A20756:166
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.
Book 1 › Chapter 12: Of the fleshes policies respecting our estates.
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.
And the experience of our own times teacheth us, that we cannot conclude that we are in Gods favour and in the state of salvation, because we thrive in the world and have good success in all our endeavours, seeing by this reason we might infer that the great Magor, the Turk, Persian and many other Infidels and Pagans were better beloved of God then Christian Princes, and among Christians many profane and carnal men, then the sincere lovers of Gods trueth; because they more abound in these worldly blessings. But of this point I shall need to say little here, seeing, I have written so much of this argument in my second part of this Christian War-fare.
And the experience of our own times teacheth vs, that we cannot conclude that we are in Gods fauour and in the state of saluation, because we thriue in the world and haue good successe in all our endeauours, seeing by this reason we might inferre that the great Magor, the Turke, Persian and many other Infidels and Pagans were better beloued of God then Christian Princes, and among Christians many prophane and carnall men, then the sincere louers of Gods trueth; because they more abound in these worldly blessings. But of this point I shall neede to say little here, seeing, I haue written so much of this argument in my second part of this Christian War-fare.
1And thus the flesh abuseth those who are professed worldlings: Neither doth it deal less deceitfully with those that make some show of religion; the which are of two sorts civill justiciaries and temporary hypocrites. Concerning the former, it persuadeth them, that they are in good estate because they live civilly and unblameably among their neighbours in respect of notorious crimes which are punishable by the laws of men; and maketh them to bless themselves because they are no murderers, adulterers, drunkards, thieves, perjured persons, and covenant breakers; but contrariwise deal honestly with all men, keep their word, pay every one their due, and sometimes also give an alms to those that are in want and misery. And because in respect of their duty towards God, they are of that religion which the Prince is of, and the Law requireth, and are no recusants, but come to the Church with the rest of their neighbours, and there hear divine service, and the word preached, and receive the Sacrament as oft as