1Fourthly, the whole corrupt man body and soul is called flesh because the soul as well as the body being given over to all sensuality, doth only desire and joy in fleshly delights ⟨p. 59⟩and the vain pleasures of sin, whereof it fitly hath it name from the objects and actions about which it is wholly exercised. And this reason Augustine giveth, the soul (saith he) is therefore called flesh, because it only desireth 2those things which are carnally good. Yea will some say, but their remain yet in corrupteth nature some relics of divine light, and some sparks of created wisdom, which condemn fleshly pleasures, and oppose against carnal and sensual lusts: I answer that there are indeed even in mere natural men, some conflicts between their reason and affections, their conscience and concupiscence, but seeing that commonly the issue of this skirmish is the victory of the lusts and passions, and the base yielding of the mind and reason, to subject themselves to their laws in the members, and to agree to the carnal conclusion of these inferior parts, they are fitly with the sensual faculties entitled with the same denomination of flesh, sinful concupiscence & the rest. Fifthly the corruption of nature, as well in the soul as the body, is called flesh, because by the flesh and carnal seed in our generation sin is propagated unto the whole man, soul and body. And finally because the soul, reason and understanding, forgetting their created excellency, supremacy and authority over the other inferior parts, do basely subject themselves to become servants and slaves unto the flesh, for the contemptible wages of sinful pleasure. And whereas they were made to rule the body, now they spend all their study and pains in doing service unto it, in pampering of the belly and decking and adorning of the back, and in devising all means for the pleasing of the fleshly appetite, and satisfying of the lust and carnal concupiscence. And therefore justly with their rule and government, they loose also the honour of their titles, and whereas whilst they remained Lords & Kings, they gave names to the body & inferior parts, which were called after them reasonable and spiritual, now becoming their servants they loose their own names, & are called after their Lords and masters whom they have chosen to serve, fleshly and ⟨p. 60⟩carnal.
1Fourthly, 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 ⟨p. 59⟩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 onely desireth 2those 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 vnto 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 vnto 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 vnto 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 haue chosen to serue, fleshly and ⟨p. 60⟩carnall.
- 1§. Sect. 3. An other reason why this our spiritual enemy is called the flesh.§. Sect. 3. An other reason why this our spirituall enemie is called the flesh.
- 2Anima vero cum carnalia bona adhuc appetite c••o nominatur. August de fide et Sym. cap. 10.Anima vero cum carnalia bona adhuc appetit c••o nominatur. August de fide et Sym. cap. 10.
