A10659:472
Three treatises of the vanity of the creature. The sinfulness of sin. The life…Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life…
Three treatises of the vanity of the creature. The sinfulness of sin. The life of Christ. Being the substance of several sermons preached at Lincolns Inn: by Edward Reynolds, preacher to that honourable society, and late fellow of Merton College in Oxford.Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford.
London: printed by Felix Kyngston for Robert Bostocke, 1631
THE SINFULNESS OF SIN. › THE REIGN OF SIN.THE SINFVLNESSE OF SINNE. › THE RAIGNE OF SINNE.
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.
Lastly the very Antipathy of sins must necessarily keep a man from many. For there are some sins so1 dissident and various, that they cannot consist together in the practice of them. Though the same Root of original corruption will serve for both, yet the exercises of them are incompatible: As the same root will convey sap to several boughs, which shall bear fruits so different as could not grow out of the same branch. The2 Apostle gives a distinction of spiritual and fleshly filthiness between many of which there is as great an3 opposition as between flesh and spirit. Ambition, pride, hypocrisy, formality, are spiritual sins; drunkenness, uncleanness, public, sordid, notorious intemperance are fleshly sins; and these two sorts cannot ordinarily stand together, for the latter will speedily blast the projects, disappoint the expectations, wash of the daub and varnish which a man with much cunning and pains had put on. Pilate and Herod did hate one another, and this one would have thought should have advantaged Christ against the particular malice of either of them against him (as in a case something parallel it did Saint 'Paul when the Pharisees and Sadducees were divided) but their malice against Christ being not so well4 able to wreak it self on him during their own distances, was a means to procure a reconciliation more mischievous5 then their malice. Ephraim against Manasseh, and Manasseh against Ephraim, but both against Judah, one sin was put out to make the more room for another. Many men have some master sin, which checks and abates the rest. aThe ancient Romans were restrained from Intemperance, Injustice, violence by an extreme affection of glory and an universal sovereignty. As ⟨p. 310⟩bmany times men cure heats with heats, and one flux of blood with another; so some sins though not cured are yet forborne upon the predominancy of others. The Pharisees hated Christ, and feared the people, and many times this fear restrained the manifestation & execution of the other.