The Christian Warfare Part 3, Book 1 · Chapter 6
CHAP. VI. Teſtimonies of Fathers to prooue that the body alone is not our enemy the fleſh.
§. Sect. 1. Teſtimonies to proue that the bodie is not our ſinfull fleſh.VNtoUnto theſe reaſons we may adde diuers teſtimonies for the better clearing of this Auguſt. de ciuit Dei lib. 14. cap. 3. tit. 5. col. 7…5.point. And firſt Saint Auguſtine telleth vsus, that the corruption of the body, which ouerburtheneth the ſoule, is not the cauſe of the firſt ſinne but the puniſhment. Neither doeth the corruptible fleſh make the ſoule ſinfull, but the ſinfull ſoule maketh the fleſh corruptible. From which corruption of the fleſh, although there ariſe many prouocations of vices and vicious deſires, yet not all the vices of a wicked life are to be imputed to the fleſh (that is the body) leaſt hereby wee acquite the diuell of them who hath no fleſh. Againe, he that magnifieth the nature of the ſoule, as though it were the chiefe goodneſſe, and accuſeth the nature of the fleſh as euill, without doubt hee doeth Auguſt. de ciuit. dei lib. 14.. cap. 5. tit. 5. col. 758carnally affect the ſoule, and after a fleſhly manner ſhun the fleſh, becauſe he ſo iudgeth out of humaine vanitie, and not out of diuine trueth. So in another place, the ſoule is not better then Auguſt. in pſal. 145.the body in merit but in nature; for the ſoule is ſinfull and ſtained with many corruptiōs of concupiſcence. But yet impure gold is better then the moſt purified lead. And elſe where he ſaith; The fleſh therefore is not euill if it want euill, that is, ſinne wherewith Auguſt. de continent. cap. 8. Tit. 4. col. 998.man is corrupted, neither is he euill made, but doeth euill, for in both parts ſoule and body he was made good of our good God, but he doeth euill whereby he is made euill. Now as by all theſe teſtimonies he ſheweth what the fleſh is not, namely not the nature or ſubſtāce of the body; ſo in many other places he ſheweth what it is, namely the lawe of ſinne and corruption of nature, which hath ouerſpread and defiled the ſoule and body. To name one or two for all. In his booke of retractations, he ſaith that the Apoſtle by the names of fleſh and blood, vnderſtandeth the corruption of them both. And againe, Carnis et Sanguinis nomine ipſam corruptionem carnis et ſanguinis intelligendus eſt apoſtolus nuncupaſſe. Auguſt retract. Lib. 2. cap. 3. Auguſt. de fide et Symb. c. 10. Chryſoſt in Gal. 6. Chry. in Gen. 6. Homil. 24. Gregor. moral. lib. 3. c. 11. Moral. lib. 14. cap. 29.the ſoule when as it affecteth thoſe things which are carnally good, is named the fleſh. With him agreeth Chryſoſtome, for writing on the words of the Apoſtle, they hauehave crucified the fleſh with the luſtes of it, he ſaith, that he here calleth their euill deedes the fleſh, for if they ſhould hauehave crucified their bodies, how then could they hauehave liued? And againe, it is the manner of the Scriptures to call by the name of fleſh thoſe, who onelyonly minde carnall things, and neuer thinke on that which is heauenly. Thus alſo Gregorie ſaith, that the Scriptures are accuſtomed to ſignifie by the names of fleſh and blood the ſinnes of the fleſh. And in another place; It is written (ſaith he) that fleſh and blood cannot inherite the kingdome of heauen, and how then ſhall I beleue that in truth the fleſh ſhall ariſe at the laſt day? I anſwere in the holy Scriptures the fleſh is ſometime taken according to nature, and ſometime according to fault and corruption; in the former ſenſe, this now is bone of my bone, and fleſh of my fleſh: and againe, the word was made fleſh. In the other ſenſe is it to be taken; my ſpirit ſhall not ſtriue in theſe men, becauſe they are fleſh, and the ſpeach of the Apoſtle, but you are not in the fleſh, but in the ſpirit; not that they were not in the fleſh to whom the Apoſtle wrote, but becauſe they had ouercome the paſsions of their carnall deſires, &c. So Hierome on the Hieron. in Rom 8.eight of the Romanes, ſaith, It is to be noted that the Apoſtle there accuſeth the workes of the fleſh and not the ſubſtance. And thus alſo Baſill vnderſtandeth it; for (ſaith he) he that is called the olde man, ſignifieth together all ſinnes and Baſil. de baptiſ. lib. 1. Theod. in Gal. 5. 17. Ibidem.defilements particularly, as it were in his parts. So Theoderet; The Apoſtle calleth fleſh the inclination of the minde vntounto thoſe things which are euill; and the ſpirit grace which inhabiteth and guideth the minde vntounto thoſe things which are good. And againe; it is manifeſt, that idolatry, witchcraft and ſuch like ſinnes, are not proper to the fleſh, (that is the body) but to the ſoule; and therefore he doth not accuſe the fleſh, but the wicked and ſlothfull cogitation.
§. Sect. 2. That Sathan hath aſſaulted not onelyonly the body & affections, but the minde, and vnderſtanſtanding.And thus hauehave I ſhewed by the Scriptures and fathers, that by the fleſh we are not to vnderſtand the body and the ſenſitiue part of the ſoule alone, but the ſinfull corruption of our nature: and that this hath ouerſpread and infected not the fleſh or affections alone, but euen the minde and will. For Sathan hauing a deſire to conquer vsus, and to hold vsus for euer vnderunder his ſubiection, did not onelyonly by aſſault, take in the body and ſenſitiue faculties (as it were) the outſconces, but hath alſo skaled and ſurpriſed the reaſon and vnderſtanding, which is the ſtrong tower and caſtle of our ſoule, through the ſtrength whereof he commandeth all the reſt. And hauing gotten poſſeſsion of it, he hath placed in it a ſtrong garriſon of his helliſh armie, to kepe it for his vſe; knowing that if he can hold the minde vnderunder his gouernment, he may by the helpe thereof keepe all the reſt. And this maketh him to vſe all his skill and diligence, in darkening and deluding the reaſon and vnderſtanding, and to this purpoſe he doeth ſometimes poſſeſſe it with a ſpirit of ſlumber by making it drunke with the intoxicating cuppes of ignorance and errour; ſometimes he dazeleth and darkeneth it with the ſmoake and vapors of helliſh temptations, that it may ſee no more, nor in other manner, then he will hauehave it, and ſomtime he abuſeth and deceiueth it by caſting betweene the things preſented vntounto it, and the eye of reaſon falſe colours, and then as a man looking through a greene glaſſe thinketh a chriſtiall ſtreame and filthy puddle all alike, ſo the eye of our iudgement being deluded, with Sathans falſe glaſſes or gloſſes which hee caſteth before it, can put no difference betweene right and wrong, good and euill.
§. Sect. 3. No part more corrupted then the man i… and vnderſtanding.And by reaſon of this the diuels diligence, and politique care, it commeth to paſſe that no part or facultie of man is more infected and corrupted with the poyſon of ſinne then the minde and vnderſtanding. It cannot be denied but that the minde and reaſon of man doe in their naturall endowments as farre exceede the body and ſenſitiue faculties, as the Sunne in his chiefeſt brightneſſe doth the ſmalleſt and and dimmeſt Starre; It is true alſo that by thoſe reliques of light, which remaine in the vnderſtanding a man is excellently guided in naturall, ciuill, and meere morrall actions, and by vertue thereof is able to atchieue great and difficult matters: but as in phyſicall bodies the beſt ſubſtance hath the worſt corruption: ſo is it alſo true in Diuinitie, that the more excellent the faculties of the ſoule be, the worſe they be in the ſtate of corruption. For the reaſon and vnderſtanding in man is the chiefe rebell, which leadeth and ruleth the body and inferiour faculties (as it were) the baſer ſort of the common people: and therefore the more politique, eloquent and potent this rebel is, the more dangerous alſo and pernitious; ſeeing hee holdeth the more powerfully all his ſubiects and inferiours in their emnitie and oppoſition againſt their ſupreame ſoueraigne. And in this regard the ſoule is much more worthy blame then the body, and in the ſoule, the reaſon, minde and vnderſtanding then the will, becauſe it is the chiefe ring-leader in this rebellion, and the archtraitor which giueth lawes and gouerneth all the reſt; for as the iudgement alloweth or diſalloweth, eſteemeth or vilifieth, ſo the will chuſeth or refuſeth, and the affection loueth or abhorreth. Euen as contrariwiſe the chiefe praiſe belongeth vntounto it in our conuerſion vntounto God, becauſe with it ſelfe it cauſeth all other parts which it commandeth to returne vntounto him and to ſubmit themſelues in all obedience to his rule and gouernment, whereof it is that true repentance is called foreign the changing of the mind, becauſe this being the firſt and principall act in our conuerſion doth giuegive denomination to all the reſt. And this chiefe faultineſſe of the ſoule in the ſtate of rebellion and corruption, as it appeareth by the former reaſons, ſo doth antiquity giuegive teſtimony vntounto it. So Chryſoſtome ſaith, that the ſoule here is more to bee blamed and accuſed then the body, becauſe Chryſoſt. in Eph. 2. Serm. 6.the body deſigneth, no euill without direction from the ſoule, but contrariwiſe the ſoule committeth much wickedneſſe without the vſe and aſsiſtance of the body. So Auſtine ſaith that the fleſh (that is the body) without the ſoule cannot couet. And Aug. de Gen. ad literam. lib. 10. cap. 12.although the cauſe of carnall concupiſcence bee not in the ſoule alone, yet much leſſe is it in the body alone. And therefore it ariſeth from both, to wit, from the ſoule becauſe no delight is felt without it, and alſo from the body, becauſe neither without it is there any ſenſe of carnall pleaſure.
§ Sect. 4 That the ſoule cheifely ſinneth, and in it the minde and vnderſtanding.But 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 eueryevery 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 vnderunder 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 hauehave 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 vsus as Eliſha with the Aramites; firſt blinding vsus and then miſleading vsus at his pleaſure. For whereas God in the little world of man hath appointed the reaſon and vnderſtanding, to be as the Sunne to giuegive light and directions vntounto all the other parts and faculties, that ſo they may orderly exerciſe their functions and operations, Sathan knoweth right well that if he can ecclipſe this light, by the oppoſition of changeable trifles, or vtterly darken it by the interpoſition of earthly vanities, there can thereupon nothing follow, but ſinfull diſorder and dangerous confuſion in all our actions. And thus the Apoſtle liuely deſcribing mans miſery and ſinne, firſt pointeth at this as the chiefe fountaine, that there is none that vnderſtandeth nor ſeeketh after God, and Rom. 3. 11. 12. Eph. 6. 12. Col. 1. 13. 1 Pet 1. 14. Rom. 13. 12then that, they are all gone out of the way and become vnprofitable. And this is the cauſe why the kingdome of ſinne is called the kingdome of darkeneſſe; and ſinfull luſtes are called the luſtes of ignorance; and ſinfull workes, the workes of darkneſſe; becauſe ignorance is the ſcepter of the diuels kingdome by which hee raigneth and ruleth in the children of diſobedience; all carnall luſtes ſpring from the blindneſſe of the minde, & the darkenes of ignorāce is the vayle which hideth all wicked workes, not onelyonly from others, but alſo from their owne eyes who committ them and ſo encourageth them to goe in theſe ſinfull actions.
§. Sect. 5. That the ſoule is the cheife actor of ſinne proued by teſtimonies.And vntounto this truth the ancients hauehave giuen their ſuffrage and teſtimony. Chryſoſtome ſaith; that in eueryevery ſinne, the ſoule Chry. in …. Hom 21. Chryſ. in Rom. 7. Serm. 10.firſt ſinneth, and afterwards the fleſh, and vnleſſe the ſoule were firſt ouercome, the fleſh could neuer ſin. And expoūding thoſe wordes of the Apoſtle, when we were in the fleſh; that is (ſaith he) in euill actions or in a carnal life. Neither would he ſay▪ that before times they were in the fleſh, and that now they walked about without bodies, &c. Moreouer leaſt any man ſhould accuſe the body, he doth not ſay, which euill actions the members themſelues hauehave wrought and done, but which were wrought in our members, that he might ſhewe how that the firſt beginnings of wickednes were deriued elſe-where, namely from our thoughts working them, and not from the members which were driuen by their motion. For the ſoule holdeth the place of the artizan or muſition & the fleſh of the inſtrument giuing that kind of ſound or muſicke which the muſition maketh it; and therefore it is not to be aſcribed to the fleſh if there be diſcord in the muſicke, but rather to the ſoule by which … is ruled. So writing on thoſe words of the Apoſtle, that as the Gentiles did not like to retaine God in their knowledge, God gaue them ouer to a reprobate mind to doe thoſe things that are not conuenient: he ſaith, that the Apoſtle hereby diſcouereth that our ſinnes doe not ariſe primarily from our bodies, as certaine heretiques would hauehave it, but from the minde, to wit from the euill concupiſcence, as it were from the foūtaine frō which all euils flow. For the minde being reprobate, all other parts are ſo too, as the coachman being diſordered which driueth the coach, all that is vnderunder his rule, muſt needes be diſordred and out Ambroſ. in Rom. 7. Fulgent. de myſter. mediat. ad Truſim. lib. 1.of frame. So Ambroſe demanding, what it is to be ſubiect vntounto ſinne, anſwereth, nothing elſe but to hauehave the body corrupted through the ſin of the ſoule; into which ſinne chuſeth it ſelfe to driue man as a captiue vntounto it, that he may doe its will. And Fulgentius likewiſe ſaith, that although ſinne ſeemeth to be committed Mat. 15. 19.of a man corporally, yet it taketh it beginning from the heart; neither is any thing done outwardly, vnleſſe it be firſt inwardly concluded by the iudgement of the minde, the trueth whereof trueth it ſelfe hath ſhewed vsus, ſaying that out of the heart proceede euill thoughts, murthers, adulteries, &c. So Auſtine Auguſt. quaeſt. ſuper Exod. li. 2. c. 2.ſaith, that not in the body or inferiour faculties, but in the will of man is the originall of all vices.
§ Sect. 6. That the body is but the ſeruant of the ſoule in acting ſinne.So likewiſe they teach, that the body is but the ſeruant of the ſoule which can or dare doe nothing but by the maſters Auguſt. in pſal. 145. Serm. 27. T. 10. Chryſoſt. in Rom. 6. Ser. 11.appointment. 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 hauehave the Manachees derided, who imputed all ſin vntounto the fleſh, the which hee would hauehave, 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 which is not the fault of the weapons but of thoſe who abuſe them vntounto euill: And ſo (ſaith he) the body is either this or that, not in it owne nature, but by the predominant direction of the minde. And in another place, the ſoule ſo vſeth the body, as the Smith the hammer and the anuile, vponupon which it forgeth and faſhioneth the idols of all corruption and filthineſſe; and frameth the images of all carnall pleaſures. Nor is the fleſh the prompter and teacher of ſinne, nor the inuenter of all maliciouſneſſe, or the framer and diſpoſer of the things which are done; but it is the ſhop of the ſoule, which worketh and accompliſheth in it and by it whatſoeuer it effecteth, Thus Ambroſ. de Paeniten. lib. 1. c. 14. Nihil p…c…a…t oculi ſi non oculis animus imperet. Seneca.alſo Ambroſe concludeth; You ſee then, that the minde is the author of our fault, and that the fleſh is innocent, ſauing that it is often the inſtrument of ſinne. Yea euen the heathen man by the light of nature could diſcerne this truth; affirming that our eyes offended not, if they were not ruled and commanded by an euill minde.
§ Sect. 7. That the ſoule only properly ſinnethYea 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 onelyonly 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 Auguſt. de ciuit dei. lib. 14. c. 3.Auſtine ſaith, that the corruption of the body which cloggeth the ſoule is not the cauſe of the firſt ſinne but the puniſhment. So Chryſoſt. in mat. 5. hom. 17.Chryſoſtom ſpeaking of our Sauiours ſpeech concerning the cutting of the right hand, and pulling out the right eye; he ſaith, that hee intendeth not the disturbing, much leſſe the deſtroying of the frame of the body. Farre be it from vsus ſo to conceiue, for hee doth no where ſhew that there is any fault in the bodie, but eueryevery where conuinceth the will of the euill; for not ſo much the eyes, as, by the eyes, the minde and reaſon doe ſee; whereof it is that ſometimes the eyes doe not diſcerne thoſe who are preſent before them, the minde and cogitation being otherwiſe occupied. And elſewhere hee plainely affirmeth, that the In. gen. 12. hom. 32.peruerſe will is the cauſe of all euill. And againe, our mortall body is not the cauſe of ſinne, but our wicked will is the roote of Io. 1. cor. 6. hom. 18.all euill. For why did not Abels body make him vniuſt? And why doth not the want of bodies benefit the Diuell? Will you know the cauſe, becauſe the mortall body bringeth to men not onelyonly no detriment, but much profit and benefit. And therefore he concludeth, that it is the worke of the Diuell to make fooliſh men rather to accuſe their body, God himſelfe or their neighbour, then their corrupt minde, leaſt finding the cauſe of their ſinning, they ſhould plucke vp the roote of all their euils.
§ Sect. 8. That the body is not the fleſh proued by the teſtimonies of the aduerſaries themſelues and 1. out of Tho. Aquin.And thus hauehave wee proued by teſtimonies of Scripture Reaſons & Fathers, that by fleſh in the ſpirituall conflict, we are not to vnderſtand the body and inferiour faculties of the ſoule, or the corruption of them both, but the corruption of the whole man in eueryevery part and facultie, and eſpecially in the minde, vnderſtanding and will which aboue all the reſt are chiefly taynted and defiled. Now let vsus alſo produce the teſtimony of the aduerſaries themſelues, who howſoeuer in their doctrine they commonly confound the bodie and the fleſh as being all one; and in their whole practiſe of mortification, doe bend all their ſtrength againſt the bodie to ſubdue and keepe it vnderunder, yea euen to torment, conſume and deſtroy it, as though it were their mortall enemy; yet hauing ſometime their eyes dazeled with the light of truth, they acknowledge euen the ſame veritie of doctrine which we teach and defend againſt them. Thus Thomas Aquinas, their great ſchoole Doctor, extendeth the fleſh and corruption of nature to the whole man, the ſoule as well as the body, for writing on the wordes of the Apoſtle, Aquin. in Rom. 7. lect. 3.In me that is my fleſh, dwelleth no good thing, he ſaith, that in man as he is a ſinner dwelleth no good thing, neither in his body nor minde. Now this is ſpoken by the Apoſtle of himſelfe, and that as he was in the ſtate of grace and regeneration as Aquinas a little before acknowledgeth and therefore muſt neceſſarily be referred to the part vnregenerate both ſoule and body. And commenting on theſe words of the Apoſtle, The fleſh luſteth againſt the ſpirit, hee ſaith, that Aquin. in gal. 5. 17.here is a doubt to be cleared; namely that, ſeeing to luſt or couet, is an act proper to the ſoule; therefore as it may ſeeme it cannot agree with the fleſh: vntounto which we are to ſay with Auſtine, that the fleſh is ſaide to couet or luſt, in regard that the ſoule doth luſt or deſire according to the fleſh; as the eye is ſaid to ſee, when as rather the ſoule ſeeth by the eye. And therefore the ſoule then luſteth by the fleſh, when as it deſireth thoſe things which are pleaſant according to the fleſh. But the ſoule luſteth or deſireth by it ſelfe, when as it is delighted in thoſe things which are according to the ſpirit, as workes of vertue and diuine contemplation. Yea but if the fleſh luſteth by the ſpirit, how is it ſaide that it luſteth againſt it? namely in this reſpect, as the concupiſcence of the fleſh, hindereth the concupiſcence of the ſpirit. But this anſwere is not ſufficient, for if both kinds of concupiſcence come from the ſoule, the one immediately, the other mediately according to the fleſh, this maketh no contrarietie betweene the ſpirit and the fleſh, as he vnderſtands it, but onelyonly in the ſame acte of concupiſcence which is in the ſoule alone in reſpect of the diuers maner of luſting, the one kinde by the body, the other by it ſelfe. And therefore this anſwere would better fitte the obiection and agree with Auſtines ſpeech, that there is in the ſoule a double concupiſcence, the one in the part regenerate which is ſpirituall, the other in the part vnregenerate which is carnall, the which are directly contrary the one to the other. And thus he might anſwere another obiection which himſelfe maketh againſt his owne wordes; for whereas the Apoſtle ſaith, that the ſpirit luſteth againſt the fleſh, hee obiecteth, that if we here take the ſpirit for the holy ſpirit, and grant that ſpirituall concupiſcence is onelyonly againſt that which is euill, it will follow, that the fleſh or body againſt which the ſpirit luſteth is euill, which was the errour of the Manachees. To which he anſwereth that the ſpirit luſteth not againſt the nature of the fleſh, but againſt it deſires onelyonly as they extend to ſuperfluitie. But this anſwere croſſeth his former ſpeech, whereby he affirmed that the fleſh or body had no concupiſcence at all, but that it was an acte proper to the ſoule alone. And therefore the obiection were better ſatisfied if we ſay that there is not onelyonly in the regenerate part of the ſoule, the concupiſcence of the ſpirit, but alſo the reliques of carnall concupiſcence in the part vnregenerate, which fight as contraries and enemies the one againſt the other. But as Aquinas affirmeth, that concupiſcence Aquin. in Ro. 7. lect. 3. Lect. 4.is onelyonly an acte of the ſoule, and conſequently euill and carnall concupiſcence, as well as holy and ſpirituall, wherein he agreeth with vsus; ſo alſo bee granteth in ſome places that the fleſh is the corruption of nature or originall ſinne, which is deriued vntounto vsus from our firſt parents. So he ſaith, that the carnalitie which importeth or ſignifieth the rebellion of the fleſh againſt the ſpirit, proceeded from the ſinne of our firſt parents, becauſe it belongeth to that fuell of corruption deriued from that ſinne. So hee expoundeth the lawe of the members to be that fuell and of ſinne and corruption which moueth vsus to ſinne, and is the puniſhment of the ſinne of our firſt parents in vsus who are their poſteritie. And yet more plainly Aquin. in Rom. 8. lect. 2.ſpeaking of thoſe words of the Apoſtle. But you are not in the fleſh, he ſaith that it is euident that this is not to be vnderſtood of the ſubſtance of the fleſh, ſeeing the Romanes were mortall men cloathed therewith, but he taketh the fleſh for the vices and corruptions of the fleſhe, according to that, 1. Cor. 6. 9. Fleſh and blood ſhall not inherite the kingdome of God. So that when he ſaith, ye are not in the fleſh, the meaning is, ye are not in the vices, and corruptions of the fleſh, liuing as i… were according to the fleſh.
§. Sect. 9. Teſtimonies out of Bellarmine to proue the former poynte.But much more clearely doeth the arch-champion of the Papiſts, Cardinall Bellarmine aſſent vntounto this truth; the fleſh (ſaith he) in the Scriptures almoſt eueryevery where is oppoſed to the Bellarm. de Sacramen. euchariſt. lib. 1. c. 14.ſpirit or ſome thing elſe more high and heauenly. For it doth not ſignifie the ſubſtance of the fleſh, but the infirmitie or corruption, or humane and fleſhly cogitation; all which are to the ſame effect, ſeeing it ariſeth from our corruption, that a man will take vponupon him to iudge of diuine matters after an humane ſenſe. And in another place hee ſaith, that ſinne taken properly Bellar. de amiſs gratiae & ſtat. peccati. lib. 5. c. 10.cannot be in the body, but in the minde. For ſinne is vnrighteouſneſſe, and vnrighteouſneſſe truely ſo called, can there onelyonly hauehave place where true righteouſneſſe hath it place. Now who ouer hath placed righteouſneſſe, truely and properly taken, in the members of the body? But why doth he affirme this truth? Surely to confirme an vntruth; for hence hee concludeth, that whereas the Apoſtle ſaith, that concupiſcence is ſinne, and that it dwelleth in the fleſh and not in the minde, hereby he plainly ſheweth, that it is not ſinne properly but figuratiuely. But the Apoſtle ſpeaketh properly when hee calleth concupiſcence ſinne, neither doth Bellarmines argument proue the contrarie, ſeeing the Apoſtle doth not (like the Ieſuite) by fleſh vnderſtand the body but the part vnregenerate and the corruption of nature, which is as well (yea much more) in the ſoule as in the body; the which I hauehave fully proued, and Bellarmine himſelfe will preſently confeſſe. For in another place hauing ſaid that Auſtine by the name of concupiſcence De Amiſsione grat. & ſtatu peccati l. 5. c. 15.vnderſtandeth the corruption of the inferiour part of the ſoule which rebelleth againſt the ſuperiour, he preſently addeth; But it muſt not bee denied that the like ſinne and corruption is to be found in the ſuperiour part; for euen this part of the ſoule alſo is proue to luſt after honours, vaine-glory and other vanities▪ and although it be againſt our wils it doth ſometimes bring forth ſuch deſires. And therefore S. Paul, numbreth among the luſts of the flesh, not onelyonly whoredome and drunkenneſſe, but idolatrie, emnitie, hereſie, as Auguſtine hath diligently obſerued. lib. 14. de ciuit. dei cap. 2, 3. &. 4. Where he ſheweth that the fleſh is ſometimes taken for the whole man, as hee is without the grace of God after the fall of Adam, and that hee is ſaid to be carnall who liueth according to himſelfe and not according vntounto God. So elſewhere anſwering Caluins and Beza Bell. de. amiſsi. grat…ae et ſtat. peccat. lib. 5. c. 7his obiection, who ſay, that the fleſh in the ſeuenth of the Romans, is to be taken for the whole man, as hee is in the ſtate of corruption, becauſe S. Paul numbreth the minde among the parts moſt corrupted 1. Tim. 6. and commandeth vsto be renued in the ſpirit of our mindes; to this he anſwereth, that in many places of the holy Scripture wee are without doubt Eph. 4. 23.by the flesh to vnderſtand as well all the ſuperiour as the inferiour faculties corrupted with ſinne. Neither doe wee deny but that with this ſinne the minde alſo of … is corrupted, &c. No maruell therefore if the workes of Bellarmine are not ſuffered to bee reade without ſpeciall licence, nor ſcarce to bee found in common ſhops throughout Spaine and Italy, ſeeing in this and innumerable other points of Poperie hee differeth from the moſt of their other Writers, and generally from the whole courſe of their practiſe, both in thoſe and all other places, as hath in this particular beene before ſufficiently proued.