A20756:230
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.
1Thus also when we have in the regenerate part an earnest desire to embrace virtue and to be enriched with saving graces, like a cunning sorceress it laboureth to infect ⟨p. 152⟩them with the poison of corruption, and like a subtle Merchant it sophisticates these pure wares and intermingleth with them the base refuse of sinful vices, that they with the other may become vendible. Thus if we be devout and earnest in religion, it seeketh to taint us with will-worship and superstition; if we excel in knowledge, it laboureth to puff us up with self-conceit, to contemn plain trueth, and curiously to affect nice and unprofitable speculations, and to despise others in comparison of our selves whom we think do come short of our measure. With our faith it intermingleth presumption and carnal security; which our love, lust and jealousy; with our zeal, rashness and corrupt anger; with our humility baseness; with our courage audaciousness; with our constancy pertinacy and obstinate inflexibleness; and finally with all our graces and excellent virtues pride and vain glory, whereby we overween them, or arrogate the praise of them, or magnify our selves before others who have not attained to our pitch and proportion. And thus this cunning coiner embases the pure metal of grace and virtue, by mixing with it the copper or rather dross of carnal corruptions, setting notwithstanding upon it virtues stamp and superscription, that so it may go for currant with us, and by mingling these poisons with our wholesome food, doeth make it become unto us mortal and pernicious. For preventing of which deceit we are often to examine our virtues, and to try if they be not tainted and infected with the contagion of the next extremes; let us often bring them to the touchstone of Gods trueth, which is only sufficient to make us discern the differences between the pure gold of Gods graces, and the base metals of our own corruptions; & let us continually desire the help of Gods holy spirit, which is that heavenly fire, that can part and sever the solid substance from the dross, purifying he on, and consuming the other, and the pure gold from other base metals of any kind.
1Thus also when wee haue in the regenerate part an earnest desire to embrace vertue and to bee inriched with sauing graces, like a cunning sorceresse it laboureth to infect ⟨p. 152⟩