A20756:212
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.
CHAP. XVI. Of the policies of the flesh which it useth to hinder us from performing holy duties, and virtuous actions.
CHAP. XVI. Of the pollicies of the flesh which it vseth to hinder vs from performing holy duties, and vertuous actions.
1WE have heard of some notable deceits which the flesh useth to draw us unto sin, and being fallen to make us lye in it without repentance: now let us consider of some chief policies which it useth about holy duties and virtuous actions. And these are of three sorts; the first it useth to hinder us from embracing and practising them. ⟨p. 140⟩The second to disturb and interrupt us in them, the third to alienate our hearts and withdraw us from them. For the first; it useth many deceits to keep us from embracing virtue and bringing forth the fruits of new obedience. As first of all when we have some inclination to embrace virtue and to practise Christian duties in the general, it cunningly endeavoureth to dazzle the eyes of our mind, and to corrupt our judgements, that we may mistake virtue for vice, and good for evil. To which end it either moveth us to judge of them according to common error, and the false opinion of worldly men, who by self-love are easily brought to condemn that as naught, which is most contrary to their carnal appetite; or else it disguiseth virtues beauty with the foul and ugly visor of vice and sin, or so besprinkleth and besmeareth them with the black colours of false imputations, that we are ready to abhor and reject them at the first view; without any further trial or examination. Thus it brandeth a Christian conversation with the name of a melancholic or monkish life, devotion with the name of superstition, and a conscionable care to approve our hearts and all our ways unto God it termeth nice scrupulosity, and needless, yea peevish preciseness. Thus a religious care to sanctify the Sabbath it calleth Judaism, zeal, fury and madness, or at best rashness and indiscretion; humility it termeth baseness, magnanimity pride, bounty lavishness, frugality niggardliness, meekness cowardice, and Christian courage and fortitude it entitleth with the name of desperate and audacious boldness. Now the means to preserve us from being overtaken with this deceit, is to pull of these deformed visors, and to behold virtue and all Christian duties, in their own native beauty by the never deceiving light of Gods word.