For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: "Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life."
as we have found, they were both sketched out beforehand. When he speaks of "the liberty wherewith Christ hath made us free,"
It was not meet that those who had received liberty should be "entangled again with the yoke of bondage"
"Liberty in Christ"
Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ,
Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law.
Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.
And therefore His disciples are forbidden to circumcise themselves, and are reminded (by the apostle): "If ye be circumcised, Christ shall profit you nothing."
They attend to this one commandment, and do not look unto what has been spoken by the apostle: "For I testify to every man that is circumcised, that he is a debtor to keep the whole law."
Concerning this expectation and hope Paul writes to the Galatians: "For we through the Spirit wait for the hope of righteousness by faith."
If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that "in Christ neither circumcision availeth anything, nor uncircumcision?
-of that faith "which," he says "worketh by love."
and, "Ye did run so well; who hath hindered you? "
For this-that he might speak of Him without hindrance.
Thou wilt say then, Why doth He yet find fault? For who hath resisted His will? ""The persuasion is of Him that calleth, and not of us."
Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: "This persuasion cometh not of him that calleth you."
For the greater number of offenders there are, the greater is the mischief that is done by them: for sin which passes without correction grows worse and worse, and spreads to others; since "a little leaven infects the whole lump,"
" "What, sir," say I, "are the evil deeds from which we must restrain ourselves? ""Hear," says he: "from adultery and fornication, from unlawful revelling,
"But he that troubleth you shall have to bear judgment."
of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone,"
How should he not, when he himself experiences the same? "I would," says he, "that they were even cut off which trouble you."
wishing even the precision of them who advised the retention of circumcision.
Et si dicant nos "vocatos fuisse in libertatem, solummodo ne praebeamus libertatem, m occasionem carni,"
Nay, rather banish quite away from your "free"
Now, if none other but the Creator shall be found to execute judgment, it follows that only He, who has determined on the cessation of the law, shall be able to condemn the defenders of the law; and what, if he also affirms the law in that portion of it where it ought (to be permanent)? "For," says he, "all the law is fulfilled in you by this: `Thou shalt love thy neighbour as thyself.' "
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? "
Gal. 5:14 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another."
From abuse and revilings also I entreat you to abstain, for "revilers do not attain the kingdom of God; "
But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness."
and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. Now although the flesh is sinful, and we are forbidden to walk in accordance with it,
The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject."For the flesh lusteth against the Spirit, and the Spirit against the flesh."
The commandment, then, "Thou shalt not lust," says, thou shalt not serve the carnal spirit, but shall rule over it; "For the flesh lusteth against the Spirit,"
soul, putting a bridle-bit on the restive irrational spirit: "For the flesh lusteth against the Spirit."
because "the flesh lusteth against the Spirit; "
Thus, so long as the things which are the Spirit's please them not, the things which are of the flesh will please, as being the contraries of the Spirit. "The flesh," saith (the apostle), "lusteth against the Spirit, and the Spirit against the flesh."
That there are certain sins, however, which do not proceed from the opposing powers, but take their beginnings from the natural movements of the body, is manifestly declared by the Apostle Paul in the passage: "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would."
Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, "The flesh lusteth against the Spirit,"
And in addition to these passages they adduce the following: "Since the flesh lusteth against the Spirit, and the Spirit against the flesh, so that we cannot do the things that we would."
For it is impossible for man, who is a compound being, in which "the flesh lusteth against the Spirit, and the Spirit against the flesh,"
But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul.
But the fruit of the spirit is love, joy, peace, magnanimity, goodness, faith, gentleness, continence, chastity."
Gal. 5:17 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity. For they who are Christ's have crucified their flesh, with its vices and lusts."
For our bodies are both trained in Him and by Him to advance to immortality, by learning to govern themselves with moderation according to His decrees. For this is He who "desireth against the flesh," because "the flesh resisteth against the Spirit."
For there are two motions in us, the lust of the flesh and that of the soul, differing from each other,
hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God."
He means the works of the flesh and blood, which, in his Epistle to the Galatians, deprive men of the kingdom of God.
It is not indeed the flesh which he bids us to put off, but the works which he in another passage shows to be "works of the flesh."
" What are these? Among the first he has set "fornication, impurity, lasciviousness: "" (concerning) which I foretell you, as I have foretold, that whoever do such acts are not to attain by inheritance the kingdom of God."
for the other (works) of the flesh even an apostle would have named.
hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like; "
Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: "For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God."
And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry,
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh,"
Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God."
It is after displaying to the Galatians these pernicious works that he professes to warn them beforehand, even as he had "told them in time past, that they which do such things should not inherit the kingdom of God,"
Those, furthermore, who commit those sins whereof the apostle says, "They who do such things shall not inherit the kingdom of God,"
And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law."
Some indeed of our predecessors have observed, that in the New Testament, whenever the Spirit is named without that adjunct which denotes quality, the Holy Spirit is to be understood; as e.g., in the expression, "Now the fruit of the Spirit is love, joy, and peace; "
And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace.
first to make a plaster with a lump of figs-that is, the fruit of the Spirit-that he may be healed-that is, according to the apostle-by love; for he says, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; "
; but the fruits of all of them are "the fruits of the Spirit "
is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently naming the Lord's name; and "testifying" by deed to Him in whom they trust, that they are those "who have crucified the flesh, with the affections and lusts." "If we live in the Spirit, let us also walk in the Spirit."
And yet a virgin in the Church glories concerning her fleshly appearance and the beauty of her body! Paul adds, and says, "For they that are Christ's have crucified their flesh, with its faults and lusts."
in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those "who are Christs,"
Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not."
Hence the Son is said to be the Father's face, being the revealer of the Father's character to the five senses by clothing Himself with flesh. "But if we live in the Spirit, let us also walk in the Spirit."
and, "If we live in the Spirit, let us also walk in the Spirit."
"Let us not be desirous of vainglory," says the apostle, "provoking one another, envying one another."
There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But "glory," on the one hand, is everywhere "vain; "
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