The Christian Warfare Part 3, Book 1 · Chapter 7
CHAP. VII. Obiections of the Aduerſaries anſwered, whereby they indeauour to proue that the body and ſenſitiue faculties are the fleſh.
1 Obiection, becauſe this our enemie is vſually called the fleſh.NOw in the laſt place it remaineth that wee anſwere ſome obiections; whereby they endeauour to proue that by the fleſh wee are to vnderſtand our bodies and ſenſitiue faculties only with their corruption; and not the ſoule and ſuperiour faculties. And firſt they reaſon that this ſpirituall enemie of our ſaluation is the body and inferiour faculties of the ſoule, ſeeing it is vſually called by the name of fleſh and carnall concupiſcence. To which I anſwere that this manner of ſpeech is not proper but tropicall and figuratiue, and to bee vnderſtood by a metonymie of the ſubiect for the adiunct or qualitie, fleſh for the fleſhly qualitie of corruption which hath defiled ſoule and body, the which is vſuall with the Hebrewes who in their ordinarie phraſe, put the abſtract for the concrete, and the ſubiect for the qualitie that belongeth vntounto it; the which alſo the Greekes and Latines doe ſometimes imitate, as when they called a wicked fellow foreign Scelus. But it may further bee demaunded why this ſpirituall enemie ſhould by this metonymie be called the fleſh rather then ſinne and corruption, if it were not chiefely ſeated in the body. I anſwere that it is thus called to ſhew how deepely our nature is tainted and infected with the poiſon of ſinne, in that it is, (as it were) incorporated into our fleſh, and one of our eſſentiall parts turned and (as it were) transformed into corruption, and i… into them; ſo as there is nothing naturally remaining but euen a maſſe of corruption and lumpe of ſinne. And ſecondly to intimate vntounto vsus the dangerouſneſſe of this enemie, in that it is not onelyonly domeſticall, dwelling in vsus, but (after a ſort) eſſentiall and inherent, ſo as it is not poſſible to auoyde it, but we muſt deny our ſelues, nor to kill it, vnleſſe we crucifie our owne fleſh, nor to vanquiſh and ſubdue it, vnleſſe we ouercome our ſelues. Yea but why is this corruption of nature called carnall and fleſhly, rather then animall and ſpirituall, if it were not ſeated in the bodie, rather then in the ſoule? I anſwere that this corruption hauing defiled both the ſpeciall partes of man the body, as well as the ſoule, it was indifferent by a ſynecdoche to vnderſtand the whole corruption of nature, by the name of either part. But if this anſwere will not ſatiſfie: but that they will further obiect; that the ſoule is the principall part and therefore the name or denomination ſhould follow it eſpecially if it be cheifly taynted and corrupted, and the archauthor of all ſinne: I anſwere that notwithſtanding all this, our enemie in this ſpirituall conflict is called the fleſh rather then the ſoule or ſpirit, to note vntounto vsus the greate contrariety, and vnreconciliable emnity that are betweene the combatants in this warfare; for as oppoſite are theſe the one to the other as light and darkenes, heauen and hell, God and the Diuell, good and euill. And therefore to expreſſe this contrarietie which is betweene them, names were choſen which were moſt extreamely oppoſite: and it is not called after the ſoule, becauſe there is ſome agreement betweene the ſoule and the body, and ſome reſemblance betweene the ſpirit and the ſoule, but after the body, which beeing the groſeſt and moſt earthy part of man is moſt oppoſite and Eph. 4. 23.different to the ſpirit which is the pureſt part of the minde and reaſon.
§ Sect. 2 The reaſons why the corruption of nature is called the fleſh.And vntounto theſe diuers other reaſons may be added. For firſt this corruption of nature is called the fleſh, becauſe the body is the inſtrument of the ſoule to execute and put in practiſe the luſts and deſires of ſinfull concupiſcence, according to that Rom. 6. 13. Neither yeeld ye your members as inſtruments of vnrighteouſneſſe vntounto ſinne. And the ſoule luſteth Rom. 6. 13by the body; whereof it is, that the ſinne of euill concupiſcence is attributed to the body as the inſtrument, though the minde be the chiefe egent, euen as the eye is ſaid to ſee, when as the ſoule rather ſeeth by the eye, and the ſword is ſaid to kill, when as it is the man rather that killeth with the ſword. Secondly, becauſe the ſinfull corruption of our natures doth diſcouer and manifeſt it ſelfe rather by the outward actions of the body and concupiſcence of the fleſh, then by the ſecret cogitations and deſires of the minde and will. For whileſt this poiſon lurketh in the minde and will, it is ſecret and hidden alwaies to others, and oftentimes euen to our ſelues; but then it commeth to be known, when as it ſwelleth in our carnall concupiſcence, and breaketh out in the ſores of wicked actions. And as it fareth in the naturall birth, ſo in this helliſh broode of ſinne, after that the Diuell or our corrupt fleſh, hauehave caſt into the minde the curſed ſeede of ſin, the concupiſcence warmeth, faſhioneth and nouriſheth it, and ſo though in the firſt conception it was vnknowne euen to the parents themſelues that bred it, in the further growth thereof by luſt, and in the birth by the outward action, it is made manifeſt, both to them and others. Whereof it is that the holy Ghoſt calleth this ſin and corruption▪ concupiſcence of the fleſh, not becauſe it gaue vntounto it the firſt beeing in nature, but did onelyonly firſt diſcouer it, and as it were brought it forth into the world. Thirdly, becauſe the baites and allurements wherewith the Diuell and the world intice vsus to ſinne, are offered moſt vſually vntounto our mindes and vnderſtandings by the mediation of the bodie and the outward ſenſes, as riches, honours, and voluptuous pleaſures; for theſe obiects beeing tendred to the ſenſes, they preſent them to the vnderſtanding & wil, which approue and chuſe them, not caring to ſwallow the hook of ſinne, ſo they may feed on the bewitching bait. But what is the cauſe hereof? Not for that the ſenſes and carnall concupiſcence doe firſt infect the ſuperiour faculties, but becauſe being already corrupted they are ready to entertaine al ſuch wicked motions. And as inferiour ſeruants, doe not, nor dare not, perſwade their ſoueraignes to ſuch ſinfull actions as are contrarie to their liking and odious vntounto them, as thoſe who are royally munificent and bountifull to baſe bribing and vnconſcionable pilling of their people, thoſe who ate chaſte and temperate to wantonneſſe and exceſſe; but onelyonly vntounto ſuch vices as they are by nature ſomewhat inclinable vntounto: ſo is it in this little kingdome and common-wealth of man; for the vnderſtanding and reaſon are firſt corrupted and fallen from that integritie, ſpirituall wiſedome and excellencie in which they were created, wherewith they were inlightned with the knowledge of God and of ſpirituall and heauenly things in which originally they tooke all their delight and ſweet contentment, and now being blinded with ignorance, and not able to diſcerne or relliſh theſe diuine delicates, they ceaſe to liue this ſpirituall life and can take no pleaſure in heauenly things, and therefore giuegive themſelues ouer to all ſenſuality, and willingly entertaine all corrupt motions of the fleſh, which by the mediation of the body and carnall appetite may conueigh vntounto them any earthly delight. And thus the ſoule is ſaid to luſt by the fleſh, when as it deſireth thoſe things which are delightfull and pleaſant according to the fleſh; euen as contrariwiſe the concupiſcence of the ſoule, in it created puritie, Quid eſt ſecundū carnem ambulate… carnalibus concupiſcenti…s conſentire &c. Auguſt. ſerm. 7. T. 10.was, when it delighted it ſelfe in thoſe things which were ſpirituall and heauenly. To which the ſpeech of Auſtine fitteth well, What (ſaith hee) is it to walke according to the fleſh? Nothing elſe but when we conſent to carnall luſt. And what is it to walke according to the ſpirit? It is to be ſo aſſiſted with Gods holy Spirit in our mindes, as that we doe not obey this fleshly concupiſcence.
§. Sect. 3. An other reaſon why this our ſpirituall enemie is called the fleſh.Fourthly, the whole corrupt man body and ſoule is called fleſh becauſe the ſoule as well as the body being giuen ouer to all ſenſualitie, doth only deſire and ioy in fleſhly delights and the vaine pleaſures of ſinne, whereof it fitly hath it name from the obiects and actions about which it is wholly exerciſed. And this reaſon Auſtine giueth, the ſoule (ſaith hee) is therefore called flesh, becauſe it onelyonly deſireth Anima vero cum carnalia bona adhuc appetit c…o nominatur. Auguſt de fide et Sym. cap. 10.thoſe things which are carnally good. Yea will ſome ſay, but their remaine yet in corrupteth nature ſome reliques of diuine light, and ſome ſparkes of created wiſedome, which condemne fleſhly pleaſures, and oppoſe againſt carnall and ſenſuall luſts: I anſwere that there are indeed euen in meere naturall men, ſome conflicts betweene their reaſon and affections, their conſcience and concupiſcence, but ſeeing that commonly the iſſue of this skirmiſh is the victorie of the luſts and paſſions, and the baſe yeelding of the minde and reaſon, to ſubiect themſelues to their lawes in the members, and to agree to the carnall concluſion of theſe inferior parts, they are fitly with the ſenſuall faculties intituled with the ſame denomination of fleſh, ſinful cōcupiſcence & the reſt. Fiftly the corruption of nature, as well in the ſoule as the bodie, is called fleſh, becauſe by the fleſh and carnall ſeede in our generation ſinne is propagated vntounto the whole man, ſoule and body. And finally becauſe the ſoule, reaſon and vnderſtanding, forgetting their created excellencie, ſupremacie and authoritie ouer the other inferiour parts, doe baſely ſubiect themſelues to become ſeruants and ſlaues vntounto the fleſh, for the contemptible wages of ſinfull pleaſure. And whereas they were made to rule the body, now they ſpend all their ſtudy and paines in doing ſeruice vntounto it, in pampering of the belly and decking and adorning of the backe, and in deuiſing all meanes for the pleaſing of the fleſhly appetite, and ſatisfying of the luſt and carnall concupiſcence. And therefore iuſtly with their rule and gouernement, they looſe alſo the honour of their titles, and whereas whileſt they remained Lords & Kings, they gaue names to the body & inferiour parts, which were called after them reaſonable and ſpirituall, now becomming their ſeruants they looſe their owne names, & are called after their Lords and maiſters whom they hauehave choſen to ſerue, fleſhly and carnall. And this reaſon Auſtine giueth, As the ſpirit (ſaith he) ſeruing the fleſh is not vnfitly called fleſhly, ſo the fleſh ſeruing Auguſt. de ciuit. dei. lib. 13. c. 20.the ſpirit, is fitly called ſpirituall; not becauſe it is turned into ſpirit, but becauſe by an admirable facilitie and readineſſe to obey, it is ſubiected to the gouernment and rule of the ſpirit.
§. Sect. 4: The ſecond Obiection grounded …n 1. Cor. 9. 27.The ſecond reaſon obiected is grounded vponupon the Apoſtles words. 1. Cor. 9. 27. But I keepe vnderunder (or as the vulgar Latine hath it) chaſtiſe my body, leaſt by any meanes when I my ſelfe hauehave preached to others, I my ſelfe ſhould bee a caſtaway. Where the Apoſtle maketh the body (as they thinke) 1 Cor. 9. 27.the enemy againſt which he fighteth, and the chiefe obiect of mortification. To which I anſwere firſt, that we doe not deny, but that the body is corrupted, as well as the ſoule, Rom. 7. 23.and that ſin holdeth part of his reſidence euen in our earthly members; in which regard this naturall corruption is to be ſubdued euen in the body, by thoſe exerciſes of mortification which the Scriptures hauehave preſcribed, as faſtings, watchings, laborious exerciſes in the duties of Chriſtianitie and of our ſpirituall callings. And to this hee exhorteth vsus. Col. 3. 5. Mortifie therefore your members which are vponupon Col. 3. 5.the earth; whereby he meaneth thoſe ſinnes which dwell in our earthly members, to wit, fornication, vncleanneſſe, inordinate affection, euill concupiſcence, as hee expoundeth himſelfe in the next words. But all this doth not exempt the ſoule, from being the ſeate alſo of naturall corruption; yea euen the chiefe palace where ſinne dwelleth. Secondly, I anſwere that by body in this place is not meant the ſubſtance Rom. 7. 14.of the fleſh, but the whole corrupt man, or part vnregenerate both ſoule and body; In which ſenſe the Apoſtle elſewhere calleth himſelfe carnall, extending this fleſhly corruption to his whole perſon; euen as by members wee are to vnderſtand thoſe ſpeciall ſinnes which dwel in the members, as the Apoſtle in that place of the Colloſians explaineth it. And this he calleth this (aRom. 7. 23. 24.) body of ſinne, the law of ſin which was in his members, and the body of death, and ſaith, that the old man is (bRom. 6. 6.) crucified with Chriſt, that the body of ſinne might be deſtroyed, and that in Chriſt we are circumciſed with circumciſion made without hands, in putting off the body of the ſinnes of the fleſh. And finally that if Chriſt bee in vsus c Col. 2. 11. 6.(namely by his ſpirit) the body is dead becauſe of ſinne, but the ſpirit is life becauſe of righteouſneſſe; where by death of the body we are to vnderſtand the mortification of the fleſh in reſpect of ſinne; as appeareth by the Antitheſis, whereby d Rom. 8. 10.wee are to vnderſtand the quickening of the inner man to newneſſe and holineſſe of life.
§ Sect. 5. The third obiection grounded …n the ap…ſt. wordes Rom. 12. 6.Thirdly, they obiect the words of the Apoſtle Rom. 12. 6. Let not ſinne raigne in your mortall body; from whence they conclude that the ſeate of ſinne is in the body and not in the ſoule and reaſon. To which the anſwere is eaſie; namely that by the name of body, here we are not ſimply to vnderſtand the body alone, but by a Synechdoche of the part for the whole, the perſon of man conſiſting of ſoule and body. And this is vſuall in the Scriptures by one part to ſignifie the whole perſon, and as by the body to include the ſoule, ſo in other places, by the ſoule to include the bodie. As, the ſoule that ſinneth ſhall die, and all the ſoules that came with Iacob into Egypt, which came out of his loynes were Ezech. 18. 4. Gen. 46. 26.threeſcore and ſixe. And thus Ambroſe expoundeth this place. The Apoſtle (ſaith he) calling it mortall body, vnderſtandeth Mortale ergo corpus dice…s totum homi…ē ſignificauit. Ambro. …n hu…c locum.the whole man, becauſe they who obey ſinne are called mortall. For the ſoule (ſaith he) that ſinneth ſhall die, that is the whole man, for none ſhall bee iudged without their bodies. And that the Apoſtle by naming the body did not exclude the ſoule, it appeareth in the next words, that you ſhould obey it in the luſts thereof; whereby he ſheweth that ſinne is not onelyonly in the body, but firſt and principally in the powers and faculties of the ſoule.
…Fourthly it is obiected, that the chiefe poyſon of corruption is in the ſenſitiue and inferiour faculties, ſeeing experience teacheth vsus that the minde, reaſon and vnderſtanding, is infected by them, and ſo blinded and miſ… ſion and carnall concupiſcence, that men giuegive t… ouer to all ſenſualitie and become like vntounto … which I anſwere, that indeede the poyſon of … ceedingly taynted the concupiſcence, appetite, affections and all the ſenſitiue faculties, and that they beeing infected doe infuſe their poyſon into the ſuperiour faculties, and like filthy ſinkes of ſinne doe ſend vp noyſome ſents into the vpper parts, the minde and reaſon; for the obiects moue the ſenſes, and the ſenſe? the will and vnderſtanding, and it is true, that in this little common wealth of man the luſts and paſsions like rebels riſe againſt reaſon their king and ſoueraigne. Finally wee deny not but that the minde is drawne to thinke on that euill which the heart affecteth, and is corrupted by giuing way to theſe ſinfull luſts, and by plotting & deuiſing the meanes whereby they may be ſatisfied: but yet all this proueth not that the fountaine of corruption is in the body and ſenſitiue parts, for the poyſon is firſt ſent from the minde to the heart, which being infected and corrupted returnes it backe againe to the minde: euen as the liuer ſendeth groſſe blacke blood to the ſpleen, which regurgitating and ouerflowing, ſends it backe againe to the liuer, and ſo the fountaine of blood being corrupted, it corrupteth the whole body. Neither doeth this inteſtine rebellion ariſe firſt from the inferiour and ſubiect parts; but from the ſinfull corruption of their ſuperiours, whereby they are miſgouerned, either through looſe negligence, or deſperate malitiouſneſſe; for why doeth the heart affect that which is euill, but becauſe the minde eſteemeth it, the iudgement approueth it, & the will chooſeth it, if not ſimply, yet as it is bayted with ſome worldly profit, preferment or voluptuous pleaſure. But it may be further vrged, that there are many who hauehave great knowledge and deepe iudgements, that notwithſtanding are much corrupted in their hearts, paſsions and affections. To which I anſwere, that though they hauehave ſome knowledge, yet not ſauing knowledge, and though they hauehave great illumination, yet no ſpirituall wiſedome and prudence, to apply this light after an holy maner to particular actions. For this chriſtian prudence in doing any thing, firſt propoundeth the end of the action which moueth vsus to vndertake it, and then firſt it rightly councelleth, ſecondly rightly deliberateth and iudgeth of the counſell, and laſtly rightly and conſtantly commaundeth that which is counſelled and determined. Now the naturall man though he hath wit to counſell, yet no true iudgement and conſideration to approue of that which is beſt; but like Abſalon heareth diuers counſels, and in concluſion chuſeth the worſt. And therefore the Apoſtle prayeth for the Colloſſians, Col. 1. 9. 10.not onelyonly that they might bee filled with the knowledge of Gods will, but alſo, with all wiſedome and ſpirituall vnderſtanding, that they might walke worthy of the Lord, &c.
§ Sect. 7. The fifte Obiection is that there are certaine ſinnes proper to the body and ſenſitiue facultiesLaſtly it is obiected that whoredome, ſurfetting and drunkenneſſe, proceede from the body and ſenſuall appetite and are ſinnes proper vntounto them, and therefore the minde and reaſon is not alwayes the chiefe authour and fountaine of ſinne. To which I anſwere that though theſe actions of eating, drinking, luſting and committing vncleanneſſe, are immediately from the ſenſual concupiſcence and the body, yet the corruption and ſinfulneſſe of theſe actions is from the minde and reaſon. Either becauſe it bridleth not the appetite, or pricketh it forward to exceſſe, becauſe it taketh delight in theſe voluptuous pleaſures, for not the body it ſelfe, but the ſoule by the body taketh pleaſure in eating, drinking and ſatisfying of the luſtes. Neither are theſe actions in themſelues ſins, but the immoderation and exceſſe, or the miſapplying of them to wrong obiects, as we may ſee in luſt it ſelfe, which in it owne nature is not euill, for then Corpus concupiſcit, at neque fornicationem nec adulterium ſed ſimplicitur commixtionem &c. Chryſoſt. in Eph. 3. Serm. 6.it could in no caſe be lawfull, but when a man luſteth after ſtrange fleſh. So Chryſoſtome ſaith, that the body luſteth and deſireth, but neither formication nor adulterie, but commixtion, the body coueteth, yet not dainties but meate, not drunkenneſſe but drinke. And elſewhere; the body (ſaith hee) is made to doe this or that, not out of it owne nature, but out of the ouerruling iudgement of the minde. The eye indeede when as it curiouſly beholdeth anothers beautie becommeth an inſtrument of Chryſoſt. in Rom. 6. Ser. 11.vnrighteouſneſſe, but not out of it naturall action (for the naturall office thereof is to ſee and not to ſee euilly) but out of the cogitation infuſing malitiouſneſſe. Whereas if it were thereby reſtrained as with a bridle, it would become an inſtrument of righteouſneſſe. And the ſame is to be ſaide of the tongue, hands and all other members. And in another place; Thou wilt (ſaith he) obiect, that the body draweth thee into fornication. To which I anſwere, not the body but the incontinency of the minde, &c.