destitute of suche Paule for that hee was carefull as touching the preseruation of the Ministerie commaundeth a care and regarde to be had of good and faythfull Pastors Take Woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Doctrine of godlynesse He monisheth that they are to be nourished by whome we are taught in the Worde by what righte than are nourished in the Papacie eyther the ydle bellyes of dumme men or else mad beastes who haue no fellowship with the doctrine of Christ In all good thinges Not because he woulde haue superfluous aboundance heaped vp without measure but that nothing should be wanting to the necessarie helpes of life For Ministers both ought to be content with a spare liuing and also the daunger of riot and pompe is alwayes to bee preuented as much than as neede doth require let the faythfull haue all that is theirs readye for Godlye and holye Teachers to serue their turne for with what rewarde shall they recompence the inestimable treasure of euerlasting life which they obtayne by their preaching 7 God is not scorned Hee didde put this too to doe awaye excercises wherewith many are wont to be turned away one he laies that he must bring vp his houshold another he saith he hath nothing lefte to bestowe or giue away so it falleth out that but few doe their duetie and they for the moste parte are not enow where so many beside are slacke Paule sheweth that these excuses are but vayne because the matter toucheth or concearneth GOD whiche the world thinkes not neyther is here touched only the liuing of man but how muche Christ and his Gospell is esteemed of vs. This place is a testimonye that the fashion of despising faithfull Pastors began not first in these our dayes but such despisinges shall not fall out scotfree to the wicked For what a man soweth That is to saye that which holdeth vs back from liberalitie because wee thinke that that is quite gone from vs that passeth into another bodyes keeping besides that because we be alwayes afraide for our selues in this life Paule on the contrarye side doeth compare this lyfe to the tyme of sowing and sayth while we doe well we make a seede season whereof is spoken in the seconde to the Corinthians where he did vse the same similitude I woulde this were throughly perswaded vs how willingly we should bestowe our selues and our goods vpon our neighboures bent alwayes vpon the hope of Haruest as husbandmen who doe nothing with better will then sow their Corne But whereas they abide nyne moneths with a patient mynde to gather in a corruptible Haruest we in the wayting for blessed immortalitie doe fainte and shrinke 8 For he that soweth to his flesh This is a distribution of the partes after the generall sentence To sow to the flesh is to prouide and care for the necessities of this present life without any regarde of the life to come They which doe so shall gather such Corne as their sowing deserueth for they shal heape vp that that ill shal perish Others doe expounde To sowe in the fleshe for to cherishe the concupiscences of the fleshe and Corruption for destruction but the former exposition doth better agree with the text In that I haue translated it otherwise than the old interpreter and Erasmus I haue not done it without cause The wordes of Paule in greeke sounde thus sowe into the fleshe and what other thing is that but so to bee addicted to the flesh that thou directest all thy studye to the commoditie and regarde thereof But he that soweth for the spirite I take Spirite for a spirituall life to whiche they are sayde to be sowne who more respecte heauen than the earth and doe so order their life that they aspire to the kingdome of God they therefore shall reape the vncorruptible fruite of spirituall studies in heauen Furthermore he calleth them spirituall studies or excercises of their end howsoeuer otherwise they are outwarde and pertayne to the body of which sort is this very same whereof now he treateth namely to Nourish the Pastors If the Papistes after their maner go about out of these wordes to builde vp the righteousnesse of workes I haue sayde else where how easie a matter it is to confute their follies For it doth not follow hereof if eternall life be a rewarde eyther that wee are iustified by workes or else that workes deserue saluation for that this same verye thing also is freelye giuen because GOD vouchsafeth such workes which hee hath giuen vnto vs worthye suche honour that hee promiseth vnto them a rewarde whiche they deserue not If anye man require a fuller resolution firste I denie that wee haue any good workes which God should rewarde but those which we haue of his grace secondly I say that the good workes which we doe by the guiding and directing of the holy Ghost are the fruites of the free adoption thirdly I say that they are not onely vnworthy of so much as a very small trifâ—ling rewarde but that they are vtterly worthy of damnation because they are blemished and spotted alwayes with many blots and what haue blots to doe with the sight of God fourthly I say that although a thousande tymes rewarde is promised to workes that yet there is no reward due of couenaunt except the whole law bee perfourmed but good Lorde how farre off be wee from that performaunce Lette the Papistes now goe and assay to breake into Heauen by the merites of workes but we doe willingly confesse with Paule and the whole Scripture that those thinges which otherwise wee cannot obtayne but by the meere gift of God yet that the same are repayed to our workes in the name of a reward 9 Let vs not be wery with doing that which is good Good in this place signifieth not the same which right is but benignitie or kindnesse is referred vnto men he monisheth than that we be not wery in helping our neighbours in doing good turnes and in vsing liberallitie A precept that is very necessary for whereas we are by nature more slowe then needeth to doe the duetyes of charitie innumerable stombling blockes come often in the waye whiche holde vs backe when wee are well minded We happen vpon many that are vnworthy vpon many that are vnthankful the great multitude of our owne necessities ouerwhelmeth vs Wee spend all that wee haue with geuing here and there the colde deuotion of others quencheth our beate last of all the whole worlde is full of impedimentes and lets which turneth vs away from a right course Therefore Paule doth doth well when he hartens vs lest we be not weary and sit downe If we faint not That is to saye so at length shall we reape the fruite which God promiseth if wee continue till the ende For they which perseuere not are like vnto loytering husbandmen who after they haue plowed and sowed leaue their worke halfe done whereas harrowing is needefull too least eyther the Byrdes
to God that forsooth nowe hee liueth not by his owne life but that he is so liued with the hidden vertue power of Christ that Christ may he sayde to liue and to flourish in him For as the soule nourisheth the body with life so also doth Christ inspire life into his membres A notable sentence That the faythfull liue without themselues that is to saye in Christ which cannot be but they must haue a true and a substātiall communicating with him Finally Christ liueth in vs two maner of wayes One life is whan hee gouerneth vs with his spirite and doth direct all our doinges The other is that hee maketh vs pertakers of his righteousnesse that when wee bee not able in our selues yet in him we maye be acceptable vnto God The first belongeth to regeneration or new byrth the seconde belongeth to the free accepting of righteousnesse of the which we may vnderstande this place to meane although if any man had rather vnderstand it of both I willingly will embrace it In as much as I now liue in the flesh There is here almost no sentence which hath not bene torn with sundry expositions as some expounde flesh in this place to be the euil of nature corrupted But Paule doth meane it more simply to be the bodily life For the faithfull by liuing in the flesh doe neuerthelesse not liue after the flesh although it doe also comprehend the infirmities in which wee are now helde enwrapped Or else there had ben another obiection in a readinesse Obiection Thou also liuest a bodily and fraile life where not onely this corruptible bodie doth exercise his offices wheras it is susteined or fed with meat and drinke but also it is in like manner compassed with many vices so that on euery side the face of death doth shewe it selfe this is not the heauenly life of Christ A Paradox is a sentence or opinyon straunge and contrary to the opinyon of the most part Aunswer therfore it is a paradox contrary to all reason that whereas thou doest manifestely liue after the common maner of men yet thou sayest thou haste no life of thine owne Paule aunswereth that it namelye his life consisteth in fayth whereby he auoucheth that it is a misterie hidden from the sence of man The life than whiche wee obtayne by fayth appeareth not to the eyes but it is perceyued within in the conscience by the efficacie of the spirite and therfore the bodily life letteth not but that we maye by fayth possesse the heauenly life Ephe. 1.20 He hath placed vs in heauenly thinges c. Also Now yee are the Citizens of the Saynts and of the housholde of God Ephe. 2.19 Also to the Philippians 3.20 Our conuersation is in heauen Also to the Colossians We are dead and our lyfe is hid with Christ in God to be short Paule is full of such testimonyes whereby hee affirmeth that we doe so liue in the world that neuerthelesse we liue also in heauen not only because there is our head but also that by the right or interest of vnitie we haue a life common with him as S. Iohn speaketh cap. 14. ver 1. In the meane while let vs note that here he bringeth his reason from the nature of fayth that he may teache vs that it is no absurditie if that life bee hid which is graffed or placed in fayth because that thing whiche we hope for doth not yet appeare that fayth maye be named the knowledge of thinges inuisible Which hath loued me These wordes are added to expresse the force of Fayth or else this thought would come into euery mans mynde Whence cōmeth such vertue of fayth that it should shead out vppon vs the life of Christ therefore the hypostasis whereon fayth leaneth Substance or foundation doth declare the loue and death of Christ for thereof is the effecte of fayth to be estimated Howe commeth it to passe than that wee liue by the fayth of Christ because he hath loued vs and giuen himselfe for vs. the loue I saye wherwith Christ hath imbraced vs did cause that he did make himselfe one with vs that hath he done by his death for in giuing himselfe for vs he hath suffered no otherwise than in our person and therfore whatsoeuer faith findeth in Christe of the same it maketh vs partakers Wheras he maketh mention of Loue he meaneth that whiche is taught 1. Ioh. 4.19 Not because we loued him firste but that he hath preuented vs firste with his loue For if he being prouoked with merites had redemed vs the cause therof would haue bene tolde but now Paule ascribeth all vnto loue it is therfore free or without merite For the order must be marked He hath loued vs and giuen himselfe for vs. which is as muche as if he hadde sayde There was no other cause wherefore hee shoulde dye but because he loued vs. and that at such time as we were his enimies as he teacheth Rom. 5.10 And giuen himselfe We cannot wel expresse with any wordes how great a thing this is for who canne declare in wordes howe greate the excellencie of the Sonne of GOD is hee hath appoynted himselfe to bee the price to redeeme vs. Vnder the worde giuen is included the whole commoditie whiche commeth vnto vs by the death of Christe that is to saye that it is the Sacrifice of Purging the Washing Satisfaction c. Neyther haue these wordes for me a small force in them because it was not ynough to consider or thinke that Christ died for the saluation of the worlde excepte euerye one doe challenge priuatelye vnto himselfe the effect and possession of this grace 21 I cast not awaye There is a greate emphasis or vehemencie in those wordes for what and how horrible vnkyndenesse is it to contemne so inestimable grace of GOD and purchase with so greate a price Hee accuseth the false Apostles of this sacriledge whiche is robbing Christe of his honour which being not contence with Christe alone doe thrust in also other helpes of saluation For the grace of GOD is refused excepte that wee renounce all other thinges and embrace Christe alone finallye what hath a man left him after he hath refused the grace of God and made himselfe vnworthye of it For if righteousnes Gratis which I haue translated for nothing is taken for frustra which is in vaine that is there should be nothing much worth in the death of Christ or Christe died for nor reward For this is the rewarde of his death that by purging of our sinnes he hath reconciled vs vnto his Father hereof it followeth that by his grace we are iustified and therfore not by workes The Papists interprete it of the ceremoniall Lawe but who seeth not that it hath respecte to the whole Lawe for it is as muche as Paule shoulde saye If wee our selues deserue righteousnesse than Christe hath suffered in vayne for therefore suffered hee that hee mighte obtayne righteousnesse for vs. and
charity whereas the law cōsisteth of ii tables of which the first is a doctrine cōcerning the worshipping of God the dutyes of godlynesse the later is a doctrine of loue or charity for it is an absurditie to make of the part the whole Som in expounding this place wynd away on this fashion saying that no other thing is taught in the firste table but that we should loue God with all our hart But Paul doth playnely speake of charitie toward our neighbours than must we seeke another solution that is stronger I graunt that pietie toward God standeth before loue toward our neighbors and that therefore the obseruing or keeping of the first table is of more waight in the sight of God than of the later But piety or godlinesse is a thing hidden from the sence or vnderstanding of men as God himselfe is inuisible and though ceremonyes were ordayned to testifie the same I meane godlynesse yet were they no sure proofes thereof for often it happeneth that none are more stout and busie obseruers of ceremonies than bee hypocrites God therefore will take a triall of our affection toward him by our loue toward our brethren whiche hee setteth downe vnto vs one toward another And this is the reason why loue is called the fulfilling of the law not only in this place but also Ro. 13.8 not because it excelleth the worshipping of God but for that it is a confirmatiō therof I sayd euē now that God is inuisible but he manifesteth himself vnto vs in our bretherē and requireth in the person of them that whiche is due to himselfe Loue therefore toward men riseth not but of the feare and loue of God Therefore it is no maruaile if the effect contayn by the figure Synecdoche vnder it the cause whereof it is a signe He shall goe to worke disorderly whatsoeuer he bee that seperateth the loue of God from the loue of men Thou shalt loue thy neighbour For he that shall loue muste yeelde vnto euery one his right he will do wrong to no man he will hurt no man hee will doe good to all as much as lyeth in his power for what else is spoken off in all the seconde Table and this reason also doth Paule bring out in the Epistle to the Romaines Finally vnder the name of Neighbour are all men contayned for the nature that is common both to pore and riche doth ioyne vs and maketh vs one as Esay warneth Cha 58.7 Despise not thine owne flesh But specially the Image of God ought to be a most holy bande of knitting vs together and therfore in this case there is no difference of friend and foe neyther maye the vngratiousnesse of men wipe out the lawe of nature This parcell As thy selfe meaneth thus much As euerye man is bent by the affection of the flesh to loue himselfe so is commended vnto vs by God the loue toward our neighbours They ouerthrow the wordes of the Lord but expound them not who gather thereof as all the Sorbonistes doe that the loue of our selues ought to be alway first in order because the thing ruled ought to be inferiour to that which ruleth or is the rule They are Asses and haue not a crumme of charitie for if the loue of our selues were a rule it would follow that it were right and holy and allowed before God but neuer shal we loue our neighboures sincerely and according to the minde of the Lorde vntill we haue amended and corrected that same loue of our selues for the affections are contrary and disagreeing when as the loue of our selues engendreth as well the neglecting as the contemning of others engendreth crueltie is the Fountaine and well-spring of couetousnesse rapines deceites and of all suche lyke mischiefes enforceth vs to impaciencie and armeth vs with the desire of reuenge Therefore the Lord requireth this that it may be chaunged into loue 15 If you bite and deuoure A man maye coniecture as well by the thing it selfe as also by the wordes that the Galathians striued and were at odddes among themselues for that they did disagree in doctrine hee nowe declareth by the ende of such dealing how deadly an euill strife is in the Church Moreouer it is very like that the Lorde by false doctrines hadde reuenged their ambition loftinesse and other their vices as hee is accustomed and also testifieth by Moses Deut. 13. ver 2. By bytinges and deuouring he meaneth in my iudgemente both hatefull slaunders accusations taunts and suche like brawles and also iniuries and wrongs done by fraude or violence What is the ende hereof at the length consuming or deuouring saith he but yet it is the propertie of charitie that one of vs should defend and preserue another I wold to god this would alwaies come into our mind as ofte as the diuell doeth procure vs vnto contentions namely that no other thing can come of the inward dissentions of the members but a destruction and consumption of the whole bodye And what a wretched and mad thing is it that we who are members of one body do willingly and of our own accord conspire one of vs to destroy another I saye then walke in the Spirite The remedie followeth the ruine of the Church is no small euill we must therefore dilligently preuent it as oft as it is at hande But what is the meane or the waye forsooth if the flesh haue not dominion in vs but that wee giue our selues to be gouerned of the spirite of God And hee doth withall shew that the Galathians are carnall and voyd of God his spirite for that they led such a life as became not christians for wherof came it that one of them wounded another but because they were ledde after the lust of the fleshe This than hee sayth is a token that they walke not after the Spirite You must marke the worde Fulfill whereby hee meaneth that the children of God although they be as yet endaungered vnto vices as long as they are oppressed with the burthen of the flesh yet are they not vtterly addicted vnto them or in bondage to them but doe indeauour to resist and fight agaynst them neyther is the spirituall man free from the desires of the flesh but that he is often prouoked of them but he doth not yeeld that he maye suffer them to raigne which to doe is to fulfill them Looke vpon the eight to the Romaynes 17 The flesh couereth against He putteth thē in minde of the difficulty to the end they may know that they cannot spiritually ouercome without contending the difficultie riseth hereof that our disposition resisteth the spirite For vnder the name of Flesh I haue sayd in the Epistle to the Romanes that there is meant the nature of man for where as the Sophisters restraine it to the inferiour sences as they call them it is refelled by many places and the contrarye taketh awaye all the doubte For the Spirite signifieth a refourmed nature or the grace of regeneration
What thing else than is the Flesh but the olde man When as therefore the whole nature of man is rebellious and stubborne against the spirite of God wee must earnestlye striue and enforce our selues to be obediēt to the spirite Wherfore we must begin with denying our selues Here maye wee see with what title the Lord setteth out our dispositions nature namely that it agreeth no better with that which is righte than fire doth with water Now what droppe of goodnesse shal be found in free wil except may happe that be called good which is contrarie to the Spirite of God This is that whereof he speaketh Rom. 87. that al the thoughtes of the flesh are enmities against God So that ye cannot doe This without doubt belongeth to the regenerate For they that are carnall haue no fight with euill lusts they haue no right desire whereby they may come vnto the righteousnesse of God And Paule speaketh vnto the faithfull therefore this same You will is not to be vnderstanded of the inclination of nature but of the holy affections whiche God by his grace doth inspire into vs. Paule therfore declareth that the faithfull how much soeuer they striue yet that they cannot wrestle so long and so farre during the time they be in this life that they can obey God perfectly They wishe truly and they desire but the full effect followeth not whiche argumente is more largely discoursed Rom. 7.15 18 If you are led of the Spirite Whereas the faithfull doe halte in their balking in the way of the Lord least they should saint in their hartes for that they haue not a desire to satisfie the Lawe they haue neede of suche a comforte as here they heare where Paule saithe They are not vnder the Law whiche he vseth also Rom. 6.14 For thereof followeth that that is not imputed vnto them which is yet wanting but that their duties are as acceptable vnto God as though they were full perfecte on all sides But here he also goeth forth with that which hee hath begon concerning liberty For this is the spirite which before he called the spirite of adoptiō which for that it maketh men free it setteth thē at libertie from the yoke of the law It is as much therefore as if he shold say Will ye once make an end of those cōtroversies which busie your heades walke after the Spirite for than shall you be loosed from the dominon of the Lawe because the Lawe shall be as a free doctrine which maye admonish you and shall not hold your consciences any longer bounde Finally take away the guiltinesse that commeth of the Lawe freedome from cerimonies foloweth which are simboels of a seruile estate 19 The deedes of the flesh are manifest which are these Adultery Whoredom Vncleannesse Wantonnes 20 Idolatrie witchcraft hatreds contention emulation wrath striuinges seditions heresies 21 Enuie manslaughter dronkennesse Banquetinge and such like of which I tell you before as also I haue foretolde you that they which doe suche thinges shall not possesse the kingdome of God by heritage 19 The deedes of the flesh Because in summe he hath set downe a marke for Christians wherevnto they ought to leauel that they may obay the spirite and resist the flesh now doeth hee paint forth vnto vs an Image as well of the flesh as also of the spirite If men knew themselues they should not neede this declaratiō because they are nothing but the flesh but such is our hipocrisie which is bred by the bone that we see not our filthinesse till the tree be made manifest by the fruit Now therfore the Apostle putteth vs in mind against what vices we must warre that we liue not after the flesh He reckens them not vp all and that hee sheweth in the end but of those which he reckoneth it is easie to gather what the rest be He putteth Adultery Whoredome in the first place after that he nameth vncleanesse which reacheth to al the parts of vnshamfastnesse Wātonesse is as it were the instrumēt for the Greekes call those wantons which behaue thēselues wātōly dissolutly these foure ar referred vnto one head namely vnchastnesse He ioyneth worshipping of idols which in this place is taken for grosse superstitiōs which are manifest vnto the eyes of men The seuen kinds which folow next after are of kin one to another vnto which are ioyned two other afterward He nameth Anger and Hatred which principally differ in this that Anger is short Autho. li. 2. Rethor and Hatred continueth Emulations and Enuye are the causes of Hatred Furdermore Aristotle maketh this difference betweene Emulation and Enuie saying that he doth Emulate which taketh it in greef that another excelleth him or is better than he not because his vertue or excellencie greeueth him but because he would wishe himselfe to be his superior or better But he enuieth not which desireth to excell but whiche is greeued at the excellencie of others and therfore he teacheth that enuie is a quallitie of base and abiect persons and doth attribute emulation to loftie and heroicall hartes Paule pronounceth them both to be a malladye of the Flesh of Wrath also and Hatred doe spring Contentions Shiftinges Seditions or Vprores at length come manslaughters and Withcrafts or Poysoninges By Banquettinges he meaneth dissolute dyet and euery vntemperatenesse of gluttony Marke that he reckoneth vp Heresies among the workes of the fleshe for thereof we gather that the worde Flesh is more largely extended then vnto sensualitie as the Sophisters fayne For what breedeth heresies but Ambition which occupieth the principall seate of the mynde and hath no residence in a doltishe heade Hee sayeth these are manifest least any by replying might thinke he had any thing profited for what auayleth it to denye that the fleshe hath dominion in vs when the fruites doe bewray the Tree 21 Of which I tell you before With this so sharpe a telling hee meant not onely to terrifie the Galathians but also after a sorte to girde at the false apostles who setting aparte this doctrine that was farre more profitable contended and iangled about ceremonies And yet withall he also teacheth vs by his example to continue in these exhortaions and threatninges according to that in Esaye Cap. 58.1 Cry and cease not tel my people their wickednesse For what can be spoken more horribly than that they whatsoeuer they be that walke after the flesh are banished from the kingdome of God who dare imagine now that these vices bee light and small Obiection whiche God so greatly doeth abhorre But thus it seemeth that the hope of saluation is cut off from all men for who is it in the world that is not combred with some of these vices I aunswere Aunswer that Paule doth not threaten vnto all men that haue sinned the casting out of the kingdome of God but vnto them that continue sinners without repentaunce The Saints also otherwhile are greeuously troubled but they returne into the waye
agayne and therefore are they not reckoned in this beadroll because they cocker not themselues To be breefe all the threatninges of Gods iudgements call vs to repentaunce vnto which ther is pardon alwaye readie with God but they shal be a witnesse against vs if wee remayne obstinate For the worde possesse is vsed in Paule this greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to obtayne by right of inheritaunce Neyther yet doe we obtayne euerlasting life by any other right but by the right of adoption as else where is seene 22 But the fruite of the Spirite is charitie ioy peace long suffering gentlenesse benignitie faith 23 Meekenesse temperaunce against such the law is not 24 Those truely that are Christes haue crucified the fleshe with the affections and lustes 25 If we liue in the spirite lette vs also walke in the Spirite 26 Let vs not be desirous of vaineglory prouoking one another enuying one another 22 But the fruites As afore he condemned the whole nature of man for that it bringeth forth no fruites but faultye and reprobate so nowe he teacheth that all vertues all honest well ordered affections doe come of the spirite that is to saye from the grace of God and from the renuing whiche wee haue from Christ It is as much therefore as if he had sayd There commeth nothing of man but that which is euill there is nothing that is good but commeth of the holy ghost For although there hath oft times appeared in mē not regenerate notable examples of meekenesse fayth temporaunce and liberalitie yet for al that it is certayn that they were but only deceiuing shewes there was a kind of notable vertue in Curius in Fabricius Temperance in Cato gentlenesse and liberalitie in Scipio long suffering in Fabius but that only in the sight of men but that only after a ciuile account or estimation but before GOD nothing is pure except it be out of the fountayne of all puritie I take Ioy here not as Rom. 14.17 but for the merinesse which we shew to our neighboures and that which is contrary to waywardnesse so I take faith for truth that it may be contrary to suttlety fraud and lying I set Peace agaynste brawlinges and contentions Long suffering is meekenesse of mynde whereby it commeth to passe that we take al thinges in good parte and are not by and by ready to be angry the rest are open ynough for the fruite describeth how it shal be manifest what euery mans mind is what than will some man say shall we iudge of the vngodlye and Idolatours which shined with notoble shew of vertues for by their workes they showe to be espirituall I aunswere as not all the workes of the flesh are apparaunt in a carnal or fleshly man but they shew them selues to be carnal with this or that vice so a spirituall man must not be deemed so because of one vertue for in the while it will appeare by other vices that the fleshe had dominion in him which is plainelye to be seene of all them whome I haue named 23 Against such Some vnderstande simply that the Lawe was not set out against good workes because that of ill manners did spring good lawes but Paule speaketh this in a higher and more deepe sence namely that where the Spirite ruleth the Law beareth no longer the swaye for the Lord by framing our hartes vnto his righteousnesse deliuereth vs from the rigor of the Law so that he will not deale with vs according to the couenaunt thereof nor holde our consciences vnder guiltinesse The law in the meane while ceaseth not to doe his office by teaching and exhorting but the Spirite of adoption deliuereth vs from subiection and so he scorneth the false Apostles who by vrging and enforcing the subiection of the Law didde not more bende themselues to vnloose the yoke thereof which Paule teacheth to be done where the Spirite of GOD beareth swaye whereof it followeth that they had no regard of spirituall righteousnesse 24. They that are Christes He addeth this that he may shew that libertye belongeth vnto all Christians because they haue renounced the flesh And he warneth the Galathians what true Christianitye is as touching their life that they should not professe falsely themselues to be Christians when they were not Christians in life He hath vsed the worde Crucified that hee might note vnto them that the mortification of the fleshe is the effecte of the crosse on Christe neither is this the proper or owne worke of man but we are grafted by the grace of God into the fellowship of the death of Christe that wee should not any more liue to our selues Rom 6. 5. Than therefore shall we enioye the priuiledge of the sonnes of GOD if we be buried to gether with Christe by the true denying of our selues and in killing the old man not because the fleshe is as yet vtterly slayne but because it should not raigne but rather giue place to the spirite The flesh and the lustes thereof are meant for the roote and the fruites For the Flesh is the naughtinesse of nature corrupted from whenee all euils come nowe it appeareth that the members of Christ haue wrong if as yet they be brought in bondage vnder the Lawe from whiche they are loosed that are regenerate vy his spirite 25 If we liue in the Spirite Nowe Paule according to his custome out of doctrine gathereth an exhortation the death of the fleshe is the life of the spirite and if so be the spirite of God liueth in vs it gouerneth all our doinges For alwayes there shall be many which without shame will boast themselues to liue in the spirite but Paule calleth them backe from wordes to the triall of the thing For as the soule doeth not liue idlelye in the bodye but doth sende out moouing and strength to the members and all and singuler the partes so the Spirite of God cannot be in vs but he will shew forth himselfe by the outward effects Therfore by liuing is here ment the inward force or strēgth by walking is ment the outward actions or doinges For this is Paules mynde that workes are testimonies of a spirituall life in the word Walke there is a Metaphor whiche is often vsed 26 Let vs not be desirous These are speciall exhortations which were needefull for the Galathians and neuer a whit lesse are they meete for our time Ambition is the mother of manye mischiefes not onely in the whole societie or cominaltie of men but chiefely and especially in the Church Therfore he teacheth to take heede of her For Vaineglorie is no other thing here in Paule but a desier of honour wher any desireth to be aboue the reste For although the prophane Philosophers condemne not euery seeking after glory yet amonge Christians who soeuer is desirous of glory for that he goeth awaye from true glory is worthily condemned of vaine and preposterous ambition For it is not lawfull for vs to boaste