Galatians 5:19–21

Paul before deliuered his rule in generall tearmes, Giue no occasion to the flesh: and, fulfill not the lusts of the flesh. Now he proceedes further in way of declaration, to make a Catalogue or rehearsall of the particular workes of the flesh, which were in vse, and knowne to the Galatians. And this he doth for waightie cause. For we are full of blindnes, and see not our corruption: and we are full of hypocrisie, and therefore readie to esteeme our selues spirituall, when we are carnall. And therefore this Catalogue serues fitly as a table or glasse, to discouer the corruption of mans heart, by the fruits thereof.

After Pauls example, euery man shall doe well to make a Catalogue of the sinnes of his whole life. By this meanes shall we better know our selues, and take a manifest view of our sinnefull condition.

In this Catalogue, I consider three things: the condition of the workes of the flesh: the kinds of them: and the punishment thereof. The condition is, that the workes of the flesh are said to be manifest, not onely to God, but euen to men that haue the light of reason, and naturall conscience. Hence it followes, that there is matter sufficient for the condemnation of them that neuer knew the Gospel. For though the flesh it selfe be secret and hidden, yet the workes of the flesh are manifest to the naturall man. And this must further admonish vs, neuer to hide or excuse our sinns, but freely to confesse thē before God, and before men also, when neede requires. Whether we confesse them or no, they are manifest: and the ingenuous confessing or vncouering of them, is the way to couer them. Psal. 32. 1. 4.

Touching the kinds or sorts of the workes of the flesh, they are in number seauenteene: and I may reduce them to foure heads. The first sort, are against chastitie, the second, against religion, the third, against charitie, the last, against temperance.

The workes of the flesh against chastitie, are foure; and they are placed in the first ranke, for iust cause: for by them, men are brought to reprobate mindes. Rom. 1. 28. and to be without sense or feeling. Eph. 4. 19. and the bodie which should be the temple of the holy Ghost, is made a stable and a stie for the deuill.

Adulterie] it is the incontinencie of persons married, or of persons vvhereof one at the least is married, or betrothed. I say betrothed: because one and the same punishment is designed to married, and betrothed persons: and therefore the sinne is like in both.

If adulterie, which is the breach of wedlocke, be a worke of the flesh, then damnable is the decretall of Pope Syricius, that marriage it selfe was the pollution of the flesh. It may be obiected, that young widdowes by marrying haue damnation, and breake the faith of baptisme. 1. Tim. 5. 12. Ans. They are not saide to breake the faith of baptisme, because they marrie: but because they waxe wanton against Christ, and so marrie: that is, cast off the reines of obedience, by committing fornication, and then for to couer their offence, they marrie. This I take to be the right sense of that place.

Adulterie is named in the first place, and that for speciall cause. For as it is a common, so is it also a great sinne. For it is the breach of the couenant of marriage, made in the presence of God, and vnto God: and therefore it is called the couenant of God. Prou. 2. 17. It is the punishment of idolatrie. Rom. 1. 24. It is a sinne greater then theft. Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie, and become men of death, & women of death, according to Gods law. And it will neuer be well with humane societie, till adulterers be made fellons, their liues taken from them, and their goods confiscate. Lastly, this sinne brings the ruine of the families of adulterous persons: and it sets a fire in them that burnes to destruction.

Fornication] it is the incontinencie of single persons. Marke how it is made a manifest worke of the flesh. Hence it follows, that fornication is no light matter, or a thing indifferent, as some haue taught. It may be obiected, that it is numbered among things indifferent, Act. 15. 29. for with strangled, and blood, is ioyned fornication. Ans. The Gentiles indeede esteemed it as a thing indifferent: and hereupon it may be, it is ioyned with things indifferent. But the iudgement of the Church was otherwise: and this opinion of the Gentiles is confuted by Paul. 1. Cor. 6. Againe, it may be obiected, that the Lord commanded the Prophet Ose to take vnto him an harlot. Ose 1. 2. Ans. It was done in type or figure: and then the wordes of the Lord carrie this sense, Take vnto thee a wife of fornications, that is, prophecie and publish, that thou art like one that takes a wife of fornication. Againe, if the thing were done indeede, yet did not the Prophet take an harlot, to liue in fornication with her, but at Gods commandement, to liue with her according to Gods ordinance, namely, in marriage.

Againe, hence I gather, that there is no warrant for the Toleration of fornication. For it is a foule and manifest worke of the flesh. Magistrates may not doe euill, that good may come thereof. Rom. 3. 8. Whosoeuer doth euill, must feare: because the Magistrate beares the sword to punish. Rom. 13. 4. And the commandement of God was, that there must be no whore in Israel. Deut. 23. Therefore the permission of the Stewes in Rome is without warrant: and the rather, because there the prohibition of mariage (in sundrie orders of men) beares sway.

Uncleannes] the incontinencie against nature, as incest, the sinne of Sodom, and such like. Marke, where these sinnes were knowne, there they are named particularly by Paul, as among the Romanes, Rom. 1. 27, 28. and to the Corinthians, 1. Cor. 6. 9, 10. but where they were not knowne, as in Galatia, there they are onely mentioned generally, least by the naming of them, he should after a sort teach them.

Wantonnes] that is, the open profession and ostentation of incontinencie, by vnchast words, wanton gestures, and wanton apparell. Hence it appeares, that we are to detest all signes of incontinencie: and that we are to be chast not onely in deed, but also in our words, gestures, and behauiours.

The punishment of these sinnes is in v. 21. in these wordes, They which doe these things shall not inherit the kingdome of God. And it must be remembred, that this threat or curse must be applied to euery one of these sinnes particularly.

The vse. There are a number of men that liue secretly in these sinnes, adulterie, fornication, &c. And because they professe Christian religion, and sometime come to the Church, and to the Lords table, they thinke all is well, and they suppose there is no daunger. Thus make they a couenant with hell and death. Isa. 28. But they deceiue themselues: for God is vnchangeable, and all his threats shall be accomplished. And no adulterer, no fornicatour, no vncleane person shall enter into the kingdome of God, whatsoeuer men suppose, or dreame.

Secondly, by the consideration of this threat, we are admonished to flie adulterie, fornication, wantonnes, &c. They say, these are but tricks of youth. Belike then it is but a tricke, to loose the kingdome of heauen. Salomon saith, Blessed is the man that feareth, or causeth himselfe to feare. Prou. 28. 14. now that shall be done, when we terrifie our selues from these offences by setting Gods iudgements before vs.

Lastly, some man may say, what shall they doe that are ouertaken with these sinnes, if the doers thereof cannot enter into the kingdō of god? Ans. Their case is dangerous: & there is but one way to helpe them in the world: and that is to cease from adulterie, fornication, vncleannes, wantonnes, and to doe the contrarie. Psal. 34. 14. And this will doe the deede: for the promise of God is, he that confesseth his sinnes, and forsaketh thē, shall haue mercie. Prou. 28. 14. And this promise of God is not contrarie to his threat. For so long as men are doers of these sinnes, or of any one of them, they are out of Gods kingdom: and when they cease to be doers of them, and contrariwise exercise themselues in the workes of chastitie, possessing their vessells, that is, their bodies, in sanctification and honour, the case is altered, and they must no more be reputed doers of these sinnes. For God accepts men not as they haue bin, but as they are.

In that these foure sinnes, adulterie, fornication, &c. are manifest workes of the flesh, we are taught three things. The first is, that we must stocke vp the roote of these sinnes, that is, mortifie the passion of concupiscence, Col. 3. 5. 1. Thess. 4. 5. which is nothing els but an inordinate inclination to these vices. And it is mortified in vs, if we learne to feare God in his word, and in the commandement that forbiddes adulterie. For the feare of God clenseth both heart and life. Ioseph tempted by his mistris to follie, by this meanes eschewed the offence, saying, shall I doe this, and sinne against God? Further, it must be remembred, that without holines, no man can see God, or haue fellowship with him. Hebr. 12. 14. And while the lust of concupiscence beares the sway, there is no holines: and therefore no fellowship with God.

The second rule is, that all occasions of these sinnes must be cut off, two specially, Idlenesse, and the pampering of the bodie. For Idlenes, consider Dauid, who when he was out of ciuill warres, and free from banishment, at peace in his owne house, his wandring affection carried him to commit adulterie. And the Israelites when they were stored and pampered with all the blessings of God, gaue themselues to the committing of these offences. Ier. 5. 7. 1. Cor. 10. 7. and the people of Sodom and Gomorrha. Ezech. 16. 49.

The third rule is, that all signes of these vices must be auoided and detested, that is, any speech or action, that may signifie or giue suspition of an incontinent disposition, as light talke, wanton behauiour, curiousnes and excesse in trimming of the bodie, suspected companie, or companie that may in likelihood be suspected. For it is Gods will that not onely the vice it selfe, but also the appearance of euery vice should be auoided. 1. Thess. 5. 22.

Idolatrie] The second sort of sinnes follow, which are against godlines: and they are three, Idolatrie, Witchcraft, Heresie. Idolatrie is the worshipp of Idol-gods. An Idol is taken two waies. First of all, a fiction, or a thing meerely deuised, is an Idol: againe, when we conceiue a thing that is otherwise then it is, it is an Idol. So likewise Idolatrie is twofold. One is, when some thing that is not God, is set vp in the Roome of God: and that is done three waies. One is, when the Godhead is ascribed to a creature, as when it was said to Herod, The voice of a God, Act. 12. 22. and not of a man. The second is, when any propertie of the godhead is ascribed to the creature. The third is, when the affections of our hearts are giuen to the creature. Thus couetousnes is called Idolatrie, Col. 3. 5. because it makes men put their affiance in riches.

The second kind of Idolatrie, is to worship the true God with deuised worship, as namely with, in, and at Images, set vp to the honour of God. This Idolatrie is forbidden in the second commaundement, as Moses hath expounded the law, Deut. 4. 16. Thou sawest no image in the day I appeared in Mount Sinait therefore thou shalt make no image, namely of God. It is alleadged, that the commandement onely forbids the making of the images of false gods. I answer, and of the true God also. Aarons calfe was an Image of the true God. Exod. 32. 5. And it must be obserued, that Iehu destroied the Idols of Baal, 2. King. 10. 26. and withall remained still in the sinne of Ieroboam, v. 31. which was to worship the calfes in Dan and Bethel, which were images of Iehoua. And for this he is discommended.

The vse. By this we see that the Romish religion is a carnall religion: for it teacheth Idolatrie foure waies. First, it inioyneth men to giue to the Consecrated Host the name and honour of God. And thus they set vp vnto themselues a breaden God made with mans hand. An Idol, as abominable as euer was among the Gentiles. Secondly, it teacheth men to inuocate Angels, and Saints departed: and thereby it giues vnto them the searching of the heart, the hearing and helping of all men, at all times, and places, according to their seuerall necessities: and these things are the properties of the Godhead: and therefore, whether they call this Inuocation, Latria, or Doulia, it matters not: it is flat idolatrie, because the honour of God is giuen to the creature. Thirdly, it teacheth that we may put confidence in workes, so it be done in sobrietie. Lastly, it adoreth God, in, at, and before Images: and so it bindes the presence, grace, and operation of God to them, without his word. Papists alleadge for themselues, that they intend to worship none in images but the true God. I answer, it is nothing that they say. Not mans intention, but Gods will makes Gods worship. Let them shew Gods will, if they can. If they cannot, then they must know that it is but an Idol-god, which they worship. For there is no such God in nature that will be worshipped in Images, but an Idol of their owne braines. They alleadge againe, that God may as well be worshipped in Images, as a Prince in the chaire of Estate. I answer, the reason is not like. The worship of Images is religious, the reuerence to the chaire of Estate, is meerely ciuill, and in ciuill respect, and according to the Princes will, and so is not the bowing to Images according to Gods will. Let them prooue it if they can. That God was worshipped before the Arke, we approoue of it. For it was his word and will. Let vs heare the like word for Images of God and Christ, and then we are readie to reuoke the charge of Idolatrie.

Againe, by this we see that many of vs are very carnall. For though we detest outward Idolatrie, yet the inward Idolatrie of the heart aboundes among vs. For looke where the heart is, there is the God. Now the hearts of men are vpon the world, and vpon the riches, and pleasures thereof. For them we take the most care, and in them we place our chiefe delight, whereas God in Christ should haue all the affections of our hearts.

Witchcraft] The worde φαρμακεία, properly signifies, poisoning: but here it is fitly translated, witchcraft: because all poisoning is comprehended vnder murther which followeth. And the Magitians of Egypt, Exod. 7. are called φαρμακεῖς, in the translation of the Seauentie: as also the wise men. Dan. 2. Now if they had bin but poisoners, they had not bin fit for Pharaos and Nabuchadnezars turne, neither would they haue desired their presence, and helpe.

Witchcraft signifies all curious arts, wrought by the operation of the deuill. For the better conceiuing of it, I will consider two things. The ground thereof, and the kindes of witchcraft.

The ground, is a League or Compact with the Deuill. It is twofold, an Expresse or open league, and a secret league. The open league is, when men inuocate the Deuill in expresse words, or otherwise make any manifest couenant with him. The secret league is, when men vse meanes, which they know haue no force, but by the operation of the deuill. And the very vsing of such meanes in earnest, is an implicit couenanting with the deuill. If by true faith, we make a couenant with God; then a false faith, in the vse of Satanicall ceremonies, makes a couenant with the deuill. And without this, there is no practise of witchcraft.

There are three kinds of witchcraft. The first is, Superstitious diuination, which serues to tell men their fortunes, or to reueale secrets by the flying of foules, by the intralls of beasts, by the obseruation of starres, by consulting with familiar spirits, and such like. Deut. 18. 11. The second, is iuggling, which is to worke wonders, or feates, beyond the order of nature, as did the Magitians of Egypt. The third, is charming or inchanting, which is by the pronouncing of wordes, to procure speedie hurt, or speedie helpe.

The vse. By this we see that we are a carnall people. For in the time of distresse vpon extremitie, figure-casting, and charming, are ouermuch vsed. And yet both of them are full of superstition, and follie. For the reuealing of things to come is Gods: and the starres are vniuersall causes, working vpon all things alike: and therefore it is not possible by them to foretell euents that are contingent, or casuall. And words haue no force in them but to signifie. And therefore when they are applied to cure diseases, they are abused to a wrong ende, and their operation is from the deuill. And for this cause they are to be auoided of Christian people. It may be said, how may we discerne of charmes, that we may the better auoid them? Ans. Keepe this Rule in memorie alwaies. Such obseruations, of whose force and efficacie, there is no reason or cause either in the thing done, or in the institution of God, haue their operation, and efficacie, from some compact and societie with the deuill. As for example: scratching of the suspected witch, is saide to be a meanes to cure witchcraft: but indeede it is a charme, and a practise of witchcraft. For it hath no such force from the Institution of God, because it is against the sixt commandement: and no natural reason can be rendred, why drawing of blood, should cure witchcraft. The action therefore is a sacrifice to the deuill: and in way of recompence, the cure is done by him.

It may be said, what should we doe in distresse, if such helps may not be vsed? Ans. We are to vse approoued and ordinarie meanes: and for the rest, namely the euent, to leaue it vnto God, liuing by faith, and casting our care on God, and quieting our hearts in his wil, whatsoeuer comes to passe. It is a want of faith thus to make hast for deliuerie before the appointed time. And whereas it is thought that some persons haue a gift of God, by words presently to cure any disease, whereupon they are called wise or cunning men and women, it is false: it is no gift of God, but rather a curse, that leaues them to be deluded by the deuill, who is the worker of these cures, when Satanical and superstitious meanes, and that in a false faith, are vsed.

For the better conceiuing of the sinne, it may be demanded what is a witch? Answ. One that wittingly, and willingly, vseth the assistance of the deuill himselfe for the reuealing of secrets, for the working of some mischiefe, or for the effecting of some strange cure. I say wittingly, to put a difference betweene witches, and some superstitious persons, who vse charming, and by it doe many cures, perswading themselues, that the wordes which they vse, haue force in them, or that God hath giuen them a gift, to doe strange things. Such people in a naturall honestie, detest all knowne societie with the deuill; in that respect they are not the witches which the Scripture adiudgeth to death, yet are they at the next dore to them: and therefore they are to be admonished by Magistrates and Ministers to relinquish their superstitious practises, and that vpon a double ground. I. Nothing hath efficacie but by the Ordinance of God. And this efficacie was either put into the thing in the creation, or since by some new Institution in the word. And the efficacie of things that comes by any other meanes, is by Satanicall operation. II. Charmes, inchantments, and spells whatsoeuer, haue no force vnlesse we beleeue that they can doe vs good. Now this faith is a false faith, and the seruice of the deuill. For we must beleeue nothing, hope nothing, doe nothing, without, or against the word of God. If these two rules be obserued, not onely charming, but all witchcraft shall be banished out of the world.

Againe, it may be demanded, what are the signes that serue to discouer a witch? Ans. This discouerie is very hard. For witches doe their feates in close manner, not onely by foule and open cursing, but also by faire speaking, and by praising of things. And hereupon we haue a fashion in England, when we praise any thing, withall to blesse it, (as to say, it is a goodly child, God saue it) that our speach may not be suspected of witchcraft. Neuerthelesse, there are fiue speciall things that serue to discouer a witch. One is, the free confession of the accused, or suspected witch. The second is, the confession of the associats of the witch. The third is, Inuocation of the deuill. For that is to renounce baptisme, and to make a league with the deuill. The fourth, is Euidence, that the partie hath intertained a familiar spirit, in the forme or likenes of some visible creature. The fifth is, Euidence of any action or actions, that necessarily presuppose a league made with the deuill. As for example: if the partie shew a mans face in a glasse: though he professe angelicall holines, he is in league with the deuill, by whose meanes the feate is wrought.

There are besides these, other signes, but they are either false, or vncerten. A man is sicke, he suspects that he is bewitched: he takes it on his death that such a partie hath bewitched him. All this is nothing, but the suspition of one man, and therefore no proofe. Likewise the testimonie of some wizzard is but the testimonie of one, and it is the deuills testimonie, and therefore not to be receiued. Againe, neighbours fall out, threatnings are vsed in anger: afterward, the partie threatned, is either sicke, or he dies: hereupon the partie that vsed threatning words, is accused of witchcraft. And this is the common course. But great circumspection must be vsed, for sicknesse and death, may arise of any other causes. Lastly, markes in the bodies of men and women, are vncerten signes of witches. All this I note the rather: because if a iudgement befall a man in his familie, presently (according to the common fashion) he saith he is hurt by euill tongues, and challengeth some one or other, of witchcraft: whereas his owne ignorance, vnbeleefe, contempt of Gods word, and Sacraments, &c. are the onely witches that hurt him, and pull downe Gods iudgements vpon him.

Heresies] The word heresie generally signifies any opinion, either good or bad. More specially, it signifies any errour in religion. Thus Ecclesiasticall writers take it. For they condemne for heretikes such as erred in smaller points, holding the foundation, as Vigilantius, Novatus, &c. And the very Opinion that there are Antipodes, was condemned for heresie, though it be a matter of small moment. Yet most properly, Heresie may be thus defined: It is an errour in the foundation of Christian religion, taught and defended with obstinacie. Thus Paul saith, Tit. 3. 11. that an heretike is peruerted, that is, put beside the foundation: and condemned of himselfe in his sinne, that is to say, he erres obstinatly euen against his owne conscience.

I say that heresie is an errour in religion, to put a difference betweene an errour in Diuinitie, and an errour in Philosophie, which is not tearmed heresie: and againe, to put difference betweene schisme, and heresie: for heresie is in doctrine, schisme in manners, order, regiment. Againe, I say heresie is an errour, in the foundation of religion, to distinguish it from errours that are in smaller points of Diuinitie. Some teach that Abraham was borne the 70 of Terah, some the 130 of Terah. Both cannot be true: yet neither of them are heresie. Some teach that Daniels weekes begin straight after the returne out of captiuitie: others teach that they must begin 80 yeares after: both cannot be true: yet neither opinion is heresie. So there are sundrie opinions touching Ophir, Tarshish, (to which Ionah fled) & Decapolis in the Gospel: & all cannot be true: yet they are not heresies, because they concerne onely times, and places, and other circumstances of the Bible. Lastly, I say that heresie is maintained with obstinacy, to distinguish heresie, & a single error. For there are three things in heresie, an error in the maine doctrine, conuiction of the partie touching his error, and obstinacie after conuiction.

The vse. In that heresie, an error in the minde or vnderstanding, is made a worke of the flesh: hence it followes, that the word flesh, signifies more then sensualitie: namely, the corruption of the higher powers, euen of the minde and conscience: though Papists teach otherwise.

Againe, if heresie be a worke of the flesh, our dutie is, to detest and eschew heresies. And that we may for euer preserue our selues from them, three rules must be obserued.

I. We must propound vnto our selues the right Principles of religion. For as euery Art hath his confessed principles, so hath Diuinitie. The head and chiefe Principle whereof, is this. All Scripture of the Prophets, and Apostles, is giuen by inspiration of God. This is the foundation of all true faith: here is the highest stay and stoppe. This principle is the demonstration of all doctrines, and conclusions: and it hath no principle aboue it selfe, whereby it is to be confirmed. As for humane reason, it is no principle of religion. For it is imperfect and erronious, and serues onely to make men without excuse. Indeede in the minde of man, there are certaine naturall conclusions, that there is a God, and that he is to be worshipped, &c. but the certentie of these is, in the written word. We can by reason dispute of the creation of the world, but a full certentie we haue not by reason, but by faith in the word. Hebr. 11. 3. Againe, the Papist makes the authoritie of the Church, a principle. For that is the first ground which they lay downe, that we must captiuate our senses, to the authoritie of the Church. But this is no principle in religion. For we cannot imagine a Church without faith: and faith cannot be without the word of God. It may be saide, that Scripture is the sense of the written word: and this sense must be from the Church. Ans. Scripture it selfe is both the glosse, and the text. Scripture is the best interpreter of it selfe. And the sense which is agreeable to the words of the text, to the scope of the place, to other circumstances, and to the analogie of faith: in the plainer places of Scripture, is the proper and infallible sense of Scripture. Thus fetching the sense of Scripture from it selfe, we shall keepe our selues within the limits of Scripture, and in the matter of our saluation haue certentie of faith, which we shall neuer haue, if we listen to reason, tradition, and the authoritie of men.

II. Read the Scriptures: & be a doer of them in the exercises of inuocation, faith, repentance, then shalt thou neuer be a heretike. It is Gods promise, Ioh. 7. 17. If ye will obay, ye shall know whether my doctrine be of God or no. Psal. 25. 14. The secret of the Lord is reuealed to them that feare him. Marke them, that make Apostasie, and become Papists: they are such as neuer had a minde to loue and obay the religion, in which they haue bin baptized, and brought vp.

III. Col. 2. 8. Let no man spoile you through Philosophie. Paul doth not condemne the Philosophie of the Gentiles, but he puts a caueat, that it be vsed with circumspection, as Marchants vse the sea, to wit, in eschewing rockes, and sands, and pirats. So students may vse the Philosophie of the Gentiles, but they must take heede, lest their mindes be corrupted with the errors thereof, which are to be considered. Naturall Philosophie giues too much to nature, or to second causes; and too little to God. It puts downe principles flat against the word, as the eternitie of the world, and the mortalitie of the soule. Morall Philosophie, placeth happinesse in ciuill vertue, out of Christ: it teacheth, that vertue is a meane or mediocritie of affection, whereas in true vertue there is not onely a restraint or moderation of affections, but also the renouation of them by regeneration. It teacheth that Vrbanitie in iesting & frumping, is a vertue: Paul saith no, Eph. 5. 4. It teacheth that Magnanimitie, whereby a man thinkes himselfe worthie of great honour, is a vertue: but it is contrarie to Christian humilitie. Psal. 131. 1, 2. Lastly, it teacheth that man hath a freedome of will in good actions: which doctrine applied by the Schoolemen to matters of religion, is false and erronious.

The third head of sinnes are such as are against Charitie, and they are in number eight.

The first, is Enmitie: of it I consider three things. The first is, whether it be a sinne, or no? for somewhat may be obiected to the contrarie.

Obiect. I. Psal. 139. 21. Doe not I hate them that hate thee? Ans. Dauid here speakes of the hatred, whereby he hated Gods enemies, not in respect of their persons, but in respect of their sinnes, whereby they were enemies of God. And this hatred is commendable, and not here to be vnderstood.

Obiect. II. Luk. 14. 26. He that will be a disciple of Christ, must hate father, and mother, and his owne soule. Ans. This hatred is not simply commanded, but only in a certaine respect, namely, as father, and mother, and a mans owne soule, are in comparison opposed to God, and Christ, in regard of whome they are vtterly to be despised.

Obiect. III. Rom. 9. God chose Iacob, and hated Esau: and we must be like vnto God. Ans. We are to be like vnto God in holines, and the duties thereof, and not in the soueraigntie and Lordship ouer the creatures, whereby he either loues or hates them.

Obiect. IV. It is the vniuersall nature of all creatures to flie their contrarie: therefore men may hate their enemies. Ans. Man and man are not contrarie in nature, or naturall properties: but are all one flesh: the contrarietie that is, is by reason of the corruption of nature.

The second point is, what is this Enmitie? Ans. It is a peruerse disposition of minde, whereby men remember iniuries, discourtesies, and vnkindnesses, and carrie about them a purpose, and desire, to requite like for like, when time, and place shall serue. Thus did Esau hate Iacob. Gen. 27. 41. and Absolom his brother Amnon. 2. Sam. 13.

The third point, where is this Enmitie? Ans. Euery where among vs. For we daily see person diuided against person, familie against familie, and Corporation against Corporation. This shewes that we are carnall: and that Gods kingdome takes no place among vs as it should. For in it the lambe and the wolfe quietly dwell together. Isa. 11. The remedie of this Enmitie is, That all be of one mind, desire, and affection, in the receiuing and furthering of the Gospel of Christ. 1. Cor. 1. 11. If in the maine point there be a concord, in lesser matters the agreement will be easie.

Debate] It is a contention in words, whereby men striue, who shall shew most courage, who shall get the victorie, and who shall carrie away the last word, no respect had of equitie, or truth. In this respect, crying, or lifting vp the voice, in reasoning, is condemned. Eph. 4. 31.

Emulations] There is a good emulation, and that is when men striue to be like to them that excell in vertue, or to goe beyond them. And it is commanded by the holy Ghost, 1. Cor. 14. 12. and it were to be wished that it were more common then it is. Beside this, there is a carnall emulation, whereby men that excell in any thing, grieue that any should be equall to them, or goe beyond them.

The vse. If to grieue at another mans Excellencie, be a worke of the flesh, then it is our dutie to reioyce in the excellencie of others. Thus did Moses when Eldad and Medad prophecied Numb. 11. 29. And Iohn the Baptist, when Christ increased, and he decreased. Ioh. 3. 29, 30. And Paul gaue thankes as well for the graces bestowed on the Churches, as for gifts bestowed on himselfe.

Anger] Of it I consider three points. The first is, whether there be any lawfull anger? Aus. Yea. Christ (in whome was no sinne) was angrie. Mark. 3. 5. When there is a iust cause of anger, then is anger iust. When there is a manifest offence of God, there is a iust cause of anger: therefore anger is then iust.

The second is, when is anger a sinne? Ans. When men are hastie to be angrie. Eccles. 7. 11. and are offended at euery thing that goes against their mindes. Or againe, hauing a iust cause to be angrie, yet they keepe no measure in their anger.

The third point, is the Remedie. And that is here set downe. Hastines is a worke of the flesh, or of corrupt nature, and it barres men from the kingdome of heauen: and therefore it is to be auoided.

Contention] There are sundrie kinds of lawfull contention: as contention with the enemie in iust warre: contention at the barre with an aduersarie in a iust cause: contention in disputation with an heretike: contention in Schoole disputation for exercise, and trialls sake.

Contention is carnall, and sinnefull, in respect of matter, and manner. In matter, when men contend for things, for which they should not contend, as the disciples for Primacie. Luk. 22. or when contention is without forgiuing, forbearing, or suffering; and that in trifling matters. 1. Cor. 6. 7. Contention likewise is faultie, in respect of manner, when men wilfully defend their owne priuate causes, no regard had, whether they be right or wrong, true or false: and by this meanes they often oppugne truth, or iustice, or both. Of this kind are the warres of the Rebell in Ireland: the warres of the Spanyard in the low Countries: and the suits of many quarrelsome and contentious persons among vs.

The vse. Doe nothing by contention. Phil. 2. 3. And therefore we must forgiue, put vp, as much as may be, and yeelde of our right.

Seditions] The originall word signifies such dissentions in 〈Greek〉. which men separate one from another: and that is done two waies, either by schisme in the Church, or by faction in the Commonwealth.

Question. Why are not we schismatiks in England, Scotland, Germanie: considering we haue dissented and separated our selues, from the Church of Rome? Ans. We indeede haue separated our selues, but they of the Church of Rome are schismatikes: because the cause of our separation is in them: namely, their Idolatrie, and their manifold heresies. The case is the like: A man threatens death to his wife: hereupon shee separates. Yet not shee, but he makes the separation: because the cause of separation, and the fault, is in him.

For the auoiding of schisme, and sedition, remember two rules. I. So long as a Church, or people, doe not separate from Christ: we may not separate from them. II. Prou. 24. 21. Feare the King, and meddle not with them that varie, that is, make alterations against the lawes of God, and the King. Indeede subiects may signifie what is good for the slate, and what is amisse: but to make any alteration in the estate, either ciuill, or Ecclesiasticall, belongs to the supreame Magistrate.

Enuie] It is a compound of carnall griefe and hatred. For it makes men grieue and repine at the good things of others, and to hate the good things themselues. Thus the high Priests of Enuie hated Christ, and all his most excellent sayings, and doings. Matth. 27. 18. At this day, they which haue any good things in them, are commonly condemned for hypocrites: and their religion for hypocrisie. All this is but the censure of Enuie.

The vse. That we may depart from Enuie, we must loue them that feare God: and loue the gifts and graces of God wheresoeuer they be: euen in our enemies.

Murthers] Obiect. I. A plant liues, a beast liues, and man liues: the cropping of a plant, and the killing of a beast, is no sinne: why is it then a sinne to kill a man? Ans. God hath giuen libertie for the two first, and hath restrained vs in the latter. Againe, the life of a plant is but the vigour in the iuice, and the life of a beast is but the vigour in the blood. Gen. 9. 4. but the life of man is a spirit and spirituall substance. Thirdly, man is of the same flesh with man, and so is neither plant, nor beast.

Obiect. II. The Magistrate kills without sinne. Ans. The killing which is in the name of God, by publike reuenge, is not murther. And Paul onely condemnes that killing, when men take the sword, and vpon their owne wills slay and kill by priuate reuenge.

Obiect. III. Sampson is saide to kill himselfe, Iudg. 16. 30. and he sinned not in so doing. Ans. Sampson was a Iudge in Israel, and tooke publike reuenge of his enemies: and in this reuenge he hazzarded his life, and lost his life. Though he died in the execution, yet his intent was not to kill himselfe, but onely to take reuenge. Secondly, his example is speciall. For he was in his death a figure of Christ. The words, Matt. 2. he shall be called a Nazarite, are first spoken of Sampson, and then applied to Christ, in whome was verified that which Sampson figured. For as Sampson conquered his enemies more in his death, then in his life: euen so did Christ.

Obiect. IU. For the auoiding of some great danger, or some great sinne, as the deniall of Christ in persecution, men may make away themselues: so said the Donatists. Ans. Death is no remedie in this case, but faith in the promise of God: which is that he will giue an issue in euery temptation. 1. Cor. 10. 13.

The vse. Seeing murther is a worke of the flesh: our dutie is by all meanes to preserue both our owne, and our neighbours liues. Life is a treasure. For by it we haue time and libertie to glorifie God, to doe good to our neighbours, and to saue our owne soules.

The sinnes of the fourth sort, are against temperance: & they are two: drunkennesse, gluttonie. For the better conceiuing of the nature of these sinnes, we are first of all to consider the right manner and measure of eating and drinking, of which I deliuer two rules. I. We may vse meate and drinke, not onely for necessitie, but also for delight, Psal. 104. 15. II. That measure of meate and drinke, which in our experience makes vs fit both in bodie and minde for the seruice of God, and for the duties of our callings, that measure (I say) is fit, convenient, and lawfull. This is a confessed principle in the light of nature.

Drunkennesse then is, when men drinke, either in wine or strong drinke, beyond this measure: so as there followes an intoxication of the powers of the soule. And in the sinne there are two things: excessiue drinking, and the distempering of the powers of the soule.

Gluttonie is, when men in eating, goe beyond the measure before prescribed. This gluttonie, is that, which now a daies is called reuelling, rioting, swaggering. And it is fitly ioyned with drunkennes. For there are men that vse to drinke exceedingly, and will not be drunke: and for all this, they are not free from blame: because they drinke out of measure. To be giuen to drinking, and to loue to sit by the cuppe, when there is no drunkennesse, is a sinne, 1. Tim. 3. 3.

These sinnes are said to be rise among vs. The manner of many is, to meete together, and to fill themselues with wine or strong drinke, while their skinnes will hold. Afterward they giue themselues to dicing, carding, dauncing, singing of ribauld songs: and thus they passe the day, the night, the weeke, the yeare.

But we must be put in minde, to detest, and to flie these vices. Inducements to this dutie are many.

I. Gods commandement. Keep not companie with drunkards, and gluttonous persons. Prou. 23. 20. Be not drunke with wine, in which is excesse. Eph. 5. 18.

II. The punishment of drunkennes, is plague, pestilence, famine, captiuitie, Isai, 5. 11, 12, 13.

III. The example of the bruite beast, that in eating & drinking, keepes measure, and takes no more then will suffice nature. The horse and the asse, may be schoolemasters to many of vs.

IV. If we cannot forsake a cup of wine, or beere, which is not needfull for vs, we shall neuer be able to forsake wife, and children, house and land, for Christs sake. If we haue not the command of our selues in a trifle, we may neuer hope for it in waightie matters.

V. There are dangerous effects of drunkennes. First, it destroies the bodie. For it inflames the blood with an vnnaturall heate: and this vnnaturall heate, ingenders vnnaturall thirst, which ingenders immoderate drinking, whence comes dropsies, consumptions, all cold diseases, and death. Secondly, it hurts the minde: for the spirits of the heart and braine (beeing the immediate instruments of the soule) are by drinking distempered and inflamed: and hereupon arise wicked imaginations, & disordered affections. And thus the deuil in the roome of Gods image, sets vp his owne image: and makes the minde a shoppe of all wickednesse. Thirdly, the vile imaginations and affections that are in men when they are drunke, remaine still in them when they are sober: so as beeing sober they are drunke in affection.

In fauour of drunkennesse, it is alleadged that Noahs drunkennes is remembred in scripture, but no where condemned. Ans. While Moses sets downe the foule effects that followed Noahs drunkennesse, he doth indeede condemne it. Secondly, his example is noted in scripture, as a warning to all ages following. Thirdly, his sinne may be lessened, though not excused, because he had no experience of wine.

Obiect. II. Ioseph and his brethren, did drinke and were drunke together, Gen. 43. v. last. Ans. The meaning of the text is, that they dranke liberally, or that they dranke of the best together. For the word (shakar) signifies not onely to be drunke in drinking, but also to drinke liberally, or to drinke of the best drinke, Hag. 1. 6.

Obiect. III. Learned Phisitians, as Rasis, Avicenna, and others teach, that it is greatly for health, to be drunke once or twice in a moneth. Ans. As learned as they, teach the contrarie. And we may not doe any euill, or sinne against God, for any good to our selues.

Obiect. IU. It is said to be neighbourhood and good fellowshippe. Ans. It is drunken fellowship. The right fellowship is in the doctrine of the Apostles, praier, Sacraments, and the workes of mercie.

Thus much of the works of the flesh. Now follows the punishment of thē, of which I cōsider three things. First, a Premonition, in these words, whereof I tell you before, as I also haue told you before. Secondly, the designment of the punishment, in these words, shall not inherit the kingdome of God. Thirdly, the designment of the persons, in these words, They which doe such things.

In the Premonition, is set downe the office of all Ministers: and that is, often to forewarne the people of the future iudgements of God for their sinnes. Mich. 3. 8. Isa. 58. 1. And this may easily be done. For they may know the sinnes of men by experience, and the iudgements of God due to euery sinne, they may finde in the word of God.

Againe, all people are warned by this, often to meditate of the future iudgements of God. Thus did Dauid, Psal. 119. 120. and Paul, who knowing the terrour of the Lord, was mooued to doe his dutie. 2. Cor. 5. 11. The old world neuer so much as dreamed of gods iudgements, before they came vpon them, and so they perished. Matth. 24. 39.

The punishment of these sinnes is, not to inherit Gods kingdome. Gods kingdome, sometime signifies the regiment of God, whereby he rules all things, in heauen and earth. More specially, it signifies a state or condition in heauen, whereby God and Christ is all things to all the Elect. 1. Cor. 15. 28. And thus it is taken in this place. And an entrance or beginning to this happie estate, is in this life, when men in their consciences and liues are ruled by Gods word, and spirit. It must here further be obserued, that, not to inioy the kingdome of God, is to be in torment, in hell: because there are no more but two estates after this life: and therefore to be out of heauen, is to be in hell.

The vse. I. This must teach vs aboue all things to seeke Gods kingdome, and to establish it in our hearts: and that we shall doe, if we know the will of God, and yeeld subiection to it, in the duties of repentance, faith, new obedience.

II. The kingdome of God comes by inheritance: therfore there is no merit of Good workes.

The persons which are punished, are such as are doers and practisers of the works of the flesh. Marke the words, not such as haue bin doers, but such as are doers. The word signifies a present and a continued act of doing amisse.

The vse. Here is the difference betweene the godly man, and the vngodly. The godly man falls into the workes of the flesh, and beeing admonished thereof, he repents and recouets himselfe: he doth not stand in the way of sinners, though sometime he enter into it. Psal. 1. 1. The vngodly man, when he falls, lies still in his sinne, and heapes sinne vpon sinne, and makes a practise of euill.

I. Warning. They which are priuie to themselues of any of the former workes of the flesh, must bewaile their offences, and vtterly forsake them. For if we be found doers of any one worke of the flesh, there is no hope of saluation.

II. Warning. They which haue turned vnto God from the works of the flesh must be constant, and take heede of going backe, least they loose the kingdome of God.