A20756:468
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.
But yet we are not to understand this of the natural strength of the body, as though the weakness of it did give strength to the regenerate part, or did repress and subdue the unruly passions and sinful lusts of the flesh, seeing these may remain in their full strength in a lean and weak body; but of the power and vigour of the body of sin and carnal corruption, which by the exercises of mortification, fasting and abstinence, are weakened and held in subjection, because the flesh, by the body, as by an organ and instrument, doth enjoy it sensual delights, and carnal pleasures, whereby it is strengthened to the committing of sin, by which the spiritual part is wounded and weakened. In which respect (as Cyril well saith) We give stings and weapons to the flesh, arming and strengthening it against 1the spirit, when as we pamper the body with delicacy, inflame it with wine, handle it daintily and effeminately, and nourish in it all enticements and provocations to lust. Which who so doth; what doth he else but strengthen his enemy for his own ruin and overthrow? What doth he but cocker a slave, and famish a son? There are (saith one) two by God committed to thy custody, a noble man and a slave, on this condition that thou shouldest feed the slave like a captive with bread and water, and entertain the Noble man with all provision befitting his dignity. But thou contrariwise consumest and killest the Noble man with hunger, thirst, and many injuries; but nourishest the slave with all dainties and delicacies; whereby making him insolent, ⟨p. 334⟩he becometh a rebel against his Lord, and rising against him in arms, hurteth, woundeth, and at last killeth him. What then wilt thou answer unto him, who hath committed both unto thee? Thou hast showed thy self cruel, who hast not refreshed the noble man the spirit, with the dainties of virtue, with the fat and marrow of devotion, but hast nourished the contumacious slave delicately, and pampered the flesh, with gluttony, drunkenness, and the sinful pleasures of this life. And so it rebelleth against the spirit, wounding, killing and constraining it to become a servant unto sin.
But yet we are not to vnderstand this of the naturall strength of the body, as though the weakenesse of it did giue strength to the regenerate part, or did represse and subdue the vnruly passions and sinfull lusts of the flesh, seeing these may remaine in their full strength in a leane and weake body; but of the power and vigour of the body of sin and carnall corruption, which by the exercises of mortification, fasting and abstinence, are weakened and held in subiection, because the flesh, by the body, as by an organ and instrument, doth enioy it sensuall delights, and carnall pleasures, whereby it is strengthened to the committing of sinne, by which the spirituall part is wounded and weakened. In which respect (as Cyrill well saith) Wee giue stings and weapons to the flesh, arming and strengthening it against