First article. From the creation.
1. from the angels.
Delivered on the Gospel Matth. 18, 1-12, on the feast of Michaelmas (Sept. 29) 1531.
*An angel stood by the three men in the fiery furnace so that the flames of fire could not harm them in the midst of the furnace. - Hebr. 1, 14.
In this Gospel of today we hear how Christ remembers the dear angels, for whose sake we also want to keep and celebrate the feast of St. Michael; not only for the sake of St. Michael alone, but for the honor of the whole host of all angels. And this is why: because the understanding or knowledge of the dear angels should and must remain with the Christians; it is also very useful and comforting for us to know their office and nature, as well as what is to be thought of them. And just as it is necessary and very useful for us to know what the father's estate, mother's estate, servant's estate, maid's estate and the like are; but if such knowledge comes from the people that one does not know what they are ordered to do, then it goes through each other *) as we see every day. So it is also necessary that we know what the angels' office and work is. But if one does not know, then foolish clumsy thoughts and fables must follow; as we see then that it has gone; for St. Michael's feast has so far been a purely idolatrous feast. So one has also not spared the fables of the mountain
Gargaro, which is called St. Michael's Mountain, St. Michael's Letter, and what is more of the lies. So one fell from God to the dear angels and left.
1) through each other] like the horned cattle.
(2) But we do not keep the feast for this reason, but keep it so that we may learn to know what they do, and what their work and office is, for which they are ordered; and when we know this, then we lift up and give thanks to God once for this reason: as we give thanks to Him that He created the sun and the moon, that He creates and gives peace, unity, justice, and all other goods in the world; so that we may see for what purpose all His works are ordered and for what purpose they are directed. Not that I would worship the sun or the moon for that reason; no, that opinion does not have it; but that in and through the sun I praise and worship God who created it. So I also say of the angels that we should look at them and recognize what their work and office is, which they do for God and us, and so look at them no further than God created and ordained them, and then thank God for them.
2) are more] according to secular order.
(3) Therefore every Christian man must not doubt it, but must certainly conclude with himself that angels are, and not only good angels, but also evil. For there were people, even in the time of Christ, when the
Sadducees; and I have also heard some of them, who did not believe at all and said out of thin air, that there was nothing with the spirits. But a Christian should have no doubt that the devil is by nature a created angel, as St. Michael is a created angel. Just as a tyrant has power as well as a prince, but he only needs it to harm people; but a pious prince needs it to benefit people.
(4) Now, above those who do not believe that devils are, there are some who do believe that devils are, but they do not believe that they are so near; but when they hear of the devil, they think that he is several hundred miles away from us. But if one does not know that the devil is so close to us, one loses the knowledge of the benefits that God does for us through His angels. Just as one who does not know death cannot know how noble life is; and one who has not suffered hunger does not know how precious and valuable dear bread is. Therefore, if one casts away the devil so far, he does not respect the dear angels. But a Christian should know that he sits in the midst of the devils, and that the devil is closer to him than his skirt or shirt, even closer than his own skin, that he is all around us, and that we must therefore always lie with him in hair and fight with him, as the common saying testifies: one must not paint the devil over the door). That is the first thing, that we certainly think that devils are, and so near and around us, that he is much closer to us, than the shirt on the body.
2) painting he comes otherwise probably in the house.
Hoc est dictum contra blasphemos, qui omnia in nomine omnium diabolorum faciunt, sive surgant, sive strato se comit- tant, edant vel bibant. Nemo autem unquam dicit (this is said against the godless scoffers who do everything in the name of all devils, they may stand up or lie down, eat or drink. But no one ever speaks) : Ah, dear holy angel, holy comfort! Contra ita adsueti mala illa detestari non volunt (on the other hand, those who are so accustomed do not want to wish down those evils).
5 In the same way St. Peter speaks of it, who does not lie, 1 Petr. 5, 8.
sober up and watch, for your adversary the devil walks about like a roaring lion, seeking whom he may devour." These words were not spoken by a drunkard or in jest. It is a great, mighty seriousness: "Think and watch," he says; "do not let yourselves think that the evil enemy is far away. He is your enemy; and not only your enemy, he is also wicked, and so wicked that all his wickedness is directed to do us harm. Where is he then? 4) Around you, he says. What does he have in mind? He seeks whom he may devour. There you have painted him with his color in the most masterly way and painted him out.
4) Where is he?) namely, the devil. Is he in hell? O no, but in his hostel of the full ungodly, who only profane and blaspheme God. A faithful warning in Lucas, Cap. 21, v. 34: "Take care that your hearts are not weighed down with eating and drinking." Quomodo possumus vigilare, cum gravati sumus noctu diuque ? Hoc grande nefas. (For how can we watch when we are weighed down day and night? This is a great sin).
006 So then ye have heard that devils or evil spirits are. Here you also see what he is; that it is such an evil, poisonous spirit, which is in daily working and stopping all around, that he may devour you; in such a fury that it is not to be told. "Like a roaring lion", he says, "all around you", that is, what you°) think, speak, do, where you start it, where you leave it/) is vain devil. Now few people believe that. This is the reason why the world is full of envy, hatred, pride, evil desire, unchastity and other such vices; and yet it goes on as safely as if it had long eaten the devil.
5) du) in such a state.
6) let) you sleep or wake.
7) live there). One drinks and eats, one runs and runs, Jer. 2, 24: "You run" etc.; one dances and jumps, one curses and steals, one is foolish and wild, one throws everything to the wind, like a devil's child. Eonk. (Compare) of this the sermons of more aunis (years) than of anno 44 and 45.
(7) From this we see that there are two kinds of possessed people. Some of them are possessed in the flesh; in them it is clearly seen how bitterly hostile the evil enemy is to us men. As Marci on the 5th, v. 2 ff., and Luke on the 8th, v. 27 ff., you see that he takes pleasure in possessing a poor man, who did not remain in any house, but had his dwelling in graves, not with a devil alone, but with a whole legion; so dear is he to us men. For is this not a poisonous, unspeakable wickedness, that he miserably possesses a man with six thousand devils and more? Item, other examples more stand in the gospel of possessed. I think such examples show us the fierce and furious anger he has against us, that he thinks to harm us in body and soul.
8) Then some are spiritually or secretly possessed, who are full of avarice, hatred, envy, unchastity etc. 8) And yet they go along so securely that they think the devil is over a hundred thousand miles away from them. Therefore, when something is wrong with their bodies, when they fall ill, they immediately run to the doctor and seek advice here and there, but they never think that they have controlled and warded off the avarice, hatred and envy that is in their hearts. Why is that? Because no one wants to believe that the devil is so close to us. Therefore I say, let us only learn diligently what kind of spirit the devil is, and how much harm he does to our body and soul. To the soul with false doctrine, with despair, with evil lusts etc. All so that he may tear away the faith and draw it into a wavering or into a lazy, weak thought. I feel the devil very well, but still cannot do it as I would like. I would like to be fiercer, more heated and more serious in my actions; but I cannot escape the devil, who always retreats.
8) etc.] Adultery, thievery, lying and cheating.
9) Devil nothing Sum enim piger ad studendum, pigrior ad praedicandum, pigerrimus ad vigilandum; haec omnia diabolus operatur, cui nemo resistit (for I am lazy to study, even lazier to preach, but most lazy to watch; all this works the devil, whom no one resists).
When he has thus seized the soul, he also seizes the body; there he sends pestilence, hunger, sorrow, war, murder etc. The devil causes all this misery. So that one breaks a leg, another drowns, a third commits murder; who causes all these? No one, but the devil. We see this before our eyes and feel it; yet we are so sure and think that he is not there. No, dear, he is indeed there, all around you and all of us. And this is why we should be afraid of him and not be sure, and therefore, in case of need, run to our Lord God and call upon him for help. Therefore, if there were no devils, we would be cold, slothful and lazy. 10) And even though our Lord God has so many devils, so many troubles, so much fear and distress, He can hardly make us call upon Him and cry out to Him: Help, dear Father, help! What should we do if there were no devil at all? 11)
10) lazy and let] as we are in the truth.
11) Devil would be^ no hell, no severe judgment etc. Now we are not supposed to be so sure after all.
(10) Let this be the first thing that we know, that we are not sitting in a secure pleasure garden. Dear, if he came to Adam and Eve in paradise; if he came to other children of God, yes, to Christ himself, Matth. 4, 3, then he can actually come to you. Therefore, let us diligently pray and implore God that we may watch against him, that he may not lead us into unbelief and all manner of sin and temptation. He now (1530) had it in mind at the Imperial Diet in Augsburg and tried to tear us away from the faith. If he had succeeded in such an attempt, the next thing would have been that he would also have committed murder. 12)
12) would have caused^ as happened in Augsburg in 1307 on the Friday after John the Baptist.
(11) Against this we must also know that although there are many devils and evil-doers, there are many, many more good ones.
Angels who defend, protect and guard. The evil angels, as we have heard, do not sleep, but strive day and night to establish idolatry and murder our souls, and to harm us in body, goods and honor. etc. If God had not ordered a different regiment against them, the devil would not leave you your house, wife and child for an hour; everything would have to come to ruin. For he is so poisonous that he does not allow you so much space that you can set a foot. Yes, he resents that you have healthy limbs, eyes, arms, legs; and if he were allowed to do so, he would not let you live one cow, not one goose. In sum, if he had his way, he would not let a stick stand or a man live for a moment.
(12) That all this does not happen, and that you still see the cities, the land and the people with their regiment; yes, even the cattle, oxen, cows, sheep and what we need, he does not like and is sorry that it still stands so well. This is a sign that a greater power has been ordained by God to protect and shield against such an evil and poisonous enemy. So also, that one still finds pious people who believe and trust in God, who love the gospel and like to hear it, is all an indication that a power is ordered by God against the devil, which always resists and breaks him. 13) For, count it out for yourself. St. Peter, 1 Ep. 5, 8, says: he is our enemy, as fierce and angry as a lion, who attacks us hard and wants to devour us. How could he suffer it to be done right, even in the smallest thing? Because he cannot refrain from harming us, and yet it does not happen, but God resists him through his dear angels, I should thank God diligently that my house is still standing and my wife and child are alive. For our protection is nothing against the devil. If he had nothing against us but evil will, he would be far superior to us.
13) abbreche.] Vid. conc. de anno 35.
13 Therefore, he also has the advantage over the evil will that he is wiser than all the others.
people. Thus, he also knows the holy scriptures much better than Paris or Cologne. Whoever wants to argue with him, he will certainly push him into the ashes; he is only very well armed against him with God's word and has a strong, firm faith. So also, if it comes to violence, he has also won, he would strike all the Turks, emperors, kings and princes to death in one hour. But that he does not do this and accomplishes it is the protection and office of the dear angels, by which they defend him; for our Lord God has ordained them to stand and fight against the devil. And just as a prince commands his officials to govern the land and the people against highwaymen: [so God commands the angels to protect His Christendom against the devil's cunning and murder etc.]. But it happens at times that a little knight comes and does a little robbery; this is a sign that there is no lack of good will; if he could do more harm, he would do it. So it is also with the devils: our Lord God sometimes allows them a little; but has nevertheless set the good angels against them, so that they should protect and govern us.
(Heb. 1:14: "Angels are all ministering spirits, sent out to minister for the sake of those who are to inherit blessedness"); as the evangelist says here: "Their angels in heaven always see the face of my Father in heaven. This is a fine, sweet saying, which one should well instill in the children, so that they learn to recognize the dear angels and thank God diligently for it. For the devil is hostile to all children and does not like to see them come into the world, grow and increase. That is why he finds so many tricks and ways to frighten the pregnant women 14) [much more to cause misfortune, cunning and murder etc.]. But the dear angels, they must guard and defend. 15) But let all things be done secretly; even as the devil secretly possesseth men. As when he puts in a man's heart full of [unbelief,] avarice 16) and yet makes him deluded beside it, that he thinks: he seeks his food for himself and his children, the devil is far from him; and yet the devil has possessed him so finely.
that you can hardly see it with your heart, let alone with your eyes.
14) who should be careful with confession and the holy sacrament.
15) defend^, but preserve hardly any under ten.
16) plugs.] Avaritia radix omnium malorum, quia sanguinolentiam secum vehit, qua omnes avari rapiuntur et diripiuntur. Qua mensura autem quis mensus fuerit etc. (Avarice is the root of all evil, because it carries with it bloodsucking, by which all avaricious people are driven and carried away. But with what measure one will measure etc.)
He does the same with a prince; he makes him delusional, 17) as if he did not want to start a war out of hatred, envy or any other will of courage; 18) but for the sake of defending justice and for the sake of common peace. It must have that cover, and so the devil's thoughts are all good and right thoughts with him. Therefore he cannot think, much less believe, that they come from the devil. In the same way, then, as the devil possesses men so secretly, so the good angels also conduct their ministry secretly. And just as the devil secretly shoots evil arrows into the heart, so the good angels shoot good arrows into the heart; and where the devil challenges us, they are there immediately and defend us, saying into the heart, "Not so! Just as if one were in danger of drowning in deep water, and I were there and took hold of him and pulled him around and kept him alive, so do the good angels, pulling one around and saying into his heart, "You must not do that. etc. Thus they prevent us from falling away from the faith. Hence it comes to be said, and it is well said: You have had a good angel today. That is to say, reason could not have prevented the evil; if the good angels had not been there, the devil would have given you a bath.
17) Delusion] or nose.
18) start;] but about his innate fatherland.
(16) Let us therefore know and learn what is the office and work of good angels, that is.
Just as the evil angels think of nothing else, but how they can bring us to sin and harm, so the good angels are always around and with us, so that they help us to stay with the truth, to keep our life and limb, wife, child and everything we have from the devil. That the whole world does not burn brightly, that all cities and towns do not lie in one heap, is all the work of the good angels.
(17) They [the devils, are also quick, cunning and clever spirits: but the good angels] are much more reasonable and clever than the evil angels. Cause: They have a mirror in which they see, which the devil does not have, which is called Facies Patris, the face of our Lord God. Therefore a good angel is much wiser than the devils all in one heap. So they are also much more powerful than the devils, because they stand before him who is called by his name Omnipotens: almighty. Therefore let us thank God diligently that he has appointed such guardians and watchmen for us, who shall wait for us, and they do it gladly. 19) 19) heartily gladly], sed sobrie vivamus et vigilemus (but let us be sober and watch).
18) So we do not worship the angels, 20) nor do we put our trust in them, as has been done until now; as we also find in the Scriptures that they have not allowed themselves to be worshipped anywhere; but we give thanks and praise to God that He has created them for our good. For they are spirits ever created, assigned to us by God. As we now thank and praise God for having created for us the dear sun, moon, wine and bread, so we should also thank Him for the dear angels: Dear God, I thank You that You have thus provided and protected us with Your dear angels and have set such heavenly princes over us etc. This is then called praising and honoring the angels.
20) not worship] non adoramus angelos, neque enim ambiunt adorarii (we do not worship the angels, for they have no desire to be worshipped either).
21) Moon,] stellas, totum firmamentum (stars and the whole firmament).
(19) That the angels are such spirits, we see in many examples of Scripture. In
In the 2nd Gospel of Luke, when they announced the birth of Christ to the shepherds, they sang a beautiful song about it, v. 14: "Glory to God in the highest, and on earth peace, and goodwill toward men. When the heart is full, the mouth overflows, they say, Matth. 12,34. Luc. 6, 45. And it is also true, as we see here. First of all, they desire with all their hearts that God may have His glory and praise. Then, to see what kind of heart they have, they also desire peace on earth. For they do not like it when a house or a city burns down or when damage is done; for their heart is only peace. On the other hand, the wicked devil seeks how to tear people away from God; but the angels desire that one praise and love God. The devil is our enemy and does not like to see us at peace; the angels would like peace to be with everyone everywhere. 22) Where there is no peace, there is no one's fault but ours, for otherwise our Lord God cannot draw us. Thirdly, they also wish to please men, that is, that people might send themselves into it and accept all that God sends them, good and evil, so that His will may be done and everyone may be of good cheer.
22) Peace would be] St. Paul also wishes peace to all Christians. He says, "And the peace of God, which transcends all understanding, keep our hearts in Christ our Lord."
This is the angels painted differently, as the sophists^) have preached and taught about it in schools and in the pulpit. Just as St. Peter also paints the devil, as we also heard above that he says: he is our enemy. Then he paints him the right colors and says: he walks around us like a roaring lion. He is painted better than when I argued for a long time and wondered whether he had a head or a nose, as they said. Summa, if you want to see the devil painted correctly, imagine an evil, poisonous man, who has an evil mind and will and is also treacherous, likes to harm and torment people. 24) If you can get hold of such a heart, as it is skilful, you will see a piece of the devil.
In turn, an angel is a fine, kind heart. As if one could find a person who had a sweet heart and a gentle will, not treacherous, and yet reasonable, wise and simple. Whoever can see such a heart can have a color of what an angel is.
22) Sophists] as Dionysius in the church hierarchy.*)
24) plagues], yes, robs him of honor and property and gives him a bad reputation.
(21) Therefore they also have a fine name, that they are called messengers or ambassadors, that they are sent by God. The Scripture does not call them by their natural nature, without calling them spirits, but by their office. Just as the name "prince" is not a name of nature or essence, but of office; thus, an angel would not be called an angel because of his nature, if the office were not. Therefore, I am very fond of the name angel, for they are messengers of our Lord God. What do they then convey? They
*Luther means here Dionysius the Areopagite, who lived in the 1st century and was converted by the preaching of the apostle Paul. He received his epithet Areopagita because he was a member of the Areopagus at Athens. However, the scripture that is attributed to him here is forged. It consists of four books, the first of which deals with the "heavenly hierarchy," the angels, their nature, names, various gifts, and especially the nine choirs of the same. The second describes the "ecclesiastical hierarchy", baptism, the Lord's Supper, the consecration of the sacred oils, the consecration of the servants of the altar, as well as in great detail the solemn vows of the monks and the ceremonies that take place at their burial. The third book deals with the "divine names" which are given to God in the Holy Scriptures and through which we come to know the attributes of God. The fourth book is entitled "Mystical Theology" and deals with God as the object of our knowledge and love. The detailed description of the monks' ceremonies as well as the entire mystical content point to some mystical monk of the 6th century as the author. It appeared for the first time at a religious discussion at Constantinople in 533, in which the Severians, a Monophysite sect, referred to it. The Orthodox countered that they had never heard of any writings by this man. But the mystical content of these books soon found such appeal in the imagination of the Orientals that criticism fell completely silent; and when in the 7th century the Monotheletes also referred to the Areopagites, the orthodox no longer disputed the authenticity of the books, but only the monotheistic interpretation. Throughout the Middle Ages, these books were held in the highest esteem, and after Scotus Erigena translated them into Latin, they became a favorite reading in the monasteries. D. Red.
govern, protect and guard us from all harm; they do this diligently and gladly. They are appointed to do the bidding of our Lord God, which he gives them: see to it that the village is not set on fire, that the cattle are not strangled, that no one drowns.
22) On the other hand, the devil also has a name and is called Diabolus, that is, a blasphemer, criminator, calumniator. 25) For this is his natural office, that he corrupts and perverts all things to the worst. He is also called Angelus, but he is an evil message. Calumniator actually means one who brings a good thing to shame; as the devil can do masterfully. What God teaches, commands and says, he turns around and interprets it differently; as he did in paradise: when God forbade Adam and Eve not to eat of the forbidden tree, he goes to them and says: "Do you think that God has forbidden you? However, he makes lies out of truth and the devil out of God. Gen. 3, 1.
25) calumniator] perturbator..
(23) This is how it is in the conscience: When he begins to speak into the heart, he makes you as sure of your conscience as if you had not sinned all your life. This is what he did a year ago (1530) at Augsburg (at the Imperial Diet with his bishops and princes). But he does it especially when he starts and reproaches one for his sin; then he acts according to his name. Then he shall so pervert and blaspheme the doctrine and the life of thee, that thou shalt be sorry that thou hast ever had the doctrine. This is called a devil, and this is his office, that he perverts the best to the worst.
(24) Just as the good angels turn the worst into the best, interpret everything well, comfort, advise, help, protect and teach, we should learn to recognize this and thank God diligently for having appointed the angels as our guardians. And it would be especially good that in the morning, when one looks out, one should ask our Lord God especially for this and say: Dear God, let your holy angel be with me today, to govern and guide me, to protect and teach me against the devil etc. We have a beautiful example of this in the kings
Books, 26), 2 Kings 6:14. ff., when the prophet Elisaeus showed his servant whole mountains full of fiery chariots and horsemen, (who lay around the city of Dothan, where Elisaeus was, with great power, chariots and horsemen, and wanted to deliver the prophet to their lord, the king of Syria. But they had to desist from their pretensions,] that they might not be afraid of the enemies, for the angel was much more [than the enemies.]
26) Books] in the other part of Kings, Cap. 6 in medio (around the middle).
(25) So we also see that the dear angels are much more inclined to help than the devils are to harm. There are also many more of them than of the devil, all waiting for the command they have to protect and preserve the pious. Therefore, although the devil burns and rages fiercely to do harm, the good angels are much more fierce and eager to help and save [from all distress]. This we should learn and know well, for it serves to prevent us from becoming so secure, and that we should beware [of the devil's cunning] and trust in God, believing that he has more angels [who watch over us and care for us] than devils, who go about us like roaring lions, seeking how they may devour us, 1 Pet. 5, 8. That one may therefore finely take courage, as he, the prophet Elisha, did, and say, 2 Kings 6, 16, "There are more of them with us than with them"; and took his enemies, and blinded them, and led them into the city with seeing eyes; as we read in the same place.
These examples are prescribed for us so that we should praise God and thank Him that He ordains the angels in such a multitude that where there is not enough of one, there are soon hundreds of thousands, as we see in the example of Elisha that for the sake of one man there were so many thousands. As we also see in Lucas, that at first an angel brought the message to the shepherds that Christ the Lord had been born; then came "the multitude of the heavenly host. Luc. 2, 13. So abundantly are we provided with the guard of the dear angels. So then give thanks to God for temporal peace, for a pious prince and for other derglei-
1034 D-18,76-78, B. Of the Christian faith in particular - first article. W. X, 1246-1249. 1035
How much more should we thank and praise him for the angels who help and support us, so that we believe him and remain in the fear of God and are protected from all misfortune, both spiritual and physical. Therefore, we see that where the devil strangles a man, thousands upon thousands of them remain alive. Many more live than die; many more are fresh and healthy than weak and sick. So also, if you see a city, a village, a house still standing, it is a sign that the angels are watching over it, that the devil has not snatched it all away. So that we always sense more good than evil; just as we see that the sun is much brighter and lighter than the night is dark.
27 Therefore our Lord God let us see the good deeds of the dear angels, so that we may be comforted by them; and let us also see the wickedness and malice of the devil, [that he harms many people, both in body and soul, wife, child, goods and honor, for our warning and] fear [that we may be armed against him with spiritual weapons, Eph. 6:10]. Therefore we should learn these things well, and also teach them diligently to our children and servants, that they may be accustomed to take comfort in the dear angels [protection and service], and to fear the devil, and often exhort: Dear child, do not curse etc., the devil is near you, otherwise he will throw you into the water or create some other misfortune. Again, so that they do not become stupid, one should tell them further: But, dear child, our Lord God has also created a little angel [who looks after you and waits for you], so that if the devil wants to throw you into the water or frighten you in your sleep, he will defend him and keep you [against the devil's cunning and malice] etc.
Because we have to deal with such a wicked, cunning enemy and fight against him, we have to get to know him and know what kind of companion he is. It is not good to fight with this enemy, whom we do not know [nor see, and cannot hit with physical weapons, much less drive away]. Moreover, he cannot and will not have peace, he does not begrudge me now that I have this
He has sworn to me that I will die, and he will give me death. Well then, [how then shall I do that he may not overtake me?] I must keep the word and say: Dear God, you know what the [evil] enemy has in mind, send your holy angel and ward him off. If one puts himself in this way and accustoms his children to it from their youth, his people will grow out of it. For as a child is commanded to his parents and the mob to its ruler, so we are in the protection of the angels and commanded to them. But that we are so commanded to the angels is an indication that we have a strong enemy against us; otherwise we would not need the angels [protection].
(29) We should thank God for this and say: Dear Heavenly Father, I thank and praise You that I, a poor man, even if I had a hundred thousand, could not resist one devil; and yet I resist them through Your [holy] angels' help. So also: I, who have not one drop of wisdom, and the [cunning, evil] enemy who has a whole sea full, yet he shall not know nor be able to harm me. My unreason [and weakness] nevertheless puts his great reason [and power] to shame. For this, my merciful God and Father of our Lord Jesus Christ, I alone have to thank you etc. For this is the glory of our Lord God, that He proves His glory, wisdom and power in shame, foolishness and weakness. He alone shall have the glory of being a mighty, wise and gracious GOtt. This happens when God helps us through His dear angels to beat the devil. May God help us all, amen.
De armatura contra Satanam spirituali, Eph. 6, 10-17., qui locus simul est epistola dominicae XXI. post Trin.; vid. Antonius Corvinus super illam (On the spiritual armor against the devil see.
Eph. 6, 10-17, which passage is also the epistle of the 21st Sunday after Trinity;
Cf. Anton Corvinus).*)