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.
Burroughs, Jeremiah, 1599-1646., Goodwin, Thomas, 1600-1680.

Corollaries and Consequences from all the former Particulars.

  • Chap. 44 The First Corollary.] It's worse for a man to be sinful, than to be turned into a Beast 370
  • Chap. 45 The Second Corollary.] It's worse to be sinful, than to be afflicted with Temptation from the De∣vil. 372
  • Chap. 46 The Third Corollary.] It's worse to be un∣der sin, than to be haunted by the Devil. 374
  • Chap. 47 The Fourth Corollary.] It's worse to be gi∣ven up to any way of sin, than to be given up to the Devil. Quest. How the delivering up to Satan can be for the sa∣ving of the Soul. 376
  • Chap. 48 The Fifth Corollary.] It is worse to be given up to one sin, than to be actually possessed by the Devil. 379
  • Chap. 49 The Sixt Corollary.] Sin brings to wicked men, the same Portion the Devils have 383
  • Chap. 50 Use 1. Shew that trouble of Conscience for sin, is another manner of business than melancholly, or •…∣merousness. 385
  • Page  [unnumbered]Chap. 51 The former Ʋse further prosecuted. First, Against those that have slight thoughts of trouble of Con∣science, which ariseth either from gross Ignorance, or A∣theism, or desperate slighting of God. Secondly, Trouble of Conscience is the beginning of eternal death. Third∣ly, Those that have slight thoughts of trouble of Consci∣ence, can never prise 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 sinkunder 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 unpar∣donable sin. 394
  • Chap. 52 Six Differences between Melancholly and Trouble of Conscience. Diff. 1 Melancholly may be in those that are most grosly ignorant; but trouble of Con∣science cometh with some enlightening work. Diff. 2. Me∣lancholly prevails on men by degrees, but trouble of Con∣science many times comes suddenly, as lightening. Diff. 3 Melancholly trouble is exceeding confused, but troubles of Conscience are more distinct. Diff. 4. The more Me∣lancholly 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 Con∣science for sin puts a mighty activity upon mens spirits. Diff. 6. Trouble of Conscience cannot be cured the waies melancholly may. 414
  • Chap. 53 A Second ƲSE from the whol Treatise, shew∣ing that a man may be in a most miserable condition, though he be delivered from outward affliction. First, If a man be prosperous by sin, if a man raise himself to a pro∣sperous condition by any sinful way, let such men consider three things: 1 What is got by sin, it cost dear. 2 What is got by sin is accursed to thee. 3 What is got by sin, must Page  [unnumbered] he cast away, or thy soul is cast away. Secondly, When men come to be more sinful by their prosperity: explained in three Particulars: 1 When prosperity is fuel for their sin. 2 When it gives men further liberty to sin. 3 When it hardens in sin. 425
  • CHAP. LIV. Use 3. If there be so much Evil in sin, then it's a mighty mercy to get the pardon of sin. 445
  • CHAP. LV. Use 4. If there be so much Evil in sin, this justifie the 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. 448
  • CHAP. LVI. Use 5. If there be so much Evil in Sin, hence then is justified the dreadful things spoken in the Word a∣gainst sinners. 455
  • CHAP. LVII. Use 6. If there be so much Evil in sin, it shew the miserable condition of those whose hearts and lives are filled with sin. 458
  • CHAP. LVIII. Use 7. If there be so much Evil in sin, how dreadful a thing it is for men or women to delight in sin. 462
  • Page  [unnumbered]CHAP. LIX Use 8. If there be so much Evil in sin, then every soul is to be humbled for sin. 471
  • CHAP. LX. Use 9. If there be so much Evil in sin, this should be a loud cry to stop men, and turn them from sin. 476
  • CHAP. LXI Use 10, & 11. If there be so much Evil in sin, then turn to Christ, and bless God for Christ. 482
  • CHAP. LXII. Use 12. If there be so much Evil in sin, then it is of great concernment to be Religious betimes, and there∣by prevent much sin. 488
  • CHAP. LXIII. Use 13. If there be so much Evil in sin, then it's a fear∣ful thing for any to be instrumental to draw others to sin. 491
  • CHAP. LXIV. Use 14. If there be so much Evil in sin, then there ought to be no pleading for sin. 500
  • CHAP. LXV. Use 15. If there be so much Evil in sin, then of all JƲDGMENTS, spiritual Judgments are the greatest. 502
  • Page  [unnumbered]CHAP. LXVI. Use 16. If there be more Evil in sin than in affliction, then when sin and affliction meet they make a man most miserable. 504
  • CHAP. LXVII. Use 17. Being of Reprehension to six sorts of People. First, It reprehends those that are more afraid of Af∣fliction than Sin. Secondly, It reprehendeth those that are careful to keep themselves from sin, but it's meerly for fear of affliction. For 1 This may be without change of Nature. 2 Thy obedience is for∣ced. 3 Thou art not unbottomed from thy self. 4 Thou art not like to hold out. Also two Answers to an Objection of those that think they avoid sin for fear of Hell: 1. Thy Sensitive part may be most stirr'd up by fear; but yet thy Rational part may be most carried against sin as sin. 2. Those that avoid sin meerly for fear, never come to love the Command that forbid the sin. 3. They are willingly ignorant of many sins. 4. Those that avoid sin, and not out of fear; even when they fear, God will destroy them; then they desire God may be glorified. 5. Those that avoid sin out of fear, do not see the excellency of God∣liness, so as to be inamored with it. Thirdly, It re∣prehends those that will sin to avoid affliction. Fourthly, It rebukes such, as when they are under af∣fliction, they be more sensible of affliction than of sin. Also there is five Discoveries whether mens affliction or sin trouble them. Fifthly, It reprehends those that get out of affliction by sinful courses, and yet think they do well. Sixthly, It reprehends those, that af∣ter deliverance from affliction, can bless themselves in their sins. 517