A20756:370
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.
So also their knowledge is confirmed by the experience which they have of the things they know in themselves, by a lively and powerful sense and feeling of the operation of it, in their own hearts and consciences, purging and purifying them from all sinful corruptions, and renewing them to all obedience, and inviting and provoking them to them to the performance of all Christian duties of holiness and righteousness; which moveth the Lord to reveal unto them his great secrets and the mysteries of his kingdom; according to that; The secrete of the Lord is with them that fear him, and he will show them his covenant; and again, his secretes 1are with the righteous. Whereby they not only know the things themselves barely uttered, but also Gods secret will and purpose in them. But the knowledge of the wicked is only in theory and speculation, whereby they are enabled only to talk and discourse of the things they conceive, and have no sense, feeling or experience of that powerful working of it for their inward sanctification or outward reformation, but still lye frozen in the dregs of their sins, and never conscionably practise any duties, though they can learnedly and cloquently discourse of them. In which respect it is said, that the seed of the word taketh no root in them, 2because their knowledge is not settled and grounded upon these only true foundations which never fail. Secondly the knowledge of the regenerate is more clear distinct, and particular, and therefore sufficient to direct and guide them, not only after some general manner, but also ⟨p. 259⟩in all particular duties and actions; but the knowledge of the unregenerate is more general, confused and dark, only enabling them to set down general rules of duties, or if particular, yet rather to others then to themselves, who are so blinded with their passions and carnal lusts, that their knowledge giveth them no sufficient direction for their own carriage in particular duties. Thirdly the knowledge of the regenerate still applieth the things known to particular use, bringing the word of God home to their own hearts and consciences; as the threatenings of the law for their humiliation to drive them to Christ, to restrain them from sin, when they are ready to fall, and to raise them being fallen by unfeigned repentance.