Greek lab

Et rursus (nunquam enim quovis modo juvando defatigatur) non veretur veluti concludere: "Lex enim spiritus liberavit me a lege peccati et morris: "quoniam "per Filium Dens condemnavit peccaturn in carne, ut justificatio legis impleatur in nobis, qui non secundum carnem ambulamus, seal secundum spiritum."[129]

" "For the law," he says, "of the Spirit of life hath manumitted thee from the law of sin and of death."[195]

In this way, also, they claim to understand the words, "The wisdom of the flesh is hostile to God,"[365]

"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death; "so that "He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you; "having "condemned sin" which is in the body to its destruction; "that the righteousness of the law"[86]

looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh,"[384]

of the substance. Because he would not have added the attribute "sinful,"[652]

Now in another sentence he says that Christ was "in the likeness of sinful flesh,"[237]

sin condemned sin in the flesh "[314]

And this He said, not as holding before us any contest proper only to a God, but as showing our own flesh in its capacity to overcome suffering, and death, and corruption, in order that, as sin entered into the world by flesh, and death came to reign by sin over all men, the sin in the flesh might also be condemned through the selfsame flesh in the likeness thereof;[38]

then it could not be said of Him that there was no darkness in Him. For if Jesus was in the likeness[78]

and men on its account are censured as carnal,[269]

, while explaining in what sense he would not have us "live in the flesh," although in the flesh-even by not living in the works of the flesh[660]

For so, too, does the apostle say, that "to savour according to the flesh is death, but to savour according to the spirit is life eternal in Jesus Christ our Lord."[59]

Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons.[82]

But the condemnation of sin is the acquittal of the flesh, just as its non-condemnation subjugates it to the law of sin and death. In like manner, he called "the carnal mind" first "death,"[316]

that is to say, He commanded them to put the flesh under, and to keep in subjection "the mind of the flesh,"[25]

And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified."[68]

And if we were to assert that the good God created anything in His own creation that was hostile to Himself, it would appear to be a manifest absurdity. If, then, it is written, that "carnal wisdom is enmity against God,"[371]

no one has ever denied Christ to be the Son of God, or has rejected God the Creator; no one utters any words of his own contrary to the Scriptures; no one ordains other and sacrilegious decrees; no one draws up different laws.[263]

In other passages also he is accustomed to put the natural condition instead of the works that are done therein, as when he says, that "they who are in the flesh cannot please God."[475]

For when he actually declares that "they who are in the flesh cannot please God," he immediately recalls the statement from an heretical sense to a sound one, by adding, "But ye are not in the flesh, but in the Spirit."[306]

" Openly let us vindicate our disciplines. Sure we are that "they who are in the flesh cannot please God; "[121]

and again, "They that are in the flesh cannot please God,"[90]

For in one fashion is the soul in the body, and the spirit, and the power; and in another fashion is the body of the righteous man in these better parts, as leaning upon them, and clinging to them; but "they who are in the flesh cannot please God; but ye are not in the flesh, but in the spirit, if the Spirit of God dwell in you; "[35]

And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."[75]

Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,-desiring, loving, feeling jealousy, wrath, envy. "For we are no more in the flesh,"[83]

To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit."[253]

Since, however he has declared of men which are yet alive in the flesh, that they "are not in the flesh,"[365]

And this seems to be the meaning of the apostle in the words, "But ye are not in the flesh, but in the Spirit."[358]

But let us see further what the things are which he proposes to teach us, if indeed we can comprehend them, since he speaks of us as being "utterly wedded to the flesh; "although if we live well, and in accordance with the teaching of Jesus, we hear this said of us: "Ye are not in the flesh, but in the Spirit, if the Spirit of God dwelleth in you."[104]

Of Him the Apostle Paul says: "For he who hath not the Spirit of Christ is none of His."[255]

And Paul in his Epistle to the Romans says "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."[46]

of the flesh." In those who are truly believers, and "in whom the Spirit of Christ dwells"[62]

But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you."[76]

" Et adversus nobilitatem et adversus libertatem, qum exsecrabiliter ab iis, qui sunt diversae sententiae, introducitur, qui de libidine gloriantur, subjungit dicens: "Non enim accepistis spiritum servitutis rursus in timorein, sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba Pater; "[131]

Likewise, if "the body indeed is dead because of sin" (from which statement we see that not the death of the soul is meant, but that of the body), "but the spirit is life because of righteousness,"[663]

But He who raised Him up from the dead will raise[14]

And again to the Romans he says, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies."[37]

body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across;[667]

when the apostle treats the subject with perfect plainness? "For if," says he, "the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Jesus from the dead shall also quicken your mortal bodies, because of His Spirit that dwelleth in you; "[309]

And once for all, that we may not wander through every passage, He "who raised up Christ from the dead, and is also to raise up our mortal bodies,"[407]

This, he says, is what has been declared: "He who raised Christ from the dead will also quicken your mortal and natural bodies."[97]

And this, indeed, is said by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: "I go to my Father and your Father, and to my God and your God."[222]

And again he says: "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you."[47]

t with spiritual vigour, lest, while we are turned back again to the conversation of the old man, we be entangled in deadly snares, even as the apostle, with foresight and wholesomeness, forewarned us of this very thing, and said: "Therefore, brethren, let us not live after the flesh; for if ye live after the flesh, ye shall begin to die; but if ye, through the Spirit, mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God they are the sons of God."[33]

And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die."[77]

and we use every effort to "mortify the deeds of the flesh."[170]

Celsus may indeed say of us that we "live with the body which is a dead thing; "but we have learnt, "If ye live after the flesh, ye shall die; but if ye by the Spirit do mortify the deeds of the body, ye shall live; "[138]

But we pray that the light of the knowledge of the glory of God may shine in our hearts, and that the Spirit of God may dwell in our imaginations, and lead them to contemplate the things of God; for "as many as are led by the Spirit of God, they are the sons of God."[379]

If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that "as many as are led by the Spirit of God, these are the sons of God,"[361]

For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."[48]

neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father; "[113]

For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father."[50]

Be not therefore ashamed of the testimony of our Lord, or of me his prisoner," he writes to Timothy.[74]

The words of Paul are as follow: "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."[110]

Father."[35]

It is plain to all how our Lord is a teacher and an interpreter for those who are striving towards godliness, and on the other hand a master of those servants who have the spirit of bondage to fear,[141]

but he who is not at all any longer such has no longer the spirit of bondage, but already the spirit of adoption, when "perfect love casteth out fear; "[163]

"We are," says he, "the sons of God: but if sons, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together."[9]

And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together."[62]

Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together."[493]

And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact, ] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so m the name of Jesus Christ. I undergo all these things that I may suffer together with Him,[29]

But since Thou leadest me to the light, O Lord, and I find God through Thee, and receive the Father from Thee, I become "Thy fellow-heir,"[160]

So also he says elsewhere: "If so be that we suffer with Him, that we may be also glorified together; for I reckon that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us."[266]

For I reckon that the sufferings of this time are not worthy to be compared with the glory which shall be revealed in us."[95]

he is found to be also joint-heir with Christ[410]

May I enjoy the torments which are prepared for me, seeing that "the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us."[4]

Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that "in his flesh dwelleth no good thing; "[73]

nd martyrs-to rejoice with the righteous and the friends of God in the kingdom of heaven, with the pleasure of immortality given to us-to receive there what neither eye hath seen, nor ear heard, neither hath entered into the heart of man! For the apostle announces that we shall receive greater things than anything that we here either do or suffer, saying, "The sufferings of this present time are not worthy to be compared with the glory to come hereafter which shall be revealed in us."[24]

His paths to the eternal kingdoms! You daily expect with joy the saving day of your departure; and already about to withdraw from the world, you are hastening to the rewards of martyrdom, and to the divine homes, to behold after this darkness of the world the purest light, and to receive a glory greater than all sufferings and conflicts, as the apostle witnesses, and says, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us."[15]

Moreover, he added the comparison of the present time and of the future glory, saying, "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us."[10]

The blessed Apostle Paul proves; who by the divine condescension, being caught up into the third heaven and into paradise, testifies that he heard unspeakable words, who boasts that he saw Jesus Christ by the faith of sight, who professes that which he both learnt and saw with the greater truth of consciousness, and says: "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us."[117]

In the Epistle of Paul to the Romans: "The sufferings of this present time are not worthy of comparison with the glory that is to come after, which shall be revealed in us."[495]

Finally, the apostle, to whom all things were always dear, while he deeply marvelled at the greatness of the promised benefits, said, "I reckon that the sufferings of this present time are not worthy to be compared to the glory that is to follow, which shall be revealed in us."[22]

And, while they were tearing him, he cried aloud and said: "The sufferings of this time are not equal to that glory which shall be revealed in "[28]

For the creature has been subjected to vanity, not willingly, but by reason of him who hath subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God."[273]

when likewise "the manifestation of the children of God"[111]

To what vanity, pray, was the creature made subject, or what creature is referred to, or how is it said "not willingly," or "in hope of what? "And in what way is the creature itself to be delivered from the bondage of corruption? Elsewhere, also, the same apostle says: "For the expectation of the creature waiteth for the manifestation of the sons of God."[125]

For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."[53]

This is forbidden to us, for we have been taught not to worship the creature instead of the Creator, but to know that "the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God; "and "the earnest expectation of the creation is waiting for the revelation of the sons of God; "and "the creation was made subject to vanity, not willingly, but by; reason of him who made it subject:, in hope."[152]

" And he who considers that" the earnest expectation of the creature waiteth for the manifestation of the sons of God, not willingly, but by reason of him who subjected the same in hope," whilst he praises the creature, and sees how "it shall be freed altogether from the bondage of corruption, and restored to the glorious liberty of the children of God,"[13]

When, therefore, he says, the entire Sonship shall have come, and shall be above the conterminous spirit, then the creature will become the object of mercy. For (the creature) groans until now,[54]

itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."[17]

from evil, which had been "made subject to vanity; "[113]

The following is the statement of the Apostle Paul: "The creature was made subject to vanity, not willingly, but by reason of Him who subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."[124]

one of dislike to Him; while, nevertheless, some of those who are possessed of greater merit are ordained to suffer with others for the adorning of the state of the world, and for the discharge of duty to creatures of a lower grade, in order that by this means they themselves may be participators in the endurance of the Creator, according to the words of the apostle: "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope."[169]

And if this is so, then there has been a descent from a higher to a lower condition, on the part not only of those souls who have deserved the change by the variety of their movements, but also on that of those who, in order to serve the whole world, were brought down from those higher and invisible spheres to these lower and visible ones, although against their will-"Because the creature was subjected to vanity, not willingly, but because of Him who subjected the same in hope; "[390]

Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, "For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope; "[119]

with a good hope;[33]

"tribulation worketh patience, and patience probation, and probation hope, and hope maketh not ashamed," then the afflicted creation cannot have the like patience with man, nor the like probation, nor the like hope, but another degree of these, since[130]

The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God.[345]

shall have "delivered the creature"[112]

because undoubtedly in the consummation or end God is "all and in all." And with reference to this, it is made a question by some[408]

the consecrated heralds of an unstained and untainted kingdom: and then the universal creation will be moved and perturbed, uttering prayers and supplications, until He delivers it from its bondage.[391]

Meditate on these things, brethren; and the Lord be With you upon earth, and in the kingdom of His Father, who both sent Him, and has "delivered us by Him from the bondage of corruption into His glorious liberty; "[184]

" "Those," he said, "which are budding are the righteous who are to live in the world to come; for the coming world is the summer[1]

], not as if they had been made evil or venomous from the first-for nothing was made evil by God,[39]

And again in another passage, "And not only we, but the creation itself groaneth together, and is in pain until now."[126]

But it is not so. For the soul of the sun is placed in a body, and the whole creation, of which the Apostle says:[73]

A pledge;[108]

For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it."[29]

for it in patience."[612]

If he but form the thought in the secret chamber of his soul, and call on the Father "with unspoken groanings,"[72]

Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your infirmity[21]

"For if God foreknew those who are called, according to His purpose, to be conformed to the image of His Son," for whose sake, according to the blessed apostle, He has appointed "Him to be the first-born among many brethren,"[35]

but according as the Spirit had prepared them.[260]

glory to the first-born of many brethren;[63]

the disciples through that epiphany of His which has no form nor beauty; and, having become as they that they might become as He, "conformed to the image of His glory,"[189]

" If it did not overtake it, it must first have pursued it, and that the darkness did pursue the light is clear from what the Saviour suffered, and those also who received His teachings, His own children, when darkness was doing what it could against the sons of light and was minded to drive light away from men. But since, if God be for us,[85]

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church."[51]

This verity the apostle also perceived, when he writes to this effect: "If the Father spa. red not His own Son."[421]

The apostle also knows what kind of God he has ascribed to us, when he writes: "If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things? "[47]

Why, in this very standing of yours there was a fleeing from persecution, in the release from persecution which you bought; but that you should ransom with money a man whom Christ has ransomed with His blood, how unworthy is it of God and His ways of acting, who spared not His own Son for you, that He might be made a curse for us, because cursed is he that hangeth on a tree,[47]

whom, although His Son, God who is love spared not, but gave Him up for us all, that with Him He might freely give us all things?[5]

The Father of Jesus is therefore a tender and loving Father, though "He spared not His own Son, but delivered Him up" as His lamb "for us all,"[96]

Paul has declared, who thus speaks of God: "Who spared not His own Son, but for us," who were not His natural sons, "delivered Him up."[20]

For some one will say that the Apostle, interpreting this, says with reference to God, "He that spared not His own Son, but delivered Him up for us all; "[61]

He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the fight hand of God."[302]

And having given him up, we put him to death, and buried him in a tomb; and these disciples of his having stolen him, have proclaimed everywhere that he has risen from the dead, and have led astray a great multitude by professing that he is at the right hand of God in heaven.[12]

Let us obtain the joy laid up, in which Paul exulting, exclaimed, "Who shall separate us from the love of Christ? "[19]

For we are persuaded, that neither death, nor life, nor power, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."[96]

From which we are to suppose that those are to be received into the rank and affection of sons, who have deserved to be scourged and chastened by the Lord, in order that they also, through endurance of trials and tribulations, may be able to say, "Who shall separate us from the love of God which is in Christ Jesus? shall tribulation, or anguish, or famine, or nakedness, or peril, or sword? "[119]

For observe that he says, firstly: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors through Him that loved us."[6]

The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword?[18]

Moreover the apostle: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake are we killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors for Him who hath loved us."[8]

Moreover, the Apostle Paul says: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or hunger, or nakedness, or peril, or sword? As it is written, Because for Thy sake we are killed all the day long, we are counted as sheep for the slaughter. Nay, in all these things we overcome on account of Him who hath loved us."[45]

Also in the Epistle of Paul to the Romans: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, Because for thy sake we are killed all the day long, we are counted as sheep for the slaughter. But in all these things we are more than conquerors for His sake who loved us."[503]

and he could not perish, who is least of all among all the disciples of Christ, and on this account becomes great; and, since he could not perish, he could say, "Who shall separate us from the love,"[187]

And the time thus referred to is not called "a year" only, but is also named "a day" both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, "As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter."[139]

"For we have been counted," says the Apostle Paul, "all the day long as sheep for the slaughter; "[192]

As it is written, "Because for Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us."[72]

And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter."[132]

should feel elated because afflictions, or those other causes enumerated by Paul, do not separate us (from Christ); but not that Paul and the other apostles, and any other resembling them, (should entertain that feeling), because they were far exalted above such things when they said, "In all these things we are more than conquerors through Him that loved us,"[8]

"Creature" is synonymous with activity, being our work, and such activity "shall not be able to separate us from the love of God, which is in Christ Jesus our Lord."[132]

On account, then, of this power, which certainly is not of human origin operating and speaking in him, Paul could say, "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor power, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."[308]

And secondly, when laying down another series of causes which naturally tend to separate those who are not firmly grounded in their religion, he says: "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."[7]