The Christian Warfare Part 3, Book 1 · Chapter 4
CHAP. IIII. The erroneous conceipt of the Papiſts, who by the fleſh vnderſtand the body, and the ſenſuall faculties onelyonly.
§. Sect. 1. That the Papiſts propound vntounto vsus a friend to fight againſt in ſtead of our enemy.HAuing ſhewed what our enemies in this ſpirituall warfare are, we ſhould now proceede to warfare are, we ſhould now proceede to diſcouer their nature and properties, were it not that theſe enemies were by the diuell and the world diſguiſed: yea quite hid from our ſight in ſecrete ambuſhments; and our friendes through their malice muſtred againſt vsus, as though they were our enemies, that ſo whileft we bend all our forces againſt them who oppoſe vsus in this ſeeming hoſtilitie, theſe may ſuddenly ſet vponupon vsus, and aſſault vsus at vnawares, giuing vsus deadly wounds when wee feare no danger. For the plotting and contriuing of which ſtratagem they vſe the vaſſals of Antichriſt, the cleargie of Rome as their chieftaines and eſpeciall inſtruments, who hiding our true enemy, the corruption of nature, which hath ouerſpread all the powers and parts of our ſoules and bodies, vnderunder the cloſe couert of their cunning ſophiſtrie, doe in ſtead thereof, offer to our view ſeeming foes of their owne fancying. For by the fleſh they would hauehave vsus to vnderſtand (not the reliques of corruption which keepe their chiefe reſidence in the ſoule, minde, and will) but the body it ſelfe and the fleſh thereof; and at moſt the inferiour, bruite and ſenſitiue faculties of the ſoule; and by the ſpirit they vnderſtand the intellectuall faculties, the minde, reaſon and vnderſtanding, and ſo affirme this to be the fight betweene the fleſh and the ſpirit, when as the body and ſenſitiue parts doe rebell and ſtand in oppoſition againſt the vnderſtanding & reaſon, and contrariwiſe when theſe ſtriue to maintaine their regency by keeping them vnderunder and ſubduing them to their lawes and orders. And although, being ſometime conuinced with the euidence of trueth, they giuegive together with vsus the ſame verduite, affirming that not the body it ſelfe is meant by the fleſh, but the corruption of it, that it is onelyonly the inſtrument of the ſoule in wicked actions, and the ſoule it ſelfe the chiefe cauſe of ſinne, and that the minde, vnderſtanding and reaſon are poyſoned and tainted with naturall corruption; yet by and by they are ready againe to make voyde their euidence and to reuerſe this ſentence, and relapſing into their olde abſurdity, they either vnderſtand groſſely by the fleſh the body alone, or when they pleaſe to deale more liberally with vsus, they alſo grant that the Inferiour parts of the ſoule, the animall and ſenſitiue faculties are thereby included and comprehended, and ſo imagining that therefore our regeneration is in the Scriptures ſaide to be imperfect, becauſe, howſoeuer the minde and vnderſtanding are truely and perfectly regenerate, yet the body remaineth in the ſtate of corruption, they here hence conclude, that in the ſoule remaineth no part of this originall corruption, but onelyonly in the body. All which doth euidently appeare, not only by their groſſe practiſe▪ for if they did not imagine that the body were the chiefe cauſe of all ſinne, why doe they ſo miſerably and ſuperſtitiouſly afflict it, placing their mortification onelyonly in a bodily exerciſe, and corporall puniſhments? and if they did not thinke that the ſoule and intellectuall faculties were pure and free from this corruption, why doe they ſo much magnifie and extoll it, aſcribing all our fals and faylings either to the body alone, or to the reaand mind only through the corruption and default therof)
§. Sect. 2. That the cheife Doctors of the Papiſts by fleſh vnderſtand the bodyBut this alſo may appeare by their doctrine: For not to produce many teſtimonies out of a multitude of Authours, but onelyonly to name two or three of the chiefe and moſt refined, Thomas Aquinas himſelfe howſoeuer ſometime he agreeth with vsus, holding that the fleſh is the (aAquin. in Rō. 7. lect. 4.) corruption of nature and orginall ſinne, as appeareth in his readings vponupon the Romanes, yet in other places hee confoundeth the fleſh (bAquin. in Eph 5. lect. 9.) and the body, and maketh the body ſinne and death, and the naturall body to bee all one, although in theſe places, by body and fleſh he vnderſtandeth the vices and corruptions of them, as he expoundeth himſelfe in other (cin Rom. 7. lect, 4. et cap. 8. lect. 2.) places. So likewiſe hee holdeth that by the ſpirit part regenerate, or inerman, we are to vnderſtand the (dibidem.) minde and reaſon, which as he ſaith is called the inner man, becauſe that is ſaid to be man, which is principall and chiefe in him. And thus he oppoſeth the fleſh and the heart, or the minde and reaſon; where ſpeaking of the Apoſtles (ein Rom. 7. lect. 3.) words; I knowe that in me, that is in my fleſh there dwelleth no good thing, he ſaith that this is not to be vnderſtood of his reaſon: for in me, that is, in my heart good dwelleth, according to that, Epheſians the 3. where the Apoſtle ſaith, Eph. 3. 17. De perfect. Amoris Dei. Cap. 5.that Chriſt himſelf dwelleth in our harts by faith. So alſo Lewis Granada, a chiefe Doctor of their ſuperſtitious deuotion and mortification, ioyning with the famous heathen Philoſopher Mercurius Triſmegiſtus, inu…igheth againſt the body, as though it alone were this corrupt fleſh, which is the author and fountaine of all our ſinne and euill. Vnleſſe (ſaith he) O ſonne thou hate thy body, thou canſt not louelove thy ſelfe, for it is impoſſible ſeriouſly to intend both, vntounto things mortall and diuine. But firſt of all of neceſsitie thou muſt put of this garment which thou carieſt about thee, being the couering of ignorance, the foundation of wickedneſſe, the bond of corruption, the darke vaile, the liuing death, the carcaſe of the ſenſes, the moouing ſepulcher, the houſehold thiefe, which hateth whileſt it flattereth, and enuieth whileſt it hateth, &c. which ſpeech of the heathen man he iudgeth ſo full of light and trueth, that for it alone he well deſerued the name of Mercurius Triſmegiſtus the thrice great or excellent. And in the ſame Chapter hauing demaunded, how it can poſſibly be, that any man can hate himſelfe, that is his owne body, vntounto which naturally he is ſo obliged in the bond of friendſhip, that the Apoſtle ſaith, No man yet euer hated his owne fleſh, but nouriſheth and cheriſheth it? anſwereth that this is an argument properly of Eph. 5.fleſh and blood, and that Gods ſpirit and grace, aske rather and with better reaſon, how it can poſsible be that they ſhould not hate it; For wheras the moſt pernitious enemies vntounto man are, hell, the diuel, the world, the fleſh and ſinne, this laſt is the greateſt, but the next vntounto it is our fleſh, which is the mother and ſeede of all ſinne. Thus alſo Bellarmine, although in many places he ſpeaketh as much for vsus De paeniten. lib 4. ca. 6. Tom. 3.in this queſtion as we would hauehave him, yet hee commendeth whipping and tormenting of the body, as a worke ſatisfactory tending to the mortifying of the fleſh, alleadging for it theſe abſurde and ridiculous reaſons; firſt the Apoſtles example, who ſaith, that he did chaſtiſe his body (for ſo the vulgar lattine readeth it) that ſo hee might bring it into ſubiection. Whereby body he groſſely vnderſtandeth the very body of the Apoſtle (whereas it heere rather ſignifieth the body of ſinne and corruption, which elſe where he calleth the body of death) and by chaſtizing, whipping, whereas the word foreign ſignifyeth to ſuppreſſe or keepe vnderunder. And although hee granteth that the Apoſtle heere vſeth a borrowed ſpeech from thoſe who according to ancient cuſtome fought for a maiſtery; and ſaith, that he did euill intreate and keepe vnderunder his body, like thoſe champions who either with their ſiſtes, or with bags of ſand did beate and bruiſe their aduerſarie till they were blacke and blewe, yet he ſaith (and onelyonly ſaith it without any ſhewe of reaſon) that it is very probable that Paul vſed to whip his owne body, both becauſe the Greeke word ſignifieth ſo much (which is vtterly falſe) and becauſe this kind of puniſhment was vſuall among the ancients; which alſo wee muſt take vponupon his word, ſeeing he neither alleadgeth, nor in trueth is able to alleadge any authoritie for it. His other arguments to commend whipping and afflicting of the body, are the Publicans ſmiting of his breaſt, whereby hee ſhewed the compunction of his heart in his humiliation and penitent confeſsion of his ſinnes; ſome teſtimonies of Hierome which ſpeake of faſting, ſackcloath and beating of the breaſt; Gods approouing and commaunding the paying of voluntary vowes, the which he childiſhly reſtraineth Numb. 30.to faſtings and other afflictions of the body, and among the reſt to whipping, though there be no collour for it in the place which he alledgeth. And finally he produceth the example of Iohn the Baptiſt whoſe garment was Cammels hayre, his meate locuſts, his bed (as he ſaith, but proueth not) the ground, his houſe the deſart. All which reaſons and examples being farre vnfitting the wit of ſuch a ſubtill ſophiſter, and in trueth nothing to the purpoſe, I will paſſe ouer, ſuppoſing that the bare repeating of them is a ſufficient confutation, and that like abortiue birthes they will preſently dye, as ſoone as they come to light.
§ Sect. 3. That the papiſtes in their pureſt doctrine vnderſtand by the fleſh our bodies & the inferiour & ſenſitiue faculties only.And thus doe they (as it were in their dreame or dotage) by the fleſh vnderſtand the body alone, but when they are moſt awake, and in the beſt ſtrength of their memory and vnderſtanding, they doe by the fleſh vnderſtand the inferiour parts of the ſoule, the ſenſitiue faculties, the appetite, and imagination, as they are corrupted, which alſo according to the doctrine of the laſt councell of Trent, they hold not to be ſinne but onelyonly the puniſhment of it, though the Apoſtle maketh the fleſh, not onelyonly to be the cauſe of all other ſinne, but alſo with a certaine emphaſis calleth it ſinne it Rom. 7. 17.ſelfe. So on the other ſide by the ſpirit they vnderſtand the ſuperior part of the ſoule, the reaſon, vnderſtanding and wil, which they magnifie and extoll, as though it were free in it ſelfe from al 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 ſenſitiue appetite Aquin in Rom. 7. lect. 3.tendeth 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 ſoule two principall parts, which of Diuines are called the ſuperiour and inferiour parts. And that in the ſuperiour L. Gren…t de perfect. amo…is Dei cap. 7.(which is called the ſpirit and the minde) is the will and vnderſtanding which ruleth the will, and is as it were it eye and guide. In the inferiour is the ſenſitiue appetite with the imagination which alſo is the eye of the appetite of which it is moued; and theſe parts he maketh to be (as it were two common wealthes in man, the one of beaſtes, the other of Dulcis precator. lib. 1. par. 2. Cap. 19.Angels. That he calleth elſe where the fleſh, concupiſcence, ſenſualitie, or the ſenſitiue appetite, whence all the perturbations of the minde doe ariſe, as it is corrupt and made inordinate through ſinne. And in the ſame place hee compareth the ſuperiour part to a wife of ſo great beautie, nobilitie and wiſedome, as is poſſibly incident to that ſex, making the man happy who is married vntounto her; and the inferiour part he compareth to a ſeruant, a witch and ſorcereſſe, vponupon whoſe louelove this man is ſo beſotted that putting away his wife, hee maketh himſelfe a pray to his ſlaue, &c.
§. Sect. 4. That the practiſe of popiſh mortification plainely ſheweth that by the fleſh they vnderſtand the body onelyonly, their mortification being nothing elſe but a bodily exerciſe.And this is their pureſt conceit concerning the fleſh and the ſpirit, which being wholly corrupt, how great is the corruption. For in their practiſe they manifeſtly ſhewe that by the fleſh they vnderſtand the body, ſeeing for the mortification thereof they appoint onelyonly bodily exerciſes, which tend to the vexing, tormenting and weakening thereof; as penance, pilgrimages, watchings, whippings, rough cloathing, hard lodging and ſuch like: ſuppoſing that they fight againſt the fleſh, when they make warre againſt their owne bodies by afflicting and puniſhing it. Wherein that I may not ſeeme to ſlaunder them, I will inſert an hiſtory of Memor. lib. 2 in tract. de ſatiſfact. Cap. 1.monkiſh mortification, as it is recorded by their famous S. Clematus in his Booke called the Ladder of Paradiſe, and in the fifth ſtaffe of his ladder. Which ſtory for the worthineſſe of it, is related by Lewis of Granada in his Booke intitled the memoriall of a Chriſtian life, as a perfect patterne of mortification, and is moſt vnfaithfully tranſlated into engliſh by one Hopkins a Prieſt, for the practiſe and exerciſe of the engliſh Catholickes. And not to alter his methode though moſt confuſed, becauſe it is well enough ſorted and ſuited to the matter, nor to tire the reader with viewing ouer eueryevery particular in that heape of traſh, briefely he telleth vsus, that himſelfe comming into a much admired monaſtery, he ſaw among the Monkes in their practiſe of penitence, ſuch wonderfull things, as the eye of the negligent hath not ſeene, the eare of the ſlothfull hath not heard, neither hath entred into the heart of the dull and ſluggiſh. To wit, ſuch things and wordes as might ouercome with violence even God himſelfe, and ſuch faſhions and endeauours, as would ſpeedily encline him to ſhewe mercy. For (ſaith he) I ſawe ſome of the penitents ſtand abroad in the open ayre, watching there whole nights, vntill the morning, neuer mouing their feete out of the ſame place; and when they were grieuouſly vexed with drowſineſſe comming vponupon them, they offered force to nature, and would not take any reſt, but reuiled themſelues, and with diſgraces and contumelies offered againſt their owne perſons, they rowſed vp their ſpirits. Others I ſawe ſtanding in prayer and hauing their handes bound behind their backes like malefactors, they inclined their pale faces towards the ground, crying out that they were vnworthy to looke vntounto heauen. Neither did they preſume in their orizons to ſay any thing to Almightie God, by reaſon of the fearefull doubting of their thoughts and conſciences, but onelyonly offered their ſilent ſoules and their mute mindes vntounto God being full of darkeneſſe and deſperation. I ſaw others ſitting on the pauement couered with ſack-cloth and aſhes, which hid their faces betweene their knees, beating their foreheads againſt the earth. Others I ſaw who in reſpect of their habite, cogitations and actions ſeemed out of their wits, whoſe mindes were ſo ſtupified with exceſſiue ſorrowing, that they ſtood like copper images, compaſſed about with darkeneſſe, and made inſenſible (as it were) for all vitall actions. Others humbly deſired of God to be heere vexed and tormented, that there they might hauehave mercy; and many afflicted and caſt downe through a burthened conſcience, ſaide that it ſhould well ſatisfie them to bee freed from hell torments, though they ſhould neuer attaine vntounto the ioyes of Gods kingdome; and that it was ſufficient if they were freed from Gods great and terrible commination, and thoſe vnknown, hidden and helliſh paines, neither durſt they deſire to be deliuered from puniſhments altogether. In others I ſawe Dauids words effected indeed, men poſſeſſed with ſorrows, made crooked to the ende of their liues, going mournfully all their dayes, and caſting out noy ſome ſmels out of the putrified parts of their bodies; who liued without all care of their fleſh, forgot to eate their bread, mingling their drinke with groanes, and their bread with aſhes. There you might ſee their burned tongues like wearied dogs hanging out of their mouthes. Some among them tormented themſelues in the ſcorching heate of the Sunne; others contrariwiſe afflicted themſelues with extreame cold. Some taſting a little water that they might not be parched with thirſt, ſo contented themſelues without drinking more, others eating a ſmall bit of bread, would caſt away the reſt, affirming that they were vnworthy to feed on the meat which belonged to reaſonable men, becauſe they had caried themſelues vnreaſonably like vntounto beaſtes. Some amongſt them excited others, ſaying, let vsus runne brethren and not obey this filthy and wicked fleſh, but let vsus kill it, as it hath firſt killed vsus. And thus (ſaith hee) theſe bleſſed penitents behaued themſelues. Their knees, with their continuall praying, were growne hard; their eyes fayling and ouerwearied, were ſunke deepe into their heads, the haire of their browes and eyelids being fallen away and loſt, their cheekes ſeemed burnt with the heate of their ſcalding teares, their faces ſo withered, pale and deformed that they differed not from dead men. Their breaſtes were made ſore with their blowes, and being blacke and blew with bruiſes, they did ſpit blood, what vſe had they of any bed? what cared they for cleane and whole cloathing? All there were torne, filthy and full of lice. And in a word what is their affliction who are poſſeſſed with a Diuell, in compariſon of theſe? what the bitter vexation of thoſe who mourne for their departed friends? what their ſorrow who liue in baniſhment? what the puniſhments of cruell parricides? ſurely the paines and torments which all theſe vnwillingly ſuffer, are nothing beeing compared with their voluntary penance. And not content with puniſhments inflicted by themſelues, they would intreat their great iudge and gouernor of their Monaſtery, who was a very Angell amongſt men, that hee would put irons and chaines about their neckes and hands, and faſten their feete in the ſtockes, not ſuffering them to come out till they were to bee buried. Ye… indeede they would not ſo much as hauehave any buriall. (Neither will I hide their wonderfull charitie towards God and the penitence of theſe bleſſed men.) For beeing to dye and to become citizens of that heauenly Citie, they would with earneſt prayers adiure their Abbot, that he… would not vouchſafe them humaine buriall, but like brute creatures caſt them either into the riuers or into the open fields to be deuoured of beaſts; which ſometimes hee alſo did being ouercome with their importunate requeſts. But what was the qualitie of their place and habitation? Surely it was very darke, vnhandſome, ſtinking, foule and filthy, ſo as it might fitly be called a priſon for condemned perſons, and the very ſight thereof might well be a miſtreſſe of perfect paenitence and mourning. Yea they were not contented with thoſe torments which could be inflicted by men; but (as hee further ſaith) they deſired of God with many grones and great lamentation, that they might be taken away by the Diuell, or fall into ſome grieuous diſeaſes, or looſe their eyes, and ſo become a miſerable ſpectacle vntounto all men, that ſo by theſe preſent paines they might eſcape future puniſhments. Now if wee would know the fruit of all their labours, and what inward peace and ſecurity they had by theſe outward torments and vexation; this alſo in that worthy Story is made knowne vntounto vsus, namely, that as they paſſed their dolefull dayes in theſe ſelfe-deuiſed tortures and torments of body, ſo at the day of death they were no leſſe vexed with terrors of conſcience, affrighting feares, and dreadfull doubtings; as in truth what other can be expected from them who by their ſuperſtitious deuiſes hauehave robbed God of the glory of his free grace in our ſaluation, derogated from the all-ſufficiencie of Chriſt Ieſus our alone Sauiour his merits and obedience, and in a great part arrogated the praiſe of the remiſsion of their ſinnes, and attaining vntounto euerlaſting life, to their owne penance and ſatisfactions?
§. Sect. 5. That the Popiſh Doctors are iuſtly to be taxed for teaching the former doctrine: and the ſuperſtitious people for putting it in practiſe.Now by this which hath been ſaide it appeareth what the Church of Rome and her adherents conceiue and hold concerning the fleſh, in reſpect both of their doctrine and their practiſe. Wherein they are iuſtly to bee taxed, firſt of vntruth and falſehood, in that they doe herein teach groſſe errours which are directly contrary to the whole courſe of Scriptures, as it ſhall (God willing) afterwards plainely appeare. Secondly, of damnable pride, and that firſt in this reſpect that they afflict and torture their bodies by their voluntary penance for meere oſtentation to be ſeene and praiſed of men, (for elſe to what ende ſerue their going barefoote on their pilgrimages; and their whipping of themſelues in the open ſtreetes) of all which their torments, if any pittying them more then they doe themſelues, would hauehave them c…ſed and freed; the beſt way were to follow the aduice of Plato, who ſeeing men take compaſſion on the proude Cynick Deogenes, becauſe he voluntarily ſtood in a great ſtorme of raine, told them, that the onelyonly way to rid him out of that miſery, was to withdraw themſelues, and to let none remaine to looke vponupon him: for there would ſurely but fewe bee caried about in this pageant of penance, if there were no ſpectators who might encourage them with their applauſe. Secondly, their pride appeareth in the acting and ſuffering of this voluntary penance in reſpect of the ende, which is not ſo much to mortifie the fleſh, as to make ſatisfaction to Gods iuſtice for their ſinnes, or to merrit his fauour and the ioyes of heauen; wherein as they derogate much from Gods mercy, and the all ſufficient merits & ſatisfaction of Ieſus Chriſt, ſo alſo they manifeſt their helliſh pride, which will not ſuffer them wholly to deny themſelues, and aſcribe the glory of their iuſtification and ſaluation onelyonly to Gods free grace and Chriſts ſufferings and obedience: but needs will they ſhare with them in the praiſe, in part at leaſt pay their owne debt, and giuegive ſomething towards the purchaſe of our heauenly inheritance; In which reſpect it may truely be ſaid, that the leaner they make their bodies with penance and puniſhment, the more their hearts are fatned with pride and vaine-glory; and the more they ſubdue and keepe vnderunder their fleſhly carkaſe, the more their mindes are lifted vp with opinion of their merit and deſeruing. Thirdly we may in this regard iuſtly taxe them to bee thoſe impoſters and deceiuers of whom the Apoſtle ſpeaketh, who ſeeke to deceiue men of their heauenly reward; ſeeing they hold not the head Chriſt, but in part reſt vponupon Col 2. 18. 19. 20. 22. 23.their owne ſuperſtitious deuices, being (as the Apoſtle there ſpeaketh,) vainely paſt vp in their fleſhly mindes, and placing the chiefe of their Religion, in a voluntary humilitie, and worſhipping of Angels, in ſubiecting themſelues to humaine ordinances after the commaundements & doctrines of men; which things hauehave at the moſt but a ſhewe of wiſedome, in wil-worſhip and humilitie, and not ſparing or puniſhing of the body. Laſtly, herein we may well charge them with groſſe hypocriſie, and falſe treachery, ſeeing they betray the poore Chriſtian who asketh their counſell and aduiſe in this ſpirituall warfare, whileſt they pretend his ſtrengthening and defence. For as they profeſſe Chriſt in ſhewe, but oppoſe him in trueth, being thoſe limmes of Antichriſt who make warre againſt him and his members; ſo they outwardly proclaime warre againſt the world and the fleſh, when as in truth none are greater friendes vntounto them; for that the fleſh our true enemy may eſcape vntouched and vnhurt in the chriſtian conflict, they diſguiſe and hide it, leaſt it ſhould be known, and craftily ſubſtitute into the place thereof our bodies which are our friends to receiue deadly wounds and blowes by the ſword of mortification; and whileſt they afflict and perſecute them, as though they were the onelyonly troublers of this our Iſrael they (as Ieſabell Baalls Prieſtes) cheriſh and nouriſh the corruption of nature, the fleſh and the whole army of carnall luſtes (as it were) at their proper charges giuing them meate and drinke at their owne table.
§. Sect. 6. That our oppoſition againſt the Papiſts in this doctrine is very neceſſarie.And thus hauehave I ſpent more paines and paper vponupon this baſe ſubiect then it deſerueth, and both by their doctrine and practiſe ſhewed what the Church of Rome and her fauorites thinke of the fleſh and of the meanes whereby it may be mortified and ſubdued, partly that all might take heede of the bewitching cups of the whoore of Babylons fornications, ſeeing thoſe who hauehave drunke thereof, hauehave beene ſo intoxicated and made drunk with theſe inchanted potions, that like mad men and inraged bedlems they hauehave not onelyonly wraſtled with God himſelfe, to ſpoile him of his glory, murthered his holy Martyrs and cauſed the ſtreets to runne with riuers of their bloud, but alſo frantiquely hauehave offered violence to their owne perſons, grieuouſly tormented their owne bodies, and ſought to ſatisfie their inſatiable cruelty, by drinking deepe draughts in their owne bloud. Partly alſo to preſerue all, who louelove the truth from theſe ſuperſtitious cruelties in the practiſe of their mortification, ſeeing corrupted nature, and blinde ſuperſtition, with as ſtrong a ſtreame of violence, carrieth men headlong into theſe inhumane and vnnaturall practiſes againſt their own perſons, as the pleaſures of the fleſh tranſporteth others who are licentious and prophane to the imbracing of them. The which we may plainely ſee in the practiſe of the Baalitiſh prieſts, who with kniues launched their owne bodies, and in the experience of all ages among the heathens and infidels, yea euen of our owne times, not onelyonly among the Sauadges and Barbarians, but aboue all others among the Papiſts who are all ready rather to torment their bodies, then to croſſe their carnall wils, to torture the fleſh, rather then to ſubdue their fleſhly luſts; yea euen to mortifie with voluntary penance their naturall parts and members, rather then to labour in the crucifying of the old man, and to forſake any of their darling ſinnes. But eſpecially my maine drift herein is to diſcouer our true enemy that wee diſcerne it from our friends, and to ſhew what in truth the fleſh is, that ſo we may labour to ſubdue and mortifie it, ſeeing it is ready in craft and ſubtiltie to hide or diſguiſe it ſelfe, and to ſubſtitute another in it place, that ſo wee may ſpend our ſtrength in vaine, and being ſpent and tyred in fighting againſt thoſe who are friends vntounto vsus, may be the more eaſily ouercome at the firſt incounter of our ſpirituall enemies.