A20756:258
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.
Secondly God is more glorified, when as we seeing the strength of our flesh and natural corruptions, and our frailty and weakness, wants and many infirmities of our spiritual part are moved hereby to attribute the whole glory and praise of our salvation to the alone mercy of God, both in respect of the beginning and perfecting thereof, and utterly denying our selves and our own righteousness, do wholly rest and rely upon the perfect and all-sufficient righteousness and obedience of his son Jesus Christ: where as if there were in us perfection in holiness, we would hardly acknowledge the Lord to be all in all in the work of our salvation, ⟨p. 174⟩but would be ready to attribute something unto our selves. Thirdly, the wisdom and power of God is more manifested and glorified, when as he doth his great works by contrary means and causes which in their own nature would rather hinder them. And therefore he will have us 1blind that we may see, foolish that we may become wise, poor that he may enrich us, weak that we may be strong, imperfect in our graces, that we may be endued with more perfection, and finally will have us pass by the gates of hell, that we may come to a greater measure of heavenly happiness. It were not so much, if the Lord should perfectly sanctify us, and presently give us eternal glory; but to give this blessedness to us who have so many wants and corruptions, yea to make our imperfections to serve as means for the increasing of our happiness, this doeth exceedingly magnify his power and wisdom. Fourthly, we are hereby made more thankful unto the Lord, and more cheerful in singing to his praise, when we are supported and saved notwithstanding our imperfections, then if he should indue us at the first with all perfection. For the more sensible we are of Gods benefits, the better we esteem them, and so consequently receive them with greater thankfulness: but the more we have found the want of them, and how little we have deserved them, the more sensibly do we apprehend their excellency when we enjoy them; the more we have groaned and laboured under the burden of our infirmities and corruptions, the more we rejoice when we a[…]ed from them; and our restoring out of a state of in perfection unto perfection, is much more acceptable, then if we […] always been preserved in it.
Secondly God is more glorified, when as vvee seeing the strength of our flesh and naturall corruptions, and our frailtie and vveakenesse, vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God, both in respect of the beginning and persecting thereof, and vtterly denying our selues and our owne righteousnesse, doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ: where as if there were in vs perfection in holinesse, vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation,