A64834:424
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.
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, 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 Understanding is darkened and depraved, I showed 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. 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,
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
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!
Thus far of the names of sin, and how they witness against sin; there remains only one thing more to witness against it, and that is the second thing I mentioned as to sin witnessing against it self. Viz.
2. The Arts or Artifices that sin useth to disguise it self: if sin were not an ugly thing, would it wear a visor? or if it had not evil designs, would it walk disguised and change its name? truth is not ashamed of its name or nakedness, it can walk openly and boldly; but sin is a cheat, a lye, and therefore lurks privily, and puts on false names and colours; for if it should appear like it self (as it sooner or later will to all, for conversion or confusion) it would fright men into dying fits, as it did the Apostle, and when they come to themselves, engage men to abhor and hate it, as he and the Prodigal did. Men would never be so hardy as they are to sin, but that sin hardens them, and hardens them by deceiving them, as the Apostle speaks, Heb. 3.13. take heed lest any be hardened through the deceitfulness of sin: Sin useth all manner of Arts, Methods, and Devices (as Satan doth) to draw us in, to inveigle us; it puts many tricks upon us, and hath all the faculties and knacks of deceiving and cheating us. I may truly say, that sin hath not learnt, but taught all the deceits, the dissimulations, flatteries, and false policies ⟨p. 205⟩that are found in Courts; the Stratagems of War, the Sophisms and fallacies of the Schools, the Frauds of Tradesmen, whether in City or Country, the Tricks of Cheaters and Jugglers, the Ambuscadoes of Thieves, the Pretensions of false Friends, the several Methods of false Teachers, and whatever else there is of Cozenage in the World, and practiseth them all upon us to make us sin.
2. The Arts or Artifices that sin useth to disguise it self: if sin were not an ugly thing, would it wear a vizard? or if it had not evil designs, would it walk disguised and change its name? truth is not ashamed of its name or nakedness, it can walk openly and boldly; but sin is a cheat, a lye, and therefore lurks privily, and puts on false names and colours; for if it should appear like it self (as it sooner or later will to all, for conversion or confusion) it would fright men into dying fits, as it did the Apostle, and when they come to themselves, ingage men to abhor and hate it, as he and the Prodigal did. Men would never be so hardy as they are to sin, but that sin hardens them, and hardens them by deceiving them, as the Apostle speaks, Heb. 3.13. take heed lest any be hardned through the deceitfulness of sin: Sin useth all manner of Arts, Methods, and Devices (as Satan doth) to draw us in, to inveigle us; it puts many tricks upon us, and hath all the faculties and knacks of deceiving and cheating us. I may truly say, that sin hath not learnt, but taught all the deceits, the dissimulations, flatteries, and false policies
And though it be impossible to reckon up all the particular ways whereby the deceitful hearts and sins of men abuse them; yet I will instance in a few, that it may be for a warning to sinners, and a witness against sin; and then conclude this part of our Discourse.
1. Sometimes sin persuades us that such or such a thing is no sin, though it look like a sin, as the Devil dealt by Eve at first, and so deceived her: she was a little jealous and shy, that what the Serpent put her upon was evil, but he cunningly insinuates, that however it seemed to her, yet that it was not so: This way is the pride and wantonness of persons upheld, that though these things are appearances of evil, yet they are not evil: but, alas, 'tis next to being a sinner to look like a sinner; appearance in good is too little, in evil 'tis too much: 'tis a very hard thing to look like a sinner, to talk and garb it like a sinner, and not to be one; and which is the worst on't, 'tis more then likely, that what the Devil grants to be like a sin is a sin; and they that are persuaded otherwise, are deceived by him, as Eve was: 'tis great odds, but if we do like the picture, we shall like the thing: though an Idol be no God, nor like him; yet God hath ⟨p. 206⟩utterly forbidden graven images, for they are of the Devils carving.
1. Sometimes sin perswades us that such or such a thing is no sin, though it look like a sin, as the Devil dealt by Eve at first, and so deceiv'd her: she was a little jealous and shy, that what the Serpent put her upon was evil, but he cunningly insinuates, that however it seem'd to her, yet that it was not so: This way is the pride and wantonness of persons upheld, that though these things are appearances of evil, yet they are not evil: but, alas, 'tis next to being a sinner to look like a sinner; appearance in good is too little, in evil 'tis too much: 'tis a very hard thing to look like a sinner, to talk and garb it like a sinner, and not to be one; and which is the worst on't, 'tis more then likely, that what the Devil grants to be like a sin is a sin; and they that are perswaded otherwise, are deceived by him, as Eve was: 'tis great odds, but if we do like the picture, we shall like the thing: though an Idol be no God, nor like him; yet God hath ⟨p. 206⟩utterly forbidden graven images, for they are of the Devils carving.
If this prevails not, then (2) It would persuade, that though it may be a sin in another; yet (rebus sic stantibus) all things considered, it can be none in thee, because thou art necessitated, as for a poor man to steal; but no man is necessitated to sin, though under necessity, sin is sin in any, in all: for though temptations may mitigare and excuse à tanto, yet they do not excuse à toto, from its being a sin, or make it no sin.
If this prevails not, then (2) It would perswade, that though it may be a sin in another; yet (rebus sic stantibus) all things consider'd, it can be none in thee, because thou art necessitated, as for a poor man to steal; but no man is necessitated to sin, though under necessity, sin is sin in any, in all: for though temptations may mitigare and e•cuse à tanto, yet they do not excuse à toto, from its being a sin, or make it no sin.
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,
