A20756:62
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.
1And thus do they (as it were in their dream or dotage) by the flesh understand the body alone, but when they are most awake, and in the best strength of their memory and understanding, they do by the flesh understand the inferior parts of the soul, the sensitive faculties, the appetite, and imagination, as they are corrupted, which also according to the doctrine of the last council of Trent, they hold not to be sin but only the punishment of it, though the Apostle maketh the flesh, not only to be the cause of all other sin, but also with a certain emphasis calleth it sin it 2self. So on the other side by the spirit they understand the superior part of the soul, the reason, understanding and will, which they magnify and extol, as though it were free in it self from all corruption, the cause of all good, & a professed enemy to the flesh, fighting against it continually with all the lusts thereof. And thus Thomas Aquinas saith, that the flesh is said to fight against the spirit, in as much as the sensitive appetite 3tendeth to the contrary of that which reason desireth, according to that of the Apostle. Gal. 5. the flesh lusteth against the spirit. So Lewis de Granada, saith, that there are in our soul two principal parts, which of Divines are called the superior and inferior parts. And that in the superior 4(which is called the spirit and the mind) is the will and understanding which ruleth the will, and is as it were it eye and guide. In the inferior is the sensitive appetite with the imagination which also is the eye of the appetite of which it is moved; and these parts he maketh to be (as it were two ⟨p. 26⟩common wealths in man, the one of beasts, the other of 5Angels. That he calleth else where the flesh, concupiscence, sensuality, or the sensitive appetite, whence all the perturbations of the mind do arise, as it is corrupt and made inordinate through sin. And in the same place he compareth the superior part to a wife of so great beauty, nobility and wisdom, as is possibly incident to that sex, making the man happy who is married unto her; and the inferior part he compareth to a servant, a witch and sorceress, upon whose love this man is so besotted that putting away his wife, he maketh himself a pray to his slave, &c.