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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	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

the contrary But now you have heard there is nothing contrary to God to speak properly but only sin and if sin be the only contrary that God hath then certainly sin doth seek the destruction of God so much as it can though it be true a sinner can never do God hurt nor cannot hinder Gods working or Being at al whatsoever become of this wretch though he be destroyed and perish to al Eternity God will remain blessed for ever But this is the Nature of sin to seek the destruction of the Eternal God of glory Oh charge your hearts with this do not stay till God come at the day of Judgment to charge you with this for many poor sinners that went on blind-fold all their daies and never saw sin what it was then comes God upon their death bed and chargeth them with this and then their hearts are full of horror And so at the day of Judgment when God comes to charge them with this then they will be amazed and will see the truth of this Therfore seeing God doth it now before the day of Judgment do you now charge it upon your own hearts that so you may be humbled This is the Third Particular It strikes at God Fourthly Sin wrongs God exceedingly It doth that wrong unto God that all the Angels in Heaven and men in the world cannot make up again Any one sin take but the least sin that thou dost commit I say it doth that wrong unto God that all the Angels in Heaven and Men in the World can never make up again if all the Angels in Heaven and Men in the world should come and say Lord God this poor wretched Creature hath committed this sin this day O Lord we are content to suffer ten thousand yeers torment in Hell to satisfie for that wrong that is done to thee by this man or womans sin God would say it cannot be done by all Men and Angels they can never make up this wrong and yet as I shall shew hereafter God wil have this wrong made up or thou must perish Eternally Many men plead thus Who can challenge me and say I have wronged them in al my life they think this enough well suppose thou hast lived so that thou hast not wronged man either in word or deed Oh but thou hast wronged God the Living Eternal God can charge thee though man cannot that thou hast done him that wrong that all the Creatures in the world cannot make it good It were a sad thing if a man had done that wrong to a Kingdom that all the Blood in his Veins and in ten thousand generations more could not make up again he would be weary of his life You have done that wrong to the God of Heaven that all the Angels in Heaven and Men in the World can never make up again Well to conclude Though the things be hard and sad to think on God knows I treat in tender bowels and compassion to you and I do not know that ever I spake to any people in the world with more compassion and that in this particular And know though I speak of these things now yet if God give liberty I shall be as glad and willing to be large in shewing you the riches of the grace of the Gospel in Christ and Gods mercy in Christ And I hope your hearts will be as free and large in this as I am in speaking of this And if I were now treating never so much of the riches of Gods mercy in Christ I could not do it with more Bowels of Compassion than I do this but I do this that you may come to know your selves that you may come to know Christ that Christ may be precious in your thoughts For the special end of Christs coming was To take away sin to deliver from sin therfore we must know sin and charge our souls with sin that Christ may be precious Therefore if any soul shal go away and say Wo to me what have I done yea then such a soul is fit to hear of the Doctrine of grace and mercy in Christ and that in due time if God give liberty may be declared to such a soul But now for the present I beleeve this is a necessary point for you to know and this is that though some may perhaps rise against it that thousand thousands wil have cause to bless God for to all eternity when it is preached home upon their Consciences by the Spirit of the Lord which convinceth of the sinfulness of sin CHAP. XI How sin wrong God 1 In his Attributes 2 Relation of Father Son and Holy Ghost 3 His Counsels 4 In the End for which God hath done all he hath done And First Sin wrong Gods Attributes 1 His All-sufficiency shewd in two particulars 2 It wrong his Omnipresence and Omnisciency 3 Sin wrong his Wisdom 4 Wrong his Holiness 5 Sin wrong God in setting mans will above Gods 6 Sin wrong Gods Dominion 7 Sin wrong Gods Justice 8 Sin wrong God in his Truth THis was that which we proposed in the third place but we shall handle it in this fourth place that we may enlarge upon it But how doth sin wrong God The wrong you do to God by sin is such wrong that if all the Angels in Heaven and Men in the World would be content to endure thousands of yeers of torment in Hell to make up that wrong it could not be any one sin that you commit doth such wrong to God How doth this appear To make it out I shal shew unto you four things 1 How sin doth wrong God in all his Attributes 2 How it wrongs God in his Personal Relations Father Son and Holy Ghost 3 How it wrongs him in his Counsels in that order he hath set in the World in all Creatures 4 How it wrongs God in the very End for which he hath done all that he hath done in the end of all his Works even his Glory First Sin wrongs God in his Attributes As thus First Sin doth hold forth this That there is not a sufficiency of good in God for the satisfying of a soul this language is apparant in every sin and it holds this forth so far as sin doth appear it holds this forth before all and speaks this language That there is not enough good in God That is the Blessed Glorious Al-sufficient Eternal Unchangable good and Fountain of all good yet sin makes this profession That there is not enough good in God to satisfie this soul or else why doth the soul depart from him in any sinful way and go to the Creature for any good if there be enough in God himself Now there is great wrong done to that blessed God who is goodness it self for any Creature to hold this forth That there is not sufficient good there but that the Creature must be fain to seek for it elswhere out of God So long as we seek comforts in the Creature in

wiser than their Teachers rhan their Fore-fathers and to bring them to the wisdom even of the most wise CHAP. LI. The former Vse further prosecuted First Against those that have slight thoughts of trouble of Conscience which ariseth either from gross Ignorance or Atheism or desperate slighting of God Secondly Trouble of Conscience is the beginning of Eternal death Thirdly Those that have slight thoughts of trouble of Conscience can never prize Christ Fourthly Those that have slight thoughts of trouble of Conscience now shall one day alter their opinion Fifthly It were just with God to let those sink under the burden of Conscience that have slight thoughts of it now Sixtly Those that have slight thoughts of trouble of Conscience those very thoughts do take away a chief restraint from sin Seventhly Slight thoughts of trouble of Conscience for sin are 1 A high degree of Blasphemy 2 And a degree towards the unpardonable sin WE have entred upon the Application of all that hath been said concerning the evil of Sin And you may remember I have only named one Use that do arise from all that hath been said about the evil of Sin and that we shall now prosecute The Use is this If there be so much evil in sin as you have heard opened unto you beyond all the evil of any affliction Hence then we see that the wounds and trouble of Conscience for sin certainly it is no melancholly conceit it is not a fancy or imagination as many in the world think of it Many men have very slight thoughts about the trouble of Conscience for sin and when they hear of men or women troubled for their sin they think it is nothing but melancholly or temptation or some kind of frenzy or madness or folly or weakness of spirit or timerousness These be the thoughts men have of trouble of conscience and according to their thoughts that they have of it such are their Cures that they seek for it I spake som what of it in the last Chapter but now certainly if these things be true as verily they are the Truths of God that have been delivered concerning the evil of sin then we are not to wonder at men and women that have troubles of conscience for sin I shewed by some examples that trouble of conscience was not melancholly especially in the example of Christ himself that had the burden of sin troubles of spirit I cannot so properly cal it trouble of conscience for there is a substantial difference between the wrath upon his soul that he felt and the wrath of God that others feel upon their consciences but in effect the wrath of God is the same that was upon him by imputation of sin and upon others by reason of their own proper guilt and it was not melancholliness in him nor in David as I shewed in the last Chapter Now to proceed There be two things I desire to proceed in And First I have many things to say unto those that have slight thoughts of trouble of Conscience for sin somwhat to say to those and if there be any in this place that have wondred at men and women that have been troubled in their conscience for sin let them attend to what they read I have divers things to say unto them Secondly I am to shew you some difference between melancholly distempers and trouble of Conscience for sin First These thoughts of thine they certainly eome from either abundance of Ignorance or Atheism or Desperate slighting of God One of these three Causes 1 Ordinarily these thoughts that men have of trouble of Conscience to be no greater matter than such melanchoby conceits they do come from gross Ignorance thou knowest not God thou knowest not what it is for a soul to have to deal with an infinite Deity thou never yet hadest a real sight of an infinite Deity with whom thou hast to deal And it is a sad thing to think that men and women should live a long time and never in all their lives come to have a real sight of that infinite Majestie and Deitie with whom we have to do It comes from ignorance of the nature of sin thou dost not know what sin is God hath yet blinded thine eyes that thou shouldest sin but not know what sin is Certainly thou dost not know the Law of God the Spiritualness of it and the d●eadfulness of the wrath of God revealed against sin thou dost not know what Eternty means thou dost not apprehend what it is for a soul to be in hazard of miscarrying to all Eternity It was the Speech of Francis Spir● as I opened in the former Chapter I shall make use of that example further because a notable ezample Oh saith he If I might endure the heavy wrath of God but for twenty thousand years I should not think it much but it must be Eternally Eternally I must endure the Eternal wrath of God that lay heavy upon his spirit Let any man or woman in the world the stoutest proudest spirit that lives upon the face of the Earth think what it is to miscarry to Eternity and this will make his spirit be troubled Therefore its gross Ignorance in men that makes many have such slight thoughts of trouble of conscience for sin 2 Again If not from Ignorance yet from Atheism For many men that seem to have excellent Parts and are not ignorant Sots and yet have slight thoughts of trouble of conscience for sin It is not so much to be wondred at to see a company of ignorant Sots that know nothing of God and the Principles of Religion that they should have such slight thoughts and wonder what men mean to be troubled for sin But men that have good Parts perhaps men of great Gifts and pregnant Wit and great Schollers and yet they have slight thoughts of trouble of Conscience for sin Now in them Vsually the cause is Atheism or slighting of God Woful desperate Atheism is in the hearts of many great Schollers many pregnant Wits many that w●ll speak much of Religion yet they are desperate Atheists in their hearts therfore from thence it comes Therefore when you see learned men understanding men go on in such and such sinful waies and slight all that is said concerning the evil of sin do not wonder at it for woful desperate Atheism lies under abundance of Knowledg a great deal of knowledg learning wit and parts and yet slight sin this is the Cause the Atheism in their spirits Compare these two Scriptures together Psalm 14. 1. The fool hath said in his heart there is no God and in Prov. 14. 9. Fools make a mock of sin that is those fools that do say in their hearts there is no God those fools make a mock of sin and they think lightly of all that hath been said of the evil of sin and what need so much ado about the evil of sin they can slight it and make light of it well it is such

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