A20756:118
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.
1But the dangerousness of this enemy will the better appear, if we consider both how dangerous it is in respect of it own nature, and in regard also of divers advantages which it hath against us in the conflict. The dangerousness of it in respect of it own nature will appear if we consider that as on the one side it is most malicious; so on the other very mighty and powerful. The wicked maliciousness of it may be considered both in it self and in it own nature, and as it is exercised towards us, that is, the true Christian, or the part regenerate. For the former; the flesh is so wicked and malicious, that no good thing remaineth in it, for ⟨p. 66⟩so the Apo: plainly confesseth, I know that in me, that is in my flesh, dwelleth no good thing. From which absence of all good, 2one of the ancients giveth the notation of the latin name. Thou flesh (saith he) art naked and utterly destitute of all virtues, & 3art therefore called flesh from thy wanting, because thou art naked of all that is good. In which respect the flesh is much worse then the devil himself; for though he be wicked, yea that wicked one by a kind of eminency, yet is there in him some relation and respects of good, namely as he is the creature of God, and in respect of his essence and substance, as also his gifts of wisdom, power, swiftness, &c. Being considered in their own nature, and not in regard of his abuse. But in the corrupt flesh there is nothing but a lump and mass of sin, not any part of Gods workmanship, an utter absence of all good gifts, and nothing but folly, ignorance, dullness, impotency and whatsoever may be called by the name of evil; for as it is destitute of all good, so is it evil in all relations: for as the flesh is all evil, so all evil is in the flesh, and from the flesh is all evil. In which respect we may truly say that the flesh is unto this evil of maliciousness, subiectum adaequatum, a subject equally extended unto it, for there is no part or power of the flesh which is not wicked and sinful, nor any wickedness of sin which is not to be found in this centre of wickedness. For first the flesh is wholly wicked and malicious. The (a) wisdom of it is enmity against God. The (