The Sacrifice of the Faithful 2, Sermon 1

The Sacrifice of the Faithful 2 · Sermon 1

p. 70THE MISERY OF THE Creatures by the ſinne of Man.

ROMAN. 8. VER. 22.

For we know that every creature groaneth with us alſo, and travelleth in paine together unto this preſent.

THe Heavens and the Earth and every creature in both, have a threefold goodneſſe created in them by God.

Firſt, they have a goodneſſe 1of end; God made every creature for his owne glory, for the ſetting forth of his owne praiſe; the Lord hath made all p. 71things for himſelfe, Prov. 16. 4. that is, that himſelfe might be honoured and glorified by all.

Secondly, a goodneſſe of nature; as God 2made all things to a good end, …o he made them of a good nature, fit to attaine to that end for which h… made it. God ſaw every thing that he made, and behold it was very good, Gen. 1. 31. very good for that end, and fit for that purpoſe for which he made it.

Thirdly, a goodneſſe of uſe: as God created 3every creature for a good end, and made every creature fit for that end; ſo he hath given every creature to men to uſe them to that end, to have dominion over them, Gen. 1. 38. that is, take them for thy uſe and imployment: and according as I have made them to ſet forth my glory, and made them ſet forth that end; So, ſee thou uſe them to that end. God hath appointed man that he ſhould be the creatures mouth, and their heart, and their reaſon, to praiſe and magnifie the Lord in them, and by them, and with them, and for them, that man being ſet in a courſe to ſerve God, ſhould have the uſe of all the creatures as under-helps unto him: as, the Sunne to ſhine on him, the aire to breath in, the … to refreſh p. 72him, the earth to beare him, the trees to feed him, the whole world for to be Gods Looking-glaſſe for him, wherein he might ſee the in…ſible things of God. But, behold, man rebels againſt God his Maker, and brings a curſe upon himſelfe, Gen. 3. 19. and upon all his poſterity, ver. 16. and upon all the creatures, verſ. 17. and this curſe lieth ſo heavily upon them, that they all groane unto this day under the burthen; namely, becauſe man hath violently wreſted them from the goodneſſe of their end, 3and villanouſly poyſoned the goodneſſe of their nature, and baſely perverted the uſe of their ſervice, as Jerome ſaid concerning Arrianiſme, the whole world groaneth under it. Yea, ſaith S. Paul, it travels in paine till it be delivered, for ſo the word ſignifieth, as much as a diſtreſſed woman in travell. It is a figure (which we call Proſopopeia) whereby a Perſon is feigned to the creature, as though it had will, deſire, ſorrow, groaning. It is a Metaphoricall ſpeech, for we know that the whole creation groaneth with us, and travelleth in paine unto this preſent.

The words now read containe in them theſe foure particulars.

Firſt, the agony of the creature under the p. 731ſlavery of ſinne; the whole creation groaneth.

Secondly, here is the agony of the Saints: 2it groaneth with us; we groane together with it, and it with us.

Thirdly, here is the continuance of both: 3till now.

Fourthly, here is the certainty of the thing: 4we know it to be ſo … we know that the whole creation groaneth and travelleth in paine together with us till now.

There be foure ſeverall evills ſaith Peter Martyr; under which every creature groaneth under the hand of man.

Firſt, the continuall labour the creature is 1put too: you ſee the creature is put to a continuall labour: the Sun is ever ſhining, the earth is ever bearing, the fire is ever burning, &c. therefore as the Iſralites groaned under the hard taske of Pharaoh, ſo the creatures groane under the continuall toyle they are put to by ſinfull man.

Secondly, it groanes in that it doth ſometimes 2partake of the plagues of the ungodly: in the deſtruction of wicked men the creatures have their ſhare; as in the deluge of the old world, it drowned all the world, ſaving onelyonly ſome few that were with Noah in the Arke: in the deſtruction of Sodome and Gomorr… p. 74the creatures were deſtroyed by fire and brimſtone from Heaven. In the deſtruction of Egypt the Vengeance of God came upon their cattell, and many other creatures. Therefore as a childe groanes under his fathers rodde, ſo doth the creature under Gods plagues.

Thirdly, the creatures have a ſympathy 3and inſtinctive fellow feeling of mans wretchedneſſe: therefore as a tender heart would ſcreech to ſee another man breake his neck: ſo the creatures compaſſionately groane under our evills.

Fourthly, becauſe they are diſtorted, rent and 4torne from their proper Maſter; the creatures were made to ſet forth Gods Power, the wiſdom, the truth, the goodneſſe, and the glory of God; when therefore they art diſtorted and carried another way, the creatures groane.

When the creatures are forced to give their ſervice to the wicked deſires, and luſts of the ungodly; as the Sun to give his light, the earth her fruites, the aire its breathing: therefore, as a good ſonne would groane that another ſhould violently compell his hand to ſtabbe his owne father: ſo do the creatures groane together with us, and travell in paine unto this preſent.

p. 75Hence obſerve, That …uery creature groaneth Doct. under the ſlavery of ſinne: not onelyonly under the ſlavery of ſinfull man, but under the ſlavery of ſinne: ſo that they groane under the Saints of God ſo as the Saints groane with them. So farre as they miniſter to the fleſh of Gods people, ſo farre they groane under them: the creature groaneth under the ſlavery of ſinne.

Are men ſwearers? becauſe of ſwearing the Land mourneth. Jer. 23. 10. Doe men lye, ſteale, commit adultery? for this cauſe the Land mourneth. Hoſ. 4. 2, 3. Are women proud, and do they brave it out in their apparrell? the very gates ſhall lament and mourne for it. Iſay 3. 16. Doe men covet an evill coveteouſnes, coveting more the gaine of the world then the glory of God? The ſtone out of the wall ſhall cry and the beame out of the timber ſhall anſwer it. Hab. 2. 11. Are men wrathfull, and cholerick, with Moab? then Moab groanes againſt Moab. Iſay. 16. 7. The grounds and dwellings of Moab, groane under the hands of Moab; the walls of Moab, againſt the men of Moab.

But it may be demanded, did ever any Obje. man heare the creatures groane? did any heare any unreaſonable creature groane? did ever any heare the heavens to groane, p. 76or the earth to groane, or the trees, or any ſuch like creatures groane? how doe the creatures groane?

They may be ſaid to groane five waies. Anſw.

Firſt, this is ſpoken hyperbolically, to declare 1the great miſerie the creatures are in to ſerve ſinfull man: the creatures were made to ſerve with reference to a holy God. Oh what miſerie then is it for them to be ſerviceable to ſinefull and ungodly men? thus, ſaith Chryſoſtome, doth the Prophet bring in the vines groaning, the roofe of the temple and the very high-waies groaning upon mens ſinnes, to ſignify the exceeding great deſire that each of the creatures have to be redeemed from ſuch a thraldome.

Secondly, this is ſpoken Analogically, in 2regard of a naturall inſtinct of blinde reaſon that is in all the creatures: for they have all reaſon, as if it were reaſon indeed: they have all a ſhadow of reaſon: the graſſe growes as right, as if it knew how to grow: the wheate ſproutes forth, as if it knew how to ſproute forth; every creature acteth by a rule, which it ſwerveth not from, as if it were endued with reaſon to act by. A ſtone falling findes out the ſtraight line of deſcending, as if it had reaſon to pecke it out. Let a ſtone be caſt up in the aire, all the reaſon p. 77under heaven cannot finde a ſtraighter line then it will to fall downe by; ſo every creature, it hath ſuch an obedientiall inſtinct to glorify God, as if it had reaſon to obey by; wherefore it is ſaide to groane to ſerve ſinne; the Land ſhall mourne, every family a part: Zachar. 12. 12. As men mourne with reaſon at the crucifying of the Lord of life, ſo the Land it ſelfe mournes Analogically at the ſame.

Thirdly, this is ſpoken ſuppoſedly or by 3way of ſuppoſition. Every creature groaneth: that is, if they had reaſon, they would groane to be ſo miſuſed.

Beloved, the liquor that the drunkard abuſeth, if it had reaſon as well as a man to know how ſhamefully it is abuſed and ſpoiled, it would groane in the barrells againſt him: it would groane in the cup againſt him, it would groane in his throate and belly againſt him; it would flie in his face, if it could ſpeake, and crie out drunkard, out.

So if God ſhould open the mouth of the creatures, as he did open the mouth of Balaans Aſſe: then, the proud mans garments on his backe would groane againſt him; there is never a creature but if it had reaſon to know how it is abuſed, till a man is converted, p. 78it would groane againſt man.

If the creature were conſcious of mans abuſe of it, then the Land would groane to beare us, the Aire would groane to give us breathing, our houſes would groane to lodge us, our beds would groane to eaſe us, our foode to feede us, our cloathes to cover us, and every creature would groane againſt us to give us any helpe or comfort, ſo long as we live in ſinne againſt God.

Fourthly, intelligently, there is an intellective 4aſſiſtance which runs along in every creature, as the heathen and ſchoole-men tell us. The power, goodneſſe and providence of God, run along in them, giving being, quickening, preſerving, leading and governing &c. So that a man cannot wrong the creature, but he wrongs God in the creature. And therefore becauſe Paul wronged and perſecuted the Church, Chriſt cals out from heaven to him, Why perſecuteſt thou me? Acts. 9. 4. Why? becauſe he perſecuted the Church, which was Chriſt his Church. As Chriſt is the head of his Church, ſo God hath made him the heire of all the creatures; all the creatures are delivered up to Chriſt, and they are his: ſo that a man cannot wronge the creatures but he wrongeth Chriſt, and Chriſt groanes in p. 79the creatures, againſt the drunkard, Drunkard, why abuſeſt thou me? When the covetous man is coveting for the world, Chriſt cries in his barne, he cries in his Cheſt: Chriſt cries in his goods, Wretch, Wretch, why wrongeſt thou me? Doth a man abuſe his apparrell to pride? Chriſt groanes againſt him, Wretch, Wretch, why abuſeſt thou me? all the creatures are ſo inlivened, quickned, preſerved by God, that a man cannot meddle nor lay his hand on the creature, but he meddles with God himſelfe.

Fifthly, this is ſpoken ſpecifically: not of 5the bleſſed Angells as Origen would have it, nor of men in generall as Auſtin would have it, becauſe man is a little world, and all creatures meete in him: But ſpecifically, every creature groaneth: that is, ſaith Gregory and Hugo, and others, the goaly groaneth: and it is therefore ſaide every creature groaneth, becauſe the godly groane; every creature groaneth in the bowells of the Saints; they take the part of every creature, and come before God in the behalfe of the creatures, in their prayers, confeſſions, and humiliations, confeſſing how horribly and fearefully the creatures are abuſed, groaning and mourning in their hearts for it.

Thus you ſee how the creatures may be p. 80ſaid to groane under the ſlavery of ſinne; Come we to the reaſons why the creatures are ſaid to groane under the ſlavery of ſin.

Firſt, becauſe it is diſtracted in its ſervice: Reaſ. 1 all the creatures are Gods ſervants: Pſal. 119. 9. that is, they miniſter to his prayſe, they ſerve for the ſetting forth of his glory, they all conſpire to Gods owne ende and purpoſe: all the creatures are Gods ſervants, the fleſh and wicked men are Gods enemies; the creatures were made to ſerve God. Oh then how diſtracted are they, when they are made to ſerve the fleſh and corruption? the earth was made to honour God, and therefore it muſt needs groane to carrie one that is a rebell againſt God: meate and drinke were made for Gods glory, and therefore they muſt needs groane to feede a rebell: the Sun and Moone were made to declare Gods prayſe, and therefore they muſt groane to give light to a rebell: they will ſee nothing by it but to diſhonour God. Gold and ſilver, goods and cattle, corne and graſſe, were made for Gods prayſe, and therefore they muſt needs groan to maintaine a rebell; tongues were made to bleſſe God, therefore they muſt needs groane to be in the mouthes of ſwearing and lying rebells: eyes were made for Gods p. 81praiſe, to ſee the Word and Workes of God withall, therefore they muſt needs groane to be in the heads of luſtfull wantons, that behold nothing but vaine and ſinfull objects by it.

Needs muſt the creatures groane that is diſtracted in its ſervice. God would have one thing, and the wicked another. When a wicked man thinkes of a creature, or meddle with a creature, or uſeth a creature not to that end God hath appointed it for, the creature is diſtracted in its ſervice, it knows not which way to goe, our Saviour tells us Matth. 6. 14. and No man can ſerve two Maſters; If a ſervant ſhould be compelled to have two Maſters: the one bids him go one way, doe ſuch a thing; the other commands the cleane contrary of him, and that upon life and death: how miſerably ſhould ſuch a one be diſtracted, and how would it make him ſigh and groane under ſuch a ſlavery: ſo it is with the creatures: When God the true and proper Maſter of them commands and appoints one thing, and one end for them, and wicked men, uſurping tyrants, ſhall forcibly carry them to another: needs muſt the creat…res groane in ſuch diſtraction; the creatures continually gaſpe to ſet forth the praiſe of God: they are continually p. 82miniſtring of new occaſions to glorifie God.

Secondly, they groane becauſe of the unprofitableneſſe ….of their ſervice; they ſerve, and ſerve, and get nothing by it. Should a ſervant do never ſo hard a taske, toyle and moyle himſelfe never ſo much: yet if he ſhould have good pay for his labour, it would not vex him; there would be ſome comfort in it … but when a ſervant hath toyled and laboured; if then he ſhould have nothing but ſtripes for wages, and blowes for quarteridge, it would even breake his heart, and it would make him to groane to live under ſuch a ſervitude. Thus is it with the poore creatures: they ſerve wicked men and have nothing but labour for their paines: nothing but woes, and curſes, and the plagues of God upon them for their paines, Gen. 3.

Beloved, what are all thoſe heaths, parched grounds, barren lands, &c. amongſt us, but the groanings of the creatures under our ſins? What are the tempeſts, inundations of waters, ſtrange ſnowes, earthquakes, but the groanings and quakings of the creatures under our ſinnes? What are all murraines, glanders, plagues and peſtilences, but the groanings of the creatures p. 83under our ſinnes? What are thoſe ſtrange unnaturall births, and miſhapen monſters that are brought f…th daily, but the groanings of the creatures under our hands? it is loth to ſerve us.

Looke upon the Husbandman, the earth is loth to give him a harveſt, he is faine to dung it and dreſſe it, and by his Plough to rent and teare up the very heart of it and ſow and harrow it, &c. Its loth to ſerve ſuch a hard Maſter. Looke on all the creatures, and ſee how backward, how dull and untoward they are to yeeld ſervice to man, becauſe they have ſuch hard pay for their labour.

Thirdly, becauſe of the unceſſantneſſe of Reaſ. 3 its ſervice. It is ever toyling and labouring without intermiſſion. Beloved, we were not able to live, unleſſe the creatures were ſtill in action, unleſſe the Sea were alwaies in motion, the earth alwaies bearing, the fire alwaies heating, and all other things doing their part. What ſervant is there, but that ſometime or other hath his holy day, his day of recreation? but the creatures are never at reſt. By watering he wearieth the thicke clouds, Job. 37. 11.

Is not the Sun in the Firmament wearied by poaſting up and downe from Eaſt to p. 84Weſt? is it not ſtrange to thinke what toyle it hath in its continuall circuits, when it runnes in one houre two thouſand thouſand miles. Thoſe that have no knowledge in the working of the creatures may thinke it ſtrange, but they that have learning and knowledge, know it to be as true as the Sun ſhineth. But when it hath gone thus farre, what good doth come from it? one ſeeth to drinke, ſweare and ſwagger; another ſee to Dice and Card by it; another ſees to Hunt and Hauke by it, another ſees to trade and chaffer: but few ſee to glorifie God by it. Is it not a miſerable thing that when the creature hath been at all this labour and toyle, yet it ſhall doe it for baſe ſinfull man, that will not ſee to glorifie God by it?

Fourthly, in regard of the miſery and woe Reaſ. 4 that the creatures lie under, ſo that it had been good for the creatures that they never had had a being: but that God meanes to deliver them. As it was ſaid of Judas that betrayed Chriſt, good it had been for him if he had never been borne; So beloved, were it not that God keeps the creature untill the day of redemption of the Sonnes of God, then to free them from bondage and miſery, it had been good for the creatures p. 85that they had had no being. Better it were the creature were annihilated to its old nothing, then that wicked men ſhould thus caſt an eye upon the creature, tread upon the creature, breath in the creature, live of the creature; better were it for the creature to be turned to its old nothing.

I will make it plaine;

Every creature hath a double end, a ſpecificall, and an ultimate end. pray marke it.

Firſt, a ſpeciall or intermediate end, and 1that is what the creature is made to doe, as of its owne nature; as, the ſpecificall end of fire is to burne, of the Sun to ſhine, of the water to moiſten.

Secondly, the ultimate and laſt end of the 2creature, and that is Gods glory to glorifie God; every creature is then happy when it hath attained its end; but, the ſpecificall cannot be its happineſſe; for there is another end beyond that.

The ultimate end of a creature, as it is a creature, namely to ſet forth Gods glory, is more eſſentiall to it, then its owne ſpecificall end, becauſe it hath this ſpecificall end onelyonly in reference to the ultimate end.

Therefore, if the creature be robbed of its laſt end, it is robbed of its being. The p. 86ſoule and heart of the creature is killed, and it is undone, when as it is taken from his ultimate end. It were as good that the world were no world, as that God have no glory by it: as good no earth, no corne, no cattell, as that God be not honoured by by it: A man no man, if he doe not honour God: a creature no creature, if it doe not honour God: it is as much as if the creature were annihilated to its firſt nothing, yea worſe: for, there is no evill in nothing, all evill is founded out of ſome good.

Hence it followeth, that a wicked man Uſe 1 hath no right to the creatures. For if the creatures were now of right belonging to the wicked, they would not groane under their ſervice: for every thing rejoyceth to be where of right it ſhould be. And a thing groanes when it is not in his proper place.

I deſire not to be miſconſtrued in this hard point: wicked men have a fivefold right to the creatures, which is as good as nothing without the ſixth.

Firſt, they have a civill right: ſo Nabals 1ſheep were ſaid to be his ſheep, 1 Sam. 25. 4. And he was a theefe that ſhould have ſtolne them from him. A man is a thiefe p. 87before God and man that robs a wicked man.

Secondly, a providentiall right: that is, 2God by his providence may caſt the creatures in abundance upon a wicked man. Thus we ſee wicked men have lands, houſes, and great poſſeſſions, corne and cattell, &c. God by his providence caſteth them upon them, Jer. 27. 5. God that made the Heavens and the earth with all creatures he diſtributes and diſpoſeth of them according to his owne will.

Thirdly, a vindicative right from Gods 3wrath: they may be inſtruments of his wrath, they may be able to execute the vengeance of God, as in the ſixth verſe of the forenamed place, Nebuchadnezzar was a wicked man, yet when the Lord would have him to execute his revenge upon Judah for Judahs ſinnes and rebellions againſt God, to this end the Lord delivered up all the Cattell, and all the Lands of Judah into the King of Babylons hand, though in the end he vomits them up againe.

Fourthly, a wicked man may have a creatures 4right: a wicked man as he is a creature, ſo he hath a creatures right to the creatures. For one creature depends on another, and helpes one another, and all joyne to p. 88maintaine the life of man. God hath commanded man that he ſhall not murther; and therefore he is not to murther himſelfe. Wherefore when he is hungry he muſt not ſtarve himſelfe, but muſt eate: when he is dry he muſt not choake himſelfe, but he muſt drinke, be he never ſo wicked.

Fiftly and laſtly, they have a filiall right 5to them, for God will have his grace and the Goſpel of his Son Chriſt to be offered unto them: he will have the wicked invited to faith and repentance; now this cannot be unleſſe they ſhould live: they cannot be invited to faith unleſſe they a naturall life: and a naturall life they cannot have, if they ſhould have no naturall helps to uphold them therein, Pſal. 115. 16. The Heavens aae the Lords, but the earth hath he given to the children of men. Chryſoſtome ſaith, he hath given all the creatures to men in common, I have given them my creatures here below, that they might truſt in me above: that they may enter into the kingdom of Heaven at the laſt. This is a filiall right, when he that is not may be a Son of God: therefore God will have the Goſpell preached to the wicked. Now, if the wicked might not have the creatures, how could they come to Church? Alas, you p. 89were not able to ſit in your Pews and to heare the Goſpell preached, if you might not have the creatures.

But beloved, all theſe rights are nothing without another right. The creatures may groane in their hands: theſe make their doome and damnation the greater, and the bondage and miſery of the creature the greater, that the creature ſhould help man to come to Chriſt, and then he will not have him: that the creature hath fed and nouriſhed ſuch a one that he might repent, but he will not: that the creature hath given him life, light and ſtrength to lead him to faith, but he will no… believe: O, then, the creature fetcheth ſuch a groane as that it makes all the world to ring with it, and God heares the groanes.

A wicked man hath no filiall right to the creatures, they have no Son-like right in Chriſt: they have a filiable right, becauſe they are invited to be his Sons and daughters; but as long as they live in their ſinnes they are none of his ſonnes, neither have they any filiall right.

Beloved, mans firſt Charter is out of doubt loſt, by reaſon of ſinne; all the creatures are fallen by lapſe into the hands of God the owner againe. Now Chriſt is p. 90our chiefe Lord, he is made the Heire of all things, Hebrews 1. And the wicked that are not new creatures in Chriſt, in regard of filiall right, they are but incroachers; and therefore every creature groanes in their fingers, and every thing that they have, groanes to be theirs; their very meate groans in their bellies, their ſleep groanes in their heads, their breath groanes in their lungs: yea, the very blood groanes in their veines, and woe is them that they have not eares to heare theſe groanes.

Though God give them Tables, and fill them with abundance, yet he raines his fierce wrath and vengeance upon their meate while they are eating, Job 20. 23. God will make them reſtore every creature they have; they ſhall make reſtitution as oppreſſors of the poore creatures, verſ. 18. and their meat ſhall be turned into the gall of Aſpes, verſ. 14. for the very creatures ſhall riſe up in judgement againſt them, and condemne them: we know that every creature groaneth.

Secondly, this may teach us that the 2wicked have little cauſe to be merry at any time, becauſe there is nothing about them, nor in them, nor before them, but groaneth againſt them. Every creature that they have p. 91groanes becauſe it is poſſeſſed by them: not ſome kinde of creatures, but every creature, as Theophylact obſerves, every creature groaneth againſt them.

Doſt thou live in thy ſinnes, and yet art merry? thou art madde. Doſt thou live in thy carnall eſtate and condition, and yet canſt rejoyce? thou art ſurely beſides thy ſelfe. For who can be merry in the midſt of thouſand thouſands of groanes? Thy Apparell groanes, thy Laces, thy Silkes, and thy Braveries groane, till either thou beeſt a new creature, or elſe beeſt in hell. Thy houſe and thy ſtuffe, thy barne and thy ſtore doe groane, till either thou be a Convert or in Tophet. Every penny in thy purſe, every ragge on thy backe, yea thy fleſh and thy bones, yea thine owne ſoule and thy ſpirits as they are Gods creatures, and take his part, they all groane againſt thee till thou beeſt cut off.

Not onelyonly all thy ſinnes, all thy oathes, lies, vaine ſpeeches; not onelyonly every abſence from Church, every idle thought, every unprofitable word, every Sermon that thou haſt heard without profit, every exhortation thou haſt heard without benefit, every ſickneſſe thou haſt had without reformation, every day of patience thou p. 92haſt enjoyed without repentance, not onelyonly all theſe doe groane againſt thee: but alſo every creature in heaven and in earth, they doe all groane and travell in paine to be delivered out of thy ſlavery. Whatſoever thou doeſt, the creatures groane and complaine againſt thee. How then canſt thou rejoyee, or have merry day? I have ſaide of this joy it is madde: and doſt thou rejoyce? thy rejoycing ſhall be ſhort. Job. 20. 5.

Beloved, needs muſt a wicked man have wrath and vengeance powred downe upon him; for all creatures groane to God for his vengeance and deſtruction. The creatures crie unto God, Lord, plague this man: Lord, ſhower downe thy curſes on him: he hath abuſed and wronged me: Lord, let not ſuch a rebell as that man is, eſcape, but in thy juſtice be avenged on him for his abuſe of us.

Weepe and howle rather then thou ſecure and impenitent perſon; let this be a Coraſime to thy pleaſanteſt luſt, and as an Arrow ſhot into thy heart to let out the life and bloud of all thy ſinnes and corruptions, to thinke of this. And in the feare of God take heede, how thou goeſt on in thy ſinnes, in thy abuſe of Gods creatures, leaſt thereby thou forcing the creatures to groane for vengroane, p. 93they pull downe the wrath and plagues of God upon thy head.

Oh what a terrour is this to the wicked; every creature groanes: not in compaſſion for thee, nor in fellow-feeling with thee, as with the godly, but in indignation againſt thee.

The horſes, and the bridles, they ſhould have written upon them holineſſe in the Lord Zach. 14. 20. this is a Propheſie of the Churches holineſſe under Chriſt, not as Theoderit adplies it to Hellena, who adorned her horſe-trappings with the nailes of Chriſt his croſſe. Hierome refuits that; but, to ſhew that Chriſt he will have even the horſes and bridles, and all and every thing for a holy uſe; ſo the ſilly horſes and even the bridles doe groane and pronounce woe unto the ungodly riders that feare not God.

Every pot in Judah, and every bowle in Jeruſalem ſhall be holy unto the Lord, ver. 12. The drinking pots and bowles doe groane, woe be unto him that drinkes, and lives not a godly life: yea the very highways ſhall be called the ways of holines, I ſay 35. 8. the ways and the pathes groane under all that goe on them and are not holy.

There is no creature above or beneath as Porſper ſpeaketh, which doth profeſſe the p. 94praiſe of God, and therefore every creature conteſteth againſt thee that prayſeſt not God. The Angels and all the Hoaſt of Heaven prayſe God. Pſal. 148. the Sunne, the Moone and the ſtarres prayſe God, the heavens and the waters that be above the heavens prayſe God: the earth, the dragons, and all the deepes, fire and haile &c. Kings of the earth, &c. all theſe ſing forth the prayſes of God. And therefore they all groane againſt him that prayſeth him not.

Better were it for thee to have all the divells in hell againſt thee, then to have the groanes of Gods creatures againſt thee. I would rather have all the divells in hell, and all the wicked in the world againſt mee, then the leaſt worme or duſt of the earth to groane in the eares of the Lord againſt me. A thouſand worlds cannot doe me ſo much good, as the leaſt groan of the meaneſt of all Gods creatures can doe me hurt. Oh then how ſhall the wicked ever hope to eſcape the doome to come, that have ſo many millions of creatures groaning againſt them.

But what kinde of groanes are theſe?

1They are upbraiding groanes.

2They are witneſſing groanes.

3They are accuſing groanes.

p. 95They are judgeing and condemning 4groanes.

Firſt, they are upbraiding groanes, Give 1eare Oh ye heavens, and I will ſpeake, and heare Oh earth the words of my lips. Dent. 32. 1. as if God had ſaid, marke O ye heavens, and let all the whole world heare what I teſtifie againſt this people: as if the heavens and the earth did upbraide them of their unthankfullneſſe. God commands the Sun to ſhine and it ſhineth: the earth to fructifie and it obeyeth: But this wicked people he commands to repent and to forſake their ſinnes, and they will not.

Chryſoſtome ſaith, wicked men although they have naturall reaſon in them, are more ſenceleſſe then ſenceleſſe creatures: the rocks, and the flints, the fly and the gnats may upbraide them; the rocks rent in ſunder, but this people wil not rent their hearts; ſwarmes of flies were hiſt for to come, and they yeelded obedience; and the liveleſſe creatures groane under the ſlavery of ſinne: but they will not obey, they will not be brought to groane for their ſinnes. How do all the creatures upbraide man! Doe ye thus requite the Lord O ye fooliſh people and unwiſe.

Beloved, how doe the heavens and the p. 96earth upbraide thee for unthankfullneſſe; wert thou ever in ſickneſſe, and God did not deliver thee? wert thou ever in miſery, and God did not comfort thee? wert thou ever in any ſtraight, and God did not direct thee? in ſickneſſe who was life unto thee? in poverty who ſupplied thee? in danger who delivered thee? was it not God that hath done all for thee? And ſhall the Lord command thee obedience, and wilt thou not grant it him? doth he command thee to part with thy luſt, and crucifie all thy corruptions, and wilt thou not obey him? doth the Lord command thee to be meeke, humble, patient, and doſt thou refuſe? then, heare O heavens, and hearken O earth.

Secondly, the groanes of the creatures 2are witneſsing groanes. I call heaven and earth to record againſt you; know that you ſhall ſhortly periſh, ſaid Moſes to the Iſralites. Dent. 4. 26. So beloved, let me ſay to you, I call heaven and earth to record againſt you, that woe and damnation ſhall be to that man that obeys not the commandements of God; Curſed be that man, that goeth on ſtill in his wickedneſſe. The heavens write his curſe, and the whole earth doe witneſſe his vengeance, that will not p. 97give over his luſt at the commandement of the Goſpell of the Lord Jeſus Chriſt.

As Joſhuah ſaid unto all the people, Joſh. 24. 27. Behold this ſtone ſhall be a witneſſe unto us, for it hath heard all the words of the Lord, which he ſpake unto us; it ſhall be a witneſſe &c. ſo may I ſay unto you, the walls of this houſe ſhall cry, the timber of the Church ſhall anſwer, this Sermon that you have heard, this doctrine that hath beene preached unto you, if you will not repent, if you will not humble your ſelves and obey the voyce of your God, all theſe ſhall witnes againſt you another day, that you had a time, that you had a day to repent in, you had the word of God calling you to it, but you would not.

Doſt thou commit a ſinne? and none by, but the ſtonnes in the ſtreets? even they ſee thee, like Joſhuahs ſtone with ſeven eyes, and they ſhall witnes againſt thee. Doſt thou pray thy lazie praiers unto God, thoughtleſſe of God, and none by but the walls of thy Clofet, or thy bedde, or the hangings? they ſhall witnes againſt thee. Doſt thou ſweare, and blaſpheme the King of Heaven? though none were preſent, but the fowles of the aire, they ſhall carry thy voice and declare the matter. Eccleſ. 10. 20. p. 98If the creatures groane againſt thee, then they are ſenſible in ſome ſort, to witneſſe againſt thee.

Beloved, mens hearts are ſo ſtubborne, that we the Miniſters of God may doe as the Prophet did, 1 King. 13. 2. who cryed O Altar, Altar, thus ſaith the Lord. What? was the Prophet ſent unto the Altar? had the Altar cares? No, he was ſent unto Jeroboam, his meſſage was to him; but he knew that he would not heare, nor believe, nor obey; therefore he turned from the King, and ſpake to the ſenceleſſe Altar. So may we ſay for all the hearing ſome will afford us; O walls, walls, thus ſaith the Lord, curſed is the man that obeyeth not. O Houſe of the Lord, witneſſe againſt this rebellious generation.

So Jeremy, he cried out, O earth, earth, earth, heare the Word of the Lord, thus ſaith the Lord, write this man a caſtaway, that ſhall never proſper, Jer. 22. 29. he meant wicked Jeconiah the King; but becauſe he was a dea…e Adder, he preacheth to the dead earth, as being more likely to liſten then he.

O fearfull doome! When Jeconiah will not heare, God he roares ſo loud that he makes the dead and ſenceleſſe earth to heare.

p. 99Beloved, in the feare of God, take heed, if there be any dead worldly-hearted Profeſſour here, if there be any looſe prophane ſinner here, any impenitent wretch that hath not repented, if after the Lord hath ſent his Miniſters to thee, his Word and Goſpell to thee, and thou wilt not heare; take he…d leſt the Lord direct his ſpeech to the dead earth, and ſay, O earth, earth, earth, heare the Word of the Lord; write theſe men, men that ſhall never proſper: they will ſtill covet and lie, they will ſtill fret and chafe, they will ſtill content themſelves with formes of godlineſſe, they will ſtill be lukewarme or key-cold; they do ſtill pray as they did, rub on as they did ſeven yeares agoe; no more holy, no more zealous, no more heavenly, they will not be bettered; O earth, earth, earth, heare the Word of the Lord, write them a people that ſhall never proſper, a people that ſhall never be converted; write them men damned for ever; let them come and heare Sermon after Sermon, but write them men that ſhall never proſper; let them pray, and let their prayers never proſper; let them goe on in their dead-hearted profeſſion, but write them men that ſhall never proſper.

Beloved, God forbid that it ſhould ſo p. 100be written againſt you, but woe be to you if ever it be! for if once the earth hath wrote this eternall decree of God upon thy ſoul, it can never be altered; I will warrant thee thy damnation ſure.

Thirdly, they are accuſing groanes; they 3ſhall accuſe thee for caſting thine eye upon a creature, without taking notice of God. They ſhall accuſe thee for thy touching, taſting, handling, uſing any of the creatures without adoration of God. Doſt thou thinke of a creature, ſpeake of a creature, meddle with a creature, or take poſſeſſion of a creature? they ſhall accuſe thee, if thou doſt not live to the glory of God the Creator.

Fourthly, theſe groanes are judgeing and 4condemning groanes. He ſhall call the Heavens above, and the earth to judge his people, Pſal. 50. 4. The creatures groane; why then doeſt thou not groane? the creatures account themſelves oppreſſed and ſore afflicted becauſe they are conſtrained to ſerve ſinne? why then doſt thou injury them?

If the King ſhould build him a ſtately Palace, and one ſhould willingly deface it, or abuſe it, or pull it downe; would not the very Ravens judge him a Traytor? The creatures are Gods Palace, and thou demoliſheſt p. 101their beauty, by making them the inſtruments, or abettors, or matter, or incentives of ſinne; thou ſhalt be adjudged of High-treaſon againſt the King of Kings, for we know that every creature groaneth with us and travelleth in paine together untill now.

Now we come to an uſe

Of Exhortation; doth the creature Uſe. groane to ſerve ſinne? take heed then you doe not abuſe the creatures of God. There is not any one of them but if it be abuſed to ſinne or by ſinne, but it will preſently make its complaint (like a little childe to his Father) with groanes unto God.

Labour to be a true Convert unto God; otherwiſe, if thou beeſt not regenerate and a Convert, every creature that thou haſt, is in bondage under thy hands, and it groanes unto God againſt thee, till God recover it out of thy hands againe.

I will recover my wooll and my flaxe ſaith God, Hoſea 2. 9. the creature groaned under thraldome, becauſe it was poſſeſſed by them that were carnall; and therefore God ſaies he would recover it.

Secondly, labour not to ſinne againſt God, 2for, if thou ſinneſt againſt God, thou canſt not meet with a creature but it groaneth p. 102againſt thee. When Jonah had ſinned againſt God, the Sea roared againſt Jonah, and he at laſt knew it well enough: for when the Marriners askt what he was, I am an Hebrew ſaith he, and I feare God, the God of Heaven, which hath made the Sea and the drie Land, Jonah 1. 9. as if he ſhould ſay, I feare the Lord, for now I ſee the Heavens are black againſt me: and the clouds mourne at me: and the Sea groaneth under me, ſeeing I am fled from the preſence of the Lord.

Thirdly, labour never to ſet your hearts on 3any creature; for, then, you abuſe it to worldlineſſe, and covetouſneſſe. What greater injury can we offer to the creatures, then by making them occaſions of turning from God, which were given us the more to oblige us to God?

If you be covetous and earthly, the creature muſt needs groane under this wrong. Covetouſneſſe is Idolatry, ſaith Saint Paul, Coloſ 3. 5. thou turneſt the creature into an Idoll: every creature is the workmanſhip of God, but an Idoll is a thing dedicated of Divels.

Fourthly, labour to uſe all the creatures in 4humility and thankfulneſſe. There is not a creature, but it hath this Motto engraven upon p. 103it, it is the gift of God. In every thing then give thankes, 1 Theſ. 5. 18. A thing and a creature are convertible termes: if in every thing, then for every creature muſt we give thankes; why? becauſe every thing that God doth for us, or doth beſtow upon us, it is a gift: and a gift groanes under unthankfulneſſe: there is never a ſickneſſe that thou haſt been delivered from, but it groanes againſt thee, if thou haſt not had thine iniquity purged by it: never a bleſſing but it will groane aganiſt thee, if thou ſerve not God the better by it: never an ordinance of life and grace but it groanes againſt thee if thou art not ſanctified and made holy by it.

Fiftly, uſe them all as ſo many Bookes, and 5as ſo many Ladders or Riſes to climbe up with the ſoule of God. When thou ſeeſt how kindely and favourably the Sun ſhineth on thee, think are Gods creatures ſo comfortable! how comfortable is the light of Gods countenance? When thou taſteſt the ſweetneſſe of any creature, thinke then, O what infinite ſweetneſſe is there in God himſelfe! ſtill, from the creatures, winde up thy ſoule to the Creator: uſe all the creatures as a riſe to winde up thine heart to ſee and know to p. 104meditate and conceive of ſome thing of God.

Saint Anthony being found fault withall for want of Books, anſwered, My Bookes are Gods creatures, and in them I may read, as in the ſilent Oracles of God; this is my Book, and it hath three pages, and as many Letters: Heaven, Water, Earth: they are the pages of this booke: Starres, Fiſhes, Fowles, and all the Terreſtriall creatures, they are the letters of this booke.

There are but three maine Books in the world to be read: all other books are but Commentaries upon them.

1The Book of the Creatures.

2The Book of the Scriptures.

3The Book of every Mans conſcience.

Read but theſe three, and meditate of them, and thou ſhalt have underſtanding in the waies of God, to know God in all thy wayes.

Beloved, this is rightly to uſe the creatures, and thus uſing them, thou ſhalt prevent their groanings againſt thee: to behold and ſee God preſent in them all.

It was the ſaying of an Ancient, that, that man is blinde, deafe, ſenceleſſe, brutiſh, that knows not God. Thou canſt not ſee a creature, but thou mayeſt ſee God: p. 105thou canſt not feele a creature, but thou maieſt feele God: thou canſt not ſmell, not taſte, nor meddle with a creature, but thou mayeſt ſmell and taſte God in the creature: thou canſt not behold a creature, but thou mayeſt behold God in the creature.

O ſaith one, if I could ſee God as he appeared to the Fathers, then I ſhould obey him, and feare him, and truſt in him, and love him.

I anſwer, God appeares now as he did then. How did God appeare to Abraham, Iſaack, &c. and to all the holy Patriarches and Prophets? Did God appear to them in his owne Eſſence and nature? No, it is impoſſible that any ſhould ſee God and live. When God appeared to them and ſhewed himſelf to them, he did it in a creature: And I pray you, doth not God appeare thus amongſt us now? God having made man to behold by ſence, by ſight, hearing, ſmelling, taſting, handling; that all the knowledge he hath, he muſt have it by theſe; God makes as it were an apparition of himſelfe; he takes the likeneſſe as it were of the Sunne, Moon, and ſtarres, and therein appeares; he takes the Cattle, plants, &c. and therein appeares: therein he ſhews ſomething of himſelfe: thou never ſeeſt any p. 106creature but it is the appearance of God to thoe: the whole world is an apparition of God to thee; God appears in the heavens, in the earth, and in every creature. If therefore when thou lookeſt on any of the creatures, thou makeſt not an holy uſe of them, beholding God in them, uſing them as a riſe to winde up thy heart and ſoule to God; then thou abuſeſt the creatures, and makeſt them to groane againſt thee. For, we know that the whole creation groaneth and travelleth in paine till this preſent.

FINIS.