A20756:58
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.
yet by and by they are ready again to make void their evidence and to reverse this sentence, and relapsing into their old absurdity, they either understand grossly by the flesh the body alone, or when they please to deal more liberally with us, they also grant that the Inferior parts of the soul, the animal and sensitive faculties are thereby included and comprehended, and so imagining that therefore our regeneration is in the Scriptures said to be imperfect, because, howsoever the mind and understanding are truly and perfectly regenerate, yet the body remaineth in the state of corruption, they here hence conclude, that in the soul remaineth no part of this original corruption, but only in the body. All which doth evidently appear, not only by their gross practise▪ for if they did not imagine that the body were the chief cause of all sin, why do they so miserably and superstitiously afflict it, placing their mortification only in a bodily exercise, and corporal punishments? and if they did not think that the soul and intellectual faculties were pure and free from this corruption, why do they so much magnify and extol it, ascribing all our falls and failings either to the body alone, or to the reaand mind only through the corruption and default thereof)
yet by and by they are ready againe to make voyde their euidence and to reuerse this sentence, and relapsing into their olde absurdity, they either vnderstand grossely by the flesh the body alone, or when they please to deale more liberally with vs, they also grant that the Inferiour parts of the soule, the animall and sensitiue faculties are thereby included and comprehended, and so imagining that therefore our regeneration is in the Scriptures saide to be imperfect, because, howsoeuer the minde and vnderstanding are truely and perfectly regenerate, yet the body remaineth in the state of corruption, they here hence conclude, that in the soule remaineth no part of this originall corruption, but onely in the body. All which doth euidently appeare, not only by their grosse practise▪ for if they did not imagine that the body were the chiefe cause of all sinne, why doe they so miserably and superstitiously afflict it, placing their mortification onely in a bodily exercise, and corporall punishments? and if they did not thinke that the soule and intellectuall faculties were pure and free from this corruption, why doe they so much magnifie and extoll it, ascribing all our fals and faylings either to the body alone, or to the reaand mind only through the corruption and default therof)