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…

Now whilst reason is earnest in persuading by arguments, and the will rebellious and violent in crossing and thwarting it, the conscience being awakened and roused up, cometh in to the rescue of reason, restraining the will from embracing that evil it liketh, by the terrors of punishment which it adjudgeth the offender unto, upon the committing of the sin: wherewith oftentimes when the violence of the will is abated and the courage thereof cooled, so that it beginneth to stagger and faint in its resolution, then enters in a tumultuous troop of passions and affections, as fresh aides to strengthen the will in rebellion, which being themselves first hired and corrupted to do service unto Satan in sinful desires and actions, with the present pay or expected wages of worldly vanities, do by the same proffers persuade the will to continue stiff and obdurate in rebellious courses, and with all resolution to oppose it self against reason and conscience. But yet consider that in all this conflict between these divers faculties, there is no enmity & contrariety between them in their natures, neither is there more grace or less corruption in the reason and conscience, then in the will and affections, for they as well as these do like and love sin with the pleasures and profits of it in it own nature, if they were not deterred with the fearful consequents of Gods judgments and punishments, which they see will necessarily follow ⟨p. 232⟩upon such sinful premises. Nor is there less enmity between them and Gods grace and goodness, for were they out of the gunshot of danger, they would as willingly embrace the pleasures of sin, as do the affections and will; but here only is the difference, that they are more politic enemies to God and all goodness, and more wisely loving themselves dare not seek pleasure in such sinful attempts, as will cause more bitterness & sorrow in the end, through sense of punishment, then can be countervailed with the short joy which they shall take in the fruition of their wicked delights; whereas the other being more rude and sensual, do only look upon present objects, and therefore when they see a bait and booty of sin set out before them, they run unto it with a headlong violence, not fearing nor caring for the imminent danger of denounced punishments.

Now whilest reason is earnest in perswading by arguments, and the will rebellious and violent in crossing and thawarting it, the conscience being awakened and rowsed vp, commeth in to the rescue of reason, restraining the will from embracing that euill it liketh, by the terrours of punishment which it adiudgeth the offender vnto, vpon the committing of the sinne: wherewith oftentimes when the violence of the will is abated and the courage thereof cooled, so that it beginneth to stagger and faint in its resolution, then enters in a tumultuous troope of passions and affections, as fresh aydes to strengthen the will in rebellion, which being themselues first hyred and corrupted to doe seruice vnto Sathan in sinnefull desires and actions, with the present pay or expected wages of worldly vanities, doe by the same proffers perswade the will to continue stiffe and obdurate in rebellious courses, and with all resolution to oppose it selfe against reason and conscience. But yet consider that in all this conflict betweene these diuers faculties, there is no enmitie & contrariety betweene them in their natures, neither is there more grace or lesse corruption in the reason and conscience, then in the will and affections, for they as well as these doe like and loue sinne with the pleasures and profits of it in it owne nature, if they were not deterred with the fearefull consequents of Gods iudgments and punishments, which they see will necessarily follow