The Burning of London, Part 4 · Discourse 17
DISCOURSE XVII. Of the lightneſs of all temporal afflictions.
IT is well I have Scripture to back me, elſe I foreſee I might poſſibly have been eſteemed both hard-hearted and heretical, for ſaying that all temporal afflictions are but light: Whereas ſome would oppoſe their experience to ſuch an aſſertion, I may comply with that, and yet do the Scripture right. All your experience can contend for, is only this, that ſome temporal afflictions (and this in particular) abſolutely and in themſelves conſidered, are not light, but heavie (as Job ſpeaks) like the ſands of the ſea. That I can afford to grant I but yet thoſe very afflictions relatively conſidered, and compared with miſeries of another nature; namely, with internal and eternal torments, give me leave to ſay are but as ſo many flea-bitings. Say who dare that utmoſt poverty is comparable either to the pains of hell, or pangs of conſcience. Who is ſo deſperate as to be willing to exchange meer beggery or famine its ſelf, with either of thoſe? Doth not Salomon ſay, and is it not moſt true, That the ſpirit (meaning the conſcience) of a man (if that be ſound and in peace) can bear his infirmities, but a wounded ſpirit who can bear? That is, none can bear. If Job ſitting upon the dunghill, can then and there ſay, he knows that his redeemer liveth, and he ſhall one day ſee him with theſe eyes; he that thinks him half ſo miſerable whilſt he can ſo ſay, as one that ſits upon a throne, and mean time ſeeth the hand-writing of God upon the wall, (as Belteſhazzar did) telling him that he is weighed and found too light: or cries out with Spira and others in the like caſe, that he is damned, he is damned; or but as David ſometimes did, that God hath forgotten to be gracious to him, and ſhut up his loving kindneſs towards him in diſpleaſure; I ſay, he that thinks the latter of theſe, though upon a Throne, the leſs miſetable of the two, knows not what he ſaith, not whereof he affirms. Should he be tranſlated from a dunghill to a throne with ſuch different circumſtances as theſe, oh how would he long to be upon his dunghill again, with ſuch language in his mouth and heart, as was that of Job, I know my redeemer lives?
If thy affliction be but temporal and external, fear to ſay, no ſorrow like to thine, no not that of a wounded conſcience; leſt God hear it and be angry, and ſhould either exchange thy other miſery for a wounded conſcience, or add that to all the reſt, that by woful experience thou maiſt learn, neither to overvalue the one, nor to undervalue the other. And do the pangs of a wounded conſcience far exceed the miſeries of an impoveriſhed condition, what then do the pains of hell, which far exceed the pangs of conſcience? The worm that never dies (by which is meant a gnawing conſcience) is but one part of the torments of hell. Beſides that, there is the lake that burneth with fire and brimſtone; the ſmoak whereof aſcendeth continually. What is it to have fire conſume our dwellings, in compariſon of dwelling our ſelves with conſuming fire, and with everſtaſting burnings? who believes hell to be what it is, and doth not think one year or monethmonth in the torments of that place, to be more unſufferable than all the vexations of a long and afflicted life; were it not leſs miſery to be as Lazarus, that beggar, full of ſores, and craving of the crumbs that fell from the rich mans table, and glad of dogs to lick his fores, yea to be ſo for many years together, than for the ſpace of one year to be as Dives in hell, carneſtly begging for a little water to cool his tongue, tormented in flames, and could by no means obtain it? Add the circumſtance of eternity to the greatneſs of hell torments, and ſee if all the troubles of this life do not even vaniſh before it, and appear as nothing. If then thou art convinced (as I hope thou art) there is a hell, and haſt reaſon to believe that multitudes are there (for all are there that have lived and died in their ſins) let me ſuppoſe thee the greateſt ſuſterer this fire hath made (if there be any one greater than any of the reſt) and when that is done, compare thy condition with that of the damned in hell, and then ſay, if thy affliction when laid in the ballance, be not found altogether lighter than vanity. If God will aſſure thee that thou ſhalt flie from the wrath to come, all that hath yet befaln thee may be born.
It is not for want of pitty and commiſeration towards you, that I write this (I hope my bowels yearn towards you) but I would juſtifie the Scripture, when it ſaith, that temporal afflictions are but light. 2 Cor. 4.17. Our light affliction (ſaith Paul) which is but for a moment, &c. Read but St. Pauls perils, 2 Cor. 11.26, 27. and his ſufferings, v. 23. In ſtripes above meaſure, in priſons more frequent, in deaths oft, thrice ſtoned, &c. and then tell me, if his temporal afflictions were light, whoſe can be called heavie? Add to what I have ſaid, that the pangs of conſcience, and the pains of hell (which I have made appear, do ſo infinitely outweigh all the troubles of this life) are no other than what our ſins have deſerved, and therefore our outward afflictions may be ſaid to be light, not only if compar'd with what is come upon others, but alſo with what might juſtly have been inflicted upon our ſelves. So that we may here take up thoſe words of Ezra, chap. 9.13. Thou Lord haſt puniſhed us leſs than our iniquities deſerve. If one that deſerves to be put to a painful and ſhameleſs death, comes off with a burn in the hand, who ſaith not his puniſhment is light, compared with his offence? I am deceived if by this time I have not plainly proved all temporal afflictions to be but light, though ſome are nothing like ſo light as others.
Now Lord, what I have proved by Scriptural arguments, let not me or others ever ſeem to diſprove by anti-ſcriptural practices, whilſt we affirm Temporal afflictions to be but light, let us not groan under them as if they were unſupportable, or to be overwhelmed by them. Oh mix not Spiritual afflictions with temporal. If thou wilt rebuke me, ſeem not to do it in thy wrath, neither chaſten me in thy ſore diſpleaſure. Let me ready thy love in and with my temporal afflictions, and I ſhall ever acknowledge that in compariſon, not only of eternal torments, but even of inward and ſpiritual troubles, they are but light.