Martin Luther on Galatians 5:19-20

Ver. 19. Moreouer rhe vvorks of the flesh be manifeſt, vvhich are. &c. Math. 7.10.This place is not vnlike to this ſentence of Chriſte: By their fruites ye shall knovve them. Doe men gather grapes of thornes, or figges of brambles? So euery good tree bringeth forth good frute, and an euill tree bringeth forth euill frute, &c. Paule teacheth the very ſame thing which Chriſte taught, that is to witte, that workes and fruites doe ſufficiently teſtifie whether the trees be good or euill: whether mē folow ye guiding of the fleſh or of the ſpirit. As if he ſhould ſay: Leſt ſome of you might lay for him ſelfe, that he vnderſtandeth me not now when I treat of the battel betwene the fleſh and the ſpirite, I will ſette before your eyes firſt the workes of the fleſh, whereof many are knowne euen to the vngodly: and then alſo the workes of the ſpirite. And this doth Paule, Hypocrites mingled amongſt the godly. becauſe there were many hypocrites amōgs the Galathians (as there are alſo at this day among vs) which outwardly pretended to be godly men, and boaſted much of the ſpirit, and as touching the wordes they vnderſtode the true doctrine of the Goſpell: but they walked not according to the ſpirite, but according to the fleſh, and performed the workes thereof. Whereby Paule manifeſtly conuinceth them to be no ſuch holy men in deede as they boaſted themſelues to be. And leſt they ſhould deſpiſe this his admonition, he pronounceth againſt them this dreadfull ſentence, yt they ſhould not be enheritours of ye kingdom of heauē, to ye end that being thus admoniſhed they might amend. Euery age euen in the faithfull, hath his peculiare tēptations, as fleſhly luſts aſſaile a man moſt of all in his youth,Euery age of man hath his peculiar temptations. in his middle age ambition and vaineglory, and in his olde age couetouſnes. There was neuer yet any of the faithfull, whom ye fleſh hath not oftē in his life time prouoked to impatientie, anger, vaineglory, &c. Paule therefore ſpeaking here of the faithfull, ſayeth that the fleſh luſteth in them againſt the ſpirite, &c: therefore they ſhall neuer be without the deſires and battels of the fleſh: notwithſtanding they do not hurt them. But of this matter we muſt thus iudge, that it is one thing to be prouoked of the fleſh & yet not willingly to yelde to the luſts and deſires therof, but to walke after the leading of the ſpirit and to reſiſt the fleſh: and an other thing to aſſent vnto the fleſh and without all feare or remorſe to performe and fulfill the works therof and to continue therin, and yet notwithſtanding to counterfet holines and to bragge of the ſpirite. The firſt he comforteth when he ſaith, that they be ledde by the ſpirite and be not vnder the lawe. To the other he threatneth euerlaſting deſtruction. Notwithſtanding ſometimes it hapneth that the Saincts alſo do fall and performe the luſtes of the fleſh: As Dauid fell horribly into adulterie. Alſo he was the cauſe of the ſlaughter of many men when he would haue Vrias to be ſlaine in the forefront of the battell: and therby alſo he gaue occaſion to the enemies to glory and triumph ouer the people of God, to worſhip their Idolles, and to blaſpheme the God of Iſraell. Peter alſo fell moſt greeuouſly and horribly when he denied Chriſte. But although theſe ſinnes were great and hainous, yet were they not committed vppon any contempt of God or of a wilfull and obſtinate mind, but through infirmitie & weaknes. Againe, when they were admoniſhed, they did not obſtinately continue in their ſinnes, but repented. Such he willeth afterwardes in the .6. Chapter to be receiued, inſtructed and reſtored, ſaying: If a man be falne by occaſion into any ſinne, ye vvhich are ſpirituall reſtore ſuch a one vvith the ſpirite of meekenes, conſidering thy ſelfe leſt thou alſo be tempted. To thoſe therefore which ſinne and fall through infirmitie, pardon is not denied, ſo that they riſe againe and continue not in their ſinne: for of all things continuance in ſinne is the worſt. But if they repent not, but ſtill obſtinately continue in their wickednes and performe the deſires of the fleſh: it is a certaine token that there isThat is, a ſecrete contempt of God, vvherof Dauid ſpeaketh, Pſal. 3.2. diſceit in their ſpirite. No man therefore ſhall be without luſtes and deſires ſo long as he liueth in the fleſh, and therfore no man ſhall be free from temptations. Notwithſtanding ſome are tempted one way and ſome an other,Some are exerciſed vvith greater tentations, and ſome vvith leſſe. according to the difference of the perſons. One man is aſſailed with more vehement and greeuous motions, as with bitternes and anguiſh of ſpirite, blaſphemie, diſtruſt and deſperation: An other with more groſſe tentations, as with fleſhly luſtes, wrath, enuie, couetouſnes and ſuch like. But in this caſe Paule requireth of vs that we walke in the ſpirite and reſiſt the fleſh. But who ſo obeyeth the fleſh and continueth without any feare of God or remorſe of conſcience in accomplyſhing the deſires and luſtes thereof: let him know that he pertaineth not vnto Chriſte: And although he bragge of the name of a Chriſtian neuer ſo much, yet doth he but deceaue him ſelfe. For they which are of Chriſte, doe crucifie their fleſh with the affections and luſtes thereof. VVho be rightly called Sainctes, and be ſo in deede. This place, (as I haue alſo forewarned you by the way) containeth in it a ſingular conſolation: For it teacheth vs that the ſainctes and moſt holy men in this world liue not without concupiſcence and temptations of the fleſh, nor yet without ſinnes. It warneth vs therefore to take heede that we doe not as ſome did, of whom Gerſon wryteth, whych laboured to attaine to ſuch perfection, that they might be without all feeling of temptations or ſinnes: that is to ſay, very ſtockes and ſtones. The like imagination the Monkes and Scholemen hadde of their Sainctes, as though they hadde bene very ſenſeleſſe blockes and without all affections. The virgine Marie felt great griefe and ſorowe of ſpirite when ſhe miſſed her ſonne. Luke. 2.Luke. 2.48. Dauid in the Pſalmes complaineth that he is almoſt ſwalowed vppe with exceſſiue ſorrowe for the greatnes of his temptations and ſinnes.2. Cor. [illegible: 1 letter].5. Paule alſo complaineth that he hath battelles without, and terrours within: and that in his fleſh he ſerueth the lawe of ſinne.Rom. 7.2[illegible: 1 letter]. He ſayeth that he is carefull for all the Churches: and that God ſhewed great mercie towardes him, in that he deliuered Epaphroditus being at the poynt of death, to life againe, leſt he ſhould haue had ſorrow vppon ſorrow.VVhom the Stoickes coū ted vviſe mē. Therefore the Sainctes of the Papiſts are like to the Stoickes, who imagined ſuch wiſe men, as in all the world were neuer yet to be found. And by this fooliſh and Deueliſh perſwaſion which proceeded of the ignoraunce of this doctrine of Paule, the Scholemen brought both them ſelues and others without number, into horrible deſperation. When I was a Monke I did oftentimes moſt hartely wiſh, that I might once be ſo happy, as to ſee the conuerſation and life of ſome Sainct or holy man. But in the meane time I imagined ſuch a Sainct as liued in the wildernes abſtaining from meat and drinke, and liuing onely with rootes of herbes and colde water: and this opinion of thoſe monſtrous ſainctes, I had learned not onely out of the bookes of the Sophiſters and Scholemen, but alſo out of the bookes of the fathers. For thus wryteth Hierome in a certaine place. As touching meates and drinkes I ſay nothing, for as much as it is exceſſe, that euē ſuch as are weake and feeble ſhould vſe cold water, or eate any ſodden thing, &c. But now in the light of the Goſpel we plainly ſee who they are whom Chriſt and his Apoſtles call Saincts:VVho they be vvhich Chriſt and his Apoſtles cal ſaīcts. Not they which liue a ſole & a ſingle life, or ſtraitly obſerue dayes, meates, apparel & ſuch other things, or in outward appearance do other great & monſtrous works, (as we read of many in the liues of the fathers): but they which being called by the ſound of the Goſpell and baptiſed, doe beleue that they be iuſtified and clenſed by the death of Chriſt. So Paule euery where, wryting to Chriſtians, calleth them holy, the children and heires of God, &c. Who ſo euer then doe beleue in Chriſte, whether they be men or women,VVho be true Sainctes. bond or free, are all Sainctes: not by their owne workes, but by the workes of God, which they receiue by Faith: as his word, his Sacraments, the paſſion of Chriſt, his death, reſurrection, victorie, and the ſending of the holy Ghoſt. To conclude, they are Sainctes through ſuch a holines as they freely receaue, not through ſuch a holines as they them ſelues haue gotten by their owne induſtrie, good workes and merites. So the miniſters of the worde, the Magiſtrates of common weales, parents, children, maiſters, ſeruauntes, &c. are true Saincts, if firſt and before all things they aſſure themſelues that Chriſt is their wiſedom, righteouſnes, ſanctification and redemption: Secondly, if euery one doe his duetie in his vocation according to the rule of Gods word, and obey not the fleſh, but repreſſe the luſtes and deſires thereof by the ſpirite. Now, where as all be not of like ſtrength to reſiſt temptatiōs, but many infirmities and offences are ſeene in the moſt part of men: this nothing hindereth their holines, ſo that their ſinnes procede not of an obſtinate wilfulnes, but onely of frailtie and infirmitie. For (as I haue ſayd before) the godly doe feele the deſires and luſts of the fleſh, but they reſiſt them, to the ende that they accompliſh them not. Alſo if they at any time vnaduiſedly fall into ſinne, yet notwithſtāding they obtaine forgeuenes thereof, if by Faith in Chriſte they be raiſed vppe againe: who would not that we ſhould driue away, but ſeeke out and bring whom the ſtraying and loſt ſheepe,The vveaknes of Faith. &c. Therfore God forbid that I ſhould ſtraighte way iudge thoſe which are weake in Faith and maners, to be prophane or vnholy, if I ſee yt they loue & reuerence the word of God, to come to ye ſupper of the Lord, &c. For theſe God hath receaued, & counteth them righteous thorough the remiſſiō of ſinnes: to him they ſtand or fall. &c. Wherefore, with great reioyſing I geue thankes to God, for that he hath abundantly and aboue meaſure graunted that vnto me, which I ſo earneſtly deſired of him when I was a Monke: For he hath geuen vnto me the grace to ſee, not one but many Sainctes, yea an infinite nomber of true ſainctes: not ſuch as the Sophiſters haue deuiſed, but ſuch as Chriſte himſelfe & his Apoſtles doe deſcribe. Of the which nomber I aſſure my ſelfe to be one. For I am baptiſed, and I doe beleue that Chriſt my Lord by his death hath redemed and deliuered me from all my ſinnes, and hath geuen to me eternall righteouſnes and holines. And let him be holden accurſed, who ſo euer ſhall not geue this honour vnto Chriſte, to beleue yt by his death, his word, &c. he is iuſtified and ſanctified. Wherfore, reiecting this fooliſh and wicked opinion concerning the name of Saincts (which in the time of Poperie and ignorance we thought to pertaine onely to the Sainctes which are in heauen, and in earth to the Heremites and Monkes which did certaine great and ſtraunge workes): let vs now learne by the holy Scripture that all they which faithfully beleue in Chriſt are Saincts. The world hath in great admiration the holines of Benedict, Gregorie, Bernard, Al the faithful be Sainctes. Fraunces and ſuch like, becauſe it heareth that they haue done in outward appearance and in the iudgement of the world, certaine great and excellent workes. Doutles Hyllarie, Cyrill, Athanaſius, Ambroſe, Auguſtine and others were Saincts alſo, which liued not ſo ſtrait and ſeuere a life as they did, but were conuerſant amongs men, and did eate common meates, drunke wine, and vſed clenly and comely apparell, ſo that in a maner there was no difference betwene them & other honeſt men as touching the common cuſtome, and the vſe of things neceſſary for this life, and yet were they to be preferred farre aboue the other. Theſe men taught the doctrine and faith of Chriſte ſincerely & purely, without any ſuperſtition: they reſiſted heretikes, they purged the church from innumerable errours: their company and familiaritie was comfortable to many, and ſpecially to thoſe which were afflicted and heauie harted, whom they raiſed vppe and comforted by the word of God. For they did not withdraw them ſelues from the company of men, but they executed their offices euen where moſt reſort of people was. Contrariwiſe, the other not onely taught many things contrary to the Faith, but alſo were themſelues the authors & firſt inuentours of many ſuperſtitions, errours, abhominable ceremonies and wicked worſhippings. Therefore except at the houre of death they laid hold of Chriſte, and repoſed their whole truſt in his death and victorie, theyr ſtrait and painfull life auailed them nothing at all. Theſe things ſufficiently declare who be the true Sainctes in deede, and which is to be called a holy life:A holy life. Not the life of thoſe which lurke in caues & dennes, which make their bodies leane with faſting, which weare hear, and doe other like things with this perſwaſion and truſt, that they ſhall haue ſome ſingular reward in heauen aboue all other Chriſtians: but of thoſe which be baptiſed and beleue in Chriſt, which put of the olde man with his workes, but not at once: For concupiſcence and luſt remaineth in them ſo long as they liue: the feeling wherof doth hurt them nothing at all, if they ſuffer it not to raigne in them, but ſubdue it to the ſpirite. This doctrine bringeth great conſolation to godly mindes, that when they feele theſe dartes of the fleſh, wherewith Sathan aſſaileth the ſpirite, they ſhould not deſpaire: As it hapneth to many in the Papacie, which thought that they ought to feele no concupiſcence of the fleſh, where as notwithſtanding Hierome, Gregorie, Benedict, Barnard and others (whom the Monks ſet before them as a perfect example of chaſtitie and of all Chriſtian vertues) could neuer come ſo farre as to feele no concupiſcence or luſt of the fleſh. Yea they felt it and that very ſtrongly. Which thing they acknowledge and plainly confeſſe in diuers places of their bookes. Therfore we rightly confeſſe in the articles of our beleefe, that we beleue there is a holy Church.I beleue that there is a holy Church. For it is inuiſible, dwelling in ſpirit in a place that none can attaine vnto, and therefore her holines can not be ſeene: For God doth ſo hide and couer her with infirmities, with ſinnes, with errours, with diuers formes of ye croſſe and offences, that according to the iudgement of reaſon it is no where to be ſeene. They that are ignorant of this, when they ſee the infirmities and ſinnes of thoſe which are baptiſed, which haue the word and beleue it: are by and by offended, and iudge them not to pertaine to the Church. And in the meane while they dreame that the Heremites, the Monks and ſuch other ſhauelings are the church: which honour God with their lippes, and worſhip him in vaine, becauſe they folow not the word of God, but the doctrines and commaundements of men, & teach others to doe the ſame. And becauſe they doe certaine ſuperſtitious and monſtrous works, which carnal reaſon magnifieth and highly eſtemeth: therfore they iudge them only to be Saincts and to be the church: And in ſo doing they chaunge and turne this article of the Faith cleane contrary: I beleue that there is a holy church.I do not ſee, but I beleue. &c. and in the ſteede of this word [I beleue] they put in [I ſee]. Theſe kinds of righteouſnes & holines of mans owne deuiſing,Hypocriticall holines. are nothing elſe but ſpiritual ſorceries wherwt ye eyes & minds of mē are blinded & led frō ye knowledge of true holines. But thus teach we, that the Church hath no ſpot nor wrinkle, but is holy, and yet through Faith onely in Chriſt Ieſus: Againe, that ſhe is holy in life and cōuerſation by abſtaining from the luſts of the fleſh,The church is holy. and exerciſe of ſpirituall works: but yet not in ſuch ſort that he is deliuered from all euill deſires, or purged from all wicked opinions and errours. For the church alwayes confeſſeth her ſinnes,The church prayeth that her ſinnes ma[illegible: 1 letter] be forgeuen. & prayeth that her faults may be pardoned. Alſo ſhe beleueth ye forgeuenes of ſinnes. The Saincts therfore doe ſinne, fall, and alſo erre: but yet through ignorance. For they would not willingly deny Chriſte, forſake the Goſpell, &c: therefore they haue remiſſion of ſinnes. And if through ignorance they erre alſo in doctrine, yet is this pardoned: for in the ende they acknowledge their errour, and reſt onely vppon the truth, and the grace of God offered in Chriſte, as Hierome, Gregorie, Bernard and others did. Let Chriſtians then endeuour to auoide the workes of the fleſh: but the deſires or luſtes of the fleſh they can not auoide. It is very profitable therfore for them to feele the vncleane luſtes of the fleſh,To feele the vnclennes of the flesh is profitable. leſt they ſhould be puffed vp with ſome vaine & wicked opinion of the righteouſnes of their owne works, as though they were accepted before God for the ſame. The Monks being puffed vp with this opinion of their owne righteouſnes, thought thēſelues to be ſo holy, yt they ſolde their righteouſnes & holines to others, although they were cōuinced by the teſtimony of their owne hearts, yt they were vncleane. So pernitious and peſtilent a poyſon it is for a mā to truſt in his owne righteouſnes, & to thinke himſelfe to be cleane. But the godly, becauſe they feele ye vnclennes of their owne harts, therfore they cānot truſt to their own righteouſnes. This feeling ſo maketh thē to ſtoupe, & ſo hū bleth them yt they cannot truſt to their owne good workes, but are conſtrained to flie vnto Chriſte their Mercy ſeat and onely ſuccour: who hath not a corrupt and ſinfull, but a moſt pure and holy fleſh, which he hath geuen for the life of the world: in him they finde a ſound and perfect righteouſnes. Thus they continue in humilitie: not counterfet and Monkiſh, but true and vnfained, becauſe of the vncleanes which yet remaineth in their fleſh: for the which if God would ſtraitly iudge them, they ſhould be foūd giltie of eternal death. But becauſe they lift not vp thē ſelues proudly againſt God, but wt a broken & a cōtrite heart humbly acknowledging their ſinnes, & reſting wholy vppon the benefite of the Mediatour Chriſt, they come forth into the preſence of God, and pray that for his ſake their ſinnes may be forgeuen them: God ſpreadeth ouer them an infinite heauen of grace, and doth not impute vnto them their ſinnes for Chriſtes ſake. This I ſay to the end that we may take heede of the pernicious errours of ye Papiſts touching ye holines of life, wherin our minds were ſo wrapped, that wtout great difficultie we could not winde our ſelues out of them. Wherfore doe your endeuour with diligence, that ye may diſcerne and rightly iudge betwene true righteouſnes or holines, and that which is hypocriticall: then ſhall ye behold the kingdom of Chriſt with other eyes then carnall reaſon doth, that is, with ſpirituall eyes, and certainly iudge thoſe to be true Sainctes in deede which are baptiſed and beleue in Chriſte, and afterwardes in the ſame Faith wherby they are iuſtified and their ſinnes both paſt and preſent are forgeuen, doe abſtaine from the deſires of the fleſh. But from theſe deſires they are not thorowly clenſed: for the fleſh luſteth againſt the ſpirite. Notwithſtanding theſe vncleane & rebellious luſtes doe ſtill remaine in them, to this ende that they may be humbled, and being ſo humbled, they may feele the ſweetenes of the grace and benefite of Chriſte. So theſe remnauntes of vncleane luſtes and ſinnes doe nothing at all hinder,To the godly thoſe things vvhich are euil, turne vnto good. but greatly furder the godly: For the more they feele their infirmities and ſinnes, ſo much the more they flie vnto Chriſte the throne of grace, and more heartely craue his aide and ſuccour: to witte, that he will couer them with his righteouſnes, that he will encreaſe their Faith, that he will endue them with his holy ſpirite, by whoſe gracious leading and guiding they may ouercome the luſts of the fleſh, that they rule & raigne not ouer them, but may be ſubiect vnto them. Thus true Chriſtians doe continually wraſtle with ſinne, and yet notwithſtanding in wraſtling they are not ouercome, but obtaine the victorie. This haue I ſaid, yt ye may vnderſtād, not by mens dreames, but by ye word of God,Chriſtian doctrine raiſeth vp and comforteth vveake and troubled conſciences. who be true Saincts in deede. We ſee then how greatly Chriſtian doctrine helpeth to the raiſing vp & comforting of weake conſciences: which treateth not of coules, ſhauings, ſhearings, fraternities and ſuch like toyes, but of high & waightie matters, as how we may ouercome the fleſh, ſinne, death and the Deuill. This doctrine, as it is vnknowne to all Iuſticiaries & ſuch as truſt to their owne works, ſo is it impoſſible for them to inſtruct or bring into the right way one poore conſcience wandring and going aſtray: or to pacifie and comfort the ſame when it is in heauines, terrour, or deſperation.

Verſe. 19. The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, &c. Paule doth not recite all the workes of the fleſh, but vſeth a certaine number for a number vncertaine. Firſt he reckeneth vp the kinds of luſtes, as adulterie, fornication, vncleannes, wantonnes, &c. Now, Now, not only carnal luſt is a worke of ye fleſh, as ye Papiſts dreamed, who called mariage alſo a worke of the fleſh (ſo chaſt & holy are theſe men) wherof God himſelfe is the author, which alſo they themſelues reckened among their ſacraments: but he numbreth alſo amongſt the workes of the fleſh (as I haue ſayd before) idolatrie, withcraft, hatred and ſuch other, which hereafter folow. Wherfore this place alone doth ſufficiently ſhew what Paule meaneth by the fleſh.VVhat Paule meaneth by flesh. Theſe wordes are ſo well knowne that they neede no interpretation. Idolatrie. All ye higheſt religions, the holines & moſt feruent deuotions of thoſe which do reiect Chriſt ye Mediatour & worſhip God wtout his word & cōmaundement, are nothing elſe but plaine idolatry. As in Popery it was coūted a moſt holy & ſpirituall act, when ye Mōks being ſhut vp in their ſelles did muſt & meditate of God or of his works, & whē they being enflamed wt moſt earneſt deuotions, kneeled downe, praied, & were ſo rauiſhed wt the cōtemplation of heauēly things yt they wept for ioy. Ther was no thīking of womē or of any other creature, but only of god ye creator, & of his wonderfull works: and yet this moſt ſpiritual worke (as reaſon eſtemeth it) is, accordīg to Paul, a worke of ye fleſh & plaine idolatry. Wherfore all ſuch religiō wherby God is worſhipped wtout his word & cōmaundement, is idolatry.Idolatrie or Idoll ſeruice. And ye more holy & ſpirituall it ſeemeth to be in outward ſhew, ſo much ye more dāgerous & pernicious it is. For it turneth men away frō faith in Chriſt, & cauſeth thē to truſt to their owne ſtrēgth, works & righteouſnes. And ſuch is ye religion of ye Anabaptiſts at this day: albeit they daily more & more bewray thē ſelues to be poſſeſſed wt the Deuill, and to be ſeditious & bloudy men. Therfore ye faſting, the wearing of heare, holy works, ſtrait Rule,Carthuſians or charterhouſe mo[illegible: 1 letter]k[illegible: 1 letter]. & whole life of ye Carthuſiās or Charterhouſe monks, whoſe order notwtſtanding is of all other the ſtraiteſt & ſharpeſt, be very works of the fleſh, yea plaine idolatrie. For they imagine thē ſelues to be ſaincts, & to be ſaued, not by Chriſt (whom they feare as a ſeuere & cruel iudge) but by obſeruīg of their Rules & Orders. In dede they thinke of God, of Chriſt & of heauenly things, but after their owne reaſon & not after the word of God: to wit, yt their apparell, their maner of liuing, & theyr whole conuerſation is holy & pleaſeth Chriſt: whō not onely they hope to pacifie by this ſtraitnes of life, but alſo to be rewarded of him for their good deedes & righteouſnes. Therfore their moſt ſpiritual thoughts (as they dreme of thē) are not only moſt fleſhly, but alſo moſt wicked: For they wold wipe away their ſinnes, & obtaine grace & life euer laſting, by ye truſt & affiāce they haue in their owne righteouſnes, reiecting & deſpiſing the word, faith & Chriſt. Al ye worſhippings & ſeruices of God therefore & all religions without Chriſt are idolatry and idoll ſeruice.The falſe and true vvorshipping of God. In Chriſt alone the father is wel pleaſed: who ſo heareth him and doth that which he hath commaunded, the ſame is beloued becauſe of the beloued. He commaundeth vs to beleue his word and to be baptiſed, &c. and not to deuiſe any new worſhipping or ſeruice of God. I haue ſaid before yt the works of ye fleſh be manifeſt: as adultery, fornication & ſuch like be manifeſtly known to all men. But idolatry hath ſuch a goodly ſhew & is ſo ſpirituall,Idolatrie is vnknovvne to the vvorld. yt it is known but to very few, that is, to the faithful, to be a worke of the fleſh. For ye Monke whē he liueth chaſtly, faſteth, praieth or ſaith Maſſe, is ſo far from thinking hīſelf to be an idolater, or yt he fulfilleth any worke of the fleſh, yt he is aſſuredly perſwaded yt he is led & gouerned by the ſpirit, yt he walketh according to the ſpirit, yt he thinketh, ſpeaketh & doth nothing elſe but mere ſpiritual thīgs, and yt he doth ſuch ſeruice vnto god as is moſt acceptable vn to him.The Maſſe horrible idolatrie and blaſphemie againſt Chriſt. No mā cā at this day perſwade the Papiſts yt their Maſſe is a great blaſphemy agaīſt god & idolatry, yea & that ſo horrible as neuer was any in ye church ſince the apoſtles time. For they are blind & obſtinate & therfore they iudge ſo peruerſly of god & of gods matters thīkīg idolatry to be a true ſeruice of god, & contrariwiſe faith to be idolatry. But we which beleue in Chriſt & know his mind, are able to iudge & to diſcerne al things, & cannot truly & before God be iudged of any man. Flesh.Hereby it is plaine yt Paul calleth fleſh whatſoeuer is in mā, cōprehē ding all the .iii. powers of the ſoule, that is, the wil that luſteth, the wil that is enclined to anger, & the vnderſtāding. The works of yt wil that luſteth, are adultery, fornicatiō, vncleanes & ſuch like. The works of yt wil inclined to wrath, are quarelings, cōtentiōs, murder, & ſuch other. The works of vnderſtanding or reaſon are errors, falſe religions, ſuperſtitiōs, idolatry, hereſies, that is to ſay, Sectes and ſuch like. It is very neceſſary for vs to know theſe things: for this word [fleſh] is ſo darkned in ye whole kingdom of the Pope,The vvorkes of the flesh as the Papiſtes define them. yt they haue takē the worke of the fleſh to be nothing elſe but yt accōpliſhing of fleſhly luſt or ye acte of lechery: Wherfore it was not poſſible for them to vnderſtād Paule. But here we may plainly ſee that Paule reckeneth idolatry and hereſy amōgs ye works of the fleſh, which two (as before we haue ſaid) reaſon eſtemeth to be moſt high & excellēt vertues,Reaſon eſtemeth idolatry and hereſie for moſt excellent vertues. wiſedō, religion, holines & rightouſnes. Paul Col. 2. calleth it ye religion of angels. But although it ſeeme to be neuer ſo holy & ſpiritual, yet is it nothīg elſe but a worke of the fleſh, an abhomination and idolatry againſt the Goſpell, againſt faith, and againſt the true ſeruice of God. This do the faithfull ſee, for they haue ſpirituall eyes: but the Iuſticiaries iudge the contrary. For a Monke can not be perſwaded that his vowes be works of ye fleſh. So the Turke beleueth nothing leſſe then that his Alcaron, his waſhings and other ceremonies which he obſerueth, be workes of the fleſh. VVitchcraft. Of witchcraft I haue ſpoken before in the .3. Chap. This vice was very cōmon in theſe our dayes before the light & truth of ye goſpel was reueled. Whē I was a child there were many witches & ſorcerers which bewitched both cattel & men, but ſpecially children, & did great harme alſo otherwiſe. But now in the light of the Goſpell theſe things be not ſo commonly heard of, for the Goſpell thruſteth the Deuill out of his ſeat with all his illuſions. But now he bewitcheth mē much more horribly, namely with ſpirituall ſorcerie and witchcraft. Paule reckneth witchcraft among the works of the fleſh,VVitchcraft. which notwtſtanding, as all mē know, is not a work of fleſhly luſt or lechery, but a kinde of idolatry. For witchcraft couenanteth with the Deuil:Idolatrie. ſuperſtition or idolatrie couenanteth wt God, albeit not wt the true God, but with a counterfet God. Wherfore idolatry is in dede a ſpiritual witchcraft. For as witches doe enchaunt cattel & men, ſo idolaters, that is to ſay, all Iuſticiaries or iuſtifiers of thēſelues go about to bewitch god,Iuſticiaries or iuſtifiers of themſelues. and to make him ſuch a one as they doe imagine. Now, they imagine him to be ſuch a one as will iuſtifie them, not of his mere grace and mercy and through Faith in Chriſte, but in reſpect of their wil worſhipping and works of their owne chooſing, and in recompēce therof wil geue them righteouſnes and life euerlaſting. But whiles they go about to bewitch God, they bewitch thēſelues. For if they continue in this wicked opinion which they cōceiue of God, they ſhall die in their idolatrie and be damned. The workes of the fleſh are well knowne for the moſt part, therfore they ſhall not neede any further declaration. Sectes. By the name of Sects Paule meaneth here, not thoſe diuiſions or contentions which riſe ſometimes in the gouernment of houſholdes or of common weales for worldly and earthly matters: but thoſe which riſe in the Church about doctrine, Faith and workes. Hereſies, that is to ſay, Sectes haue alwayes bene in the Church, as we haue ſayd before in diuers places.The Pope an Archheretike. Notwithſtanding the Pope is an Archhereticke and the head of all heretickes: for he hath filled the world as it were with an huge floud of infinite Sectes and errours. What concord and vnitie was there in ſo great diuerſitie of the Monkes and other religious Orders? No one ſort or Sect of them could agree wt an other: for they meaſured their holines by ye ſtraitnes of their Orders. Hereof it commeth yt the Carthuſian wil needes be counted holier then the Franciſcane,No vnitie or concord in the Popish church. & ſo likewiſe ye reſt. Wherfore there is no vnity of ſpirit, nor concord of mindes, but great diſcord in the papiſticall church. There is no conformitie in their doctrine, faith, religion or ſeruing of God, but all things are cleane contrary. Contrariwiſe, amongſt the Chriſtians the word, faith, religion, ſacramēts, ſeruice, Chriſt, God, hart, ſoule, mind & vnderſtāding are all one and commō to all: and as touching outward conuerſation ye diuerſitie of ſtates, degrees & conditiōs of life, hindreth this ſpirituall concord and vnitie nothing at all, as before I haue ſayd. And they which haue this vnitie of the ſpirit, can certainly iudge of all Sects, which otherwiſe no man vnderſtandeth: As in deede no diuine in yt Papacie vnderſtode, that Paule in this place cōdemneth all ye worſhippings, religiōs, cōtinencie, honeſt conuerſation & holy life in outward appearance, of all ye Papiſts, Sectaries & ſchiſmatikes: but they all thought that he ſpeaketh of the groſſe idolatrie and hereſies of the Gentiles & Turks which manifeſtly blaſpheme the name of Chriſt. Dronkennes, Gluttonie. Paule doth not ſay that to eate & drinke be workes of the fleſh, but to be drūken & to ſurfet, which of all other vices are moſt cōmon at this day. Who ſo are geuen to this beaſtly diſſolutenes & exceſſe, let them know that they are not ſpiritual, how much ſo euer they boaſt them ſelues ſo to be, but they folow the fleſh and performe the filthie workes thereof. Therfore is this horrible ſentence pronoūced againſt them, yt they ſhal not be inheritours of ye kingdom of God. Paule would therfore yt Chriſtiās ſhould flie drunkennes & ſurfetting,Drunkards & ſurfetters. liuing ſoberly & moderately wtout all exceſſe, leſt by pāpering ye fleſh they ſhuld be prouoked to wā tonnes: As in deede after ſurfetting & belly cheare, the fleſh is wont to waxe wanton, & to be inflamed wt outragious luſt. But it is not ſufficiēt only to reſtraine this outragious wātonnes & luſt of the fleſh which foloweth drūkennes & ſurfetting or any maner of exceſſe, but alſo ye fleſh when it is moſt ſobre & in his beſt tēperance muſt be ſubdued & repreſſed, leſt it fulfill his luſtes & deſires. For it oftentimes cometh to paſſe that euē they which are moſt ſobre,The moſt ſobre and temperate are many times moſt aſſailed vvith tentations. are tempted moſt of al: As Hierom wryteth of himſelfe: My face ſayth he, was pale wt faſting, & my minde was enflamed wt fleſhly deſires in my cold body, and although my fleſh was half dead alredy, yet yt flames of vnclene luſt boiled wtin me. Hereof I my ſelfe alſo had experiēce whē I was a Mōke. The heat therfore of vncleane luſts is not quēched by faſtīg only, but we muſt be aided alſo by the ſpirite, that is, by ye meditation of Gods word, faith & praier. In deede faſting repreſſeth the groſſe aſſaultes of fleſhly luſt:Hovv the burning heat of luſtes may be quenched. but the deſires of the fleſh are ouercome by no abſtinence from meates an drinkes, but onely by the meditation of the word of God and inuocation of Chriſte.