Chapter XL.—Sundry Passages of St. Paul Which Attest Our Doctrine Rescued from the Perversions of Heresy.

Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there “must needs be heresies;”259    1 Cor. xi. 19. but these could not be, if the Scriptures were not capable of a false interpretation. Well, then, heresies finding that the apostle had mentioned two “men”—“the inner man,” that is, the soul, and “the outward man,” that is, the flesh—awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: “Though our outward man decayeth, yet the inward man is renewed day by day.”260    2 Cor. iv. 16. Now, neither the soul by itself alone is “man” (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul “man”: for after the exile of the soul from it, it has the title of corpse. Thus the designation man is, in a certain sense, the bond between the two closely united substances, under which designation they cannot but be coherent natures. As for the inward man, indeed, the apostle prefers its being regarded as the mind and heart261    Animum. rather than the soul;262    Animam. in other words, not so much the substance itself as the savour of the substance. Thus when, writing to the Ephesians, he spoke of “Christ dwelling in their inner man,” he meant, no doubt, that the Lord ought to be admitted into their senses.263    Eph. iii. 17. He then added, “in your hearts by faith, rooted and grounded in love,”—making “faith” and “love” not substantial parts, but only conceptions of the soul. But when he used the phrase “in your hearts,” seeing that these are substantial parts of the flesh, he at once assigned to the flesh the actual “inward man,” which he placed in the heart. Consider now in what sense he alleged that “the outward man decayeth, while the inward man is renewed day by day.” You certainly would not maintain that he could mean that corruption of the flesh which it undergoes from the moment of death, in its appointed state of perpetual decay; but the wear and tear which for the name of Christ it experiences during its course of life before and until death, in harassing cares and tribulations as well as in tortures and persecutions. Now the inward man will have, of course, to be renewed by the suggestion of the Spirit, advancing by faith and holiness day after day, here in this life, not there after the resurrection, were our renewal is not a gradual process from day to day, but a consummation once for all complete. You may learn this, too, from the following passage, where the apostle says: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen,” that is, our sufferings, “but at the things which are not seen,” that is, our rewards: “for the things which are seen are temporal, but the things which are not seen are eternal.”264    2 Cor. iv. 17, 18. For the afflictions and injuries wherewith the outward man is worn away, he affirms to be only worthy of being despised by us, as being light and temporary; preferring those eternal recompenses which are also invisible, and that “weight of glory” which will be a counterpoise for the labours in the endurance of which the flesh here suffers decay. So that the subject in this passage is not that corruption which they ascribe to the outward man in the utter destruction of the flesh, with the view of nullifying the resurrection. So also he says elsewhere: “If so be that we suffer with Him, that we may be also glorified together; for I reckon that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us.”265    Rom. viii. 17, 18. Here again he shows us that our sufferings are less than their rewards. Now, since it is through the flesh that we suffer with Christ—for it is the property of the flesh to be worn by sufferings—to the same flesh belongs the recompense which is promised for suffering with Christ. Accordingly, when he is going to assign afflictions to the flesh as its especial liability—according to the statement he had already made—he says, “When we were come into Macedonia, our flesh had no rest;”266    2 Cor. vii. 5. then, in order to make the soul a fellow-sufferer with the body, he adds, “We were troubled on every side; without were fightings,” which of course warred down the flesh, “within were fears,” which afflicted the soul.267    Same verse. Although, therefore, the outward man decays—not in the sense of missing the resurrection, but of enduring tribulation—it will be understood from this scripture that it is not exposed to its suffering without the inward man. Both therefore, will be glorified together, even as they have suffered together. Parallel with their participation in troubles, must necessarily run their association also in rewards.

CAPUT XL.

Nihil autem mirum, si et ex ipsius instrumento captentur argumenta, cum oporteat haereses esse; quae esse non possent, si non et perperam Scripturae intelligi possent. Nactae denique haereses duos homines ab Apostolo editos, interiorem, id est animam, 0850C et exteriorem, id est carnem; salutem quidem animae, id est interiori homini, exitium vero carni, id est exteriori, adjudicaverunt; quia scriptum sit Corinthiis: Nam etsi homo noster exterior corrumpitur, sed interior renovatur dedie et die. Porro, nec anima per semetipsam homo, quae figmento jam homini appellato postea inserta est; nec caro sine anima homo, quae, post exilium animae, cadaver inscribitur. Ita vocabulum homo consertarum substantiarum duarum quodam modo fibula est: sub quo vocabulo, non possunt esse nisi cohaerentes. Porro, Apostolus interiorem hominem, non 0851A tam animam, quam mentem atque animum intelligi mavult, id est, non substantiam ipsam, sed substantiae saporem. Siquidem Ephesiis scribens, in interiorem hominem habitare Christum , sensibus utique intimandum Dominum significavit. Denique adjunxit (Eph. III): Per fidem, et In cordibus vestris, et In dilectione; fidem quidem et dilectionem, non substantiva animae ponens, sed conceptiva. In cordibus autem dicens, quae substantiva sunt carnis, jam et ipsum interiorem hominem carni deputavit, quem in corde constituit. Inspice nunc quomodo exteriorem quidem hominem corrumpi allegarit, interiorem vero renovari de die ac die. Nec illam corruptelam carnis affirmes, quam ex die mortis in perpetuum defectura patiatur: sed quam in istius vitae spatio, ante mortem, et usque 0851B ad mortem, vexationibus et pressuris, tormentis atque suppliciis, nominis caussa experietur. Nam et homo interior hic utique renovari habebit per suggestum spiritus, proficiens fide et disciplina de die ac die, non illic, id est, non post resurrectionem, ubi non utique de die ac die renovari habemus, sed semel ad summam. De sequentibus disce: Quod enim ad praesens est, inquit (II Cor. VI), temporale et leve pressurae nostrae , per supergressum, in supergressum , aeternum gloriae pondus perficiet innobis, non intuentibus quae videntur, id est passiones; sed quae non videntur, id est mercedes: quae enim videntur, temporalia sunt; quae vero non videntur, aeterna sunt . Pressuras enim et laesuras, quibus corrumpitur 0851C homo exterior, ut leves et temporales, idcirco contemnendas affirmat, praeferens mercedum aeternarum, invisibilium, et gloriae pondus, in compensationem laborum, quos hic caro patiendo corrumpitur. Adeo non illa est corruptio, quam in perpetuum carnis interitum ad resurrectionem expellendam exteriori homini adscribunt. Sic et alibi: Siquidem, ait (Rom. VIII), compatimur, uti et conglorificemur; 0852Areputo enim non dignas esse passiones hujus temporis ad futuram gloriam, quae in nos habet revelari. Et hic minora ostendit incommoda praemiis suis. Porro, si per carnem compatimur, cujus est proprie passionibus corrumpi, ejusdem erit et quod pro compassione repromittitur. Atque adeo carni adscribit pressurarum proprietatem, ut et supra dicat . Cum venissemus autem in Macedoniam, nullam remissionem habuit caro nostra. Dehinc, ut animae daret compassionem: In omnibus, inquit (II Cor. VII), compressi: extrinsecus pugnae, debellantes scilicet carnem; intrinsecus timor, afflictans scilicet animam. Adeo etsi corrumpitur homo exterior, non ut amittens resurrectionem, sed ut sustinens vexationem, corrumpi intelligetur . Et hoc non sine interiore. Ita amborum 0852B erit etiam conglorificari, sicut et compati. Secundum collegia laborum, consortia etiam decurrant necesse est praemiorum.