A20756:191
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.
Finally let us remember, that no man who hath had any show of goodness, doth at once become courageously wicked, but by degrees, one sin drawing him on to another, and the lesser to the greater, till at last many particular acts bring men to a custom and often use grow to an habit.
Finally let vs remember, that no man who hath had any shew of goodnes, doth at once become curragiously wicked, but by degrees, one sin drawing him on to another, and the lesser to the greater, till at last many particular acts bring men to a custome and often vse grow to an habite.
1Fourthly the flesh oftentimes deceives us by bringing us into careless security, whilst it maketh us believe, that there is no danger of falling into some sins; for when it cannot persuade us that sin is no sin, or if any at all, yet so small and venial that we may live in them without peril to our souls, or hazard of our salvation, then it is ready to suggest, that there is no cause why we should fear falling into many sins, because they are so heinous and monstrous, and we not only in our natures are so averse unto them, but also have received such a measure of grace and strength, that no allurements can draw us to them. Thus when the Prophet told Hazaell what horrible outrages he should commit, he was so blinded with this deceit of the flesh, that he would not believe it, but cried out unto him, what is thy servant a dog, that I should do such things. And when our Saviour told Peter, that he should 2deny and abjure him, consulting only with his flesh, he was ready to presume upon his own strength, and rather doubted of his Masters trueth, then of his own courage and fidelity. Now by this deceit we are made wretchlesse and secure, and keep no watch over our selves, because we fear no assault of such enemies, whereby it cometh to pass that we are surprised at unawares, and carried captive of sin because we never expected, and therefore never armed our selves against such mighty enemies; as we may see in the example of David who having long made conscience of small infirmities and seriously repented even for his secret slips and least sins, never feared falling into adultery