Chap. 53 A Second Use from the whole Treatise, shewing that a man may be in a most miserable conditi
children, & friends, Oh they be froward, or mad-men, or melancholy, Oh do not say so.
You that are acquainted with storms and tempests, you think them dreadful, it may be some of your friends have lately known what dreadful storms there have been; now if any of them should make relation of it, and another should sa•, this is but a conceit, and a fancy, and no reality but a dream; would you think these men spoke like wise men? Certainly, if any storm you have met withal at Sea has terror in it, know, storms in conscience has a thousand times more than storms at Sea:
Therefore when you see any troubled in conscience for sin, fear and tremble, let your conscience shake at it, and make use of their trouble. I remember a story of one Vergerius that came to comfort
Francis Spira, and he came to comfort him as other men did; but he saw such dreadfulness upon Francis Spira, that it struck terror in his Soul, that he left his Bishopric, and went to Basil, and became a famous Protestant.
Thus when we hear of troubles of conscience, slight it not, but let the fear of God be upon you; go and renounce sin. Oh if some of our friends did know what slighting of a troubled conscience were, it would make them do as he did; though he had a rich Bishopric, he renounced all. And thus we have done with this First Use.
CHAP. LIII.
A Second Use from the whole Treatise, shewing that a man may be in a most miserable condition, though he be delivered from outward affliction.
First, If a man be prosperous by sin, if a man raise himself to a prosperous condition by any sinful way, let such men consider three things: 1 What is got by sin, it cost dear. 2 What is got by sin, is accursed to thee. 3 What is got by sin, must be cast away, or thy soul is cast away. Secondly, When men come to be more sinful by their prosperity: explained in three Particulars: 1 When prosperity is fuel for their sin. 2 When it gives men further liberty to sin. 3 When it hardens in sin.
WE are yet upon the great doctrine of the evil of sin, shewing that there is more evil in sin than in any affliction. Many things you know have been delivered in the Explanatory part of it, wherein I have endeavored to set before you, the vileness of sin, to paint it out unto you in the true colors of it, as I was able: And having set sin before you in the vileness of it, we have begun the Applicatory part of this Point, to draw some Collections by way of Use from what has been said concerning the dreadful Evil of sin. I have finished the first Use: I shall now proceed to the Second.
Use 2. And that is this, If there be such dreadful evil in sin above all Evils of affliction, Hence then it follows, that a man or woman may be in a most miserable condition, a miserable estate although they be delivered from affliction: I say, It is possible for a man or woman to be a most miserable creature, though they have no outward affliction.
Yet their condition may be very miserable, because there is evil enough in sin to make one miserable without affliction. Most people in the world know no other miseries than that misery that comes by affliction, and they make afflictions to be the only rule and measure of a miserable condition: so much afflicted, so miserable is their estate; and so little afflicted, so happy is their estate: They think that those people that are delivered from affliction, are happy people; and those people that are under affliction, are miserable people; Oh he has lost his estate, suffered shipwreck, has grievous diseases in his body, is put in prison, and so
lives miserably all his days: thus people look upon men and women in affliction, as if they were only miserable. Before I have done with this Use, I shall I hope, convince you, That it is not affliction, yea, all afflictions, miseries, troubles outwardly, do not make us miserable, but only sin; where there is most sin, there is most misery, though less affliction. It is a great mistake in people to judge of happiness or unhappiness by these outward things: You shall have many people when they see men and women very poor, that have no houses, nor clothes, nor meat and drink, that are fain to work hard for their livings, that are sickly and weak, Oh they be in a pitiful condition: but when they see others provided of houses and land, that have attendance, and are gorgeously attired, brave diet, and good trades; these be happy men.
Now the Point that has been opened to you, will serve to rectify your Judgments in these things, and not to make afflictions or no afflictions to be the rule of happiness; but to make sin, or no sin; or less sin, to be the rule of judging of the happiness of our condition.
It was the Speech of Luther, One drop of an evil conscience is enough to swallow up all the joys in the world, all the prosperity in the world.
There is so much evil: in sin, that though a man or woman had all the joys and prosperity that possibly the world can afford, yet one drop of an evil conscience, the guilt of one sin in an evil conscience, is enough to swallow up all, and make this man miserable in the height of all prosperity. Let a man be raised up as high as the world can raise him, set upon a Throne, having a Scepter in his hand, and a Crown upon his head, having all the Pomp and Glory the world can afford; yet if sinful, yea, if he have but the guilt of any one sin upon his Spirit, this man is a miserable man. But let any one be as poor as Job, and sitting upon the dunghill scraping his sores, if delivered from the evil of sin, this man is a happy man.
I remember a speech of Anselm that I have read; That he had rather be in Hell without sin, than in Heaven with sin: looking upon sin as so great an evil, as if to be rid of sin would make a man happy under the torments of Hell: and being under the guilt of sin, it would make a man miserable, though in Heaven. Certainly then the guilt of sin, makes a man miserable in al outward prosperity; and the deliverance from sin, will make a man happy under all outward afflictions and miseries. So though a man be prosperous in his worldly estate, yet if sinful, that has enough in it to make a man miserable: especially considered in this, if there be these two
Branches in it:
First, If a men be prosperous by sin. Or, Secondly, Be sinful by his prosperity.
Then he is indeed a miserable creature notwithstanding all his prosperity, I beseech you observe it, and it follows from the Point that has been opened, that there is so much evil in sin.
As First, If there be so much evil in sin, Let a man be never so prosperous, if prosperity be furthered by sin, or sin furthered by prosperity, he must needs be a most wretched miserable creature. If prosperity be furthered by sin: as thus; If any man raise himself to any outward prosperous estate in a sinful way, although the world may judge such a man happy, having his hearts desire satisfied yet it is most certain, this man is a wretched man. As suppose a man get preferment by a sinful way, Oh his heart is eagerly desirous to get up to Preferment, to get Livings and Estate in the world, and he does strain his conscience for it; and when there is a sin between him and his Preferment, he will get over the sin he will climb and scramble over this sin to get the Preferment; rather than lose the Preferment, he will scramble over sin, and go through sin unto his
Preferment: so eagerly desirous are men of Preferment, that though sin be between them and their Preferment, they will break through; they will break through the hedge but they will gain it.
Oh how many Scholars, and others, especially such whose Educations have been mean, when they see any way of Preferment,
Livings, or Estates, though they have some sin between them and Preferment, how have they got it, and think themselves safe when they have got Livings and Preferment: Oh these men be miserable, and therefore miserable because preferred, because prospered in their hearts desire. And so for men that get riches and estates otherwise than by right, by deceit and oppression; in any sinful wicked way.
It may be now they have got fair houses, and well furnished, and means coming in, and they bless themselves, and think now they be happy; yea, and others also, they think them happy, and live bravely in the world: but if you knew all, you would look upon these men as most wretched cursed creatures. Certainly those men will one day curse the time that ever they had such an estate, and will wish rather, that they had begged their bread from door to door, than have got their estate by sin. Seeing there is so much evil in sin, let these men consider these things. Such as have Prosperity by sin, let them consider, 1 This thy prosperity it cost dear▪ exceeding dear; of thou make up thy reckoning, and put all in that it cost thee, you will find you be no gainers at all. When men have got any thing in possession, they usually reckon, I but, what did this cost me? thus much, or thus much; and if they see that the costs and charges comes not so high as the benefit, then they applaud themselves as gainers. Well, you have gotten Estates, Preferments, Honors, be it what it will in the world; but what did it cost you? Some sin or other, did you not strain your conscience in that benefit you have got? And if did so, certainly if this be put in the reckoning, if there were any sin in it thou hast got nothing by the bargain.
What hope has a hypocrite though he has gained? though he may seem to have gained his own hearts desire, yet if all be reckoned, put in what sin it cost, and there is no gain at all.
If any of you should go to Sea, and when you come there, you suffer shipwreck, and yet thou makest a shift to get home, by boat or some other way, saving your life, and when you come home, you have brought a toy or trifle to your wife; now has this been a good voyage? do you reckon this a good voyage? perhaps it was for a toy you suffered shipwreck, and you bring this home; do you think this will make the voyage good when you have cast up your reckoning?
How many men and women in the world for trifles and joys, suffer shipwreck of a good conscience? when you look upon that you have got, it is but a trifle and a toy; you might have been happy without it, and you have ventured shipwreck of a good conscience for this; do you think your prosperity to be delighted in that you have got in sinful, and vile evil ways?
I remember the Prophet when he came to Ahab, when he had gotten Naboths Vineyard by most cursed, sinful, wicked ways, 1 Kings, 21.
19. God bad him go and meet Ahab, and say, What hast thou killed, and gotten possession? As if the Prophet should say, Oh wretched man that thou art, thou hast gotten possession of the Vineyard, but hast thou killed, and gotten possession? So may I say to any wicked man or woman in the world that has got by ways of sin; What hast thou sinned, and gotten possession? lied, and gotten possession? cozened and cheated, and gotten possession? Dost thou think good will come of this? art thou happy in the enjoyment of this? Well,
2 Know, Whatsoever thou hast gotten by sin, it is accursed to thee:
Thou maiest look upon every bit of bread thou eatest, that thou hast got by sinful ways, look upon it as having death in it; and every draught of beer, & wine, thou drinkest, thou maiest look upon it, as having the wrath of the Almighty mixed with it.
You have got an Estate, perhaps you were poor, and mean before; but now you have wronged, and cheated, and cozened others in sinful ways, and now you have your tables furnish't, and can go to the Tavern, and drink: in this meat and drink of thine, there is the
wrath and curse of God. Suppose a man had stollen a garment, and it proved to be in a house that had the plague; suppose a thief got into a house that has the plague, and has got clothes, and perhaps the bed-clothes of one that died of the plague, and if one tell him what they be, can he have delight in them? perhaps he has them upon his bed, but the plague is in them. Certainly whatsoever any of you in all your lives, have got by any way of sin, the plague is in it: that is a certain truth, there is the plague, the very curse of the Almighty in it.
3 Therefore, Whatsoever is got by sin, it must be cast away, or else thy soul is cast away: It must be restored again, there must be restitution made to the utmost of thy power, for any thing got in a sinful way; for there is so much evil in the way of sin, that God will not have any man by any means in the world, enjoy comforts that come that way; God himself does so hate sin, and he would have all his people so hate sin, that he would not have any one in the world have any comfort by sin.
Therefore as soon as ever any ones conscience comes to be enlightened, to understand what sin means, if they find that there be any thing in the house, got in a sinful way, they can never be quiet til they have render'd it back again; the sight of it strikes terror into them, they cannot endure to come into the room to see that got in a sinful way.
There have been some have got much by ways of sin, and when they have lain upon their sick and death beds, and conscience awakened,
Oh they have cried for God's sake take them from my sight; they could not bear such things in their sight, that they have got in the ways of sin.
As Judas got thirty pieces, out of a covetous heart he would have money, and not be so poor as the other Disciples, but he gets money in a sinful way: but when conscience came to be awakened, and terrified, he goeth, and a kind of vengeance goeth with him, he
goeth and throweth it to the Scribes and Pharisees; he throws them down, they were to hot for him, he could not endure the scalding of them in his conscience, they were even as it were melted in his Soul, he could not keep the thirty pieces, they were so terrible to him.
So certainly that's thy 30. pieces, any household stuff, any thing thou hast got in a sinful way, oh it will be terrible to you one day I beseech you brethren take notice of it, any one that has got by ways of sin any thing, it is not enough to the salvation of that soul that it has been never so much sorrowful; all the sorrow in the world, and repentance thou canst have for sin, will not save thy soul, except thou dost restore, except restitution, to the utmost of your ability be made, you can never have comfort and assurance that sin is pardoned. It is an old speech of an ancient, The sin is not remitted, till that taken away be restored.
There are many men and women, ifthey think if they can get any thing by sinful ways, they will repent, and pray to God for forgiveness, and be sorry, and yet keep that obtained in a sinful way.
No, that will not serve the turn, all thy praying to God with never so much sorrow, yet there must be restitution of what you have sinfully obtained to the utmost of your abilities, though the party be dead, you must not keep it.
Suppose whomsoever you have wronged are dead, you must not keep it if they have any heirs, or executors; suppose you know not them, then you must give it to the poor, you must be rid of it. So much stain and evil is in sin, that any thing that comes by way of sin must not be kept. And this is not so strange a thing but that the heathen have been convinced of it.
I remember a story of a heathen that did but owe to a Shoemaker for a pair of Shoos, and no body knew he owed it, when the Shoemaker was dead, he thought to save it; but his conscience was so troubled, though the man was dead, and no body could charge him with it, that he could not sleep, or rest, and be quiet, but riseth
with amazement and trouble in the night, and runs to the Shoemakers house, and throws the Money in, and said, Though he be dead to others, yet he is alive to me.
If a heathen had such convictions of conscience, that he must not keep that which was obtained by sin, if he could see sin so sinful, that what was gotten by sin must be cast out; surely you Christians must be so wise; Oh consider this, you are a multitude, come together, is there never a man or woman's conscience now in the presence of God, that tells them, That there is something that they have gotten by such a sinful way. Now this is the charge of God to you upon your spirits, That as ever you do expect to find Mercy from God, that you do forth with and immediately restore that which you have gotten by any sinful way, it will be your bane, and your ruin, you will venture your souls else; that must be restored, or your souls must go for it; and all your sorrow and trouble, will not do, except these be restored, these be restored to your power; either that, or some other thing in lieu of it, you must not think to live upon sin.
It may be servants, in their Masters service, pilfered and purloined; whatsoever you got for yourselves, perhaps you have spent it, but hereafter, either your souls must perish, or else you must, if God have made you able, restore it, though it be all your estates, you be bound to cast up those sweet morsels you have taken. There was once one that had wronged a man in five shillings, and it was fifty years after that wrong was done, that he sent to these hands of mine, those five shillings, and desired me to restore it; conscience now did so sting him, that he could not enjoy it.
So though it be forty, fifty, or threescore years ago, when you were young, that you did the wrong, you be bound, as you do expect mercy from God, to restore what you have wronged, because there can no prosperity come in by sin, no good, there is so much evil in sin. This is the First, when a man comes to be prosperous by sin, then he may be miserable notwithstanding his prosperity.
Secondly, When a man comes to be sinful by Prosperity: As when a man comes to Prosper by sin, so when sin comes in by Prosperity:
And for this, Three Considerations likewise. sin sometimes comes in, by Prosperity, a man is more sinful, because more Prosperous; certainly this man may be miserable notwithstanding his Prosperity
As, First, When Prosperity is fuel for sin.
Secondly, When it gives them further license, and liberty to sin.
Thirdly, When it more hardens them in sin.
Certainly this man, though he be freed from afflictions all his days, yet is a most miserable man; because he is delivered from afflictions.
1 He comes to have Prosperity fuel for sin: That is matter for sin to work upon; so that Prosperity nourishes and fattens up sin. As many men, because they have Prosperity, their sins grow to a mighty height by Prosperity: Prosperity is fuel for Lust, fattens your malice, and occasions pride. Were it not he had such an estate as he has, and a healthful lusty body, then he could not be guilty of so much Lust, uncleanness, drunkenness, pride; so much malice and revenge; the more God does deliver them from afflictions, sickness, poverty, the more fuel has he for sin, wickedness, and the lusts of his heart to burn upon, and grow up to a flame. As it is with a body, those humors of the body, are matters for the disease to grow upon, and feed the disease; they be no good to the body, but mischief to it.
Some men have great big arms and legs, but what bigness is it? a bigness that comes by disease by dropsies, such humors their bodies being full of them, they feed the disease of the body: now be these humors any such things as that we should rejoice in? do they make for the good of the body? they make for the bigness, but not the goodness of the body.
So any mans estate, that makes matter to feed lust upon, and nourish and grow upon this; such a man is so much the more miserable, by how much the more Prosperous he is: as usually wicked men, through the malignity in their hearts, they do make all their Prosperity to be nothing else but nourishment for lust to breed on. As it is with a gracious heart, it will turn al things he does enjoy, to be matter for his grace to work upon, and to further the work of grace: so a wicked heart will turn all he does enjoy, to be matter for his lust to work upon, and to further his lust; the excellency of grace appears in the one, and the malignity of sin appears in the other.
Now if sin be so great an evil, then whatsoever a man enjoys, if it be a furtherance of sin, and nourish sin, it makes him the more miserable, a miserable creature; though a prosperous man, yet this man is miserable, because his Prosperity makes him more sinful.
2 If his Prosperity does give him further liberty in sin? As thus, many men that be poor, be quickly restrained, they have many restraints, alas, they be afraid the Law will get hold of them if they be drunk, or unclean, he is quickly restrained; may be he dares not for fear of the displeasure of some friend he depends upon: a hundred things keeps in men in affliction from taking▪ their liberty in sin, which otherwise his heart would have committed, whereas, a man Prosperous in the world, takes liberty, and who shall control him? he will be drunk, and unclean, and break the Sabbath, and who dares control and speak to him? and I beseech you observe this, many men account that the greatest happiness of Prosperity, that by this means they may come to have their wills, their sinful wills, that they shall live without control in the satisfying their sinful lusts; this they account the happiness of Prosperity.
This is a most abominable cursed happiness, to account the good of Prosperity to consist in this, That it gives more liberty to sin; Oh it is a most Pestelentious Power that enables to do mischief, to hurt ones own soul, or others: So that is a most pestiferous estate & condition, that gives a man liberty to satisfy his lusts the more.
Brethren, consider of this, it is a most dreadful curse of God upon a man, that God will let a man go on smoothly in ways of sin, without control, that he shall have liberty without control; if there be any brand of Reprobation that one may give, this is it, as black a brand as can be given, that God suffers a man to go on smoothly in sin without any control, that he can have full liberty. It is a speech of Bernards, Therefore does God spare the Rich, because his iniquity is not found only to DISPLEASURE, but to HATRED; because God is not only now Angry, but he Hates him for sin: that is a Speech of Bernard, Therefore does God spare the rich, and deliver many wicked men from affliction, because sin is grown to the height, that it is above God's Displeasure, God may be displeased with his children for sin, but he does not come to Hate them; they be not children of hatred, because of infirmity; but now when God suffers a wicked man to go on smoothly without any affliction in his way of sin, and so take liberty in sin, this mans sin it is to be feared is grown to the height, that it comes to the very hatred of God, not only to displeasure.
I remember Bernard in another place calls this kind of mercy in God, to deliver men from affliction in a sinful way, he calls it a mercy more cruel than all anger, and praise God to deliver him from that mercy. That is, That he should go on Prosperously in a wicked way. And if you knew all, it would be one Petition to God (you in a Prosperous way, it would be one Petition you would put up to God) every day, Oh Lord, never let me prosper in a sinful way and course,
Oh Lord, rather let any affliction be upon me, than that my smoothness in my way should make my sin more smooth and delightful.
I appeal to you mariners, suppose you were sailing near Rocks or sands, and were becalmed, till you come just there where they are, and then you should have a wind come full upon you, and fill your sails to the full, your sails perhaps are all up, and a wind comes that fills them to the full with wind, I but this wind carries you directly upon the sands, or rocks, would you not rather have the wind a little
more still? would you not rather have a half wind? or a side wind? would you not rather have your sails down? or not half so much filled as they are, when they carry you upon the rocks and sands? So here, it is just as if you should see a man rejoice that his sails be filled with wind, and all his sails up, when another that stands by knows, it carries him upon the sands that will undo him.
So it is with a man that rejoices in prosperity, that carries him with full sail to wickedness. God fills their sails, their hearts be filled to the full, with all that their hearts can desire, and they be filled with all their bravery, but this (as the sail) carries them on further to sin and wickedness; upon the rocks and sands to eternal destruction: It were better for these men, that their sails were down, and all under the hatches, a thousand times better than to have all the liberty to sin.
I beseech you brethren, observe the difference between God's dispensations and his dealings with the wicked, and his dispensations and dealings with his Children, in this one thing it is very observable; with the wicked God deals thus, in just judgment he suffers stumbling blocks to lie in the way of Religion, that they stumble therein, and find abundance of difficulties, when they have some good stirrings of their affections, and good motions, and intentions; but there is such a stumbling block they be offended at, and such a thing lies there and hinders them, and makes the ways of RELIGION difficult: but when they come to the ways of sin, there all their ways be smooth, there's no stumbling block lies there, but all is clear, and God suffers them to prosper and go on a pace; the way to life is full of stumbling blocks, but the way to destruction is clear: thus God deals with the wicked.
But with his children God will make the way to life and Salvation to be very smooth and clear; The way of the upright is plain: if the heart be upright, those things others be offended at, and stumble at, they be delivered from; those stumbling blocks be taken away: gracious hearts find the Ways of Godliness, plain, comfortable, and
smooth ways: But now, the ways of sin to God's Children, they be full of stumbling blocks, there God is pleased to lay stumbling blocks; when God seeth his Children hanker after sinful ways, God makes this let, and the other let, this affliction, and the other affliction; one thing or other they shall find in God's Providence to stop them in the way.
A most excellent Promise for this to the Children of God, when God was in a way of mercy to them, you have in Hosea, 2. 6, 7. Therefore behold, I will hedge up thy way with thorns, and make a wall that she shall not find her paths: (Mark) when God intends good to his
Church, he promises to hedge up the way, and wall it up; that is, the way to Idols, that they should not find it so easily as before: Oh take notice of this, Oh all ye Servants of God, when you have found your hearts hanker after evil ways; Oh the goodness of God, he has laid stumbling blocks in the ways of death; whereas others when they have come to the ways of death, all is clear and smooth before them, and they have their hearts desire. This is the difference between God's dealings with his people, and the wicked.
3 As Prosperity is fuel for sin, and gives liberty to sin, So it hardens the hearts of men and women in sin: As it is with the Clay, when the Sun shines upon it, it grows harder, mire and dirt grows harder with the shining of the Sun; so wicked and ungodly men, their hearts grow hard in the ways of sin, with the shine of Prosperity upon it.
As the Iron is soft when the fire is in it, but harder when the fire is out; so with men and women, in affliction they seem soft, but they are the harder when out again: We have a notable place for this,
Job, 21. from the 7. verse, to the 14. there is a description of the prosperous Estate of the wicked; now at the 14. verse, see how their hearts be hardened, Therefore they say to God, depart from us, we desire not the knowledge of his way; because he had said before of them, Their houses are safe from fear, neither is the rod of God upon them. Their bull gendreth and faileth not, their cow calveth and casteth not her calf. They send forth their little ones like a flock,
and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth.
They live merry, brave lives; therefore their hearts be hardened in sin, that they say to the Almighty, depart from us, what need we the knowledge of God? what need so much preaching? and so much ado? we desire not such things. I beseech you mark, and observe what kind of men those are, that so slight the Word of God, and disesteem of it; and that in their carriage and actions, do as it were, say unto God himself, depart from us; for so it is, though it may be they think not so, when the Word and ordinances depart; yet they do as much as if they should say to God, depart from us, we desire not the knowledge of thy way.
I say, observe what kind of men these are, not men under God's wrath, or afflictions, observe what men they are, and when they say so, I say, not when they be under God's wrath, but those that live in Authority, and flourish, and have delights and contentments to the flesh; these say, depart.
I confess, many poor people that know nothing of God, and that be mere Atheists, that live all their days in mere Atheism, to hear them say so, it is no wonder: But I speak of men enlightened, and where, almost, have you any so ready to say, depart from us, let the Word and Ordinances depart, and that slight God in his Ordinances, as men do that are in the greatest Prosperity, that enjoy comforts, and brave lives, and have the world at will. Now let all such know, That though they may bless themselves, and the world may bless them; yet woe to them, when God said, let them prosper in sin; Hosea, 4.
14. I will not punish your daughters when they commit iniquity:
God threatens it as a Judgment not to afflict them.
I remember Origen upon that Text has this note; Will you hear the terrible voice of God? God speaking with indignation? I will not visit when you sin; this he calls the terrible voice of God, speaking with