A77976:220
The Evil of Evils
The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is showed, 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 poison, 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 Goodwin, William Bridge, Sydrach Simpson, William Adderly, [double brace] William Greenhil, Philip Nigh, John Yates.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.
London: printed by Peter Cole, 1654
Title page typeset from the transcription.
THE EVIL of EVILS: OR, The Exceeding Sinfulness OF SIN. › Chapter 17
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3 Take any other humiliation, and it is not such an abiding humiliation as this is; this humiliation ⟨p. 88⟩for sin will more abide upon the Spirit than any other doth, many are troubled for sin, have a great deal of horror and perplexity of Spirit in some fits, in some moods, at some times; but this their trouble is but for a flash, and it goes away, vanisheth and comes to nothing: when trouble is only from the apprehension of danger and misery in it self, I say it usually vanisheth and comes to nothing; why? Because when there comes but any thing to make you to think that this danger may be in any degree over, or that things are not so bad as I was afraid, now the trouble presently vanisheth upon that. In times of sickness, the soul apprehends it self in danger of perishing, I am now going, I see my self at the brink of the Pit; now the soul is troubled for sin, but when the danger appeareth to be a little over, the trouble for sin ceaseth. But when the soul is troubled for sin as against God, this trouble cannot but abide, though afflictions be gone, yet my trouble abide. What's the reason many people upon their sick beds be so troubled for sin (as they think) and cry out, Oh! if God ever restore them, they will never do as they have done, and yet as soon as they are well they fall to their sin again: here is the reason, Because only their danger troubled them. But now let the soul be kindly humbled for sin as against God, Oh I have wronged God that infinite Deity, that infinite glorious First Being of all things; let such an one be in sickness or in health, whatsoever condition such an one is in, the trouble abides ⟨p. 89⟩upon the spirit, yea Brethren it abides upon the spirit even then when the soul hath hope sin shall be pardoned, yea when the soul knows certainly sin shall be pardoned, yet will the humiliation abide upon the heart of such a man or woman There's a great mistake in the world in the matter of trouble for sin; they think Repentance or mourning for sin, is but one act, that if once they have been troubled for sin, they need never be troubled any more It is a dangerous mistake, for we are to know, true sorrow for sin, true repentance, is a continual act that must abide all our lives:
3 Take any other humiliation, and it is not such an abiding humiliation as this is; this humiliation ⟨p. 88⟩