A20756:96
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.
1So likewise they teach, that the body is but the servant of the soul which can or dare do nothing but by the masters 2appointment. So Augustine saith, that the flesh is an obedient servant to the soul: this ruleth, the other is ruled, the one commandeth, the other obeyeth. In which regard he would have the Manichees derided, who imputed all sin unto the flesh, the which he would have, to Gods glory, duly praised, and all the fault to be attributed to the will. Chrysostom likewise compareth the body to arms and weapons, which are to be esteemed according to their use. The soldier useth them whilst he fighteth in defence of his country; and the thief against common friends who are of the same country, the ⟨p. 50⟩which is not the fault of the weapons but of those who abuse them unto evil: And so (saith he) the body is either this or that, not in it own nature, but by the predominant direction of the mind. And in another place, the soul so useth the body, as the Smith the hammer and the anvil, upon which it forgeth and fashioneth the idols of all corruption and filthiness; and frameth the images of all carnal pleasures. Nor is the flesh the prompter and teacher of sin, nor the inventer of all maliciousness, or the framer and disposer of the things which are done; but it is the shop of the soul, which worketh and accomplisheth in it and by it whatsoever it effecteth, Thus 3also Ambrose concludeth; You see then, that the mind is the author of our fault, and that the flesh is innocent, saving that it is often the instrument of sin. Yea even the heathen man by the light of nature could discern this truth; affirming that our eyes offended not, if they were not ruled and commanded by an evil mind.
1So likewise they teach, that the body is but the seruant of the soule which can or dare doe nothing but by the masters 2appointment. So Augustine saith, that the flesh is an obedient seruant to the soule: this ruleth, the other is ruled, the one commandeth, the other obeyeth. In which regard hee would haue the Manachees derided, who imputed all sin vnto the flesh, the which hee would haue, to Gods glory, duely praised, and all the fault to be attributed to the will. Chrysostome likewise compareth the body to armes and weapons, which are to be esteemed according to their vse. The souldier vseth them whilest he fighteth in defence of his countrie; and the thiefe against common friends who are of the same countrey, the