort being forgetfull of the saying, 1 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 2 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 [Page] 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 [Page 9] 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 [Page 10] 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 [Page] 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 [Page 12] 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 [Page 13] 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. [Page] 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 [Page 15] 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, [Page 16] 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 [Page 17] 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,

• [Page 18]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 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 [Page 19] impertinently curious, which is the second vice to be 2 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 3 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 [Page 20] 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, 4 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 [Page 21] 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, [Page 22] 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.