nations and that he should be the heyre not of one kingdome but of all the worlde Rom. 4. So the glory of the whole kingdome of Christ is translated vnto vs Wherefore all lawes are vtterly ablioshed in the hart and conscience of a christian notwithstanding they remaine without stil in the flesh And hereof we haue spoken largely before The fourth Chapter Verse 1. This I say that the heire as long as he is a childe differeth nothing from a seruaunt though he be Lord of all Verse 2. But is vnder tutours and gouernours vntill the time appoynted of the Father YE see with what vehement affection Paule goeth about to call backe the Galathians what strong arguments he vseth in debating that matter gathering similitudes of experience of the example of Abraham of the testimonies of the Scripture and of the time so that often times he semeth to renew the whole matter againe For before he had in a maner finished the disputation concerning iustification concluding that a man is iustified before God by faith only and alone But because he calleth also to remembraunce this politicall example of the little heire he bringeth the same also for the confirmation of his matter Thus trying euery way he lyeth in waite with a certaine holy subtiltie to take the Galathiās vnwares For the ignorāt people are sooner perswaded with similitudes and examples then with deepe and subtill disputations They will rather behold an Image well painted then a booke well written Paule therfore now after that he hath brought the similitude of a mans testament of the prison and of the scholemaister vseth also this similitude of an heyre which is familiar and wel known to al men to moue and to perswade them And surely it is a very profitable thing to be furnished with similitudes and examples which not onely Paul but also the Prophets Christ himselfe also did often vse Ye see saith he that it is ordeined by the ciuile lawes that an heyre albeit he be the Lorde of all his fathers goodes differeth not from a seruaunt In deede he hath an assured hope of the inheritaunce but before he come to his yeares his tutors holde hym in subiection lyke as the Scholemaister doth his scholer They committe not vnto hym the ordering of his owne goodes but constrayne hym to serue so that he is kepte and mainteined with his owne goodes lyke a seruaunte Therefore so long as this bondage endureth that is so long as he is vnder tutors and gouernours he differeth nothyng from a seruaūt And this subiection and seruitude is very profitable for him for otherwise through folly he would soone wast all his goodes This captiuitie endureth not alwaies but hath a certaine time limited and appoynted by the father wherin it must ende Verse 3. So also vve as long as vve vvere children vvere in bōdage vnder the rudiments of the vvorld In like maner when we were litle children we were heires hauing the promise of the inheritaunce to come which should be geuen vnto vs by the seede of Abraham that is to say by Christe in whom all nations should be blessed But because the fulnes of time was not yet come Moises our tutour gouerner and schoolemaster came holding vs in captiuitie with our handes bound so that we could beare no rule nor possesse our inheritaunce In the meane time notwithstanding like as an heire is nourished mainteined in hope of libertie to come euen so Moises did nourish vs with the hope of the promise to be reuealed in the time appoynted to witte whē Christ should come who by his comming should put an ende to the time of the lawe and begin the time of grace Nowe the time of the law endeth two maner of wayes First as I sayde by the comming of Christe in the flesh at the time appoynted of his father But vvhen the fulnes of time vvas come God sent forth his sonne made of a vvoman and made vnder the lavve that he might redeme them vvhich vvere vnder the lavve c. He entred into the holy sanctuarie once through his bloud and obtained eternall redemption for vs. Moreouer the same Christe who came once in the time appoynted commeth also vnto vs daily and hourely in spirite In deede once with his owne bloud he redemed and sanctified all but because we are not yet perfectly pure for the remnaunts of sinne doe yet cleane in our flesh which striueth against the spirite therefore daily he commeth vnto vs spiritually and continually more and more accomplisheth the appoynted time of his father abrogating and abolishing the lawe So he came also in spirite to the fathers of the old Testament before he appeared in flesh They had Christ in spirite They beleued in Christe which should be reuealed as we beleue in Christe which is now reuealed and were saued by him as we are according to that saying Iesus Christe is one yesterday and to day and shall be the same for euer Yesterday before the time of his comming in the flesh To day when he was reuealed in the time before appoynted Nowe and for euer he is one and the same Christe for euen by him onely and alone all the faithfull which either haue ben be or shall be are deliuered from the law iustified and saued In like maner vve also sayth he vvhen vve vvere children serued vnder the rudimentes of the vvorld that is to say the lawe had dominion ouer vs oppressed vs and kept vs in a streite bondage as seruaunts and captiues For first it restrained carnall and rebellious persons that they should not runne headlong into all kindes of vice For the lawe threatneth punishment to transgressours which if they feared not there is no mischiefe which they would not commit And ouer those whom the law so bridleth it ruleth raigneth Againe it did accuse vs terrifie vs kill vs and condemne vs spiritually and before God and this was the principall dominion that the law had ouer vs Therfore like as an heire is subiect vnto his tutours is beaten and is compelled to obey their lawes and diligently to execute their commaundementes euen so mens consciences before Christe come are oppressed with the sharpe seruitude of the lawe that is to say they are accused terrified and condemned of the lawe But this dominion or rather this tyrannie of the lawe is not continuall but must onely endure vntill the time of grace Wherefore the office of the lawe is to reproue and to encrease sinnes but to righteousnes to kill but to life For the lavve is a Schoolemaster vnto Christe Like as therefore the tutours doe handle the heire being yet a childe streitly and hardly rule him and commaund him as a seruaunt and he againe is constrained to be subiect vnto them euen so the lawe accuseth vs humbleth vs and bringeth vs into bondage that we may be the seruauntes of sinne death and of the wrath of God
the whole kingdom of hell the power and wisdom of the world and against the Deuill and his apostles Verse 2. And all the Brethern vvith me This maketh much for the stopping of the mouthes of these false Apostles For al his arguments tend to the aduauncing magnifying of his ministerie contrariwise to the discrediting of theirs As if he should thus say Although it be enough that I through a diuine calling am sent as an Apostle by Iesus Christ God the father which hath raised him vp from the dead yet lest I should be alone I adde ouer besides which is more then needeth all the brethern which are not Apostles but fellow souldiers they wryte this Epistle as well as I and beare witnes with me that my doctrine is true godly Wherfore we be sure that Christ is present with vs that he teacheth and speaketh in the middest of vs and in our church As for the false Apostles if they be any thing they be but sent either of mē or by men but I am sent of God the Father and of Iesus Christ who is our life and resurrection My other brethern are sent from God howbeit by mā that is to wit by me Therfore lest they might say that I onely set my selfe proudly against them I haue my brethern with me all of one minde as faithfull witnesses which thinke wryte teach the selfe same thing that I doe Thus much concerning the title of the wryter Now to the parties to whom he wryteth Verse 1. Vnto the Churches of Galatia Paule had preached the gospell thorow out all Galatia and albeit he had not wholy conuerted it vnto Christ yet he had many Churches in it into the which the false Apostles Satans ministers had crept So likewise at this day the fantasticall Anabaptists come not to those places where the aduersaries of the gospel beare rule but where Christians and good men are which loue the gospel With such they wind in themselues euen in the dominions of tyrans and persecuters of the gospell where they creeping into houses vnder craftie pretence poure out their poyson to the subuersion of many But why goe they not rather into the cities countreis and dominiōs of the papists and there professe mainteine their doctrine in the presence of wicked Princes Bishops and Doctors in the vniuersities as we by Gods helpe assistance haue done These tender Martyrs will aduenture no perill but they resort thither where the gospel hath an harborow already where they may liue without daunger in great peace quietnes So the false Apostles would not endaūger thēselues to come to Ierusalem to Caiphas or to Rome to the Emperour or to other places where no mā had preached afore as Paule the other Apostles did but they came into Galatia which was wonne vnto Christ already by the labour trauel of Paule into Asia Corinth such other places where good mē were professed the name of Christ persecuting no mā but suffring al things quietly Ther might the enemies of christes crosse liue in great security without any persecutiō And here we may learne that it is the lot of all godly teachers that besides the persecution which they suffer of the wicked vnthankfull world and the great trauell which they sustaine in planting of churches they are compelled to suffer that thing which they of long time before had purely taught to be quickly ouerthrowne of fantasticall spirites who afterwards reigne and rule ouer them This greueth godly ministers more then any persecution of Tyrants Therefore let him not be a minister of the gospell that is not contēt to be thus despised or is loth to beare this reproch or if he be let him giue ouer his charge to an other We also at this day finde the same thing true by experience We be extreamly despised and vexed outwardly by Tyraunts inwardly by those whom we haue restored to liberty by the gospell and also by false brethern But this is our comforte and glory that being called of God we haue a promise of euerlasting life looke for that reward which eie hath not seene nor eare hath heard nor hath entred into the harte of man. For when the greate shepard Christ shal appeare we shall receaue an incorruptible crowne of glory who here also in this world will not suffer vs to perish for hunger Ierome moueth here a greate question why Paule calleth those churches which were no churches Is it saith he because Paule writeth to the Galathians that were peruerted and turned backe from Christ and from grace vnto Moises and the law Herevnto I answer that Paule calleth them the Churches of Galatia by putting a part for the whole which is a common thing in the scriptures For writing in like maner to the Corinthians he reioyseth on their behalfe that the grace of God was geuen them in Christ namely that they were made rich thorow him in all vtterance and knowledge and yet many of thē were misled by false Apostles and beleeued not the resurrection of the deade Allbeit then that the Galathians were fallen away frō the doctrine of Paule yet did baptisme the worde and the name of Christ remaine among them There were also some good men that were not reuolted which had a good opinion of the word and sacraments and vsed them rightly Moreouer these things could not be defiled through them that were reuolted For baptisme the gospell other things are not therfore made vnholy because many are polluted and vnholy and haue an euil opinion of them but they abide holy and the same that they were whether they be among the godly or the vngodly by whom they can neither be polluted nor made holy By our good or euil conuersation by our good or euill life and maners they be polluted or made holy in the sight of the heathen but not afore god Wherefore wheresoeuer the substance of the word and sacraments remaineth there is the holy Church although Antichrist there reigne who as the scripture witnesseth sitteth not in a stable of Feends or in a Swinestie or in a company of Infidels but in the highest and holiest place of all namely in the temple of god Wherefore although spirituall Tyraunts reigne yet there must be a temple of God and the same must be preserued vnder them Therefore I aunswere briefly to this question that the Church is vniuersall throughout the whole world wheresoeuer the Gospell of God and the sacraments be The Iewes the Turcks and other fantasticall spirites are not the church because they fight against these things and do deny them Now followeth the greeting of Paule Verse 3. Grace be vvith you and peace from God the father and from our Lord Iesus Christ I hope ye are not ignoraunt what grace and peace meaneth seeing that these termes are common in Paule and nowe not obscure or vnknowne
the wisedom and righteousnes of Christ moreouer it darkneth hindreth blasphemeth and persecuteth the same Therfore Paule doth rightly call it the euill or vvicked vvorld for when it is at the best then is it worst In the religious wise and learned men the world is at the best and yet in very dede in them it is double euill I ouerpasse those grosse vices which are against the second table as disobedience to parents to magistrates addulteries whoredomes couetousnes thefts murthers and maliciousnes wherin the world is altogether drowned which notwithstanding are light faultes if ye compare them with the wisedom and righteousnes of the wicked wherwith they fight against the first table This white Deuill which forceth men to commit spirituall sinnes that they may sell them for righteousnes is farre more daungerous then the blacke deuill which onely enforceth them to commit fleshly sinnes which the world acknowledgeth to be sinnes By these wordes then That he might deliuer vs c. Paule sheweth what is the argument of this Epistle to wit that we haue neede of grace and of Christ and that no other creature neither man nor Angell can deliuer man out of this present euill world For these workes are onely belonging to the diuine Maiestie and are not in the power of any either man or Angell that Christ hath put away sinne and hath deliuered vs from the tyrannie and kingdom of the Deuill that is to say from this wicked world which is an obedient seruaunt and a willing follower of the Deuill his god Whatsoeuer that murtherer and father of lies either doth or speaketh that the world as his most loyall and obedient sonne diligently followeth and performeth And therfore it is full of the ignoraunce of God of hatred lying errours blasphemie and of the contempt of God Moreouer of grosse sinnes murthers adulteries fornications theftes robberies and such like because he followeth his father the deuill who is a lier and a murtherer And the more wise righteous and holy men are without Christ so much the more hurt they doe to the gospell So we also that were religious men were double wicked in the Papacie before God did lighten vs with the knowledge of his gospell and yet notwithstanding vnder the colour of true pietie and holines Let these words then of Paule stand as they are in deede true and effectual not coloured or coūterfait namely that this present world is euill Let it nothing at all moue thee that in a great nombre of men there be many excellent vertues and that there is so great a shew of holines in hypocrites But marke thou rather what Paule sayeth out of whose wordes thou maist boldly and freely pronounce this sentence against the world That the world with all his wisedome power and righteousnes is the kingdom of the deuill out of the which God onely is able to deliuer vs by his onely begotten sonne Therfore let vs praise God the father geue him harty thankes for this his vnmeasurable mercy that hath deliuered vs out of the kingdom of the Deuill in which we were holden captiues by his owne sonne when it was impossible to be done by oure own strength And let vs acknowledge together with Paule that all our works righteousnes with all which we could not make the deuil to stoupe one hear bredth are but losse and dung Also let vs cast vnder our feete and vtterly abhorre all the power of free will all Pharasaicall wisedom and righteousnes all religious orders all Masses ceremonies vowes fastings and such like as a most filthie defiled cloth and as the most daungerous poyson of the Deuill Contrariwise let vs extoll and magnifie the glory of Christ who hath deliuered vs by his death not out of a world onely but out of an euill world Paule then by this word Euill sheweth that the kingdom of the world or the Deuils kingdom is a kingdom of iniquitie ignoraunce errour sinne death blasphemie desperation and euerlasting damnation On the other side the kingdom of Christ is a kingdom of equitie light grace remission of sinnes peace consolation sauing health and euerlasting life into the which we are translated by our Lord Iesus Christ to whom be glory world without end So be it Verse 4. According to the vvill of God euen our father Here Paule so placeth and setteth in order euery word that there is not one of them but it fighteth against those false Apostles for the article of iustification Christ sayth he hath deliuered vs out of this most wicked kingdom of the deuill and the world And this hath he done according to the will good pleasure and commaundement of the father wherfore we be not deliuered by our owne will or running nor by our owne wisedom or policie but for that God hath taken mercy vpon vs and hath loued vs like as it is wrytten also in an other place Herein hath appeared the great loue of God tovvardes vs not that vve haue loued God but that he hath loued vs and hath sent his onely begotten sonne to be a reconciliation for our sinnes That we then are deliuered from this present euill world it is of mere grace and no desert of our ours Paule is so plentifull and so vehement in amplifying and extolling the grace of God that he sharpeneth directeth euery word against the false Apostles There is also here another cause why Paule maketh mention of the Fathers wil which also in many places of S. Iohns gospel is declared wher christ cōmēding his office calleth vs back to his fathers wil that in his words works we should not so much loke vpon him as vpō the father For Christ came into this world toke mans nature vpō him that he might be made a sacrifice for the sinnes of the whole world so recōcile vs to God the father that he alone might declare vnto vs how that this was done through the good pleasure of his father that we by fastning our eyes vpō Christ might be drawn caried streight vnto the father For we must not thinke as I haue warned you before that by the curious searching of the Maiestie of God any thing concerning God can be known to our saluation but by taking hold of Christ who according to the wil of the father hath geuē himself to the death for our sinnes Whē thou shalt acknowledge this to be the wil of God through christ then wrath ceaseth feare and trembling vanisheth away neither doth God appeare any other then mercifull who by his determinate coūsell would that his sonne should die for vs that we might liue thorow him This knowledge maketh the hart chearfull so that it stedfastly beleueth that God is not angry but that he so loueth vs wretched sinners that he gaue his onely begotten sonne for vs It is not for nought therfore that Paule doth so oftē repeat and beat into our minds that
Paule here vseth and is proper vnto him alone is full of consolation Likewise in the .7 chapter to the Romaines he setteth the law of the spirite against the law of the mēbers And because this is a straunge and a maruelous manner of speaking therfore it entreth more easily into the mind and sticketh faster in the memorie Moreouer when he saith I through the lavv am dead to the lavv it soundeth more swetely then if he should say I through libertie am dead to the law For he setteth before vs as it were a certaine picture as if the law were fighting against the law As though he should say O law if thou canst accuse me terrifie me and bind me I will set aboue and against thee an other law that is to say an other tormentor which shall accuse thee bind thee and triumph ouer thee Whē thou art thus bound and suppressed then am I at libertie So then grace is a law not to me for it bindeth me not but to my law which this law so bindeth that it can not hurt me any more Thus Paule goeth about to draw vs wholy from the beholding of the law sinne death all other euils and to bring vs vnto Christ that there we might behold this ioyfull conflict to witte the law fighting against the law that it may be to me libertie sinne against sinne that it may be to me righteousnes death against death that I may obtaine life Christ fighting against the Deuill that I may be the child of God and destroying hell that I may enioy the kingdome of heauen Verse 19. That I might liue vnto God. That is to say that I might liue before god Ye see then that there is no life vnlesse ye be without the law yea vnlesse ye be vtterly dead vnto the law I meane in conscience Notwithstanding in the meane season as I haue often said so long as the body liueth the flesh must be exercised with lawes and vexed with exactions and penalties of lawes as were the Egyptians But the inward man not subiect to the law but deliuered and freed from it is a liuely iust and holy person not of himselfe but in Christ because he beleueth in him as foloweth Verse 20. I am crucified vvith Christ This he addeth to declare that the law is a deuourer of the law Not onely saith he I am dead to the law through the law that I may liue to God but also I am crucified with Christ But Christ is Lord ouer the law because he is crucified and dead vnto the law Therfore am I also Lord ouer the law for I likewise am crucified and dead vnto the lawe for as much as I am crucified and dead with Christ By what meanes By grace and faith Through this faith because I am nowe crucified and deade vnto the law therfore the law looseth all his power which it had ouer me euen as it hath lost all his power which it had ouer Christ Wherfore euen as Christ himselfe was crucified to the law sinne death and the Deuill so that they haue no further power ouer him euen so I through faith being now crucified with Christ in spirite am crucified and deade to the law sinne death and the Deuill so that they haue no further power ouer me but are now crucified and deade vnto me Paule speaketh not here of crucifying by imitation or example for to follow the example of Christ is also to be crucified with him which crucifying belongeth to the flesh Wherof Peter speaketh in his 1. epistle and .2 chapter Christ suffered for vs saith he leauing vnto vs an example that vve should follovv his steppes But he speaketh here of that high crucifying wherby sinne the deuil and death are crucified in Christ not in me Here Christ Iesus doth all himselfe alone But I beleuing in Christ am by faith crucified also with Christ so that all these things are crucified and dead vnto me Verse 20. Thus I liue I speake not so saith he of my death and crucifying as though I now liued not Yea I liue for I am quickned by this death and crucifying through the which I die That is for as much as I am deliuered from the law sinne and death I now liue in deede Wherfore that crucifying and that death wherby I am crucified and dead to the law sinne death and all euils is to me resurrection and life For Christ crucifieth the Deuill he killeth death condemneth sinne and bindeth the law and I beleuing this am deliuered from the law sinne death and the Deuill The law therfore is bound dead and crucified vnto me I againe am bound dead crucified vnto it Wherfore euen by this death and crucifying that is to say by this grace or liberty I now liue Here as before I haue sayd we must obserue Paules maner of speaking He saith that we are dead and crucified to the law where as in very deede the law it selfe is dead and crucified vnto vs. But this maner of speach he vseth here of purpose that it may be the more sweete and comfortable vnto vs For the law which notwithstanding continueth liueth and reigneth in the whole world which also accuseth and condemneth all men is crucified and dead vnto those onely which beleue in Christ and therfore to them alone belongeth this glory that they are dead to sinne hell death and the Deuill Verse 20. Yet novv not I. That is to say not in mine owne person nor in mine owne substance Here he plainly sheweth by what meanes he liueth And he teacheth what true Christian righteousnes is namely that righteousnes wherby Christ liueth in vs and not that which is in our person Therefore when we speake of Christian righteousnes we must vtterly reiect the person And here Christ and my conscience must become one body so that nothing remaine in my sight but Christ crucified and raised from the dead But if I behold my selfe only and set Christ aside I am gone For by and by I fall into this cogitation Christ is in heauen and thou art on the earth how shalt thou now come vnto him Forsoth I will liue holily and doe that which the law requireth so shall I enter into life Here returning to my selfe and considering what I am what I ought to be and what I am bound to doe I lose Christ out of sight who is my righteousnes and life Who being lost there is no counsell nor succour now remaining but certaine desperation and destruction must needes follow And this is a common euil among men For such is our misery that when tentation or death cometh by and by setting Christ aside we consider our owne life past and what we haue done Here except we be raised vppe againe by faith we must needes perish Wherefore we must learne in such conflicts terrours of conscience forgetting our selues and setting the law our life past and all our works
here two sicke and feeble beggers meete together of whom the one is not able to helpe and heale the other but rather molesteth and troubleth the other We as being strong in Christe will gladly serue the lawe not the weake and beggerly but the mightie and rich lawe that is to say so farre forth as it hath power and dominion ouer the body For then we serue the lawe but onely in our body and outward members and not in our conscience But the Pope requireth that we should obey his lawes with this perswasion that if we doe this or that we are righteteous if we doe it not we are damned Here the lawe is more then a weake and beggerly element For whiles this bondage of the conscience continueth vnder the lawe there can be nothing but meere weaknes and pouertie Wherefore all the weight of the matter lieth in this word To serue The meaning therfore of Paule is this that he would not haue the conscience to serue vnder the lawe as a captiue but to be free and to haue dominion ouer the lawe For the conscience is dead to the law through Christ and the law againe vnto the cōscience Wherof we haue more largely entreated afore in the second Chapter Verse 10. Ye obserue dayes and monethes times and yeares By these words he plainly declareth what the false apostles taught namely the obseruation of dayes moneths times yeares The Iewes were commaunded to kepe holy the Saboth daye the new Moones the first and the seueth moneth the three appoynted times or feastes namely the pascall or passeouer the feast of weekes of the tabernacles and the yere of Iubilie These ceremonies the Galathians were also constrained by the false apostles to kepe as necessary to righteousnes Therfore he sayth that they losing the grace liberty which they had in Christe were turned backe to the seruing of weake and beggerly elements For they were perswaded by the false apostles that these lawes must nedes be kept and by keping of them they should obteine righteousnes but if they kept them not they should be damned Contrariwise Paule can in no wise suffer that mens consciences should be bound to the law of Moses but alwayes deliuereth them from the law Behold I Paule sayeth he a litle after in the .5 chap. do vvrite vnto you that if ye be circūcised Christe shall profit you nothing And Coloss 2. Let no mā iudge you in meat or drink or in a peece of an holy day or of a nevv Moone or Saboth day c. So sayth our Sauiour Christe The kingdō of God cometh not vvith obseruation of the lavv Much lesse then are mens consciences to be burdened snared with mens traditiōs Verse 11. I am in feare of you lest I haue bestovved on you labour in vaine Here Paule sheweth him selfe to be greatly troubled through the fall of the Galathians whom he would more bitterly reproue but that he feareth lest if he should deale with them more sharply he should not onely not make them better but more offend them and so vtterly alienate their mindes from him Therfore in wryting he chaungeth and mitigateth his words and as though all the harme redoūded vnto him selfe he sayth I am in feare of you lest I haue bestovved my labour on you in vaine That is to say it greueth me that I haue preached the gospell with so great diligence and faithfulnes amongst you and see no frute to come therof Notwithstanding although he shew a very louing a fatherly affection towards them yet withall he chideth them somwhat sharply but yet couertly For when he sayeth that he had laboured in vaine that is to say that he had preached the Gospell among them without any frute he sheweth couertly that either they were obstinate vnbeleuers or else were falne from the doctrine of faith Now both these as wel vnbeleuers as backsliders from the doctrine of faith are sinners wicked vnrighteous dāned Such therfore do obey the law in vaine they obserue daies moneths yeres in vaine And in these words I am in feare of you lest I haue bestovved on you labour in vaine is cōtained a certaine secret excōmunication For the Apostle meaneth hereby that the Galathiās were secluded separate frō Christ vnlesse they spedely returned to the sincere sound doctrine againe yet he pronoūced no open sentence against them For he perceaued that he could do no good with ouer sharpe dealing wherefore he chaungeth his stile and speaketh them very faire saying Verse 12. Be ye as I for I am euen as you Hetherto Paule hath ben occupied wholy in teaching and being moued with this great enormitie and wicked reuolting of the Galathians he was vehemētly incensed against them and chid them bitterly calling them fooles bewitched not beleuing the truth crucifiers of Christ c. Now the greater part of his Epistle being finished he beginneth to perceiue that he had handled them too sharply Therefore being carefull lest he should doe more hurt then good through his seueritie he sheweth that this his sharpe chiding proceded of a fatherly affection and a true Apostolical heart And so he amplifieth the matter with sweete and gentle wordes to the ende that if he had offended any as no dout there were many offended by these sweete louing words he might winne them againe And here by his owne example he admonisheth all Pastours and Ministers that they ought to beare a fatherly and motherly affection not towardes rauening wolues but towardes the poore sheepe miserably seduced and going astray patiently bearing with their faultes and infirmities instructing and restoring them with the spirite of mekenes For they can not be brought into the right way againe by any other meanes and by ouer sharpe reprouing and rebuking they are prouoked to anger or else to desperation but not to repentaunce And here is to be noted by the way that such is the nature and frute of true and sound doctrine that when it is well taught and well vnderstand it ioyneth mens hearts together with a singuler concord but when men reiect godly and sincere doctrine and embrace errors this vnitie and concord is soone broken Therfore as soone as thou seest thy brethern seduced by vaine and fantasticall spirites to fall from the article of Iustification thou shalt perceiue that by and by they wil pursue the faithfull with bitter hatred whom before they most tenderly loued This we find to be true at this day in our false brethern and other Sectaries who at the beginning of the reformation of the Gospell were glad to heare vs and redde our Bookes with great zeale and affection They acknowledged the grace of the holy Ghost in vs and reuerenced vs for the same as the ministers of god Some of them also liued familiarly with vs for a time and behaued them selues very modestly and soberly But when they were departed from vs
holy bellygods the Cleargiemen feele thinke ye who so stuffe and stretch out them selues with all kindes of daintie fare that it is maruell theyr bellies burst not Wherfore these things are wryttē not to Heremites Monks as the Papists dreame nor to sinners in the world onely but to the vniuersall church of Christ and to all the faithfull whom Paule exhorteth to walke in the spirite that they fulfill not the lusts of the flesh that is to say not onely to bridle the grosse motions of the flesh as carnall lust wrath impatiencie such like but also the spirituall motions as douting blasphemie idolatrie contempt and hatred of God c. Paule as I haue said doth not require of the godly that they should vtterly put of or destroy the flesh but that they should so bridle it that it might be subiect to the spirite In the .10 to the Rom. he biddeth vs cherish the flesh For as we may not be cruell to other mens bodies nor vexe them with vnreasonable labour euen so we may not be cruell to our owne bodies Wherfore according to Paules precept we must cherish our flesh that it may be able to indure the labours both of the minde and of the body but yet only for necessities sake and not to nourish the lustes thereof Therefore if thy flesh begin to waxe wanton represse it and bridle it by the spirite If it will not be marrie a wife for it is better to marry then to burne Thus doing thou walkest in the spirit that is thou folowest Gods word and doest his will. Verse 17. For the flesh lusteth against the spirite and the spirite against the flesh When Paule sayeth that the flesh lusteth against the spirite and the spirite against the flesh he admonisheth vs that we must feele the concupiscence of the flesh that is to say not onely carnall lust but also pride wrath heauines impatiencie incredulitie and such like Notwithstāding he would haue vs so to feele them that we consent not vnto them nor accomplish them that is that we neither thinke speake nor doe those things which the flesh prouoketh vs vnto As if it moue vs to anger yet we should be angry in such wise as we are taught in the fourth Psalme that we sinne not As if Paule would thus say I know that the flesh will prouoke you vnto wrath enuie doubting incredulitie and such like But resist it by the spirite that ye sinne not But if ye forsake the guiding of the spirite and folow the flesh ye shall fulfill the lustes of the flesh and ye shall die as Paule sayth in the .8 to the Romaines So this saying of the Apostle is to be vnderstand not of fleshly lust onely but of the whole kingdom of sinne Verse 17. And these are contrary one to the other so that ye can not doe the same things that ye vvould These two captaines or leaders sayth he the flesh and the spirit are one against an other in your body so that ye can not doe what ye would And this place witnesseth plainly that Paule wryteth these things to the faithfull that is to the church beleuing in Christ baptised iustified renewed and hauing ful forgeuenes of sinnes Yet notwithstāding he sayth that she hath flesh rebelling against the spirite After the same maner he speaketh of him selfe in the .7 to the. Rom. I sayeth he am carnall sold vnder sinne And againe I see an other lavv in my mēbers rebelling against the lavv of my minde and leading me captiue vnto the lavv of sinne vvhich is in my mēbers Also O vvretched man that I am vvho shall deliuer me from the body of this death c. Here not onely the Schoolemen but also some of the olde fathers are much troubled seeking how they may excuse Paule For it semeth vnto them absurde and vnseemely to say that that elect vessell of Christ should haue sinne But we credite Pauls owne words wherin he plainly confesseth that he is sold vnder sinne that he is led captiue of sinne that he hath a law in his mēbers rebelling against him that in the flesh he serueth the law of sinne Here againe they answer that the Apostle speaketh in the person of the wicked But the wicked do not cōplaine of the rebellion of their flesh of any battel or cōflict or of the captiuitie bōdage of sinne for sinne mightely raigneth in them This is therfore that very complaint of Paule of al the faithful Wherfore they haue done very wickedly which haue excused Paule all the faithfull to haue no sinne For by this perswasiō which procedeth of ignorāce of the doctrine of faith they haue robbed the church of a singuler consolation they haue abolished the forgeuenes of sinnes and made Christe of none effect Wherfore when Paule sayeth I see an other lavve in my members c. he denieth not that he hath flesh and the vices of the flesh in him It is likely therfore that he felt sometimes the motions of carnal lust But yet no doubt these motions were well suppressed in him by the great and grieuous afflictiōs tentations both of minde and body wherw t he was in a manner continually exercised vexed as his Epistles do declare Or if he at any time being merry strong felt the lust of the flesh wrath impatiency or such like yet he resisted them by the spirite and suffred not those motions to beare rule in him Therefore let vs in no wise suffer such comfortable places wherby Paule describeth the battaile of the flesh against the spirite in his owne body to be corrupted with such folish gloses The Schoolemen the Monkes and such other neuer felt any spirituall tentations and therfore they fought only for the repressing and ouercomming of fleshly lust and lecherie and being proude of that victorie which they neuer yet obtained they thought them selues farre better and more holy then married men I wil not say that vnder this holy pretence rhey nourished and maintained all kindes of horrible sinnes as dissension pride hatred disdaine despising of their neighbours trust in their owne righteousnes presumption contempt of all godlines and of the word of God infidelitie blasphemie and such like Against these sinnes they neuer fought Nay rather they toke them to be no sinnes at all They put righteousnes in the keeping of their foolish and wicked vowes and vnrighteousnes in the neglecting and contemning of the same But this must be our ground and ankerholde that Christ is our onely and perfect righteousnes If we haue nothing whervnto we may trust yet these three things as Paule sayth Faith hope and loue doe remaine Therefore we must alwayes beleue and alwayes hope we must alwayes take hold of Christe as the head and fountaine of our righteousnes He that beleueth in him shal not be ashamed Moreouer we must labour to be outwardly righteous also that is to say not to
dreame are possessed of the Deuil and altogether carnall therefore they performe and fulfill the desires of the flesh euen with all the power of the soule Therfore most necessary it was that so horrible and terrible a sentence should be pronounced by the Apostle against such careles contemners and obstinate hypocrites namely that all they which do such works of the flesh as Paule hath recited shall not inherite the kingdom of God that yet some of them being terrified by this seuere sentence may begin to fight against the workes of the flesh by the spirit that they accomplish not the same Verse 22. But the fruits of the spirite are loue ioy peace long suffering svvetenes goodnes faithfulnes gentlenes or mekenes temperance The Apostle sayeth not the workes of the spirite as he sayd the workes of the flesh but he adorneth these Christian vertues with a more honorable name calling them the frutes of the spirite For they bring with them most excellent frutes and commodities for they that haue them geue glory to God and with the same doe allure and prouoke others to embrace the doctrine and Faith of Christ Loue. It had bene enough to haue sayd Loue and no more for loue extendeth it selfe vnto all the fruites of the spirite And in the. 1. Cor. 13. Paule attributeth to loue all the fruites which are done in the spirite when he sayth Loue is patiēt curteous c. Notwithstāding he would set it here by it selfe amongs the rest of the fruites of the spirit and in the first place thereby to admonish the Christians that before all things they should loue one an other geuing honour one to an other euery man esteming better of an other then of him selfe and seruing one an other because they haue Christ the holy Ghost dwelling in them because of the word baptisme other gifts of God which christiās haue Ioy. This is the voyce of the Bridegrome and of the Bride that is to say sweete cogitations of Christ holesom exhortations plesant songs or Psalmes praises and thanks geuing wherby the godly do instruct stirre vp and refresh them selues Therefore God loueth not heauines and doulfulnes of spirite he hateth vncomfortable doctrine heauy and sorowfull cogitations and loueth chearfull hearts For therefore hath he sent his sonne not to oppresse vs with heauines and sorrow but to cheare vp our soules in him For this cause the Prophets the Apostles and Christ him selfe do exhort vs yea they commaūd vs to reioyce be glad Zach. 9. Reioyce thou daughter of Syon be ioyful thou daughter of Ierusalem for behold thy king commeth to thee And in the Psalmes it is often sayd Be ioyfull in the Lord. Paule sayth Reioyce in the Lord alvvaies c. And Christe sayeth Reioyce because your names are vvryttē in heauen Where this ioy of the spirit is there the heart inwardly reioyceth through faith in Christ with ful assurance that he is our Sauiour and our byshop and outwardly it expresseth this ioy with wordes and gestures Also the faithfull reioyce when they see that the Gospell spreadeth abrode that many be wonne to the Faith and that the kingdom of Christ is enlarged Peace Both towardes God men the Christians may be peaceable quiet not contentious nor hating one an other but one bearing an others burden through long suffering or perseuerance without the which peace cannot continue and therfore Paule putteth it next after peace Long suffering or perseuerance Wherby a mā doth not only beare aduersities iniuries reproches such like but also with patiēce waiteth for the amendmēt of those which haue done him any wrong When the Deuil cannot by force ouercome those which are tempted then seketh he to ouercome them by long cōtinuance For he knoweth that we be earthen vessels which can not long endure hold out many knockes violent strokes therfore with long continuance of tēptations he ouercometh many To vanquish these his cōtinuall assaults we must vse long sufferance which patiētly looketh not only for the amendment of those which doe vs wrong but also for the ende of those temptations which the Deuil raiseth vp against vs. Gentlenes Which is when a man is gentle and tractable in his conuersation in his whole life For such as wil be true folowers of the Gospel must not be sharpe and bitter but gentle milde courteous and faire spoken which should encourage others to delite in their company which can winke at other mens faults or at least expound them to the best which will be well contented to yelde and geue place to others contented to beare with those which are froward intractable as the very Heathen sayd Thou must know the maners of thy frend but thou must not hate thē Such a one was our Sauiour Christ as euery where is to be sene in that Gospell It is wryttē of Peter that he wept so often as he remēbred the sweete mildnes of Christe which he vsed in his daily conuersation It is an excellent vertue and most necessary in euery kinde of life Goodnes Which is when a man willingly helpeth others in their necessitie by geuing lending and such other meanes Faith. When Paule here reckeneth faith amongs the fruites of the spirit it is manifest that he speaketh not of Faith which is in Christe but of the fidelitie humanitie of one man towards an other Herevpon he sayeth in the .13 Chap. of the first to the Cor. that charitie beleueth all things Therfore he that hath this faith is not suspicious but milde taketh all things to the best And although he be deceaued and findeth himselfe to be mocked yet such is his patiencie and softnes that he letteth it passe Briefly he is ready to beleue al mē but he trusteth not all On the cōtrary where this vertue is lacking there men are suspicious froward waiward dogged so neither wil beleue any thing nor geue place to any body They can suffer nothing Whatsoeuer a mā saith or doth neuer so wel they cauill sclander it so that who so serueth not their humor cā neuer please them Therefore it is impossible for thē to kepe charity frendship concord peace with men But if these vertues be takē away what is this life else but biting and deuouring one of an other Faith therfore in this place is whē one mā geueth credite to an other in things pertaining to this present life For what maner of life should we lead in this world if one man should not credite an other Mekenes Which is when a man is not lightly moued or prouoked to anger There be infinite occasions in this life which prouoke men to anger but the godly ouer come them by meekenes Temperance chastitie or continencie This is a sobrietie or modestie in the whole life of man which vertue Paule setteth against the works of the flesh He would therfore that Christians should liue soberly and
chastly that they should be no adulterers no fornicatours no wantons and if they cannot liue chastly he would haue them to marrie Also that they should not be contentious or quarellers that they should not be geuen to drunkennes or surfetting but that they should abstaine from all these things Chastitie or continencie containeth all these Hierome expoundeth it of virginitie onely as though they that be married could not be chast or as though the Apostle did wryte these things onely to virgines In the 1. and .2 Chapt. to Tit. he warneth also Bishops yong women and maried folkes both man and wife to be chast and pure Verse 23. Against such there is no lavve In deede there is a lawe but not against such As he sayth also in an other place The lavve is not geuen to the righteous man. For the righteous liueth in such wise that he hath no neede of any lawe to admonish or to constraine him but without constraint of the lawe he willingly doth those things which the lawe requireth Therefore the law cannot accuse or condemne those that beleue in Christe In deede the law troubleth and terrifieth our consciences but Christ apprehēded by Faith vanquisheth it with all his terrours threatnings To them therefore the lawe is vtterly abolished and hath no power to accuse them for they doe that of their owne accord which the law requireth They haue receaued the holy Ghost by Faith who wil not suffer them to be idle Although the flesh resist yet doe they walke after the spirite So a Christian accomplisheth the law inwardly by Faith for Christ is the perfection of the lawe vnto righteousnes to all that doe beleue outwardly by workes and by remission of sinnes But those which performe the workes or desires of the flesh the law doth accuse and condemne both ciuily and spiritually Verse 24. For they that are Christes haue crucified the flesh vvith the affections and lustes thereof This whole place concerning workes sheweth that the true beleuers are no hypocrites Therfore let no man deceaue him selfe For whosoeuer sayeth he pertaine vnto Christe haue crucified the flesh with all the vices and lustes thereof For the Sainctes in as much as they haue not yet vtterly put of the corrupt and sinnefull flesh are enclined to sinne and doe neither feare not loue God so perfectly as they ought to doe Also they be prouoked to anger to enuie to impatiencie to vncleane lusts and such like motions which notwithstanding they accomplish not for as Paule here sayeth they crucifie the flesh with all the affectiōs and lusts therof Which thing they do not onely when they represse the wantonnes of the flesh with fasting and other exercises but also as Paule sayd before when they walke according to the spirite that is when they being admonished by the threatnings of God wherby he sheweth that he will seuerely punish sinne are afeard to commit sinne Also when they being armed with the word of God with faith and with prayer doe not obey the lustes of the flesh When they resist the flesh after this maner they naile it to the crosse with the lustes and desires thereof so that although the flesh be yet aliue yet can it not performe that which it would doe for as much as it is bound both hand and foote and fast nailed to the crosse The faithfull then so long as they liue here doe crucifie the flesh that is to say they feele the lusts therof but they obey them not For they being furnished with the armour of God that is with Faith hope and the sword of the spirite doe resist the flesh and with these spirituall nailes they fasten the same vnto the crosse so that it is constrained to be subiect to the spirite Afterwardes when they die they put it of wholy and when they shall rise againe from death to life they shall haue a pure and vncorrupt flesh without all affections and lustes The sixth Chapter If vve liue in the spirite let vs also vvalke in the spirite THE Apostle reckened before amongst the workes of the flesh heresie and enuie and pronounced sentence against those which are enuious and which are authors of Sectes that they should not inherite the kingdom of god And now as if he had forgotten that which he sayd a litle before he againe reproueth those which prouoke and enuie one an other Why doth he so was it not sufficient to haue done it once In deede he doth it of purpose for he taketh occasion here to inueigh against that execrable vice of vaineglory which was the cause of the troubles that were in all the churches of Galatia and hath bene alwayes most pernicious and hurtful to the whole Church of Christe Therefore in his Epistle to Titus he would not that a proud mā should be ordained a Bishop For Pride as Augustine truly saith is the mother of all heresies or rather the headspring of all sinne and confusion Which thing all histories as well holy as prophane doe witnesse Now vainglory or arrogancie hath alwayes ben a common poyson in the world which the very Heathen Poetes and Hystorigraphers haue alwayes vehemently reproued There is no village wherin there is not some one or other to be found that would be counted wiser and be more estemed then all then rest But they are chiefly infected with this disease which stand vpon their reputatiō for learning and wisedom In this case no mā wil yeld to an other according to this saying Ye shall not lightly finde a man that vvill yeelde vnto others the praise of vvitte and skill For it is a goodly thing to see men poynt at one and say this is he But it is not so hurtful in priuate persons no nor in any kind of magistrate as it is in them that haue any charge in the church Albeit in ciuile gouernment specially if it be in great personages it is not onely a cause of troubles and ruines of common weales but also of the troubles and alteration of kingdoms and Empires Which thing the hystories both of the Scripture and prophane wryters doe witnesse But when this poyson creepeth into the Church or spirituall kingdom it can not be expressed how hurtfull it is For there is no contention as touching learning witte beautie riches kingdoms Empires and such like but as touching saluation or damnation eternall life or eternall death Therfore Paul earnestly exhorteth the ministers of the word to flie this vice saying If vve liue in the spirit c. As if he should say If it be true that we liue in the spirite let vs also procede and walke in the spirit For where the spirite is it reneweth men and worketh in them new motions that is to say wheras they were before vaineglorious wrathfull and enuious it maketh them now humble gentle and patient Such men seeke not their owne glory but the glory of God they doe not prouoke or enuie one
11.28 Math. 9.13 Math. 9.2 Iohn 15.33 Luke 19.10 The doers of the lavve doe not the lavve Verse 12. Verse 10. The conscieÌ„ce is not quieted and pacified vvith the obseruation of mans traditions Confidence in vvorks vtterly taketh avvay Faith or at least hindreth it in vs. Iusticiaries meritmongers vvill be recoÌ„pensed for their vvorkes vvith euerlasting life He that receaueth Moises in one poynt must receaue him in all Christians are free from the policie of Moises as touching their conscience Deut. 34. They that seke to be iustified by the lavve deny Christ Gal. 3.14 1. Cor. 1.12 Paule condeÌ„neth not circumcisioÌ„ but to trust in circumcision is that vvhich he condeÌ„neth Christe and the lavve can not dvvell together True Faith. VVe must either forgoe Christ or the lavve Deut. 27.26 The doctrine of the Pope led vs quite avvay from Christ and made him altogether vnprofitable to vs. VVhat daunger it is to seeke righteousnes by the lavve Iohn 3 3â— Iohn 5.18 The Popes kingdom is grounded vpon mens traditions 1. Cor. 4.7 VVhat he loseth thrt falleth from grace Math. 15 1â— Verse 3. Vers 14.25 Rom. 8.24 Rom. 7.15.16.17 Rom. 7.23 The righteousnes of the faithfull standeth not in feeling Faith hope differ in respect of their subiect Exod. 25.20 The differeÌ„ce betvven faith and hope in their office The difference as touching the obiect Difference in order Rom. 5.3.4.5 Difference in vvorking The differeÌ„ce betvven faith and hope in diuinitie is the same that is betvvene fortitude and prudence in policie As soone as vvee begin to lay hold on Christ our enemies the fleâ—h the vvorld the Deuiâ—l rise vp against vs but hope vvrâ—sâ—lâ—th against them all Psal. 116.10 Rom. 15. â— Rom. 5.1 Rom. 1.24 The true knovvledge of Christ is not vvithout the crosse Faith. Hope Charitie of loue 1. Cor. 13 1â— VVhatsoeuer the vvorld estemeth to be good and holy vvithout Christe is sinne A svvete consolation in anguish trouble of conscience Psal. 51.17 Psal. 51. Our righteousnes consisteth not in feeling but in beleuing Ephes 5. â—6 Rom. 5.8 Rom. 5.34 Rom 14.9 1. Cor. 15.3 Esay 66.2 Math. 11.28 Esay â—2 3 The treasure of the Faithfull 2. Cor. 6.7.10 A true and a liuely Faith. Paul shutteth all hypocrites out of the church of God both on the right hand on the left The vvhole life of a Christian The christian life is a course or a race That vvhich seemeth to vs to creepe runneth svviftly in Gods sight Math. 5.4 Luke 6.21 Rom. 8.28 Galath 3.1 False doctrine bevvitcheth men Falling in doctrine cometh of the Deuil The authority of the false apostles A consolation for them vvhich conceaue a false opinion of Christe Christe is set out in the Scriptures as a gift and as an example Coloss 2.3 1. Cor. 1.30 Rom. 10.4 To vvhom Christ must be set out as a gift and to vvhom as an example Math. 11.28 Iohn 6.27 Math. 3.17 1. Pet. 1.17 Coloss 1.13 The false apostles misreported Paule to the churches Doctrine and life must be separate farre a sunder The doctrine of Faith. Luke 11.34 Luke 11.36 Iam. 2.10 Charitie suffereth all thiÌ„gs but Faith suffreth nothing 1. Cor. 13. â— Charitie may be deceaued but faith cannot VVhen vve must exercise charitie and vvhen not VVhether vve may trust vnto men VVicked teachers are troublers of mens consciences The aucthoritie of the false apostles Galath 1.8 â— The differeÌ„ce betvvixt doctrine life No errour in the doctrine of Faith. Actes 13.50 Actes 17.4 The false apostles enemies of the crosse of Christ Gal. 6.12 The doctrine of Faith. 1. Cor. 1.17 2. Pet. 1.11 The church is in best case most flouriâ—heth vnder the crosse Esay 3â— 17 * He meaneth that God somtimes in punishing shevveth him selfe as though it vvere not he but Satan and contrarivvise Satan vvhen he flattereth shevveth him self as though he vvere God and not Satan Esay 53.12 The vvorld hath no pitie vpoÌ„ the godly Iohn 16.2.3 VVhat the vvorld loketh for by the death of the godly Math. 5.10 Marke 9.10 Luke 14.34 Actes 5.41 1 Pet. 3.14 1. Pet. 4.14 Luther vvil be at no vnitie vvith the enemies of the Gospell The Gospell setteth forth the glory of God and discloseth the craftes of the Deuill Math. 5.12 Paul vvisheth that the false apostles vvere cutte of VVhether it be lavvful for Christians to curse Galath 1.3.4 The Maiestie of Gods vvord is highly to be aduaunced Actes â— 20.21 Psal. 54.5 Psal. 55.15 * As Corah Dathan and Abiron Paules example in suffering VVhat the vvorld condemneth in godly teachers An obiection The Apostles after the doctrine of faith adde precepts of good life Philip. 1.21 Iude. 1.4 Carnall men vnderstaÌ„d not the doctrine of Faith. The saying of the vvicked The greatest part of men vnderstaÌ„d the doctrine of Faith carnally The profite of tentations 1. Pet. 2.16 The godly are free accordiÌ„g to the spirite but bond seruaunts according to the flesh Gal. 5.17 Carnall men abuse Christian libertie Christian libertie must be taught though men abuse it Coloss 1 1â— They vvhich vnderstaÌ„d the Christian libertie serue one another through loue 1. Cor. 3 11.1â— Leuitis 19 1â— MeritmoÌ„gers hypocrites vnderstaÌ„d not the doctrine of faith and of good vvorks 1. Cor. 3.12.15 Galath 4 1â— Reason is naturally delited vvith superstition No maÌ„ loueth his neighbour as himselfe Naturall corruption superstition remaining in the faithfull A saying of Hierome Paul teacheth good vvorks and condemneth euill vvorkes 1. Sam. 31.6 Math. 12.3 â—â— Math. 22 2â— Ephes 1.2 A brief summe of all Moises lavves The shortnes of the doctrin of all true christianitie To serue our neighbour through charitie A description of an hypocrite Charitie the bright sunne of all good vvorkes A briefe exposition of this commaundement Thou shalt loue thy neighbour as thy selfe Hovv our neighbour ought to be loued Charitie a singular vertue VVho is our neighbour The coÌ„maundement of charitie 1. Cor. 13.7 The doctrine of faith and charitie the shortest and longest The vvay hovv to kepe concord The ende of the authors of vvicked opinions Hovv the doctrine of faith and of vvorks is to be taught An obiection Galat. 2.16 Galat. 3.10 Arguments from precept to vvorke So euill consequence of the Sophisters It is vvrytteÌ„ therfore it is done The Loue of our selfe corrupt Sinne is not here layed to our charge because of our Faith in Christe 1. Cor. 13 1â— Charitie can not pacifie God. Apoc. 21.27 Esay 53.9 1. Pet. 2.22 1. Iohn 3.2 * He alludeth to the place of Exodus Chapt. 13.21 1. Cor. 13.12 Faith adorned vvith charitie is the papistes righteousnes Rom. 1.23 Deut. 6.5 Math. 22 3â— Marke 12 2â— Luke 10.27 Perfect loue God first loued vs. 1. Iohn 4.10 Galath 2 4. Galath 4.4.5 Galath 5.17 Desires and lustes of the flesh euen in the godly To vvalke in the spirite VVhat the coÌ„cupiscence or lust of the flesh is after Paule Beleuers are both sinners righteous Hierome The