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.

CHAP. VI. Testimonies of Fathers to prooue that the body alone is not our enemy the flesh.

VNto these reasons we may adde diuers te∣stimonies for the better clearing of this point. And first Saint Augustine telleth vs, that the corruption of the body, which ouer∣burtheneth 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 vici∣ous 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 na∣ture of the soule, as though it were the chiefe goodnesse, and ac∣cuseth the nature of the flesh as euill, without doubt hee doeth carnally 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 the body in merit but in nature; for the soule is sinfull and stai∣ned 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 where∣with 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 pla∣ces he sheweth what it is, namely the lawe of sinne and cor∣ruption 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 a∣gaine, the soule when as it affecteth those things which are car∣nally good, is named the flesh. With him agreeth Chrysostome, for writing on the words of the Apostle, they haue crucified the flesh with the lustes of it, he saith, that he here calleth their euill deedes the flesh, for if they should haue crucified their bo∣dies, how then could they haue liued? And againe, it is the man∣ner of the Scriptures to call by the name of flesh those, who onely minde carnall things, and neuer thinke on that which is hea∣uenly. Thus also Gregorie saith, that the Scriptures are ac∣customed 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 ta∣ken 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 o∣ther 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 eight of the Romanes, saith, It is to be noted that the A∣postle there accuseth the workes of the flesh and not the sub∣stance. And thus also Basill vnderstandeth it; for (saith he) he that is called the olde man, signifieth together all sinnes and defilements particularly, as it were in his parts. So Theoderet; The Apostle calleth flesh the inclination of the minde vnto those things which are euill; and the spirit grace which inhabiteth and guideth the minde vnto those things which are good. And a∣gaine; 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.

And thus haue 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 vs, and to hold vs for euer vnder his subiection, did not onely by assault, take in the body and sensitiue faculties (as it were) the out∣sconces, 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 vnder his gouern∣ment, he may by the helpe thereof keepe all the rest. And this maketh him to vse all his skill and diligence, in darke∣ning 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 darke∣neth it with the smoake and vapors of hellish temptations, that it may see no more, nor in other manner, then he will haue it, and somtime he abuseth and deceiueth it by casting betweene the things presented vnto it, and the eye of rea∣son 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.

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 endow∣ments 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 excel∣lently

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 vnderstan∣ding 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, elo∣quent 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 a∣gainst 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, estee∣meth or vilifieth, so the will chuseth or refuseth, and the af∣fection loueth or abhorreth. Euen as contrariwise the chiefe praise belongeth vnto it in our conuersion vnto God, be∣cause with it selfe it causeth all other parts which it com∣mandeth to returne vnto him and to submit themselues in all obedience to his rule and gouernment, whereof it is that true repentance is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the changing of the mind, because this being the first and principall act in our conuersi∣on doth giue denomination to all the rest. And this chiefe faultinesse of the soule in the state of rebellion and corrup∣tion, as it appeareth by the former reasons, so doth antiquity giue testimony vnto it. So Chrysostome saith, that the soule here is more to bee blamed and accused then the body, because 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 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.

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 euery 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 work∣man in the shop of our sinfull nature, which setteth on work all the other parts as vnder prentizes, for first the mind thin∣keth 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 co∣uered with the baites of worldly vanities, either esteeming the sinne for it owne sake, or at least for the wages and re∣ward, and so then the will chuseth it, and the heart affecteth it, the concupiscence desireth it, and the body accompli∣sheth it. So that if the minde were bound to the good beha∣uiour, 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 haue no sinnefull seditions, and tumultuous vproares in the in∣feriour parts and members. In a word the minde and vn∣derstanding 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 vs as Elisha with the Aramites; first blinding vs and then misleading vs at his pleasure. For whereas God in the

little world of man hath appointed the reason and vnder∣standing, to be as the Sunne to giue light and directions vn∣to 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 oppositi∣on of changeable trifles, or vtterly darken it by the interpo∣sition of earthly vanities, there can thereupon nothing fol∣low, but sinfull disorder and dangerous confusion in all our actions. And thus the Apostle liuely describing mans mise∣ry and sinne, first pointeth at this as the chiefe fountaine, that there is none that vnderstandeth nor seeketh after God, and then that, they are all gone out of the way and become vnprofita∣ble. And this is the cause why the kingdome of sinne is cal∣led the kingdome of darkenesse; and sinfull lustes are called the lustes of ignorance; and sinfull workes, the workes of dark∣nesse; because ignorance is the scepter of the diuels king∣dome 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 onely from others, but also from their owne eyes who committ them and so encoura∣geth them to goe in these sinfull actions.

And vnto this truth the ancients haue giuen their suffrage and testimony. Chrysostome saith; that in euery sinne, the soule 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 a∣bout without bodies, &c. Moreouer least any man should accuse the body, he doth not say, which euill actions the members them∣selues haue 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 re∣taine 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 a∣rise primarily from our bodies, as certaine heretiques would haue it, but from the minde, to wit from the euill concupis∣cence, 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 vnder his rule, must needes be disordred and out of frame. So Ambrose demanding, what it is to be subiect vn∣to sinne, answereth, nothing else but to haue the body corrupted through the sin of the soule; into which sinne chuseth it selfe to driue man as a captiue vnto it, that he may doe its will. And Ful∣gentius likewise saith, that although sinne seemeth to be com∣mitted of a man corporally, yet it taketh it beginning from the heart; neither is any thing done outwardly, vnlesse it be first in∣wardly concluded by the iudgement of the minde, the trueth whereof trueth it selfe hath shewed vs, saying that out of the heart proceede euill thoughts, murthers, adulteries, &c. So Au∣stine saith, that not in the body or inferiour faculties, but in the will of man is the originall of all vices.

So likewise they teach, that the body is but the seruant of the soule which can or dare doe nothing but by the masters appointment. So Augustine saith, that the flesh is an obedi∣ent 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

which is not the fault of the weapons but of those who a∣buse them vnto 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, vpon 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 inuen∣ter 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 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.

Yea so far is it off that our bodies should be chiefely cor∣rupted, 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 Austine saith, that the corruption of the body which cloggeth the soule is not the cause of the first sinne but the punishment. So 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 de∣stroying of the frame of the body. Farre be it from vs so to con∣ceiue, for hee doth no where shew that there is any fault in the bodie, but euery 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 other∣wise occupied. And elsewhere hee plainely affirmeth, that the 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 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 onely 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 neigh∣bour, then their corrupt minde, least finding the cause of their sinning, they should plucke vp the roote of all their euils.

And thus haue 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 euery part and facultie, and especially in the minde, vnderstanding and will which aboue all the rest are chiefly taynted and defiled. Now let vs also pro∣duce the testimony of the aduersaries themselues, who how∣soeuer in their doctrine they commonly confound the bo∣die and the flesh as being all one; and in their whole pra∣ctise of mortification, doe bend all their strength against the bodie to subdue and keepe it vnder, yea euen to tor∣ment, consume and destroy it, as though it were their mor∣tall 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 Apo∣stle, 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 regene∣ration as Aquinas a little before acknowledgeth and there∣fore 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 here is a doubt to be cleared; namely that, seeing to lust or co∣uet, is an act proper to the soule; therefore as it may seeme it cannot agree with the flesh: vnto which we are to say with Au∣stine,

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 di∣uine 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 immediate∣ly, the other mediately according to the flesh, this maketh no contrarietie betweene the spirit and the flesh, as he vn∣derstands it, but onely 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 him∣selfe maketh against his owne wordes; for whereas the A∣postle saith, that the spirit lusteth against the flesh, hee obie∣cteth, that if we here take the spirit for the holy spirit, and grant that spirituall concupiscence is onely 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 one∣ly as they extend to superfluitie. But this answere crosseth his former speech, whereby he affirmed that the flesh or bo∣dy had no concupiscence at all, but that it was an acte pro∣per to the soule alone. And therefore the obiection were better satisfied if we say that there is not onely in the rege∣nerate part of the soule, the concupiscence of the spirit, but

also the reliques of carnall concupiscence in the part vnre∣generate, which fight as contraries and enemies the one a∣gainst the other. But as Aquinas affirmeth, that concupi∣scence is onely an acte of the soule, and consequently euill and carnall concupiscence, as well as holy and spirituall, wherein he agreeth with vs; so also bee granteth in some places that the flesh is the corruption of nature or originall sinne, which is deriued vnto vs 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 corrup∣tion deriued from that sinne. So hee expoundeth the lawe of the members to be that fuell and of sinne and corruption which moueth vs to sinne, and is the punishment of the sinne of our first parents in vs who are their posteritie. And yet more plainly 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 vnder∣stood 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 ac∣cording to the flesh.

But much more clearely doeth the arch-champion of the Papists, Cardinall Bellarmine assent vnto this truth; the flesh (saith he) in the Scriptures almost euery where is opposed to the spirit or some thing else more high and heauenly. For it doth not signifie the substance of the flesh, but the infirmitie or cor∣ruption, or humane and fleshly cogitation; all which are to the same effect, seeing it ariseth from our corruption, that a man will take vpon him to iudge of diuine matters after an humane sense. And in another place hee saith, that sinne taken proper∣ly cannot be in the body, but in the minde. For sinne is vnrigh∣teousnesse, and vnrighteousnesse truely so called, can there onely haue 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 plain∣ly 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 contra∣rie, seeing the Apostle doth not (like the Iesuite) by flesh vn∣derstand the body but the part vnregenerate and the cor∣ruption of nature, which is as well (yea much more) in the soule as in the body; the which I haue fully proued, and Bellarmine himselfe will presently confesse. For in another place hauing said that Austine by the name of concupis∣cence 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 cor∣ruption 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 o∣ther vanities▪ and although it be against our wils it doth some∣times bring forth such desires. And therefore S. Paul, numbreth among the lusts of the flesh, not onely whoredome and drunken∣nesse, but idolatrie, emnitie, heresie, as Augustine hath diligent∣ly 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 ac∣cording vnto God. So elsewhere answering Caluins and Beza his 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 by the flesh to vnderstand as well all the superiour as the infe∣riour 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 suffe∣red

to bee reade without speciall licence, nor scarce to bee found in common shops throughout Spaine and Italy, see∣ing in this and innumerable other points of Poperie hee dif∣fereth 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 suffi∣ciently proued.

Notes

• §. Sect. 1. Testimonies to proue that the bodie is not our sinfull flesh.
• August. de ciuit Dei lib. 14. cap. 3. tit. 5. col. 7••5.
• August. de ciuit. dei lib. 14.. cap. 5. tit. 5. col. 758
• August. in psal. 145.
• August. de con∣tinent. cap. 8. Tit. 4. col. 998.
• Carnis et San∣guinis nomine ipsam corrupti∣onem carnis et sanguinis intel∣ligendus est apostolus nun∣cupasse. 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.
• Hieron. in Rom 8.
• Basil. de baptis. lib. 1. Theod. in Gal. 5. 17. Ibidem.
• §. Sect. 2. That Sathan hath assaulted not onely the bo¦dy & affections, but the minde, and vnderstan∣standing.
• §. Sect. 3. No part more corrupted then the man i•• and vnderstanding.
• Chrysost. in Eph. 2. Serm. 6.
• Aug. de Gen. ad literam. lib. 10. cap. 12.
• § Sect. 4 That the soule cheifely sinneth, and in it the minde and vnder¦standing.
• Rom. 3. 11. 12. Eph. 6. 12. Col. 1. 13. 1 Pet 1. 14. Rom. 13. 12
• §. Sect. 5. That the soule is the cheife ac∣tor of sinne pro∣ued by testimo∣nies.
• Chry. in 〈…〉〈…〉. Hom 21. Chrys. in Rom. 7. Serm. 10.
• Ambros. in Rom. 7. Fulgent. de mys∣ter. mediat. ad Trusim. lib. 1.
• Mat. 15. 19.
• August. quaest. su¦per Exod. li. 2. c. 2.
• § Sect. 6. That the body is but the seruant of the soule in ac∣ting sinne.
• August. in psal. 145. Serm. 27. T. 10. Chrysost. in Rom. 6. Ser. 11.
• Ambros. de Pae∣niten. lib. 1. c. 14. Nihil p••c••a••t oculi si non ocu¦lis animus im∣peret. Seneca.
• § Sect. 7. That the soule only properly sinneth
• August. de ciuit dei. lib. 14. c. 3.
• Chrysost. in mat. 5. hom. 17.
• In. gen. 12. hom. 32.
• Io. 1. cor. 6. hom. 18.
• § Sect. 8. That the body is not the flesh pro∣ued by the testi∣monies of the ad∣uersaries them∣selues and 1. out of Tho. Aquin.
• Aquin. in Rom. 7. lect. 3.
• Aquin. in gal. 5. 17.
• Aquin. in Ro. 7. lect. 3. Lect. 4.
• Aquin. in Rom. 8. lect. 2.
• §. Sect. 9. Testimonies out of Bellarmine to proue the former poynte.
• Bellarm. de Sa∣cramen. eucha∣rist. lib. 1. c. 14.
• Bellar. de amiss gratiae & stat. peccati. lib. 5. c. 10.
• De Amissione grat. & statu peccati l. 5. c. 15.
• Bell. de. amissi. grat••ae et stat. peccat. lib. 5. c. 7
• Eph. 4. 23.