CHAP. 66. Use 16. If there be more Evil in sin than in affliction, then when sin and affliction meet
and cause Hells mouth to open presently, it would not be so great a judgement as to give them up to sin. And yet this the Scripture speaks of; much of God's wrath burning this way; God hardened the heart of Pharaoh, God gives up to a reprobate sense; he that will be filthy, let him be filthy still; he gives men up to their own counsels.
I might shew you divers texts of Scripture for this, but there are two things in this POINT, that requires large discussion.
1 How can God that is so infinitely good, have a hand in sin, that have so much evil in it? we must clear God, that he is not the Cause of sin in any, but to shew how far God has a hand in sin, this would require a long time to open, which I cannot now do.
2 To shew how much dreadfulness there is in this misery to be given up to sin; to open to you the dreadfulness of spiritual
Judgements will require a long time also: Therefore because I have resolved to make an end of this at this time, therefore I must reserve these Two things to larger discussion. Only thus for the present upon what has been said, let this be the Prayer of every one of you; Oh Lord, whatsoever Judgement thou sendest upon us, deliver us not up to spiritual Judgments; Lord, give us not up to sin; do not punish sin with sin; rather punish sin with any affliction than with sin: when God does come to punish sin with sin, the condition of that man or woman is a very dreadful Condition, because there is so much Evil in sin.
CHAP. LXVI.
Use 16. If there be more Evil in sin than in affliction, Then when sin and affliction meet, they make a man most miserable.
NOW we come to the two last uses; we must insist a little longer upon them: especially the last, as having several branches.
Use XVI. Therefore if there be more evil in sin than in affliction; Hence, what a miserable Condition be those in, that have both these evils upon them, and that in a high degree. That affliction does make a man in a very sad and miserable condition, that sense teaches men and women; every one does account those men and women that are under great afflictions to be under great miseries: well, but now you have heard in these many Sermons, how that there is another Evil, greater than all afflictions.
Now then, what if both these evils come together, and concur both together to make a man miserable? then he is a miserable man every way. Then he is a miserable man to sense and reason of men, to the judgment of the world; and then he is a miserable man in the judgement of the Holy Ghost too; in the judgment of God, and the saints, in the judgment of the word: when both shall come and join together to make a man to be miserable, sure these be miserable persons indeed.
If a child of God see a man in affliction, he will not presently judge him miserable, because he does not know; it may be he is godly, if he be godly, he is not miserable, though he be afflicted; but the world presently judges him miserable, because afflicted: On the other side, the world judges him not miserable though he be sinful, if he be not afflicted.
On the one hand, the godly man judges that man in affliction, not miserable, if not sinful; on the other hand, the world judges that man not miserable that is not afflicted, though he be sinful. But now when both these be together in one man, as a sinful man, so an afflicted man in a high degree; this all judge misery. And what a company of most miserable wretches have we in this world?
How many in woeful straits and extremities, for the body? in their estates, for want of bread, for want of clothes, in want of house, in want of fire, in want of all necessaries that can be; their bodies diseased, full of pains, their bodies deformed, their very parts of Nature exceeding loathsome, unfit for Service every way, in all outward appearance, for their outward estates extremely miserable; and yet together with this extremely wicked also, extremely sinful.
Go into their houses, there is nothing but beggary, and misery there, and there is as much wickedness and iniquity, as beggary and misery: it may be these poor creatures thus miserable, their hearts be full of Atheism, live without a God in the world, know not God, know not Christ, know nothing of their IMMORTAL SOULS, know nothing of another Life, live just like Bruit creatures, in all filthy uncleanness; it may be suffer for their wickedness before men, are whipped, put in the stocks, or cage, lie in dark dungeons, in cold, nakedness, and hunger, and all for their sin and wickedness.
What woeful creatures are these, and how many hundreds, nay thousands, have you of this kind of creatures in this Stepney, that are such objects of pity, that me thinks should make all your hearts bleed when you consider them, and how many you have of them in this place: were it, I confess, that the charge of Souls in this place should lie upon me, I should think I had work enough to do with such poor creatures as these; if I should live Methuselah's days, and should make every day to be more hours than twenty four; yet work enough for all my time; I should think I had little time for any refreshment any other way; knowing how many poor souls are in such a condition that perhaps are not only outwardly miserable, and inwardly poor; but their outward misery, increases by their inward misery, the one increases the other.
As it is a great evil for sin to bring affliction; so a great evil for affliction to increase sin as their affliction does; there affliction puts them upon swearing, lying, profaness, cozening, keeps them from sanctifying the Sabbath, seldom come in the Congregation.
I persuade my self, there be thousands belonging to this place, scarce ever heard Sermon in this place, scarce know whether Christ be man or woman, scarce know any more than if they had lived among the Turks; and yet these poor creatures live miserable lives every way for their bodies.
Alas, I suppose there be very few of these I preach to now, that be Hearers of me now; perhaps God may have some love to some poor creatures that may come creeping into the Congregation, that may hear me: this Exercise was intended for such Poor that might come in the morning, for many of the Richer sort had rather take their ease, and give them room enough; they might supply the want of their room, and yet how few of them come here: they, it may be, are at home (many of them) mending their clothes, or perhaps at some worse exercise on the Sabbath; and thus have neither God, nor the world; are miserable here, and like to be eternally miserable.
If there had been given to this Place by the Parliament, or any other, so much, as that every Sabbath day morning, sixpence a piece should have been given by way of dole; nay, if it had been but a twopenny dole, we should have had abundance; whereas now scarce any once come.
And as, not many mighty, not many rich or noble come, so not many very poor, and outwardly miserable come. Me thinks when any of you look upon their condition, you should have your hearts raised to bless God that has made a difference between you and them: and when you be crossed in your families, think with yourselves, Why should I be discontented because I have this or that cross? does not God make my condition a thousand times better than many hundreds that live near to me? do not I every day, nay every hour almost in the street, see hundreds of people, I would be loth to change conditions withal?
And who has made the difference? who has put a difference between you and them? You that have Estates, and comfortable
Yoke-fellows, and Children about you, that have your Tables spread, and Houses furnish't, and Lodging, and good Friends, and God has made known Himself, and given his Ordinances unto you, and hopes of Eternal Life; Oh what a difference is between you, and such wretched creatures as these are? And yet there are many of such poor creatures thus afflicted, that (may be) look upon themselves, and do acknowledge they be miserable creatures in regard of affliction, but never think themselves miserable in regard of sin, they understand not that misery.
But now I speak to you who have heard these sermons of the evil of sin, or read them, I hope by this time you come to understand what a deal of evil there is in sin, that so you may put both together, woeful affliction, and sin. If there be any here account themselves miserable by affliction, as I suppose (though you be not in that extremity of poverty that others are, yet) many think themselves miserable by affliction, that little think yourselves miserable by sin all this while: nay, some may be have thought themselves so miserable by affliction that you have made out and measured God's intentions of good to you hereafter by that; you have your Hell here for the present, and therefore think you shall have Heaven hereafter.
This is the great argument many men and women have, because they have a Hell here, therefore they shall have Heaven hereafter.
But be it known unto thee, if together with thine affliction thou still remainest sinful and wicked, thou maiest have a Hell here; and a Hell Eternal hereafter also.
Mark what is said of Sodom, unclean and filthy Sodom who lived in all manner of filthiness like bruit Beasts; it is said of them in the Epistle of Jude, ver. 7. Even as Sodom and Gomorrah, and the Cities, about them in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of Eternal fire. Mark, Sodom suffered the vengeance of Eternal fire, and yet Sodom suffered the
vengeance of present fire; there came fire in this world, and brimstone, and consumed them for uncleanness who burned in Lust; and yet for all the fire and brimstone upon them in this world, the Holy Ghost said, that they suffered the vengeance of Eternal fire; they were sent down from fire in this world, to Eternal fire in that world to come.
So certainly, many people be sent from misery in this world to Eternal misery; and all the miseries on them in this world, be but the beginnings of misery, but as the parboiling of flesh to the roasting hereafter; they have a little heat of misery here, but 'tis but as the parboiling to the roasting in Hell hereafter.
Know therefore, all those that are miserable here, and sinful, and wicked; let them know, the Justice of God is an infinite stream, and there is never a whit the less to run because of al that has run before, but his hand is stretched out still; as in Isa. 5. 25. after God had spoken of dreadful wrath against his people, said he, Therefore is the anger of the Lord kindled against his people, and he has stretched out his hand against them, and smitten them, and the hills did tremble, and their carcasses were torn in the midst of the street; for all this his anger is not turned away, but his hand is stretched out still.
Mark, God's wrath is so terrible, that hills and mountains tremble at it: We hope now, we that endured so much shall endure no more; mark what he said next, For all this, his anger is not turned away, but his hand is stretched out still: So though God have manifested some displeasure, or brought woeful misery upon thy Body, Estate, or Name, and yet thy heart not brought to the true work of repentance; for all this, the hand of God is stretched out still, and Eternally against thee, if so be thou return not from sin.
For thee to think there will be an end at last, because thou hast endured hard things, is just like the Fool I have read of, one that sate by a running stream, a river, and he would have gone over, but
he thought he could not yet; but there had a great deal of water run away, and he saw it still running apace, and so sate still, hoping it would have done running before night, nay said he, it has run a great deal, at last I hope it will be dry, and never considered it was fed by the Fountain, and was a running stream.
Such is the folly of many people that think because that they suffer somewhat now, ere long they shall suffer no more: Doest thou not know God's wrath is a continual stream, fed from an Eternal
Fountain?
Some reason thus, Because I prosper, therefore I hope God loves me: And others reason thus, Because I am afflicted, I hope He loves me: but both these Reasons will certainly deceive thee.
Oh that I had here many of these people to speak to, I would enlarge my self much to them, for my soul even bleeds over them: Oh consider, thou that art under great afflictions (if God have brought any such poor creature to this Exercise) consider you are under great and sore afflictions, and sensible of them; Oh if thou wert but delivered from sin and wickedness, the greater part of thy misery by far, were gone and over: What wouldest thou do to deliver thy self from misery? thou art in woeful poverty, and in painful diseases, and grievous extremities; Oh if one should come to help thee, he would be a good Master that could but deliver thee from thy woeful pain, and thy miserable poverty and extremity.
We know, if God do but give a heart to turn from sin, the greatest of thy misery were gone, and thou wilt presently be in a better condition than the greatest emperor, or monarch, or prince in the world, in a sinful condition. I would but put this to any of those poor sinful creatures, sensible enough of their misery by affliction;
Suppose thou wert quite delivered from outward misery, and thou hadest an Estate given thee to live bravely, and in as great pomp as any Gentleman or Knight; so that thou that wert in great beggary and misery, now comest to live like a man of fashion: wouldest not
thou think it a woeful evil for thee, upon a sudden to be put in the same beggary thou wert in before, in rags, and beggest for a farthing? If now thy Estate be changed, and thou ridest in thy
Coach, and hast all thy heart can desire, wouldest not thou account it a woeful condition to be presently put in that woeful beggary and penury thou wert in before? This would sink thy heart.
Know, the commission of any one sin, is a greater misery than if there should be such a change of thy Estate; if God should give thee a heart to turn from thy sin, perhaps thine affliction might be taken away, for it's a punishment for sin; and as you know David said, I have been young, and now am old, yet never saw I the Righteous forsaken, and his seed begging their bread. And truly that he has said, I verily believe most of you may say, That in all your lives you never saw one, that you had good evidence of, to be truly godly and gracious, to go up and down as our common beggars in that woeful perplexity. I do not say but godly righteous men may be in want and in need, but for my part I never knew any godly and righteous, but one way or other, God stirred up some to relieve them: Or if they have been forced to seek relief of some, they have gone and made known their condition to others their neighbors, and so they have commended them to others, and those to others, and so they are commended from one to another, that either know them, or by the recommendation of them that do know them, and so are relieved.
But to go in such an extravagant way, from door to door a begging their bread, I hardly think you can give example of any godly have been so: And if God would but turn the heart of some poor, wretched, miserable creature, so that there might appear godliness in them, God would provide for them. Its true, though there be not godliness, we should not let them perish, God forbid; let them not want that which is absolutely necessary, let them not starve; yet the Scripture said, Let them that will not work, not eat; let not us do more than the Scripture commands, to give liberty in such ways as increaseth sin; and let not us nourish that which nourishes sin; but inquire after them that be godly, and relieve them: And if poor
people would depend upon God in his ways, he would provide for them. And know if thy afflictions should not be taken away, if thy sin were gone, thou wouldest be far more able to bear thy affliction: for a man that has a sore shoulder cannot bear a burden, but if the soreness be gone, he can bear it the better: so thy affliction would not be so heavy, if thou wert godly, as it is now; nay, it would be sanctified to thee, and thou wouldest bear them the better.
I confess, this is hard to convince them that be ignorant of God & the nature of grace; but certainly there is a truth in these things; therefore though it be rare for God to come in with his saving grace into the heart of such that be miserably afflicted; though it is true, their affliction does not hinder, for were it not for their wickedness, they might be happy; I would not make their affliction greater than it is, they might be happy were it not for their wickedness: but we see it so rare, because their Education is such, there is no good
Principle in them, and nothing to work upon in them; being bred up in Atheism, therefore it is very rare.
But because it is so rare, so much the greater will God's grace be, if God have some of these poor creatures in this Congregation at this present, and speak to their hearts; how much more rare would it be because it is not often seen? what if God pass by great, rich men,
Noble men, Princes, and shall look into thy Cottage, and on thy miserable Estate, and convert thy Soul, and shew mercy to thee:
What! for God to set his heart upon thee! and give the Blood of his Son for thee! and to make thee an Heir with Jesus Christ! give thee an Inheritance in the Kingdom of Glory, and in Life! to make thee come and reign with him Eternally! Oh the infiniteness of God's grace, that ever God should set his heart upon such a poor creature as thou art!
Therefore go away with these thoughts; Oh wretched creature, how have I lived without God in the world, and look't for nothing but a little bread and drink, and thought my self happy if I could but get this; and thus lived miserably here, and I confess have thought my
self a miserable wretch all this while; but God has told me this at this present, there is a worse evil than all this; the evil of sin I have been full of all my life; and put both together, how miserable are we? and therefore the Lord be merciful to me. if God strike thy heart, know, thy soul is as precious in God's eyes as the richest man in the world, as King or Prince; the greatest Noble man's in the Land is not more precious in God's eyes than thine.
Yes, and the Ministers of the Gospel be sent by God to preach Jesus Christ to thee, as well as to preach to the richest and greatest in the world; Christ came to shed his blood for thee, as well as for the greatest in the world; and the Kingdom of Heaven is opened as wide to thee as to the greatest and richest; though 'tis true, thou canst not deliver thy self from outward affliction, yet thou maist deliver thy Soul from Hell as well as the greatest in the world: therefore be not miserable here, and miserable hereafter, but look after God, and Christ, and Eternal Life.
Though thou beest not like to be great here, yet who knows but that thou maiest be crowned with Glory Eternally hereafter? there is fullness of Mercy in God.
Poor creatures, if they see a Coach come, if they think a Gentleman be there, or a Noble man, how they run, and cry out, Oh good my
Lord, or your Worship, and lift up their voices for Alms.
If an ordinary man come, they will desire relief, and beseech them for a halfpenny or a farthing: but if a rich and a great man pass by, then they cry and lift up their voices; why? because they think there is more to be had.
Oh know, there is fullness of Riches and Grace in God, to turn thy misery to Eternal felicity; there is mercy enough in God to raise thee from thy low, weak, miserable estate, to the height of glory and happiness: And if God cause his Word to prevail with thy Soul, thou maiest go away with the best dole that ever thou hadest in all thy