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A SERMON PREACHED AT GOVLDSBROVGH in Yorke-shire. PSAL. 107.34. A fruitfull land maketh he barren, for the wickednesse of them that dwell therein.
A SERMON PREACHED AT GOVLDSBROVGH in Yorkshire. PSALM 107.34. A fruitful land makes he barren, for the wickedness of them that dwell therein.
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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;
among the manifold grievances which befell mankind, for the fallen and disobedience of man, it is not to be forgotten, that the Lord cursed the very earth for his sake;
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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,
adjudging it to bring forth thorns, and thistles, and to become barren, according to this saying of the Psalmist, A fruitful land makes he barren,
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for the wickednesse of them that dwell therein. for the wickedness of them that dwell therein.
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Barren (I say) either bringing forth no fruits at all, or such as where Infelix lolium,
Barren (I say) either bringing forth no fruits At all, or such as where Infelix lolium,
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& steriles dominantur avenae, such as in the growth is ouer-growne with darnell, smothered with choaking thornes,
& steriles dominantur avenae, such as in the growth is overgrown with darnel, smothered with choking thorns,
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and the purest graine spoiled with wasting cockle.
and the Purest grain spoiled with wasting cockle.
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The wily Serpent in his hellish conference with our Grandame Eue, promised length of daies, a gift that Wisdome is said to bring in her right hand, length of daies is in her right hand,
The wily Serpent in his hellish conference with our Grandmother Eue, promised length of days, a gift that Wisdom is said to bring in her right hand, length of days is in her right hand,
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and in her left riches and glory: and in her left riches and glory:
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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, he promised dominion, You will be sicut dij, you shall be like God's, but instantly the earth, whose Lord whilom they was, denied to pay her tribute,
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but vpon condition, scil. that they should take paines to till her;
but upon condition, scil. that they should take pains to till her;
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whence it comes to passe to bee so with vs now, that if we expect profit from the earth,
whence it comes to pass to be so with us now, that if we expect profit from the earth,
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then (iuncto bove aratra trahuntur) we must rip vp the bowels of the earth:
then (iuncto above aratra trahuntur) we must rip up the bowels of the earth:
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and yet this is not all, for whosoeuer it be that plants or waters, it is God onely that giues the increase;
and yet this is not all, for whosoever it be that plants or waters, it is God only that gives the increase;
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Except the Lord build the house, the worke-mans labour is but in vaine: Except the Lord built the house, the workmans labour is but in vain:
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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,
Wherefore if we would have good success to follow our Enterprises, if we would have our pains and labours in our callings, to yield fruits answerable to our expectation,
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then must we so compose our affections, and dispose our affaires, that we may walke worthy in the sight of God:
then must we so compose our affections, and dispose our affairs, that we may walk worthy in the sighed of God:
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which if we doe, he will blesse vs, and that which we goe about, he will prosper all our proceedings:
which if we do, he will bless us, and that which we go about, he will prosper all our proceedings:
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but if wee mis-spend our time, and liue impiously, wickedly, we may purpose, but God will dispose, he will so disprosper our proceedings,
but if we misspend our time, and live impiously, wickedly, we may purpose, but God will dispose, he will so disprosper our proceedings,
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and frustrate vs of our hope, that whatsoeuer we take in hand shall be vaine and fruitlesse:
and frustrate us of our hope, that whatsoever we take in hand shall be vain and fruitless:
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yea our natiue soyle the ground that we tread vpon, for our sinnes shall be cursed,
yea our native soil the ground that we tread upon, for our Sins shall be cursed,
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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.
and despoiled of her glory, (i.) her fruitfulness, as Here Testifieth the Psalmist, A fruitful land makes he barren for the wickedness of them that dwell therein.
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The Prophet Dauid that sweet singer of Israel, is the vnquestioned author of this Psalme:
The Prophet David that sweet singer of Israel, is the unquestioned author of this Psalm:
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he composed it, partly to stirre men vp to gratefulnesse, in regard of Gods gratiousnesse towards them;
he composed it, partly to stir men up to gratefulness, in regard of God's Graciousness towards them;
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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;
but more specially to discover the error of those, which deny the universal and particular providence of God, in ordering and disposing the things of this world;
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for as (in respect of God) his creation was the mother that brought forth the world, with all things therein,
for as (in respect of God) his creation was the mother that brought forth the world, with all things therein,
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so his prouidence is the nurse that bringeth it vp:
so his providence is the nurse that brings it up:
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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,
as his creation gave it a being, so his providence Keepeth it in that esse: as his creation erected the Whole fabric of the world,
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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:
and composed and Set in order all the parts thereof, so his providence Keepeth it in repair, it Governs and Disposeth all the particulars therein:
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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;
this he does convince, by many Examples of things done, both by sea and by land, which have so come to pass, that of necessity we must grant their Causes and effects to have been wholly governed by God;
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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,
but his special argument, tending to that purpose, and standing in nearest Referente to my text, is drawn from the consideration of those changes and alterations, which ignorance commonly does ascribe to fate or fortune,
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as the fruitfulnesse, and vnfruitfulnesse of the earth: which proceeds from the seasonablenes & the vnseasonablenesse of the weather.
as the fruitfulness, and unfruitfulness of the earth: which proceeds from the seasonableness & the unseasonableness of the weather.
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These things come not to passe as Epicures fondly dreame, by chance; nor as the Peripateticks hold, by a generall prouidence;
These things come not to pass as Epicureans fondly dream, by chance; nor as the Peripatetics hold, by a general providence;
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nor as the Stoicks auerre, only by the operation of second causes, but by Gods speciall prouidence, ordinance,
nor as the Stoics aver, only by the operation of second Causes, but by God's special providence, Ordinance,
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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 appointment, whose actions Are free, not bound to the observance of times, nor means, who when it Pleases him, can send the former and latter rain in due season, who (as it is in the verse following my text) can make of a parched Wilderness, a standing water,
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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 extract water springs out of a dry ground, so that the hills shall flourish, and the valleys stand thick with grain, and grass:
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and againe when fulnesse brings forth forgetfulnesse, and men attribute that which they haue, to the goodnesse of their land,
and again when fullness brings forth forgetfulness, and men attribute that which they have, to the Goodness of their land,
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or greatnesse of their labour, and doe not acknowledge God to be the Author thereof,
or greatness of their labour, and do not acknowledge God to be the Author thereof,
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then (as it is in the verse before my text) he turneth the floud into a wildernesse,
then (as it is in the verse before my text) he turns the flood into a Wilderness,
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and drieth vp their water springs: Then, A fruitfull land maketh he barren, for the wickednesse of them that dwell therein. and drieth up their water springs: Then, A fruitful land makes he barren, for the wickedness of them that dwell therein.
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In these words are two things obseruable. 1. A iudgement. 2. The cause thereof.
In these words Are two things observable. 1. A judgement. 2. The cause thereof.
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In the iudgement there is a metamorphosis, or change, of wealth into want, plenty into pouerty, fruitfulnesse into barrennesse:
In the judgement there is a metamorphosis, or change, of wealth into want, plenty into poverty, fruitfulness into Barrenness:
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A fruitfull land maketh he barren. The impulsiue cause is, the wickednesse of them that dwell therein. A fruitful land makes he barren. The impulsive cause is, the wickedness of them that dwell therein.
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First for the first, scil. the Iudgement: wherein note, the Author of it, and the iudgement it selfe.
First for the First, scil. the Judgement: wherein note, the Author of it, and the judgement it self.
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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,
The Author of the judgement is indefinitely expressed under the Pronoun Isle, makes he, that is, the Lord, by his power, makes the Wilderness a standing water,
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and water springs of a drie ground, and thereby causeth fruitfulnesse;
and water springs of a dry ground, and thereby Causes fruitfulness;
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and when he is thereunto prouoked, by the inhabitants sinnes, then hee turneth the floud into a wildernesse,
and when he is thereunto provoked, by the inhabitants Sins, then he turns the flood into a Wilderness,
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and maketh the fruitfullest countries become extreme barren. A fruitfull land maketh he barren. and makes the fruitfullest countries become extreme barren. A fruitful land makes he barren.
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So then it is the Lord that is the Author of fruitfulnesse and barrennesse, it is he that sendeth plenty or pouertie.
So then it is the Lord that is the Author of fruitfulness and Barrenness, it is he that sends plenty or poverty.
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Whence two lessons may be taken forth, seasonable for two sorts of people, scil. 1. The rich. 2. The poore. For the rich:
Whence two Lessons may be taken forth, seasonable for two sorts of people, scil. 1. The rich. 2. The poor. For the rich:
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The king may not boast of his great Babel, nor the rich man of his full barnes,
The King may not boast of his great Babel, nor the rich man of his full Barns,
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but as hauing nothing saue what they haue receiued, they should say, Not vnto vs Lord, not vnto vs,
but as having nothing save what they have received, they should say, Not unto us Lord, not unto us,
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but to thy name be ascribed the glory. but to thy name be ascribed the glory.
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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,
For the poor, they should rest contented with their portion, and legitimate God's proceeding, for it is he, that either for trial of their patience,
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or to reclaime them from their peruersnesse, hath turned their fruitfulnesse into barrennesse: A fruitfull land maketh he barren. Thus much for the Author.
or to reclaim them from their perverseness, hath turned their fruitfulness into Barrenness: A fruitful land makes he barren. Thus much for the Author.
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Now for the iudgement it selfe: wherein obserue the matter and the manner. For the matter, it is a change of fruitfulnesse into barrennesse.
Now for the judgement it self: wherein observe the matter and the manner. For the matter, it is a change of fruitfulness into Barrenness.
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What it is to be fruitfull, and what it is to be barren, is well knowne;
What it is to be fruitful, and what it is to be barren, is well known;
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and that such changes haue chanced experience testifieth:
and that such changes have chanced experience Testifieth:
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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,
and Therefore we pass by the matter of the judgement, and come to the manner of it, scil. to show how the Lord Effecteth this change,
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how hee maketh a fruitfull land to become barren.
how he makes a fruitful land to become barren.
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The Lord maketh a fruitfull land barren, by one of these three meanes, scil. either First, by his supernaturall power,
The Lord makes a fruitful land barren, by one of these three means, scil. either First, by his supernatural power,
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or Secondly, by naturall meanes, or Thirdly, by vnnaturall men.
or Secondly, by natural means, or Thirdly, by unnatural men.
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First, by his supernaturall power, whereby contrary to the course of nature, he maketh the heauen as iron, the earth as brasse,
First, by his supernatural power, whereby contrary to the course of nature, he makes the heaven as iron, the earth as brass,
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as he did in the daies of Eliah, when there fell no raine vpon the face of the earth,
as he did in the days of Elijah, when there fell no rain upon the face of the earth,
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for three yeares space, which closed vp their water springs, yea that drought caused such a dearth,
for three Years Molle, which closed up their water springs, yea that drought caused such a dearth,
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and that dearth was seconded with such a famine, as destroyed multitudes, both of men and beasts.
and that dearth was seconded with such a famine, as destroyed Multitudes, both of men and beasts.
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Secondly, as the Lord maketh a fruitfull land barren by his supernaturall;
Secondly, as the Lord makes a fruitful land barren by his supernatural;
ord, c-acp dt n1 vvz dt j n1 j p-acp po31 j;
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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.
so he can Effect the same by natural means, when he uses the creatures (which were created for the use and service of man) to be the correctors and reprovers of the Faults of men.
av pns31 vmb vvi dt d p-acp j n2, c-crq pns31 vvz dt n2 (r-crq vbdr vvn p-acp dt n1 cc n1 pp-f n1) pc-acp vbi dt n2 cc n2 pp-f dt n2 pp-f n2.
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To inlarge this by some instances: Amongst the elements, the fire is so necessary a creature, that without the heat thereof,
To enlarge this by Some instances: among the elements, the fire is so necessary a creature, that without the heat thereof,
p-acp vvi d p-acp d n2: p-acp dt n2, dt n1 vbz av j dt n1, cst p-acp dt n1 av,
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neither man nor any thing made for the good of man, could grow or prosper;
neither man nor any thing made for the good of man, could grow or prosper;
dx n1 ccx d n1 vvn p-acp dt j pp-f n1, vmd vvi cc vvi;
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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:
this, I say, At God's appointment, to men great prejudice and hindrance, rages with unmerciful fury, consuming to Ashes, the dwellings, commodities, and the bodies of men:
d, pns11 vvb, p-acp ng1 n1, p-acp ng1 j n1 cc n1, vvz p-acp j-u n1, vvg p-acp n2, dt n2, n2, cc dt n2 pp-f n2:
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The aire, a sweet element made for man to breathe in, which he draweth into his intrals to preserue the spirit of life;
The air, a sweet element made for man to breathe in, which he draws into his entrails to preserve the Spirit of life;
dt n1, dt j n1 vvn p-acp n1 pc-acp vvi p-acp, r-crq pns31 vvz p-acp po31 n2 pc-acp vvi dt n1 pp-f n1;
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he can alter the propertie thereof, making it contagious, and infectious, inspiring for life, death and destruction:
he can altar the property thereof, making it contagious, and infectious, inspiring for life, death and destruction:
pns31 vmb vvi dt n1 av, vvg pn31 j, cc j, vvg p-acp n1, n1 cc n1:
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The waters, to which he hath set bounds that they should not passe, at his permission ouerflow their bankes,
The waters, to which he hath Set bounds that they should not pass, At his permission overflow their banks,
dt n2, p-acp r-crq pns31 vhz vvn n2 cst pns32 vmd xx vvi, p-acp po31 n1 vvi po32 n2,
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and then without all resistance, drowne corne fields, medowes, pastures, and whatsoeuer commeth within the currant of their streames:
and then without all resistance, drown corn fields, meadows, pastures, and whatsoever comes within the currant of their streams:
cc av p-acp d n1, vvb n1 n2, n2, n2, cc r-crq vvz p-acp dt n1 pp-f po32 n2:
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The earth, which was created fruitfull, to make it selfe barren, yeelds thornes, thistles, and briers, which choake the growth of come;
The earth, which was created fruitful, to make it self barren, yields thorns, thistles, and briers, which choke the growth of come;
dt n1, r-crq vbds vvn j, pc-acp vvi pn31 n1 j, vvz n2, n2, cc n2, r-crq vvi dt n1 pp-f vvb;
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cockle, darnell, and tares, which binde it fast to the ground; caterpillers, and locusts, which eat it in the blade;
cockle, darnel, and tares, which bind it fast to the ground; caterpillars, and Locusts, which eat it in the blade;
n1, n1, cc n2, r-crq vvb pn31 av-j p-acp dt n1; n2, cc n2, r-crq vvb pn31 p-acp dt n1;
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mildewes, which blast it in the Eare:
mildews, which blast it in the Ear:
n2, r-crq n1 pn31 p-acp dt n1:
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with sundrie other destructions of the husbandmans labour, for there is not any thing of that which is either sowne,
with sundry other destructions of the husbandman's labour, for there is not any thing of that which is either sown,
p-acp j j-jn n2 pp-f dt ng1 n1, c-acp pc-acp vbz xx d n1 pp-f d r-crq vbz av-d vvn,
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or planted by the hand of the husband-man, but hath some impediment and hinderance from the earth or aire to annoy it;
or planted by the hand of the husbandman, but hath Some impediment and hindrance from the earth or air to annoy it;
cc vvn p-acp dt n1 pp-f dt n1, cc-acp vhz d n1 cc n1 p-acp dt n1 cc n1 pc-acp vvi pn31;
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and they are all iust iudgements sent from God, whereby he maketh a fruitfull land barren, for the wickednesse of them that dwell therein.
and they Are all just Judgments sent from God, whereby he makes a fruitful land barren, for the wickedness of them that dwell therein.
cc pns32 vbr d j n2 vvn p-acp np1, c-crq pns31 vvz dt j n1 j, p-acp dt n1 pp-f pno32 cst vvb av.
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Thirdly, the Lord maketh a fruitfull land barren by vnnaturall men.
Thirdly, the Lord makes a fruitful land barren by unnatural men.
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1. Whereof one sort being forgetfull of the saying, non nobis nati, we are not borne for our selues onely,
1. Whereof one sort being forgetful of the saying, non nobis Nati, we Are not born for our selves only,
crd c-crq crd n1 vbg j pp-f dt n-vvg, fw-fr fw-la fw-la, pns12 vbr xx vvn p-acp po12 n2 av-j,
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but to doe good to others, are therfore too carefull for their owne, and too carelesse for others welfare:
but to do good to Others, Are Therefore too careful for their own, and too careless for Others welfare:
cc-acp pc-acp vdi j p-acp n2-jn, vbr av av j c-acp po32 d, cc av j p-acp ng2-jn n1:
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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;
their care is to do mischief to Others, if themselves may gain thereby, for aiming At their private gain, they engross and hoard up the commodities and treasures of the land, till they have caused a public dearth;
po32 n1 vbz pc-acp vdi n1 p-acp n2-jn, cs px32 vmb vvi av, p-acp vvg p-acp po32 j n1, pns32 vvb cc vvi a-acp dt n2 cc n2 pp-f dt n1, c-acp pns32 vhb vvn dt j n1;
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these, I say, are Gods instruments, though they intend it not, & effect that vnwittingly, which he willeth;
these, I say, Are God's Instruments, though they intend it not, & Effect that unwittingly, which he wills;
d, pns11 vvb, vbr n2 n2, cs pns32 vvb pn31 xx, cc n1 cst av-j, r-crq pns31 vvz;
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they are his rod wherewith he scourgeth his people for their sins.
they Are his rod wherewith he scourges his people for their Sins.
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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,
2. another sort careless both of themselves and Others, like desperate Pirates endeavour to boar holes in the ship they sail in, thereby to sink it in the Ocean,
crd j-jn n1 j av-d pp-f px32 cc n2-jn, av-j j n2 n1 pc-acp vvd n2 p-acp dt n1 pns32 vvb p-acp, av pc-acp vvi pn31 p-acp dt n1,
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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;
like Vipers they labour to eat out the bowels of their native soil, their mother country which brought them forth, by stirring up mutinous sedition, and civil discord;
av-j n2 pns32 vvb pc-acp vvi av dt n2 pp-f po32 j-jn n1, po32 n1 n1 r-crq vvd pno32 av, p-acp vvg a-acp j n1, cc j n1;
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during which tumults there is no time to sow the ground, nor plant vineyards;
during which tumults there is no time to sow the ground, nor plant vineyards;
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nor any opportune season to gather those fruits of increase which the earth yeelds without tillage,
nor any opportune season to gather those fruits of increase which the earth yields without tillage,
ccx d j n1 pc-acp vvi d n2 pp-f n1 r-crq dt n1 vvz p-acp n1,
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but all is laid waste, and the land made barren;
but all is laid waste, and the land made barren;
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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:
and then, (when the Lord either by his supernatural power, hath shut fast the windows of heaven, by denying the former and the latter rain:
cc av, (c-crq dt n1 av-d p-acp po31 j n1, vhz vvn av-j dt n2 pp-f n1, p-acp vvg dt j cc dt d n1:
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or dissolued the waterish clouds into immoderate showers;
or dissolved the waterish Clouds into immoderate showers;
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or when by naturall meanes, he giues your fruits to the Caterpillar, your labours to the Grashopper, or when by natural means, he gives your fruits to the Caterpillar, your labours to the Grasshopper,
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and your Mulbery trees to the frost; and your Mulberry trees to the frost;
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or when by vnnaturall men, through their vnnaturall practises, he hath despoyled the earth of her fruitfulnesse,
or when by unnatural men, through their unnatural practises, he hath despoiled the earth of her fruitfulness,
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and made the land barren) then I say, what followes, but famine and pestilence;
and made the land barren) then I say, what follows, but famine and pestilence;
cc vvd dt n1 j) av pns11 vvb, r-crq vvz, cc-acp n1 cc n1;
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first steps in famine, then which there is no temporall punishment more pinching and miserable, insomuch that the Prophet Dauid, being put to his choyce into which one of the three euils he would fall into, rather chused the pestilence then it;
First steps in famine, then which there is no temporal punishment more pinching and miserable, insomuch that the Prophet David, being put to his choice into which one of the three evils he would fallen into, rather chused the pestilence then it;
ord vvz p-acp n1, cs r-crq a-acp vbz dx j n1 av-dc j-vvg cc j, av cst dt n1 np1, vbg vvn p-acp po31 n1 p-acp r-crq crd pp-f dt crd n2-jn pns31 vmd vvi p-acp, av vvd dt n1 cs pn31;
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for it is a lingring and long-lasting torment, and hath driuen men to those extremities & enormities, that nothing else could doe:
for it is a lingering and long-lasting torment, and hath driven men to those extremities & enormities, that nothing Else could do:
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it hath made mothers murtherers, and turned the sanctuarie of life into the shambles of death;
it hath made mother's murderers, and turned the sanctuary of life into the shambles of death;
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it hath broken downe the hedges both of nurture and nature:
it hath broken down the hedges both of nurture and nature:
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for in ordinary course man is not meat for man, but manchet for his maker, yet hath famine made those wombes which gaue children harbour before their births, afterwards become the place of their buriall;
for in ordinary course man is not meat for man, but manchet for his maker, yet hath famine made those wombs which gave children harbour before their births, afterwards become the place of their burial;
c-acp p-acp j n1 n1 vbz xx n1 p-acp n1, cc-acp n1 p-acp po31 n1, av vhz n1 vvn d n2 r-crq vvd n2 vvi p-acp po32 n2, av vvb dt n1 pp-f po32 n1;
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it hath made the practises of men lamentable, and abominable, both to bee pitied and abhorred.
it hath made the practises of men lamentable, and abominable, both to be pitied and abhorred.
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It made one, as Iosephus relateth, 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.
It made one, as Iosephus relateth, to Cut the throat of Another, that he might get the morsel he had put in his Mouth, ere it was descended into his maw.
pn31 vvd pi, c-acp np1 vvz, pc-acp vvi dt n1 pp-f n-jn, cst pns31 vmd vvi dt n1 pns31 vhd vvn p-acp po31 n1, c-acp pn31 vbds vvn p-acp po31 n1.
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When famine hath plaid her part, then commeth pestilence, for they two attend the one vpon the other,
When famine hath played her part, then comes pestilence, for they two attend the one upon the other,
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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 this latter finding such feeble and weak resistance, (the strength of nature by the former being disabled) throws Whole Multitudes groue-long on the ground:
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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 thus you see that when men forget their maker, the senseless creatures, as if they were sensible of wrongs done to their Creator, come shouldering, crowding,
cc av pn22 vvb cst c-crq n2 vvb po32 n1, dt j n2, c-acp cs pns32 vbdr j pp-f n2-jn vdn p-acp po32 n1, vvi n-vvg, vvg,
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and striuing, which of them should first take reuenge of vs, in their masters quarrell;
and striving, which of them should First take revenge of us, in their Masters quarrel;
cc vvg, r-crq pp-f pno32 vmd ord vvi n1 pp-f pno12, p-acp po32 ng1 n1;
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the fire consumes our mansions, the aire infects our breath, the waters drowne our fruits, the earth like an angrie merchant,
the fire consumes our mansions, the air infects our breath, the waters drown our fruits, the earth like an angry merchant,
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when it hath shewed rich wares, shuts vp the shop, and leaues vs neuer the better for them;
when it hath showed rich wares, shuts up the shop, and leaves us never the better for them;
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and these are the iudgements of God, sent to make a fruitfull land barren for the wickednesse of them that dwell therein.
and these Are the Judgments of God, sent to make a fruitful land barren for the wickedness of them that dwell therein.
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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,
But quid hoc ad rombum? What is all this to the purpose? Peradventure the Psalmist might have Some cause to speak this to the people of the Iewes,
p-acp fw-la fw-la fw-la fw-la? q-crq vbz d d p-acp dt n1? av dt n1 vmd vhi d n1 pc-acp vvi d p-acp dt n1 pp-f dt np2,
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and to the land of Israel;
and to the land of Israel;
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but what is this to vs, and to the land of England? Yes (beloued) the glasse reflects to vs:
but what is this to us, and to the land of England? Yes (Beloved) the glass reflects to us:
cc-acp q-crq vbz d p-acp pno12, cc p-acp dt n1 pp-f np1? uh (j) dt n1 vvz p-acp pno12:
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for, for the subiect, scil. A fruitfull land;
for, for the Subject, scil. A fruitful land;
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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, bringeth thee into a good land, a land of brookes of water, of fountaines,
Such a one is this triangle Island wherein we live, and that which Moses spoke of the fruitfulness of the land of Israel, may be affirmed of the land of England; The Lord thy God, Says Moses to Israel, brings thee into a good land, a land of brooks of water, of fountains,
d dt pi vbz d n1 n1 c-crq pns12 vvb, cc cst r-crq np1 vvd pp-f dt n1 pp-f dt n1 pp-f np1, vmb vbi vvn pp-f dt n1 pp-f np1; dt n1 po21 n1, vvz np1 p-acp np1, vvz pno21 p-acp dt j n1, dt n1 pp-f n2 pp-f n1, pp-f n2,
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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:
and deeps that spring out of valleys and hills, a land of wheat and Barley, a land wherein thou shalt eat bred without scarceness, thou shalt not lack any thing in it:
cc n2-jn cst vvb av pp-f n2 cc n2, dt n1 pp-f n1 cc n1, dt n1 c-crq pns21 vm2 vvi n1 p-acp n1, pns21 vm2 xx vvi d n1 p-acp pn31:
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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;a land whose stones Are iron, and out of whose Mountains thou Mayest dig brass. In all these respects England is fruitful as well as Israel;
dt n1 rg-crq n2 vbr n1, cc av pp-f rg-crq n2 pns21 vm2 vvi n1. p-acp d d n2 np1 vbz j c-acp av c-acp np1;
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it affords dishes drest with dainties; Garners fraught with graine, staules filled with fatlings, orchards full of fruits;
it affords Dishes dressed with dainties; Garners fraught with grain, staules filled with fatlings, orchards full of fruits;
pn31 vvz n2 vvn p-acp n2-j; n2 vvn p-acp n1, n2 vvn p-acp n2, n2 j pp-f n2;
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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:
gardens, and fields aspersed and enamuled with variety of fragrant flowers, innumerable Multitudes of water-springs, whereof Some show wonderful effects in curing diseases, pleasant Rivers, running Meander - like along their silver shores:
n2, cc n2 vvn cc vvn p-acp n1 pp-f j n2, j n2 pp-f n2, c-crq d n1 j n2 p-acp vvg n2, j n2, vvg np1 - zz a-acp po32 n1 n2:
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a sweet and wholsome aire to breathe in; and what not? requisite either for the profit or pleasure of man:
a sweet and wholesome air to breathe in; and what not? requisite either for the profit or pleasure of man:
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so that our land is as it were, the treasurie and store-house of Gods blessings:
so that our land is as it were, the treasury and storehouse of God's blessings:
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and we may affirme as truly as any other nation, that our lot and portion is fallen vs in a good land.
and we may affirm as truly as any other Nation, that our lot and portion is fallen us in a good land.
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But what then? is our gold become dimme? hath God made our fruitfull land barren? no, he hath not,
But what then? is our gold become dim? hath God made our fruitful land barren? no, he hath not,
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and therefore here I must for application, make vse of that, that the Psalmist makes the burthen or vnder-song of this Psalme, O that men would therefore praise the Lord for his goodnesse,
and Therefore Here I must for application, make use of that, that the Psalmist makes the burden or undersong of this Psalm, Oh that men would Therefore praise the Lord for his Goodness,
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and declare the wonders that he doth for the children of men;
and declare the wonders that he does for the children of men;
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that they would exalt him in the congregation of the people, and praise him in the seat of the elders; that they would exalt him in the congregation of the people, and praise him in the seat of the Elders;
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and so much the rather, because he hath not only giuen vs this good and fruitfull land,
and so much the rather, Because he hath not only given us this good and fruitful land,
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but withall sends vs calme and peaceable times, to enioy the fruits thereof:
but withal sends us Cam and peaceable times, to enjoy the fruits thereof:
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we are not, nor we haue not this long time (blessed be Gods name for it) beene scard with the barkings of vncouth Wolues,
we Are not, nor we have not this long time (blessed be God's name for it) been scared with the barkings of uncouth Wolves,
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but so as euery man might quietly rest, and repose himselfe vnder his owne vine and his owne fig-tree;
but so as every man might quietly rest, and repose himself under his own vine and his own Fig tree;
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we haue peace, the childe of heauen; plentie, the childe of peace; pleasure, the childe of plentie:
we have peace, the child of heaven; plenty, the child of peace; pleasure, the child of plenty:
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We are raised vp to our labours by the noise of the cocke, which chirping so merily, can greet the morning,
We Are raised up to our labours by the noise of the cock, which chirping so merrily, can greet the morning,
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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.
whereas Others Are raised up to the battle, by the found of the trumpet: so that in this respect also, God hath blessed us above other countries.
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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;
Doe but look about you, and while you tremble At the plagues natural to your neighbours, bless God for your safety. Behold the confines, Christendom;
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Polonia, and Hungarie, infested by the Turke, who like Senacherib, hath sent his host to defie the liuing Lord: Polonia, and Hungary, infested by the Turk, who like Sennacherib, hath sent his host to defy the living Lord:
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Italie groaneth vnder the slauerie of Antichrist; France sometimes a flourishing kingdome, now made wretched through her owne vnciuill ciuill warres;Italy Groaneth under the slavery of Antichrist; France sometime a flourishing Kingdom, now made wretched through her own Uncivil civil wars;
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Germanie for long time knew not what peace meant, and yet their warre is not ended,Germany for long time knew not what peace meant, and yet their war is not ended,
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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;
but for a time by truce suspended: Ireland hath felt the fruits of her rebellion: Bohemia is made the cockpit for all Christendom to fight their battles in;
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only England remaines like Gideons fleece, drie and secure, when the raine of Gods iudgement hath wet in a manner the whole earth besides:
only England remains like Gideons fleece, dry and secure, when the rain of God's judgement hath wet in a manner the Whole earth beside:
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a peaceable Prince leads vs, and the Prince of peace leads him:
a peaceable Prince leads us, and the Prince of peace leads him:
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and therefore I must needs once more say with the Psalmist, O that men would praise the Lord for his goodnesse,
and Therefore I must needs once more say with the Psalmist, Oh that men would praise the Lord for his Goodness,
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and declare the wonders that he doth for the children of men. and declare the wonders that he does for the children of men.
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Well, but the Sunne doth not alwaies shine, neither is there any time, or day of iollitie without an euening of conclusion,
Well, but the Sun does not always shine, neither is there any time, or day of jollity without an evening of conclusion,
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if no cloud of disturbance preuent it with ouercasting:
if no cloud of disturbance prevent it with overcasting:
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and therefore though all things be well with vs now, and our land yet continues fruitfull,
and Therefore though all things be well with us now, and our land yet continues fruitful,
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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:
yet it may be otherwise, and then, considering that God is the author of all alterations, let us examine whither we by our carriage and demeanour towards him, have not already deserved a change or no:
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Let vs after the example of the man going to warre, sit downe, and take aduice,
Let us After the Exampl of the man going to war, fit down, and take Advice,
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whether we be able with ten thousand, to meet him that commeth against vs with twentie thousand, or no:
whither we be able with ten thousand, to meet him that comes against us with twentie thousand, or no:
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after this examination held, doubtlesse we shall finde that we haue deserued that he should withdraw his goodnesse from vs,
After this examination held, doubtless we shall find that we have deserved that he should withdraw his Goodness from us,
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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;
and that we have justly provoked him to send forth his power against us, which if he do, we Are not able to answer him one for a thousand;
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the least and meanest of his creatures are too forcible for vs, if he set them to fight:
the least and Meanest of his creatures Are too forcible for us, if he Set them to fight:
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an host of froggs, an armie of grashoppers, a swarme of flies, dismaid King Pharao, and all his people;
an host of frogs, an army of grasshoppers, a swarm of flies, dismayed King Pharaoh, and all his people;
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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,
then si remembering nostram sapimus, if we be spiritually wise, while the enemy is a Far off, ere God's Judgments fallen upon us, we will send forth our ambassadors, our fervent Prayers,
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and serious repentance, to desire conditions of peace: and for our former misdeeds, we should resolue, and promise amendment of life:
and serious Repentance, to desire conditions of peace: and for our former misdeeds, we should resolve, and promise amendment of life:
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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.
and so much the rather should we do this, Because if we do duly observe it, he hath already given us fair warning to take heed.
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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,
Does not the fire every year consume our mansions in Some part of our land? Hear we not of inundations of waters? with unseasonable weather in the extremes? This may serve to testify that God is angry,
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and to put vs in minde of the deluge of our sins:
and to put us in mind of the deluge of our Sins:
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the crie of them reacheth vnto heauen, and there workes our woe, by turning one yeere into drinesse, to make the land barren;
the cry of them reaches unto heaven, and there works our woe, by turning one year into dryness, to make the land barren;
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and the next dissoluing into liquid teares, and immoderate showers, dropping downe for fatnesse, dearth and death. Quicquid id est, timeo:
and the next dissolving into liquid tears, and immoderate showers, dropping down for fatness, dearth and death. Quicquid id est, Timeo:
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howsoeuer the matter is, we may well feare that it is our rebellion against God, that makes this commotion of the creatures against vs:
howsoever the matter is, we may well Fear that it is our rebellion against God, that makes this commotion of the creatures against us:
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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,
hath not the Lord of late time cast forth his ice like morsels? It will be remembered while Chronicles can speak, that within these few Years, the earth was fast bound with a prodigious frost to Englands wonderment,
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when Thames was paued for cart and carriage, on one day able to support a waight of wonder,
when Thames was paved for cart and carriage, on one day able to support a weight of wonder,
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and on the next dissolued into liquid waters:
and on the next dissolved into liquid waters:
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at that time it pierced so deepe into the bowels of the earth, that the effects thereof as yet are sensible.
At that time it pierced so deep into the bowels of the earth, that the effects thereof as yet Are sensible.
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Surely this should warne vs of our zeale to God-wards, more cold then isicles on a winters day hanging at our doores:
Surely this should warn us of our zeal to Godwards, more cold then isicles on a winter's day hanging At our doors:
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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,
strange it is, that so many Sunshines as have been since, and showers of God's Mercies still poured upon us, should not have thawed our frozen hearts,
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and bred an alteration of life in vs. But not to trouble you with recounting things past;
and bred an alteration of life in us But not to trouble you with recounting things past;
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obserue but with me this iudgement, that euen now hangs ouer you;
observe but with me this judgement, that even now hangs over you;
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now is your haruest come, at which time (as the old saying is) God openeth his barne doores,
now is your harvest come, At which time (as the old saying is) God Openeth his bairn doors,
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and inuites your labours to gather your winter prouision;
and invites your labours to gather your winter provision;
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but doth not he himselfe vse the blustring windes as his flaile, to thresh the corne out of the eare,
but does not he himself use the blustering winds as his flail, to thresh the corn out of the ear,
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before you can get it from off the earth?
before you can get it from off the earth?
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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:
Now hath God spread his table, for so I may term the earth, and furnished it with dainty cates and viands, with a rich store of corn and grass:
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but doth he not vse immoderate showers, and vnmercifull flouds, as a voider to take all away,
but does he not use immoderate showers, and unmerciful floods, as a voider to take all away,
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before you haue staid your stomacks? Thinke not that this comes by chance, nor fix your eies vpon the arrow that wounds you,
before you have stayed your stomachs? Think not that this comes by chance, nor fix your eyes upon the arrow that wounds you,
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but vpon the hand that drew the bow;
but upon the hand that drew the bow;
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looke higher then the clouds, and you shall see the finger of God in the worke,
look higher then the Clouds, and you shall see the finger of God in the work,
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for the inter-course and change of weather is ordered by his prouidence:
for the intercourse and change of weather is ordered by his providence:
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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, I (Says the Lord) have withholden the rain from you, when there was yet three months to the harvest, I caused it to rain upon one City,
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and caused it not to raine vpon another citie. and caused it not to rain upon Another City.
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And, Hath the raine a Father? saith Iob, and who hath begotten the drops of dew? 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, รด Lord our God? This granted, scil. that the clouds are Gods bottles,
And, Hath the rain a Father? Says Job, and who hath begotten the drops of due? And, are there any among the vanities of the Gentiles that can cause rain? Says a Prophet, or can the heavens give showers? art not thou only he, o Lord our God? This granted, scil. that the Clouds Are God's bottles,
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and that he only emptieth them when, where, and in what measure he will;
and that he only emptieth them when, where, and in what measure he will;
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it plainly appeares, that this vnseasonable season, is his messenger, purposely sent, either 1. To trie our patience,
it plainly appears, that this unseasonable season, is his Messenger, purposely sent, either 1. To try our patience,
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or 2. To reclaime vs from our sinnes.
or 2. To reclaim us from our Sins.
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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.
1. If for the former end, we ought to be so Far from grudging and murmuring At it, that contrarily we should welcome it with a cheerful heart.
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When a man would buy an earthen vessell, he will knocke vpon it with his hand,
When a man would buy an earthen vessel, he will knock upon it with his hand,
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and iudge of the soundnesse of it by the sound:
and judge of the soundness of it by the found:
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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;
when God does knock upon us by any cross, if we found clearly and bear our selves cheerfully, it is a hopeful Signen, that we Are meet for his acceptance;
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but if we returne an hoarse noise of murmuring and repining, it is a fearfull token, that we shall be reiected.
but if we return an hoarse noise of murmuring and repining, it is a fearful token, that we shall be rejected.
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2. But if this messenger be not sent so much to trie our patience, as to reclaime vs from our sinnes,
2. But if this Messenger be not sent so much to try our patience, as to reclaim us from our Sins,
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if these immoderate showers tell vs that our sinnes haue kept no low water, the tide of them hath euer beene swelling,
if these immoderate showers tell us that our Sins have kept no low water, the tide of them hath ever been swelling,
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then let vs humble our selues before God by repentance, lest he humble vs with greater afflictions:
then let us humble our selves before God by Repentance, lest he humble us with greater afflictions:
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and seeing that the waters of sinne haue descended downe into our soules, let vs draw them vp againe with buckets of sighes,
and seeing that the waters of sin have descended down into our Souls, let us draw them up again with buckets of sighs,
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and pumpe them out in riuers of teares:
and pump them out in Rivers of tears:
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let our eies gush forth with teares, in passion for our selues, in compassion for others,
let our eyes gush forth with tears, in passion for our selves, in compassion for Others,
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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,
Because neither we nor they have so kept the law of God as we ought: this if we perform, happily it may be a means to prevent God's further Judgments,
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and to reconcile vs againe to his fauour:
and to reconcile us again to his favour:
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and euery one of vs ought to performe this, because that though this iudgement be not alike shewed against our whole land,
and every one of us ought to perform this, Because that though this judgement be not alike showed against our Whole land,
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but some part, and therein some persons doe specially feele the smart of it;
but Some part, and therein Some Persons do specially feel the smart of it;
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yet, tunc tua res agitur, we should be so sensible one of anothers miseries, that we should take these iudgements that befall others,
yet, tunc tua Rest agitur, we should be so sensible one of another's misery's, that we should take these Judgments that befall Others,
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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.
as Warnings sent to admonish us Those upon whom the tower of Siloan fell, were they greater Sinners then all the rest in Jerusalem? I tell you no, Says christ, but except you Repent, you shall likewise perish.
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In that any are spared, it is of his mercie:
In that any Are spared, it is of his mercy:
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the Lord hath often heretofore, and euen now hath found vs securely sleeping in our sins,
the Lord hath often heretofore, and even now hath found us securely sleeping in our Sins,
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as Dauid found Saul sleeping in a caue, cutting a peece of our garment, touching a corner of our land with afflictions;
as David found Saul sleeping in a cave, cutting a piece of our garment, touching a corner of our land with afflictions;
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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;
and though we have all deserved to feel the scourge of his judgement, yet of his mercy he leaves peace within our Walls, plenty within our Palaces, making good the proverb Concerning the rainbow, scil. that God's bow is without a bolt;
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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:
he threatens much and warneth often, before he will suffer his Whole displeasure to arise; what then, Shall we continue in sin, that grace may abound? God forbid:
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nay, God hath forbidden it, for that will inhance his wrath, and improue his anger against vs;
nay, God hath forbidden it, for that will inhance his wrath, and improve his anger against us;
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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,
rather let us Fear that the regions Are not yet white for the harvest, the Sins of the land Are not yet mellow for God's Judgments,
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but like a bottle cast into the water, which whilst it is but partly full, leaneth to the one side;
but like a Bottle cast into the water, which while it is but partly full, leaneth to the one side;
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but when it is filled to the brim, it sinketh directly to the bottome:
but when it is filled to the brim, it sinks directly to the bottom:
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so we ought to feare, that though in respect of Gods iudgements, our land yet leaneth but to the one side;
so we ought to Fear, that though in respect of God's Judgments, our land yet leaneth but to the one side;
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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,
yet when those waters of Mara, those bitter waters Are brim full, when the sin of the land, the measure of iniquity is filled, there is then nothing to be looked for,
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but an vtter ruine and downe-fall.
but an utter ruin and downfall.
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What shall I say then? Arise, quoth Elias to Ahab, I heare a sound of abundance of raine, prepare thy Chariot,
What shall I say then? Arise, quoth Elias to Ahab, I hear a found of abundance of rain, prepare thy Chariot,
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except thou passe quickly thou canst not passe. Here the sound of the raine preuented the danger that might haue come by it:except thou pass quickly thou Canst not pass. Here the found of the rain prevented the danger that might have come by it:
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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:
Oh that it would be so with us, that being forewarned, we would be Forearmed, that the found & foretelling of the judgement, would be a means to prevent the execution thereof:
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doubtlesse our sinnes haue iustly prouoked Gods iustice to proceed to the chastisement of sinners,
doubtless our Sins have justly provoked God's Justice to proceed to the chastisement of Sinners,
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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.
yet in his mercy he First puts the axe to the root of the tree, to see if Reformation of manners and amendment of life will prevent the cutting down.
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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,
Let us Therefore make use of God's admonitions, and be schooled by them, lest if we continue in our Sins, we force the Lord to extend his wrath against us,
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& to turne our fruitfull land into barrennesse, for the wickednesse of vs that dwell therein.
& to turn our fruitful land into Barrenness, for the wickedness of us that dwell therein.
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Thus much shall serue for the iudgement, A fruitfull land maketh he barren.
Thus much shall serve for the judgement, A fruitful land makes he barren.
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II. Now we come to speake of the cause of the iudgement, in these words, for the wickednesse of them that dwell therein.
II Now we come to speak of the cause of the judgement, in these words, for the wickedness of them that dwell therein.
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Although it be true that Almightie God doth visit some of his elect people, for no cause or crime by them committed,
Although it be true that Almighty God does visit Some of his elect people, for no cause or crime by them committed,
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as appeares by the man that was blinde from his birth:
as appears by the man that was blind from his birth:
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concerning whom, when the question was made to Christ, whether that iudgement was befallen him for his owne sinne,
Concerning whom, when the question was made to christ, whither that judgement was befallen him for his own sin,
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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:
or for the Sins of his Parents, he answered, that it was for neither, but that the works of God might be manifested in him:
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yet notwithstanding this, I no where finde it, that God euer bent his ire against a whole kingdome,
yet notwithstanding this, I no where find it, that God ever bent his ire against a Whole Kingdom,
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and made a fruitfull land to become barren, till he was thereunto vrged by the sinnes of the people;
and made a fruitful land to become barren, till he was thereunto urged by the Sins of the people;
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but when men persist in sinning, he then proceeds to punishing.
but when men persist in sinning, he then proceeds to punishing.
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There haue beene foure flourishing Monarchies in the world, and sinne hath let downe the sinewes of them all, and made them barren:
There have been foure flourishing Monarchies in the world, and sin hath let down the sinews of them all, and made them barren:
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Lust dissolued the first Monarchie amongst the Assirians; Prodigalitie supplanted the second of the Persians; Ambition dismembred the third of the Grecians;
Lust dissolved the First Monarchy among the Assyrians; Prodigality supplanted the second of the Persians; Ambition dismembered the third of the Greeks;
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hidden hatred and priuate malice wracked the fourth of the Romans.
hidden hatred and private malice wracked the fourth of the Roman.
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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,
Sin caused the flood that drowned the old world, brought the fire from heaven that burned Sodom and Gomorrah, opened the earth to swallow Corah, Dathan, and Abiram: and how often did it provoke the Lord to Punish his own people,
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euen his people Israel, which was deare vnto him as the apple of his eie,
even his people Israel, which was deer unto him as the apple of his eye,
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& 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,
& Signet on his finger? So that this evil is the cause of all evils, it Causes all afflictions and calamities, all pain and penury, it depriveth us of all God's spiritual blessings and temporal benefits,
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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.
and (still to put you in mind of this present occasion) doubtless it is our Sins that have caused these immoderate showers and unseasonable weather, whereby the Lord makes our fruitful land barren.
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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:
This being thus, it should teach us, 1. To bewail our Sins past. 2. To beware of Sins to come. 1. To bewail Sins past:
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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 young Swallows, our unbridled youngsters sing in the warm Chimneys; shall the lustful Sparrows, noctivagant Adulterers, fit chirping about our houses;
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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,
shall the filching Jays, secret thieves, rob our Orchards, shall the Kite and Cormorant, devour and hoard our fruits? And shall not the Dove mourn,
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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;
and the voice of the Turtle be herd in our land, for these enormities? Let not our hearts be so hid in the Maze of vanities, that Repentance cannot find them out;
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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:
shall the heavens shed tears, and the earth mourn for our Sins, and shall not we be moved? Rather let us have our eyes like the fishponds of Heshbon standing full of water, that so we may appear beautiful in the sighed of our Beloved Spouse:
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let vs with Dauid put on sackcloth, and mourne with sorrow, that God may put it off and gird vs with gladnesse.
let us with David put on Sackcloth, and mourn with sorrow, that God may put it off and gird us with gladness.
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And as we should bewaile sinnes past, so
And as we should bewail Sins past, so
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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;
2. We should beware of sin to come, and specially we must for this purpose beware of these particular Sins, scil. 1. Improvidence, 2. Impertinent curiosity, 3. Unconstitutionableness in the use of God's creatures, 4. Unthankfulness;
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for these are speciall meanes and motiues, to cause the Lord to turne a fruitfull land into barrennesse.
for these Are special means and motives, to cause the Lord to turn a fruitful land into Barrenness.
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First, we must not be improuident, but if we would haue God to care for vs, we must care for our selues,
First, we must not be improvident, but if we would have God to care for us, we must care for our selves,
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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 every one seek to live, either by the sweat of his brain, or of his brow, painfully performing the duties of his calling.
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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:
And that done, for the event, and success of our labours, we must not be impertinently curious, which is the second vice to be Eschewed:
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for when men sacrifice to their nets, attributing their thriuing to their owne industrie, and for that cause slander the frost and the haile,
for when men sacrifice to their nets, attributing their thriving to their own industry, and for that cause slander the frost and the hail,
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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.
and murmur At whatsoever seems to cross their hope, then they provoke God to take away the staff of their labours, I mean his blessing from their labours, without which they Are but vain and fruitless.
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Therefore when we haue prouidently done our best, we must patiently wait vpon the Lords pleasure for a blessing;
Therefore when we have providently done our best, we must patiently wait upon the lords pleasure for a blessing;
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and for the successe, not be impertinently curious, but freely refer that to Gods wise disposure.
and for the success, not be impertinently curious, but freely refer that to God's wise disposure.
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When God hath blessed our labours with increase, and we haue the fruits thereof in our possession,
When God hath blessed our labours with increase, and we have the fruits thereof in our possession,
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then we must not be vnconscionable in the vsing, or rather abusing of his creatures; which is the third vice to be eschewed:
then we must not be unconscionable in the using, or rather abusing of his creatures; which is the third vice to be Eschewed:
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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,
for if we roist and riot, and abuse God's blessings, he hath an actium of Waste against us, whereby he may amerce us to such damages,
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as should quickly cause vs see how wilfully we haue forfeited the title we had vnto them.
as should quickly cause us see how wilfully we have forfeited the title we had unto them.
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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. When the river Grindes had drowned one of Cyrus his white Horses, the angry King Cut so many channels, into which the river was divided, that from thenceforth it lost both depth, name, & glory.
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If those flouds of abundance, which through Gods blessing our land bringeth forth, drowne not our white horses,
If those floods of abundance, which through God's blessing our land brings forth, drown not our white Horses,
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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,
but our Souls that should be white and spotless, then know that God can divide those streams of plenty into many channels, he can drain and dry them up, convey them into other men's hands,
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and dispossesse vs both of the name and glorie we had by them.
and dispossess us both of the name and glory we had by them.
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When God gaue his people corne, and wine, and oile to vse, and they abused them, he expostulated with them,
When God gave his people corn, and wine, and oil to use, and they abused them, he expostulated with them,
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why they bestowed his gifts vpon their Idols.
why they bestowed his Gifts upon their Idols.
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When God bestowes his blessings vpon vs, he must needs be angrie with vs, if we spend them vpon our vanitie:
When God bestows his blessings upon us, he must needs be angry with us, if we spend them upon our vanity:
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you are but stewards of that you haue, dispose of it wisely, so as may be to your comfort,
you Are but Stewards of that you have, dispose of it wisely, so as may be to your Comfort,
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and your masters glorie, that hee seeing your faithfull vsage, may increase your store, and augment your talent.
and your Masters glory, that he seeing your faithful usage, may increase your store, and augment your talon.
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And when you haue had the full and free vse of Gods benefits, to your comforts and refreshing,
And when you have had the full and free use of God's benefits, to your comforts and refreshing,
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then beware of vnthankfulnesse, which is the fourth vice to be eschued;
then beware of unthankfulness, which is the fourth vice to be Eschewed;
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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.
be not like the Swine under the tree, that look down to the fruits, but never look up to the tree from whence they Come.
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Let not Gods blessings fall vpon vs, like sweet water vpon a filthy sinke, which returnes nothing in lue thereof but a noisome smell;
Let not God's blessings fallen upon us, like sweet water upon a filthy sink, which returns nothing in lue thereof but a noisome smell;
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for then shall our ingratitude like a parching winde, drie vp the fountaine, from whence Gods blessings should spring forth vnto vs,
for then shall our ingratitude like a parching wind, dry up the fountain, from whence God's blessings should spring forth unto us,
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and depriue our land of fruitfulnesse.
and deprive our land of fruitfulness.
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It is obserued by Anatomists, that there is giuen vnto man one muscle more in the eie,
It is observed by Anatomists, that there is given unto man one muscle more in the eye,
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then in the eie of any other creature, whereby he hath a facilitie to roule, and turne it vp to heauen-wards:
then in the eye of any other creature, whereby he hath a facility to roll, and turn it up to heavenwards:
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this doubtlesse doth teach that man aboue all other creatures, after benefits receiued, should lift vp his eies, hands,
this doubtless does teach that man above all other creatures, After benefits received, should lift up his eyes, hands,
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and heart, to God in thankfulnesse.
and heart, to God in thankfulness.
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When the parched earth receiueth raine from the clouds, whereby her thirst is quenched and her drought slaked, it returneth vapours,
When the parched earth receiveth rain from the Clouds, whereby her thirst is quenched and her drought slaked, it returns vapours,
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and watery matter to the clouds againe, and so requiteth the former benefit.
and watery matter to the Clouds again, and so requites the former benefit.
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When the streaming fountaines, and running riuers receiue supplie of waters from the sea, through the hollow cauernes of the earth;
When the streaming fountains, and running Rivers receive supply of waters from the sea, through the hollow caverns of the earth;
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at length they send their waters downe into the sea againe, in signe of gratitude;
At length they send their waters down into the sea again, in Signen of gratitude;
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the boughs, and branches of trees, when in the Spring time they haue receiued sap from the root, to make them bud and blossome,
the boughs, and branches of trees, when in the Spring time they have received sap from the root, to make them bud and blossom,
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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.
and flourish with Summer fruit, At the fallen of the leaf, they send it down again to the root, to nourish it in the Winter season, and thereby testify their thankfulness.
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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,
Shall nature grafted this affection in the senseless creatures, and shall not reason guided by divine knowledge, led men thereunto? Surely we should Glorify God for his benefits towards us, not only by word,
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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.
but by works also, all the actions of our life should be like so many several voices, with a silver rhetoric sounding forth the praises of our God.
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Thus if you doe, not being wanting to your selues, through improuidence, liuing without care, and without calling;
Thus if you do, not being wanting to your selves, through improvidence, living without care, and without calling;
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nor (through too much depending vpon your own industrie) impatiently murmuring at your crossed expectations;
nor (through too much depending upon your own industry) impatiently murmuring At your crossed Expectations;
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not being vnconscionable in the vse of Gods creatures, nor vnthankfull to him for benefits receiued;
not being unconscionable in the use of God's creatures, nor unthankful to him for benefits received;
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then doubtlesse the Lord (according to his promise) will blesse you, and yours:
then doubtless the Lord (according to his promise) will bless you, and yours:
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then you shall not plow the Land in vaine, the Lord will say to the South, giue, then you shall not blow the Land in vain, the Lord will say to the South, give,
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and to the North, keepe not backe; then your land shall open her bosome and bring forth her hidden treasure:
and to the North, keep not back; then your land shall open her bosom and bring forth her hidden treasure:
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and ye shall reape the fruits thereof in due season; ye shall eat your fill and dwell therein in safetie.
and you shall reap the fruits thereof in due season; you shall eat your fill and dwell therein in safety.
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To conclude, remember this, that as you sow so must you reape. Sow not winde, saith a Prophet, for feare you reape a whirlewinde for your haruest:
To conclude, Remember this, that as you sow so must you reap. Sow not wind, Says a Prophet, for Fear you reap a whirlwind for your harvest:
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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;
so say I to you, sow not wickedness, lest you reap Barrenness; but sow godliness, be provident, and take pains, be patient in waiting for profit;
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hauing receiued, be conscionable in the vsing;
having received, be conscionable in the using;
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and after vse had, forget not the giuer, but be thankfull to God for his blessings.
and After use had, forget not the giver, but be thankful to God for his blessings.
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Hath God done great things for vs? then let vs giue great thanks vnto the Lord:
Hath God done great things for us? then let us give great thanks unto the Lord:
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Doth he fundere beneficia? then let vs fundere corda; ascendat gratia vt descendat gratia:
Does he Fundere Benefices? then let us Fundere Corda; ascendat Gratia vt descendat Gratia:
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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,
let our thankfulness duly ascend up to God, that his grace and Goodness may seasonably descend down to us, that so our land may flourish,
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and the fruitfulnesse thereof not be turned into barrennesse, for the wickednesse of vs that dwell therein.
and the fruitfulness thereof not be turned into Barrenness, for the wickedness of us that dwell therein.
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O Mercifull God, we beseech thee to be vnto our Nation according to thy name, visit with fauour the vine which thou hast planted amongst vs,
O Merciful God, we beseech thee to be unto our nation according to thy name, visit with favour the vine which thou hast planted among us,
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and suffer not the wild boare out of the wood to destroy it, nor the wild beast of the field to eat it vp;
and suffer not the wild boar out of the wood to destroy it, nor the wild beast of the field to eat it up;
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but spare vs good Lord, spare thy people whom thou hast redeemed;
but spare us good Lord, spare thy people whom thou hast redeemed;
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poure thy wrath vpon the heathen that haue not knowne thee, and vpon the people that haue not called vpon thy name:
pour thy wrath upon the heathen that have not known thee, and upon the people that have not called upon thy name:
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but prosper them that seeke the prosperitie of Sion; and bee propitious to them that pray for the peace and plentie of Ierusalem.
but prosper them that seek the Prosperity of Sion; and be propitious to them that pray for the peace and plenty of Ierusalem.
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Forgiue the crying sinnes of this Land, and set a full period to thy iudgements that hang ouer it:
Forgive the crying Sins of this Land, and Set a full Period to thy Judgments that hang over it:
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and for the safegard of our soules, we beseech thee to walke in the midst of the golden Candlesticks, to sound forth the bells of Aaron; to continue and inlarge the free passage of thy Gospell to vs:
and for the safeguard of our Souls, we beseech thee to walk in the midst of the golden Candlesticks, to found forth the Bells' of Aaron; to continue and enlarge the free passage of thy Gospel to us:
cc p-acp dt n1 pp-f po12 n2, pns12 vvb pno21 pc-acp vvi p-acp dt n1 pp-f dt j n2, pc-acp vvi av dt n2 pp-f np1; pc-acp vvi cc vvi dt j n1 pp-f po21 n1 p-acp pno12:
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and for the preseruation of our bodies, we pray thee, รด Lord, to crowne with thy blessings of plentie and fruitfulnesse this our nation, make our land seasonablie to yeeld forth her increase, that our threshing may reach vnto the vintage, and the vintage vnto the sowing time, that so thy glorie may rest with vs in our land, till we come to rest with thee in thy land of glorie.
and for the preservation of our bodies, we pray thee, o Lord, to crown with thy blessings of plenty and fruitfulness this our Nation, make our land seasonably to yield forth her increase, that our threshing may reach unto the vintage, and the vintage unto the sowing time, that so thy glory may rest with us in our land, till we come to rest with thee in thy land of glory.
cc p-acp dt n1 pp-f po12 n2, pns12 vvb pno21, uh n1, pc-acp vvi p-acp po21 n2 pp-f n1 cc n1 d po12 n1, vvb po12 n1 av-j pc-acp vvi av po31 n1, cst po12 vvg vmb vvi p-acp dt n1, cc dt n1 p-acp dt vvg n1, cst av po21 n1 vmb vvi p-acp pno12 p-acp po12 n1, c-acp pns12 vvb pc-acp vvi p-acp pno21 p-acp po21 n1 pp-f n1.
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Grant this mercifull Father, we beseech thee for Christ Iesus thy Sons sake, to whom with thee and the holy Ghost the blessed Trinitie in vnitie, be ascribed honour, glorie, power, praise and dominion, now and euer. Amen. FINIS.
Grant this merciful Father, we beseech thee for christ Iesus thy Sons sake, to whom with thee and the holy Ghost the blessed Trinity in unity, be ascribed honour, glory, power, praise and dominion, now and ever. Amen. FINIS.
n1 d j n1, pns12 vvb pno21 p-acp np1 np1 po21 ng1 n1, p-acp ro-crq p-acp pno21 cc dt j n1 dt j-vvn np1 p-acp n1, vbb vvn n1, n1, n1, n1 cc n1, av cc av. uh-n. fw-la.
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