The Triumph of a True Christian Described, Commentary on verse · Verse 20

The Triumph of a True Christian Described · Commentary on verse · Verse 20

p. 477VERSE 20.

Becauſe the creature is ſubiect to vanitie, not of it owne will, but by reaſon of him, which hath ſubdued it vnderunder hope.

IN this verſe, as I hauehave ſhewed, the Apoſtle yeelds a reaſon why the creature waiteth with feruent deſire for the reuelation of the children of God, taken from the preſent hard condition of the creature, in that it is ſubiect to vanitie, and therefore it waites. The Apoſtle further ſetting forth how the creature is ſubiect to vanitie, namely, not of it owne will, but from another cauſe, from the will of him who hath ſubdued it vnderunder hope, thereunto adioyning hope of deliuerance: Not of it owne will, but by reaſon of him, which hath ſubdued it vnderunder hope. We did before thus analiſe & reſolue this verſe, I wil now labor to open the ſence and meaning of it. Becauſe the creature is ſubiect to vanitie. Interpretation.By creature we are to vnderſtād, as we did verſe before, the whole p. 478frame of the viſible world, the viſible heauens with all their goodly furniture of ſtarres and celeſtiall bodies, and the earth with all her ornaments and other elements, Is ſubiect, or is brought vnderunder, or put vnderunder (vanitie.) The word vanitie hath diuerſe exceptions in Scripture, but to giuegive that which is agreeable to this place, it is here vſed in oppoſition to that originall, perfect, and excellent ſtate and condition in which the creature was firſt made and created, and the creature is fallen from that excellent and perfect ſtate and condition, and it is now brought vnderunder vanitie, and therefore it is ſaid to waite for the reuelation of the ſonnes of God, and as it were to deſire and long after that originall and perfect ſtate and condition, to be reſtored to it againe. So then vnderunder the word vanitie, two things are ſignified. Firſt, that the creature is now fallen from that originall, cōſtant, & durable ſtate it had in the firſt creation, and is now vnderunder a fleeting, fraile, and vaniſhing ſtate and condition, and now ſubiect to corruption, as the Apoſtle ſaith in the next verſe. Now the heauens, the earth, and the elements are ſubiect to mutabilitie, to alteration and change, and to be diſſolued. Pſal. 102.26. the Pſalmiſt ſaith, The heauens ſhall periſh, and they ſhall waxe old as doth a garment, and the Lord ſhall change them as a veſture, and they ſhall be changed. And 2. Pet. 3.11. the Apoſtle ſaith, That all theſe things muſt be diſſolued.

Secondly, vnderunder the word vanitie is ſignified, that the creature is now fallen from that conſtant courſe it held before the fall of man, in attaining the end for which it was created, namely, to ſerue for the good of man, and that in the good vſe of it, the goodneſſe of God might by man be acknowledged and magnified, and is now vnderunder weakeneſſe, and ſubiect to faile in attaining that end. The earth is now vnderunder the curſe of the Lord laid on it for the ſinne of man. Geneſ. 3.17, 18. Curſed is the earth for thy ſake, thornes and thiſtles ſhall it bring forth to thee: Yea the heauens are now ſubiect to hauehave their light obſcured, and their ſweet influence reſtrained, as the Sunne and Moone to be eclipſed, the skie to be ouercaſt with clouds, the ſtarres with their influence to infect the aire, p. 479the aire to become vnwholeſome and peſtiferous, and to infect the bodies of men and beaſts. Yea the creature is now ſo farre from holding on a conſtant courſe in attaining the end for which it was made, as it is now ſubiect to be peruerted, and to be abuſed, as to ſerue the wicked and vngodly, the Sunne to giuegive his light, and the earth her fruite, to them who hauehave neither hearts nor mouthes open to praiſe God for the ſame. Yea the creature is now ſubiect oftentimes to ſerue the wicked luſts and ſinfull deſires of the vngodly, as the Lord often complaines by his Prophets. Ezech. 16.17, 18, 19. the Lord ſaith, His people had taken their faire iewels made of his gold and his ſiluer which he had giuen them, and made to themſelues images of men, and had committed whoredome with them; and tooke their broidered garments and couered them, and had ſet his oyle and his perfume before them: and his meate, floure, oyle, and honie, wherewith he had fed them, they ſet it before them for a ſweete ſauour. They had thus peruerted and abuſed the good creatures of God, and made them ſerue their owne vile luſts. And ſo is the creature ſubiect to vanitie, both in regard of the fraile, fleeting, and vaniſhing ſtate and condition it lyeth vnderunder, and alſo in regard of the weakeneſſe it is ſubiect to, it being now ſubiect to faile in attaining the end for which it was created and made, in ſeruing for the good of man, and conſequently for the praiſe and glorie of God. Not of it owne will The Apoſtle ſpeakes here figuratiuely, aſcribing a will to the dumbe and ſenſleſſe creature; and his meaning is not of the naturall inſtinct and propenſion put into the creature in the firſt creation, for eueryevery thing hath in it a naturall propenſitie to preſerue it ſelfe, and by nature it ſhunneth the corruption and deſtruction of it ſelfe. But by reaſon of him, that is, by reaſon of the will and power of God the Creator, who ſo ſubdued it for the ſinne of man. VnderUnder hope: Here likewiſe the Apoſtle aſcribes hope to the dumbe and ſenſleſſe creature figuratiuely: and his meaning is, vnderunder expectation of a better ſtate and condition, and ſo as it doth as it were expect and waite for a better ſtate and condition hereafter. Thus then conceiue we the meaning of the words of this verſe, as if the p. 480Apoſtle had ſaid:

Becauſe the creature we ſpake of, namely, the whole frame of the viſible world, the viſible heauens with all their goodly furniture, and the earth with all her ornaments, are now vnderunder a fleeting, fraile, and vaniſhing ſtate and condition, are now ſubiect to mutabilitie, alteration, change, and diſſolution, and are now alſo vnderunder weakeneſſe, and ſubiect to faile in attaining the end for which they were first created, namely, to ſerue for the good of man, and that in the good vſe of them Gods goodneſſe might by man be acknowledged and manifeſted, and are now ſubiect to ſerue the wicked and vngodly, and by them to be peruerted and abuſed to ſerue their wicked luſts, not of any naturall inſtinct and propenſion put into them in the firſt creation, but by reaſon of the will and power of God the Creator, who hath ſo ſubdued them for the ſinne of man, yet ſo as they do as it were expect and waite for a better ſtate and condition hereafter.

Now in that the Apoſtle yeeldeth this as a reaſon, why the dumbe and ſenſleſſe creature waites with feruent deſire when the ſonnes of God ſhall be reuealed, becauſe it is ſubiect to vanitie, I might ſtand to ſhew that the vanitie and corruption the creature lieth vnderunder, makes it (as it were) deſire and long after freedome and deliuerance, but of that we ſhall ſpeake more fully afterwards.

And firſt the Apoſtle affirming this by the creature, that it is ſubiect to vanitie, he giueth vsus to vnderſtand thus much: in the firſt place we are to take notice of this.

Doct. 1 That all the creatures in this world vnderunder the higheſt heauens,The whole frame of this viſible world is vnderunder a fleeting, fraile and vaniſhing ſtate and condition. are ſubiect to vanitie, they lie vnderunder mutabilitie, alteration and change, and are lyable to corruption and diſſolution: the whole frame of this viſible world, and all the viſible creatures in it, are vnderunder a fleeting, fraile, and vaniſhing ſtate and condition. And to this purpoſe, beſides this text, we hauehave further euidence and teſtimonie of Scripture, 1. Cor. 7.31. The faſhion of this world goeth away, or haſteneth to an end, the word foreign,foreign. vſed by the Apoſtle is very emphaticall, it ſignifieth the habit, veſture, or clothing of the world: giuing vsus to vnderſtand, that this world is as it were clothed with a p. 481veſture and with a garment, and that is waſting, wearing, and conſuming away, and the forme and faſhion of it laſteth but for a time, it is alterable and changeable, and the world is as it were ready eueryevery houre to put on a new faſhion. We reade in the booke of the Preacher, that Salomon ſpeaking out of his owne experience, he pronounceth of all things in this world, that they are but vanitie and vexation of ſpirit, Eccleſ. 1.2. Ʋanitie of vanities, ſaith the Preacher, vanitie of vanities, all is vanitie. And Chap. 2. he ſaith, hauing giuen himſelfe to take pleaſure in pleaſant things, hauing made great workes, built goodly houſes, planted vineyards, gardens, and orchyards, and planted in them trees of all fruite, and hauing gathered ſiluer and gold, and the chiefe treaſures of kings, and prouinces: and ſo he goeth on, and concludes verſe 11. He looked on all his workes that his hands had wrought, and the trauell that he had laboured to do, and he found all was but vanitie, and vexation of ſpirit. And in the Pſalme before cited, Pſal. 102. the Pſalmiſt ſaith expreſly, that the viſible heauens ſhall periſh, and ſhall waxe old as doth a garment, and they ſhall be changed: The very heauens are lyable to corruption and diſſolution, and much more the earth and other things vnderunder the heauens: and common experience teacheth the truth of this. We ſee with our eyes, there be continuall alterations and changes in the face of the skie, in the aire, in the waters, and in the earth, and the beſt and moſt ſolid creatures are ſubiect to rottenneſſe and putrefaction. Yea thoſe creatures that we do account moſt excellent, and moſt durable, gold, ſiluer, pearles, and the like, experience ſheweth, they are ſubiect to be broken and diſſolued, and they are ſubiect to be cankered, and to be eaten with ruſt, riches to be corrupted, and garments to be moath-eaten, and the like, as the Apoſtle ſaith to wicked rich men, Iam. 5.2.3. Your riches are corrupt, and your garments are moth-eaten, your gold and ſiluer is cankered, and the ruſt of them ſhall be a witneſſe againſt you, and ſhall eate your fleſh as it were fire: and all this is for the ſinne of man. That is the reaſon Reaſon. why all creatures in this world are ſubiect to vanitie, to mutabilitie, to alteration and change, and are vnderunder a fleeting p. 482and vaniſhing ſtate and condition, as I ſhewed in opening the words.

Ʋſe. Now for the vſe: this muſt teach vsus the leſſon Saint Iohn hath put downe,Wee muſt learne not to louelove the world, nor the things in the world. 1. Ioh. 2.15. Not to louelove the world, neither the things that are in the world, nor to ſuffer our hearts to cleaue to the beſt creatures here in the world, and to thinke to find happineſſe in them. Indeed we are not to deſpiſe the creatures that are in the world, and wilfully to caſt them from vsus, as Popiſh votaries do, for they be the workmanſhip of God; ſo we ſhall ſhew our ſelues vnthankfull to God: but we muſt take heed we reſt not on them, nor truſt in them, and that we thinke not to find true happineſſe in them. It is the manner of men and women that want grace, to place happineſſe in the abundance of the good things of this life. If they be poore and want grace, when they ſpeake of a wealthie man, they commonly ſay he is a happie man, he cannot do amiſſe, he hath the world at will. And if they be rich in outward things, and want grace, they commonly bleſſe themſelues in their wealth, and they make gold their hope, and the wedge of gold their confidence, as Iob ſpeakes, Iob 31.24. Yea they thinke they hauehave a perpetuitie in their goods, and as the Pſalmiſt ſaith, Pſal. 49.11. They thinke their houſes ſhall continue for euer, and they call their lands after their owne names. Thus fooliſh men that want grace, and hauehave nothing in them but nature; yea ſuch as hauehave grace, and are the children of God, hauehave their hearts many times too much intangled with the things of this world, and they ſuffer their hearts too much to cleaue to them, and too much to reſt on them: they giuegive thēſelues greedily to hunt after the things of this world. Are there not ſome who would be thought to be the children of God, that are tainted with the damnable ſinne of vſurie? Oh what a madneſſe is it to ſuffer our hearts to reſt on that which is fleeting and vaniſhing away, and is ſubiect to mutabilitie, alteration and change? If we ſhould duly conſider it, would any man well in his wits, thinke that he could find happines in vanitie? Remember this whē thou lookeſt on thy gold, thy plate, thy iewels; it is but an heape of vaniſhing p. 483tranſitorie things, And be not thou vaine: as the Pſalmiſt ſpeaks, Pſal. 62.10. If riches increaſe ſet not thine heart on them. No, no, thou profeſſing thy ſelfe a child of God, follow thou the counſell of the holy Spirit of God, 1. Cor. 7.31. Ʋſe this world as though thou vſedſt it not, for the faſhion of this world goeth away. The things of this world are vaniſhing and tranſitorie, and they can yeeld thee no true comfort nor ſound contentment: and conſider that thy ſoule, thou being a child of God, is more worth then all the riches and treaſures in the world, it being redeemed with the precious bloud of Ieſus Chriſt: and why then ſhouldeſt thou ſo abaſe it, as to ſet it on ſo baſe an obiect as the vaniſhing things of this world? Therefore vſe thou the things of this world, as helpes and furtherances to thee in thy trauell towards heauen, but ſet not thine heart on them, let them not ſteale away thine heart from better things, but ſet thine heart on better things, on righteouſneſſe, the peace of a good conſcience, the fauour of God in Chriſt, and the comforts in Chriſt, and on the ioyes of the life to come, and thoſe are durable things, and ſhall laſt for euer: and thou profeſſing thy ſelfe a child of God, thou art to count all things of this world but droſſe and dung, in compariſon of thoſe excellent treaſures.

In the next place, in that the Apoſtle affirmeth that the creature is ſubiect to vanitie, that is, as we ſhewed, not onelyonly to mutabilitie, alteration and change, and to corruption, and diſſolution, but alſo to weakeneſſe, and to faile in attaining the end for which it was made, in ſeruing for the good of man, that in the good vſe of it, Gods goodneſſe might by man be acknowledged. Hence in the ſecond place note we thus much. Doct. 2

That it is the curſe of God vponupon the viſible creatures,That the viſible creatures vnderunder the higheſt heauens ſerue not for the good of man, it is the curſe of God vponupon them. that be vnderunder the higheſt heauens, that they are weake and vnable to attaine the end for which they were created, that they now ſerue not for the good of man, that in the good vſe of them the goodneſſe of God might by man be acknowledged, as that the heauens are now ſometimes as braſſe, and the earth becomes as iron, as the Lord threatens, Deut. 28.23. That the p. 484earth is now ſometimes as a waſt wilderneſſe, and ſmitten with barrenneſſe, yea it is a vanitie and a curſe of God the poore creatures lie vnderunder, that they now do their ſeruice to the wicked who diſhonour God, as that now the Sunne, Moone, and ſtarres, giuegive their light to the wicked, that the clouds drop downe their raine on them, that the earth yeeldeth forth her increaſe to the vngodly & to abhominable ſinners, (as indeed they do) as Chriſt ſaith, Math. 5.45. Our heauenly Father maketh his Sunne to ariſe on the euill and good, and ſendeth raine on the iuſt and vniuſt. This is a curſe of God, and a vanitie that the poore creatures now lie vnderunder ſince the fall & ſinne of man. For (indeed) if man had ſtood in his innocencie, and in his integritie, the creatures alſo had continued in their originall integritie, and in their perfect ſtate & condition; but by the fall of man they are now brought vnderunder this vanitie, euen to faile in attaining the good for which they were created yea to be ſubiect to this vanitie, to ſerue y^e wicked & vngodly, yea many times to ſerue the vile luſts & ſinfull deſires of wicked perſons: this is the curſe of God on the poore creatures ſince the fall of man; Ʋſe. & this I note to this purpoſe. It ſerues to diſcouer what wicked and vngodly perſons do when they vſe the good creatures of God: ſurely they do then euen execute y^e curſe of God on the poore creatures,When wicked perſons vſe th… good creatures of God, they execute Gods curſe on them. & howſoeuer they ſolace & delight themſelues in the colour, the beautie, & ſweetneſſe, and good that is to be found in the good creatures of God, as in the light and comfort of the Sunne, in the ſweetneſſe of the aire, in the heate of the fire, in the pleaſant and comfortable taſte of meates and drinkes, yet indeed in vſing of them, euen ſometimes for their neceſſitie, they are but inſtruments of executing Gods curſe on the poore creatures: and much more in their abuſing the good creatures of God, when the wicked abuſe the good creatures of God to ſatisfie their vile luſts and ſinfull deſires, as when they abuſe their meate to ſurfetting, their drinke to drunkenneſſe, their apparell to ſerue their proud humours, and to ſet out the vanitie of their minds, their money and their wealth to ſerues their maliciouſneſſe and reuengefull minds, in wringing and wronging others. p. 485What do they? Surely but as curſed inſtruments, euen execute the heauie curſe God hath layed on the poore creatures: and if they had eyes to ſee it, and hearts to conſider it, what comfort can they find in ſo doing? If the drunkard when he is in the midſt of his pots and pot companions quaffing and carowſing, had but an heart to conſider and to thinke with himſelfe, what am I now doing? I am now executing the curſe of God on theſe poore creatures, and that in a fearefull manner, making them ſerue mine owne vile luſts, it would make his wine and his ſtrong drinke bitter to him, as the Lord threatens, Iſai. 24.9. If the proud perſon, man or woman, when they are tricking and trimming themſelues in their vaine and gariſh attire, could but thus thinke with themſelues: I am now euen a curſed inſtrument of executing Gods curſe on theſe poore creatures, that I thus abuſe to ſet out the pride and vanitie of my mind; it would make them take little comfort in their gay and gariſh attire. And ſo if thoſe who abuſe their money and their wealth to ſerue their malice and their reuengefull minds, could but thinke thus with themſelues, we are now curſed inſtruments of executing Gods curſe on our ſiluer and on our gold, and ſuch like, it would make them take little pleaſure in bearing downe poore men in their right and good cauſes; and ſo in other particulars. If wicked perſons had but eyes to ſee, and hearts to conſider what they do, when they abuſe the good creatures of God, and make them ſerue their vile luſts and their ſinfull deſires, it would make their hearts ake withi… …hem, in that they do then euen execute the curſe of God on the poore creatures, & are then but executioners of that heauie curſe the Lord hath layed on the poore creatures for the ſinne of man, and that in a fearefull manner: for therein they are like the diuell himſelfe, who is the grand executioner of Gods curſe: and as they are like to him in their practiſe, ſo without repentance they ſhall one day be like to him in his puniſhment. And indeed wicked and vngodly perſons are then moſt curſed inſtruments of executing Gods curſe on the poore creatures, when they abuſe them for the hurt of Gods children; as when they abuſe their p. 490gold and ſiluer to trouble and vexe the poore Saints and ſeruants of God, when they abuſe the fire to burne them, the water to drowne them, and ſuch like, and they are then in an high degree curſed inſtruments of executing the curſe of God on the poore creatures, and they are then in an high degree like the diuell, and if God giuegive them not repentance, they ſhall one day in a fearefull degree be like him in eternall puniſhment. It were good for them to thinke on it: and ſo I paſſe from that point.

Obſerue we further, the Apoſtle ſetting forth how the creature is ſubiect to vanitie, he ſaith, Not of it owne will, but by reaſon of him which hath ſubdued it vnderunder hope: that is, not of any inclination put into it by creation, but by reaſon of the will and power of God the Creator, who hath ſo ſubdued them for the ſinne of man: whence note we.

Doct. 3 That the creature, euen the whole frame of this viſible world,The viſible creatures in the world are peruerted to wrong ends, and do many times ſerue the wicked, not of their naturall inclination, but are forced thereunto by the mighty hand of God. and all viſible creatures in it, they now lye vnderunder vanitie, vnderunder mutabilitie, alteration and change, and are ſubiect to corruption and diſſolution, and they are now vnderunder weakneſſe, ſubiect to faile in attaining the end for which they were created: not willingly and of their owne naturall inclination, but by the powerfull will of God. The poore creatures in this world are now many times peruerted to wrong ends, and do many times ſerue the wicked, yea the vile luſts and ſinfull deſires of the wicked, not by their naturall inclination, but they are forced ſo to do by the mightie hand of God, and by his powerfull will and command…ment. The poore creatures would not ſerue the wicked, eſpecially the vile luſts and ſinfull deſires of the wicked, not by their naturall inſtinct, they would be reuenged on the wicked for their ſinnes, for their defacing of Gods image: we may eaſily conceiue it ſo to be, in that the Lord ſometimes giuing the creatures libertie, they preſently breake out to the puniſhment & to the deſtruction of the wicked Numb. 16.31.32. The earth opened her mouth and ſwallowed them vp with their families, and all the men that were with Korah, and all their goods. Exod. 14.28. the waters ouerwhelmed the Egyptians and hoſt of Pharaoh. And ſo indeed p. 491would the ſea ſoone runne ouer all the wicked in the world, were it not kept in by the mightie hand of God, and eſtabliſhed by his commandement, as we hauehave it Iob 38.10.11. And ſo the fire would ſuddenly breake out and deuoure the wicked, if the Lord did not reſtraine it, as it did thoſe that brought Shadrach, Meſhach, and Abednego to the …ot fierie fornace, Dan. 3.22. And al other creatures, if the Lord ſhould giuegive them libertie, would ſoone breake out to the puniſhment of the wicked. Yea we may eaſily conceiue, that the poore creatures would not ſerue the wicked, but that they are forced ſo to do by the mighty hand of God, and by his powerfull will, in that after the day of iudgement they ſhall yeeld them no comfort at all; the Sunne ſhall then ſhine no more on them, the earth ſhall then beare them no longer, the waters ſhall not then yeeld them one drop to refreſh them, as we may gather from that parable Luk. 16.24. the rich man in hell is denied one drop of water to coole his tongue.

Now this for vſe: in the firſt place it ſerues to diſcouer, that Ʋſe 1 the wicked are beholden to the power of God, in that anie creature ſerues for their vſe.Wicked perſons are beholden to God in that anie creature ſerueth for their vſe. There is no creature in the world would do them any the leaſt ſeruice or in any ſort ſerue for their good, were it not thereunto forced by the mighty hand and powerfull will of God. And let wicked and prophane perſons know, that the Lord who makes his poore creatures ſerue for their vſe for a time, can at his owne good pleaſure make the ſame creatures ſerue for their puniſhment, and for their deſtruction; if he but ſay the word, and if he command his creatures, they are readie armed againſt the wicked, and are readie to flie on them, to plague them, to puniſh them, and to deſtroy them.

And for a ſecond vſe: is it ſo that the poore creatures are Ʋſe 2 now vnderunder vanitie, and vnderunder mutabilitie,We are to take notice of Gods mighty and ouerruling hand ouer all creatures. alteration and change, euen vnderunder the curſe of God, not willingly and of their owne naturall inclination, but by the powerfull will of God, and as they are thereunto forced by his powerfull will and commandement? Then hereby take we notice of the mightie and ouerruling hand and power of God ouer all creatures, p. 488he is able to make the poore creatures lye vnderunder vanitie, and to lye vnderunder an heauie curſe, whether they will or no, and as it were ſore againſt their wils. And take notice of it thou that art a wicked rebellious wretch, and goeſt on wilfully in thy rebellion and ſinne, in thy drunkenneſſe, and the like, the Lord can, if thou ſtill go on in thy rebellion and ſin, make thee whether thou wilt or no, lye vnderunder the curſe he hath threatned againſt ſuch as thou art. And thou that wilt not now yeeld to the voice of God in the miniſterie of his word calling thee from thy ſinnes, ſhalt one day be forced whether thou wilt or no, to yeeld to that voice of his, Go ye curſed into euerlaſting fire, which is prepared for the diuell and his Angels, Mat. 25.41. and then to lye vnderunder the curſe of God euerlaſtingly. And therefore if hell hauehave not ſull poſſeſſion of thy ſoule, thinke on it, and learne to reforme thy ſelfe.

Now in that the Apoſtle ſaith, the creature is ſubiect to vanitie, not of it owne will, but by reaſon of him which hath ſubdued it vnderunder hope: that is, not of any naturall inclination put into the creature in the firſt creation, but by reaſon of the power and will of God, who hath ſo ſubdued it for the ſinne of man: we are hence further giuen to vnderſtand thus much.

Doct. 4 That the ſubiection of the creature vnderunder vanitie is not naturall but accidentall, by reaſon of ſinne. The poore viſible creatures in this viſible world are now vnderunder a ſtate of mutabilitie, alteration, and change, and lyable to corruption and diſſolution, and they are now vnderunder a ſtate of weakneſſe vnable to attaine the end for which they were made, by reaſon of the ſinne of man.The viſible creatures in this world are vnderunder vanitie, and vnderunder a ſtate of mutabilitie, alteratiō & change, by reaſon of mans ſinne. The ſinne of man hath inwrapped the poore creatures in this world vnderunder vanitie, and hath brought them vnderunder the curſe, and that vanitie and curſe the poore creatures now lye vnderunder, is daily and continually increaſed by ſinne, the daily increaſe of ſinne makes a daily increaſe of the curſe the poore creatures lye vnderunder: that is the point. And for further confirmation of this truth, we hauehave plentifull euidence and teſtimonie of Scripture. Geneſ. 3.17.Gen. 3.17.Gen 3:17 the Lord ſaith to Adam after his fall, after he had ſinned, Curſed is the earth for thy ſake, in ſorrow ſhalt thou eate of it all the dayes of thy p. 489life. Thornes alſo and thistles ſhall it bring forth to thee, and in the ſweate of thy face ſhalt thou eate bread. Geneſ. 4.12.Gen. 4.12.Gen 4:12 the Lord ſaith the like to Adams vngracious ſonne Cain, after he had murdered his brother Abel, When thou ſhalt till the ground, it ſhall not henceforth yeeld vntounto thee her ſtrength. Leuit. 20.19.20.Leuit. 20.19.20.Lev 20:19Lev 20:20 we finde that the Lord thus threatens, if his people ſhould deſpiſe his ordinances, and abhorre his lawes, and breake his couenant, he would thus plague them, he would make the heauens as iron, and the earth as braſſe, and their ſtrength and labour ſhould be ſpent in vaine, their land ſhould not giuegive her increaſe, neither ſhould the trees of their land giuegive their fruite. And the like threatning we find Deut. 28.29. And againe, verſe 38.39.40.Deut. 28.29.38.39.40.Deut 28:29Deut 28:38Deut 28:39Deut 28:40 the Lord threatens that for their ſinnes they ſhould carrie out much ſeed into the field, and ſhould gather but little in, for the graſhoppers ſhould deſtroy it. They ſhould plant vineyards and dreſſe them, but ſhould not drink of the wine nor gather the grapes, for the wormes ſhould eate them. They ſhould hauehave Oliue trees in al their coaſts, but they ſhould not annoint themſelues with the oyle, for their Oliues ſhould fall or ſhake off before they were ripe. And the like threatnings we find denounced in many places of the Prophets. Reade Mica. 6.15. Hag. 1.6.Mica. 6.15. Hag. 1.6.Hag 1:6 But to this purpoſe is that of the Prophet Iſay moſt plaine and moſt pregnant, Iſai. 24.4.5.6.7.Iſai. 24.4.5.6.7.Isa 24:4Isa 24:5Isa 24:6Isa 24:7 The earth (ſaith the Prophet) lamenteth and fadeth away, the world is feeble and decayed: the earth alſo deceiueth, becauſe of the inhabitants thereof, for they hauehave tranſgreſſed the lawes, changed the ordinances, and broke the euerlaſting couenant. Therefore hath the curſe deuoured the earth, and the inhabitants thereof are deſolate: wherefore the inhabitants of the land are burned vp, and few men are left. The wine faileth, the vine hath no might, all that were of merrie heart do mourne. A plaine text clearing and confirming this truth, that the ſinne of man hath infolded the poore creatures in the world vnderunder vanitie, and hath brought them vnderunder the curſe; and that vanitie and curſe the poore creatures are now vnderunder, is daily and continually increaſed by the daily increaſe of ſinne.

And the reaſon and ground of this truth is, Reaſon. becauſe the ſinne of man deſerues the puniſhing hand of God, not onelyonly p. 494on mans perſon, on his bodie and ſoule, but alſo on all things appertaining and belonging to him, euen on all things ſeruing for his vſe, and for his comfort, that his bleſſings ſhould be turned to curſes to him, as the Lord threats the Prieſts, Malac. 2.2. I will curſe your bleſſings, yea I hauehave curſed them alreadie. And on this ground we may anſwer that queſtion which haply ſome may moue, Queſt. namely, How it ſtands with the iuſtice of God that the poore creatures that ſinned not ſhould be ſubiect to vanitie, and brought vnderunder the curſe for the ſinne of man? On this ground, I ſay, we may anſwer this queſtion, Anſw. thus: That the creatures were not made for themſelues, but for the vſe and ſeruice of man, and for the good of man: and therefore man ſinning againſt God, and caſting off the Lords yoke, and becomming a rebell againſt God, it is iuſt with the Lord not onelyonly to puniſh man in his owne perſon, but in the things belonging to him, in the things that ſhould ſerue for his vſe & for his comfort, euen to make them weake and vnable to do that ſeruice to man, and to yeeld him that comfort they were wont to do. And ſo the vanitie and curſe the poore creatures now lye vnderunder, is not properly the puniſhment of the creatures themſelues, but it is part of mans puniſhment for his ſinne.

Ʋſe. 1 The hainouſneſſe of ſinne diſcouered, in that it brings Gods puniſhing hand not onelyonly on man but on other creatures alſo.Now for the vſe of this truth: firſt, this being ſo that the poore creatures now lye vnderunder vanitie and vnderunder the curſe for the ſinne of man, and that vanitie and curſe is daily and continually increaſed by the daily increaſe of ſinne, we are hereupon to take notice of the hainouſneſſe and odiouſneſſe of ſinne; as that ſinne is ſo odious and ſo hainous, that it prouokes the Lord to anger exceedingly, euen to reach out his puniſhing hand, not onelyonly to the perſon of man who hath ſinned, but on all other things that ſhould ſerue for the good of man. We reade of the leproſie among the Iewes, that the contagion of that did not onelyonly infect the whole man, but his garments alſo, yea ſometimes the wals of his houſe: but the leproſie of ſinne is farre worſe, that doth not onelyonly infect the perſon of the ſinner, and his garments, and things about him and neare to him, but euen the high heauens that are many p. 495thouſand miles diſtant from him, are ſtained with the contagion of it, and are thereby brought vnderunder vanitie, and made ſubiect to corruption and diſſolution. Oh then learne we to take notice of the guiltineſſe and hainouſneſſe of ſinne, yea of euerie ſin: and thinke not thou whoſoeuer thou art, that any ſinne is light, and trifling, and of ſmall moment. It is the manner indeed of graceleſſe perſons, to account ſome ſinnes light and trifling. What (ſay they) a little ſwearing by faith and troth, a little idle talking, a little walking abroad on the Sabbath day, a little working on that day, are theſe ſuch great matters? I pray God (ſay they) we neuer do worſe, and then we hope we ſhall do well inough. Poore ſoule, whoſoeuer thou art, that thus either thinkeſt or ſpeakeſt, doſt thou think thou ſhalt do well enough in doing that which prouokes the Lord to anger, not onelyonly againſt thine owne ſoule and bodie, but againſt euerie other thing in the world that ſhould ſerue for thy good? This thou doſt in ſinning againſt God, be the ſinne in thine account neuer ſo ſmall, the leaſt ſinne thou committeſt, in it ſelfe and in it owne nature, is ſo odious and ſo hatefull to God, as it prouokes him not onelyonly to plague thee in thine owne perſon, but alſo in euerie thing that belongs to thee, and in euerie thing thou ſetteſt thine hand to do, yea to curſe the verie aire thou breatheſt in, the ground thou treadeſt on, the bed thou lyeſt on, the table thou eateſt thy meate on, the ſtoole or ſeate thou ſitteſt on, the diſh thy meate lyes in, yea thy meate, thy drinke, thy clothing, and euerie thing that goes through thine hands; and is that a matter trifling and of ſmall moment, that thus prouokes the Lord to anger, and prouokes him thus to reach out his puniſhing hand to the verie dumbe and liueleſſe creatures? Oh learne thou to thinke otherwiſe of ſinne, and labour thou to ſee the odiouſneſſe and hainouſneſſe of ſinne in it owne nature, and ſo learne to make conſcience to auoid euerie ſinne, ſeeme it neuer ſo ſmall in thine account.

And for a ſecond vſe: is it ſo that the poore creatures now Ʋſe. 2 lye vnderunder vanitie, vnderunder mutabilitie, alteration and change,We are to lay the fault on our ſelues, & on our owne ſinnes, when we are croſſed by any creature. and vnderunder weakneſſe, by reaſon of ſinne, and is that vanitie p. 492and that curſe daily increaſed by the daily increaſe of ſinne? Then learne we on this ground this leſſon, when we are croſſed by any creature, learne we to lay the fault where it ought to lye, let vsus not then breake out into bitter termes and murmure againſt God, let vsus not then lay the fault on chance or fortune, and ſay, what lucke had I? or what hard fortune had I? nor yet blame the poore creature, but let vsus lay the fault where it ought to be, euen on our ſelues, and on our owne ſinnes. Doth the aire infect thee? doth heate or cold annoy thee? doth the earth after much paines, and trauell, and coſt beſtowed on it, by digging, plowing, and the like, yeeld thee little or no fruite? doth thy beaſt faile thee, haply thine horſe in bearing, or drawing, or carrying thine owne bodie ſtumbleth or falleth? Oh do not thou as many wicked and graceleſſe perſons do, breake out into curſing and banning of the poore creature, and as Balaam did, who layed the fault on his aſſe, when indeed the fault was his owne: ſo do not thou lay the fault on the poore creature, but lay it where it ought to lye, euen on thy ſelfe, and on thine owne ſinne. No maruell though the creature faile thee, and be not ſo ſeruiceable to thee, ſeeing thou haſt broken couenant with God, and faileſt in yeelding him honour, and ſeruice, and dutie, and obedience. The Papiſts they vſe holy water and the like to driue the diuell and ill ſpirits out of the creatures; but alas the diuell is in themſelues, and the ill ſpirits are their owne ſinnes, that make the creatures weake and vnable to yeeld them comfort.

Laſt of all, is it ſo that the creature is vnderunder the curſe for the ſinne of man? Surely then we muſt learne to be mercifull to the poore creature ſtanding in need of our merciemercy, Prou. 12.10. A good man, a righteous man regardeth the life of his Ʋſe. 3 beaſt, but the mercies of the wicked are cruell.

We are to be mercifull to the poore creatures that ſtand in need of our mercy.One thing yet remaines to be noted in this verſe. The Apoſtle addes, vnderunder hope. The creature is ſubiect to vanitie, not of it owne will, but by reaſon of him which hath ſubdued it vnderunder hope: that is, ſo as it doth expect and looke for a better ſtate hereafter. We ſee then that the creature, euen the viſible p. 493creatures in this world, they are in a farre better caſe then the Doct. 5 reprobate, either men or Angels,The viſible creatures in this world are i… a better caſe then the reprobate men or Angels. they hauehave hope of deliuerance from vnderunder the curſe that is now on them, and they expect freedome from vnderunder the bondage of corruption, euen to be deliuered into the glorious libertie of the ſonnes of God, as verſe next: But the reprobate, men and Angels, hauehave no hope at all to be freed from the curſe of God. Iude ſaith in his Epiſtle, verſe 6.Iude Epiſt. verſe 6. The reprobate Angels are reſerued in euerlaſting chaines, vnderunder darkeneſſe to the iudgement of the great day: they are bound ouer to euerlaſting torments. And 2. Pet. 2.9. the Apoſtle ſaith, The Lord reſerues the wicked and reprobate men to the day of iudgement to be puniſhed, & they hauehave no hope to eſcape euerlaſting puniſhment. Oh then the miſerable & fearefull eſtate of the reprobate, it had bene bettter for a reprobate man or woman to hauehave bene made a clod of earth, then a man or woman, the lumpe or clod of earth hath hope of deliuerance from vnderunder vanitie and the curſe it lyeth vnderunder, but a reprobate man or woman hath no hope at all to be freed from the euerlaſting curſe of God. Ʋſe. And thinke on this thou that goeſt on in a courſe of euill & ſinne, & wilt not be reformed.The miſerable ſtate of the reprobate diſcouered. Though I will not determine of thy finall ſtate & condition, and ſay definitiuely, thou art a reprobate and ſhalt be damned, yet thou going on obſtinately in ſinne, notwithſtanding the meanes vouchſafed to thee to call thee out of thy ſinne, and thou going on wilfully in thy wicked courſe, it is a fearefull ſigne, thou art not onelyonly a child of wrath as all are by nature, but a child of perdition, and that thou art going on apace towards hell, and art in the ſtat… of reprobation; and being ſo, woe to thee, it had bene good for thee thou hadſt neuer bene borne, the earth and the dumbe creatures are in better caſe then thou art, they hauehave hope to be freed from the curſe they now lye vnderunder, but thou haſt no hope at all to be freed from the curſe of God, that abides thee for euer. Thinke on this thou that goeſt on in a courſe of euill and ſinne wilfully, that if thou belong to Gods election, thou maiſt come out of thy fearefull ſtate and condition, and maiſt come to repentance, that thy ſoule may be ſaued. Come we now to the 21. verſe.