A77976:507
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.
Corollaries and Consequences from all the former Particulars. › Chapter 51
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.
The Use is this, If there be so much evil in sin as you have heard opened unto you, beyond ⟨p. 395⟩all the evil of any affliction, Hence then we see that the wounds and trouble of Conscience for sin, certainly it is no melancholy 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 melancholy, or temptation, or some kind of frenzy, or madness, or folly, or weakness of spirit, or timorousness: 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 some 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 showed by some examples, that trouble of conscience was not melancholy; especially in the example of Christ himself, that had the burden of sin, troubles of spirit; I cannot so properly call 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 melancholiness in him, nor in David, as I showed in the last Chapter.
The Use is this, If there be so much evil in sin as you have heard opened unto you, beyond ⟨p. 395⟩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.