A20756:97
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.
1Yea so far is it off that our bodies should be chiefly corrupted, and the principal authors of sin that if we speak properly the soul only sinneth, and the corruption of the soul alone is sinful, and as for the corruption of the body it is rather the punishment of sin then sin it self. So 2Augustine saith, that the corruption of the body which cloggeth the soul is not the cause of the first sin but the punishment. So 3Chrysostom speaking of our Saviours speech concerning the cutting of the right hand, and pulling out the right eye; he saith, that he intendeth not the disturbing, much less the destroying of the frame of the body. Far be it from us so to conceive, for he doth no where show that there is any fault in the body, but every where convinceth the will of the evil; for not so much the eyes, as, by the eyes, the mind and reason do see; whereof it is that sometimes the eyes do not discern those who are present before them, the mind and cogitation being otherwise occupied. And elsewhere he plainly affirmeth, that the 4perverse will is the cause of all evil. And again, our mortal body is not the cause of sin, but our wicked will is the root of 5all evil. For why did not Abel's body make him unjust? And ⟨p. 51⟩why doth not the want of bodies benefit the Devil? Will you know the cause, because the mortal body bringeth to men not only no detriment, but much profit and benefit. And therefore he concludeth, that it is the work of the Devil to make foolish men rather to accuse their body, God himself or their neighbour, then their corrupt mind, least finding the cause of their sinning, they should pluck up the root of all their evils.
1Yea so far is it off that our bodies should be chiefely corrupted, and the principall authors of sinne that if we speake properly the soule onely sinneth, and the corruption of the soule alone is sinfull, and as for the corruption of the bodie it is rather the punishment of sinne then sinne it selfe. So