A10659:570
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 USE OF THE LAW.THE SINFVLNESSE OF SINNE. › THE VSE OF THE LAW.
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 the Law in the hand of a Mediator, is not only not against, but it is for the Promises Suppose we two ways unto one City, whereof the one is Accidentally, either by bogs, or inclosures, or some other reasons become utterly unpassable, the other smooth and easy, these are not contrary ways considered in themselves (for of themselves they point both unto one place) but only contrary in respect of travellers, because the one will de facto bring to the City which the other by accident is unable to do. So here, the Law is one way t• Heaven, the Gospel another; but sin hath made the Law weak and unpassable, which otherwise of it self would have sufficed unto righteousness. And yet even thus the Law is not against the Promise: for the impossibility which we find in the Law, enforceth us to bethink our selves of a better and surer way to bring us unto righteousness and salvation. And this the Apostle shows in the next words.
But now the Law in the hand of a Medi•tor, is not onely not against, but it is for the Promises Suppose we two wayes unto one Citie, whereof the one is Accidentally, either by bogges, or inclosures, or some other reasons become utterly unpassable, the other smooth and easie, these are not contrary wayes considered in themselves (for of themselves they point both unto one place) but onely contrary in respect of travellers, because the one will de facto bring to the Citie which the other by accident is unable to doe. So heere, the Law is one way t• Heaven, the Gospell another; but sinne hath made the Law weake and unpassable, which otherwise of it selfe would have sufficed unto righteousnesse. And yet even thus the Law is not against the Promise: for the impossibilitie which we finde in the Law, enforceth us to bethinke our selves of a better and surer way to bring us unto righteousnesse and salvation. And this the Apostle shewes in the next words.
Vers. 22. But the Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ might be given to them that believe.] Though Sin have made the Law contrary to the Promise, in that it curseth and condemneth, and concludeth men under sin and wrath: yet such is the mercy of God that he hath subordinated all this, and made it subservient unto the Gospel, that the Promise thereby may be applied, and advanced. For it is all ordered to no other purpose but that men might