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cause_n	death_n	sin_n	world_n	5,072	5	5.7392	4	true

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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

Nation wherein is shewed how to Cure a mans self of most Diseases incident to mans Body with such things as grow in England and for three pence charge 5 The Anatomy of the Body of Man wherein is exactly described the several parts of the Body of Man illustrated with very many large Brass Plates 6 A New Method both of studying and practising Physick Six Sermons Preached by Doctor Hill viz. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding 2 Truth and Love happily married in the Churches of Christ 3 The Spring of strengthning Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their Strength 5 The Best and Worst of Paul 6 Gods eternal preparation for his dying Saints The Bishop of Canterbu●●es Speech on the Scaffold The Kings Speech on the Scaffold King Charles his Case or an Appeal to all Rational Men concerning his Tryal A Congregational Church is a Catholick visible Church By Samuel Stone in New-England Mr. Owens stedfastness of the Promises Mr Owen against Mr Baxter A Vindication of Free Grace By John Pawson The Magistrates support and Burden By John ●ordel The Discipline of the Church in New-England by the Churches and Synod there A Relation of the Barbadoes A Relation of the Repentance and Conversion of the Indians in New-England by Mr Eliot and Mr Mayhew An Exposition on the Gospel of the Evangelist S. Matthew by Mr Ward Clows Chyru●ge●y Marks of Salvation An Exposition of the whol first Epistle of Peter by Mr. John Rogers of D●… in Essex Christians Engagement for the Gospel By John Goodwin Great Church Ordinance of Baptism Mr Love's Case containing his Petitions Narrative and Speech Vox Pacifica or a Perswasive to Peace Dr Prest●●s Saints Submission and Satans Overthrow A Treatise of the Rickets Published in Latin by Dr Glisson Dr Bate and Dr Regemorter now translated into English Mr Symsons Sermon at Westminster Mr Feaks Sermon before the Lord Major Mr Phillips Treatise of Hell Of Christs Geneology Mr Eaton on the Oath of Allegiance and Covenant shewing that they oblige not THE ALPHABETICAL TABLE A Addition NO addition to sin can make it good Page 18 Affliction Affliction is better than sin 3 It 's light ibid Christs the greatest 8 Some good in it 11 It is instrumentally good 12 It is sanctified to the Soul ibid A fruit of Gods love 13 Good annexed to it 14 Good of Promise ibid Good of Evidence 15 Good of Blessing ibid Affliction cannot make a man evil 140 Affliction may stand with Gods love 266 Affliction to sinners the beginning and forerunner of all evil 336 337. Ripens them for destruction 337 It is not mercy to be delivered from affliction when we are in a sinful way 439 It is sometimes a judgement not to be afflicted 443 Approve God approves no sin 38 Abstain Some abstain from sin for fear of Affliction only 523 Avoid Some sin to avoid affliction 526 Authority Sin resists Gods Authority 65 Attributes Sin wrongs God in his Attributes 58 They plead against sinners 67 Alsufficiency Sin wrongs God in his Alsufficiency 59 B Beams Beams of Gods wisdom in the light of nature 63 Bitterness Sin makes affliction bitter 330 Bless Saints bless God for afflictions 16 Not for sin ibid Bless God for Christ 482 Burden Christs burden 127 Sin a burden to heaven and earth 321 Beast A sinner worse than a beast 370 371 Bondage Sinners in bondage to the Devil 264 265 Bounds No bounds to be set to our love of God and hatred of sin 350 351 352. C Capable Sin is not capable of good 17 Men and Angels only capable of sin 73 Charge Job's false charge 1 Saints must charge their hearts 54 Choice Sin a worse choice than affliction 2 The wicked choice 60 Conscience Conscience must not be strain'd 21 Trouble of Conscience being overcome if men return to sin they are worse 91 Make Conscience of all sins 450 Conscience troubled for sin what 385 c. It is the beginning of the second death 399 409 Cry Saints cry unto God 16 Creator Sin wrongs God as a Creator 69 Contrary Nothing contrary to God but sin 35 Contraries seek the destruction one of another 53 Cause God no cause of sin 37 Creature Creature comforts in order to God 38 All Creatures against sinners 289 The Devil the lowest Creature 364 Curse Christ made a Curse 131 Sinners under the Curse 291 Sin is a Curse ibid Sin brings a Curse upon the whole world 321 Sin brings a Curse upon al evil 331 Comforts Of wicked men what 279 No comfort by sin 432 Confusion Sin would bring all to confusion 323 Conformity To Christ in sufferings to the Devil in sin 355 356 357 358. Condemnation Sin brings men under the sentence of it 277 Condemnation not recalled but transmitted to Christ 278 Communion With God what 254 Converse They fit to converse that live the same life 254 255 Covenant The Covenant of Grace keeps sin from taking away the Image of God in the regenerate 256 Consequence Of the Law and Gospel 492 Course Some get from affliction by sinful courses 534 D Death Sin the Death of the soul 255 Deliberation Sin needs no deliberation because wholly evil 29 Disease Sin compared to a disease 257 Despise Sin is despising of God 46 Who despise their souls 310 Destruction Sin seeks Gods destruction 54 Devil The Devil better than a base lust 61 Sin is Originally from the Devil 358 359 Lay not all upon the Devil 360 Sins reference to the Devil 357 358 359 360 361 362 363 Do Few men know what they do when they sin against God 8 Deceive The way of the wicked deceiveth 294 Deliver Delivering up to Satan what 377 Some bless themselves in sins after their deliverance from Affliction 536 Dealings God 's dealings with the wicked and godly are different 440 Draw Draw not others to sin 492 Defile Sin defileth the soul 262 It defileth all things man meddleth with ibid Delight vide Joy Delight in sins dreadful 462 463 c. God takes delight in the souls that converse with him 255 Departing Sin a departing from God 285 Despair Despair is not from the depth of humiliation 86 But from want of it ibid Divorce It is hard to make a divorce between sin and the soul 90 Displeasure Gods displeasure against sin 113 Against Angels 114 Against Men 117 Manifested in his law 118 In its Terror and Curse 119 In his severity against smal sins 119 120 121 His Wrath Hell 122 Gods dealing also with his fore-shews his displeasure against sin 123 124 c. Gods displeasure with his people 438 439 Deceit Against deceit 466 E Enemy Who Gods enemies 48 To whom God an enemy 285 286 All the Creatures are enemies to sinners 288 289 Encourage Saints encouraged to bear afflictions 17 End Men think of three good ends in committing of sin 18 No good

take a man that lies as it were scalding in Gods wrath his conscience burning and bringing even Hell to him that he cries and roars in the anguish of his soul for sin one would think certainly this man will never have to do more with sin that is in this horror and anguish and trouble for sin certainly he will never keep company be drunk be unclean or cozen any more But this may be to the admiration of Men and Angels to see how men and womens hearts are set upon sin that notwithstanding al that anguish and horror that they have many times for it yet they will to it again and that as greedily as ever yea and somtimes more greedily for if once a man consider I beseech you what I say hath overcome the trouble of conscience for Sin and fallen to it again he will then be more greedy he will slight conscience then and scorn at conscience then and make nothing of it if once he have out stood conscience As an unruly horse if he have but once cast his Rider then let him come on his back he cares not for him he contemns him he will quickly throw him off again So when the stubborn unruly lusts of a mans heart have once cast off conscience that a man or woman have been once under terrors of conscience for sin and yet fall to it again such a mans condition is very lamentable I● say not wholly desperate I dare not say so for Gods thoughts are higher than ours as high as the Heaven is above the Earth but this mans condition is very lamentable there is this strength in sin in the soul that all the terrors in the world will not breed a devorce between sin and the soul But when once the soul can come to say with David Against thee against thee only have I sinned in my Sins I have gone against that God who is so infinitely above all praise and glorie This is the humiliation if any thing make a devorce between Sin and the Soul this will do it This is the third Corollarie That therefore there be verie few humbled for Sin aright because not thus humbled CHAP. XVIII The Fourth Corollarie Admire the Patience of God in seeing so much Sin in the World and yet bear it FOurthly If this be so that sin is so much against God doth so much wrong God Hence then we have all cause to stand and admire at the infinite patience of the great God that shall behold so much sin in the world from such poor wretched vile Creatures and yet shall bear it 'T is true those that do not know how sin doth make against God strikes at him and wrongs him they are not so much taken with the patience of God and with the long suffering of God But now that man or woman that comes to know how sin wrongs God and comes to understand this such a one cannot but to amazment stand and wonder at Gods infinite patience that such a great God who seeth himself so struck at fought against opposed and wronged by such wretched Creatures that yet he doth forbear crushing them too pieces presently I beseech you Brethren consider do but take along with you what I have said about Sin how it is against God and then consider how all sins that are committed God is present at it stands and looks upon it Do but think somtimes with your selves when you are among a great concourse of people among a company of prophane wretched people as in Markets Fairs Taverns Inns and Ale-houses how is Gods Name blasphemed there What daring of the blessed God what scorning and contemning of his Word and Sacraments and Ordinances well and now carry along that thought how God is wronged in all these struck at in all this and what an infinite God this is and then think how God stands by them heareth every Oath seeth every filthy act of Uncleanness seeth every Drunkard and yet when the least word of his mouth were enough to sink them to the bottomless-pit yet God is patient the first second and third time yea a hundred times Perhaps thou hast been a Blasphemer twenty years forty years a Swearer and when thou comest in company Oh the wicked Oaths that come from thee and hidious Uncleanness and abominable wickedness and yet God stands by and looks upon the Swearer and is patient all the while Certainly Brethren there is no man in all the world that is wronged as God is and yet man is not able to bear wrong from his equal if he have power in his hand to prevent it What! Shall he wrong me I will make him know what it is to wrong me You cannot bear any wrong from your fellow Creature Oh consider what wrong God hath born from you and others stand and admire at the infinite patience and long-suffering of the Lord Truly Brethren when any mans Conscience comes to be inlightened and awakened then the greatest wonder in the world to such a Conscience is the Patience and long-suffering of God Oh! that God should be so patient and long-suffering unto me all this time of my life that I am out of Hell he stands and wonders that he is out of Hell and wonders at others that others should not be affected with the patience of God Certainly brethren that wrong is done unto God by sin as that if any one man that had all the patience of all the men and women in the world put into his heart all the patience and meekness that ever was in all the Saints since the beginning of the world if it were all distilled into the heart of one man or woman and suppose that this man or woman were but wronged as God is it were impossible but that that man or woman should break forth with revenge against those wrongs done to him or her it were impossible for such an one to bear so far as he can see himself able I mean to right himself so far he could not bear the wrongs done to him But now God shews himself here to be infinite in patience and long-suffering as well as infinite in any other Attribute of his Brethren it wil be an especial part of the glory of the great day of Judgment that when all the wrong that ever was done to God from the beginning of the world by sinners shal then be opened at the day of Judgment Alas we see but little wrong done to God now we look upon notorious wretches and think they wrong God now we see but little but at the day of Judgment then all the secret villanies and wickedness that ever was committed in secret places since the beginning of the world in all places of the world then shal it all appear And then how will it appear to Men and Angels how God was wronged by his Creature and then there will be the patience of God seen that he should be so patient so many thousand years together notwithstanding

strike at God and wrong God all that time of thy Natural Estate till God opened thine eyes and awakened thy conscience Oh think now what a deal of wrong have I done to God all my life if I have done nothing else well now God opens thine eyes Oh now thou hadst need to do much for God If God have shewed himself and given hopes of mercie and that he hath pardoned me this will certainly prevail with any heart that God hath turned What! have I done so much against God heretofore Oh I have cause to seek the honor of God upon my hands and feet all my daies that if I can do any thing for God What! I such a vile wretch and yet out of Hell yea and hope to be pardoned Oh any thing I can do for him though to creep upon my hands and feet all my daies in this world to suffer all the hardships in the world shame loss of estate any thing in the world no matter how great and hard the suffering be that God calls for There is infinite Reason I should do and suffer all for God for I have wronged God by sin and thus we shall turn sin to grace as it were and of Poyson make an Antidote against poyson by taking advantage by sin to be more obedient unto God You that have been swearers and wronged God that way now sanctifie Gods Name the other way You that have broken so many Sabbaths now sanctifie Sabbaths true all that you can do cannot make up the wrong but that will shew thy good will that thou wilt do what thou canst and manifest to God and all the world That if thou hadst ten thousand times more strength than thou hast thou couldest lay it out for God and certainly any man or woman that have been great sinners if God have humbled them and pardoned them they wil be great Saints for the time to come Carry this home with you any that have been vile perhaps you think you have grace because you are not so vile as heretofore you have been but certainly if you have grace there will be a proportionableness between the holiness of your lives now and your wicked life before you will take advantage I have wronged God so before now I must live thus and thus It will be so between man and man if one have wronged you and you have pardoned him you expect he should do what he can for you Thus it should be with God and you you have wronged God others have sinned as well as you and others sins have been furthered by you this now should inflame your hearts I have sin enough in my self and I have been the cause of it in thousand thousand sins in others my sins strike against God yea and I have caused others to sin and strike against God now if I could draw some from sin I should think it the happiest thing in the world I would creep upon my hands and knees to draw others from sin to God to be in love with the waies of God and of Religion Oh you that have been forward in sin don't think it enough that now you be troubled for your sins and leave them but know you must do for God now as much as you have done against him he requires it of you Oh go to your friends and acquaintance and kindred and labor to draw them off from sin tell your kindred and friends and acquaintance Oh Brother that you did but know what sin means Oh Sister that you did but understand what it is to sin against God God hath shewed me in some measure yea I that went on in such and such sins Oh I see how I struck at God and what an evil this is Oh that God would enlighten your eyes Come and hear the Word I thought lightly of sin before now I have gone and heard and God hath shewed me what it was Oh that God would make you see And pray for them and take no nay but to them again and again that so you may do somwhat for God as you have done abundance of wrong against God CHAP. XXII The Eight Corollarie If Sin doth so much against God hence see why God manifest such sore displeasure against sin as he doth 1 Against the Angels that sinned 2 Against all Adams Posterity 3 See it in Gods giving the Law against sin 4 See it in Gods punishing sins that are accounted smal 5 See it in Gods destroying all the world for sin 6 See his displeasure in punishing sin eternally EIghtly This is one Consequence follows If sin be so great an evil as you have heard so much against God wrongs God so much as it doth and strikes at God Hence then we see the reason why God manifests such sore displeasure against sin We find Brethren most dreadful manifestations of Gods displeasure against sin and the ground and bottom of them is in these things which you have heard opened unto you And indeed did you understand and beleeve what hath been opened unto you concerning sins opposition of God you could not then wonder at Gods manifestation of his displeasure against sin There are manifold Manifestations of Gods displeasure against sin which when they be spoken of and opened unto people that do not understand the dreadful evil that is in sin they stand and wonder at it and think Oh they be hard and severe things When Ministers reveal the threatnings of God against sin Oh say they God forbid we hope God is more merciful than so and all because they apprehend not what dreadful evil there is in sin That soul that apprehends and beleeves these particulars that have been opened unto you cannot but justifie God when they hear the revelation and the manifestation of the displeasure of God against sin As now in these Particulars That which hath been delivered is the bottom and ground of these that we shall mention and we see the reason of all these As First That dreadful manifestation of the displeasure of God against the Angels that sinned against him there is that revelation of the displeasure of God against the Angels that might cause all our hearts to tremble before the Lord at the very thought and hearing of it I beseech you consider you who think that God is only a God of Mercie and God is not so severe against sin as many Ministers would make him do but attend to what I shall say unto you how God hath manifested his displeasure against sin in the Angels Consider of these five or six Particulars I will but onlie mention them 1 That God should cast so manie glorious Creatures as the Angels are for ever from himself considering the Excellencie of their Nature 2 Consider their Multitude 3 Consider That the Chains of darkness that they be cast into are eternal Miseries 4 Consider That this was but for one sin 5 And consider That this was but the first sin that ever they committed 6 Lastly consider

man comes in and conspires with the Devil Now we account it a great evil if you had a Child and if there were but one Traitor in the Common wealth and you hear Oh my Child is joyned with this Traitor and conspireth against me and the State Before sinful Man there was but one sort of sinful Creatures in the world the Devils now by Sin Man comes in and joyns in conspiracie against the blessed God and so one Generation after another perhaps the Father comes and conspires with the Devil and then the Child and so along in a Succession And this should come neer our hearts to humble us for our sins and wickedness that in this we be those that of all Creatures that ever God hath made conspire with the Devil against the blessed God the Fountain of all Good THE SIXTH PART OF THIS TREATISE CHAP. XLIII Sin makes a man conformable to the Devil opened in Six Particulars First Sin is of the same Nature with the Devil Secondly Sin is from the Devil Thirdly Sin is a furtherance of the Devils Kingdom in the World For 1 By Sin we oppose Christs destroying the Devils Kingdom in the World 2 By Sin thou opposest thy prayers when thou prayest Thy Kingdom come 3 By going on in a way of sin thou becomest guilty of all the sin in the World Fourthly Sinning is a fulfilling the will of the Devil Fifthly Sin sells the Soul to the Devil Sixtly Sin it turns the Soul into a Devil THe Sixt and Last Demonstration of the Evil of Sin It is from that reference Sin hath to the Devil The Scripture speaks of Afflictions that they make us conformable to Christ but Sin makes us conformable to the Devil There are Six things to be opened about this I have mentioned the First which was this That Sin was of the same Nature with the Devil every Sin hath the same kind of Malignity in it that the Devil hath But Secondly All Sin it is from the Devil either Originally or at least by way of a Cause helping it forward Sin is the work of the Devil not only a joyning with him but his work therefore Christ is said to come to dissolve the works of the Devil Sin is from the Devil therefore it is said in 1 John 3. 8. He that commits sin is of the Devil for the Devil sinneth from the beginning and to this purpose the Son of man was manifest that he might destroy the works of the Devil He that commits sin is of the Devil it comes from the Devil And so John 8. 44. Brethren these things which I speak concerning the reference Sin hath to the Devil though they may seem hard and harsh yet it is to be observed none speaks so much of Sins coming from the Devil as John who was of the most loving sweet Nature of any of the Disciples and yet when he comes to speak of sin he speaks of it in the most harsh terms that possibly can be so that it comes not from harshness but may stand with a loving and sweet Nature to speak of sin in the harshest terms that we can do for John the most loving and beloved Disciple of Christ so full of love and yet none spake so harshly of sin especially in its reference it hath to the Devil as he saith here Joh. 8. 44. You are of the Devil and his lust you will do Thus Sin the lusts of Sin come from the Devil and it makes a man or a woman to be the Child of the Devil So the Scripture is clear it comes from him Originally all Sin that is in you is Originally the Spawn of the very Devil himself in your souls and originally it comes from him as all Sin originally comes from his temptations and suggestions so also the Devil helps forward and furthers all sin that is in your souls this is the evil of it But here understand this aright The Devil is not so the cause of all Sin as God is the cause of all Grace not so It is true the Devil hath a hand in every Sin but not such a hand in Sin as God hath in Grace for God hath such a hand in the work of Grace that he doth not only give a principle of Grace but all the operation of Grace is so from him as it would never stir but by him he gives the will to work and do all the will and the deed are from him But all Sin is not so from the Devil though originally it is and the Devil puts it on yet we are to know though the Devil now should tempt no more yet there is enough in the hearts of men and women to sin against God all manner of sin even from their own innate corruption that now is in them if the Devil were destroyed Sin would not be destroyed In Grace there is no power to work but by Gods working together with it but in Sin there is a power to work without the Devils working though the Devil is forward enough to work with our corruption yet I say there is corruption enough in our hearts for to work al kind of sin though the Devil should not tempt us any more therfore we must not lay all upon the Devil as many do when they fall into any wickedness they will say this is the Devil and lay all the fault upon the Devil and so think to take it off from themselves by laying it upon the Devil No know though the Devil labors to further it what he can yet there is such corruption in you that it would stream forth from you though the Devil stir it not at all therefore charge your own hearts as well as the Devil In the work of Grace we must give all the glorie to God but in the work of Sin we cannot allot all the fault to the Devil we are not to take any of the glorie of the work of Grace to our selves but we are to take a great part yea somtimes the greatest part of Sin to our selves but however the Devil is the cause of Sin originally and helps forward to it Thirdly All Sin is the furtherance of the Kingdom of the Devil in the World You know that the Scripture saith that the Devil is the Prince that rules in the Air and is called the God of this World because he rules in the Children of disobedience There is a Kingdom of the Devil set up by sin in the World and maintained by sin in the World it hath a succession in the World by sin So that all sinners that continue in waies of sin they do what in them lies to uphold the Kingdom of the Devil in the World and the Rule of the Devil in the World 1 Therefore men in sin are exceeding opposite to the End of Christs coming in the World for it is Christs End in coming into the world to dissolve the Kingdom of the Devil as you had it before in 1 John 3. 8. It

thee lies been a means to undo an immortal soul yea and to cause them to sin against the infinite God so that thou art guiltie of everie sin thou hast been a means to draw others to and thou art worse than those that have sinned for thy act in drawing them to it is a dreadful evil and then that which they have done is thine too Hast not thou sins of thine own enough to answer for before the Lord but thou must have the sins of another also Dost thou know what thou hast done in enticing others to sin either to uncleanness drunkenness to companie keeping and breach of the Sabbath and other sins Perhaps thou hast brought them to pilfering and purloining and many other particulars and other waies that might he named for indeed if we should enlarge our selves in this Point it might well require a whol Treatise but we must contract our thoughts It may be there are some in this Congregation that have been a means to draw others to sin and they be now in Hell at this instant for that sin thou wert a cause of What a sad thing is this for any man or woman to have this to lay to heart I know I have drawn such and such to sin I have been a means at least to further sin in them well they be dead and gone and they manifested no repentance before they died and therfore for ought I know yea it is much to be feared that they be now in Hell and now a tormenting for that verie sin I was the cause of and if the Lord gives me wages according to my works I must thither to them What shall they be in Hell for the sins I brought them to and shall I escape is it anie way likelie and probable but that I must follow when as they be there for the sins I brought them to what shall the Accessarie be condemned and executed and shal not the Principal I am the Principal and the other is but the Accessarie Certainly there had need be a mightie work of humiliation for thou art in exceeding danger that art the cause of bringing anie other to sin for it is that must needs lie exceeding heavie upon the soul of anie man and woman if God never give you a sight of this great evil certainlie you perish but suppose God do give you the sight of so great an evil and you begin to be humbled Oh this very meditation wil cause your humiliation to be full of bitterness and will cause it to be very hard for you to lay hold upon mercie and pardon when you shall think thus Ah were it for my own sins only I were to answer for I might have greater hope but there be others sins I drew them into and they be condemned perhaps and in Hel and how shall I escape condemnation my self I do not say that there is an impossibilitie of pardon for the Grace of God is infinite and were it not infinite it were impossible for such a soul to perish and thou that art the cause of it come to be saved I say there is a possibilitie but it is as if it were through the fire if ever thou escape do but thou consider if it should be that thou shouldest die in impenitencie also as the other did and that thou didest go to Hell when you two should meet at the day of Judgment and he should see thee the cause that drew him to sin Oh what a grief it would be to thee how would he curse thee and the time that ever he saw thy face that ever he lived in that Familie where thou livedst It may be some Parents have been a means to draw by counsel and advice the Child to sin Oh the Child when he sees his Parent at the Day of Judgment how will he curse the time that ever he came from such Loyns and such a womans Womb Oh that rather he had been the off-spring of a Dragon and the generation of a Viper than from the Loyns of such a man and woman you encouraged me to such and such waies of sin to opposition and hatred and speaking evil against the People of God the Servants of God that were strict in their way and now you and I must perish eternally sure in Hell they will be readie to cast fire-brands in one anothers faces that have been the cause of sin in one another in this world and so Husband and Wife that lie in one anothers bosoms if they be the cause of any sin in one another it may cause woful terror to them and appear worse than if a Serpent had lay in their bosom for those that draw others to sin do worse mischief than any Serpent or Viper in the world can do You had need look to it betimes I shall wind it up with this one Note Whosoever hath been the cause to draw others to commit any Sin know this That the least that can be required if God do give thee a sight of thy sin and to be humbled for it if thou doest go away out of the presence of God as having an Arrow darted into thy bosom for this then I say go away with this one Note You be bound to make some restitution in a spiritual way as much as you can For this you know I shewed before in a mans temporal Estate when you have wronged you must make restitution if you will have mercie you must make up the wrong as you are able much more here when you have wronged any in their souls a Soul wrong calls for Spiritual Restitution as well as Body wrong or Estate wrong calls for a Bodilie or Estate Restitution Quest What do you mean will you say by this Spiritual Restitution Answ This I mean That if those be alive that thou hast drawn to sin thou art bound to this part of Restitution that is To go to them and to undo what possibly thou canst what thou hast done and now to tell them of the evil of that sin and to do them all the good for their Souls that possibly thou canst Now to shew to them how God hath convinced thee and what the work of God hath been upon thee and how heavie and dreadful sin hath been made to thee and to beseech them for the Lords sake to look to themselves and to consider of their estates and to repent of that their sin that you were the cause to bring them to And so if there be anie means in the world wherbie thou canst do good unto their Souls thou art bound to do it yea to them their children their friends as you are bound to make restitution unto the next friends and heirs of those that you have wronged in their goods if the partie wronged be dead So if those should be dead thou hast drawn to sin suppose when thou wast yong thou drewest such a man to drunkenness adulterie or the like and they be dead and gone thou art bound to

Text saith Christ spake it because they said he hath an unclean Spirit Mark Christ casting out Devils the Scribes and the Pharisees attribute this to an unclean Spirit and therfore they sinned against the Holy Ghost meerly because they attributed that which Christ did by the Finger of God to an unclean Spirit and therefore Christ tels them they sinned against the Holy Ghost and they shall never be forgiven Now Brethren see how neer you come to this sin for the Scribes and Pharisees saw Christ cast out Devils they did it out of malice they could not but know and yet they say it was by the Devil You see one troubled in Conscience which is by the Holy Ghost and you say it is a foolish and a mad spirit and somtimes 't is an unclean spirit but it is worse when you say it is a foolish and melancholly spirit you do more blaspheme the Holy Ghost and come neerer this sin Oh take heed and be humbled your condition is dangerous that have had or have any such low thoughts about trouble of Conscience for Sin Object But we see by experience men and women troubled for Sin be very melancholly and heavy Answ To speak to this True sometimes God may be pleased to sanctifie even that humor of melancholliness so as to further such a work as this yea God may cause a work on Conscience to be furthered by melancholly and yet a great deal of difference between melancholly and this 1 As first God may make use of melancholly to bring in trouble of conscience as thus If it be not too prevailing to besot men and women as somtimes it doth but if it be no more prevailing but thus to make men seriously consider and ponder and weigh things then God makes use of a degree of melancholly to make men and women to know themselves and sin and the things of their Eternal Estate and such a melancholly is a blessed melancholly and you have cause to bless God for it Melancholly in some inferior things is very useful and the Phylosophers say That the most Eminent men in the world for great matters were melancholly because they were serious in their thoughts whereas othermen be of slight vain frothy Spirits Many that never had melancholly they conceive of things and it passeth and they never ●ay any thing to heart they never knew what it was for one half hour to be serious in their thoughts all their lives Many that be Sanguine be of a light vain spirit and it is a heavy Judgment of God to be given over to a light vain Spirit that considers nothing Now when God makes use of this Particular degree of melancholly to make men and women serious to consider what shall become of them another day what the terms between God and they are what if I were now to die and what if I were now to stand before God then it is a good help to this work But yet because this work is a work beyond any melancholly conceit we shal give you in the Differences But yet further it must be acknowledged when God comes with trouble of Conscience it may be so mighty and strong that it may alter the body and consume the very Spirits in the Bodies of men and women and alter the temper of blood it may be so strong and powerful and so there may come melancholly in afterward but yet there is abundance of difference between melancholly and trouble of Conscience and that will appear in these Six Particulars CHAP. LII Six Differences between Melancholly and Trouble of Conscience Diff. 1. Melancholly may be in those that are most grosly ignorant but trouble of conscience cometh with some enlightening work Diff. 2. Melancholly prevails on men by degrees but trouble of Conscience many times comes suddenly as lightning Diff. 3. Melancholly trouble is exceeding confused but troubles of Conscience are more distinct Diff. 4. The more melancholly any hath the less able are they to bear outward affliction but the more trouble of Conscience the more able to bear outward afflictions Diff. 5. Melancholly puts a dulness upon the spirits of men but trouble of Conscience for sin puts a mighty activity upon mens spirits Diff. 6. Trouble of Conscience cannot be cured the waies melancholly may FIrst Melancholly it is many times in men and women where there is most gross Ignorance of God and of Sin and of the things of their Eternal Estate it may consist with gross ignorance Many melancholly people are most ignorant and sottish and know nothing of the Principles of Religion but troubles of Conscience can never come without some new Light of God darted in and setled upon the hearts of men and women it comes alwaies with some inlightning work of the Spirit Melancholly is many times with a great deal of darkness within the mind is dark where melancholly prevails and many times gross ignorance but never any true trouble of Conscience but God comes in with some light And therefore if any man or woman be troubled and say it is for sin I put this to you What hath God discovered to you now more than before What Truths of God hath God setled upon their hearts more than before If they can give no further account of no other light let into them than before or further Truth let in upon their hearts than before then indeed it may be suspected not to be trouble for sin as many melancholly people have the name of being troubled for sin and they have fears of Hell because of dark thoughts But 't is not the true work of the Spirit upon the Soul except it be with convincement of some new Light or settling some Truth more upon the Soul than before Secondly Melancholliness comes by degrees upon men and women alterations of the Body are not sudden things the temper of men and womens Bodies cannot suddenly be altered to any extremity but gradually from one degree to another but trouble of Conscience comes many times as a flash of Lightning from Heaven Many men and women have come to the Congregation with scornful spirits prophane wicked and ungodly never knew what sin meant nor trouble for sin meant and God hath met with them in the Word and fastned some Sentence upon their hearts so that they fall down under the power of it that comes just as an Arrow struck into their Liver and they could never get out of it have gone away with horrors of soul and therfore this hath not been melancholliness Certainly the humors of the Body never so suddenly alters the Spirits of men but when God comes to work when the Spirit of God and Bondage comes to work it needs no matter before no preparative matter for the work of the Word is such as it works immediately without any preparation Therfore many men that understood as little of trouble of Conscience as ever any did in their lives and yet God lets some Truth reach them

strictness and care of Gods People against sin Two Directions to those that make Conscience of smal sins First Be even in your waies strict against all sin Secondly Be very yeilding in all Lawful things Use IV. IF there be so much evil in Sin Hence then is justified the strictness and care of the People of God against sin They be afraid of everie sin they dare not be so bold in the waies of sin as others are but they tremble when any sin is presented to them they be afraid and tremble others go on boldly and presumptuously and laugh at such as be afraid Oh such scrupulous Consciences Oh they dare not do such a thing because 't is a sin they say Oh they dare not by any means because they dare not sin thus others laugh at them because they think they be more scrupulous than they need be that should be afraid to do things so little as they think these are I beseech you observe the perversness of mens hearts you shall have them if men offend the Law of man them that are in Authoritie the Commands of men in things that they themselves will profess to be verie little and smal then they will cry out of such its Rebellion and Rebels against authoritie and they are not worthie to live and they would have the severest punishments that can be against them that will not obey mans authoritie in little things but mark these men that will so urge small things and where they be small the worse the disobedience say they in disobeying in small things Yet these men that seem verie Consciencious in such things when they see men afraid to offend God that dare not do little things if sinful dare not speak an idle word and be sinfullie merrie as others are that are afraid of intemperance and everie small thing as they think these men will jeer such what a horrible Sin is this What! urge mans Authoritie in small things and jeer those that be Consciencious to Gods Authoritie in small things What shal the Authoritie of man put weight upon smal things and not the Authoritie of the Almightie put weight in small things Well whatsoever they think brethren go on and make Conscience of small things and never call anie sin little because you have heard of so much evil in it go away with this impression of the Evil of Sin on your hearts Well by this I have heard of the Evil of Sin I have learned to account no sin smal though never so little in the eye of the world Is it a Sin If so do thou never admit of it if it be a sin abhorre it let this temptation never prevail with thee What will you not do this you may do worse This I would advise those gracious and godlie that do indeed make Conscience of small Sins and do well in making Conscience of small things I give you these Two Instructions to carrie along with you as you do make Conscience of small things and you do well in it because there is so much Evil in Sin So The First Instruction Be sure your Course be even this way that as you seem to make Conscience of some things smal so make Conscience of all Let not men of the world that observe your waies find you tripping and have just cause to say These men seem scrupulous in small things but in otherwaies they give libertie enough to themselves And say they though they will not swear they will lye and such like aspertions sometimes through malice the men of the world cast upon Profession But I speak to you in the name of the Lord take heed you give not occasion to the men of the world to say so to say I these be so scrupulous in Ceremonies and so nice in these things though certainlie we are bound to be so for God is a jealous God and if in anie thing we be Consciencious we must in his Worship be Consciencious there but then you had need be so much the more careful that they find you exact in everie thing that you do You servants perhaps you inquire after the Worship of God you yong people and it is a great mercie of God that God stirs up yong ones to inquire after the true worship of God and not to worship God in that ignorance that your fore-fathers did that took up everie thing upon custome or the use of the Parish they lived in for certainlie it is not the practise of manie nor the command of Authoritie can make it lawful if not warranted by the Word Well perhaps manie yong ones now begin to inquire after the way of Gods Worship and perhaps your Masters or Parents or may be Husbands be angry and vexed and wonder what is come to you because grown so scrupulous of these things Now I say you had need be verie exact in your Masters familie that you may not be found tripping in other things and you Wives had need be verie exact that your Husbands find you not faultie in other things and you Children had need be verie respectful to your Parents and careful of your Duties to them because they be more apprehensive of anie failings in that which is due to them then they are of any thing in the Worship of God and they know God tyes you to the practice of those duties Now if you cannot joyn in their practice and such Superstition as your Masters do Now if these Servants be unfaithful in Service and carelesss and stubborn and stout in answering again how doth this harden their Masters against this way of Worship and harden their hearts against them What You make Conscience of Superstition because sinful and is not this Sin as well as that to be unfaithful and stubborn and stout if you make Conscience of one sin why not of another therefore all you that seem to have more tender Consciences than others and more afraid of the least sin than others be sure you walk exactly and especially have a care of your duty towards men with whom you walk for they can spy you presently if you trip A Second Instruction I commend to those that make Conscience of little of the least Sin is this Be sure you be as yeilding and tractable in all other things as possible you may in all things lawful I ground it upon this Because those whose Consciences be tender and dare not commit the least Sin for anie seeming good they cannot but stand out rather than commit some evils some things that they be required to do they dare not do because sinful it cānot be but in some things they must stand out because they be convinced that it is a sin now this the world judges stoutness and pride you make Conscience of it but they think it pride and stoutness of spirit why Cannot you do this as well as others when alas God knows and your Consciences tels you that you would with all your hearts but cannot you