A64834:419
Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins trial and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins tryal and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...
London: printed for John Hancock, 1669
Title page typeset from the transcription.
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.
8. To name no more but this, Persecuting the righteous for righteousness sake is the Devils work, 1 Joh. 3.12. Math. 23.15. and they that do it, are of and called Devils. Some he oppresseth, some he possesseth; and where he is disposest, he there turns Persecutor, Rev. 2.10. The Devil shall cast some of you into prison; this was a persecuting Devil incarnate. Thus in the general and particular I have cleared this, That sin is the work of the Devil, 'tis sins name, and is a great witness against it.
8. To name no more but this, Persecuting the righteous for righteousness sake is the Devils work, 1 Joh. 3.12. Math. 23.15. and they that do it, are of and called Devils. Some he oppresseth, some he possesseth; and where he is dispossest, he there turns Persecutor, Rev. 2.10. The Devil shall cast some of you into prison; this was a persecuting Devil incarnate. Thus in the general and particular I have clear'd this, That sin is the work of the Devil, 'tis sins name, and is a great witness against it.
I may here add, that in some sense sin in men (or in some respects the sin of men) is more horrible and heinous then that of Devils; I speak not of the first sins of either, but of their sins from the time that God discovered his pleasure concerning the disposal of Devils and Men. (1) The Devil hath some kind of gratification in tempting men ('tis a kind of victory being a revenge) but men do wrong and torment themselves. (2) The Devils are past hope, and grown desperate, being rejected of God, 2 Pet. 2.4. for Christ Jesus took not them on him, Heb. 2.16. they are hardened against God as punishing them; and are grown so envious, ⟨p. 194⟩that they will be revenged on man, seeing they cannot on God: if they had but a door of hope opened, 'tis probable they would not be so wicked as they are. When there is no hope, persons are more resolute, Jer. 2.25. But now for men to sin, whom God hath spared, for whom he spared not to give his own Son; men, whom God calls and woes, and even begs them to be reconciled, and be happy, for these men to sin, Oh what an horrible ingratitude is this! Oh what aggravating and inexcusable sin is this; 'tis worse then the devils sin! they sin not against second mercy and offers of grace as men do! But I hasten to sins second name, filthiness of flesh and spirit, 2 Cor. 7.1.
I may here add, that in some sense sin in men (or in some respects the sin of men) is more horrible and hainous then that of Devils; I speak not of the first sins of either, but of their sins from the time that God discover'd his pleasure concerning the disposal of Devils and Men. (1) The Devil hath some kind of gratification in tempting men ('tis a kind of victory being a revenge) but men do wrong and torment themselves. (2) The Devils are past hope, and grown desperate, being rejected of God, 2 Pet. 2.4. for Christ Jesus took not them on him, Heb. 2.16. they are hardned against God as punishing them; and are grown so envious, ⟨p. 194⟩that they will be revenged on man, seeing they cannot on God: if they had but a door of hope opened, 'tis probable they would not be so wicked as they are. When there is no hope, persons are more resolute, Jer. 2.25. But now for men to sin, whom God hath spared, for whom he spared not to give his own Son; men, whom God calls and woes, and even begs them to be reconciled, and be happy, for these men to sin, Oh what an horrible ingratitude is this! Oh what aggravating and inexcusable sin is this; 'tis worse then the devils sin! they sin not against second mercy and offers of grace as men do! But I hasten to sins second name, filthiness of flesh and spirit, 2 Cor. 7.1.
2. Sin is all filthiness, which denotes, 1. The Loathsomeness of Sin. 2. The Infectiousness of Sin.
2. Sin is all filthiness, which denotes, 1. The Loathsomness of Sin. 2. The Infectiousness of Sin.
1. That Sin is a filthy, i. e. a loathsome thing, will be clear, if we do consider a little that to which sin is resembled and likened, as to the most offensive and loathsome diseases; 'tis likened to a Canker or Gangrene, 2 Tim 2.17. Now with such persons as are under these diseases, others are loth to eat or drink: 'tis likened to the rot, to the filth and corruption of the foulest disease, which is so foul and rotten, as (according to the Proverb) one would not touch it with a pair of Tongs. The Apostle tells us of some who (like Jannes and Jambres) resist the truth, and calls them men of corrupt (or rotten) minds: And Solomon gives us to know, that as a sound heart is the life of the flesh, so Envy (any thing opposed to the sound heart) is rottenness to the bones; ⟨p. 195⟩yea, sin is likened to the Plague, which every one flies from; 'tis so noisome and loathsome, that it separates the nearest relations: now sin is called the Plague of the heart, 1 Kings 8.38.39. which is much worse then any plague-sore of the body; and this is not all, but as sin is likened to the most loathsome diseases, so to other the most loathsome things that are; 'tis likened to the blood wherein infants are born, which is loathsome, as Ezek. 16.5, 6. Its likened to Mire and Dung, to the very excrements that lye in Ditches and Common shores, wherein Sows and Swine do wallow, as 'tis expressed, 2 Pet. 2.22. yea, to the Vomit of dogs, in the same place; to the Putrefaction of graves and sepulchres, Math. 23.27, 28. which is stinking, as Martha said of Lazarus, when he had been some days dead, Joh. 11.39: 'tis likened to Poison,
but sin reacheth and seizeth on soul and spirit, ⟨p. 196⟩and defiles the man, Math. 15.19, 20. This is the Canker, the Rottenness, the Plague, the Poison of the Soul; and sin is not only worse then any, but then all of these: yea, further, if our righteousness be but as a menstruous rag, Isa. 64.6. how filthy must our sin be? The Apostle St. Paul counted his righteousness which was of the Law to be but dung, Phil. 3. what did he reckon his injuriousness, persecution, and blasphemy then? surely as bad as death and hell; if not only our righteousness, but our righteousnesses, yea, all our righteousnesses be as filthy rags, as 'tis in that fore quoted place, Isa. 64.6. what is our sin, our sins, and all our sins? Ah how filthy beyond expression or imagination! yet again, sin is not only filthy, i. e. loathsome, but it is,
but sin reacheth and seizeth on soul and spirit, ⟨p. 196⟩and defiles the man, Math. 15.19, 20. This is the Canker, the Rottenness, the Plague, the Poyson of the Soul; and sin is not only worse then any, but then all of these: yea, further, if our righteousness be but as a menstruous rag, Isa. 64.6. how filthy must our sin be? The Apostle St. Paul counted his righteousness which was of the Law to be but dung, Phil. 3. what did he reckon his injuriousness, persecution, and blasphemy then? surely as bad as death and hell; if not only our righteousness, but our righteousnesses, yea, all our righteousnesses be as filthy rags, as 'tis in that fore quoted place, Isa. 64.6. what is our sin, our sins, and all our sins? Ah how filthy beyond expression or imagination! yet again, sin is not only filthy, i. e. loathsom, but it is,
2. A polluting and infectious thing: 'tis of a pestilential and poisonous nature, and therefore called not only corruption, but pollution and defilement, 2 Pet. 2.20. There are many things that may make a man foul and loathsome, as Leprosy and ulcerous tumours, &c. and yet the soul of a man may be pure and fair, as Jobs was when his body was all over of a scab or sore, and he state on the dunghill; but sin (as was hinted before) defiles the man, and soaks into his very spirit, and infects that. But that we may take the clearer and fuller prospect of sins pestilent and infectious nature and operation, let us behold it,
2. A polluting and infectious thing: 'tis of a pestilential and poysonous nature, and therefore called not only corruption, but pollution and defilement, 2 Pet. 2.20. There are many things that may make a man foul and loathsom, as Leprosie and ulcerous tumours, &c. and yet the soul of a man may be pure and fair, as Jobs was when his body was all over of a scab or sore, and he state on the dunghil; but sin (as was hinted before) defiles the man, and soaks into his very spirit, and infects that. But that we may take the clearer and fuller prospect of sins pestilent and infectious nature and operation, let us behold it,
1. In its Universality, how it hath extended and spread it self over all the world; there is no Land or Nation, Tribe, Language, Kindred, or ⟨p. 197⟩People, where it hath not been known, from the rising of the Sun to the going down thereof, all Climates, hot and cold, all Quarters of the world, Americans, Africans, Asians, and Europeans have all been infected; not only Sodom or Samaria, but Jerusalem and Zion were infected and ruined by it: 'tis here, and there, and every where, but in Heaven. Beside this, it hath infected all Ages, 'tis almost as old as the world; it hath run in a blood from Adam to Moses, and so on to this day, 'tis a plague that hath lasted almost 6000 years; yea, which is more, not one man hath escaped it; all kind of men, of all ranks and qualities, high and low, rich and poor, Kings and Beggars have been infected by it; the wise, the learned, as well as foolish and illiterate, Rom. 3.9, 10. who is there that hath lived and sinned not, our Saviour excepted? and if any man say he hath not sinned, he sins in saying so. By one man sin came into the world, but since, not one man but every man hath sinned, all have sinned, and come short of the glory of God, Rom. 3.23. and death came upon all, in as much as all had sinned, Rom. 5.12. If all men are mortal, then all are sinners, for death came in by sin; where there is no sin, there's no death, as in Heaven. Rev. 21.4. All men have died of this plague, yea, our Lord and Saviour had not died, if he had not been made sin for us. Moreover this Leprosy hath spread it self not only on whole mankind, but on the whole of man; every whit of every man is infected, it hath made flesh and spirit filthy, 2 Cor. 7.1. from the crown of •he head to the sole of the foot, there's no sound ⟨p. 198⟩part in him all (as I instanced above) all his members are servants to sin; and 'tis no better within,
The Will is become perverse and stubborn, worse then so, 'tis wilful and mad, set upon sin and hell, Eccle. 8.11. The Affections (concupiscible) are inordinate, the Passions (irascible) are unruly, that man's more head-strong then the horse that rusheth into the battle: It hath made some men so restless, that they cannot sleep, unless (or until) they have done mischief, Prov. 4.16.
The Will is become perverse and stubborn, worse then so, 'tis wilful and mad, set upon sin and hell, Eccle. 8.11. The Affections (concupiscible) are inordinate, the Passions (irascible) are unruly, that man's more head-strong then the horse that rusheth into the battel: It hath made some men so restless, that they cannot sleep, unless (or until) they have done mischief, Prov. 4.16.
To go on yet further, Sin spreads its infections to the defiling of mans duties and holy things; it defiles his natural and civil actions, the ploughing of the wicked is sin, Prov. 21.4. Man should d• all (from the highest to the lowest duty) to the glory of God; but, Alas, what doth man do that is not ill done, and to the dishonour of God Sin infects mens prayers, the prayers of the wicked are an abomination to the Lord, Prov. 28.9. yea, though offered up with incense to perfume them, Isa. 1.13. Under the Law Aaron was to bear the iniquity of the holy things, Exod. 28.38. Israel brought God many a present, but sin (like a dead fly in a box of ointment) spoiled all, Isa. 1.11.16. Yet again,
To go on yet further, Sin spreads its infections to the defiling of mans duties and holy things; it defiles his natural and civil actions, the plowing of the wicked is sin, Prov. 21.4. Man should d• all (from the highest to the lowest duty) to the glory of God; but, Alas, what doth man do that is not ill done, and to the dishonour of God Sin infects mens prayers, the prayers of the wicked are an abomination to the Lord, Prov. 28.9. yea, though offer'd up with incense to persume them, Isa. 1.13. Under the Law Aaron was to bear the iniquity of the holy things, Exod. 28.38. Israel brought God many a present, but sin (like a dead flye in a box of oyntment) spoiled all, Isa. 1.11.16. Yet again,
Sin infects all that belongs to man: when man was created, God furnished his house for him, gave him the world and fullness thereof, and it was good; but, Alas, how is it changed! (as I spake before) for sin hath made all that belongs to man very vanity, i. e. empty and unprofitable, Eccl. 1. The fullness of the creature cannot fill a man, the eye is not satisfied with seeing, nor ear with hearing, for all is vanity; the gloss and beauty, the pleasure and profit of creature-enjoyments are become vanity; yea, and more, sin hath made it vexation too, sin hath imbittered mans enjoyments; man lives among his comforts but a vexatious life; as in the fullness of his sufficiency he is in straits, so in the fullness of his comforts he is in sorrow, in the midst (the very heart) of laughter, his heart is sad: Mans enjoyments are disappointments, they fail his expectations, and so add not to his content, but vexation; neither the length nor the comfort of his life is in the abundance of these things, Luke 12.15. and which is yet worse, sin hath not only made things vain and vexatious, but a snare and temptation to man; they are sins baits, by which it catcheth men; what are honours, pleasures, and riches, but snares to the children of men? Prov. 30.8, 9.
Sin infects all that belongs to man: when man was created, God furnished his house for him, gave him the world and fulness thereof, and it was good; but, Alas, how is it chang'd! (as I spake before) for sin hath made all that belongs to man very vanity, i. e. empty and unprofitable, Eccl. 1. The fulness of the creature cannot fill a man, the eye is not satisfied with seeing, nor ear with hearing, for all is vanity; the gloss and beauty, the pleasure and profit of creature-enjoyments are become vanity; yea, and more, sin hath made it vexation too, sin hath imbitter'd mans enjoyments; man lives among his comforts but a vexatious life; as in the fulness of his sufficiency he is in straits, so in the fulness of his comforts he is in sorrow, in the midst (the very heart) of laughter, his heart is sad: Mans enjoyments are disappointments, they fail his expectations, and so add not to his content, but vexation; neither the length nor the comfort of his life is in the abundance of these things,
This we have said in brief as to the universality of sins infection, how it hath spread it self all over. 2. Let us consider how suddenly it infects, and withal doth increase and multiply: Sin is not barren, but, Alas, too fruitful to beget and bring forth more: it is not lazy, but gets ground continually: how great a fire hath ⟨p. 200⟩a spark kindled? Adams ••••erity have not been so numerous as his sins: A little Cloud (as it seems at first) no bigger then ones hand, grows and spreads to cover the whole Hemisphere. The water that at first seemed little and shallow, swelled more and more, from the ankles to the knees, from the knees to the loins, thence to the head, till it grows to so great a River, as cannot be passed over; and so doth sin, a very monster for its growth. Particularly let's observe how it increaseth in our selves, and then how in others.
This we have said in brief as to the universality of sins infection, how it hath spread it self all over. 2. Let us consider how suddenly it infects, and withal doth increase and multiply: Sin is not barren, but, Alas, too fruitful to beget and bring forth more: it is not lazy, but gets ground continually: how great a fire hath ⟨p. 200⟩a spark kindled? Adams ••••erity have not been so numerous as his sins: A little Cloud (as it seems at first) no bigger then ones hand, grows and spreads to cover the whole Hemisphere. The water that at first seem'd little and shallow, swell'd more and more, from the ankles to the knees, from the knees to the loyns, thence to the head, till it grows to so great a River, as cannot be passed over; and so doth sin, a very monster for its growth. Particularly let's observe how it increaseth in our selves, and then how in others.
1. How it increaseth in our selves. Sometimes the same sin increaseth from little to great, it grows from an infant to a man: 'tis as a snowball, that (like same crescit eundo) grows bigger by rolling it in the snow: the little grain of mustard grows to a great tree; a little seed of sin becomes a great tree: Adams sin was but one, but 'twas a breeding and big-bellied sin, the mother of all abominations. One sin transgresseth the whole Law, James 2.10. when lust hath conceived, it hastens to bring forth, and when it hath brought forth, it brings it up till it come to its full stature, James 1.14, 15. 'tis at first but a Lust, an appetite, inclination, or motion, thence it proceeds to Enticement, by that to draw us aside, and then to tempt and impregnate us, by this temptation it conceives, and there's an Embryo; this grows in the womb, and when 'tis brought forth, 'tis a sin; and this being finished or perfected, it proves deadly. So James 3.5, 6. the tongue is a little member, but as a little spark of fire, but it being kindled (becomes a world of iniquity, and) defiles the whole body, ⟨p. 201⟩and sets on fire the whole course of Nature; a little Leaven leaveneth the whole lump, and sometimes one sin begets many more sins, not only of the same kind, but others also. Josh. 7.11. God had forbidden them to take the accursed thing; but when they had taken, they dissembled also, and put it among their own stuff; and when Achan confesseth his sin, you may see how one drew on another, vers. 19.20, 21. saith he, when I saw, I converted, and when I coveted, I took, and when I had taken, I hid them; thus one begat another. Sin degrees it self into a greatness, and multiplies into a number: If we abhor not the garment, we may be (as it) spotted with the flesh: if we withdraw not from occasions of evil, we may by the occasions be drawn to evil; and in not abstaining from appearances of evil, be brought to apparent evil. There is one Chapter that gives us two sad Instances of this thing, Gen. 34. Dinah, out of curiosity, will needs make a visit to the Daughters of the Land; while she goes to see the daughters, the son saw her, (visamque cupit) having seen her, he took her, having taken her, he lay with her, and by lying with her, defiled her.
The report whereof coming to Jacobs sons, they were grieved, being grieved, they were wroth, being wroth, they meditate revenge, meditating revenge, they spake deceitfully, having deceived, they slew, and having slain, they fall upon the spoil: How hard it is to sin once and but once! sin grows upon us Let us see,
The report whereof coming to Jacobs sons, they were griev'd, being griev'd, they were wroth, being wroth, they meditate revenge, meditating revenge, they spake deceitfully, having deceiv'd, they slew, and having slain, they fall upon the spoil: How hard it is to sin once and but once! sin grows upon us Let us see,
2. How sin increaseth in others, and infects others; it went from one man to every man: ⟨p. 202⟩how soon had the world got the name of ungodly world, or world of ungodly? 2 Pet. 2.5. and after the flood, how soon was the world overspread with sin from seven or eight persons? one root of bitterness defiles many, Heb. 12.15. Mens ill examples are very pestilential and pernicious, a little Leaven leaveneth the whole lump, as our Country Proverb hath it, one scabbed sheep infects a whole flock. The world grows worse and worse, the latter days most peril us because most sinful; and as if there had not been sin enough, some set up projects and trades of new sins, being inventors of evil things, Rom. 1.30. Oh how diffusive and catching is this infection, for others will quickly be in these new-invented fashions of sin and sinning! Yet again,
2. How sin increaseth in others, and infects others; it went from one man to every man: ⟨p. 202⟩how soon had the world got the name of ungodly world, or world of ungodly? 2 Pet. 2.5. and after the flood, how soon was the world overspread with sin from seven or eight persons? one root of bitterness defiles many, Heb. 12.15. Mens ill examples are very pestilential and pernicious, a little Leaven leaveneth the whole lump, as our Country Proverb hath it, one scabbed sheep infects a whole flock. The world grows worse and worse, the latter days most perill us because most sinful; and as if there had not been sin enough, some set up projects and trades of new sins, being inventors of evil things, Rom. 1.30. Oh how diffusive and catching is this infection, for others will quickly be in these new-invented fashions of sin and sinning! Yet again,
3. The infection of sin is (tantum non) almost incurable ('tis to us impossible, and only possible with God, and that at a costly rate, by the blood of Christ, to cure this plague, and cleanse us of it) 'tis very hard to be cured, because 'tis within us, and dwelleth in us, Rom. 7.17.20. an ulcer in the flesh is more easily cured then one in the lungs; a disease that's inward cannot be so well reached; yea, 'tis not only in us, but 'tis riveted in us, 'tis gotten into the flesh and spirit, as if it were one with us, as the Leopards spots and the Ethiopians blackness. There was a leprosy so inveterate, that though they scraped the house round about and within, and threw out the dust, though they took other stones and mortar, yet it returned again, Levit. 14. When distempers become as it were natural, and are in the constitution, they are hard to be cured; 'tis ⟨p. 203⟩not easy obliterating that which is written with a pen of Iron, and the point of a Diamond; 'tis difficult to soften an heart of stone. Beside, this filthiness hath had long possession, even time out of mind: it pleads prescription, so long a Custom is become a Law, and as another Nature, Jer. 13.23. yea, to show how hard 'tis to be cured and rooted out, we may observe, that very forcible means have bin used for the cleansing of it, yet it hath not been done: God poured out a whole flood of water, which washed away most sinners; yet sin (as I may say) kept above water, and was found alive and strong after the flood. When God sent fire and brimstone (Hell, as an Ancient calls it) from Heaven on that Centre of sin, Sodom, &c. yet sin got out with Lot and his daughters. Fire and water are very cleansing and purifying things; yet these you see have not done it. When others sinned, the Earth swallowed them up, yet sin remained, it did not dye; the same sins are still in the world after all these judgments. Even in the Saints themselves, with all the forces that Faith can make, 'tis very hardly kept under, but the flesh will be lusting against the spirit, and when their affections do not cleave to sin; yet sin will cleave to their affection, and it makes them cry out as burdened with St. Paul, Wretch that I am, who shall deliver me from this body of death! the victory is by Christ Jesus; 'tis death kills sin. And yet,
4. It lives in its effects when we are dead and gone; for it follows us to our grave, and there it rots our bodies; when it can no longer reach ⟨p. 204⟩our souls to make them vile, it yet forbears not to make our bodies putrid and vile. He that sinned not saw no corruption, but we that sinned do, and stink within a few days, as Lazarus did. Oh sinful and infectious sin!
1. That Sin is a filthy, i. e. a loathsom thing, will be clear, if we do consider a little that to which sin is resembled and likened, as to the most offensive and loathsom diseases; 'tis likened to a Canker or Gangrene, 2 Tim 2.17. Now with such persons as are under these diseases, others are loth to eat or drink: 'tis likened to the rot, to the filth and corruption of the foulest disease, which is so foul and rotten, as (according to the Proverb) one would not touch it with a pair of Tongs. The Apostle tells us of some who (like Jannes and Jambres) resist the truth, and calls them men of corrupt (or rotten) minds: And Solomon gives us to know, that as a sound heart is the life of the flesh, so Envy (any thing opposed to the sound heart) is rottenness to the bones; ⟨p. 195⟩yea, sin is likened to the Plague, which every one flies from; 'tis so noisom and loathsom, that it separates the nearest relations: now sin is called the Plague of the heart, 1 Kings 8.38.39. which is much worse then any plague-sore of the body; and this is not all, but as sin is likened to the most loathsom diseases, so to other the most loathsom things that are; 'tis likened to the blood wherein infants are born, which is loathsom, as Ezek. 16.5, 6. Its likened to Mire and Dung, to the very excrements that lye in Ditches and Common shores, wherein Sows and Swine do wallow, as 'tis exprest, 2 Pet. 2.22. yea, to the Vomit of dogs, in the same place; to the Putrifaction of graves and sepulchres, Math. 23.27, 28. which is stinking, as Martha said of Lazarus, when he had been some days dead, Joh. 11.39: 'tis likened to Poyson, Rom. 3.13. All these things and others which I shall not name, are loathsom things, at which men stop their noses, and from which they hide their eyes; yet sin is more loathsom then they all, if we consider, that nothing but the fountain open'd for Judah and Jerusalem to wash in, nothing but the blood of Jesus can cleanse from this filthiness: all the Nitre and Sope in the world cannot get it out: beside, 'tis not only filthy, but filthiness; not only corrupt, but corruption, in the very abstract, and all the things to which sin is resembled are far short of sin, they are but shadows, which are very imperfect representations of things: all the former Instances (or others of like name and nature) reach but to the body, and do not defile the man;
1. In its Ʋniversality, how it hath extended and spread it self over all the world; there is no Land or Nation, Tribe, Language, Kindred, or ⟨p. 197⟩People, where it hath not been known, from the rising of the Sun to the going down thereof, all Climats, hot and cold, all Quarters of the world, Americans, Africans, Asians, and Europeans have all been infected; not only Sodom or Samaria, but Jerusalem and Sion were infected and ruin'd by it: 'tis here, and there, and every where, but in Heaven. Beside this, it hath infected all Ages, 'tis almost as old as the world; it hath run in a blood from Adam to Moses, and so on to this day, 'tis a plague that hath lasted almost 6000 years; yea, which is more, not one man hath escaped it; all kind of men, of all ranks and qualities, high and low, rich and poor, Kings and Beggars have been infected by it; the wise, the learned, as well as foolish and illiterate, Rom. 3.9, 10. who is there that hath lived and sinned not, our Saviour excepted? and if any man say he hath not sinned, he sins in saying so. By one man sin came into the world, but since, not one man but every man hath sinned, all have sinned, and come short of the glory of God, Rom. 3.23. and death came upon all, in as much as all had sinned, Rom. 5.12. If all men are mortal, then all are sinners, for death came in by sin; where there is no sin, there's no death, as in Heaven. Rev. 21.4. All men have died of this plague, yea, our Lord and Saviour had not died, if he had not been made sin for us. Moreover this Leprosie hath spread it self not only on whole mankind, but on the whole of man; every whit of every man is infected, it hath made flesh and spirit filthy, 2 Cor. 7.1. from the crown of •he head to the sole of the foot, there's no sound ⟨p. 198⟩part in him all (as I instanced above) all his members are servants to sin; and 'tis no better within, Gen. 6.5. his heart is evil, the thoughts of his heart are evil, the imaginations of the thoughts of his heart are evil, the very thoughts of his thoughts are evil, every creature of the heart is evil. How the Ʋnderstanding is darkned and depraved, I shewed above; that the Heart is desperately wicked and deceitful beyond any knowledge but Gods, the Prophet assures us from God himself, Jer. 17.9. the mind and Conscience is defiled, Tit. 1.15, 16.
1. How it increaseth in our selves. Sometimes the same sin increaseth from little to great, it grows from an inf•nt to a man: 'tis as a snowball, that (like same crescit eundo) grows bigger by rolling it in the snow: the little grain of mustard grows to a great tree; a little seed of sin becomes a great tree: Adams sin was but one, but 'twas a breeding and big-bellied sin, the mother of all abominations. One sin transgresseth the whole Law, James 2.10. when lust hath conceiv'd, it hastens to bring forth, and when it hath brought forth, it brings it up till it come to its full stature, James 1.14, 15. 'tis at first but a Lust, an appetite, inclination, or motion, thence it proceeds to Inticement, by that to draw us aside, and then to tempt and impregnate us, by this temptation it conceives, and there's an Embryo; this grows in the womb, and when 'tis brought forth, 'tis a sin; and this being finished or perfected, it proves deadly. So James 3.5, 6. the tongue is a little member, but as a little spark of fire, but it being kindled (becomes a world of iniquity, and) defiles the whole body, ⟨p. 201⟩and sets on fire the whole course of Nature; a little Leaven leaveneth the whole lump, and sometimes one sin begets many more sins, not only of the same kind, but others also. Josh. 7.11. God had forbidden them to take the accursed thing; but when they had taken, they dissembled also, and put it among their own stuff; and when Achan confesseth his sin, you may see how one drew on another, vers. 19.20, 21. saith he, when I saw, I coverted, and when I coveted, I took, and when I had taken, I hid them; thus one begat another. Sin degrees it self into a greatness, and multiplies into a number: If we abhor not the garment, we may be (as it) spotted with the flesh: if we withdraw not from occasions of evil, we may by the occasions be drawn to evil; and in not abstaining from appearances of evil, be brought to apparent evil. There is one Chapter that gives us two sad Instances of this thing, Gen. 34. Dinah, out of curiosity, will needs make a visit to the Daughters of the Land; while she goes to see the daughters, the son saw her, (visamque cupit) having seen her, he took her, having taken her, he lay with her, and by lying with her, defiled her.
3. The infection of sin is (tantum non) almost incurable ('tis to us impossible, and only possible with God, and that at a costly rate, by the blood of Christ, to cure this plague, and cleanse us of it) 'tis very hard to be cured, because 'tis within us, and dwelleth in us, Rom. 7.17.20. an ulcer in the flesh is more easily cured then one in the lungs; a disease that's inward cannot be so well reacht; yea, 'tis not only in us, but 'tis rivetted in us, 'tis gotten into the flesh and spirit, as if it were one with us, as the Leopards spots and the Aethiopians blackness. There was a leprosie so inveterate, that though they scrapt the house round about and within, and threw out the dust, though they took other stones and mortar, yet it return'd again, Levit. 14. When distempers become as it were natural, and are in the constitution, they are hard to be cured; 'tis ⟨p. 203⟩not easie obliterating that which is written with a pen of Iron, and the point of a Diamond; 'tis difficult to soften an heart of stone. Beside, this filthiness hath had long possession, even time out of mind: it pleads prescription, so long a Custom is become a Law, and as another Nature, Jer. 13.23. yea, to shew how hard 'tis to be cured and rooted out, we may observe, that very forceable means have bin used for the cleansing of it, yet it hath not been done: God poured out a whole flood of water, which washt away most sinners; yet sin (as I may say) kept above water, and was found alive and strong after the flood. When God sent fire and brimstone (Hell, as an Ancient calls it) from Heaven on that Center of sin, Sodom, &c. yet sin got out with Lot and his daughters. Fire and water are very cleansing and purifying things; yet these you see have not done it. When others sinned, the Earth swallowed them up, yet sin remained, it did not dye; the same sins are still in the world after all these judgments. Even in the Saints themselves, with all the forces that Faith can make, 'tis very hardly kept under, but the flesh will be lusting against the spirit, and when their affections do not cleave to sin; yet sin will cleave to their affection, and it makes them cry out as burthen'd with St. Paul, Wretch that I am, who shall deliver me from this body of death! the victory is by Christ Iesus; 'tis death kills sin. And yet,
