A10659:477
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.
But now a spiritual man hath a Bias and Corrective of Grace in the same faculty where sin is, which doth much remit the violence, and at length turn the course of it. And this holds in every sin, because the Corrective is not casual, or with respect only to this or that particular, but is firmly fixed in the parts themselves on which the impressions of sin are made.
But now a spirituall man hath a Bias and Corrective of Grace in the same facultie where sin is, which doth much remit the violence, and at length turne the course of it. And this holdes in every sin, because the Corrective is not casuall, or with respect onely to this or that particular, but is firmely fix'd in the parts themselves on which the impressions of sinne are made.
Thirdly, they differ in the manner or qualities of the conflict. For first, a natural conflict hath ever Treachery mixed with it, but a Spiritual conflict is faithful and sound throughout; and that appears thus. A Spiritual heart doth ever ground its fight out of the Word, labours much to acquaint it self with that, because there it shall have a more distinct view of the enemy, of his armies, holds, supplies, trains, weapons, stratagems. For a spiritual heart sets it self seriously to fight against every method, deceit, armour of lust, as well against the pleasures, as the guilt of sin. But a natural heart hath a secret1 treachery and intelligence with the enemy, and therefore hates the light, and is willingly ignorant of the forces of sin, that it may have that to allege for not making opposition. There is in every natural man in sinning a disposition very suitable to that of Vitellius, who used no other defences against the ruin which approached him, but only to keep out the memory and report of it with fortifications of mirth and sottishness, that so he might be delivered from the pains of preserving himself. Thus the natural conscience finding the war against sin to be irksome, that it may be delivered from so troublesome a business, labours rather to ⟨p. 315⟩