Collected Sermons, good works

Collected Sermons · good works

p. 234A SERMON OF D. MARTIN LVTHER, CONCERNING GOOD WORKES THE FRVTES OF FAITH.

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 vsus therefore caſt awaye the workes of darkenes, and let vsus put on the armour of light.

13. Let vsus 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.

Whereof the preſent text intreateth.THE 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.The office of preaching di…d…d into partes. 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. 235are inſtructed & come to vnderſtanding. Exhortation is, when y^e preacher moueth & prouoketh vntounto y^t 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 vntounto 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 vsus 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?

By ſleepe he ſignifieth euel workes which are voide of faith:What the Apoſtle meaneth by the words, ſlepe, to riſe, &c. 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 vsus 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 vsus not ſleepe as do other, but let vsus watch and be ſober. For they that ſleepe, ſleepe in the night, and they that be dronken, are dronken in the night. But let vsus which are of the day, be ſober, putting on the breſt plate of faith and louelove, and the hope of ſaluation for an helmet. p. 236For God hath not appointed vsus vntounto wrath, but to obtaine ſaluation by the meanes of our Lord Ieſus Chriſt, which died for vsus, 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 vsus 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 vntounto all men, hath appeared, & teacheth vsus 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 hauehave 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.

Naturall and ſpiritual ſlepe cōpared togither.Now let vsus 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 vntounto 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. 237all ſight and feeling. Wherefore as long as by reaſon of the ſleep of his vnbeleefe, he can hauehave 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 vntounto eternall life, vntounto 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 onelyonly 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 hauehave ſlept their ſleepe, and they whoſe handes were mightie, hauehave 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: or as when a thirſtie man dreameth that he is drinking, and when he awaketh he is yet faint, and his ſoule hath appetite: euen ſo shall the multitude of all nations be, that fighteth againſt mount Sion. See how contemptuouſly and diſdainfully the Prophet ſpeaketh of the chiefe power, riches, pleaſures and promotions of the world, and likeneth them to dreames and moſt vaine viſions wherewith they which are aſleepe are deluded. What other durſt ſay, that the good thinges, riches and power of theſe Kings, Princes, and rich men, are nothing els but dreames, when as for them men mingle earth with heauen, fyer with water, raging without meaſure and ende in the world? But the cauſe hereof is, for that they yet ſleepe, therefore they do yet ſee nothing hereof, as they want fayth, ſo alſo are they deſtitute of this light.

For now is our ſaluation neerer, then whē we beleued. What meane theſe wordes? did we beleeue before,The promiſe of God concerning ſaluation by his Sonne. 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 vntounto Abraham Gen. 22: In thy ſeede shal all the nations of the p. 238earth 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 vponupon 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 vntounto 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.

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,The faith of them which liued before Chriſtes incarnation & theirs which liue after it, all one in it ſelfe. 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 hauehave 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. 239Of 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 onelyonly 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 hauehave. For there is one faith, one ſpirit, one Chriſt, one communion of all Saincts, this difference onelyonly there is betweene vsus, that they went before Chriſt, we follow him.

We hauehave 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 hauehave a like in the ſame Chriſt, we ſay: we hauehave beleeued, or we did beleeue, when as not we, but the Fathers hauehave 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 vponupon 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 hauehave in common, and ſo there is as it were one companie of beleeuers. Now whereas the Apoſtle ſaith,How ſaluatiō is neerer vntounto vsus then it was to the beleuers before Chriſtes incarnation. that ſaluation is now neerer vntounto vsus 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 vntounto them as vntounto vsus. 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 vntounto 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. 240the Goſpell was preached abroad in the world, by which Chriſt did come vntounto all in the whole world, for this cauſe Paul ſayth that our ſaluation is neerer then when it was hidden, and knowne vntounto few men: becauſe that Chriſt being not yet glorified, it was not meete that the preaching of ſaluation ſhould be made publike or common.

Whereas therefore the Apoſtle ſayth here, Our ſaluation is now neerer vsus, 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 vntounto 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,The cōming of Chriſt by y^e preaching of the Goſpell. 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 onelyonly 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 hauehave him to be made man, that the Goſpel might be preached of him, that being made man, he hath ſaued vsus by his death, and that the ſaluation which he hath wrought, might go into the whole world, and be made neere vntounto all. Some hauehave taught fower comminges of p. 241Chriſt, 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. They babbie many things of the comming of Chriſt, and neuertheles they driue him further from themſelues, thē heauen is diſtaunt from the earth. For what can Chriſt profit any man, which doth not poſſeſſe him by faith? or how can any man poſſeſſe him by faith, where the Goſpell is not preached?

The night is paſſed and the day is at hand: By the daye what is ſignified.His 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 vntounto all men, raiſeth all out of ſleepe, ſheweth true and eternall good things, wherein we may be hereafter occupied,What is here ment by the night. 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.

Wherefore in many places of the Scripture, the ioyfull,The preaching of the Goſpell likened to the morning. 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. 242thy 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 onelyonly 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.Chriſt the ſunne of righteouſnes. God ſayth Mala. 4: To you that feare my name, shall that ſunne of righteouſnes ariſe, and helth shalbe vnderunder this winges. For as many as beleeue in Chriſt, do receiue of him the beames of his grace and righteouſnes, and doe obtaine ſaluation vnderunder 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 hauehave 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 vntounto 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 eueryevery 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. Wherefore it is called the Goſpell or glad tydinges, for that it is a pleaſaunt, and proſperous meſſage of the grace of God, and of all good thinges.

The Goſpell reuealeth vntounto vsus all thinges that are needfull for vsus to know.But who is able to rehearſe all thoſe thinges, which this day reuealeth & maketh manifeſt vntounto vsus? 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 vntounto vsus, how we ought to behaue our ſelues in all theſe p. 243thinges, and toward all, from whence we are, and whither we go. Yet neuertheles Satan hath deceiued vsus miſerable creatures, that neglecting ſuch a day, whereby all thinges might be cleere and manifeſt vntounto vsus, we ſeeke the truth of Philoſophers and heathen men, who hauehave not ſo much as by a dreame knowne any whit of theſe thinges, and ſo we hauehave 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 hauehave 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 vntounto them, in whom they exerciſe themſelues much more then in Chriſt, yea nothing in Chriſt, but altogither in Ariſtotle.

Let vsus therefore caſt awaye the workes of darkenes, and let vsus put on the armour of light. As Chriſt is the ſunne,By light is here ſignified and ment faith. 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. 244is 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 hauehave ſaide that the office of preaching is of two ſortes, one of teaching,We hauehave neede of cō tinuall exhortation. an other of exhorting and mouing. Now a man can not attaine vntounto 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 hauehave vsus doe the ſame thinge here. For ſeeinge that the Deuell, the fleſhe, and the worlde keepe no meane, nor make no ende of fightinge againſt vsus, neither muſt there be any meane kept or ende made of exhortinge, prouokinge, and mouinge vsus to watche and worke. Hereupon the holie Ghoſt is called an exhorter, inaſmuch as he inuiteth and moueth vsus vntounto good.

Paule calleth the workes of light armour, and why.For 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 vsus, wherefore Iob ſayth chapter 7: The life of man vponupon 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. 245if we conſent vntounto them are alſo weapons, Rom. 6: GiueGive 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,The armour of light what it is. 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,The workes of darkenes what they are. 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 vntounto them. But what both this armour or weapons of light, and workes of darkenes are, it is now taught of the Apoſtle.

Let vsus 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:The life of a Chriſtian. 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 vntounto 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. 246it 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.Eph. 5.8.9.Eph 5:8Eph 5:9 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 onelyonly 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 hauehave 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,Preaching & exhortation neceſſary for them that do already beleeue. neither ſleepeth. Wherefore it is no leſſe neceſſarie, to preach to them that hauehave receiued the doctrine of faith, whereby they maye be prouoked and ſtirred vp to go on in the good life which they hauehave embraced, and that they ſuffer not themſelues to be ouercome by the aſſaults of the raging fleſh, the craftie world, and moſt ſuttle Satan, then it is meete that the doctrine of faith be preached to them that be as yet ignorant of Chriſt.

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 vsus not ſleepe as do other, but let vsus 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,Paule by ſix workes of darkenes cō prehendeth all the reſt. 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. 247moe 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 vnderunder 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 vnderunder 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. For there is no man that knoweth not what it is to be gluttonous and dronken, that is, either to eate or drinke aboue a meaſure neceſſarie for the body, it is as well knowne, what it is to ſleepe in chambers, and to be wanton, that is, to follow the pleaſure of the body, both with ſleeping aboue meaſure, and with other lewd and vnchaſt geſtures and workes, which are wont to be committed in chambers of full fedde, well tipled, idle and ſlouthfull bellies, as well in the daye, as in the night, as well when they are alone, as in the reſort and companie of others. All which thinges do require euen naturall darkenes, and ſecret places, and are ſignified of Paule by chambering and wantonnes.

But put ye on the Lord Ieſus Chriſt. In theſe wordes as it p. 248were in a ſumme, he ſheweth all the armour of light, when as he exhorteth vsus to put on Chriſt.Chriſt is put on two maner of wayes. Now Chriſt is put on of vsus 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 vsus to the Father, and deliuered vsus from ſynnes. And ſo to put on Chriſt pertaineth to the doctrine of faith, which teacheth that Chriſt was giuen vntounto vsus, and is vntounto vsus in ſtede of a pledge. Whereof Paule ſpeaketh Galat. 3: All ye that are baptized into Chriſt, hauehave put on Chriſt. The other maner of putting on Chriſt is, when we wey and conſider, that he is giuen vntounto vsus 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 vsus, 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 vsus to doe 1. Corinth. 15. when he ſaith: As we hauehave borne the image of the earthly, ſo let vsus 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 vntounto righteouſnes, and true holines. Now in Chriſt we ſee nothing but the armour of light, no gluttonie, no drunkennes, but faſting, temperancie, keeping vnderunder 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 vsus as an example to follow.

Coloſ. 3.12.Col 3:12He teacheth the Coloſſians the ſame thing in ſomewhat more wordes after this ſort: Now therefore as the elect of God holy p. 249and beloued, put on the bowells of merciemercy, kindnes, humblenes of minde, meekenes, long ſuffering: forbearing one an other & forgiuing one an other, if any man hauehave a quarrell to an other: euen as Chriſt forgaue, euen ſo doe ye. And aboue all theſe thinges put on louelove 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 louelove one an other, and that eueryevery 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 vsus 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 vntounto men, & was found in shape as a man. The ſumme therefore is this:The armour of light. 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 vsus heare Paule him ſelfe rehearſing them in order Gal. 5: The frute of the ſpirit is louelove, 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 hauehave heard thee in a time accepted, and in the day of ſaluation hauehave I ſuccoured thee: behold nowe the accepted time, behold now the day of ſaluation, as if he ſayd: Our ſaluation is now nearer vntounto vsus 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 vsus giuegive no occaſion of offence in any thinge, that our miniſterie be not reprehended. But in all thinges, let vsus approue our ſelues as the Miniſters of God, in much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in priſons, in tumults, in labours: by watchings, by faſtings, by puritie, by knowledge, by long ſuffering, by kindnes, by the holy Ghoſt, by louelove vnfeyned: By the word of truth, by p. 250the power of God, by the armour of righteouſnes on the right hand and on the left, By honour, and dishonour, by euill report and good report, as deceiuers, and yet true: as vnknowne, and yet knowne: as dying, and behold we liue: as chaſtened, and yet not killed: as ſorrowing, and yet alway reioycing: as poore, and yet making many rich: as hauing nothing, and yet poſſeſſing all thinges. See what a plentifull and very golden ſtreame floweth out of y^e mouth of Paule. Hereof I think we moſt plainely perceiue, what is the armour of light, wherewith we muſt be fenced and fortified both on the right hand, and on the left.

A moſt excellent and perfect example for all Chriſtians to follow.Now this moſt fitly agreeth with the matter, whereas he ſetteth before vsus 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 vntounto 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 vntounto 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.

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,Lawfull care for the fleſh. 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.Vnlawfull prouiſion & care for the fleſh. 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. 251fleſh, which is continually to be chaſtiſed, that it may be obedient to the ſpirit, and may not ſhake of the ſitter, like vntounto 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 vntounto the aſſe: ſo meat, correction, and worke vntounto 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 vntounto the body the chaſtiſing and labour thereof is due, and neceſſary foode is not to be withheld from it. Paule him ſelfe ſayth:1. Cor. 9.27.1 Cor 9:27 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.

Moreouer theſe wordes, to fulfil the luſtes thereof, Paule added becauſe of two ſortes of men, whereof the firſt vnderunder a pretence of naturall neceſſitie, doe ſatisfie their pleaſure,We are prone and ready to fulfill the luſtes of the fleſh. and couer that practize vnderunder this falſe pretence. We are ſo prone and ready vntounto this, that euen many of the Sainctes hauehave very much complayned of this euil, and becauſe of it, hauehave 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 hauehave ſo faſted, that they hauehave made their head diſeaſed, and their ſtomacke diſtempered,Superſtitious faſting & abſtinence frō meates. 1. Cor. 8.8.1 Cor 8:8 and doe bring vntounto their body ſome great infirmitie or ſicknes, they then thinke that they hauehave bene meruelous holy, and hauehave wrought incomparable good workes. But Paule ſayth: Meat maketh not vsus acceptable to God, for neither if we eate, hauehave we the more neither if we eate not, hauehave 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 vntounto it, beſtowing nothing vponupon 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. 252prayſed 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.

Neceſſary prouiſion muſt be made for the body.Now 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 vntounto 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 onelyonly, and thinke that they ſhall obtaine ſaluation through the greatnes and multitude of workes.The true end of faſting. 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 vntounto this ende, that we may vſe them: hauehave 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:One common maner of faſting cannot be appoynted to all. for the conſtitution of all mens bodies is not alike, it is aboue meaſure to one, which to an other is vnderunder meaſure: one hath neede of much, an other of litle, and therefore is it meete that eueryevery one hauehave 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. 253that is, obey the wiſedom therof ſo farre that ye deny not y^e neceſſary things which it requireth, but graunt it not thoſe things, which it requireth to the fulfilling of y^e luſtes thereof, more then neceſſitie, to pleaſure onelyonly. If a better rule of moderation could hauehave bene giuen beſide this, Paule would not hauehave concealed it.

Hereby thou ſeeſt, that the popiſh ordinaunces,Popiſh ordinaunces forbidding the eating of fleſh contrary to the Goſpell. 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 giuegive heede vntounto 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 vntounto them ſelues certaine dayes, wherein to faſt to certaine Sainctes, one to this, an other to that, all which are blinde proceedings, and builded vponupon 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 vsus 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 y^e euening they eate no meate, but in y^e 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 vntounto him which caried a ſword to this ende, that he might looke vponupon it, and knew not how to vſe it, when he was beaten. Theſe thinges may ſuffize to hauehave bene ſpoken for the expoſition of this text.