A20756:92
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.
1But the chief faultiness of the soul will better appear, if we consider that in the acting of this sinful tragedy, the soul, and in it, chiefly the mind and understanding, playeth the chiefest part; for it is the Grand Captain in this sinful army which leadeth the body and inferior faculties, and appointeth them to the accomplishing of its particular designs: it is naturally the devils steward, which receiving immediately instructions from this hellish master, doth appoint to every inferior part their task as common servants. It is the devils forge wherein he first hammereth and fashioneth his sinful temptations. It is the master workman in the shop of our sinful nature, which setteth on work all the other parts as under prentices, for first the mind thinketh on mischief, or entertaineth the devils temptations, then the judgement alloweth it, if not simply, yet in respect of some circumstance, if not as an hellish hook, yet as it is covered with the baits of worldly vanities, either esteeming the sin for it own sake, or at least for the wages and reward, and so then the will chooseth it, and the heart affecteth it, the concupiscence desireth it, and the body accomplisheth it. So that if the mind were bound to the good behaviour, and either would not think on wickedness, or at least would vilify and contemn it, our peace with God, and our own consciences would be kept, and we should have no sinful seditions, and tumultuous uproars in the inferior parts and members. In a word the mind and understanding is the spring head from which all the streams of sin do run and flow; and therefore the devil first poisoneth and corrupteth it, that so it may taint and infect all the other parts, as we may see in the example of our first parents whose judgement he first corrupted, and then with case infected their will and affections. Wherein he dealeth with us as Elisha with the Aramites; first blinding us and then misleading us at his pleasure.
1But the chiefe faultinesse of the soule will better appeare, if we consider that in the acting of this sinnefull tragedy, the soule, and in it, chiefely the minde and vnderstanding, playeth the chiefest part; for it is the Graund Captaine in this sinnefull army which leadeth the body and inferiour faculties, and appointeth them to the accomplishing of its particular designes: it is naturally the diuels steward, which receiuing immediately instructions from this hellish maister, doth appoint to euery inferior part their taske as common seruants. It is the diuels forge wherein he first hammereth and fashioneth his sinful temptations. It is the master workman in the shop of our sinfull nature, which setteth on work all the other parts as vnder prentizes, for first the mind thinketh on mischiefe, or entertaineth the diuels temptatiōs, then the iudgement alloweth it, if not simply, yet in respect of some circumstance, if not as an hellish hooke, yet as it is couered with the baites of worldly vanities, either esteeming the sinne for it owne sake, or at least for the wages and reward, and so then the will chuseth it, and the heart affecteth it, the concupiscence desireth it, and the body accomplisheth it. So that if the minde were bound to the good behauiour, and either would not thinke on wickednes, or at least would vilifie and contemne it, our peace with God, and our owne consciences would be kept, and wee should haue no sinnefull seditions, and tumultuous vproares in the inferiour parts and members. In a word the minde and vnderstanding is the spring head from which all the streames of sinne doe runne and flow; and therefore the diuell first poysoneth and corrupteth it, that so it may taint and infect all the other parts, as we may see in the example of our first parents whose iudgement he first corrupted, and then with case infected their will and affections. Wherein he dealeth with vs as Elisha with the Aramites; first blinding vs and then misleading vs at his pleasure.