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.

CHAP. XLI.

That Sin is the Evil and Poyson of all other Evils, shew∣ed in several Particulars: First, Its the strength of all Evils. Secondly, Its the sting of Affliction. Thirdly, Its the Curse of all Evils, opened in Five Particulars. Fourthly, Sin is the shame of all E∣vils. Fifthly, The eternity of all Evil comes from Sin.

THere are Four Things, which except we be well instructed in, and know, we know nothing to Purpose: Ex∣cept we know God, and Sin, and Christ, and Eternity: These are the Four great Things that you had need to be well instructed in: The knowledge of Sin I have endeavored to set before you: In this Argument I have

shewed you the evil of fin above al affliction. The next thing I am to Open to you, is the Fourth General Head, Propounded in the Fifth Chapter.

Fourthly, Therefore, that Sin is the Evil of all other Evils.

It is the very pith of all other Evils; there's nothing that would be scarce worthy the name of Evil, if Sin were not in it. That it is the evil of all other evils, will appear in these Particu∣lars:

First, It is the strength of all other Evils. The strength, the prevailing strength that any evil hath against man, it is from Sin. There is no E∣vil would have any prevailing strength to do us any hurt were there not Sin in it. That is cer∣tain, nothing in heaven, or earth, or hel, would do any of the Children of men any hurt, were it not for Sin, if there were not Sin to give it strength. The strength of any evil that can do us any hurt, is from Sin. Let the evil be never so smal, yet if it come armed with the strength of the guilt of Sin, it is enough to undo any man or woman in the world. This is the Reason of the difference of the power, the prevailing power, of any cross and affliction in some more than in others; you shall have some, that let there be but the least cross and affliction upon them, it sinks their hearts, they are not able to stand under it; others that have a hundred times more upon them, they go under it with

joy: this is the especial difference, one having the guilt of sin in ••he evil, and the other being delivered from it. It is a Comparison I remem∣ber of a learned man, to express the difference of afflictions; Afflictions are like water, and a little water upon a mans shoulder in a Leaden vessel, is a great deal heavier than much more water in a vessel of Leather or Wood; take a Leather Bucket filled with water, it is not so heavie as a little water in a Leaden vessel; so a little affliction where there is much guilt of sin is abundantly more heavie than a great deal of affliction where there is not the guilt of sin. Haman could not stand before such a pettie Cross as that Mordacai would not bow his knee; being a wicked man, that Cross being with sin, trou∣bled him sore: and Achitaphel when he was cros∣sed in his way could not bear it. Therfore Bre∣thren, if you would bear afflictions, this is your way; your wisdom is to labor to know where∣in the strength of an affliction lies, if you would overcome it. As you know the Philistims that desired to overcome Sampson, their great care was to know wherein his strength lay, if they could by Dalilahs means find out the strength of Sampson, they thought they might easilie over∣come him. So certainlie if you could but find out where the strength of your afflictions ••lie, it is easie then for you to have fears and disquiets taken away: the reason why fears and disquiets overcome you as they do, is, because you find not out the strength of them; if that were found out and gotten away, you might quicklie over∣come

afflictions, and they would be light to you. The prevailing strength of all afflictions is from sin: this is the first thing to shew sin is the evil of all evils.

Secondly, Not only the prevailing strength, But the bitterness, the sting of Affliction, that which makes it bitter to the Spirit, is sin; Sin makes it come like an Armed man with power: And be∣sides, Sin makes it inwardly gaul at the very heart, sting like a Serpent, as the Apostle 1 Cor. 15 56. saith of death, The sting of Death, is sin, saith the Apostle: so that which he saith of death, it is true of all evils, of all afflictions, that are but makers of way to death; the sting of a sickness, the sting of the loss of your estates, the sting of discredit, the sting of imprisonment, the sting of all afflictions, and that which makes them bitter to the soul is sin: you have a notable place; Jer. 4. 18. Thy waies, and thy doings have procured these things unto thee, this is thy wickedness, because it is bitter, because it reacheth unto thy heart: In the Greek it is, This is thy wickedness, and because it is bitter it reacheth unto thy heart, that interprets the word: saith he, thy wickedness hath procured this, and the punishment to thy wickedness is bitter, and reacheth to thy heart; because it comes as a punishment of thy wickedness, so it comes to be bitter, and reacheth to thy very heart. Oh when sin is in affliction, it comes to the heart, and is very bitter: were the guilt of sin taken away in any affliction, the soul might be able to make use of that expression of Agag in a better way than he did, and come joyfullie

and cheerfullie to look upon anie affliction, and say, The bitterness of death is past: So doth God lay any affliction upon me, or my familie, the bitter∣ness of death is gone; the bitterness is gone, be∣cause my sin is gone: Sin is as it were the rotten Core in an Apple, or Fruit, it will make all the Fruit to be bitter and rotten: And so sin, that is the rotten core, take away, cut out the rotten core, and then you will not tast so much bitter∣ness in the Fruit: So if Sin, the rotten core be cut out, affliction will not be so bitter. This is the Second, All the prevailing strength of affli∣ction is from sin, and the bitterness and anguish of spirit in affliction, is from sin.

Thirdly, The Curse of all evil is from sin (the strength of all evil, the bitterness of all evil, and the curse of all evil) I have shewed before, Sin brings a Curse upon our selves, yea, how it brings a Curse upon all good. Now I am to shew you how sin brings a Curse upon all evil; it is that which makes the affliction to be accur∣sed: We have a most excellent Scripture for this, to shew the difference between Gods affli∣cting of his people whom he hath pardoned, when sin is pardoned and removed; and Gods afflicting of the wicked and ungodly, whose sin is yet upon them: a most admirable Text for this, and the difference between these two, that you may see what a difference sin puts upon af∣fliction when it is upon us; the Text is, Jer. 24. 5. compared with verse 9. We have before (in the Chapter) Gods expression of the differing estate of his people by the basket of good Figs,

and evil Figs; those that were godlie, like good Figs, and the wicked by the evil Figs: Mark the different dealing of God with both: both were in Captivitie, both good and evil, they must both be delivered into the hand of their Enemies; but see with what difference, vers. 5. like the good Figs, So will I acknowledg them whom I have carried away Captive into the Land of the Caldeans for their good: Mark, they must go into the Land of the Caldeans, but it must be for their good: saith God, though I do afflict them, yet because I have pardoned them, let them know I aim at nothing but their good. Then he speaks of the bad Figs, the wicked men in Captivitie, vers. 9. I do deliver them to be removed into all Kingdoms of the Earth for their hurt: I will send them, they shall go into Captivitie, but I intend them no good, it shall be for their hurt; to be a reproach, and a proverb, a tant and a curse in all places, whi∣ther I shall deliver them. I beseech you keep this Text by you, that which is said of this par∣ticular affliction is true of everie affliction: when God doth bring any evil upon any wicked man or woman, looking upon them, saith he of such as are in their sins, God certainly intends their hurt, he brings it for their hurt, even the same affliction that befals one whose sin is pardoned, and God intends for their good: so the privi∣ledg of godly men that have their sins pardoned through Christ, how different that is from the e∣state of wicked men that have the guilt of sin upon them: Sin is the curse of all evils; I will deliver them for their hurt that it may be a curse

to them. Now this Argument would enlarge it self (but that I studie brevitie) to shew how sin brings a Curse upon everie affliction, and what that is; and that thereby we shall make it appear, Sin is a greater evil than affliction, be∣cause it brings a Curse upon affliction. I will but briefly name what might more largely be insisted upon.

1 When there is sin and affliction, affliction comes out of Gods revenge for sin: God looks upon the guiltie Creature with indignation and wrath: Here's a wretch that hath been bold, thus to sin against me, and now my hand shall be upon him. And so when the sinner is under Gods hand, God is so far from looking upon him with pitie and compassion, that he looks upon him with indignation and wrath, as an Enemy to him when he looks upon the sinner that is got under him: and this is a sore evil, that when God, that is the God of all mercy, and of infinite compassi∣on, yet when he gets a wretched sinner under him, he shall look upon him in the depth of his affliction, with indignation and wrath, as a loath∣som Creature, as loathing and abhorring this Creature under his wrath: he shall be cast out in his wrath, God casts out a Sinner and curses him, when he looks upon him in such a man∣ner.

2 The Curse of afflictions when it comes in such a manner in way of sin is in this, God regards neither the time, nor the manner, or the measure of the affliction: whether it be a time sensonable for the Sinner or no, nor the manner, nor the mea∣sure,

whether it be such as the sinner can bear; no, let that go, God minds not that. Indeed when God comes with his afflicting hand upon those to whom sin is pardoned, whom he looks upon in Christ, he weighs out their afflictions: God comes, and with his Wisdom doth order it, for the due time, and weighs it out for the due proportion, that there shall not be one dram put into it; any further than their strength can bear; he doth not tempt us beyond our strength, he laies not upon us what we cannot be able to bear; this is true of his People. But when God comes upon those that have the guilt of sin lying on them, he will come at that time that is most unseasonable for them, at the worst time that can be: As thus, when a Husband-man would cut a Tree, to make it fruitful, he will observe his time, and lop his Tree in its season, perhaps about this * 1.1 time of the year, and then it will grow up; but if he mean to have it die he lops it about Midsummer, when the Tree hath sent forth his Sap, and then the Tree dies. So God, when he comes to his Children with afflictions, he will come in a seasonable time, such a time to lop when lopping may make them more fruitful: But when he afflicts wic∣ked men, he comes to them as to a Tree at Mid∣summer, when as they be flourishing, and then cuts them down, and then they perish; God re∣gards not the time and season for their good when he comes in a way of a Curse for sin.

And so for the manner and measure of Affli∣ction: When God comes to his Children when

sin is pardoned, God weighs it out: As a skilful Physitian weighs out Physick, though that which the Patient takes, it may be is Poyson in it self, yet the Physitian will be sure there shall not be one dram too much, and there shall be enough mixt with it, that shal be proportionable to weaken the strength of that poyson, that it shall do no hurt, but good: but now if he give poyson to Vermine, he gives it without mixture, or weight, he never stands weighing for them, let them eat and burst themselves, he will mix no help there: when he gives Poyson to Ver∣mine, 'tis to destroy them. So all Afflictions that come to wicked men, when God comes upon them in a way of a Curse for sin, God gives it to them as we give Poyson to Vermine to de∣stroy them: but the afflictions that come to Saints, when Sin is pardoned, God gives that which indeed in its own Nature is Poyson, but it is so weighed out, that there is not one dram too much, and so mixed with Ingredients of the mercie and goodness of God, as only it works good to them to work out corruption, and do them no hurt at all: Here's the difference of af∣flictions upon those whose sins be pardoned, and those who have guilt upon them. Hearken to this you that have the guilt of sin, when any evil comes to you, for ought you know it comes as poyson to Vermine to kil you; whereas if your hearts be humbled for sin, and sin▪ pardoned, if you be under never so much affliction, it comes but as from a skilful loving Physitian, that weighs out the Physick, to do the Patient good.

This is the Second thing wherein the Curse of affliction consists when it comes for sin.

3 The Curse of Afflictions when they come for Sin, is in this, That all Afflictions that come meer∣ly for sin, they are but forerunners of the miseries of Hell it self; I say they are the forerunners of the very forments of Hell: Let the affliction be ne∣ver so little in it self, yet it is the harbenger and forerunner of those dreadful eternal torments that thou must bear; it is but a Messenger from the Lord, whatsoever they are: What dost thou feel them grievous and tedious for the present? some grievous tedious distemper, trouble or dis∣ease thou hast; they are but a tast of that bitter Cup full of wrath, and they do but give thee notice of what dreadful things thou art to en∣dure when time shall be no more.

4 Nay, they are not only forerunners to give notice of what is like to be, But they be the very be∣ginnings of the miseries of Hell: every evil a wick∣ed man doth suffer, he may look upon it but as the beginnings of everlasting torments, if he die so, if he be not delivered from the guilt of sin, and this is that which makes it grievous: 'tis not so much the pain that lies upon a man for the present, as that he by this pain is told what he shall have for ever; it is as a summons of him to bear the wrath of God eternally; and this is that which is the beginning of that everlasting torment he shall endure. Suppose there were one to be executed, and he were to die some grievous and fearful death; well, it may be when the Tormenter comes at first, he doth but

a litile pain his hand, put his wrist to pain, tyes his hands, and he cryes out of the pain of his wrist. Alas! what is this? Doth he cry for this? What is this but a preparation for those dread∣ful torments that are now about to be executed upon him. So all men and women in the guilt of Sin, when they have any affliction, sickness, or trouble, I say, so long as they be in that estate they may look upon it but as the girting of their hands with the cords. A little pain they be put to by the strictness of the cord that binds them, but this is but to the body, and so prepares them to be cast out into utter darkness, as you know the Phrase is, Take him that came without the wedding garment, and bind him hand and foot and cast him into utter darkness. Thy Afflictions be but as bindings of thee, they are but the be∣ginnings of those everlasting pains thou art like to have: and that should make the least Afflicti∣on of any ungodly man or woman in the world exceeding dreadful to them; now I feel pain, but what is this but the beginning of sorrows? I am now a sinking, but how far I shall sink, I do not know.

5. Again, All Afflictions when they come in a way of a Cuase for Sin, they be sent to ripen men and women for destruction, and therefore they harden their hearts and make them often flie out against God. There is no affliction sent in a way of a Curse, but doth ripen any man or woman for eternal misery. Oh consider this you that have been under great Afflictions, it may be you are deli∣vered from the pain, and you think your selves

safe: examine, how is it? are not your hearts more hard than before? are you not more gree∣dy upon Sin than before? know then that is a dangerous sign that that affliction was but sent to ripen you for destruction and eternal misery; though you be escaped for a time, yet they only were ripeners to hasten you to everlasting de∣struction. And in these things consists the Curse of sin; in all evils that befal us. This is the Third.

Fourthly, Sin is the Evil of all Evils, For it is the shame of all evils; it is that which makes any affliction to be a shame to us: I remember be∣fore in the opening the nature of Sin as it is a∣gainst our own good, there I shewed, Sin was a shame to the Soul; whether there be affliction or no; but now I am to shew you how sin puts shame into other evils, not only brings shame to our selves, but puts a shame upon the evils and afflictions that are or shall be upon us: As thus, A Male factor is stigmatized, is branded; well, there is pain to his body in the branding, and then there is the shame that is in the brand that goeth along with the pain; and therefore it is, that it might be a Note of perpetual shame and reproach. So in Afflictions, there is the pain of the Affliction, and then there is the shame that is upon men through the affliction. Let men be branded, and if it be not for their sin, if it be for Righteousness, then their brands are honorable, let them be stigmatized never so much; let their Ears be cut off, and branded with an. S. or any other brand in the cheeks, or foreheads; if it be

for Righteousness; this is their honor and glo∣ry. As the Apostle speaks in a Triumphing way, I bear about with me the Marks of the Lord Jesus: and he glories in it. So for any man to be branded for Christ, he bears the marks of Jesus Christ, though there be pain, there is no shame. So in any Affliction God sends, if there be no sin, there may be pain but no shame: but when God comes upon men for sin, and by the very affliction God doth as it were point out the sin of man; Oh! then it is not only painful, but abundance of shame and confusion goes along with it. And therefore in that Text, Jer. 24. 9. God saith, He would cast them out for a reproach, and a taunt, and a by-word. For a reproach as well as trouble. The shame of Affliction comes from Sin: This is the Fourth Thing.

Fifthly, The Eternity of all Evil comes, from Sin: I remember I shewed before, how Sin was a Principle of Eternal Evil; but this is in another regard. I speak not of Sin now, as than; that was, as it is in its own nature, Sin it self was a principal evil, and brought an eternal evil. But thus I say here, Sin puts an Eternity upon that present evil thou dost suffer, if the guilt be not taken away. No Creatures but only the Reason∣able Creatures, Men and Angels, be subject to any eternity of evil. What ever evil is upon any other Creature it cannot have that denominati∣on of eternity; but the evils upon a sinner may have a denomination of eternity upon them. For this, observe this one Note (though it be high) as in Grace that is in it self (I told you) an eter∣nal

good, and brought eternal good: But fur∣ther, Grace is not only in it self a principle of e∣ternal good, and brings eternal good, but Grace doth make that very good that now we have, to have an eternity upon it. It dot•• not only pro∣cure that hereafter it shall have eternity, but makes our present good to be eternal, though it be conveyed in another way. As now, we have abundance of Comforts from Creatures, and Gods Ordinances; it is true, we shall not have our Comforts conveied to us from Creatures, and Ordinances, but those that have Grace shal have the same comforts that now they have from the Creature, and the Ordinances, convey∣ed immediatly from God, as from the fountain: that which thou now hast from Cisterns and Conduits of conyeyance, thou shalt come to in∣joy the same from God immediatly, and really, another way. So that no man or woman in Affli∣ction (if gracious) need to be troubled for any thing. For this is a true maxim in Divinity, A Christian may have many Crosses, but no Losses. A Christian never lost any thing. How can that be? A Christian receives Good, in husband, and wife, and Children, and estate, and they have losses in these as well as others. No, they be crost for the present, but never any Christian had any loss: This we may (as a certain truth) assent to, never any godly man or woman that had Sin pardo∣ned, never had after that time, any loss. Grace (me thinks) should be very precious in your thoughts if this be true, if I can make this good; if I should come and tel you Marriners, or Mer∣chant

adventurers in dangerous Seas, wel, I will come and shew you what Course you shall take, and you shall never have loss more; you would think this good News, if it were not a fancy, and deceit, if you found it so, you would account your time well spent if you could but find this to be true, though you heard nothing but this. Certainly I can tell you a way where you shall never have loss in the World; the way of god∣liness. Get but Sin once pardoned in Christ, and you shall never have any loss. Suppose I had a Pipe that were laid into a fountain of water that brought water to me; well, afterward this pipe is stopped, and there comes no more water through this pipe, but though this pipe be stop∣ed, yet if I come to injoy the very fountain, I have no loss of Water, for I have it from the fountain, though the pipe be stopped yet I have the same water I had before: So it is with a Christian that have any loss in the Creature. For thus we are to know, all Creatures be but as so many Pipes of conveyance of comfort, and good, from God the fountain of all good in the Creature, and he is pleased with one kind of Pipe, to convey comfort from one Creature, and from another another way, some have greater, and some smaller Pipes, as God shall minister in his Wisdom and Providence to his Servants. But now, one that is godly, though the poorest man or woman in the world, hath an interest in God himself, the fountain of all good: And there∣fore if any Pipe be cut off and stopped, as per∣haps such a time thou didst loose a thousand

pound, perhaps three or four thousand pound; there was three or four Pipes cut off, but stil thou hast a God and an interest in him, and there all is made up. And there is this art in godliness, and the skill, that still thou maiest come and injoy that immediately from God, and suck that from the fountain, that thou didest from the Pipes. So that a Christian may loose much of his estate, or comfort in friends, so as he shall never receive it from them any more, but he goeth to God and injoyes it in God: So that that present good which he had here, he makes it all up in God. Thus Grace makes that good and comfort you have here now, an eternal good; only the con∣veyance is in another way, more immediately from God, and therefore the sweeter and the fuller. So Sin puts an eternity, in every evil; observe sin doth not only deserve, that thou shouldest have eternal evil befal thee hereafter; but whatsoever evil thou hast now, sorrows, di∣stresses, anguish, or troubles upon thee; Sin wil make that sorrow, and anguish, and distress, to be Eternal: though not perhaps conveyed that way, by that channel, yet thou shalt have that to be immediately let out through Gods warth and Justice. All that evil that ever thou didest bear here from any Creature; here perhaps thou hast a grievous disease; Oh! it doth (it may be) extreamly afflict, and torment thee; per∣haps thou diest; the strength of that evil is gone: but that torment upon thee by the dis∣ease was nothing else but the wrath of God working through that channel; and let out

through that; though now thou die, and the matter of the disease be gone, yet when thou comest to hell, there thou shalt meet with the same grievous pain; only in another way. That is, The wrath of God shall let out this evil im∣mediately, through his wrath, which was medi∣ately through the Creature before, and now it is immediately from himself. And this meditation rightly considered, is enough to bring down the proudest, stoutest sinner on the earth; to Consi∣der how the Wrath of God is all that evil to a sinner that all the Creatures in Heaven and Earth are able to convey, and much more. And thus you have this opened how Sin is the evil of all evils.

Notes

• * 1.1

  This was 23. of Ja∣nuary.