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Sect. CXIX. — IT is difficult to refrain from concluding, that you are, in this passage, crafty and double-dealing. For he who treats of the Scriptures with that prevarication and hypocrisy which you practice in treating of them, may have face enough to pretend, that he is not as yet fully acquainted with the Scriptures, and is willing to be taught; when, at the same time, he wills nothing less, and merely prates thus, in order to cast a reproach upon the all-clear light of the Scriptures, and to cover with the best cloak his determinate perseverance in his own opinions. Thus the Jews, even to this day, pretend, that what Christ, the Apostles, and the whole church have taught, is not to be proved by the Scriptures. The papists too pretend, that they do not yet fully understand the Scriptures; although the very stones speak aloud the truth. But perhaps you are waiting for a passage to be produced from the Scriptures, which shall contain these letters and syllables, ‘The principal part of man is flesh:’ or, ‘That which is most excellent in man is flesh:’ otherwise, you will declare yourself an invincible victor. Just as though the Jews should require, that a portion be produced from the prophets, which shall consist of these letters, ‘Jesus the son of the carpenter, who was born of the Virgin Mary in Bethlehem, is the Messiah the Son of God!’

Here, where you are closely put to it by a plain sentence, you challenge us to produce letters and syllables. In another place, where you are overcome both by the sentence and by the letters too, you have recourse to ‘tropes,’ to ‘difficulties,’ and to ‘sound interpretations.’ And there is no place, in which you do not invent something whereby to contradict the Scriptures. At one time, you fly to the interpretations of the Fathers: at another, to absurdities of Reason: and when neither of these will serve your turn, you dwell on that which is irrelevant or contingent: yet with an especial care, that you are not caught by the passage immediately in point. But what shall I call you? Proteus is not half a Proteus compared with you! Yet after all you cannot get off. What victories did the Arians boast of, because these syllables and letters, HOMOOUSIOS, were not to be found in the Scriptures? Considering it nothing to the purpose, that the same thing could be most effectually proved in other words. But whether or not this be a sign of a good, (not to say pious,) mind, and a mind desiring to be taught, let impiety or iniquity itself be judge.

Take your victory, then; while we, as the vanquished confess, that these characters and syllables, ‘That, which is most excellent in man is nothing but flesh,’ is not to be found in the Scriptures. But just behold what a victory you have gained, when we most abundantly prove, that though it is not found in the Scriptures, that one detached portion, or ‘that which is most excellent,’ or the ‘principal part,’ of man is flesh, but that the whole of man is flesh! And not only so, but that the whole people is flesh! And further still, that the whole human race is flesh! For Christ saith, “That which is born of the flesh is flesh.” Do you here set about your difficulty-solving, your trope-inventing, and searching for the interpretations of the Fathers; or, turning quite another way, enter upon a dissertation on the Trojan war, in order to avoid seeing and hearing this passage now adduced.

We do not believe only, but we see and experience, that the whole human race is “born of the flesh;” and therefore, we are compelled to believe upon the word of Christ, that which we do not see; that the whole human race “is flesh.” Do we now then give the Sophists any room to doubt and dispute, whether or not the principal (egemonica) part of man be comprehended in the whole man, in the whole people, in the whole race of men? We know, however, that in the whole human race, both the body and soul are comprehended, together with all their powers and works, with all their vices and virtues, with all their wisdom and folly, with all their righteousness and unrighteousness! All things are “flesh;” because, all things savour of the flesh, that is, of their own; and are, as Paul saith, Without the glory of God, and the Spirit of God! (Rom. iii. 23; viii. 5-9).

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