The Works of Jeremiah Burroughs 8, Part · Chapter 53
CHAP. LIII.
A Second Ʋſe from the whol 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 hath been ſaid concerning the dreadful Evil of Sin. I have finiſhed the firſt Uſe: I ſhall now proceed to the Second.
Ʋſe 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 miſerie 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 happie is their eſtate: They think that thoſe people that are delivered from affliction, are happie people; and thoſe people that are under affliction, are miſerable people; Oh he hath loſt his eſtete, ſuffered ſhipwrack, hath grievous diſeaſes in his bodie, is put in priſon, and ſo lives miſerably all his daies: 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 miſerie, though leſs affliction. It is a great miſtake in people to judg 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 gorgiouſly attired, brave diet, and good trades; theſe be happy men. Now the Point that hath been opened to you, will ſerve to rectifie 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 joyes 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 joyes and proſperitie 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 proſperitie. 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 Glorie 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 dunghil ſcraping his ſores, if delivered from the evil of ſin, this man is a happie 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 happie under all outward afflictions and miſeries. So though a man be proſperous in his worldly eſtate, yet if Sinful, that hath enough in it to make a man miſerable: eſpecially conſidered in this, if there be theſe two Branches in it:
Firſt, If a m…n 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 hath 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 m…ſt 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 judg 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 doth ſtrain his Conſcience for it; and when there is a Sin between him and his Preferment, he will get over the Sin he wil climb and ſcamble over this Sin to get the Preferment; rather than loſe the Preferment, he will ſcamble 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 hedg but they will gain it. Oh how many Schollers, 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 themſelvsſafe 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 Proſ… 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 hath a hipocrite though he hath 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 ſhipwrack, 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 hath this been a good voyage? do you reckon this a good voyage? perhaps it was for a toy you ſuffered ſhipwrack, 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 toyes, ſuffer ſhipwrack of a good Conſcience? when you look upon that you have got, it is but a trifle and a toy; you might have been happie without it, and you have ventured ſhipwrack of a good Conſcience for this; do you think your proſperitie to be delighted in that you have got in ſinful, and vile evil waies? I remember the Prophet when he came to Ahab, when he had gotten Naboths Vineyard by moſt curſed, ſinful, wicked waies, 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 Vinyard, but haſt thou killed, and gotten poſſeſſion? So may I ſay to anie wicked man or woman in the world that hath got by waies of ſin; What haſt thou ſinned, and gotten poſſeſſion? lyed, and gotten poſſeſſion? cozened and cheated, and gotten poſſeſſion? Doſt thou think good will come of this? art thou happie 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 waies, look upon it as having death in it; and everie draught of beer, & wine, thou drinkeſt, thou maieſt look upon it, as having the wrath of the Almightie 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 waies, 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 theef got into a houſe that hath the plague, and hath got cloathes, and perhaps the bed-cloathes of one that died of the plague, and if one tel him what they be, can he have delight in them? perhaps he hath 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 Almightie 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 doth 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 anie 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 waies of Sin, and when they have lain upon their ſick and death beds, and conſcience awakened, Oh they have cried for Gods ſake take them from my ſight; they could not bear ſuch things in their ſight, that they have got in the waies of ſin. As …udas got thirtie pieces, out of a covetous hu…or he would have money, and not be ſo poor as the other Diſciples, but he gets mony 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 indure the ſcalding of them in his Conſcience, they were even as it were melted in his Soul, he could not keep the thirtie pieces, they were ſo terrible to him.
So certainly that's thy 30. peeces, any houſhold ſtuffe, 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 hath got by waies of ſin anie thing, it is not enough to the ſalvation of that ſoul that it hath 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 abilitie 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▪ they think if they can get anie thing by ſinful waies, they will repent, and pray to God for forgiveneſs, and be ſorrie, and yet keep that gotton 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 gotton to the utmoſt of your abilities, though the partie be dead, you muſt not keep it: Suppoſe whomſoever you have wronged are dead, you muſt not keep it if they have anie 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 anie 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 ſtorie of a heathen that did but owe to a Shoomaker for a pair of Shoos, and no bodie knew he owed it, when the Shoomaker was dead, he thought to ſave it; but his Conſcience was ſo troubled, though the man was dead, and no bodie 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 Shoomakers houſe, and throws the Money in, and ſaith, 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 gotton 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 womans 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 MercieMercy from God, that you do forth with and immediatelie reſtore that which you have gotten by anie ſinful way, it will be your bane, and your ruine, 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, ezcept 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 your ſelves, 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 morſe…s you have taken. There was once one that had wronged a man in five ſhillings, and it was fiftie 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 injoy it. So though it be fortie, fiftie, or threeſcore years ago, when you were yong, that you did the wrong, you be bound, as you do expect merciemercy from God, to reſtore what you have wronged, becauſe there can no proſperitie 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 proſperitie.
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 Proſperitie: And for this, Three Conſiderations likewiſe. Sin ſometimes comes in, by Proſperitie, a man is more ſinful, becauſe more Proſperous; certainlie this man may be miſerable notwithſtanding his Proſperitie As,
Firſt, When Proſperitie is fuel for ſin.
Secondly, When it gives them further licenſe, and liberty to ſin.
Thirdly, When it more hardens them in ſin.
Certainlie this man, though he be freed from Afflictions all his daies, 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 Proſperitie nouriſheth and fattens up ſin. As manie men, becauſe they have Proſperitie, their ſins grow to a mightie height by Proſperitie: Proſperitie is fuel for Luſt, fattens your malice, and o…aſions pride. Were it not he had ſuch an eſtate as he hath, and a healthful luſtie bodie, then he could not be guiltie of ſo much Luſt, uncleanneſs, drunkenneſs, pride; ſo much malice and revenge; the more God doth deliver them from Afflictions, ſickneſs, povertie, the more feuel hath he for ſin, wickedneſs, and the luſts of his heart to burn upon, and grow up to a flame. As it is with a bodie, thoſe humors of the bodie, are matters for the diſeaſe to grow upon, and feed the diſeaſe; they be no good to the bodie, 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 bodie: now be theſe humors anie ſuch things as that we ſhould rejoice in? do they make for the good of the bodie? they make for the bigneſs, but not the goodneſs of the bodie. So anie 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 uſuallie wicked men, through the malignitie in their hearts, they do make all their Proſperitie to be nothing elſe but nouriſhment for luſt to breed on. As it is with a gracious heart, it will turn al things he doth injoy, to be matter for his grace to work upon, and to further the work of grace: ſo a wicked heart will turn all he doth injoy, to be matter for his luſt to work upon, and to further his luſt; the excellencie of grace appears in the one, and the malignitie of ſin appears in the other. Now if ſin be ſo great an evil, then whatſoever a man injoys, 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 Proſperitie makes him more ſinful.
2 If his Proſperitie doth give him further liberty in Sin? As thus, Manie men that be poor, be quicklie reſtrained, they have manie reſtraints, alas, they be afraid the Law will get hold of them if they be drunk, or unclean, he is quicklie 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 libertie in Sin, which otherwiſe his heart would have committed, whereas, a man Proſperous in the world, takes libertie, and who ſhall controule him? he will be drunk, and unclean, and break the Sabbath, and who dares controule and ſpeak to him? and I beſeech you obſerve this, manie men account that the greateſt happineſs of Proſperitie, that by this means they may come to have their wils, their ſinful wills, that they ſhall live without controul in the ſatisfying their ſinful luſts; this they account the happineſs of Proſperitie. This is a moſt abominable curſed happineſs, to account the good of Proſperitie to conſiſt in this, That it gives more libertie to ſin; Oh it is a moſt Peſtelentious Power that inables to do miſchief, to hurt ones own ſoul, or others: So that is a moſt peſteferous eſtate & condition, that gives a man libertie to ſatisfie his luſts the more. Brethren, conſider of this, it is a moſt dreadful curſe of God upon a man, that God wil let a man go on ſmothlie in waies of Sin, without controul, that he ſhall have libertie without controul; if there be anie 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 controul, that he can have full libertie. It is a ſpeech of Barnards, Therefore doth God ſpare the Rich, becauſe his iniquitie is not found only to DISPLEASƲRE, but to HATRED; becauſe God is not onlie now Angry, but he Hates him for Sin: that is a Speech of Barnard, Therefore doth God ſpare the rich, and deliver manie wicked men from Affliction, becauſe Sin is grown to the height, that it is above Gods Diſpleaſure, God may be diſpleaſed with his children for Sin, but he doth not come to Hate them; they be not children of hatred, becauſe of infirmitie; but now when God ſuffers a wicked man to go on ſmoothlie without anie affliction in his way of Sin, and ſo take libertie in Sin, this mans Sin it is to be feared is grown to the height, that it comes to the verie hatred of God, not onlie to diſpleaſure. I remember Barnard in another place calls this kind of merciemercy in God, to deliver men from affliction in a ſinful way, he cals it a merciemercy more cruel than all anger, and praies God to deliver him from that merciemercy. 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) everie 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 Marriners, ſuppoſe you were ſailing neer 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 directlie 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 carrie 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 rejoiceth in Proſperitie, 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 braverie, 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 libertie to Sin. I beſeeeh you brethren, obſerve the difference between Gods diſpenſations and his dealings with the wicked, and his diſpenſations and dealings with his Children, in this one thing it is verie 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 difficultie, 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 waies of RELIGION difficult: but when they come to the waies of Sin, there all their waies 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 Waies of Godlineſs, plain, comfortable, and ſmooth waies: But now, the waies of Sin to Gods Children, they be full of ſtumbling blocks, there God is pleaſed to lay ſtumbling blocks; when God ſeeth his Children hanker after ſinful waies, God makes this let, and the other let, this affliction, and the other affliction; one thing or other they ſhall find in Gods 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 merciemercy to them, you have in Hoſea, 2. 6, 7. Therefore behold, I will hedg 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 hedg up the way, and wall it up; that is, the way to Idols, that they ſhould not find it ſo eaſilie as before: Oh take notice of this, Oh all ye Servants of God, when you have found your hearts hanker after evil waies; Oh the goodneſs of God, he hath laid ſtumbling blocks in the waies of death; whereas others when they have come to the waies of death, all is clear and ſmooth before them, and they have their hearts deſire. This is the difference between Gods dealings with his people, and the wicked.
3 As Proſperitie is fuel for ſin, and gives libertie 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 waies of ſin, with the ſhine of Proſperitie 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 hardned, Therefore they ſay to God, depart from us, we deſire not the knowledg 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 rejoyce at the ſound of the organ. They ſpend their daies in wealth. They live merrie, brave lives; therefore their hearts be hardened in ſin, that they ſay to the Almightie, depart from us, what need we the knowledg 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 knowledg of thy way: I ſay, obſerve what kind of men theſe are, not men under Gods wrath, or afflictions, obſerve what men they are, and when they ſay ſo, I ſay, not when they be under Gods wrath, but thoſe that live in Authoritie, 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 meer Atheiſts, that live all their daies in meer Atheiſm, to hear them ſay ſo, it is no wonder: But I ſpeak of men inlightened, and where, almoſt, have you anie ſo readie 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 Proſperitie, 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 wo to them, when God ſaith, 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 hath this note; Will you hear the terrible voice of God? God ſpeaking with indignation? I will not viſite when you ſin; this he calls the terrible voice of God, ſpeaking with indignation: This is the moſt extream of Gods anger, when thus he ſpeaks. And ſo Luther hath ſuch an expreſſion, Wo to thoſe men at whoſe ſins God doth wink and connive, and that have not afflictions as other men. And ſo Jerom, in writing to a friend that proſpered in wicked waies, ſaith he, I judg thee miſerable, becauſe thou art not miſerable: So certainly, thoſe men are therefore miſerable, becauſe they be not miſerable; and it were a thouſand times better for theſe men, to lie under ſome heavie and dreadful affliction in this world. And this is the Second Uſe, If there be ſo much evil in Sin, then a man may be a miſerable man, though he be not an afflicted man, becauſe there is evil enough in ſin alone to make a man miſerable without affliction.