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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77976	The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars. / Published by Thomas Goodwyn, William Bridge, Sydrach Sympson, William Adderly, [double brace] William Greenhil, Philip Nye, John Yates.	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.	1654 (1654)	Wing B6063; Thomason E819_1; ESTC R207405	254,421	485

Striking Sin is a striking at God 50 Spirit Sin wrongs the Spirit of God 71 Sweat Christs sweat 128 Strictness Strictness of Gods people justified 448 Stubbornness Stubbornness distinguished from from Conscientiousness 452 Separate What separates men for God 291 What separates men from God 292 Slave vide Subject Soul Christs Soul sufferings 401 Sorrow Christs sorrow 125 Sin More evil than any misery 3 c. A heavie Thing 7 A Non-Entitie 11 No good in the being of it ibid It is cause of no good 12 It comes not from good 13 No good annexed to it 14 No good of Promise ibid Of Evidence ibid Of Blessing 15 Sin is Opposite to all good 319 Sin in its self is misery 354 Sin sells the soul to the devil 367 Turns the soul into a Devil 368 Sensible Some more sensible of affliction than sin 528 Sinner Every sinner guilty of all the sins in the World 362 Succession Of Sin 362 363 Subject Difference between a Slave and a Subject 366 T Temptation To avoid 98 Edward the 6th avoids it with tears 101 No sin if not entertained 372 Terror What causeth terror 273 274 Thoughts Thoughts of God terrible to some 273 Time Time spent in sin is lost 28 Truth Sin wrongs God in his truth 67 Truth in its Latitude the object of mans understanding 283 Turns Sin turns all good into evil 321 Exhortation to turn from sin 476 V Venture No good should be ventured for sin 26 Venome Of sin 43 Vile A wicked person is a vile person 141 144 Useless Wicked men useless men 29 Undo Man doth undo himself by sin 140 262 Union What breaks Union 282. 284 Spiritual things Unite 282 Why mans soul is capable of Uuion with God 283 284 W Wisdom Sin wrongs God in his wisdom 63 Weapons Sinners fight against God with his own weapons 77 Way Of the godly and wicked difference 441 Worse No man is worse for Affliction but for Sin 141 Worth All the men in the world not worth one Christian 143 145 The end is worth the means 260 261 Work Sin is not the work of God 25 Sin opposite to God in its working 41 World Sin would destroy the world were it not for Gods wisdom 74 Wrong What wrong sin doth to God 54 They who have wronged God must do much for God 109 110 111 112 Sin wrongs the Soul 309 Wrath Of God 125 Christ drinks the Cup of Gods wrath 129 What the wrath of God is 343 Will A Sinner exalts his will above Gods 64 65 Fulfils the Devils will 363 364 365 Walk How God walks contrary to sinners 286 Word The Word must be prized 406 407 The Word justified for threatning 455 456 Worm Sin is the matter whereon the worm breeds 263 Wayes to kill the worm of Conscience here 26 The Blood of Christ cures the worm here 264 Weight Of Sin what 132 God weighs out Afflictions to Saints 334 335 It is good to bring sins weight upon our selves 474 Y Youth It is good to be godly in Youth 488 FINIS THere are these several Books of Mr. Jeremiah Burroughs that will shortly be published viz. His Sermons on Job 36. 21. The second of Peter the 1. and 1. The first Epistle of John 3. 3. The second of Corinthians 5. 7. Matthew 11. 28 29 30. The second of Corinthians 5. 18 19 20. There are also in the Press Seventeen Books being the substance of many Sermons Preached at Harford in New England By Mr. Thomas Hooker somtime Fellow of Emanuel Colledg in Cambridg in England which are Discourses on Seventeen several Scriptures Reader ●…is Trea●ise was first Preached at Stepney neer London on the Lordsday mornings ●t was begun Nov. 29. 1641 and finished Feb. 27 1641. It is thought good ●o give the Reader Notice hereof in espect to ●ome Expressions ●…d in 〈◊〉 Trea●…e Doct. * This was written in the Year 1641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auget significationem declarat animum undique maerora obsessū circum vallatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat attonitum esse ex significationem auget ita ut sit animo corpore per horrescere Medici v●cant horripilationem Gerrh in Harm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Hesychius dicit significare palaestrum bellum proprle est timor quo corripi solent in certamen descensury Stephan in Thes * This was preached on the 2. of January * This was 23. of January * This was Preached at Stepney the 26. of February

THE EIGHTH BOOK OF M R Jeremiah Burroughs Being a Treatise of the EVIL of EVILS OR THE Exceeding Sinfulness OF SIN Wherein is shewed 1 There is more Evil in the least Sin than there is in the greatest Affliction 2 Sin is most opposite to God 3 Sin is most opposite to Mans Good 4 Sin is opposite to all Good in general 5 Sin is the Poyson or Evil of all other Evils 6 Sin hath a kind of Infiniteness in it 7 Sin makes a man conformable to the Devil All these several Heads are branched out into very many Particulars Published by Thomas Goodwyn William Bridge Sydrach Sympson William Adderly William Greenhil Philip Nye John Yates London Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the Sign of the Printing Press in Cornhil neer the Royal Exchange 1654. M R Burroughs on the Evil of Sin A TESTIMONY TO THE WORLD Concerning Several Books of M R Jeremiah Burroughs that are Printing and will shortly be Published WHAT we have by way of Preface set before the several Books already published of this Reverend Author Mr. Jeremiah Burroughs may sufficiently serve for all that are come forth So that we only need now to give Letters Testimonial to the World that these viz. The Sermons on Job 36. chapt 21. verse The Second Epistle of Peter the 1. chapter the 1. verse The First Epistle of John the 3. chap. 3. verse The Second Epistle to the Corinthians the 5. chapter 7. verse Matthew the 11. chapter 28 29 and 30. verses The Second Epistle to the Corinthians the 5. chapter the 18 19 and 20. verses which are or will shortly be Printed We avouch likewise to be the painful and profitable Labors of the same Author and published by the best and most Authentick Copies Thomas Goodwin William Greenbil William Bridge Sydrach Simpson Philip Nye John Yates William Adderley To the Reader READER THE Creatures vanity and emptiness the abounding Sinfulness of Sin and Christs All-sufficiency and Fulness and how to live the life of Faith in Christ are Subjects containing the Sum and Substance of Religion and much treated on promiscuously amongst Divines And I think amongst all the Treatises of this blessed man Mr. Jeremiah Burroughs now triumphing in glory above all sin and sorrow which have been received with so much acceptation amongst the Saints there hath not been presented to thy view a more Practical Piece than this now under thy hands And though divers Divines have written and spoken much concerning this Subject yet in my poor Judgment this out-goes all of this Nature that ever my eyes beheld setting forth with life and spirit the Subject in hand and bringing it down powerfully in a practical way to convince the Judgment and work upon the affections of the weakest Reader That which is the undoing of those who think themselves no small Christians is resting in a bare notion of the Creatures emptiness Sins filthiness Christs Fulness and having some high towering speculations concerning the Nature and Object of Faith and to be able to discourse of these things in company and upon occasion is the Religion of the World and more especially of our Formal Professors Now the reality of these confest Principles are not made powerful upon the conscience by the cleerest natural aquired light in the World but when the Lord is pleased to set home those over-awing soul ballasting-thoughts of Eternity then and never till then shall we live act and walk as a people who acknowledg these Principles of Christianity to be true Whilst the things of Religion and thoughts of Eternity lie swimming only in our Brains they never conquer command and subdue the heart in a way of Practical Obedience Many mens thoughts language and lives are such that if they were certain there is no God no Sin no Hell no wrath to be feared no Grace to be minded and attained no Judgment day when they must give an account they could not be worse than they are nor do worse than theydo Oh the horrid Athiesm bound up in mens hearts and they see it not how else durst men be so prophane in their lives under Gospel light how durst they sit so stupidly under the powerful awaking means of Grace how else could such vile thoughts be cherish'd and such cursed practises and principles maintained how else durst men chule sin rather than affliction when they are brought into streights how otherwise are men more afraid of open shame than of secret sins In a word how durst men walk without God in the world at least without secret prayer and communing with their own hearts dayes weeks months years together I am perswaded more souls drop down to Hell in our dayes under the abuse os Gospel Light than ever did in the gross darkness of Popery they then better improved their Talents according to the light afforded and walked better and more sutably to the light they receiv'd wheras these Gospel truths which now shines more fully and cleerly in the faces of so many thousands are not so much improved in a more circumspect holy and humble walking but rather abused to a more loose and wanton carriage and censorious judging of one another men sinning the more because grace so much abounds how could the Saints then love and embrace with singleness of heart but now the foundations of love are shaken and a perverse spirit is mingled amongst us Oh how heavily doth the wrath of God lie upon the Professors of our Age for the abuse of Gospel light and they feel it not Gods Administrations in this latter Age of the World being more subtil and Spiritual and therefore more undiscernable than in former Ages Oh how many have we now adaies who think they walk cleerly in the midst of Gospel Light magnifying and exalting free Grace triumphing in their Christian liberty looking upon others as kept in bondage who come not up to their pitch and practice and yet are no better than Solomons fools who make a mock of sin being conceitedly set at liberty but really sin and Satans bond slaves Certainly till mens consciences be made tender and fearful of the least touches and appearances of evil they have good cause to suspect not only the strength but the soundness of their hearts in Grace Whilst men are bold with sin and can put it off at an easie rate of sorrow let their attainments seem never so high in understanding the Mysteries of the Gospel they never yet knew truly what it is to exalt Christ and free Grace for look in what measure we slight Sin in the same measure we slight God himself in his Persons and Attributes And how can that great Gospel Duty of walking humbly with God be expressed how can Christ be rightly lifted up and advanced in our souls without a right sight and sence of sin Never wil Christ be wonderful Christ and Grace wonderful Grace till sin be wonderful sin and experimentally apprehended

and earth This is a great Mystery Secondly It hath no good of Causallity that is Sin is so evil as it can bring forth no good Afflictions bring forth good Sin is such an evil as it cannot be made good not an instrument for good Afflictions are made instrumental for good Object No wil you say Cannot God bring good out of sin And doth not God bring good out of sin Answ To this I Answer True God brings good out of sin that is Occasionally but not Instrumentally He may take occasion to bring good out of sin committed but mark God never makes sin an instrument for good for an instrument comes under somwhat as an Efficiency for an instrument gives some power towards the Effect but thus God never useth sin God never made sin an instrument of any good that is that sin should have any power any influence into that good effect that God brings out of it as Afflictions have God doth not only take occasion by Afflictions to do his people good but he makes them Channels to convey the Mercies to their Souls And thus Afflictions have an instrumental efficacy in them to do men good Therefore saith the Holy Ghost in Heb. 12. He Chastens them for their profit that they might be partakers of his holiness The greatest good the Creature is capable of Affliction is made oftentimes the instrument to convey And in Isa 27. By this the iniquity of Jacob shal be purged That is by this as an instrument but sin is never thus Sin is never sanctified by God to do good to any Soul Afflictions are sanctified by God to do good therefore sin is a greater evil than affliction sin is so evil that it is not capable of any work of God to sanctifie it for good but no Afflictions are so evil but that they are capable of a work of God to sanctifie the●…r abundance of good This is the Second Thirdly Sin hath greater evil than Affliction in the rise of it there is no good principle whence sin comes but there are good principles from whence Afflictions arise as thus Whom he loves he chastens he chastens every Son whom he receives so that Chastisement hath a principle of Love but it cannot be said whom God Loves he suffers to fal into Sin that this can be a fruit of his Love it can never be said that it is a fruit of Gods love that such a man or woman commits sin but it may be said it is a fruit of Gods Love that such a man or woman is afflicted therefore there is more good in Afflictions than there is in Sin Nay observe this Many times God doth not afflict a man or woman because he doth not Love them but it can never be said God suffers not a man or woman to sin because he doth not love them I say There is many a man or woman goeth on in a prosperous Condition and they meet not with such Afflictions as others meet withal and the Reason is Because God hath not such a love to them as to other men but it cannot be said thus That there be such men that keep them selves from such sins that others do wallow in therfore they do it because God hath not such a love to them as to others it cannot be said so but it may be said such be not afflicted so much as others because God doth not love them as well as others It is a dreadful fruit of Gods hatred that he doth not afflict them but it is not a fruit of his hatred ●ot to let them fall into sin I remember a Speech an Ancient hath upon that place of Hosea I will not punish their Daughters when they commit Adultery Hos 4. 14. saith he Oh dismal wrath of God that God will not afflict them and punish them But now if this be so that want of afflictions may come from Gods wrath and the being put into affliction may come from Gods love certainly then there is not so much evil in affliction as is in sin for it can never be said so of sin Fourthly There is no good anexed to sin as is to affliction as thus 1 Not the good of promise 2 ly Not the good of Evidence 3 ly Not the good of Blessing anexed to Sin as is to Affliction 1. As now Afflictions hath abundance of Promises I wil be with you in the Fire and in the Water And by this shal the iniquity of Jacob be purged and I could spend the remainder of the Book to open the many great Promises God hath annexed to Afflictions but God hath not annexed any Promise of good to Sin when God afflicts then you may challenge Gods Promise Psal 119. 75. saith David In very faithfulness hast thou afflicted me O Lord this is but a fruit of thy Promise Afflictions and thou art faithful in Afflicting but sin hath no Promise annexed to it Yet it may be you wil say that all shal work together for the good of them that love God But this doth not go in way of a Promise this Scripture will not beat it though it be true God may occasionally work good to his people by Sin but this Scripture cannot bear it that there is any Promise for it in that place For First it is against the Scope of that Text for the Scope of that place is to uphold the hearts of Gods people in Afflictions For he saith All things but Sin is no thing and all things work together and so he speaks of that which hath an Efficacy in it that will together with God work for good but sin hath not any Efficacy to work on for God will not work by that That is one thing then Affliction hath the good of Promise annexed to it but so hath not Sin therefore there is some good in Affliction but none in Sin 2 ly Affliction hath the good of Evidence God makes our Afflictions signs of our Son ship and Adoption If you be not afflicted then are you Bastards and not Sons And Phil. 1. Be not troubled or terrified trouble of the Saints is an evidence of Salvation to them but a token of their perdition who are the terrifiers or troublers of them but a sign of your Salvation But it is not so of sin 3 ly Further There is a Blessing propounded to Afflictions Blessed be those that mourn and blessed be the man whom thou Chastisest and teachest in thy Law but there is no blessing allowed to Sin it is not capable of it there is not that good annexed to sin that is to affliction and therefore Affliction is to be Chosen rather than Sin And from hence see the different working of the hearts of the Saints under their Sin and under their Affliction That follows from this Head That there is some good annexed to Affliction that is not to Sin 1. First Hence it follows That the Saints can Cry to God with Liberty of Spirit under Affliction but they cannot

you That Sin is worse than Affliction First I have shewed that there is no good at all in Sin and there is good in Affliction Now Secondly There is more Evil in the least Sin than there is in the greatest Affliction This I am now to make out unto you in these Six Particulars First Sin is most opposite unto God himself the chiefest Good Secondly Sin is most opposite unto Mans good Affliction is not so opposite to the good of the Creature as Sin is Thirdly Sin is opposite unto all Good in General and so will be discovered to be an Vniversal Evil. Fourthly Sin it is the Evil of all other Evils it is that which is the very venom and poyson of all other Evils whatsoever therefore greatest Fifthly There is a kind of Infinitness in sin though not properly Infinite it cannot be so yet in the Nature of it it hath a kind of infinitness Sixtly The Evil of it is discovered In the conformity sin hath with the Devil there is no Creature that conspires against God but only Devils and Sinful Men. These be the Six things to be opened for the discovery of the evil of sin And I beseech you seriously attend to what shall be delivered in these for I hope before I have done to make it appear to every ones Conscience that shall vouchsafe to read attend and consider what I say that sin is another manner of business than the World thinks it to be Oh that your hearts might come to see your selves to be as you are in an ill Case in a worse condition than you imagin and 〈◊〉 beseech you give way to this and be willing to hear it for though it seem a hard Doctrine yet it is a Soul saving Doctrine and for want of this many thousand thousands of Souls perish because they never understood what sin meant Many thousands in ●ell if they had known what sin had been it might have delivered them from everla●●ing flames God hath reserved you alive and who knows but for this end To understand what sin is that so your hearts may be humbled and so everlastingly saved through Christ Brethren but that the way to understand sin is the way to be humbled for sin and to be humbled for sin is the way to have sin pardoned and the Soul saved I should never treat upon such a Doctrine as this is therefore I beseech you mark what I say and see whether I do not make out these things I undertake CHAP. VI. Sin most opposite to God the chiefest Good opened in four Heads 1. Sin most opposite to Gods Nature 2. Sin opposite in its working against God 3. Sin wrong God more than any thing else 4. Sin strikes at Gods Being FIrst It is most opposite to God who is the chiefest Good The meanest Capacity may easily understand That which is most opposite to the chiefest good that must needs be the chiefest evil I suppose the weakest in this Congregation will understand this way of Reasoning that evil that is most opposit to the chiefest good that must needs be the chiefest evil but sin is that which is most opposite to God who is the chiefest good and therfore must needs be the chiefest evil That then is that I must make good Quest How doth it appear that sin is most opposite to the chiefest good Answ Brethren When I have made out this I shal shew sin to be very sinful and the greatest venom of sin lies in this one thing I am now opening Should I tel you never so much of the evil of sin in the danger that comes by it Hell that follows it should I write a Book about Hel and Damnation for sin it hath not so much to humble the Soul in a saving manner as this I now treat about perhaps I might scare you in preaching of Hell and Damnation but discovering this I now speak of the opposition sin hath unto God it hath more in it to humble the Soul in a saving manner and to cause the Soul to feel sin to be most evil where it is most evil to be the greatest burden where it is most waighty This Point I say hath more power in it than any other therefore let me set upon this and see how I make this good That sin is most opposite to God the chiefest good There be these four things discover the truth of this First Sin in its own Nature is most opposite to the Nature of God Secondly Sin in the Working of it is a continual working against God The Nature of sin is opposite to Gods Nature and the working of sin is most opposite to God Thirdly Sin it doth wrong God more than any thing else Fourthly Yea Sin strikes at the very Being of God so far as it can do So then let us sum it up again That which in its own Nature is most opposite to God 2 ly That which in its working is continually working against God 3 ly That w ch doth most wrong God and 4 ly That which strikes at the very Being of God Himself that must needs be the greatest evil but so doth sin CHAP. VII Sin in it self opposite to God shewed in five things 1. Nothing directly contrary to God but sin 2. God would cease to be God if but one drop of sin in Him 3. Sin so opposite to God that he cease to be God if He did but cause sin to be in another 4. He should cease to be God if he should but approve it in others 5. Sin would cause God to cease to be if he did not hate sin as much as he doth FIrst That sin in it self is most opposite to God To understand this take these five things and they rightly understood will make it as cleer as the Sun at noon day 1 The Nature of sin is so opposite to God that there is nothing so contrary to Him as sin God hath nothing but sin contrary to him take it so● therfore it must needs be opposite for God hath nothing contrary to His own Nature but sin it is the only contrary the only opposit to God There is nothing perfectly contrary to another but it is so contrary as there is nothing but that which is so contrary as that is for that is the rule of Contraries that there must be one to one there may be diversity and difference of many things to one but an absolute perfect Contrariety can be only of one to one Now there is nothing contrary to Gods Nature but only sin God hath no object that he can look upon contrary to himself in all the World but only sin For there is nothing else except sin but it is from God and by God and for God Now that which is from Him and by Him and for Him cannot have contrarity to Him but Sin is neither from Him nor by Him nor for Him but that is directly contrary unto Him therfore there is more evil in Sin than in any

the Convulsion but if we did know they were really possessed we should be terrified Oh such a friend such a neighbor lived wickedly before and now the Devil hath possessed him we thought it a Disease till now we thought it the Convulsion but now we see it is from the Devils possession of them Would you not endure any affliction in the world rather than God should say of you the next oath you swear when you open your mouthes to swear the Devil shal come in and take possession of your bodies or the next evil language you speak the Devil shall come in and possess you this were a fearful thing and you would take heed of this But this I am to make good That when you go on in sin in any one sin it is a greater evil than if never so many Devils possest you if there should be Legions as he said to Christ when he asked his name he said Legion because we be many It is not so great an evil if God should give up your bodies to be possessed by Legions of Devils you will say surely that is a great evil but not so great as to be under the power of one sin How will that appear you will say Thus Possession makes you not hateful to God and guilty before God and loathsom to God nor is it that which God hates but it is an object of pitty Christ pittied them when he saw them thus but Sin makes a man odious and hateful to God I remember an excellent Observation Gregory hath on the Book of Job saith he What is the reason when God gave up Job to the Devil and bid him do what he would but spare his life saith he What is the reason the Devil did not possess him when he was given up to his hands for so the words are He is in thy Hands only spare his life So that it appears he was in his power to possess him but yet he did not and what is the reason this is the Answer that Ancient gives the reason is this Because if he had possest him then though Job had fretted and frowned and torn himself it had not been his Sin his impatiency so as it was when he was not possessed Now because the Devil envied Job the Devil would bring that upon Job which he knew to be the greatest evil as much as he could for so all envy doth One that envies another labors to bring the greatest evil on him that he can So certainly the Devil envied Job and therefore he labored to bring the greatest evil on him that he could Now it seems possession was not the greatest evil but the Devil would go so to work as if he could possibly he would get Job to be impatient and make Job curse God and sin against God If Job should have cursed God in word by possession of the Devil the Devil cursed God in him it had not been Jobs sin so much as if he had got him to curse God otherwise Now the Devil would have him so curse God as to be a sin to him and therefore the Devil would not possess him because that was the lesser evil So that to be given up to sin is a greater evil than to be possest Therefore all you that have friends and children which you see wicked and licentious and you see some cause to fear they be given up to the power of sin for the present it should cause Fathers and Mothers to come to Christ as earnestly as ever those poor Creatures did that had Children possessed with the Devil in the Gospel poor women had children possessed and so men Fathers that had Children possessed with the Devil that did rent and tear him in the presence of Christ he cries out mightily to Christ if he could Oh that he would come and help him and so the woman of Canaan for her daughter cries after Christ to help her Daughter for she was miserably vexed with an unclean Spirit So you should even go and cry to God Lord help if possible and have mercy upon my Son upon my Daughter for they have unclean Spirits yea they are in a worse condition than if possessed by the Devil I have a Son a swearing yong man a Daughter that is vain and profane and wicked and licentious and stubborn and unruly Oh if it be possible help me if you could be as sensible of the sins and wickedness of your Children as in the time of the Gospel Fathers and Mothers were of the possession of their Children much might then be done CHAP. XLIX The Sixt Corollary Sin brings to wicked men the same Portion the Devils have SIxtly Hence it follows if Sin hath such reference to the Devil then this must needs follow That the same Portion that the Devils have must needs be at last the portion of wicked men The Scripture expresseth it Mat. 25. Go you wicked into the Portion prepared for the Devil And so in Timothy the same portion that the Devil hath shall be the portion of wicked and ungodly men We reade in the Book of the Revelations of fearful Judgments that shall befal such as have the mark of Antichrist upon them Revel 14. 9 10. An Angel followed saying with a loud voyce If any man worship the Beast and his Image and receive his mark in their Foreheads or in their Hands the same shall drink of the Wine of the wrath of God poured out without mixture and shall be tormented with fire and brimstone in the Presence of God and his holy Angels and of the Lamb. Mark the dreadful Judgments upon such as have the mark of Antichrist either openly in their Foreheads in profession or more privately in their Hands he shall drink of the wrath of God c. Now if such as have but the mark of Antichrist upon them shall have such dreadful punishment pray what shall those have that have such a likeness unto the Devil himself the mark of the Devil that are even turned into the very Nature of the Devil that are children of the Devil what shall the end of such wicked and ungodly men and women be And now Brethren we have finished all these Six Particulars in opening the evil of Sin and therein shewed that there is more evil in Sin that there is in any Affliction And now I had thought to have made some good entrance into the Application of this for though all this while in the Explanation I have mingled some Application yet there remains very many excellent useful Considerations which doth flow from all that hath been said of the evil of Sin that if possible it may be brought to your hearts that all may not vanish and come to nothing in the Conclusion Now this one Use I had verily thought to have gone through I shall only name it and shew what I intend in it and I shal finish it in the following Discourse CHAP. L. Use I. Shew that trouble of Conscience for

fitted to their hearts and dispositions that he finds his own sin come to be discovered and the man is smitten as he in 1 Cor. 14. 25. the ignorant man that comes into the Church and hears there the Saints prophesie He is convinced and falls down and saith verily God is among them of a truth God is in them it is a remarkable Text what ever he thought before it may be he heard strange Stories of the Church of Christ of prophane Meetings That Gods People when they met together they blew out the Candles and committed Uncleanness and Wickedness As there be notorious lies reported abroad of such Sects in the world for certainly there is no such Sect in the world but such reports are raised meerly to make the Meettings of Gods Saints odious in the esteem of others As the Jesuite said Do you but Calnmniate strongly somewhat will stick though nothing be true Well what ever thoughts they had of the Assemblies of the people of God for it is like the Heathens had strange thoughts but when he came in and heard what was done he is Convinced and Judged and the secrets of his heart came to be discovered the text saith The man falls down and Worships God and reports God is among them So many people hear great Relations of such Men and such Preachers and Sermons and they go to hear what they can say and what they do and may be go with an intention to scorn as I have known some come and sit close to a Pilar and with an intention to jeer and scorn but before they have been gone God hath darted some truth into their Conscience and they have been struck with the word and gone away with terrors in their Conscience this cannot be melancholly As Paul when God converted him God comes and meets him with light from heaven and strikes him from his horse and he stands trembling and cries out Lord What wilt thou have me to do There is a great deal of difference between this and melancholly A Third Difference is this Melancholly is exceeding Confused they are exceeding Confused in their thoughts and the trouble of their Spirit And many times they have troubles and sinkings but they can give no account of it at all yea their troubles be beyond their ground the grounds that they be troubled about are very confused that they understand them not themselves but troubles of Conscience are a great deal more distinct and there the soul seeth ground for the trouble beyond the trouble As in Melancholly the trouble is beyond the ground of trouble so in affliction of Conscience the ground is beyond all trouble I am troubled indeed but I see cause to be troubled more and this is a great part of many mens trouble That they can be troubled no more A Fourth Difference is this The more melancholly there is in any man or woman the less able are they to bear any outward affliction that befals them but the more trouble of Conscience the more able shall they be to bear afflictions that befals them Those who feel the trouble of Sin heavie do account all other afflictions light but melancholly people do feel all Afflictions heavie they cannot bear the least cross their hearts are ready to sink upon any thing and the more melancholly increaseth the more weak are their spirits and the less able to bear any cross But now trouble of Conscience the more sin and the heavier the butthen of sin lies upon the Soul the more slight thoughts hath the soul of outward crosses Alas it may be he hears of some that have some grievous diseases in their bodies Oh saith he that is troubled in conscience Oh if it were no worse with me than so it were but a flea bite but it is another manner of matter if God would change my trouble I could easily bear that As Francis Spira hath this expression Oh! saith he were I but released and set free as before from trouble of spirit my thinks I could scorn all the threatnings of cruel Tyrants and with undaunted resolution bear all torments So that the height of this trouble makes the other less It was a good Speech of a reverend Divine of our times when he heard any impatient under afflictions he used to say thus Surely the Reason why Affliction is heavie upon you is because Sin is light Those that be impatient under Afflictions it is a●sign Sin is light because Afflictions are heavie troubles of Conscience would make all Afflictions light Melancholly wil not Fifthly A principal Difference above all that hath been named is this Melancholly doth mightily dull the spirit of any man or woman wheresoever it prevails it makes them heavie and dull and unapt But now trouble of Conscience for Sin it puts a mighty quickness in men it puts an activity another manner of activity and stirring in the spirit than ever was before You shall have many men and women sit dully under a Minister many years under the word and never act but when God comes to stir and awaken Conscience for Sin their Spirits be active and stirring then in another manner than they were before Whereas poor people overwhelm'd with melancholly they sit moping and heavie and dull and lumpish and no activity of spirit at all but trouble of Conscience for sin is as fire in his bones As Jeremiah said He would speak no more in the Name of the Lord but the word of God was as fire in his bones and made him active and stirring so trouble in Conscience makes them active and stirring now they can pray they could not pray before now they be active and working As Acts 9. When God troubled Paul the text saith Behold Paul Prayes Go saith the Lord to Annanias to Saul Behold he prayes as if Paul never prayed in all his life before Certainly you that cannot pray that never prayed but read a prayer or prayers your mothers taught you you cannot Pray but if ever God troubles your Consciences for sin then you will Pray as if you were in heaven Oh mighty Prayers then Oh for Christ Oh Pardon of Sin and Peace then there is another manner of acting and stirring of his spirit in Prayer than ever was before But melancholliness will not do it but makes a man heavie and dull in the very act of Prayer There is a notable example of the actings of Spirit in troubles that come from Sin whereas the other makes them dull 't is that in the Book of Ezra Chap. 9. vers 3. and 5. Verse 3. And when I heard this thing I rent my garment and my mantle and pluckt off the hair of my head and of my beard and sate down astonied This you will say made him dull mark what follows Verse 5. And at the evening sacrifice I arose up from my heaviness and having rent my garment and my mantle I fell upon my knees and I spread forth my hands unto the Lord my

are such that get out of Affliction by sinful wayes and think they do well But if there be more Evil in Sin than in Affliction Then it must be a woful getting out if by way of Sin Many people in straits if they can get out any way by hook or by crook so they get out they care not how What! hast thou gotten out of prison by sin thou hast broke prison Just like a Malefactor that hath broke prison but then there is Hue and Cry sent after him and the Constable pursues him and if he be taken he is laid in the Dungeon and Bolts put upon him and is used more hardly So I say if thou art in any Affliction thou shouldest lie there till God let thee out but if you break out before God let you out Hue and Cry follows you and you will be certainly ●ver taken the Remedy is worse than the Disease this is to skip out of the Frying-pan into the Fire Like a man in a burning Feaver should he drink a pint of cold water to ease himself this may ease him a while but he is scorched and parched with heat afterward This is like as if a man should run from a little Cur that barks at him and he runs into the mouth of a Lyon Are you in Affliction and to prevent it run to Sin This is just as if some little Whelp should come at thee and thou runnest from it to a Lyon So much difference there is between Sin and Affliction Just as if you should say God will not and therefore the Devil shall every man that takes sin to help him doth as much as if he should say well I see God will not help therefore the Devil must For what God doth he doth by Lawful means and if thou must not have it by Lawful means thou must say well this way I shall not have help and yet thou wilt have it and therefore thou wilt to the Devil for it Certainly if thou knewest all thou wouldest have little comfort in this Wilt thou break thy bounds in sinful waies to get out of affliction As many Apprentises because their Masters chastise them run away into many hardships So many men and women because they have crosses in their yoke-fellows break away and will not live together and a hundred other particulars I might shew how men break from affliction by sinful waies but I must hasten only take that place for this in Jeremiah 28. 13. Go tell Hananiah saying thus saith the Lord Thou hast broken the yokes of Wood but thou shalt make for them yokes of Iron When God sent a yoke of Wood to declare what affliction the people should bear Hananiah breaks it yea saith God hath he broke them go tell him he shall have a yoke of Iron Thou breakest off the yoke of affliction know from God thou shalt have a yoke of Iron Sixtly This reprehends those that after deliverance from affliction can bless themselves in their sin though they be not delivered from that There was such a sickness thou hadest and there thou laiest in anguish of Spirit and every one thought thou wouldest die then thou thoughtest thou shouldest to Hell well thou art delivered and art as bad as ever as unclean as ever as covetous as ever as malicious and prophane as ever Oh know thy condition is woful I remember Austine hath this Speech of one Thou hast lost the benefit of affliction as well as thou hast lost the affliction Oh it is a heavy loss to lose affliction without profit for this is the last means God usually useth and therefore thou art worse than before thou wert it may be thou wert troubled with the stone and thou art cut of the stone but hast as hard a heart as ever What is the stone gone from the bladder and the stone in the heart still Oh! God it may be sent this to cure thy heart and thou art delivered from the one and thou art glad of that Oh know that thou art in a woful case for sin by this means hath gotten firmer root because it hath withstood affliction as if the Arrow were taken out and the venom still remains Now all I shall say is this The Lord seal all these Truths about the Evil of Sin upon your hearts all I have said of the Evil of Sin I must be brought at the day of Judgment to avouch and justifie what I have delivered and know every one of you here at that great Audit Day must be brought to answer what and how you have heard and what effect it hath had upon you all Consider what hath been said and the Lord give you understanding in all things FINIS The Names of several Books Printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing-press in Cornhill neer the Royal Exchange Eight Books of Mr. Jeremiah Burroughs lately published As also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4. 11. 2 Gospel-Worship On Levit. 10. 3. 3 Gospel-Conversation on Phil. 1. 17. To which is added The Misery of those men that have their Portion in this life only on Ps 17. 14. 4 A Treatise of Earthly-Mindedness on Phil. 3. part of the 19. vers To which is added A Treatise of Heavenly-Mindedness and walking with God on Gen. 5. 24. and on Phil. 3. 20. 5 An Exposition on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An Exposition on the eleventh twelfth and thirteen Chapters of Hosea being now Compleat 8 The Evil of Evils or the Exceeding Sinfulness of Sin On Job 36. 21. latter part Twelve several Books of Mr. William Bridge Collected into one Volumn viz. 1 The great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through natural impossibilities 6 Evangelical Repentance 7 The Spiritual-Life and In-Being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in the time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts Six several Books by Nich Culpeper Gent. Student in Physick and Astrology 1 A Translation of the New Dispensatory made by the Colledg of Physitians of London Wherunto is added The Key to Galen's Method of Physick 2 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every Sheet and illustrated with divers new Plates 3 Galen's Art of Physick with a large Comment 4 The English Physitian being an Astrologo-Physical-Discours of the vulgar Herbs of this