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Special and chosen sermons of D. Martin Luther collected out of his writings and…Martin Luther, 1578

A SERMON OF D. MARTIN LUTHER, CONCERNING GOOD WORKS THE FRUITS OF FAITH.A SERMON OF D. MARTIN LVTHER, CONCERNING GOOD WORKES THE FRVTES OF FAITH.

pp. 234–25330 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:436p. 234

A SERMON OF D. MARTIN LUTHER, CONCERNING GOOD WORKS THE FRUITS OF FAITH.

A SERMON OF D. MARTIN LVTHER, CONCERNING GOOD WORKES THE FRVTES OF FAITH.

:437p. 234

Rom. 13. Verse 11. This also we know the season, how that it is time that we should now arise from sleep: for now is our salvation nearer, then when we believed. 12. The night is past, and the day is at hand, let us therefore cast away the works of darkness, and let us put on the armour of light. 13. Let us walk honestly, as in the day: not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying: 14. But put ye on the Lord Jesus Christ, and take no thought for the flesh, to fulfil the lusts of it.

Rom. 13. Verse 11. THis also we know the season, how that it is time that we should now arise from sleepe: for now is our saluation nerer, then when we beleeued. 12. The night is past, and the day is at hand, let vs therefore cast awaye the workes of darkenes, and let vs put on the armour of light. 13. Let vs walke honestly, as in the daye: not in gluttonie and dronkennes, neither in chambering and wantonnes, nor in strife and enuiyng: 14. But put ye on the Lord Iesus Christ, and take no thought for the flesh, to fulfil the lustes of it.

:438p. 234–235

¹THE Apostle in this text teacheth, not of faith, but of works the fruits of faith, showing how the life of a Christian ought to be ordered and framed according to the flesh outwardly among men. For how we must live in the spirit and before God, faith doth teach, whereof Paul a little before this place hath at large and even apostolically entreated. Yea if we consider this text well, it doth not so much teach, as provoke, exhort, move, and stir up them which are already taught, what they must do.

¹THE Apostle in this text teacheth, not of faith, but of workes the frutes of faith, shewing how the life of a Christian ought to be ordered and framed according to the flesh outwardly among men. For how we must liue in the spirit and before God, faith doth teach, whereof Paul a litle before this place hath at large and euen apostolikely entreated. Yea if we consider this text well, it doth not so much teach, as prouoke, exhort, moue, and stirre vp them which are already taught, what they must do.² For Paul diuideth the office of preaching into two parts, into doctrine and exhortation, Rom. 12. Doctrine is, whē one teacheth that which was not knowne before, whereby men ⟨p. 235⟩are instructed & come to vnderstanding. Exhortation is, when ye preacher moueth & prouoketh vnto yt which is already knowne. Either is necessarie to be done of him, who will christianly perfourme the duty of preaching, wherefore Paul doth verie earnestly apply himselfe to both, and that his exhortation may be more effectuall, & may more acceptably enter into the mindes of them whom he hath purposed to exhort, he vseth certaine elegant and figuratiue speches, and doth with an adorned maner of speaking allure their mindes vnto him. For the wordes, sleepe, darknes, light, waking, armour, workes, the day, the night, which he here vseth, are all spoken figuratiuely, by which other thinges are signified, then their nature and proprietie doe beare: for he speaketh not of the naturall night, daye, darkenes, armour, waking, sleepe, &c: but he resembleth by these naturall thinges a certaine likenes to our mynde, whereby he may more forcibly prouoke and bring vs to those spirituall thinges. As if he saide, ye see how men to get the riches of the present time, which do soone perish, rise early, and laying asyde the workes of darkenes, applie themselues to the workes of the day, after the night is passed, and the day is come: with how much greater diligence ought we, shaking of our sleepe, to rise early, and casting awaye the workes which we did while it was yet darke, to applie our selues now to those workes which are agreable to our light, forasmuch as the night is now passed, and the daye of our saluation hath appeared?

:439p. 235–236

By sleep he signifieth evil works which are void of faith:¹ for sleep is a work properly meet for the night, and that he meaneth thus, he sufficiently declareth, when he by and by after addeth: Let us cast away the works of darkness. So contrariwise, to wake and to rise signify good works which come of faith. For as sleep pertaineth properly to the night, so to rise is properly agreeable to the morning and day. Whereupon it is said 1. Thess. 5: Beloved brethren, ye are not in darkness, but ye are all the children of light and of the day: we are not of the night, neither of darkness, wherefore let us not sleep as do other, but let us watch and be sober. For they that sleep, sleep in the night, and they that be drunken, are drunken in the night. But let us which are of the day, be sober, putting on the breast plate of faith and love, and the hope of salvation for an helmet. ⟨p. 236⟩For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord Jesus Christ, which died for us, that whether we wake or sleep, we should live together with him. It is sufficiently manifest, that the Apostle doth not in these words forbid us the sleep of nature, nevertheless he draweth a similitude from natural sleep and waking, to spiritual, that is, to a good and evil life. And to be brief, to rise out of sleep is here the very same thing that the Apostle writeth, Tit. 2: That grace of God, that bringeth salvation unto all men, hath appeared, & teacheth us that we should deny ungodliness & worldly lusts, and that we should live soberly and righteously, and godly in this present world: looking for that blessed hope and appearing of the glory of that mighty God, and of our Saviour Jesus Christ. For that which he calleth in these words, to deny ungodliness and worldly lusts, he calleth in the text which we have in hand, to arise from sleep, and that which he termeth to live soberly, and righteously, and godly, that he calleth in our present text, to watch, and to put on the armour of light, and whereas he saith: the grace of God that bringeth salvation, hath appeared, that he calleth here the day and light, of which we will hereafter speak more at large.

By sleepe he signifieth euel workes which are voide of faith:¹ for sleepe is a worke properly meete for the night, and that he meaneth thus, he sufficiently declareth, when he by and by after addeth: Let vs cast awaye the workes of darkenes. So contrariwise, to wake and to rise signifie good workes which come of faith. For as sleepe pertaineth properly to the night, so to rise is properly agreable to the morning and daye. Whereupon it is sayd 1. Thess. 5: Beloued brethren, ye are not in darkenes, but ye are all the children of light and of the daye: we are not of the night, neither of darkenes, wherefore let vs not sleepe as do other, but let vs watch and be sober. For they that sleepe, sleepe in the night, and they that be dronken, are dronken in the night. But let vs which are of the day, be sober, putting on the brest plate of faith and loue, and the hope of saluation for an helmet. ⟨p. 236⟩For God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ, which died for vs, that whether we wake or sleepe, we should liue togither with him. It is sufficiently manifest, that the Apostle doth not in these wordes forbid vs the sleepe of nature, neuertheles he draweth a similitude from naturall sleepe and waking, to spirituall, that is, to a good and euell life. And to be briefe, to rise out of sleepe is here the very same thing that the Apostle writeth, Tit. 2: That grace of God, that bringeth saluation vnto all men, hath appeared, & teacheth vs that we should denie vngodlynes & worldly lustes, and that we should liue soberly and righteously, and godly in this present world: looking for that blessed hope and appearing of the glorie of that mightie God, and of our Sauiour Iesus Christ. For that which he calleth in these wordes, to deny vngodlines and worldly lustes, he calleth in the text which we haue in hand, to arise from sleepe, and that which he termeth to liue soberly, and righteously, and godly, that he calleth in our present text, to watch, and to put on the armour of light, and whereas he sayth: the grace of God that bringeth saluation, hath appeared, that he calleth here the day and light, of which we wil hereafter speake more at large.

1What the Apostle meaneth by the words, sleep, to rise, &c.What the Apostle meaneth by the words, slepe, to rise, &c.

:440p. 236–237

¹Now let us see what likeness there is between natural and spiritual sleep. He that sleepeth naturally, neither seeth, nor feeleth any of those good things that are in the world, but lieth among those things which are even next adjoining unto him, as it were dead, serving to no use, neither regarding any thing at all. For albeit he live in himself, yet is he as dead to all other. Again, in stead of true things, he is in dreams wholly occupied with vain images and forms of things, which appear true, and is so foolish that he embraceth those vain forms, and thinketh them to be true things. But when he waketh, those images do together vanish away, and the man beginneth to be occupied with true things. After the same manner almost it is, when one is as it were swallowed up of ungodliness, for he sleepeth, and is like a dead man before God, neither seeth he, neither feeleth any of the good things, which are good things in deed, namely, those spiritual good things, which are promised & offered him by the Gospel, albeit they be just by him. For those things are seen and felt by faith alone, otherwise they are removed from ⟨p. 237⟩all sight and feeling. Wherefore as long as by reason of the sleep of his unbelief, he can have neither any regard or sense of true good things, which are very near him through the Gospel, he busieth himself with the false good things of this world, as riches, promotions, and pleasures, which being compared unto eternal life, unto heavenly joy, and that perfect salvation which cometh to the godly, are altogether as dreams, and as those vain visions compared to natural things, whereof they are only representations. But when man awaketh, and hath received faith, all regard and desire of those false good things of this present life vanisheth away, and he acknowledgeth that they are nothing else but mere vanity and falsehood, even as those visions do quite fade away as soon as a man awaketh out of natural sleep. Hereof the 76. Psalm speaketh? They have slept their sleep, and they whose hands were mighty, have found nothing. And Psal. 73: Like as a dream when one awaketh, so shalt thou make their image to vanish out of the city. And Isaiah 29: As when a hungry man dreameth that he is eating, & yet when he awaketh his soul is empty:

¹Now let vs see what likenes there is betweene naturall and spirituall sleepe. He that sleepeth naturally, neither seeth, nor feeleth any of those good thinges that are in the world, but lieth among those thinges which are euen next adioyning vnto him, as it were dead, seruing to no vse, neither regarding any thing at all. For albeit he liue in himselfe, yet is he as dead to all other. Againe, in stede of true thinges, he is in dreames wholy occupied with vaine images and formes of thinges, which appeare true, and is so foolish that he embraceth those vaine formes, and thinketh them to be true thinges. But when he waketh, those images do togither vanish awaye, and the man beginneth to be occupied with true thinges. After the same maner almost it is, when one is as it were swallowed vp of vngodlines, for he sleepeth, and is like a dead man before God, neither seeth he, neither feeleth any of the good thinges, which are good thinges in deede, namely, those spirituall good thinges, which are promised & offered him by the Gospell, albeit they be iust by him. For those thinges are seene and felt by faith alone, otherwise they are remoued from ⟨p. 237⟩all sight and feeling. Wherefore as long as by reason of the sleep of his vnbeleefe, he can haue neither any regard or sense of true good thinges, which are verie neere him through the Gospell, he busieth himselfe with the false good thinges of this world, as riches, promotions, and pleasures, which being compared vnto eternall life, vnto heauenly ioy, and that perfect saluation which commeth to the godly, are altogither as dreames, and as those vaine visions compared to naturall thinges, whereof they are onely representations. But when man awaketh, and hath receiued faith, all regard and desire of those false good thinges of this present life vanisheth awaye, and he acknowledgeth that they are nothing els but meere vanitie and falshood, euen as those visions do quite fade away as soone as a man awaketh out of naturall sleepe. Hereof the 76. Psalme speaketh? They haue slept their sleepe, and they whose handes were mightie, haue found nothing. And Psal. 73: Like as a dreame when one awaketh, so shalt thou make their image to vanish out of the citie. And Esay 29: As whē a hungrie mā dreameth that he is eating, & yet whē he awaketh his soule is emptie:

1Natural and spiritual sleep compared together.Naturall and spiritual slepe cōpared togither.

:442p. 237–238

For now is our salvation nearer, then when we believed. What mean these words? did we believe before,¹ and do we not believe now? Here we must call to mind that which Paul writeth Rom. 1: that God promised the Gospel by his Prophets in the holy Scriptures, concerning his Son Jesus Christ our Lord, that all should by him be saved, according to that which was said unto Abraham Gen. 22: In thy seed shall all the nations of the ⟨p. 238⟩earth be blessed. This blessing promised to Abraham in his seed, is nothing else, but grace and salvation in Christ offered to the whole world by the Gospel, which Paul so interpreteth Rom. 4. and Gal. 3. For Christ is that seed of Abraham, that is, as he is man, his flesh and blood, by whom and in whom shall be blessed, as many as believe in him, and call upon him. This promise was afterward by the Prophets continually more and more declared and preached, for they did all write of the coming of Christ, of the grace which he should bring, and of the Gospel, which Peter also witnesseth Act. 4. This promise of God all the faithful believed which died before Christ was borne, who by this faith were saved, and obtained salvation in Christ and through Christ. Hereunto Paul now had respect when he said: Our salvation is now nearer, then when we believed. For that which he saith is thus much in effect: We believed in time past that the promise made unto Abraham, should be fulfilled, now is it fulfilled, and those things that we believed should come to pass, are now present: Christ is come, the Gospel is revealed and published, and the blessing which we looked for, is spread over the world, all things which we tarried for, and believed being promised, are come. And hereby the Apostle signified the spiritual day, whereof he speaketh afterward, which is properly the beginning and manifestation of the Gospel, whereof we will hereafter speak.

For now is our saluation neerer, then whē we beleued. What meane these wordes? did we beleeue before,¹ and do we not beleeue now? Here we must call to minde that which Paul writeth Rom. 1: that God promised the Gospell by his Prophets in the holy Scriptures, cōcerning his Sonne Iesus Christ our Lord, that all should by him be saued, according to that which was said vnto Abraham Gen. 22: In thy seede shal all the nations of the ⟨p. 238⟩earth be blessed. This blessing promised to Abraham in his seede, is nothing els, but grace and saluation in Christ offered to the whole world by the Gospell, which Paule so interpreteth Rom. 4. and Gal. 3. For Christ is that seede of Abraham, that is, as he is man, his flesh and blood, by whom and in whom shalbe blessed, as many as beleeue in him, and call vpon him. This promise was afterward by the Prophets continually more and more declared and preached, for they did all write of the comming of Christ, of the grace which he should bring, and of the Gospell, which Peter also witnesseth Act. 4. This promise of God all the faithfull beleeued which died before Christ was borne, who by this faith were saued, and obtained saluation in Christ and through Christ. Hereunto Paul now had respect when he said: Our saluation is now neerer, then when we beleeued. For that which he saith is thus much in effect: We beleeued in time past that the promise made vnto Abraham, should be fulfilled, now is it fulfilled, and those thinges that we beleeued should come to passe, are now present: Christ is come, the Gospell is reuealed and published, and the blessing which we looked for, is spred ouer the world, all thinges which we taried for, and beleeued being promised, are come. And hereby the Apostle signified the spirituall daye, whereof he speaketh afterward, which is properly the beginning and manifestation of the Gospell, whereof we will hereafter speake.

1The promise of God concerning salvation by his Sonne.The promise of God concerning saluation by his Sonne.

:443p. 238–239

Now by this, that those things which we believed should be fulfilled, are now fulfilled, our faith is not any whit made void or frustrate, but much more sound and perfect. For as they of the old time before Christs incarnation believed the promise of God which should be fulfilled, so do we believe that the same is fulfilled,¹ and the faith is altogether the same in it self, but that our faith followed theirs, as the fulfilling followeth also the promise. For either faith trusteth in the seed of Abraham, that is in Christ, theirs before his incarnation, ours after it. Wherefore he that should at this day believe with the Jews that Christ is to come, should make God a liar, as though he had not yet fulfilled his promise, which he hath fulfilled, and being fulfilled would have it published and preached. So also should salvation be yet far from the believers, which we should look for being as yet to come, in the time that shall hereafter follow. ⟨p. 239⟩Of this double faith Paul speaketh Rom. 1: By the Gospel righteousness, which God giveth, is revealed from faith to faith. What meaneth this, from faith to faith? nothing else, but that albeit the faith of the Fathers and our faith is the same, whereby it is believed in Christ either to come, or which hath already appeared: yet the Gospel doth lead from their faith to ours, so that it is now necessary not only to believe the promise that was to be fulfilled, but also that it is fulfilled, which it did not behove Abraham and the other Fathers to believe, although they had the same Christ which we have. For there is one faith, one spirit, one Christ, one communion of all Saints, this difference only there is between us, that they went before Christ, we follow him.

Now by this, that those thinges which we beleeued should be fulfilled, are now fulfilled, our faith is not any whit made voide or frustrate, but much more sound and perfect. For as they of the olde time before Christes incarnation beleeued the promise of God which should be fulfilled, so do we beleeue that the same is fulfilled,¹ and the faith is altogether the same in it selfe, but that our faith followed theirs, as the fulfilling followeth also the promise. For either faith trusteth in the seede of Abraham, that is in Christ, theirs before his incarnation, ours after it. Wherefore he that should at this day beleeue with the Iewes that Christ is to come, should make God a lyer, as though he had not yet fulfilled his promise, which he hath fulfilled, and being fulfilled would haue it published and preached. So also should saluation be yet farre from the beleeuers, which we should looke for being as yet to come, in the time that shall hereafter follow. ⟨p. 239⟩Of this double faith Paul speaketh Rom. 1: By the Gospell righteousnes, which God giueth, is reuealed from faith to faith. What meaneth this, from faith to faith? nothing els, but that albeit the faith of the Fathers and our faith is the same, whereby it is beleeued in Christ either to come, or which hath already appeared: yet the Gospell doth lead from their faith to ours, so that it is now necessarie not onely to beleeue the promise that was to be fulfilled, but also that it is fulfilled, which it did not behoue Abraham and the other Fathers to beleeue, although they had the same Christ which we haue. For there is one faith, one spirit, one Christ, one communion of all Saincts, this difference onely there is betweene vs, that they went before Christ, we follow him.

1The faith of them which lived before Christs incarnation & theirs which live after it, all one in it self.The faith of them which liued before Christes incarnation & theirs which liue after it, all one in it selfe.

:444p. 239–240

We have therefore believed, and we do also believe, to wit the Fathers and we, with a like and common faith in the same Christ, although not after the same manner, as it is said. And as by reason of this communion of faith which we have a like in the same Christ, we say: we have believed, or we did believe, when as not we, but the Fathers have believed or did believe: so they again did say, that they should hear, see, and believe in Christ, when as not they, but we do live in that time. We read not in a few places of the Scriptures, that they which were before the incarnation of Christ, took upon them the person of them which are after it, and they which are after it, of them which were before it, because of the communion of faith, and the same Christ, which they have in common, and so there is as it were one company of believers. Now whereas the Apostle saith,¹ that salvation is now nearer unto us then when we believed, that is, when our Fathers those ancient believers did look for it to come, we must not understand it of the nearness of possession, as though we now had it nearer and more certainly then they, for the Fathers had altogether the same faith, as it is said, and the same Christ, wherefore salvation was as near unto them as unto us. For Christ yesterday, and to day, the same also is for ever. Heb. 13. Christ continueth the same from the beginning of the world even unto the end, by whom all are saved alike. But Paul speaketh of the nearness of revealing, that what soever things were said before concerning Christ, they were now fulfils, death being overcome, the Lord did sit at the right hand of the Father, ⟨p. 240⟩the Gospel was preached abroad in the world, by which Christ did come unto all in the whole world, for this cause Paul saith that our salvation is nearer then when it was hidden, and known unto few men: because that Christ being not yet glorified, it was not meet that the preaching of salvation should be made public or common.

We haue therefore beleeued, and we do also beleeue, to wit the Fathers and we, with a like and common faith in the same Christ, although not after the same maner, as it is saide. And as by reason of this communion of faith which we haue a like in the same Christ, we say: we haue beleeued, or we did beleeue, when as not we, but the Fathers haue beleeued or did beleeue: so they againe did say, that they should heare, see, and beleeue in Christ, when as not they, but we do liue in that time. We read not in a few places of the Scriptures, that they which were before the incarnation of Christ, tooke vpon them the person of them which are after it, and they which are after it, of them which were before it, because of the communion of faith, and the same Christ, which they haue in common, and so there is as it were one companie of beleeuers. Now whereas the Apostle saith,¹ that saluation is now neerer vnto vs then when we beleeued, that is, when our Fathers those auncient beleeuers did looke for it to come, we must not vnderstād it of the neerenes of possession, as though we now had it neerer and more certainly then they, for the Fathers had altogither the same faith, as it is said, and the same Christ, wherefore saluation was as neere vnto them as vnto vs. For Christ yesterday, and to day, the same also is for euer. Heb. 13. Christ continueth the same from the beginning of the world euen vnto the end, by whom all are saued alike. But Paul speaketh of the neerenes of reuealing, that what soeuer thinges were saide before concerning Christ, they were now fulfilles, death being ouercome, the Lord did sitte at the right hand of the Father, ⟨p. 240⟩the Gospell was preached abroad in the world, by which Christ did come vnto all in the whole world, for this cause Paul sayth that our saluation is neerer then when it was hidden, and knowne vnto few men: because that Christ being not yet glorified, it was not meete that the preaching of saluation should be made publike or common.

1How salvation is nearer unto us then it was to the believers before Christs incarnation.How saluatiō is neerer vnto vs then it was to the beleuers before Christes incarnation.

:445p. 240–241

Whereas therefore the Apostle saith here, Our salvation is now nearer us, he saith the same thing in the Epistle to Titus in other words: The grace of God, which bringeth salvation, hath appeared, that is, hath sprung forth, and is every where commonly preached: although it was not hid before in any of the Saints, notwithstanding it was not yet commonly known unto the world. After the same sort the Scripture speaketh in many places, when it sometime saith that Christ is to come, sometime, that he is come, although he always hath bin, and is in all the elect. Howbeit because he had not before his resurrection come to all by public preaching, the Scripture speaketh diversly of his coming. For because of this public preaching he came in the flesh, being made man, for his incarnation had not bin profitable to any,¹ if the Gospel had not thereupon bin preached, by which he came into the whole world, and whereby it is commonly known, why he was made man, whereby that blessing promised to Abraham, is now published, and made common to all which by the Gospel believe in Christ. Hereupon Paul saith very well, Rom. 1. that the Gospel was promised of God, &c. as though he would say, although God hath promised every where in the writings of the Prophets his son in the flesh, yet forasmuch as all that should be done, that the Gospel might be preached abroad in the world, whereby he cometh spiritually to the minds of the believers, (which coming only bringeth salvation, and is far to be preferred before that coming in the flesh, inasmuch as it was done because of this) I say rather that God promised by the Prophets in the Scriptures the Gospel concerning his son. For God considered the Gospel and our faith in all these things, for which he would also have him to be made man, that the Gospel might be preached of him, that being made man, he hath saved us by his death, and that the salvation which he hath wrought, might go into the whole world, and be made near unto all. Some have taught four comings of ⟨p. 241⟩Christ, according to the four sundays in Advent as they call it, but this coming of Christ by the Gospel, which is most necessary of all, and of which all do depend, of which Paul here speaketh, this coming I say, they could not see, inasmuch as they are ignorant, both what the Gospel is, and to what end it was given.

Whereas therefore the Apostle sayth here, Our saluation is now neerer vs, he sayth the same thing in the Epistle to Titus in other wordes: The grace of God, which bringeth saluation, hath appeared, that is, hath sprong forth, and is euerie where commonly preached: although it was not hid before in any of the Saincts, notwithstāding it was not yet commonly knowne vnto the world. After the same sort the Scripture speaketh in many places, when it sometime saith that Christ is to come, sometime, that he is come, although he alwayes hath bin, and is in all the elect. Howbeit because he had not before his resurrection come to all by publike preaching, the Scripture speaketh diuersly of his comming. For because of this publike preaching he came in the flesh, being made man, for his incarnation had not bin profitable to any,¹ if the Gospell had not thereupon bin preached, by which he came into the whole world, and whereby it is commonly knowne, why he was made man, whereby that blessing promised to Abraham, is now published, and made common to all which by the Gospell beleeue in Christ. Hereupon Paul sayth verie well, Rom. 1. that the Gospel was promised of God, &c. as though he would say, although God hath promised euerie where in the writinges of the Prophets his sonne in the flesh, yet forasmuch as all that should be done, that the Gospell might be preached abroad in the world, whereby he commeth spiritually to the myndes of the beleeuers, (which comming onely bringeth saluation, and is farre to be preferred before that comming in the flesh, inasmuch as it was done because of this) I say rather that God promised by the Prophets in the Scriptures the Gospell concerning his sonne. For God considered the Gospell and our faith in all these thinges, for which he would also haue him to be made man, that the Gospel might be preached of him, that being made man, he hath saued vs by his death, and that the saluation which he hath wrought, might go into the whole world, and be made neere vnto all. Some haue taught fower comminges of ⟨p. 241⟩Christ, according to the fower sundayes in Aduent as they call it, but this comming of Christ by the Gospell, which is most necessarie of all, and of which all do depend, of which Paul here speaketh, this cōming I say, they could not see, inasmuch as they are ignoraunt, both what the Gospell is, and to what end it was giuen.

1The coming of Christ by the preaching of the Gospel.The cōming of Christ by ye preaching of the Gospell.

:447p. 241

The night is passed and the day is at hand: ¹His meaning in effect is, that salvation is at hand. For by the day Paul understandeth the Gospel, namely, that it is that day, whereby our hearts and minds are enlightened, therefore such a day being sprung, our salvation is certainly at hand, that is, Christ and his grace promised in time past to Abraham, hath shined forth by preaching in the whole world, giveth light unto all men, raiseth all out of sleep, showeth true and eternal good things, wherein we may be hereafter occupied,² and may walk honestly in this day. Contrariwise, by the night all doctrine is to be understood, which is not the Gospel, beside which none can bring salvation. But if thou do a little more exactly weigh the words, thou shalt see that Paul describeth that part of the day, which is most delectable of all, and most full of all pleasantness, namely the joyful and amiable morning, and the rising of the sun. For it is the morning when the night is gone and ended, and the day is now come, whereupon all things are marvellously cheered and recreated, the birds sing, other living creatures do stir up with alacrity and joyfulness: men being as it were made alive again, do go forth to their labours: all things, the day springing, and the morning shining, are so affected, as though the world were renewed, and all things restored to life again.

The night is passed and the day is at hand: ¹His meaning in effect is, that saluation is at hand. For by the day Paule vnderstandeth the Gospell, namely, that it is that daye, whereby our hearts and mindes are enlightned, therefore such a day being sprong, our saluation is certainly at hand, that is, Christ and his grace promised in time past to Abraham, hath shined forth by preaching in the whole world, giueth light vnto all men, raiseth all out of sleepe, sheweth true and eternall good things, wherein we may be hereafter occupied,² and may walke honestly in this day. Contrariwise, by the night all doctrine is to be vnderstood, which is not the Gospell, beside which none can bring saluation. But if thou do a litle more exactly wey the wordes, thou shalt see that Paule describeth that part of the daye, which is most delectable of all, and most full of all pleasauntnes, namely the ioyfull and amiable morning, and the rising of the sunne. For it is the morning when the night is gone and ended, and the daye is nowe come, whereupon all thinges are meruelously cheered and recreated, the birdes sing, other lyuing creatures doe stirre vp with alacritie and ioyfulnes: men being as it were made aliue againe, doe goe forth to their labours: all thinges, the daye springing, and the morning shining, are so affected, as though the world were renued, and all thinges restored to life againe.

1By the day what is signified.By the daye what is signified.
2What is here meant by the night.What is here ment by the night.

:448p. 241–242

Wherefore in many places of the Scripture, the joyful,¹ prosperous, and quickening preaching of the Gospel is likened to the morning and the rising of the sun, as it is here of Paul who calleth the Gospel the day springing or arising. Also Psal. 110: In the day of thy power shall the people offer thee free will offerings, of the womb of the morning shall the dew of ⟨p. 242⟩thy children spring. Here also the Gospel is plainly called the womb of the morning, and the day of the power of Christ, wherein we are conceived and borne the children of God as dew, to wit, without the labour of men, by the only grace of the holy Ghost from heaven. The most pleasant and comfortable sun Jesus Christ maketh this day, whom the Scripture hereupon calleth the sun of righteousness.² God saith Mala. 4: To you that fear my name, shall that sun of righteousness arise, and health shall be under this wings. For as many as believe in Christ, do receive of him the beams of his grace and righteousness, and do obtain salvation under his wings. Whereupon it is said Psal. 118: This is the day which the Lord hath made, we will rejoice and be glad in it, as though he said: This corporal sun maketh the corporal day, but God himself maketh this day, even he is that sun, from whence those beams and that day come, wherewith the whole world is enlightened. Finally, hereupon he calleth himself the light of the world, Joh. 9. And Psal. 19: The heavens declare the glory of God, that is, even as these bodily heavens do bring the sun and the day, and the sun is carried in them, so the Apostles have in themselves, and bring by preaching, the true sun, which is Christ, &c: Whereupon it followeth: In the heavens he hath set a tabernacle for the sun, which cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant to run his course. His setting forth is from the utmost part of heaven, and his circuit unto the utmost part thereof: and there is nothing hid from his heat. All this is said of the exceeding pleasant beginning or rising of this day, that is of the Gospel, which the Scripture every where marvellously setteth forth. For it is a word which quickeneth, maketh glad, willing, cheerful, and ready to do good works, and finally it bringeth with it all good things.

Wherefore in many places of the Scripture, the ioyfull,¹ prosperous, and quickning preaching of the Gospell is likened to the morning and the rising of the sunne, as it is here of Paule who calleth the Gospell the day sprinking or arising. Also Psal. 110: In the daye of thy power shall the people offer thee free will offeringes, of the wombe of the morning shall the dewe of ⟨p. 242⟩thy children spring. Here also the Gospell is plainly called the wombe of the morning, and the daye of the power of Christ, wherein we are conceiued and borne the children of God as deaw, to wit, without the labour of men, by the onely grace of the holy Ghost from heauen. The most pleasaunt and comfortable sunne Iesus Christ maketh this daye, whom the Scripture hereupon calleth the sunne of righteousnes.² God sayth Mala. 4: To you that feare my name, shall that sunne of righteousnes arise, and helth shalbe vnder this winges. For as many as beleeue in Christ, do receiue of him the beames of his grace and righteousnes, and doe obtaine saluation vnder his winges. Whereupon it is saide Psal. 118: This is the daye which the Lord hath made, we will reioyce and be glad in it, as though he saide: This corporall sunne maketh the corporall daye, but God himselfe maketh this daye, euen he is that sunne, from whence those beames and that daye come, wherewith the whole world is enlightned. Finally, hereupon he calleth himselfe the light of the world, Ioh. 9. And Psal. 19: The heauens declare the glorie of God, that is, euen as these bodily heauens do bring the sunne and the day, and the sunne is caried in them, so the Apostles haue in themselues, and bring by preaching, the true sunne, which is Christ, &c: Whereupon it followeth: In the heauens he hath set a tabernacle for the sunne, which commeth forth as a bridegrome out of his chamber, and reioiceth as a giant to runne his course. His setting forth is from the vtmost part of heauen, and his circuit vnto the vtmost part thereof: and there is nothing hid from his heat. All this is said of the exceeding pleasaunt beginning or rising of this day, that is of the Gospel, which the Scripture euery where meruelously setteth forth. For it is a word which quickneth, maketh glad, willing, cheerefull, and ready to do good workes, and finally it bringeth with it all good thinges.

1The preaching of the Gospel likened to the morning.The preaching of the Gospell likened to the morning.
2Christ the sun of righteousness.Christ the sunne of righteousnes.

:450p. 242–243

¹But who is able to rehearse all those things, which this day revealeth & maketh manifest unto us? For it teacheth all things, what God is, what we are, whatsoever is past, and to come, of heaven, hell, the earth, Angels and Devils. By this lamp is showed unto us, how we ought to behave our selves in all these ⟨p. 243⟩things, and toward all, from whence we are, and whither we go. Yet nevertheless Satan hath deceived us miserable creatures, that neglecting such a day, whereby all things might be clear and manifest unto us, we seek the truth of Philosophers and heathen men, who have not so much as by a dream known any whit of these things, and so we have suffered our selves to be blinded with mens traditions, and to be thrust back again into the night. For it is not light, whatsoever is not this day, otherwise Paul and the whole Scripture should in vain extol this day alone, and call all other beside it the night. Surely the burden of Gods displeasure must needs be most grievous, for that contrary to so plain and manifest places of Scripture, we have sought an other light, although the Lord himself calleth himself the light and sun of the world. And if other proofs were wanting, this one is sufficient, that universities do so impudently both set up and glory of Aristotle as a light unto them, in whom they exercise themselves much more then in Christ, yea nothing in Christ, but altogether in Aristotle.

¹But who is able to rehearse all those thinges, which this day reuealeth & maketh manifest vnto vs? For it teacheth all things, what God is, what we are, whatsoeuer is past, and to come, of heauen, hell, the earth, Angels and Deuels. By this lampe is shewed vnto vs, how we ought to behaue our selues in all these ⟨p. 243⟩thinges, and toward all, from whence we are, and whither we go. Yet neuertheles Satan hath deceiued vs miserable creatures, that neglecting such a day, whereby all thinges might be cleere and manifest vnto vs, we seeke the truth of Philosophers and heathen men, who haue not so much as by a dreame knowne any whit of these thinges, and so we haue suffered our selues to be blynded with mens traditions, and to be thrust backe againe into the night. For it is not light, whatsoeuer is not this day, otherwise Paul and the whole Scripture should in vaine extoll this day alone, and call all other beside it the night. Surely the burden of Gods displeasure must needes be most grieuous, for that contrarie to so plaine and manifest places of Scripture, we haue sought an other light, although the Lord himselfe calleth himselfe the light and sunne of the worlde. And if other proofes were wantinge, this one is sufficient, that vniuersities doe so impudently both set vp and glorie of Aristotle as a light vnto them, in whom they exercise themselues much more then in Christ, yea nothing in Christ, but altogither in Aristotle.

1The Gospel revealeth unto us all things that are needful for us to know.The Gospell reuealeth vnto vs all thinges that are needfull for vs to know.

:451p. 243–244

Let us therefore cast away the works of darkness, and let us put on the armour of light. As Christ is the sun,¹ and the Gospel the day, so faith is the light whereby to see and watch in this day. For it would not profit, albeit the sun did shine, and make the day, if the eyes did not perceive the light. Wherefore although the Gospel be begun and preached in the whole world, yet none are lightened, but they that receive it, and by faith being made capable of the light, do arise out of sleep. But to them that as yet sleep this sun and day bring no profit, of which they receive no light, no more then if no sun or day had shined. And this is that season and hour, whereof he speaketh: Well-beloved brethren, forasmuch as we know this, that it is now time that we should arise out of sleep, &c. It is a spiritual time and season, although begun in this outward time, as it doth daily also come, wherein we ought to arise out of sleep, and lay aside the works of darkness. Whereby Paul showeth that he doth not speak to them, which are yet void of faith: for as it is said, he teacheth not faith here, but the works and fruits of faith, when as he saith: We know that the time is come, and that the night being passed, the day ⟨p. 244⟩is at hand: they which believe not can not know these things. Now if thou object and say, what reason or cause is there that he should write these things to the faithful, inasmuch as they know that it is time? &c. Thou must call to mind that in the beginning of the exposition of this text of the Apostle, we have said that the office of preaching is of two sorts, one of teaching,² an other of exhorting and moving. Now a man can not attain unto that knowledge, that it should not be needful that he be always moved, and kept in a continual and fresh meditation of those things which he hath learned, least the devil, the world, and the flesh (which are enemies that never grant truce, neither slack their assault) do make him weary and slothful, that he may at the last sleep, and become altogether negligent in good things. For the devil, saith Peter, is such an enemy, as goeth about continually like a roaring Lion, seeking whom he may devour: Wherefore he saith: Watch and be sober. Paul also will have us do the same thing here.

Let vs therefore cast awaye the workes of darkenes, and let vs put on the armour of light. As Christ is the sunne,¹ and the Gospell the daye, so fayth is the light whereby to see and watch in this daye. For it would not profit, albeit the sunne did shine, and make the day, if the eyes did not perceiue the light. Wherefore although the Gospell be begon and preached in the whole world, yet none are lightened, but they that receiue it, and by fayth being made capable of the light, doe arise out of sleepe. But to them that as yet sleepe this sunne and daye bring no profite, of which they receiue no light, no more then if no sunne or daye had shined. And this is that season and hower, whereof he speaketh: VVelbeloued brethren, forasmuch as we know this, that it is now time that vve should arise out of sleepe, &c. It is a spirituall time and season, although begun in this outward time, as it doth daily also come, wherein we ought to arise out of sleepe, and lay aside the workes of darkenes. Whereby Paule sheweth that he doth not speake to them, which are yet voide of fayth: for as it is saide, he teacheth not faith here, but the workes and frutes of fayth, when as he saith: We know that the time is come, and that the night being passed, the daye ⟨p. 244⟩is at hand: they which beleeue not can not know these thinges. Now if thou obiect and saye, what reason or cause is there that he should write these thinges to the faithfull, inasmuch as they know that it is time? &c. Thou must call to mynde that in the beginning of the exposition of this text of the Apostle, we haue saide that the office of preaching is of two sortes, one of teaching,² an other of exhorting and mouing. Now a man can not attaine vnto that knowledge, that it should not be needefull that he be alwayes moued, and kept in a continuall and fresh meditation of those thinges which he hath learned, least the deuell, the world, and the fleshe (which are enemies that neuer graunt truce, neither slacke their assault) doe make him wearie and slouthfull, that he maye at the last sleepe, and become altogither negligent in good thinges. For the deuell, sayth Peter, is such an enemie, as goeth about continually like a roring Lion, seeking whom he maye deuoure: Wherefore he sayth: VVatch and be sober. Paule also will haue vs doe the same thinge here.

1By light is here signified and meant faith.By light is here signified and ment faith.
2We have need of continual exhortation.We haue neede of cō tinuall exhortation.

:453p. 244–245

¹For the same cause Paul also useth here chosen words: the works of darkness he calleth not armour, but the works of light he calleth armour, not works: undoubtedly that he might show, that there is a fight, that labour and travel is required, and that it can not be obtained without peril, to watch and live well, forasmuch as so mighty enemies, the devil, the flesh, and the world do without ceasing fight against us, wherefore Job saith chapter 7: The life of man upon earth is a fight and tentation. Now it is not a small matter to stand all our life long in the battle, wherefore there is need of very shrill trumpets and warlike drums, that is of earnest admonitions and exhortations, whereby we may be stirred up and encouraged to persevere valiantly in the fight. Hereupon now it appeareth, why he calleth good works armour or weapons, and calleth not the works of darkness so, which notwithstanding, ⟨p. 245⟩if we consent unto them are also weapons, Rom. 6: Give not your members as weapons of unrighteousness. Again, it is before said, that by light is here signified faith, which from the day of the Gospel by the sun Christ,² shineth into our hearts, and enlighteneth them, therefore the armour or weapons of light are nothing else but the works of this faith. Contrariwise, darkness is infidelity or unbelief, which is by reason of the absence of the Gospel as of the day, and of Christ as of the sun. This darkness the devil doth rule, which cometh from the doctrine of men, and the judgement of mans own reason: wherefore the works of darkness,³ are the works of infidelity. For as Christ is the Lord and governor of the light, which we said to be faith: so Paul Ephes. 6. calleth Satan the prince of darkness, that is, of them which are without faith, and refuse to be obedient to God, as the same Apostle witnesseth 2. Corinth. 4: If our Gospel be then hid, it is hid to them that are lost, in whom the god of this world (namely the devil) hath blinded the minds, that is, of the infidels, that the light of the glorious Gospel of Christ should not shine unto them. But what both this armour or weapons of light, and works of darkness are, it is now taught of the Apostle.

¹For the same cause Paul also vseth here chosen wordes: the workes of darkenes he calleth not armour, but the workes of light he calleth armour, not workes: vndoutedly that he might shewe, that there is a fight, that labour and trauell is required, and that it can not be obtained without perill, to watche and liue well, forasmuch as so mightie enemies, the deuell, the flesh, and the world do without ceassing fight against vs, wherefore Iob sayth chapter 7: The life of man vpon earth is a fight and tentation. Nowe it is not a small matter to stand all our life long in the battaill, wherefore there is neede of verie shrill trumpets and warlike drummes, that is of earnest admonitions and exhortations, whereby we maye be stirred vp and encouraged to perseuer valliauntly in the fight. Hereupon nowe it appeareth, why he calleth good workes armour or weapons, and calleth not the workes of darkenes so, which notwithstanding, ⟨p. 245⟩if we consent vnto them are also weapons, Rom. 6: Giue not your members as weapons of vnrighteousnes. Againe, it is before saide, that by light is here signified faith, which from the daye of the Gospell by the sunne Christ,² shineth into our heartes, and enlightneth them, therefore the armour or weapons of light are nothing else but the workes of this fayth. Contrariwise, darkenes is infidelitie or vnbeleefe, which is by reason of the absence of the Gospell as of the daye, and of Christ as of the sunne. This darkenes the deuell doth rule, which commeth from the doctrine of men, and the iudgement of mans owne reason: wherefore the workes of darkenes,³ are the workes of infidelitie. For as Christ is the Lord and gouerner of the light, which we saide to be fayth: so Paule Ephes. 6. calleth Satan the prince of darkenes, that is, of them which are without faith, and refuse to be obedient to God, as the same Apostle witnesseth 2. Corinth. 4: If our Gospell be then hyd, it is hyd to them that are lost, in whom the god of this world (namely the deuell) hath blynded the myndes, that is, of the infidels, that the light of the glorious Gospell of Christ should not shine vnto them. But what both this armour or weapons of light, and workes of darkenes are, it is now taught of the Apostle.

1Paul calleth the works of light armour, and why.Paule calleth the workes of light armour, and why.
2The armour of light what it is.
3The works of darkness what they are.The workes of darkenes what they are.

:454p. 245–246

Let us walk honestly as in the day. No man worketh those things in the day, which he is wont to work in darkness, every one feareth an other, and endeavoureth himself to live honestly. It is commonly said: The night is void of shame, which is true, and therefore men do those things in the night, which they would be ashamed to do in the day, but the day is not without shame, and requireth an honest conversation. After the same sort ought a Christian life to be:¹ a Christian ought to commit nothing, whereof he may be ashamed, although the whole world should see his works & doings. For he that liveth and worketh so, that he is unwilling that all his works and doings should be seen and heard of all men, and his whole life be manifestly known unto all, liveth a live unworthy of Christ, according to that which our Saviour himself saith Joh. 3: Every man that doth evil, hateth the light, neither cometh to light, least his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. Hereby it appeareth how necessary ⟨p. 246⟩it is, that we should be provoked and exhorted to watch and to put on the armour of light. For what one is there at this day among Christians, which can abide, that all his works should be published openly in the light. Now what a Christian life is this, how hypocritically do we live, when as we can not suffer our life so much as to be disclosed before men, which now is disclosed before God and all his Angels, and in the last day shall be disclosed before all creatures? Wherefore it behoveth a Christian to live so, as he desireth to appear in the last day, and before all.² Hereupon Paul saith: Walk as the children of light: the fruit of the Spirit is goodness, and righteousness, and truth. And Rom. 12: Procure things honest, not only in the sight of God, but also in the sight of all men. And 2. Cor. 1: Our rejoicing is this, the testimony of our conscience, that in simplicity and godly purchase, and not in fleshly wisdom, but by the grace of God we have had our conversation in the world. Howbeit such a life shall nothing at all appear, where faith is not, but where a lively, a cheerful and a strong faith is, there such a life can not be wanting, forasmuch as such a faith is not wearied, with well doing,³ neither sleepeth.

Let vs walke honestly as in the day. No man worketh those things in the day, which he is wont to worke in darkenes, euerie one feareth an other, and endeuoureth himselfe to liue honestly. It is commonly sayd: The night is void of shame, which is true, and therefore men doe those thinges in the night, which they would be ashamed to do in the daye, but the daye is notwithout shame, and requireth an honest conuersation. After the same sort ought a Christian life to be:¹ a Christian ought to commit nothing, whereof he may be ashamed, although the whole world should see his workes & doinges. For he that liueth and worketh so, that he is vnwilling that all his workes and doinges should be seene and heard of all men, and his whole life be manifestly knowne vnto all, liueth a liue vnworthie of Christ, according to that which our Sauiour himselfe sayth Ioh. 3: Euerie man that doth euell, hateth the light, neither commeth to light, least his deedes should be reproued. But he that doth truth, commeth to the light, that his deedes might be made manifest, that they are wrought according to God. Hereby it appeareth how necessarie ⟨p. 246⟩it is, that we should be prouoked and exhorted to watch and to put on the armour of light. For what one is there at this day among Christians, which can abide, that all his workes should be published openly in the light. Now what a Christian life is this, how hypocritically do we liue, when as we can not suffer our life so much as to be disclosed before men, which now is disclosed before God and all his Angels, and in the last day shalbe disclosed before all creatures? Wherefore it behoueth a Christian to liue so, as he desireth to appeare in the last day, and before all.² Hereupon Paul saith: Walke as the children of light: the frute of the Spirit is goodnes, and righteousnes, and truth. And Rom. 12: Procure thinges honest, not onely in the sight of God, but also in the sight of all men. And 2. Cor. 1: Our reioicing is this, the testimonie of our conscience, that in simplicitie and godly purches, and not in fleshly wisedome, but by the grace of God we haue had our conuersation in the world. Howbeit such a life shall nothing at all appeare, where faith is not, but where a liuely, a cheerefull and a strong faith is, there such a life can not be wanting, forasmuch as such a faith is not wearied, with well doing,³ neither sleepeth.

1The life of a Christian.
2Eph. 5.8.9.
3Preaching & exhortation necessary for them that do already believe.Preaching & exhortation necessary for them that do already beleeue.

:456p. 246–247

Not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying. Here he rehearseth the works of darkness by name, one of which he named also before, to wit, sleep, according to that saying 1. Thessal. 5: Let us not sleep as do other, but let us watch and be sober. Not that he forbiddeth natural sleep, but spiritual, which is infidelity, whereof those works of the flesh proceed: howbeit natural sleep also is a work of darkness, if it be used for pleasure, and through immoderate filling of the belly,¹ so that it is a hinderance to the light, that is, faith, and to the armour thereof. Moreover these six works of darkness which he here rehearseth, do comprehend all the rest. For Gal. 5. and Coloss. 3. he reckoneth up ⟨p. 247⟩moe of them. But we will divide those, which he here rehearseth, into two sides, the right and the left. On the right side these four fight with the spirit, gluttony, drunkenness, chambering and wantonness: on the left side (forasmuch as the left side in the Scriptures signifieth adversity) those things which proceed from thence do fight, as are wrath, contention and such like: but the right side signifieth prosperity, and those things which ensue thereof, as delights, gluttony, drunkenness, and overmuch sleep, &c. Now it is sufficiently manifest, that Paul under two works of darkness here rehearsed, namely, contention and envying, doth comprehend the rest also of that sort, among which are bitterness, anger, wrath, crying, and evil speaking. Ephe. 4. And those which he rehearseth in the Epistle to the Galatians: Hatred, debate, emulations, seditions, heresies, murders, &c. In a sum, hereunto pertain whatsoever come of evil anger, either in words or deeds, all which can not be numbered. After the same sort under those four, gluttony, drunkenness, chambering and wantonness, he comprehendeth the vices of lust, which are wont to be committed as well in words as works, which also no man is able to number. And so the present words of the Apostle do show, neither needeth it any further declaration, that by these six works all things are to be understood, whereby they that are void of faith, and are yet in darkness, do live unpurely as concerning themselves, and unjustly toward their neighbours, whose whole life is disordered and out course both toward themselves and toward other.

Not in gluttonie and drunkennes, neither in chambering and wantonnes, nor in strife and enuying. Here he rehearseth the workes of darkenes by name, one of which he named also before, to wit, sleepe, according to that saying 1. Thessal. 5: Let vs not sleepe as do other, but let vs watch and be sober. Not that he forbiddeth naturall sleepe, but spirituall, which is infidelitie, whereof those workes of the flesh proceede: howbeit naturall sleepe also is a worke of darkenes, if it be vsed for pleasure, and through immoderate filling of the belly,¹ so that it is a hinderance to the light, that is, faith, and to the armour thereof. Moreouer these six workes of darkenes which he here rehearseth, do comprehend all the rest. For Gal. 5. and Coloss. 3. he reckneth vp ⟨p. 247⟩moe of them. But we wil diuide those, which he here rehearseth, into two sides, the right and the left. On the right side these fower fight with the spirit, gluttonie, drunkennes, chambering and wantonnes: on the left syde (forasmuch as the left syde in the Scriptures signifieth aduersitie) those thinges which proceede from thence do fight, as are wrath, contention and such like: but the right syde signifieth prosperitie, and those thinges which ensue thereof, as delightes, gluttonie, drunkennes, and ouermuch sleepe, &c. Now it is sufficiently manifest, that Paul vnder two workes of darkenes here rehearsed, namely, contention and enuying, doth comprehend the rest also of that sort, among which are bitternes, anger, wrath, crying, and euell speaking. Ephe. 4. And those which he rehearseth in the Epistle to the Galathians: Hatred, debate, emulations, seditions, heresies, murthers, &c. In a summe, hereunto pertaine whatsoeuer come of euell anger, either in wordes or deedes, all which can not be numbred. After the same sort vnder those fower, gluttonie, drunkennes, chambering and wantonnes, he comprehendeth the vices of lust, which are wont to be committed as well in wordes as workes, which also no man is able to number. And so the present wordes of the Apostle doe shewe, neither needeth it any further declaration, that by these six workes all thinges are to be vnderstood, whereby they that are voyd of fayth, and are yet in darkenes, doe liue vnpurely as concerning themselues, and vniustly toward their neighbours, whose whole life is disordered and out course both toward themselues and toward other.

1Paul by six works of darkness comprehendeth all the rest.Paule by six workes of darkenes cō prehendeth all the rest.

:458p. 247–248

But put ye on the Lord Jesus Christ. In these words as it ⟨p. 248⟩were in a sum, he showeth all the armour of light, when as he exhorteth us to put on Christ.¹ Now Christ is put on of us after two sorts: first when we are clothed with his righteousness, which is done by faith, wherewith he that is endued, believeth that Christ for him died, and fulfilled all things. For not ours, but Christs righteousness hath reconciled us to the Father, and delivered us from since. And so to put on Christ pertaineth to the doctrine of faith, which teacheth that Christ was given unto us, and is unto us in stead of a pledge. Whereof Paul speaketh Galat. 3: All ye that are baptized into Christ, have put on Christ. The other manner of putting on Christ is, when we weigh and consider, that he is given unto us also in stead of an example, that we should show our selves serviceable toward our neighbours, being endued with the same virtues, with which we by faith acknowledge that he being adorned, did serve us, that so we may resemble him in all points: and of this manner of putting on Christ Paul speaketh here. The same also he willeth us to do 1. Corinth. 15. when he saith: As we have borne the image of the earthly, so let us now bear the image of the heavenly. And Ephes. 4: Cast ye of, concerning the conversation in time past, that old man, which is corrupt through the deceivable lusts, and be renewed in the spirit of your mind, and put on the new man, which after God is created unto righteousness, and true holiness. Now in Christ we see nothing but the armour of light, no gluttony, no drunkenness, but fasting, temperance, keeping under of the flesh by divers labours, travelling, preaching, praying, and doing well to all men, in him was no place for slothfulness or superfluous sleep, much less for wantonness, but a marvellous chastity and purity: he accustomed himself to watch, to rise early, to lye on the ground in the field, having neither house, neither chamber, nor bed: in him was no wrath, contention or brawling, but altogether goodness, sweetness, meekness, charity, mercy, patience, &c. Wherefore where as Paul saith here briefly: Put ye on the Lord Jesus Christ, it is as much as that we should set him before us as an example to follow.

But put ye on the Lord Iesus Christ. In these wordes as it ⟨p. 248⟩were in a summe, he sheweth all the armour of light, when as he exhorteth vs to put on Christ.¹ Now Christ is put on of vs after two sortes: first when we are clothed with his righteousnes, which is done by fayth, wherewith he that is endued, beleeueth that Christ for him died, and fulfilled all thinges. For not ours, but Christes righteousnes hath reconciled vs to the Father, and deliuered vs from synnes. And so to put on Christ pertaineth to the doctrine of faith, which teacheth that Christ was giuen vnto vs, and is vnto vs in stede of a pledge. Whereof Paule speaketh Galat. 3: All ye that are baptized into Christ, haue put on Christ. The other maner of putting on Christ is, when we wey and consider, that he is giuen vnto vs also in steede of an example, that we should shewe our selues seruiceable toward our neighbours, being endued with the same vertues, with which we by fayth acknowledge that he being adorned, did serue vs, that so we may resemble him in all points: and of this maner of putting on Christ Paule speaketh here. The same also he willeth vs to doe 1. Corinth. 15. when he saith: As we haue borne the image of the earthly, so let vs now beare the image of the heauenly. And Ephes. 4: Cast ye of, concerning the conuersation in time past, that olde man, which is corrupt through the deceiuable lustes, and be renewed in the spirit of your mynde, and put on the new man, which after God is created vnto righteousnes, and true holines. Now in Christ we see nothing but the armour of light, no gluttonie, no drunkennes, but fasting, temperancie, keeping vnder of the flesh by diuers labours, traueling, preaching, praying, and doing well to all men, in him was no place for slouthfulnes or superfluous sleepe, much lesse for wantonnes, but a meruelous chastitie and puritie: he accustomed himselfe to watche, to rise early, to lye on the ground in the field, hauing neither house, neither chamber, nor bedde: in him was noe wrath, contention or brauling, but altogether goodnes, sweetnes, meekenes, charitie, mercy, patience, &c. Wherefore where as Paule sayth here briefly: Put ye on the Lord Iesus Christ, it is as much as that we should set him before vs as an example to follow.

1Christ is put on two manner of ways.Christ is put on two maner of wayes.

:459p. 248–249

¹He teacheth the Colossians the same thing in somewhat more words after this sort: Now therefore as the elect of God holy ⟨p. 249⟩and beloved, put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering: forbearing one an other & forgiving one an other, if any man have a quarrel to an other: even as Christ forgave, even so do ye. And above all these things put on love which is the bond of perfectness: and let the peace of God rule in your harts, to the which ye are called in one body, and be ye thankful. And Philip. 2, after that he had exhorted them to love one an other, and that every man should esteem other better then him self, and seek to pleasure & do for other, he also setteth Christ before them as an example, who showed him self to us our servant, & saith: Let the same mind be in you that was even in Christ Jesus, who being in the form of God thought it no robbery to be equal with God: But he made him self of no reputation, and took on him the form of a servant, and was made like unto men, & was found in shape as a man. The sum therefore is this:² the armour or weapons of light are good works, contrary to those works of darkness, gluttony, drunkenness, chambering, wantonness, contention, and envying, such works are, to fast, to watch to pray, to labour, to suffer hunger, thirst, cold, heat, to be chaste, to use modesty, temperance, goodness, and that I do not thrust in too many of mine own words, let us hear Paul him self rehearsing them in order Gal. 5: The fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. But he rehearseth them far more at large 2. Cor. 6, saying: We beseech you that ye receive not the grace of God in vain: for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold now the accepted time, behold now the day of salvation, as if he said: Our salvation is now nearer unto us then when we believed, to wit, that it would come to pass, that these days of salvation, in which the Gospel is preached abroad to the whole world, should appear. It is time therefore to arise out of sleep: Let us give no occasion of offence in any thing, that our ministry be not reprehended.

¹He teacheth the Colossians the same thing in somewhat more wordes after this sort: Now therefore as the elect of God holy ⟨p. 249⟩and beloued, put on the bowells of mercie, kindnes, humblenes of minde, meekenes, long suffering: forbearing one an other & forgiuing one an other, if any man haue a quarrell to an other: euen as Christ forgaue, euen so doe ye. And aboue all these thinges put on loue which is the bond of perfectnes: and let the peace of God rule in your harts, to the which ye are called in one body, and be ye thankefull. And Philip. 2, after that he had exhorted them to loue one an other, and that euery man shoulde esteeme other better then him selfe, and seeke to pleasure & do for other, he also setteth Christ before them as an example, who shewed him selfe to vs our seruaunt, & sayth: Let the same minde be in you that was euen in Christ Iesus, who being in the forme of God thought it no robberie to be equall with God: But he made him selfe of no reputation, and tooke on him the forme of a seruaunt, and was made like vnto men, & was found in shape as a man. The summe therefore is this:² the armour or weapons of light are good workes, contrary to those workes of darkenes, gluttonie, drunkennes, chambering, wantonnes, contention, and enuying, such workes are, to fast, to watch to pray, to labour, to suffer hunger, thirst, colde, heat, to be chast, to vse modestie, temperancie, goodnes, and that I doe not thrust in too many of myne owne wordes, let vs heare Paule him selfe rehearsing them in order Gal. 5: The frute of the spirit is loue, ioy, peace, long suffering, gentlenes, goodnes, faith, meekenes, temperancie. But he rehearseth them farre more at large 2. Cor. 6, saying: VVe beseech you that ye receiue not the grace of God in vaine: for he sayth, I haue heard thee in a time accepted, and in the day of saluation haue I succoured thee: behold nowe the accepted time, behold now the day of saluation, as if he sayd: Our saluation is now nearer vnto vs then when we beleeued, to wit, that it would come to passe, that these dayes of saluation, in which the Gospell is preached abroad to the whole worlde, shoulde appeare. It is time therefore to arise out of sleepe: Let vs giue no occasion of offence in any thinge, that our ministerie be not reprehended.

1Colos. 3.12.
2The armour of light.

:461p. 250

¹Now this most fitly agreeth with the matter, whereas he setteth before us a most excellent and perfect example, namely the Lord him self, saying: Put ye on the Lord Jesus Christ. For he is a sluggish beast and not a man, who when he seeth his Lord fast, suffer hunger, labour, watch and to be weary, yet giveth him self to gluttony, sleep, and pleasures. What Lord could take these things at his servants hand, nay what servant durst presume to do these things? So it can not be that a Christian man should not be ashamed, when he beholdeth Christ, and seeth him self so unlike unto him, yea occupied in quite contrary things. For whom the example of Christ him self doth not stir up, exhort, and move, who can bring or stir him up unto goodness? What would the leaves of words do with their small noise, if these thunderings of the example of Christ do not move? And surely for this cause Paul of purpose adjoined this word, Lord, saying: Put ye on the Lord Jesus Christ, as if he said: count it no great nor burdenous thing, to stand and fight in this armour of light, ye that are servants, behold your Lord, who when he had no need, did notwithstanding so well & valiantly use this armour, and fought in it for you.

¹Now this most fitly agreeth with the matter, whereas he setteth before vs a most excellent and perfect example, namely the Lord him selfe, saying: Put ye on the Lord Iesus Christ. For he is a sluggish beast and not a man, who when he seeth his Lorde fast, suffer hunger, labour, watch and to be wearie, yet giueth him selfe to gluttonie, sleepe, and pleasures. What Lorde could take these things at his seruaunts hand, nay what seruaunt durst presume to doe these thinges? So it can not be that a Christian man should not be ashamed, when he beholdeth Christ, and seeth him self so vnlike vnto him, yea occupied in quite cōtrary things. For whom the example of Christ him selfe doth not stirre vp, exhort, and moue, who can bringe or stirre him vp vnto goodnes? What would the leaues of wordes doe with their small noyce, if these thundrings of the example of Christ doe not moue? And surely for this cause Paule of purpose adioyned this word, Lord, saying: Put ye on the Lord Iesus Christ, as if he sayd: count it no great nor burdenous thinge, to stand and fight in this armour of light, ye that are seruaunts, behold your Lord, who when he had no neede, did notwithstāding so wel & valiantly vse this armour, and fought in it for you.

1A most excellent and perfect example for all Christians to follow.

:462p. 250–251

And take no thought for the flesh, to fulfil the lusts of it. The Apostle in these few words hath noted two cares of the flesh: One is natural,¹ whereby necessary food and apparel is provided for the body, that it may live, and be able to sustain his labour, lest that it be by overmuch abstinence weakened, and made unprofitable to work.² The other care is joined with sin, when the body is provided for to fulfil the lusts thereof, and that it may be delighted: this care the Apostle here forbiddeth, for it engendereth the works of darkness, so to pamper and make of the ⟨p. 251⟩flesh, which is continually to be chastised, that it may be obedient to the spirit, and may not shake of the sitter, like unto an untamed horse, albeit that chastising is so to be tempered, that the body notwithstanding may do his duty, and bear the sitter. For as the fodder, the whip and the burden belongeth unto the ass: so meat, correction, and work unto the servant. Ecclesiastic. 33. He doth not say that thou shalt flea or slay the ass, neither that thou shalt kill the servant, or cast him into prison: so unto the body the chastising and labour thereof is due, and necessary food is not to be withheld from it. Paul him self saith:³ I tame my body, and bring it into subjection. He saith not, I cast it into sickness, or I kill it, but I subdue it to the spirit, that it may serve, and be obedient thereunto.

And take no thought for the flesh, to fulfill the lusts of it. The Apostle in these few words hath noted two cares of the flesh: One is naturall,¹ whereby necessary foode and apparell is prouided for the body, that it may liue, and be able to sustaine his labour, lest that it be by ouermuch abstinence weakened, and made vnprofitable to worke.² The other care is ioyned with sinne, when the body is prouided for to fulfill the lustes thereof, and that it may be delighted: this care the Apostle here forbiddeth, for it ingendreth the workes of darkenes, so to pamper and make of the ⟨p. 251⟩flesh, which is continually to be chastised, that it may be obedient to the spirit, and may not shake of the sitter, like vnto an vntamed horse, albeit that chastising is so to be tempered, that the body notwithstanding may doe his dutie, and beare the sitter. For as the fodder, the whippe and the burden belongeth vnto the asse: so meat, correction, and worke vnto the seruaunt. Ecclesiastic. 33. He doth not say that thou shalt flea or slay the asse, neither that thou shalt kill the seruaunt, or cast him into prison: so vnto the body the chastising and labour thereof is due, and necessary foode is not to be withheld from it. Paule him selfe sayth:³ I tame my body, and bringe it into subiection. He sayth not, I cast it into sicknes, or I kill it, but I subdue it to the spirit, that it may serue, and be obedient thereunto.

1Lawful care for the flesh.Lawfull care for the flesh.
2Unlawful provision & care for the flesh.Vnlawfull prouision & care for the flesh.
31. Cor. 9.27.

:463p. 251–252

Moreover these words, to fulfil the lusts thereof, Paul added because of two sorts of men, whereof the first under a pretence of natural necessity, do satisfy their pleasure,¹ and cover that practise under this false pretence. We are so prone and ready unto this, that even many of the Saints have very much complained of this evil, and because of it, have oftentimes above measure afflicted their bodies: for the flesh is so crafty and marvellous subtle to prepare delights for it self, that no man can sufficiently taken heed of it, yea it is needful that a man here do never leave to care and fear. The other sort of men are those blind holy ones, which think that the kingdom of God and the righteousness thereof consisteth in meats and drink, and in chosen apparel, and do beside their own work regard nothing: when they have so fasted, that they have made their head diseased, and their stomach distempered,² and do bring unto their body some great infirmity or sickness, they then think that they have been marvellous holy, and have wrought incomparable good works. But Paul saith: Meat maketh not us acceptable to God, for neither if we eat, have we the more neither if we eat not, have we the less. And Colos. 2. he writeth thus much in effect: Beware of the worshipping of Angels, which hath a show of wisdom because of humbleness and superstition, whereby they spare not the body, while they withdraw from it the measure of food due unto it, bestowing nothing upon it whereby it may be fed. This preposterous worshipping of Angels, yea in deed superstition, did so deceive Gerson, otherwise a notable man, that he ⟨p. 252⟩praised the Charterhouse Monks, for that they did so constantly abstain from flesh, that even when they were sick they would eat none, although they might preserve them selves even from death thereby. But what, if God shall judge them as killers of their own body? For there can be none at all either ordinance or order, yea or vow contrary to the commandment of God, & if there be any such, surely it ought to be of no force, even as if thou haddest vowed adultery.

Moreouer these wordes, to fulfil the lustes thereof, Paule added because of two sortes of men, whereof the first vnder a pretence of naturall necessitie, doe satisfie their pleasure,¹ and couer that practize vnder this false pretence. We are so prone and ready vnto this, that euen many of the Sainctes haue very much complayned of this euil, and because of it, haue oftentimes aboue measure afflicted their bodies: for the flesh is so craftie and meruelous sutle to prepare delights for it selfe, that no man can sufficiently takē heede of it, yea it is needefull that a man here doe neuer leaue to care and feare. The other sort of men are those blind holy ones, which thinke that the kingdom of God and the righteousnes thereof consisteth in meates and drinke, and in chosen apparell, and doe beside their owne worke regard nothing: when they haue so fasted, that they haue made their head diseased, and their stomacke distempered,² and doe bring vnto their body some great infirmitie or sicknes, they then thinke that they haue bene meruelous holy, and haue wrought incomparable good workes. But Paule sayth: Meat maketh not vs acceptable to God, for neither if we eate, haue we the more neither if we eate not, haue we the lesse. And Colos. 2. he writeth thus much in effect: Beware of the worshipping of Angells, which hath a shew of wisedom because of humblenes and superstition, whereby they spare not the body, while they withdraw from it the measure of foode due vnto it, bestowing nothing vpon it whereby it may be fedde. This preposterous worshipping of Angells, yea in deede superstition, did so deceiue Gerson, otherwise a notable man, that he ⟨p. 252⟩praysed the Charterhouse Monkes, for that they did so constantly abstaine from flesh, that euen when they were sicke they would eate none, although they might preserue them selues euen from death thereby. But what, if God shall iudge them as killers of their owne body? For there can be none at all either ordinaunce or order, yea or vow contrary to the commaundement of God, & if there be any such, surely it ought to be of no force, euē as if thou haddest vowed adulterie.

1We are prone and ready to fulfil the lusts of the flesh.We are prone and ready to fulfill the lustes of the flesh.
2Superstitious fasting & abstinence from meats. 1. Cor. 8.8.Superstitious fasting & abstinence frō meates. 1. Cor. 8.8.

:464p. 252–253

¹Now God both here by Paul, and elsewhere hath commanded, that necessary provision should be made for the body, and hath forbidden that we should procure the death of it: wherefore those things that are profitable to preserve it, whether they be flesh or eggs, or any thing else, must be given unto it, in what day or time soever, whether it be the sixth or first day of the week, whether it be Lent or after Easter, in the mean season whatsoever orders, laws, and vows, yea even of the Pope being neglected. For it is not lawful for any man, no not for the Angels to forbid any thing against the commandment of God. Howbeit this madness proceedeth from that darkness and blindness, whereby miserable men do regard the work only, and think that they shall obtain salvation through the greatness and multitude of works.² But Paul willeth that our fastings and other chastisings of the flesh be the weapons of light, whereby the works of darkness may be overcome, and not the body destroyed: wherefore there ought to be no other use among Christians of fastings, watchings and labours. As it is all one before God, whether thou eat fish or flesh: whether thou drink wine or water: whether thou wear read or green garments: all these are the good creatures of God, made unto this end, that we may use them: have regard only to this, that thou mayst use them with a mean, and mayst abstain thy self so much from them, as shall suffice to overcome the works of darkness. Wherefore it is unpossible that a common manner of this abstinence should be appointed indifferently to all:³ for the constitution of all mens bodies is not alike, it is above measure to one, which to an other is under measure: one hath need of much, an other of little, and therefore is it meet that every one have regard of him self, and govern his own body, according to the present doctrine of Paul, whereas he saith: Take no thought for the flesh, to fulfil the lusts thereof, ⟨p. 253⟩that is, obey the wisdom thereof so far that ye deny not the necessary things which it requireth, but grant it not those things, which it requireth to the fulfilling of the lusts thereof, more then necessity, to pleasure only. If a better rule of moderation could have been given beside this, Paul would not have concealed it.

¹Now God both here by Paule, and elswhere hath commaunded, that necessary prouision should be made for the body, and hath forbidden that we should procure the death of it: wherefore those thinges that are profitable to preserue it, whether they be flesh or egges, or any thing else, must be giuen vnto it, in what day or time soeuer, whether it be the sixt or first day of the weeke, whether it be Lent or after Easter, in the meane season whatsoeuer orders, lawes, and vowes, yea euen of the Pope being neglected. For it is not lawfull for any man, no not for the Angells to forbid any thing against the commaundement of God. Howbeit this madnes proceedeth from that darkenes and blindnes, wherby miserable men doe regarde the worke onely, and thinke that they shall obtaine saluation through the greatnes and multitude of workes.² But Paule willeth that our fastings and other chastisings of the flesh be the weapons of light, whereby the workes of darkenes may be ouercome, and not the body destroyed: wherefore there ought to be no other vse among Christians of fastings, watchings and labours. As it is al one before God, whether thou eate fish or flesh: whether thou drinke wine or water: whether thou weare redde or greene garments: all these are the good creatures of God, made vnto this ende, that we may vse them: haue regard only to this, that thou mayst vse them with a meane, and mayst abstaine thy selfe so much from them, as shall suffize to ouercome the workes of darkenes. Wherefore it is vnpossible that a common maner of this abstinence should be appoynted indifferently to all:³ for the constitution of all mens bodies is not alike, it is aboue measure to one, which to an other is vnder measure: one hath neede of much, an other of litle, and therefore is it meete that euery one haue regard of him selfe, and gouerne his owne body, according to the present doctrine of Paule, whereas he sayth: Take no thought for the flesh, to fulfil the lustes thereof, ⟨p. 253⟩that is, obey the wisedom therof so farre that ye deny not ye necessary things which it requireth, but graunt it not those things, which it requireth to the fulfilling of ye lustes thereof, more then necessitie, to pleasure onely. If a better rule of moderation could haue bene giuen beside this, Paule would not haue concealed it.

1Necessary provision must be made for the body.Necessary prouision must be made for the body.
2The true end of fasting.
3One common manner of fasting cannot be appointed to all.One common maner of fasting cannot be appoynted to all.

:465p. 253

Hereby thou seest, that the popish ordinances,¹ which forbid the eating of flesh and certain meats, are quite contrary to the Gospel: Which Paul hath plainly foretold 1. Tim. 4: The Spirit, saith he, speaketh evidently, that in the latter times some shall depart from the faith, & shall give heed unto spirits of error & doctrines of devils, which speak lies through hypocrisy, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks. No man surely can deny that these words do briefly reprove the orders of Monks and sacrificing Priests, so clear and manifest are both these words, and also their preposterous religion. Moreover thou seest here also, godly Reader, that Paul doth not teach that dotage & womanly holiness of certain, which choose unto them selves certain days, wherein to fast to certain Saints, one to this, an other to that, all which are blind proceedings, and builded upon their own works. True religion is, without choice of meats and days, all the life long to use modesty and sobriety. For seeing that these must be the armour of light, and it is requisite that all our life be undefiled and chaste, it behoveth us surely never to put of this armour, but we must be found always sober, temperate, watching, labouring and praying. But those doting holy ones one day taste nothing but bread & water, & afterward, three whole months they daily be drunken and eat excessively, even until they be not well in their wits. Others fast so, that at the evening they eat no meat, but in the mean season they make them selves drunk with drinking. Who is able to rehearse all their dotages and all their works of darkness? all which proceed from hence, for that foolish men consider & regard the work, & not the use of the work, they make of armour a glass, they are altogether ignorant, whereunto it is profitable to fast and abstain: they are like unto him which carried a sword to this end, that he might look upon it, and knew not how to use it, when he was beaten. These things may suffice to have been spoken for the exposition of this text.

Hereby thou seest, that the popish ordinaunces,¹ which forbid the eating of flesh and certaine meates, are quite contrary to the Gospell: Which Paule hath plainly foretolde 1. Tim. 4: The Spirit, sayth he, speaketh euidently, that in the latter times some shall depart from the faith, & shall giue heede vnto spirits of errour & doctrines of deuils, which speake lyes through hypocrisie, forbidding to mary, and commaunding to abstaine from meates, which God hath created to be receiued with giuing thankes. No man surely can deny that these wordes doe briefly reproue the orders of Monkes and sacrificing Priestes, so cleare and manifest are both these wordes, and also their preposterous religion. Moreouer thou seest here also, godly Reader, that Paul doth not teach that dotage & womanly holines of certaine, which choose vnto them selues certaine dayes, wherein to fast to certaine Sainctes, one to this, an other to that, all which are blinde proceedings, and builded vpon their owne workes. True religion is, without choyce of meates and dayes, all the life long to vse modestie and sobrietie. For seeing that these must be the armour of light, and it is requisite that all our life be vndefiled and chast, it behoueth vs surely neuer to put of this armour, but we must be found alwayes sober, temperate, watching, labouring and praying. But those doting holy ones one day tast nothing but bread & water, & afterward, three whole moneths they daily be drunken and eate excessiuely, euen vntill they be not well in their wits. Others fast so, that at ye euening they eate no meate, but in ye meane season they make them selues drunke with drinking. Who is able to rehearse all their dotages and all their works of darkenes? all which proceede from hence, for that foolish men consider & regard the worke, & not the vse of the worke, they make of armour a glasse, they are altogither ignorant, whereunto it is profitable to fast and abstaine: they are like vnto him which caried a sword to this ende, that he might looke vpon it, and knew not how to vse it, when he was beaten. These thinges may suffize to haue bene spoken for the exposition of this text.

1Popish ordinances forbidding the eating of flesh contrary to the Gospel.Popish ordinaunces forbidding the eating of flesh contrary to the Gospell.

A SERMON OF D. MARTIN LUTHER, CONCERNING GOOD WORKS THE FRUITS OF FAITH.

A SERMON OF D. MARTIN LVTHER, CONCERNING GOOD WORKES THE FRVTES OF FAITH.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A SERMON OF D. MARTIN LUTHER, CONCERNING GOOD WORKS THE FRUITS OF FAITH.

A SERMON OF D. MARTIN LVTHER, CONCERNING GOOD WORKES THE FRVTES OF FAITH.