A20756:108
The conflict between the flesh and the spirit. Or the last part of The…The conflict betvveene the flesh and the spirit. Or the last part of The…
The conflict between the flesh and the spirit. Or the last part of The Christian warfare wherein is described the nature of these combatants, the malice and power of the flesh and fleshly lusts, with the means whereby we may subdue and overcome them. By John Downame Bachelor in Divinity, and preacher of Gods Word.The conflict betvveene the flesh and the spirit. Or the last part of The Christian warfare wherein is described the nature of these combatants, the malice and power of the flesh and fleshly lusts, with the meanes whereby we may subdue and ouercome them. By Iohn Dovvname Batchelar in Diuinitie, and preacher of Gods Word.
London: printed by William Jones, 1618London: printed by William Iones, 1618
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.
1Fourthly, the whole corrupt man body and soul is called flesh because the soul as well as the body being given over to all sensuality, doth only desire and joy in fleshly delights ⟨p. 59⟩and the vain pleasures of sin, whereof it fitly hath it name from the objects and actions about which it is wholly exercised. And this reason Augustine giveth, the soul (saith he) is therefore called flesh, because it only desireth 2those things which are carnally good. Yea will some say, but their remain yet in corrupteth nature some relics of divine light, and some sparks of created wisdom, which condemn fleshly pleasures, and oppose against carnal and sensual lusts: I answer that there are indeed even in mere natural men, some conflicts between their reason and affections, their conscience and concupiscence, but seeing that commonly the issue of this skirmish is the victory of the lusts and passions, and the base yielding of the mind and reason, to subject themselves to their laws in the members, and to agree to the carnal conclusion of these inferior parts, they are fitly with the sensual faculties entitled with the same denomination of flesh, sinful concupiscence & the rest. Fifthly the corruption of nature, as well in the soul as the body, is called flesh, because by the flesh and carnal seed in our generation sin is propagated unto the whole man, soul and body. And finally because the soul, reason and understanding, forgetting their created excellency, supremacy and authority over the other inferior parts, do basely subject themselves to become servants and slaves unto the flesh, for the contemptible wages of sinful pleasure. And whereas they were made to rule the body, now they spend all their study and pains in doing service unto it, in pampering of the belly and decking and adorning of the back, and in devising all means for the pleasing of the fleshly appetite, and satisfying of the lust and carnal concupiscence. And therefore justly with their rule and government, they loose also the honour of their titles, and whereas whilst they remained Lords & Kings, they gave names to the body & inferior parts, which were called after them reasonable and spiritual, now becoming their servants they loose their own names, & are called after their Lords and masters whom they have chosen to serve, fleshly and ⟨p. 60⟩